A LOVE-TOKEN FOR MOURNERS TEACHING Spiritual Dumbness and Submission under GODS Smarting ROD. In two Funeral SERMONS By SAMUEL FISHER M. A. late Preacher at Brides London now at Thornton in Cheshire Vnto which is added An ANTIDOTE against the Fear of DEATH being the Meditations of the same AUTHOR in a Time and Place of great Mortality LONDON Printed by A. M. for T. Underhill at the Anchor in Pauls Church-yard 16â—â— Spiritual Submission IN TWO SERMONS One at the Funeral of M rs HOLGATE the other at the Funeral of M rs BAKER By SAMUEL FISHER JOB 1. 21. The Lord gave and the Lord hath taken away blessed be the Name of the Lord. LEVIT 10. 3. And Aaron held his Peace MICAH 7. 9. I will bear the Indignation of the Lord because I have sinned against him LONDON TO MY VERY LOVING AND Much respected Friend M r William Holgate Citizen and Haberdasher of London S. F. wisheth humble Submission to and holy dependance upon God SIR IT pleased you upon the death of your dear Consort to make choice of me the most unworthy to preach at her Funerall My affections to you were strong obligations upon me I was willing to perform any Service within my compasse for her that was dead from whom I enjoyed so many real Respects when she was alive I was Debtor to you both for very much love and therefore willing to serve you both in doing this last Office for her which was no other according to Scripture language then your self When you engaged me to this work my hands were full of troublesome businesse about my removal into the Countrey which though it did not take me off yet did much indispose me for this Service But being engaged I laid aside as much as I could other thoughts that I might be in my measure provided to offer something which might be sutable to the present occasion and usefull to those that should be my Auditors in that Solemnity I intended no more then the service of my Master and the benefit of the hearers by the bare preaching of a Sermon Yet when it was done whiles my affections were stirring and before I cooled I was drawn contrary to my former inclinations to promise you the Notes of what I had preached And since my promise you have kept me warm with your letters that I might not recede I confess I judge my self of rashnes in that promise and I have smarted for it for my own thoughts have been a press to me before my Notes come under the Press for you I know mine own nakednes and have so much pride in me that I can hardly be willing that others should have occasion to take notice of that nakednes But it may be God may stirre up some faithfull friend to bestow some wholsome reproof upon me and that may repair my loss by some real advantage I am resolved to trust the Lord. Sir what they were when they were delivered I have sent them to you without any new clothes You have called for them earnestly I have only crouded for time to transcribe them And now you have them much good may do you with them They teach a very weighty lesson under the Cross viz. To be dumb and not open the mouth because of Gods doing A lesson for all that are trained up in the School of affliction but especially directed to you at this time that you may learn with humble silence to bear the smarting twigs of that Rod which lies upon your back in the loss of so great a Comfort by thâ— with-drawing of so sweet so good a Companion I hope you have learned this lesson Something I think I saw before I left you I shall be glad if yet they may contribute any thing further towards your help and the satisfaction of those dear Friends that were in near relation to heâ— that is with God who in regard of the manner of her death seemed more dis-satisfied and therefore as they have need so possibly they may gain some advantagâ— by the reading oâ— what they heard A part of these Notes were used at the Funeral of another Friend the good wife of a very good man that lives in the Parish of Brides I present the whole that neither of you may complain of loss My prayer shall be that you and all that read them may reap some good fruit by them that God may have the glory of an humble silent submission under the Crosse who hath so much dishonour by our sins that bring the Crosse And if this may be the issue of these poor weak unpolished lines he that praies shall have occasion to adde praises and Thanksgivings for so rich a blessing to the God of his Mercies To whom and to whose Mercies he commends you who is Your Friend that heartily desires to meet you and your dear Consort in Heaven S. F. TO THE READER Reader THOU hast me now in Print and it may be thou wonderest and so do I. I beleeve thou didst not expect it and I assure thee I did not intend it My Sunne is now drawing â—pace towards the West yet till this time I never durst venture into so open an air as now I must I have not wanted strong provocations from the 〈◊〉 fretting pens of other men who have endangered my liberty by traducing my Doctrine wresting my words and charging me beyond what I ever thought with that which their own wicked hearts had forged to appear before this in mine own vindication but believing a day of Judgement and knowing that God sits