IF we peruse the passages of holy Writ, we shall there find, that Christian Bu­riall is not onely commended, but al­so commanded, as a godly and chari­table worke: the Fathers of the Old, and faithfull of the New Testament being our exam­ples in the decent performance of this duty, and comely payment of this debt, thinking no care, nor cost too much, which they bestowed on the bo­dyes (the vestments of the soules) of their decea­sed friends, while they safely reposed them (as preci­ous [Page 2]Relicks) in the Wardrope of the Earth. Nor was this care without good consideration, This one Act of Christianity, complying with many others of especiall note. as,

First, Iohn. 11.25. Col. 1.18. with an act of Faith in Christ, the Resurrecti­on and the life, who is primogenitus mortuorum, borne tanquam ex utero sepulchri, and rising the first fruits of them that sleepe, to sanctify and assure us who bee the rest of the harvest.

Secondly, with an act of Hope: Ever since the Angell sat on the Grave-stone of our Saviour, saying, Resurrexit, Matth. 28.6. non est hic, He is risen, he is not here, we have been bold to write on the Tombe-stones of our friends, Hic jacet—spe resurgendi, Here lyes such a one, in hope of a glorious resurrection. Hence it is observed, that Christ from the grave appeared to Mary, Iohn 20.15. in a Garden, to teach us that he will one day turne all our graves into Garden-plots, and so hus­band our very dust, that by vertue of the dew of his Resurrection, Esay 26.19. they shall spring out of the Earth like beautious flowers, and be for ever planted in the Pa­radise of God.

Thirdly, with an act of Charity and love; to pro­secute those bodyes being dead with honour to their graves, whom wee, nay whom God himselfe so much loved and honored being alive, as to style them Mem­bers of Christ, and Temples of the Holy Ghost.

Fourthly, with an act of Necessity, to separate the living from the contagion of the dead. Abraham loved Sarah well, but being departed, hee besought the Hittits for a place to bury her out of his sight. As there is nothing whiter then Snow of it selfe, Gen. 23.4. yet [Page 3]being dissolved makes the fowlest water, so the purest complexion the worst putrifaction; according to the old Axiome, corruptio optimi est p [...]ssima.

Lastly, with an act of Mortification. The Antients did use to take their leaves of their friends, having brought them to their graves, in these words, Vale, vale, nos te sequemur, Adue, adue, wee will follow thee, and wee retaine this course still among us; the dead corps are carryed before, while the mourners follow after, leading us the way in which we must all walke, which should teach us to read our owne mor­tality in others Funeralls, while we heare the Bell to tole for anothers passing, to consider that if the Lord so please it may take in us also before it ring out, when we walk over the graves of others to remember that they are our houses also in reversion, and when wee see how suddenly the dayes of others are deter­mined to learne so to number our dayes as to apply our hearts unto Wisdome. So teach us &c.

It is the consent of the Fathers, and the opinion of the best expositors, that this Psalme was penned by Moses upon this occasion, After the Israelits had passed the Red Sea and were entred into the wilder­nesse, Moses sent spies before to discover the land of Canaan, who returned with these sad tidings to the people, that the inhabitants were Giants the sonnes of Anak, in comparison of whom, the Israelits were but as Grasse-hoppers, and that their Citties were walled up to Heaven, and so impregnable. At which relation they (forgetting the great wonders and mighty workes which God had so lately shewed amongst them) mur­mured against the Lord and against his servant Moses. [Page 4]Whereupon the Lord sware in his wrath that they should not enter into his promised rest. And from that time forth all of the age of twenty yeares and up­wards (except Caleb and Iosuah) dyed in the wilder­nesse by the way. During which mortality, Moses composed this Psalme, wherein, having first layd downe the shortnesse and uncertainty of mans life, he makes this application of it, by way of prayer unto God on the behalfe of himselfe and the rest of Israel. That, though their dayes were few, yet they might not bee evill, since they could not live long, yet that they might live well, which to doe (being impos­sible of themselves) they beseech God to instruct them, saying, so teach us to number our dayes that, &c.

This text is a prayer for instruction, teach us.

• First, in this particular, to number our dayes.
• Secondly, on this manner, so to number our dayes.
• Thirdly, to this end, that we may apply our hearts, &c.

Now all sorts of prayers may bee reduced to these 4. heads.

• First, Petitory, for mercies and blessings.
• Secondly, Deprecatory, against sinnes and evills.
• Thirdly, Intercessory, on the behalfe of others.
• Fourthly, Gratulatory in Thankfulnes for past re­ceived favors.

This prayer is of the first kind, viz. a Petition, wherein are considerable 4. things.

• First, Efficiens, the teacher or instructor, God. O Lord teach us: so some translators.
• Secondly, Materia, the matter taught: to num­ber our dayes.
• Thirdly, Forma, the manner how this numbering is to be done. So,
• [Page 5]Fourthly, Finis, the End why they would bee so taught to number, &c. viz. That they may apply their bearts, &c.

Efficiens. 1 I. To begin with the first Efficiens, the teacher God; to him Moses and Israel direct their prayers.

Object. But here it may bee objected, Moses was learned in all the wisdome of the Egyptians, Acts 7.

The Secretaryes of Nature, the most experienced in human knowledge of any nation then in the world, and the rest of Israel having lived so long amongst them, could not but have learn'd so much Arithme­ticke as to number a few dayes, why then doe they make it so great a sute unto God? To which it may well bee answered.

Humane knowledge of Arts and Sciences may goe farre in the information of the understanding, Sol. but they are all ignorant in teaching reformation of life, they may teach us scientiam capitis, how to apply our heads to wisdome, but that which Moses would learne here is scientiam Cordis, how to apply his heart to wisdom, which none but God can teach. Acts 10.1.6. The Centurion by his his owne Art, had learn'd so well in Military disci­pline, that hee became a Captaine over the Italian band, but he was so ignorant in Gods warre, that hee knew not how to serve there, as a common souldier, till Peter instructed him.

