A soverain remedy for all kinds of grief opened and applyed in a sermon at the funeral of Mr. John Langham, the eldest son of Sr. James Langham, knight, a child of five years and an half old, who dyed at Cottesbrook in Northhamptonshire, July 29, 1657 : with a narrative of sundry remarkable passages concerning him before and in the time of his sickness / by Thomas Burroughes.
Whatever it was ailed him, 'tis sure, it was such an affliction, as he thought would have killed him, such an one, that if God should not speedily put an end to his misery, he made no other account,
Whatever it was ailed him, it's sure, it was such an affliction, as he Thought would have killed him, such an one, that if God should not speedily put an end to his misery, he made no other account,
13. There was such a tempest of passion raised in his soul, by reason of his present affliction, that his faith and patience were put to it to the uttermost,
13. There was such a tempest of passion raised in his soul, by reason of his present affliction, that his faith and patience were put to it to the uttermost,
for the good of all the sons and daughters of affliction, to the worlds end, that they may learn what they have to do when they are afflicted and tossed with tempests, when their hearts are upon any sad occasion, cast down and disquieted within them.
for the good of all the Sons and daughters of affliction, to the world's end, that they may Learn what they have to do when they Are afflicted and tossed with tempests, when their hearts Are upon any sad occasion, cast down and disquieted within them.
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That nothing is more effectual to make us dumb under Gods correcting hand, than this very consideration, that it is Gods hand from which our afflictions come.
That nothing is more effectual to make us dumb under God's correcting hand, than this very consideration, that it is God's hand from which our afflictions come.
For the first, This is a thing we may resolve upon, when any evil of affliction betides us, 'Tis Gods doing. Let the instruments and second causes be who,
For the First, This is a thing we may resolve upon, when any evil of affliction betides us, It's God's doing. Let the Instruments and second Causes be who,
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Our business is about the hand that God hath in the evils of affliction and misery, (strictly so called) and those only which light upon the sons and daughters of men in this life:
Our business is about the hand that God hath in the evils of affliction and misery, (strictly so called) and those only which Light upon the Sons and daughters of men in this life:
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1. He singleth out the person that is to suffer. 2. He appointeth what the affliction shall be. 3. He setteth down the time when. 4. He determineth how long. 5. He assigneth the place where. 6. He prescribes the manner how. 7. He weighs the measure,
1. He singleth out the person that is to suffer. 2. He appoints what the affliction shall be. 3. He sets down the time when. 4. He determineth how long. 5. He assigneth the place where. 6. He prescribes the manner how. 7. He weighs the measure,
None of these things come to pass at an adventure, or by chance; nor are second causes so left to themselves, but that God doth supervise, and act, and order all in all.
None of these things come to pass At an adventure, or by chance; nor Are second Causes so left to themselves, but that God does supervise, and act, and order all in all.
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it is Gods doing that this disease, finds out this person, just at this time, in this very place, holds him so long, handles him thus and thus, that he is now better, and now worse, and that at last, he either recovers, or dies.
it is God's doing that this disease, finds out this person, just At this time, in this very place, holds him so long, handles him thus and thus, that he is now better, and now Worse, and that At last, he either recovers, or die.
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No! these arrows are shot by an Almighty hand, guided to their mark by an unerring wisdome, according to a will that is righteousness and holiness it self.
No! these arrows Are shot by an Almighty hand, guided to their mark by an unerring Wisdom, according to a will that is righteousness and holiness it self.
Let the Sabeans and Chaldeans plunder Job of his estate, let the Devil himself raise a wind to blow down the house upon his childrens heads, and slay them all;
Let the Sabeans and Chaldeans plunder Job of his estate, let the devil himself raise a wind to blow down the house upon his Children's Heads, and slay them all;
Job will tell you, It was God from whom he had received so much good, that now sent upon him all this evil; It was God, who first gave him that estate, that now took it away again;
Job will tell you, It was God from whom he had received so much good, that now sent upon him all this evil; It was God, who First gave him that estate, that now took it away again;
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Let wicked persons rage and persecute, as if they thought not only their tongues, but their hands were their own to do what they list, without any Lord over them;
Let wicked Persons rage and persecute, as if they Thought not only their tongues, but their hands were their own to do what they list, without any Lord over them;
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And as to the business of diseases, hear what he saith, Whom our blessed Saviour commends for a faith that was greater than any he found in Israel: They come and go, seize upon a person,
And as to the business of diseases, hear what he Says, Whom our blessed Saviour commends for a faith that was greater than any he found in Israel: They come and go, seize upon a person,
Hence it is that God threatneth to send sicknesses, and promiseth to remove them, according as he shall be pleased or displeased with a people, to shew that his hand doth all these things:
Hence it is that God threatens to send Sicknesses, and promises to remove them, according as he shall be pleased or displeased with a people, to show that his hand does all these things:
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To clear this point a little (for I must not dwell upon it) and to prevent some objections which our carnal and foolish hearts will be making against it, take these three Rules.
To clear this point a little (for I must not dwell upon it) and to prevent Some objections which our carnal and foolish hearts will be making against it, take these three Rules.