upon the Throne judging right I thought it as a more quiet so a safer way to interest God in the quarrel by committing my way to him then to take up the bucklers to defend my self And I found this advantage by my silence though I did yet God did not sit still he raised up others to appear for truth and for his poor servant who having more honour and greater abilities have done that for both which possibly through weaknesse might have suffered in my hands I tell thee this to beget thy favourable opinion that thou maist not think me over forward in this undertaking This poor thing which is under thine eye hath nothing of Art to commend it to thee The Father himself is poor But if thou be one exercised under affliction desirous to know and do thy duty canst imbrace Truth naked and love it for it self If thou wilt bring an holy and humble heart to the reading of these lines and wilt adde some fervent requests for Gods blessing possibly thou maist get some little gâ—od by the sober pains upon that which is here offered thee by a weak and worthless Instrument I take it for granted that thine is within the common lot amongst those that are subject to affliction And if thou be afflicted this duty is incumbent upon thee as well as me to be dumb and not open thy mouth under Gods hand Now if thou be
under his hand Will you complain murmur dispute or pine away with sorrow for what God hath done You had them and they were so good I pray you who gave them or made them such to you You might have had worse and been crossed in them as much as you were blessed were they not the gifts and blessings of God Did God give them and are you not content that you have had them so long 〈◊〉 he was pleased to sparâ— them Were they so good to you and are they too good for God Did he dispense with his right to let you enjoy them though they were his And will not you dispense with yâ—ur supposed right to let him enjoy them after you have used them Who would lend a neighbour any utensill that for the use would alienate the property and not let the owner have it to serve his turn because he was so good to his neighbour to lend it to serve his use We deal thus with God It is a wonder he will lend us any thing But I have not quite done my expostulation Could you challenge it of debt to have such relations And yet would you have God bound to perpetuate your relations during your pleasure when you cannot challenge them Must God have dependance on us Or shall we quit our dependance on him Shall not he that is a free Agent have liberty to act freely Must he that gives us such good blessings be made our debtour by the blessings which he gives Oh be silent He hath taken away thy relations who was not bound to continue thy relations Be thankfull that they were so good and thine so long 〈◊〉 not impâ—tient towards God that they are now taken from thee and they can be thine no longer You have had them longer then you could challenge them Take heed of challenging God because you could no longer keep them Thirdly Think thus with your selves I am in such an affliction but God hath done it surely it must needs be done with infinite Wisdome and Caution which he doth He is the wise God His Vnderstanding is Iâ—finite All his Workes are done in Judgement It is not possible that â—ither ignorance or rashnesse should befall his work Physicians cannot say that all their Rules are certain much lesse that they act according to certain Rules The Causes of diseases as to this or that particular subject are often hid from them and therefore they are necessitated to make their applications by conjecture rather then science They have no windows to look into the bodies of men and therefore are subject to mistakes about mens bodies and the diseases incident to them But there is no such thing befals God Ignorance and Error are incompatible with his Nature and Glory He can as well not be as â—e can erre in any of his wayes When he doth afflict his children he doth it as a Physician and he never misseth in the Physick which he gives He knows all things and there is nothing hid from him All Causes Effects Symptoms Operations Circumstances of things are open before him He knows by immediate vision not by discourse much less by report 1. Whereever he layes an affliction he knows the man and knows him exactly to whom he administers He that hath made all men cannot but know all men that he hath made He perfectly knows every mans temper whether sweet or sour hard or soft easily to be wrought upon or more rugged and harsh apt to make resistance or ductile and flexible He knows what is in man and needs not any one should shew him what he is John 2. 24. And he knows mans need as well as his temper what will serve to answer his necessity according to his temper 2. As he knows the man so he knows the disease whether it be a disease in the head or a disease in the heart Physicians many times mistake in this they cannot alwayes finde out the disease and therefore sometimes they fall short of the Cure yea sometimes in stead of curing kill the Patient and that when they do their best But God knowes perfectly what every man or woman are sick of to whom he administers yea though the diseases lie lurking and be never so subtil they cannot be too subtil for him All our sinnes are before him and none of them hid from his sight He is able to set them in order though they lie on heaps and seem to be shuffled together The heart lies as naked before him as the body and outward man 1 Chron. 