The Ethiopian Eunuch was so well versed in Court­ship, Acts 8.27. that he was chiefe favorite to Candace Queene of Ethiopia but could not become Gods favorite till he sent Philip to baptize him. Paul that spake so many languages, yet was unskilled in the language of Ca­naan, the knowledge of Christ, Acts 9.5. till Christ himselfe con­verted [Page 6]him. Acts 18.26. Apollos an Eloquent man, yet a Novice in Christianity, till Aquila and Priscilla tooke him, and taught him the way of God more perfectly. Here is a divine kinde of Arithmeticke, that none but God can teach, for the numbering of the people, we have David for an example: 2 Sam. 24.2. for the numbering of our mo­ney, our sheepe, our Cattell, we can doe it our sel­ves, the Poet could say Mille mei teneris errant in mon­tibus agni, and againe, pauperis est numerare pecus. Nay, man can number the latitude of the Earth, the alti­tude of the starres, &c. but for the numbering of his dayes to make up his account with God aright, to see what arrerages hee hath, and to summe up exactly his time to serve him, None but he that is God can teach us this.

It is not to vilify humane learning that I speake this, No, I know Wisdome hath enemyes enough, though she be justified by her owne children; But rather to magnify God, teaching above others, and to shew that it is his priviledge alone (who does all things, Wisd. 11. Psal. 147.4. Math. 10.30. by number, waight, and measure) who numbers the stars and calls them all by their names, who numbers the hayres of our head, and suffers not one to fall to the ground without his providence) to teach us so to number our dayes as to apply our hearts to wisdome. Here let all Moralls bee mute, and all sciences bee silent, let other teachers lay their hands on their mouthes and learne themselves. Or if they will speake, let them confesse, that

• 1. Hee is the best Grammarian, that lives with fewest incongruities in his faith, and manners, that keepes the best Concordance in his life to the rules [Page 7]of the Word, that walks aequis passibus in Gods wayes, that with Zachary and Elizabeth endevoureth,
  Luke 1.6.
  to walke in all the Commandements of God, blamelesse and without reproof [...], Luke 1.
• 2. He is the best Logician that knits his fist against sinne and impiety, that makes the strongest Syllo­gismes against the temptations of Satan, allurements of the world, and lusts of the flesh, that backes him­selfe with arguments out of Gods Word, wherewith as with the shield of Faith, Helmet of Salvation, and sword of the Spirit, hee is able to repell all the fiery darts of Satan, that can best divide the Word of truth, best define the mysteries of Godlinesse, and best discourse unto edification.
• 3. Hee is the best Rethorician that with Apollos is mighty and eloquent in the Scriptures, Acts 18. that with Esay rents his Rethoricke in sermons of Repentance, and with David shewes his Poesy in divine Hymnes: that with Paul can perswade Agrippa not onely al­most,
  Acts 26.28.
  but altogether to become a Christian, and make Faelix tremble with his discourse while hee preacheth of Temperance,
  Acts 24.25.
  Righteousnesse and Iudgement to come, that studyes to deliver himselfe not so much in fine as fit and significant words,
  Acts 2.37.
  that with Peter may pricke the hearts of the auditory, and drive them to confession of sinnes and amendment of life.
• 4. Hee is the best Geometrician, whose Rule, is the Word, whose square is the will, and whose line and levell are the glory of God, that hath learnt with all Saints to comprehend what is the height and depth and breadth and length of the love of Christ,
  Ephes. 3.18.
  and can resolve with Saint Paul: that neither height [Page 8]nor depth,
  Rom 8. [...]9
  nor any other creature, shall be able to se­parate him from the love of God which is in Christ Jesus our Lord.
• 5. Hee is the best Astronomer that can picke out of the hoasts of Heaven, viz. The Sunne, Moone and Starres, matter to admire Gods Wisdome and po­wer, and that hath learnt with David by the Heavens to declare the glory of God,
  Psal. 19.1.
  and by the firmament to shew his handy-worke, that can say by taking the al­titude of the Pole,
  Psal. 103.11.12.
  looke how high the heaven is above the Earth, so great is Gods mercy to them that feare him, and considering the diverse Clymats can say, looke how farre the East is from the West, so farre hath hee set our sins out of his sight.
• 6. Hee is the best Musician who keepes a conti­nuall Harmony in his Conscience, whose life is in tune to Gods Word, who speakes to the Lord in Psalmes and Hymnes and spirituall songs,
  Colos. 3.16.
  singing and mak­ing Melody in his heart, whose whole life from Gamut, to Ela, viz. from his Cradle to his grave, is spent in Carroling forth his Makers praise.
• 7. Lastly, hee is the best Arithmetician who hath learn'd Moses Arithmeticke in the text, viz. so to num­ber his dayes, as to apply his heart unto wisdome.

Materia. 2 II. And so I passe to the second particular of the text, viz. Materia the matter desired to be taught, and that is to number our dayes. So teach us to number our dayes, &c.

Wherein I shall shew you both what is meant by dayes, and how they are to be numbred.

By dayes, in Scripture are signified two things.

First, the trade of a mans life, his whole employ­ment [Page 9]about which hee is alwayes conversant. So ta­ken Iohn 11.9. are there not twelve houres in the day wherein a man may walke (1) worke &c. Now all Mens employment consists, either in Contemplation, as in thoughts and words; or in Action, as in deeds and works: So that if wee consider our dayes according to this acception, wee must bee carefull then to num­ber,

First, our thoughts, by embracing the Prophets lesson, Ier. 4.14. suffer not a vaine thought to lodge in thee. Sinne may, nay, will oftentimes visite us as a stranger, or traveller 2 Sam. 12.4. but wee must in no case enter­taine him as a friend to dwell with us, no not so much as in the thought, but we must labour to kill it in the Conception, to crush the Cocatrice while it is in the shell, Ps. 137.9. to dash the children of Babylon against the stones, while they are but children; ibi maximè obser­vandum, & extirpandum est peccatum, ubi nasci solet, sayes a Father sinne must be met withall, where it first en­ters, and that is in the thought, wee must take heed how wee busy them in things either impossible, or unprofitable, but bee alwayes meditating either on the vanity of the world to contemne it, on death to prepare for it, on judgement to avoyd it, on Hell to escape it, and on heaven to enjoy it.

Secondly, our words which must have these three properties, few seasonable, and waighty remembring that wee must give an account for every idle word, Matth. 12.36. and therefore to embrace the Apostles precept to have our speech always with grace seasoned with salt, Col. 4 6. Considering that while thy word is in thy breast it is thine own to correct, but once uttered it is ano­thers [Page 10]to censure thee, and cannot bee recalled. Nescit vox missa reverti: sayes on, Nulli tacuisse nocet, nocet esse loquutum, many have repented, and payd deare too, for their unreasonable, and unseasonable speeches, few or none for their silence; therefore labour al­wayes to keepe a watch before the doore of thy lips, and of thy heart; that nothing enter in, or proceed out, but what may savour of grace to the hearers.