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and all things in it, (though there be so many Myriads of creatures) than it is for the wisest among men, to order and govern the several affairs of a smal family, that consists but of three or four persons.
and all things in it, (though there be so many Myriads of creatures) than it is for the Wisest among men, to order and govern the several affairs of a small family, that consists but of three or four Persons.
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What a deal of service might he (in time) have done for God? What an instrument might he have been of Gods glory? But who made your thought the rules that God must go by in the ways of his providence? Must things either be ordered as we judge fit,
What a deal of service might he (in time) have done for God? What an Instrument might he have been of God's glory? But who made your Thought the rules that God must go by in the ways of his providence? Must things either be ordered as we judge fit,
God had, by Micaiah, told Ahab, before he went to Ramoth Gilead, what he must trust to, If thou come again in safety (saith the man of God) I am no Prophet: But how was his death effected? A certain man drew a bow at a venture, and an invisible hand of providence guides the arrow to the right man,
God had, by Micaiah, told Ahab, before he went to Ramoth Gilead, what he must trust to, If thou come again in safety (Says the man of God) I am no Prophet: But how was his death effected? A certain man drew a bow At a venture, and an invisible hand of providence guides the arrow to the right man,
and by such means as we are not aware of, but in such a way also, that God hath nothing, by his providence to do in the ordering or disposing of them. This to think is blasphemous.
and by such means as we Are not aware of, but in such a Way also, that God hath nothing, by his providence to do in the ordering or disposing of them. This to think is blasphemous.
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For still in the most casual events, and greatest contingencies, there is an invisible hand of the infinitely-wise God, that linketh one thing to another,
For still in the most casual events, and greatest contingencies, there is an invisible hand of the infinitely-wise God, that linketh one thing to Another,
But when a man is afflicted, he may safely say, yea he ought to say, 'Tis God afflicts him. The blinde and Heathenish Philistims (indeed) when they smarted under Gods judgements, fansied it might be only some chance had happened unto them, and there was an end:
But when a man is afflicted, he may safely say, yea he ought to say, It's God afflicts him. The blind and Heathenish philistines (indeed) when they smarted under God's Judgments, fancied it might be only Some chance had happened unto them, and there was an end:
That, nothing doth become us better, when God layes his hand upon us, than to be dumb, and to take heed we open not our mouths. God (ye see,) hath here set before us, the Prophet for a pattern, that of him we may learn how to carry our selves under our sufferings.
That, nothing does become us better, when God lays his hand upon us, than to be dumb, and to take heed we open not our mouths. God (you see,) hath Here Set before us, the Prophet for a pattern, that of him we may Learn how to carry our selves under our sufferings.
1. This dumbness doth not import any such thing, as if the Prophet had been brought to that pass, that he had nothing to say to God, by way of prayer, and supplication.
1. This dumbness does not import any such thing, as if the Prophet had been brought to that pass, that he had nothing to say to God, by Way of prayer, and supplication.
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'Tis true the Prophet was once troubled with such a dumb spirit, that he could not (for a while) be brought ingenuously to acknowledge what he had done amiss: But this was a silence;
It's true the Prophet was once troubled with such a dumb Spirit, that he could not (for a while) be brought ingenuously to acknowledge what he had done amiss: But this was a silence;
Yea, whereas the Holy Ghost directs us, when God afflicts us, to sit alone, and to keep silence, to put our mouths in the dust, that is, (in the Psalmists phrase) to be dumb (for all comes to one) he commands us also, to search and try our wayes, to lift up hearts and hands to heaven and cry;
Yea, whereas the Holy Ghost directs us, when God afflicts us, to fit alone, and to keep silence, to put our mouths in the dust, that is, (in the Psalmists phrase) to be dumb (for all comes to one) he commands us also, to search and try our ways, to lift up hearts and hands to heaven and cry;
5. Much less (lastly) was he dumb and kept silence in any such sort as they did of whom Amos speaks (according as some expound the place) that in their misery took up a resolution to mention the name of God no more, in whom they had gloried formerly.
5. Much less (lastly) was he dumb and kept silence in any such sort as they did of whom Amos speaks (according as Some expound the place) that in their misery took up a resolution to mention the name of God no more, in whom they had gloried formerly.
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No doubt he had sinful risings and motions in his heart (who doth not feel them?) but by prayer and meditation he did endeavour to quell and stifle them,
No doubt he had sinful risings and motions in his heart (who does not feel them?) but by prayer and meditation he did endeavour to quell and stifle them,
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When the waves of the sea leave rolling, and the tempest ceaseth, the sea is said to be silent and dumb. Now our hearts are by nature like the raging sea when it cannot rest (Gods own people find it too much so with them, through the imperfection of their sanctification) casting up mire and dirt.
When the waves of the sea leave rolling, and the tempest ceases, the sea is said to be silent and dumb. Now our hearts Are by nature like the raging sea when it cannot rest (God's own people find it too much so with them, through the imperfection of their sanctification) casting up mire and dirt.
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and self-love, and impatience, and discontent, which the best are not perfectly freed from? Now what doth the Psalmist do in this case? He saith to his heart (enabled by the grace that was in him) as Christ did unto the sea, Peace, be dumb, and thereupon a calm followed.
and Self-love, and impatience, and discontent, which the best Are not perfectly freed from? Now what does the Psalmist do in this case? He Says to his heart (enabled by the grace that was in him) as christ did unto the sea, Peace, be dumb, and thereupon a Cam followed.