28. 9. Revel 2. 23. Whether it be secret pride or hypocrisie or unbelief or envy or self-love or an evil thought he knows it as fully as if it were drunkennesse swearing murther evil speaking adultery He never mistakes to punâ—sh any man for a sinne that he is not guilty of 3. He knows the remedy exactly and what is the best waâ— of cuâ—e for every disease Physicians many times differ about the way of curing diseases even where their Judgements accord about the diseases themselves and their Causes One thinks such a way best Another is of another mind Doctors do differ But now God doth know and know absolutely and unerringly what is the most proper way that is to be taken with every disease in relatiâ—n to each partilar subject Whether they be Tumours and Tympanies the swellings of pride and vain-glory which David and Hezekiah seemed to be sick of or Pâ—lsies and shakings of carnal fear the disease of the Disciples Or of the Stone viz. hardnesse of heart and that brawninesse which makes men insensible of â—inne or the sad effects of it which the Israâ—lites are charged with Or a Lethargick distemper of spiritual security which makes men carelesse about their spiritual condition and by which they are in danger to die sleeping as Sardis was Whatever the disease is God knows the best way for cure whether purging vomiting bloud-â—etting bathing sweating exeâ—cise He is never to seek for a remedy suâ—able to the disease nor doth he ever make any application that is not proper to the disease to which it is applied So Revel 2. 4 5 14 15 16. and Revel 3. 15 19 17 18 19. If the disease be not cured it is not because of any mistake in the Physician nor any defect in the means but usually from the disorder of the patient that either doth not use or misuse the means 4. He is exact in the knowledge of the Nature of every potion and its operation He knows to a draghme to a scruple what quantity may serve to work to such an height as may fit both the quality of the disease and the temper of the subject By reason of his perfect judgement he alwayes keepâ— to a just measuâ—e in all his administrations without either excesse or defect Isa. 27. 8. 28. 27. Though he makes use of Instruments yet he never suffers any Instrument to act without
so perfectly learned in this lesson of holy â—ilence and humble submission and hast thy heart at that command that thou canst presently silence any distempered motion in the springing of it without any more ado I perswade thee not to bestow either cost or pains upon this little piece because it onâ—ly treats of that which it seems thou hast no need of and indeed contains nothing in it of that Subject but what is plain and common But if thou be as I am a man subject to like passions with other poor Saints that hath need of all the helps that may be to keep down unruly affections when God strikes hard the Rod smarts and the flesh bleeds And let me adde if thou be willing to learn at a petty School I hope I may say thou maist finde that which may be worth as much as thy cost in buying or pains in reading will amount to If thou do get any good by this poor traveller which is the passionate desire of the Author bestow thy prayers upon him that dares not send out this paper without prayers for it and thee viz. that there may be a blessing in it and that thou maiest finde it with which I leave thee and desire to be whiles I am Thornton Sept. 25. 1654. Thine desirous to offer up fervent prayers for thine everlasting good S. F. Spirituall SUBMISSION PSAL. 39. 9. I was dumb I opened not my mouth because thou didst it THis Psalme as appears by the Title had David for the subordinate Author of it Him being a man to his heart he did imploy principally to be the Holy Ghosts Penman to write this excellent piece of Scripture this Book of Psalms It is directed to Jeduthun who was one of the three Praefects or Masters of Musick appointed and ordered by David for the guiding of Song in the House of the Lord 1 Chron. 25. 1 6 7. It was penned in Meeter for it is Mizmor of David a Psalm of David which notes Sermonem concisum ab omni verborum aut syllabarum superfluitate resectum a short speech that hath all superfluity of words or syllables lopped and pared off Nor is it only bound up by the measure and number of feet Quemadmodum poëtae carmina componunt but by the number of Syllables that it may be rightly disposed and fit for Song At what time and upon what occasion this Psalm was written is in the judgement of the Learned very uncertain Those that venture farthest give us but their conjectures and therefore I shall not follow them unless they had a Lanthorn Leaving suppositions that it might referre to Sauls persecution to Amnons Incest to Absolons murther first or treason after or to any grievous sicknesse