Thirdly, our Actions; In the Legall sacrifices amongst many other things, they were enjoyned to offer the Turtle, and amongst many other Ceremo­nies observed this was on, that they wrung off the head of it backward. Now every beleever is a Turtle, Psal. 74.19. Deliver not the soule of thy Turtle said David, into the hands of the enemy, and wee are hereby taught, every night when we offer up our evening sacrifice, to doe it by looking backe to our Actions of the day, and wherein we have done well, blesse God for it, and con­tinue; wherein amisse, repent and sinne no more. The Philosopher taught his Schollers every night to aske themselves these three questions. [...]; The same make thou to thy selfe. How have I transgressed? What ill have I done? What good have I left undone? Gen. 1.4.12.18.21, [...]1. Thus did God, every day hee looked back upon what he had done, and saw that it was good, doe thou so every day, and though thou cannot say of all thou beholdest that it is very good, yet assure thy selfe it will be farre better by this Cir­cumspection.

Againe by dayes are signified, Secondly, the Time of mans life, Iob 14.14. all the dayes of my appointed time will I waite, &c. Now to number these dayes [Page 11]is not to tell 20. 30. 40. yeares &c. this every child can do upon his fingers, but rightly to number them, is to employ them well to Gods glory and the good of our soules, in the increase of vertue, that as wee grow in yeares, we may grow in grace, as in stature, so in wisdeme and favour with God and man, Luke 2. ult. Titus Vespasian would tell his friends (Amici, diem per­didi) hee had lost a day when hee had done no me­morable act in it. Apelles being asked how hee be­came so famous in his Art of Picture-drawing, ans­wered, Nulla dies sine linea, that bee never mist a day, but hee drew somewhat for the improvement of his skill: If wee will bee perfect, wee must daily practise the way to perfection. The Heathens were so caute­lous in the employment of this time, that they deri­ded the Jewes, thinking that they lost every Sabbath day on which they rested. And it is to be feared that many of us loose it indeed, or rather our selves on it; when resting from our bodily labour, wee rest not from sinne and wickednesse even on the Lords day. Non quam diu, sed quàm benè; God doth not so much respect how long as how well wee live: Nor doth he account of any time more, then what is spent in his service. Hence Philo calls an old sinner Longaevus puer, and another calls him Elementarius senex, an old child, one that was never other but a child, who when for his age, he is come even to the brinke of the Ior­dan of death, and expects to passe into Canaan, is sent backe againe to dye in the wildernesse of Sinne, be­cause of his ignorance and unbeliefe. One told his friend that hee perceived him to decline so fast, that he thought he could not live above a yeare, to whom [Page 12]hee replyed, that if he was sure to live one yeare, hee would make it two; and being demanded how, hee answered by doubling his care in Gods service, who numbers our dayes by our diligence: and indeed this is the way, though wee live but a while on earth, yet to live long in Gods account: not onely to number our dayes, but sic so to number them as to apply our hearts, &c. Which brings in the third particular.

Forma. 3 III. Forma, the manner how to number, &c. sic so: so teach us, &c.

Now God in all our sacred performances hath es­peciall respect unto this, preferring the manner of the doing of them before the matter it selfe: hence he is said to bee better pleased with Adverbs, then with Adjectives, non quam bonum, sed quam benè; God never accounts that for good, which is not well done. It is not therefore enough to pray, but we must so pray as to bee heard; Not enough to heare, but wee must so heare as to profit; Not enough to believe, but wee must so believe as to bee saved; Not enough to run, but wee must so run as to obtaine; not enough to number our dayes, but we must so number them as to apply &c.

Now there are six rules teaching us so to number our dayes; taken from the practise of ordinary Arith­meticke: The

First, is knowledge, he that goes about to cast an account must know his rules, how to number, how to divide, how to multiply, how to substract, &c. Else when he hath cast up his summes, he cannot tell, whether they be done right or wrong, and containe more or lesse. In like manner who so will number his [Page 13]dayes, must have knowledge of the Rules to number by: Now there are,

Two rules, by which all men living number their dayes, viz. a rule of Folly, and a rule of Wisdome.

The wicked and ungodly, number by the rule of folly, they by looking upon death at the wrong end of the perspective, thinke it to be farther off, then in­deed it is; and their dayes to bee more then they prove to be; and so secure themselves in sinne, Matth 25.5.8.10 till in a moment they are taken away. By this rule the Foo­lish Virgins numbred their dayes, thinking the bride­groome would not come so soone, they slept out their oyle, and neglected to buy more, till Christ came, and found them unprepared, and so they were shut out. Thus the evill servant in the Gospell numbered, Luke 12.45 46. &c. When supposing his Master would still delay his coming, he began to beate his fellow servants, and to eate and drinke with the drunken, till his Master came, in an houre that he was not aware of, and cut him off, and gave him his portion with the Hypocrits, &c. Thus the rich Glutton numbred, &c. Luke 12.18.19.20. Soule take thine ease, thou hast goods layd up for many dayes, &c. when that night his soule was taken from him.

The good and godly, they number their dayes, by the rule of Wisdome, which consists in the serious consideration of three things. Psal. 39.6.

1. Of the vanity of mans life: so vayne that it will not admit of any extenuation, being compared in Scripture to things of (smallest if) no account, Psal 102.11. as to a dreame to a shadow, to grasle, to a weavers shutle, to a shepheards tent, to a Bubble, Esay 40. [...]. of which it may be said, Quamprimum oritur, moritur, as soone [Page 14]out as in, Colos. 3.2. Iam. 4.14. which should instruct us to place our affe­ctions, on more enduring objects, and not to trust too much to this vapour of life.