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Nay, but O man, who art thou that repliest against God? See the carriage of the Psalmist at another time, in the like case (or rather of our blessed Saviour, of whom that Psalm was a Prophecie) I cry in the day time, and thou hearest not;
Nay, but Oh man, who art thou that repliest against God? See the carriage of the Psalmist At Another time, in the like case (or rather of our blessed Saviour, of whom that Psalm was a Prophecy) I cry in the day time, and thou Hearst not;
As a sheep before the shearer is dumb, so opened not he his mouth, though none ever met with that injurious, base, and unworthy usage he did. 2. He was dumb:
As a sheep before the shearer is dumb, so opened not he his Mouth, though none ever met with that injurious, base, and unworthy usage he did. 2. He was dumb:
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He began to think he had washed his hands in vain, because all the day long he had been plagued, and chastned every morning, but in the end he calls himself (k) fool and beast for so doing.
He began to think he had washed his hands in vain, Because all the day long he had been plagued, and chastened every morning, but in the end he calls himself (k) fool and beast for so doing.
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Jobs wife was set on by the Devil to perswade her husband to this, (l) Curse God (saith she) and die: wilt thou still retain thy integrity? But he good man, was dumb, had nothing of that kind to say, yea, he abhorred the suggestion;
Jobs wife was Set on by the devil to persuade her husband to this, (l) Curse God (Says she) and die: wilt thou still retain thy integrity? But he good man, was dumb, had nothing of that kind to say, yea, he abhorred the suggestion;
Thou speakest (saith he) like a foolish woman. He liked Religion and the wayes of godliness never a whit the worse for all the evils that had befallen him.
Thou Speakest (Says he) like a foolish woman. He liked Religion and the ways of godliness never a whit the Worse for all the evils that had befallen him.
Sometimes indeed he stands upon his own defence, and pleads his innocency and righteousness, but that is in respect of men, from whom he had deserved no such ill measure,
Sometime indeed he Stands upon his own defence, and pleads his innocency and righteousness, but that is in respect of men, from whom he had deserved no such ill measure,
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It is enjoyned to servants as a duty, in respect of their earthly Masters, that they do not answer again, that is, that they be not such as will be alwayes justifying themselves,
It is enjoined to Servants as a duty, in respect of their earthly Masters, that they do not answer again, that is, that they be not such as will be always justifying themselves,
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I will (saith he in another place) hearken what God saith. Now a man cannot listen to another while he will have all the talk and discourse to himself.
I will (Says he in Another place) harken what God Says. Now a man cannot listen to Another while he will have all the talk and discourse to himself.
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when he takes away any creature-comfort that we promised our selves too much from, he doth as it were say, will ye be alwayes forsaking the fountain of living waters? Will ye never leave digging to your selves broken Cisterns? How often must I break your reeds ere you will learn to take heed of leaning over much upon them? When we begin to think of taking up on this side Jordan, and then find a thorn in our nest, what doth such a providence say,
when he Takes away any Creature comfort that we promised our selves too much from, he does as it were say, will you be always forsaking the fountain of living waters? Will you never leave digging to your selves broken Cisterns? How often must I break your reeds ere you will Learn to take heed of leaning over much upon them? When we begin to think of taking up on this side Jordan, and then find a thorn in our nest, what does such a providence say,
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Would you be in Canaan, before you be out of the Wilderness? Now when God is thus disciplining of us, it is meet we should say to him, Lord teach me, and I will hold my tongue,
Would you be in Canaan, before you be out of the Wilderness? Now when God is thus disciplining of us, it is meet we should say to him, Lord teach me, and I will hold my tongue,
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what motives there be to perswade to it, and by what means such a frame of spirit may be attained, will appear farther in the next Doctrine, to which I hasten.
what motives there be to persuade to it, and by what means such a frame of Spirit may be attained, will appear farther in the next Doctrine, to which I hasten.
There are three great duties of a Christian (yea, all Christianity is comprized in these three) Faith in God, Obedience to him, and Patience under his hand.
There Are three great duties of a Christian (yea, all Christianity is comprised in these three) Faith in God, obedience to him, and Patience under his hand.
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and some of them have pitcht upon one way, and some upon another, but going to work without the light of Scripture to guide them, could never hit upon the true Remedy,
and Some of them have pitched upon one Way, and Some upon Another, but going to work without the Light of Scripture to guide them, could never hit upon the true Remedy,
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but have all become vain in their imaginations, and shewed themselves to be Physicians of no value. It is God only which woundeth, that can cure the wounds he makes,
but have all become vain in their Imaginations, and showed themselves to be Physicians of no valve. It is God only which wounds, that can cure the wounds he makes,
I shall only give you a few instances of the admirable Cures, that have been wrought by this Remedy alone, upon some whose afflictions have been most heavy,
I shall only give you a few instances of the admirable Cures, that have been wrought by this Remedy alone, upon Some whose afflictions have been most heavy,
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Whose heart would not have been struck dead within him, by those tidings wherewith Samuel acquainted Eli from God? How could Elie's heart chuse but break at the apprehension of those dreadful judgements denounced against his family, the very mention whereof was enough to make the ears of strangers to tingle at the hearing? And yet with what admirable patience doth he take it? How calm is he? How far from murmuring? And what wrought him to this pass? even this consideration, It is the Lord, let him do as seemeth him good.