occasioned by his gâ—ief upon any or all of these It is certain David notwithstanding his love to God and Gods to him was exercised with â—ariety of great and sore troubles with afflictions repeated and of long continuance And to such a season wherein he was thus exercised it appears by the scope and whole contexture of the Song he doth referre And further it is as clear from the Psalm it self that those afflictions which carried his eye to them in the writing of this were such and filled with so much bitterness that he had much ado to bridle his passion nay though he did with strong resolutions as with a bridle or muzrole constrain his lips yet by reason of the pressing weight of his sorrows his passion like fire shut up did eat out its way and transport him beyond the limits of religious sobriety This I look upon and therein I follow that great and sound Expositor who erres as seldom as most do in giving the sense of Scripture M r Calvin as the principall scope of the Psalm to make known to the Church of God what David had the sad experience of viz. the great strength and power of passion under the sharpnesse and bitternesse of affliction The Psalm consists of two parts The first Exegeticall or Narrative The second Eucticall or Precative A Narration and a prayer take up the whole In the former you have the Prophets disease laid open In the later the means of cure or remedy applied That which he declares in the first part was 1. That he was sensible of his passion under the sense of his affliction viz. that he had need of a bridle when God used a spur This is fairly implied v. 1. 2. His resolution to keep under his passion when he felt it began to stirre I said I will take heed I will keep my mouth as with a bridle or mousell Or as the Greek with a ward As if he had said I set down this constant resolutâ—on to mousell and lock up my lips that I might not give my tongue leave to break out into any impatient or unbeseeming speech c. By this is noted the untamednesse of the tongue which must by force and watchfulnesse be restrained or else will get out of doors and kindle fire 3. The successe of this resolution and his endeavours for a time the suppression of his passionate distemper v. 2. I was dumb with silence I held my peace c. 4. The power and prevalency of his passion afterwards Dolor meus turbatus est incaluit cor meum In meditatione mea exarsit ignis loquutus sum lingua my grief was stirred my heart waxed hot within me whiles I was musing the fire burned I spake with my tongue Though David had with great constancy endeavoured to subdue and keep under the risings of his heart yet he tels us the fire was but smothered not quenched his passions were like fire suppressed which makes its way by degrees and then breaks out with greater violence Calvins note upon this is By how much any man sets himself more diligently to bring his heart to obedience and strives to be patient under his trials by so much the more many times is he vexed with his passions and he gives the reason because in such a case Satan puts forth his utmost to oppose him in his honest endeavours who in the mean time lets them alone and doth not trouble them whom he findes senselesse and careless under the hand of God He addes an incouraging perswasive to those that are troubled with such inordinate inflammations to remember David least we faint in our mindes and the experience of our weakness should betray our hopes In the verses following he gives an account of the language which he uttered when his passions got vent to v. 7. which though they carry truth in them and are an excellent description of the vanity of mans life yet as they were uttered and timed do clearly argue by the context that he was transported vitioso excessu And therefore saith my former Author Non sine stomacho indignatione dicit Notum fac mihi Iehovah finem meum c. It was not without stomack and passion that he saith Lord
be under Gods hand in affliction because he is one that keeps his afflictions under command Mat. 8. 8 9. He doth not let them loose like Bears to destroy but useth them as Leeches to let bloud and take off at pleasure He that layes on the Rod can rebuke and break the Rod when he pleaseth If he send a plague he can stop it in an instant 2. Sam. 24. He that wounds can heal he that breaks can binde up he that takes away can give Hos. 6. 1. And he can give better then he takes either in the same or in some other kinde i. e. give spirituall when he takes away temporal blessings Let us be very quiet under the Crosse because he hath laid it on who in due time can take it off who not only doth his servants good by sufferings but is wont to do them good for their sufferings especially if they they be calm and quiet in the bearing of them I do not mean in a Popish but in a Gospel sense not for the merit of them but for the promise to them Eleventhly If God have done it then let this come in for its share that whatsoever it is it could not have been 〈◊〉 then it is Rebus sic stantibus i. e. as the Case is with the servants of God when he doth chastise them Whatsoever God doth is therefore best done because