2. Of the Brevity of mans life. There are long spaces, which by a speedy course are quickly ended; and there are short spaces, which having a slow mo­ver are long in going; but where the space is short, and the motion quicke, that journey must needs bee soone dispatched; such a thing is life. The swiftest motion in the world hath been stayed, Ios 10.12 [...]3. the Sun stood still at the prayer of Iosuah; and went not downe in one whole day, and yet then at that instant the life of man went a dayes journey forward. Admit that of the Psalmist, Ps. 90.10. viz. that the dayes of our age are three­score yeares and ten, which can be granted, but by way of supposition, for where one attaines unto it, three­score and ten, threescore and ten times told goe be­fore; yet I say admit it: and then hee that knowes how to number these dayes, by the rule of Wisdom, can tell you, how that halfe of these yeares, by the rule of division, are lost in sleepe: there remaines then but 35. whereof 15. at least by the rule of sub­straction must also be taken away for our childhood, wherein wee were ignorant how to glorify God, or help our selves aright; then remaines but 20. yeares, which being joyned by the rule of Multiplication, to our troubles, sicknesses, sorrowes, necessary cares, &c. so often multiplyed upon us, tell me (if God account of no time but what is spent in his service, if what the Philosopher spake of man be not true: that his life is but a day song, Nay, if what the Prophet David spake be not true also, Ps 36.6. that this day is but a span long.

3. Of the uncertainty of Mans life; The time past is gone, as if it had never beene; the time to come is uncertaine, we are altogether unsure of it; wee have no time but [...] this very instant; and wee know not how long we shall hold that: It was the saying of one of our owne Poets,

Thou wouldst weep if thou knewest thy life would end this moneth: How canst thou laugh, when per­haps thou shalt not live one day? Luke 12.39. If the good man of the house knew at what time the thiefe would come, he would watch (sayes our Saviour,) and not suffer himselfe to bee surprized: nor his house to be broken up; our bodyes are the house, our soules the prize, death the theefe, and because thou knowest not at what houre hee will come, watch every houre. Ideo obscu­ratur unus, ut observentur multi, said S. Austin, God hath therefore conceal'd from thee, that one day of thy death; that thou mightest so expect it every day. The Antients perswaded to this care by this fami­liar instance: Hadst thou seven servants, and wert fully ascertained that at some time, or other, one of them would kill thee, but which or when thou couldst not tell, wouldst thou not be very cautelous of them all, and very carefull of giving any of them any ad­vantage? why now remember thy life is but a multi­plication of seven dayes, and one of these will kill thee, but which of these, or when, because thou knowest not, thou oughtest to be prepared on all of them. Let not the thought of thy last end, bee the last end of thy thought, but foresee this Basiliske [Page 16]death in time, so shalt thou prevent the danger.

2. The second Rule for the so numbring, &c. is Intention, a man that goes about to cast an account, must mind it, and intend it as hee goes in order, else if he forget any of his summes, or omit any of his rules, he must beginne againe, all before is to no pur­pose. So must every Christian be diligent, and in­tent in this his spirituall Arithmeticke, and minde this duty of numbring his dayes, with all circumspe­ction: a man that mindes one thing so much, that he forgets another, wee say in our usuall phrase, that he is out of his numbers, the like may bee said of those who are so much given to number their earth­ly, that they forget their heavenly estate. I speake not this to with-hold any man from a moderate care to provide necessaries for this life, No; Hee that doth it not is worse than an Infidell, Iohn. 11.19. sayes Saint Paul. Martha and Mary may dwell together: Christ would have us to bee wise as serpents, if withall wee bee inno­cent as Doves. Matth. 10.16. The thing I disswade is, that we suffer not the serpent to eate up the Dove, nor Martha to turne Mary out of doores, that our overmuch care for the world make us not negligent of heaven: a Christian should imitate the Dolphin which, is said to swimme, with one eye on the waters, and the other looking on the skye; so must hee have an eye to hea­ven, in providing for his soule in the sight of God, 2 Cor. 8.21. and an eye to the earth in providing things honest in the sight of men.

3 The third Rule: They that cast an account, they beginne with the least figures first, and so proceed from units to tennes from tennes to hundreds, from [Page 17]hundreds to thousands, &c. So in our numbring of our dayes, though at first, our knowledge of God be but small, yet let us goe on, and it will multiply like good seed in good ground, in some 30. in some 60. Math. 13.8. in some 100. fold, the way of vertue is like the Rocke to Ionathan, and his armour-bearer, hard to clyme, 1 Sam. 14.13.14. but victory at the top, or like the Greek T, and Roman Y, narrow at the bottome, but as wee ascend they branch out: So will Gods gifts increase, if wee use them well, Ezek. 47.3.4. grace is like Ezekiells waters which did rise more and more till they came up to the head, or like our Saviours wheat which grew more and more, Mark 4.27.28. till it came to the Harvest. Samuel was dedicated to the Lord from his youth, but it was observed of him, that the elder hee grew, the more zealous hee was in his course, thus should old men be, and all men too, quo seniores eo sanctiores.

Cantator Cignus funeris ipse sui: was said of a Reve­rent man, that like the Swan, the neerer his death, the sweeter he sung, the more heavenly his Meditations. Christians should bee like Rivers, which the neerer they come to the Sea, the swifter they runne; and it should be said of them as of the Church of Thyatira, Their latter end should be better then their first. Revel. 1.19.

The fourth Rule. They that cast accounts begin at the left hand, and proceed to the right; so must we in the numbring of our dayes. All men number, but the wicked begin at the right hand, viz. in praysing their good deeds, boasting of their gifts, and glory­ing in the Creatures of God by them abused, but end at the left hand of Gods displeasure. Luke 18.11. Thus the Pharisee numbred, God I thanke thee, I am not as other [Page 18]men are, beginning at the right hand, but hee ended at the left, for the text sayes, he went away not justified. Thus Dives began to number at the right hand in purple and fine linnen and delicious fare, Luke 16.19. but ended at the left in hell. Thus they number that cry, Let us eate and drinke, 1 Cor. 15.32. for to morrow wee shall dye, saying with the wicked, fill us more wine, and we will satisfy our sel­ves with strong drinke, Esay 56.12. and to morrow shall bee as to day, and much more abundant.

But the godly beginne at the left hand, mortify­ing and sorrowing for their sinnes, and end at the right hand of Gods favour: Luke 18.13. Thus the Publican num­bred his dayes beginning at the left hand, God be merci­full unto me a sinner, and ended at the right hand, hee went, sayes the text, unto his house justified. Thus Saint Paul numbred, 1 Tim. 1.13. beginning at the left hand; I was a persecutor, &c. but ending at right, I found mercy, be­cause I did it ignorantly. Thus Polycarpus numbred his dayes, when going to his sufferings, he was told, if hee would sweare by Caesar, and rayle at Christ, hee should be spared; he answered, these fourescore and odd yeares have I served him, and found him my good Master, and I will not now deny him. Thus S. Chrysostome taught his charge to number their dayes, to cast up how many houres there were in the weeke, viz. 168. and to bee carefull, that God had his due out of them, viz. all the houres of the seventh day, and some houres of every day.