Whose heart would not have been struck dead within him, by those tidings wherewith Samuel acquainted Eli from God? How could Ely's heart choose but break At the apprehension of those dreadful Judgments denounced against his family, the very mention whereof was enough to make the ears of Strangers to tingle At the hearing? And yet with what admirable patience does he take it? How Cam is he? How Far from murmuring? And what wrought him to this pass? even this consideration, It is the Lord, let him do as seems him good.
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He was so afflicted in his estate, in his servants, in his children, in his wife, in his friends, in his body from head to foot, in his soul, that there seemed to be no place left, wherein to inflict a new wound.
He was so afflicted in his estate, in his Servants, in his children, in his wife, in his Friends, in his body from head to foot, in his soul, that there seemed to be no place left, wherein to inflict a new wound.
And when afterward he had a little forgotten himself, and spoken unadvisedly, God was pleased but to remember him, whose hand his afflictions came from,
And when afterwards he had a little forgotten himself, and spoken unadvisedly, God was pleased but to Remember him, whose hand his afflictions Come from,
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But I will give an instance in one greater by far than Eli, or Job, or David, and one whose sufferings did far surpass all theirs put together, who, by this very consideration in the Text, comforted himself in the bearing of them.
But I will give an instance in one greater by Far than Eli, or Job, or David, and one whose sufferings did Far surpass all theirs put together, who, by this very consideration in the Text, comforted himself in the bearing of them.
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The person I mean was the Lord Jesus Christ; the sufferings I speak of was that wrath and curse of God, which he was to undergo for them whose Surety and Mediator he was, that Cup, which made him sweat, as it were drops of blood falling down to the ground.
The person I mean was the Lord jesus christ; the sufferings I speak of was that wrath and curse of God, which he was to undergo for them whose Surety and Mediator he was, that Cup, which made him sweat, as it were drops of blood falling down to the ground.
I remember Pliny writing to a friend of his, and acquainting him how much he took to heart the death of Corellius, an aged person, one whom he exceedingly loved and valued;
I Remember pliny writing to a friend of his, and acquainting him how much he took to heart the death of Corellius, an aged person, one whom he exceedingly loved and valued;
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or else your sorrow is such, that it will scorn all that I can say, (as Leviathan doth the shaking of a spear) and the spirit of impatience, that is in you, will not be laid:
or Else your sorrow is such, that it will scorn all that I can say, (as Leviathan does the shaking of a spear) and the Spirit of impatience, that is in you, will not be laid:
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when we have lost it, though he give us nothing but what we had before. But peradventure some may hear that, of which till now, they were utterly ignorant:
when we have lost it, though he give us nothing but what we had before. But Peradventure Some may hear that, of which till now, they were utterly ignorant:
Saul s thirst after David 's blood was frighted away, (at least for the present) by an apprehension of the danger he was in from the Philistims. If by the Eye of Faith, we do but once see God, it will so terrifie us,
Saul s thirst After David is blood was frighted away, (At least for the present) by an apprehension of the danger he was in from the philistines. If by the Eye of Faith, we do but once see God, it will so terrify us,
Consolation is properly a kind of reasoning, whereby we lay one thing against, and compare it with another, that by the consideration of the one, we may be able to bear the other better.
Consolation is properly a kind of reasoning, whereby we lay one thing against, and compare it with Another, that by the consideration of the one, we may be able to bear the other better.
Now this Consideration of Gods hand, doth furnish us (as we shall hear anon) with sundry weighty Arguments of Consolation, enough to raise the soul that is sunk deepest in despondency,
Now this Consideration of God's hand, does furnish us (as we shall hear anon) with sundry weighty Arguments of Consolation, enough to raise the soul that is sunk Deepest in despondency,
We proceed now to acquaint you, what there is in this Consideration of Gods hand in our afflictions, to produce such effects upon the soul, that is duly possessed with it.
We proceed now to acquaint you, what there is in this Consideration of God's hand in our afflictions, to produce such effects upon the soul, that is duly possessed with it.
yet, that one may receive the full benefit of this Truth, it is necessary he be a Child of God, one that hath an interest in him, as David had: For alas!
yet, that one may receive the full benefit of this Truth, it is necessary he be a Child of God, one that hath an Interest in him, as David had: For alas!
Now there are 24 Arguments, comprized in these words [ Thou didst it ] the consideration of which, by the blessing of God, will be very effectual, to allay our sorrow, to quiet our spirits;
Now there Are 24 Arguments, comprised in these words [ Thou didst it ] the consideration of which, by the blessing of God, will be very effectual, to allay our sorrow, to quiet our spirits;
First, For those Arguments that may be fetcht from this meditation [ 'Tis Gods doing ] to induce all whosoever to lay a Law of silence upon their hearts and mouths, when they are afflicted; They are nine.
First, For those Arguments that may be fetched from this meditation [ It's God's doing ] to induce all whosoever to lay a Law of silence upon their hearts and mouths, when they Are afflicted; They Are nine.