God doth it And whatsoever we may 〈◊〉 yet this is a truth That it would have been worse if it had not been done and so done and at such a season Gods work is best and his manner of working best and his time is best And thus we ought to think and speak of his work unlesse we think our selves wiser then God And if it be thus why should I complain If it be better for me to lose my childe then to have it to lose my wife then to have her to lose my Name or Estate then to have it there is reason I should be content with that which is and not by discontent demonstrate my folly that I affect that which is worse because I cannot be content with that which God doth who doth every way that which is best if we could look the right way to see it God that made the world is the best workman in the world All his works are done in Judgement nor can any come after him to mend what he hath done There is abundance of curiosity in the most abstruse dark crosse sour providences which cannot be found out presently Twelfthly If God have done it and thou finde that it begins to work towards any distemper cast water upon the fire consider God hath done it And have I not reason to bear it from his hands from whose hands I have received so much good As Job spake to his wife so let us speak to our souls Job 2. Thou speakest foolishly O my soul shall we receive good at the hands of God and shall we not receive evil Before you quarrel at any time with what you feel or lose or want sit down and reckon what you have These things should have been enlarged and something more added but I have not time either to add or enlarge You see the way travel on and do you enlarge and adde by the improvement of your own thoughts Farewell Soli Deo Gloria ALl that I have said hath been though not onely yet principally to you that are most 〈◊〉 concerned I desire â—o take out my part in the lesson who I am sure have as great a part in the stroke as anyone that stands at such a distance The losse of a true friend may very well be called an affliction such an one I am sure I have lost in her God knows my heart â—â—icks close to this place â—nd now he cals me anoâ—her way seeing my diâ—â—emper he hath made the brest bitter that I sucked upon by the losse of divers friends which did divide my spirit The Lord teach me to be dumb and silent And I hope you will all recollect your selves and give God the Glory of your quiet submission now he calâ— you to it by this sharp affliction Do not keep the wound too long open leâ—â— you prejudice the Cure It will be your glory to own the Soveraignty Wisdome Justice and Faithfulnesse of God iâ— what he hath done so to give him his glory Probably now it may be expected by some thaâ— I should raise a Pillar to preserve her memory whom we have now â—â—ought to her dust But â— do not use it and she â—oth not need it God â—ath undertâ—ken to preâ—erve the memory of the â—ust And I think hers may very well be trusted with his undertaking But â—f I do say any thing it â—ust be this I have known her some years since she 〈◊〉 married and been received into the room of a friend which hath given me advantage to be better acquainted with her temper disposition and behaâ—iour then some others were She was but young yet of very considerable natural parts She had a pregnant and a ready wit and in my opinion a good sobeâ— judgement which enableâ— her to distinguish of personâ— and things with commendable discretion She was of a cheerfulâ— disposition but inoffensively pleasant for ought â— ever saw And this was a great advantage to her self and to her relations both those that were below and those that were above her I think she seldomâ— caused sadnesse or â—â—quietnesse to any in the family by her â—ullennesse or peevishnesse For my part I scarce ever saw her discontent this is more I am sure then a great many families can say who labour sadly under the burthen of the wives or â—â—stresses sting There are â—o many houses where the 〈◊〉 drops through She was very affable and â—â—tteous towards all sorts 〈◊〉 to those that were 〈◊〉 inferiours as well as 〈◊〉 and such as were 〈◊〉 her degree therein â—â—serving the Apostles 〈◊〉 Rom. 12. 16. Condeâ—end to them that are of 〈◊〉 estate Not onely â—thers abroad â—ut her â—ervants enjoyed the benefit of this I have one in the family that will 〈◊〉 his part and I am confident will sadly lament â—he losse Though but a â—oman yet she was which â— more then is ordinarily â—ound in her Sex a woman â—f a gallant spirit â—hat did not use to quitch oâ— grumble for a little but would carry great burtheâ— with an high Courage Ordinary things she madâ— nothing of and but a little of those that were more then ordinary She hath been put upon that by reason of the indisposition of her body for â— the birth of her conception which I believe few women have known Three times with childe and her childreâ— brought to the birth buâ— never delivered by thâ— ordinary helps that otheâ— women have yet thâ— first did not discourage 〈◊〉 for the second nor thâ— second for the last I believe her experience made her the more serious but â— think did not abate her Courage when