The fift Rule: They that cast an account, must know the place of every figure, for what it stands. So must we know, and try our selves, in what place wee stand in Gods service, according to his talents given [Page 19]to us. No man must stand as a cipher; if hee doe, God will so esteeme him. The Lacedemonians did use to decline their military men through three tenses of the Indicative Mood, in the first Ranck or Chorus came the old worne Souldiers, whose strength was spent, and their word was Fuimus, we have beene valiant in our time: in the second, came the lusty young gallants, and their word was Sumus, wee are valiant, try who dare; and in the third came the children, whose word was Erimus, wee shall bee valiant if wee live to it, ac­cording to the old verse, Vota senum, consulta virorum, facta juventae. Let young men bee valiant in action, midle age men in consultation, old men in devotion, God allowes no man to live without some calling, Gen. 3 19. In the sweat of thy browes, or of thy braynes, thou must eate thy bread.

Lastly, they that cast an account, though they set never so many ciphers together, yet if they have no figure before them, they stand for nothing: but add but one figure in the first place, and that will give them all their severall quantities, and make the ci­phers to be great summes.

In like manner all wee possesse are but ciphers, unlesse Christ bee preferred before them. It is hee that gives the blessing and the comfortable use of what wee have: without Christ, beauty is but vanity: wise­dome but folly: strength but infirmity: and riches but misery. Ideo malus faelix putatur quia quid sit faeli­citas ignoratur, saith S. Austin; worldly men are coun­ted happy by none but such who know not what hap­pynesse is. The whole world without Christ is but a bare cipher which it properly resembles, and cannot [Page 20]profit in the day of wrath, for Christ tells us so much: What will it profit a man to gaine the whole world, Marke 8.36. and to lose his owne soule? But place Christ before it, and then every creature in it shall be avaylable for our good: And Christ assures us this too, Matth. 6.33. first seeke the Kingdom of God and the righteousnes thereof, and all other things shall bee added unto you. So then the way to be truely great, is to bee truely good, vertue is the best Nobility, Christianity the greatest dignity, and godlinesse the surest gaine. Let it bee then our chiefe labour, So to number our dayes, since it will both supply our houses with wealth, and apply our hearts to wisdome, which brings me to the last particular, viz.

Finis. Finis, the End, why wee desire to bee so taught: That we may apply our hearts to wisdome. Wherein ob­serve first, What kind of wisdome this is. Secondly, how our hearts are said to bee applyed unto it.

For the first, there are two sorts of wisdome, as Heady wisdome, and Hearty wisdome; Earthly wis­dome, and Heavenly wisdome: Marthas wisdome, and Maryes wisdome.

Now were wee ever to live in this world, Marthas wisdome would be preferred, but since our dayes are numbred with God, Maryes choyce will best teach us so to number them our selves as to apply our hearts to heavenly wisdome. Which may be distinguished from the earthly in 4. particulars.

1. By the Object: The Object of heavenly wis­dome is Christ, who is made unto us, Wisdome, righ­teousnesse, sanctification and redemption. 1 Corinth. 1.30. But of earthly wisdome, vanity and sinne.

2. By the Properties: Heavenly wisdome is pure, [Page 21]peaceable, gentle and easy to be intreated, full of mer­cy and good fruits, without partiality and without Hypocrisy. Iam. 3.17. But earthly wisdome is mixt with sin, mudded with lust, cruell, crafty, and quarel­some. Iam. 3.15.

3. By the Schoole where they are to bee learnt, Heavenly wisdome is taught onely of God, by his Spirit, and in his Word; but the other hath as ma­ny Masters as there are corrupt mindes.

4. By the end at which they aime. The one tends chiefely to the good of the soule, howsoever it fare with the body: But the other chiefely to satisfy, and fulfill the lusts of the flesh without respect unto the soule: Let an earthly wise man have Esaus blessing, Gen. 27.39.28. the fatnesse of the earth, and let who will take Iacobs bles­sing the dew of Heaven. Psal. 4.8. Let their corne and wine and oyle increase; it is all they care for, as for the light of Gods countenance, they regard it not.

For the Second, hee that beleeves what God af­firmes, applyes his heart to faith: Hee that does what God commands, applyes his heart to Obedi­dience; and hee that makes use of both these in their benefits, and effects to the good of his soule, applyes his heart to wisdome.

Now, hee that will so number his dayes as is be­fore layd downe, must thus apply his heart to a six­fold wisdome.

First, to the Virgins Wisdome, the wisdome of Pre­paration Math. 25.4. The wise Virgins tooke oyle in their Vessells: Wee all know the Bridegroome Christ Iesus will come, but when wee know not, and there­fore we ought alwayes to bee prepared with the oyle [Page 22]of grace in our lamps, that when hee shall come, we may be ready, to enter with him, into his everlasting glory. I find no other difference betwixt the wise Virgins and the foolish, but onely this; the one did that in time, which the other would faine have done when it was too late. If thou bee wise then: prepare in time, least thou repent when it is too late.

Secondly, to the serpents wisdome, the wisdome of Preservation. Matth. 10.16. Bee yee wise as serpents, &c. It is accounted a great part of wisdome in the Serpent to preserve his head with all the care that may be, because all his life lyes in his head: a little blow on the head quickly kills him, but wound him never so much on the body (his head being safe) he will recover it againe. Now the Apostle tels us, that our life is hid with God, in Christ our head, Colos. 3.3. in whom we must bee carefull to preserve, and keepe our Faith, though wee suffer never so many wounds in our per­sons, goods, or good names, Resolving with the A­postle, that neither tribulation, nor anguish, nor persecu­tion, &c. shall bee able to separate us from the love of God which is in Christ Iesus our Lord. Rom. 8. ult.