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he removeth the mountains, and they know it not; he over-turneth them in his anger. Which shaketh the earth out of her place, and the pillars thereof tremble.
he Removeth the Mountains, and they know it not; he overturneth them in his anger. Which shakes the earth out of her place, and the pillars thereof tremble.
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Where the word of a King is (though he be but a mortal man) there is power, and who may say to him, what dost thou? The fear of a King (whose breath is in his nostrils) is as the roaring of a Lion;
Where the word of a King is (though he be but a Mortal man) there is power, and who may say to him, what dost thou? The Fear of a King (whose breath is in his nostrils) is as the roaring of a lion;
how shall any of us dare to murmure against his proceedings, in comparison of whom the most potent Monarchs of the earth are no better then so many impotent and silly worms?
how shall any of us Dare to murmur against his proceedings, in comparison of whom the most potent Monarchs of the earth Are no better then so many impotent and silly worms?
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1. Occupation; He that first finds or lights upon any thing, of which none can give any tidings who is the owner, doth thereby become the Lord and Owner of it.
1. Occupation; He that First finds or lights upon any thing, of which none can give any tidings who is the owner, does thereby become the Lord and Owner of it.
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But none of all these wayes comes God by his Dominion and Lordship over us; no, his Soveraignty is founded upon infinitely better Titles than any of these, viz.
But none of all these ways comes God by his Dominion and Lordship over us; no, his Sovereignty is founded upon infinitely better Titles than any of these, viz.
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What exception then can any man make against his Dominion, and absolute Soveraignty? What shadow of an objection can there lye against his Title? And therefore what can be more reasonable and fitting than to acquiesce in his Dispensations,
What exception then can any man make against his Dominion, and absolute Sovereignty? What shadow of an objection can there lie against his Title? And Therefore what can be more reasonable and fitting than to acquiesce in his Dispensations,
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or if he were to ask our leave first, and yet should, without craving our good will, meddle and do with us as he pleaseth, there were some ground for murmuring.
or if he were to ask our leave First, and yet should, without craving our good will, meddle and do with us as he Pleases, there were Some ground for murmuring.
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But whose mouth must not presently be stopt, if God should say to us in our impatiency, what? Shall not I (for all you) do what I think fit with mine own? Shall I make Creatures for mine own sake,
But whose Mouth must not presently be stopped, if God should say to us in our impatiency, what? Shall not I (for all you) do what I think fit with mine own? Shall I make Creatures for mine own sake,
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and take your direction for what I am to do? Must my Wisdome be taught by your folly? Must I do nothing before I have first called you to counsel? If God should challenge us thus, it would make us be in Jobs case;
and take your direction for what I am to do? Must my Wisdom be taught by your folly? Must I do nothing before I have First called you to counsel? If God should challenge us thus, it would make us be in Jobs case;
5. When you are afflicted (to keep you from impatience) do not forget your sufferings come from his hand, of whose meer indulgence it is, that you have the comfort you yet enjoy:
5. When you Are afflicted (to keep you from impatience) do not forget your sufferings come from his hand, of whose mere indulgence it is, that you have the Comfort you yet enjoy:
But while men have something to lose, it keeps them in awe, specially, if they hold what they have, at the courtesie of him who hath taken away what they have lost. This is our case;
But while men have something to loose, it keeps them in awe, specially, if they hold what they have, At the courtesy of him who hath taken away what they have lost. This is our case;
and therefore it is best for us to be dumb, Wherefore doth a living man complain? If our own lives be spared, it is an unreasonable thing to repine. 6. Bethink your selves;
and Therefore it is best for us to be dumb, Wherefore does a living man complain? If our own lives be spared, it is an unreasonable thing to repine. 6. Bethink your selves;
Is not he who now afflicts you, one whose will you have often crossed? One to whom you have walked contrary? will you not take the coyn you pay? Must you have a liberty to cross God,
Is not he who now afflicts you, one whose will you have often crossed? One to whom you have walked contrary? will you not take the coin you pay? Must you have a liberty to cross God,
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7. Consider, Doth not be afflict you, whom you have provoked to deal a great deal worse with you? Have not you deserved (let Conscience speak) to be punished, not only thus, but seven times more. You have lost one or two of your comforts,
7. Consider, Does not be afflict you, whom you have provoked to deal a great deal Worse with you? Have not you deserved (let Conscience speak) to be punished, not only thus, but seven times more. You have lost one or two of your comforts,
Now when God exacteth less of us than our iniquities deserve, what cause is there of complaining? shall he that should of right be whipt with Scorpions, grumble when he is but corrected with rods? There is so little reason for that, that he may rather bless God, if he scape so well.
Now when God exacteth less of us than our iniquities deserve, what cause is there of complaining? shall he that should of right be whipped with Scorpions, grumble when he is but corrected with rods? There is so little reason for that, that he may rather bless God, if he escape so well.
II. Secondly, There are (yet) other Arguments to induce us to this dumbness under Gods hand, couched in these words [ Thou didst it ] which do peculiarly concern Gods people,
II Secondly, There Are (yet) other Arguments to induce us to this dumbness under God's hand, couched in these words [ Thou didst it ] which do peculiarly concern God's people,
1. Those that are the people of God, may well take patiently any blows that are reached them by his hand, He being their God in Covenant, through Christ, One that hath made them his children by adoption.