Thirdly, to the Stewards wisdome, the wisdome of Prevention. Luke 16.8. The Lord commended the unjust Steward, because hee had done wisely, &c. The Steward we know, being ready to bee put from his place, to prevent poverty, made himselse friends with his Masters goods, which was reputed a point of wisdome in him. Now wee are all but Stewards of what wee possesse, and know not how soone we shall bee taken from them, or they from us: Here then is our wis­dome, [Page 23]in time to make us friends with these Mam­mons of unrighteousnes (for so Christ calls these earthly riches in comparison of the true treasure) that when they sayle us, Luke 16.9. we may be received into everlasting habi­tations: which may bee best done by our Charity to the poore members of Christ, for, Prov. 19.17. what we give to the poore, we lend to the Lord, saith Salomon, and what is layd out, he will repay us againe. The poore mans hand is the rich mans reasury, what hee layes up there, he shall find in heaven: hee that feeds the hungry, puts bread into Christs owne mouth; hee that clothes the naked, puts a garment on Christs owne backe; and hee that gives to the poore, puts a penny in Christs owne hand; himselfe hath said it, Matth 25.45. Eccl. 11 7. whatsoever you doe unto any of these little ones, yee doe it unto me. Cast your bread then upon these waters, and after many dayes you shall find it againe with a great reward.

Fourthly, to the Ants wisdome, the wisdome of Providence. Proverb. 6.6. Goe to the Ant thou sluggard, consider her wayes and bee wise. It is observed of the Ant that she labours very painefully in the Summer to get provision together to keepe her in the Win­ter: so should wee doe, during the summer of health, and prosperity, and Sunne-shine of the Gospell of peace, 1 Tim. 6.19. lay up for our selves a good foundation a­gainst the Winter of trouble, need, sorrow, sicknesse or other adversity: The Apostles Counsell is, Gal. 6.10. while you have time doe good to all, especially to those who are of the houshold of Faith: and the Prophet renders you a reason of it, because in death God is not remembred, Psal 6.5. nor will any give him thanks in the grave, while you have the light walk, Iohn. 11. Phil. 2.12. and while it is called to day worke out your [Page 24]salvation with feare and trembling, preserve with Moses a pot of heavenly Manna, in the Arke of your hearts, and provide with Ioseph a store-house of spirituall food in your soules, that you may live and not dye, if God should withhold you from the benefit of his publicke Ordinances.

Fifthly, to the Sydonians wisdom, the wisdom of Peace, Acts 12.20. It is reputed a great point of wisdome in them of Tyre and Sydon, that having highly displea­sed King Herod, they came with one accord, and having made Blastus the Kings Chamberlaine their friend desired Peace, because their Countrey was nourished by the Kings Countrey: Let it be our care to goe, and doe likewise: wee have highly offended the great King of Heaven and Earth by our manifold sinnes and wic­kednesse, having so long turned his grace into wan­tonnesse, that we have now just cause to feare, he will turne our peace into warre: withall wee know it is not for us to strive with our maker, for wee are nou­rished by him, by him wee live and move and have our being. Here then is our wisdome, to make Christ Iesus the Kings Sonne our friend: 2 Cor. 5.19. let us by timely re­pentance and faith reconcile our selves unto him, and he will reconcile us to his Father.

Sixtly, to Davids wisdome, the wisdome of Piety, Psalme 119.98. I have more wisdome then my teachers, because I keepe thy Commandements, The old word for righteousnesse is right wisenesse, and it is a good one, for the righteous man is the right wise man. Other­wise how can they be wise sayes Ieremy, since they have for­saken the law of their God: you may see it in Achitophel, his great wisdome unsanctified turned to his destru­ction. [Page 25]In the fourth of Deuteronomy the 6. Moses there tells Israel, that the keeping of Gods Com­mandements would be their Wisdome in the sight of the people, and their observance of his Statuts, would get them such renowne, that all the Nations round a­bout would say, surely this great Nation is a wise and un­derstanding people. I have read of one who towards his end sequestring himselfe from the cares, and affaires of the world, and betaking him to a religious course of life; a friend of his, after some time coming to visit him, would needs know of him, how (being un­lettered as hee was) hee could possibly spend his time in that solitude, to whom hee replied, that since hee had devoted himselfe to that way, he had learnt three letters, which tooke up his whole time. The first hee said, was a Blacke letter, and that put him in mind of his sinnes, and some of his time hee spent here in sorrowing and bewayling his transgressions, and repenting for them. The second was a Red letter, and this minded him of the Passion and sufferings of his Saviour, which, while he laboured by Faith, to apply to himselfe, did employ another part of his time: and the third, was a Golden letter, which remembred him with the joyes of Heaven, and the happinesse of Gods Elect, after this life; and the Me­ditation of this, tooke up the rest of his thoughts. And indeed, hee that hath learnt these three letters well, is a good Scholler, though he have learned no more, for by these, he shall learne to feare God, and the feare of God, sayes David, is the beginning of wisdome, Ps. ni. 10. yea, and the end too, Eccl. 12.13. for Salomons tells us to feare God, and to keepe his Commandments, is the whole duty of [Page 26]man. With this then will I end the Text; and blessed shall wee bee if wee can all of us so end our time; viz. in the feare of God, which that wee may the better doe, I pray for my selfe, and you; as Moses for him­selfe, and Israel; Lord so teach us to number our dayes, that we may apply our hearts unto Wisdome. Amen.

Thus having done with my Text, I suppose it may bee in the next place expected that I should in par­ticular adde something of the party, for whose sake and for yours this Sermon is composed. This em­ployment is not without hazard: and (as Pericles well expressed it), Apud. Thucyd. The Auditors will hardly be satisfied; For the neere friends to the deceased, and such as love their memory will thinke all too little, when o­thers who are either ignorant of her vertues, or envi­ous at all praise, will thinke all too much. And my selfe the performer may bee thought by some in one place Frigide laudare, and by others in another place nimis adulari: on the one side blamed with partiality, on the other blasted with flattery.

I have usually been very sparing in exercises of this nature, referring the Encomion of the dead unto the words of Solomon, Proverb. 31.31. Laudent eam in portis facta ejus. Let their owne works praise them: Be­ing in this point very Tender and scrupulous, how I doe expose either them or my selfe to censure.

Neverthelesse I cannot deny but that this Cere­mony in it selfe, is both antient, and imitable, a­mongst Gods people: wee read how David prayses Abner and celebrats his funerall 2 Sam. 3. How hee commends Saul and Ionathan, and how the Canoni­call Scripture keeps the Record of it 2 Sam. 1.