1. Those that Are the people of God, may well take patiently any blows that Are reached them by his hand, He being their God in Covenant, through christ, One that hath made them his children by adoption.
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Shall we not much rather be in subjection to the father of spirits? This was the Consideration with which our blessed Saviour drank up that dreadful Cup mentioned before, Shall not I drink the Cup, that my Father gives me to drink?
Shall we not much rather be in subjection to the father of spirits? This was the Consideration with which our blessed Saviour drank up that dreadful Cup mentioned before, Shall not I drink the Cup, that my Father gives me to drink?
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These sufferings of theirs, though they seem to be deadly (and so indeed they are to unbelievers) and to tend to their undoing, are but Serpents without stings,
These sufferings of theirs, though they seem to be deadly (and so indeed they Are to unbelievers) and to tend to their undoing, Are but Serpents without stings,
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but are like unto the Viper on Pauls hand, which he shaked off, and received no harm, Act. 28. 13. This which I say, cannot seem strange to a child of God,
but Are like unto the Viper on Paul's hand, which he shaked off, and received no harm, Act. 28. 13. This which I say, cannot seem strange to a child of God,
Do not ask me how? and which way? What thing is it that He cannot bring out of any thing, that commanded the light to shine out of darkness? That spake the word,
Do not ask me how? and which Way? What thing is it that He cannot bring out of any thing, that commanded the Light to shine out of darkness? That spoke the word,
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That which you see not now, you shall see and thank God for afterwards. It would be too long, at present, to tell you how many several wayes afflictions tend to the advantage of Gods people, by bringing them unto a more clear knowledge of God,
That which you see not now, you shall see and thank God for afterwards. It would be too long, At present, to tell you how many several ways afflictions tend to the advantage of God's people, by bringing them unto a more clear knowledge of God,
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and themselves, by weaning them from the World, and raising their hearts heaven-ward, by putting an edge upon their prayer, by discovering to them their defects, improving their faith and all other graces, by being like fire and salt to eat out those corruptions, which would otherwise breed worms in their Conscience,
and themselves, by weaning them from the World, and raising their hearts heavenward, by putting an edge upon their prayer, by discovering to them their defects, improving their faith and all other graces, by being like fire and salt to eat out those corruptions, which would otherwise breed worms in their Conscience,
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and hinder their inward peace, by keeping them from being condemned with the world. These and many other benefits, such as belong to God get by being afflicted.
and hinder their inward peace, by keeping them from being condemned with the world. These and many other benefits, such as belong to God get by being afflicted.
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Gods peoples sufferings are inflicted by one, who hath already bestowed upon them, that which may counter-ballance and weigh against all their sorrows;
God's peoples sufferings Are inflicted by one, who hath already bestowed upon them, that which may counterbalance and weigh against all their sorrows;
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God hath given them those things which are more than enough and enough again, to fetch up their hearts when they are sunk lowest in despondency because of any outward cross.
God hath given them those things which Are more than enough and enough again, to fetch up their hearts when they Are sunk lowest in despondency Because of any outward cross.
To know God and Christ, what an infinite mercy is it? It is life eternal: He that hath attained this knowledge, God himself allows him to glory. To have pardon of sin, to be justified in Gods sight, see what some bid for such a mercy, thousands of rams, ten thousands of rivers of oyl, the first born of their body;
To know God and christ, what an infinite mercy is it? It is life Eternal: He that hath attained this knowledge, God himself allows him to glory. To have pardon of since, to be justified in God's sighed, see what Some bid for such a mercy, thousands of rams, ten thousands of Rivers of oil, the First born of their body;
if it were to be bought? To have part in Christ, to have Union and Communion with him, is there any thing in the World worth the talking of the same day with it? All these things (and yet these are not all) God hath conferred upon those that are his.
if it were to be bought? To have part in christ, to have union and Communion with him, is there any thing in the World worth the talking of the same day with it? All these things (and yet these Are not all) God hath conferred upon those that Are his.
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yet is not here enough to weigh against them? Will none of those things, will not all of them countervail those losses and afflictions you are under? Is the Cup God hath given you to drink so bitter, that all those things are as good as nothing to sweeten it? Can ye have more cause to be dejected either for one thing or another,
yet is not Here enough to weigh against them? Will none of those things, will not all of them countervail those losses and afflictions you Are under? Is the Cup God hath given you to drink so bitter, that all those things Are as good as nothing to sweeten it? Can you have more cause to be dejected either for one thing or Another,
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your afflictions come (I speak of the godly) from the hand of him, who hath (as if what he hath given you for present were little) spoken of what he will do for you hereafter,
your afflictions come (I speak of the godly) from the hand of him, who hath (as if what he hath given you for present were little) spoken of what he will do for you hereafter,
One would think a lively hope of being admitted to the Beatifical Ʋision, and eternal enjoyment of God, should be more than enough to dry up all our tears.
One would think a lively hope of being admitted to the Beatifical Ʋision, and Eternal enjoyment of God, should be more than enough to dry up all our tears.