In the New Testament, Iam 5.11. Heb. 11, wee find S. Iames comme­morating the patience of Iob. S. Paul the faith of the Fathers; Acts 9. [...]9. And the devout Saints intimating to S. Peter the Charity of Doreas by shewing unto him the coates and garments which she made while she was with them: The Fathers also were frequent in this duty. S. Ber­nard extolls Malachy and his brother Gerard; S. Hie­rome prayses Nepotian, Marcella, Blesilla, Paulina with other vertuous women; S. Ambrose commends the Emperors, Valentinian, and Theodosius; And Nazian­zen hath extant in his works whole Orations celebra­ting the vertues of his brother Caesarius, his sister Gorgonia, his father Gregory, his friend Achanasi us, and others. So that as Polanus hath well observed, howso­ever the infirmities of the faithfull ought to bee bu­ryed with their bodyes, yet the Memoriall of their vertues (so it be modestly, and moderatly done) is a part of that civill honour which we owe to those that are departed this life, and at rest with God. And S. Austin tells us, fiden [...]iore laude praedicamus jam in vita feliciore victores, quam in ista adhuc pugnantes, we doe and may with much better confidence commend those that are Conquerors in that farre more happy life, then wee can doe those that are yet but comba­tants in this vale of misery: for (saith hee) the dead are not sensible of either flattery, or detraction; and therefore wee need not feare to yeeld them their due praises; nec laudantem sdulatio movet, nec laudatum tentat Elatio. Neither the party praising doth sooth with flattery, nor the party praised can swell with vanity.

Since then the thing is not New in it selfe, I hope [Page 28]it wil not be repute I strange in me, if (straining cour­tesie with my usual Method) I powrea box of Spick­nard on the head of this deceased Gentlewoman: she was a wise Rebecca, and a faithful Sarah; an amiable Ra­chel, &a fruitful Leah; a discreet Abigal, & an obedient Hester; a provident Martha, and a prudent Mary; a cha­ritable Dorcas, and a cheerfull Deborah; in a word, ade­voute & a pious Elizabeth; endeavouring to walk in all the Commandements of God blameles and without reproofe. Luke 1.6. The chiefe labour of her life was rightly to learne my Text, So to number her dayes as to apply her heart un­to wisedome; and though she numbred but few,(to what she might have done in the ordinary course of nature had God so pleased) yet she profited in this divine Arithmeticke so well that shee made up a mighty totall, and attained to such a portion of hea­venly Wisdome, that the like is rarely to be found in either her sex or age.

But because we know it is the end which crownes the action, and

The last day is ever to be expected, and happy can no man be said to be till death hath shewed how he departed, saith the Philosopher. Thereforefore I will leave you to judge more fully of the integrity, and uprightnesse of her life; by some remarkeable passages before her death; the manner whereof I shall declare unto you more particularly.

She received the sentence of death within her selfe, long before the execution thereof, by meanes of a [Page 29]lingring Consumption, sent from her heavenly Fa­ther with the same Message that the Prophet Isaiah brought to Hezekiah; Set thy house in order, 2 Kin. 20.1. for thou must dye, whereby her strength daily decaying, and (not­withstanding the good use of all lawful meanes possible for prevention) the glasse of her life being well nigh run out; those motions of grace that were in her (like those of nature) became now In fine velo­ciores more quicke and lively towards her end, mounting up her soule on a swifter wing towards her happinesse: the Spirit of God did now fill the sayles of her affections, with more then an extraordinary desire of her wished-for heaven.

But Satan envying that so fure a vessell should a­rive at the Port without a storme raised; a sudden tempest of doubts, and distrustfull thoughts in her soule, labouring thereby (had it beene possible) to wracke her faith upon the rocke of despaire, and God (willing to shew his strength in her weakenesse) suffers for a time this Eclipse of his wonted presence, being delighted to see her (with the Disciples) row­ing and towing against the streames of Satans temp­tations, whilst himselfe (with our Saviour) walkes by on the waves, ready to succour her in the greatest ne­cessity.

During which weakenesse, both of mind and body, her sorrowfull husband with other her choice friends (who sincerely loved her) being desirous to comply with any course which might be thought conducible to her welfare, upon good advise her desire brought her on Tuesday the 14 day of Iuly last past from Lon­don, towards Pluckley in Kent, the residence of her [Page 30]husbands (and truely also) of her dearest and most tenderly affected kindred and friends.

Now as she was travelling upon the way, there hapned unto her (as to Iacob in his journey from Padan-Aram to Canaan) a grievous wrestling, Gen. 32.24. with a fore and heavy conflict, which caused her for the time (like him) to halt very much, not on her feet, but in her affections, beginning now extreamely to complaine of her want of faith, and to doubt of the assurance of her salvation, in both which before-time she lived fully confirmed, and this tryall was so full of trouble to her selfe, and griefe to her loving hus­band and friends then in company, that they were necessitated for that to night lodge her and themselves short of that place whither they intended; where ha­ving reposed her body with all sit accommodation, their chiefe care was how to compose her doubts, and to comfort her weake and feeble mind: and to this end they requested my assistance (the most un­worthy pastor of that place where then she rested) and (considering the office required, to be in it selfe both Christian and charitable, and an essentiall part of my Ministeriall charge, to support the weake, And to bind up the broken hearted) I was gladly entreated to assist with the best counsels that lay in me, for the re­establishing of her peace.

Being come unto her she began to repeate unto me her former complaints, accusing her selfe of a won­derfull dulnesse, and deadnesse of heart; of a marvel­lous want of faith, that she could not apply the com­sorts of God to her soule, nor repent as she ought for her sins; that she could not feele the comfortable [Page 31]presence of Gods Spirit, as she was wont, that she had no mind to sue unto him by prayer as before; and thereupon concludes against her selfe, that cer­tainly the Lord had forsaken her, and cast her off; and would not restore her to the joy of his salvation: which words, she uttered with many sighs and groanes, with strong cryings, which argued truely the anguish and distresse of her soule. Whereupon sorrowing to behold her in this extremity of afflicti­on: (for as Solomon tells us, the spirit of a man will sustaine his infirmity, But a wounded spirit who can beare? Proverb. 18.14.)