6. Again, The godly may rest assured that their afflictions are sent from no other but him, who hath (in the mean season, till they come to heaven) engaged he will never leave them,
6. Again, The godly may rest assured that their afflictions Are sent from no other but him, who hath (in the mean season, till they come to heaven) engaged he will never leave them,
and it would be hard to find any thing that might yield us comfort. But that mans unbelief is his greatest misery, that thinks his misery to be greater,
and it would be hard to find any thing that might yield us Comfort. But that men unbelief is his greatest misery, that thinks his misery to be greater,
how you will take any thing at Gods hand, carry your selves, as if you never meant (for all your vows) he should either meddle with you or yours, farther than you your selves should think fit? Is not this mocking of God? Nay, God will not be mocked,
how you will take any thing At God's hand, carry your selves, as if you never meant (for all your vows) he should either meddle with you or yours, farther than you your selves should think fit? Is not this mocking of God? Nay, God will not be mocked,
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A child left to himself, brings his father to shame, and himself to ruine, and therefore a rod of correction is but requisite to drive away the folly, that is bound up in his heart.
A child left to himself, brings his father to shame, and himself to ruin, and Therefore a rod of correction is but requisite to drive away the folly, that is bound up in his heart.
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All these things considered, what cause have any of Gods people to be impatient? How fit and meet is it they should be dumb under his afflicting hand? III.
All these things considered, what cause have any of God's people to be impatient? How fit and meet is it they should be dumb under his afflicting hand? III.
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Thirdly, I now proceed to those arguments of patience, which may be fetcht from these words [ Thou didst it ] that concern specially such servants of God,
Thirdly, I now proceed to those Arguments of patience, which may be fetched from these words [ Thou didst it ] that concern specially such Servants of God,
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Some of Gods people have been so afflicted, that they might say, Is there any bodies sorrow like unto my sorrow? And God owes you no more than he did them:
some of God's people have been so afflicted, that they might say, Is there any bodies sorrow like unto my sorrow? And God owes you no more than he did them:
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Yet even in such a case, though very sad, ye have seen how Job did bear up his spirit by this consideration, that all was Gods doing, when he could not find,
Yet even in such a case, though very sad, you have seen how Job did bear up his Spirit by this consideration, that all was God's doing, when he could not find,
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Now to lose a Child that we dearly loved, one that was hopeful, and that we had ground to think God had made his by Adoption, what affliction is it more than thousands of Gods people have had tryal of?
Now to loose a Child that we dearly loved, one that was hopeful, and that we had ground to think God had made his by Adoption, what affliction is it more than thousands of God's people have had trial of?
2. But secondly, I pray consider, it is he hath taken him, who hath shewed you more favour, in taking one that came out of your loyns to wait upon himself,
2. But secondly, I pray Consider, it is he hath taken him, who hath showed you more favour, in taking one that Come out of your loins to wait upon himself,
or did he think it would be so interpreted, when he sent for his son David to come and wait upon him at Court? But you would not have had him gone so soon:
or did he think it would be so interpreted, when he sent for his son David to come and wait upon him At Court? But you would not have had him gone so soon:
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and fashion him? Did you either make his Soul, or so much as one part or member of his Body? Or if any one had been wanting, could you have made up that defect? Though you might challenge more interest in him,
and fashion him? Did you either make his Soul, or so much as one part or member of his Body? Or if any one had been wanting, could you have made up that defect? Though you might challenge more Interest in him,
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than any upon earth, yet what was your interest in him, if compared with Gods? Do not you know, that in respect of that interest God had in him, you (though his Parents) were no more than persons only intrusted to breed him,
than any upon earth, yet what was your Interest in him, if compared with God's? Do not you know, that in respect of that Interest God had in him, you (though his Parents) were no more than Persons only Entrusted to breed him,
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4. It is he hath taken him, who is wiser than you, and only knows from how many evils and miseries, he, by death, is freed, that we who are left behind may live to see and suffer;
4. It is he hath taken him, who is Wiser than you, and only knows from how many evils and misery's, he, by death, is freed, that we who Are left behind may live to see and suffer;
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and ought we not, not only to be patient but thankful (though it is an hard lesson) when we have cause to hope that any of ours are got safe to heaven, where flesh,
and ought we not, not only to be patient but thankful (though it is an hard Lesson) when we have cause to hope that any of ours Are god safe to heaven, where Flesh,
and while you think of what God hath done in this kind, it cannot but seem a poor thing, (in your own eyes) for you to part with yours when he will have it to be so.
and while you think of what God hath done in this kind, it cannot but seem a poor thing, (in your own eyes) for you to part with yours when he will have it to be so.
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All these things said together, I suppose you will say, the consideration of Gods hand in all our afflictions hath enough in it to make us submiss and calm, to make us patient,
All these things said together, I suppose you will say, the consideration of God's hand in all our afflictions hath enough in it to make us submiss and Cam, to make us patient,
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And now I shall adventure to open and search the wound of those our worthy friends who are most concerned (and with whom we sympathize) in this sad loss:
And now I shall adventure to open and search the wound of those our worthy Friends who Are most concerned (and with whom we sympathise) in this sad loss:
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But I my self was so affected with sundry passages concerning him (which I have to tell you) as they came suddenly to my mind, that I shall even represent them to you, in the same order, wherein mine own thoughts at first met with them, not standing upon any method.
But I my self was so affected with sundry passages Concerning him (which I have to tell you) as they Come suddenly to my mind, that I shall even represent them to you, in the same order, wherein mine own thoughts At First met with them, not standing upon any method.
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He had learn'd his Catechism throughout, and began to learn it over again, with the proofs out of the Scripture at large, wherein he had made some progress.
He had learned his Catechism throughout, and began to Learn it over again, with the proofs out of the Scripture At large, wherein he had made Some progress.
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His Father speaking to him one day about the Devil and Hell, and things of that nature, asked him if he were not afraid to be alone? He answered no: for God would defend him.
His Father speaking to him one day about the devil and Hell, and things of that nature, asked him if he were not afraid to be alone? He answered no: for God would defend him.
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Repent (replyed his Father) do you know what repentance means, and what belongs unto it? And he gave him a good account of the apprehension he had of the nature of that Grace, according to what he had learn'd in his Catechism,
repent (replied his Father) do you know what Repentance means, and what belongs unto it? And he gave him a good account of the apprehension he had of the nature of that Grace, according to what he had learned in his Catechism,
Oft upon his sick-bed he would be repeating to himself the 55 Chapter of Esay, and other pieces of Scripture, which in the time of his health he had learn'd by heart.
Oft upon his sickbed he would be repeating to himself the 55 Chapter of Isaiah, and other Pieces of Scripture, which in the time of his health he had learned by heart.
as if God (out of this sweet Babes mouth) had, in these words, read to his Parents a Lecture of silence and submission under his hand, and taught them that he must be dealt with and disposed of, not as they,
as if God (out of this sweet Babes Mouth) had, in these words, read to his Parents a Lecture of silence and submission under his hand, and taught them that he must be dealt with and disposed of, not as they,
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What an instrument of Gods glory might he have proved? What a deal of service might he have done to God (in all likelihood) had he lived to old age? But it was Gods doing.
What an Instrument of God's glory might he have proved? What a deal of service might he have done to God (in all likelihood) had he lived to old age? But it was God's doing.
How many are there that live to fifty or threescore years, of whose life so good an account cannot be given as of this little one, of five years of age and an half?
How many Are there that live to fifty or threescore Years, of whose life so good an account cannot be given as of this little one, of five Years of age and an half?
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If education would have done the thing (without Gods blessing) doubtless Eli, and David, and many others of Gods Saints, had never had their hearts broken by the ungraciousness of their children.
If education would have done the thing (without God's blessing) doubtless Eli, and David, and many Others of God's Saints, had never had their hearts broken by the ungraciousness of their children.
Blush and be ashamed (man!) to be forty or fifty years of age (it may be more) and yet out-stripped by a Child of five years and an half, not to have attained so much knowledge of God,
Blush and be ashamed (man!) to be forty or fifty Years of age (it may be more) and yet outstripped by a Child of five Years and an half, not to have attained so much knowledge of God,
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If you do not know those things already, why not? I am sure you were better do so, Than have Christ come in flaming fire to take vengeance on you because you know not God.
If you do not know those things already, why not? I am sure you were better do so, Than have christ come in flaming fire to take vengeance on you Because you know not God.
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as the serious consideration of Gods Hand, from whence the pain comes. Do not forget the Text, Be dumb, open not your mouths: not one word: It is Gods doing. Imprimatur EDM. CALAMY. Septemb. 10th. 1657. FINIS.
as the serious consideration of God's Hand, from whence the pain comes. Do not forget the Text, Be dumb, open not your mouths: not one word: It is God's doing. Imprimatur EDM. CALAMY. September 10th. 1657. FINIS.
Quemadmodum in domo Jairi tibicines carmina sunebria quidem canebant, Christus autem solus mortuum excitabat: sic scientiae humanae multa quidem utiliter monent, &c. at Theolegia solus, &c.
Quemadmodum in domo Jairi Tibicines carmina sunebria quidem canebant, Christus autem solus mortuum excitabat: sic scientiae humanae Multa quidem utiliter monent, etc. At Theolegia solus, etc.
Lib. 1. Epist. 12 Proinde ad hibe solatia mihi: non haec, senex erat, infirmus erat (hoc enim novi) sed nova aliqua, sed magna quae audierim nunquam, legerim nunquam. Nam quae audivi, quae legi, sponte succurrunt, sed tanto dolore superantur.
Lib. 1. Epistle 12 Therefore and hibe solatia mihi: non haec, senex erat, infirmus erat (hoc enim novi) sed nova Any, sed Magna Quae audierim Never, legerim Never. Nam Quae audivi, Quae Legi, sponte succurrunt, sed tanto dolore superantur.
Joh. 13. 7. The Latines call prosperous things res secundas; because they are not to be had till afterward. They that know no sorrow, usually know no God. Oratio sine malis est sicut avis sine alis.
John 13. 7. The Latins call prosperous things Rest secundas; Because they Are not to be had till afterwards. They that know no sorrow, usually know no God. Oratio sine malis est sicut avis sine Aloes.