I addrest my selfe to apply unto her what com­fort God should enable meto Minister: Assuring her that these spirituall desertions for a time are famili­ar, to the dearest of Gods Children; instancing in David, in Iob, and in S. Paul, with other Saints, whose particular tryals I dilated unto her, adding moreover that God like a wise Father, is not alwayes kissing his sons, but many times correcting of them; and that his love in their humiliation, is as much mag­nifyed towards them, by the saving effects of it, as is his mercy in their exaltation. I told her farther that the sense of her weakenesse which she complained of, was not weakenesse, but strength; for it comes not from our corruption, that we feele our corruption, but from Gods grace, and that the detestation of sin, with a desire to repent; is true repentance in­deed, and a manifest worke of the spirit; and though God find many things in us that he likes not, yet he ever loves and likes this in us, that we doe dislike and loath our selves; for God respects not so much our [Page 32]state, as our purpose, nor regards so much what we are, as what we desire to be. For a desire to be good, is a good step to, yea a good part of goodnesse it self: I prayd her therefore, not to wrong her selfe so much, as to imagine she could not repent, while she profest she hated sin, and desired to repent; nor to offer that indignity to Gods mercy, as to feare he should be unwilling to forgive and pardon, what she was so willing to forgoe and part withall.

I shewed her also concerning her want of faith, and spirituall feeling, how that though God might suffer her faith to faint, yet would he never suffer it to faile: and that it is the firmest faith, which beleeves without feeling, when a man can say with Iob, though he kill me, Iob 13.15. yet will I trust in him. For our owne feeling is no fit judge of faith, for that is often overwhel­med with temptations, but faith must be judged of by the word of God: Now the word tells us, that faith is not alwayes a burning Lampe, but somtimes, yea often a smoaking Flax, Mat. 12.20. which is so weake that it sends out neither heat nor flame, but only a smoake, and yet will not the Lord quench this small sparke of faith, neither can it perish being begotten of immortall seed, viz. the word of God which endures for ever. 2 Pet. 1.23. Againe we know, Magis et minus non mutant speciem, a little or a sicke man is a man as well as a great or a sound one, & a foule and a feeble hand may receive an Almes, as well as a faire and strong one, so little and weake faith is faith, as well as that which is great and firme, and the one may as truely apply Christ as the other: For we doe not imagine that faith doth justifie us, because it is a strong and per­fect [Page 33]vertue, but it justifies us, for the object which it apprehends, that is, Christ the Mediator. Nor are we so much to conclude of faith from the firme per­swasion it works in us; as from the resting and rely­ing thereby, on the merits of Christ for salvation.

Moreover I laboured to possesse her with this truth, that God can be no more said, to forsake his Servants, when for a time he hides away his face, then the Sun can be said to be set, when it is but under a cloud: for howsoever the sensible presence of Gods Spirit, (whereby he makes his Children to feel him, by the gracious effects which he workes in them) be subject to changes and Eclipses; yet the secret pre­sence of his Spirit, never departs from them, but is continually ruling, guiding, and sustaining them in all their troubles, according to his promise in the old Testament, Esay 43.2. and in the New, Math. 28.20. Yea, by vertue of this secret presence, he en­tertaines life in our soules, when to our owne judge­ments we are become altogether dead and senselesse; as there is life and sap in a tree, when it hath neither fruit nor leaves, which is evident by our standing in many temptations, wherein we could find no present grace upholding us. For had we our happinesse in our owne hands (as once we had) we could not be able to hold out against the least of Satans assaults, but that he must needs deprive us of it: but God seeing what bad keepers we are of our owne Jewels, hath transla­ted the custody of them unto Christ, and hung the keyes at his girdle, by whom they are so safely kept for us, 1 Pet. 1.4.5. and we for them (as saith S. Peter) that now the least sparke of saving-grace in any beleever, is [Page 34]more then all the power of Hell is able to quench.

Thus having spent some time with her by enlar­ging these, and adding many other comforts out of the Scripture, which need not here to be repeated, (endeavouring in what I could, to satisfie her in e­very doubt) & perceiving a great part of her distem­per to be occasioned from the weakenesse of her bo­dy, the wearynesse of her spirits, and the want of rest, I tooke my leave of her for that time; not without this acknowledgement of comfort from her selfe, that she hoped I had done her some good; promising (at the intreating of her friends) to visit her againe within few dayes, at the house of the worthy Lady Dering, the now sorrowing mother of this Gentlewoman, whither the next day she was removed: which ac­cordingly I did the fryday following; and understan­ding that she with her had bindiscoursing, immediate­ly before my comming, and her entirely loving Bro­ther, the right Worshipfull Sir Edward Dering, (whose observation of her was this, that those doubts and feares whereof she complained, proceeded not so much from any sinfull cause occasioned by her selfe, whereof she could accuse her selfe, as from an over-earnest, & longing desire of more spiritual com­fort and illumination, then God was pleased for the present to make her sensible of; as afterward it more cleerely appeared): unwilling then to tire her enfee­bled spirits with too much talke together; I stayd a while before I saw her. Then being brought into her Chamber, she told me she much rejoyced at my comming, being perswaded that she should reape comfort by my discourse, and was minded to re­quest [Page 35]me to pray with her, whereunto then she had a great desire, but the continuance of these good mo­tions (she said) was so short, that before she could call for me they were gone, and she re-possest so with her former doubts and feares, that now she had no heart thereto; whereupon I replyed that I made no question but that these good motions would re­turne again: In the mean time she might hereby take notice of Gods Method with his dearest Children, sometimes ravishing them with S. Paul, 2 Cor. 12.4. as it were into the third heavens, by filling their soules with unspeakeable joy and gladnesse; sometimes againe (with the same Apostle) humbling them as it were to hell, by casting his angry countenance upon them, & suffering satan also to buffet them, yet making them gainers both by his comming to them, and his going from them; for by the one they gaine comfort against despaire, by the other warning against persumption; therefore as she ought, when she felt those heavenly Motions in her heart, to cherish them; so when she felt them not, she ought not to think her self contem­ned. Withall I shewed her that it is the endeavour of many beleevers, so eagerly to pursue after more grace, as that they deny themselves the comfortable use of what they have; like many worldlings, who having a competent portion of earthly things in the eye of others, yet repine as if they had nothing, because they have not so much as themselves desire: wherfore I besought her, as to remember carefully to seeke for more; so not to forget thankefully to ac­knowledge what she had; which was the onely way to invite God, to conferre upon her a larger mea­sure [Page 36]of Spirituall consolation.

I then offered unto her the assistance of my pray­ers, which she imbraced, and while we were intrea­ting at the throne of grace on her behalfe, for the re­turne of Gods favourable presence, and the light of his countenance upon her, and that he would againe restore her to the joy of his salvation &c. I applyed unto her that petition of David, Lord comfort the soule of thy Servant, for in thee hath she put her trust; which words were no sooner uttered, but she cryed with a loud voice, ô that I was assured that I am thy Servant! and that I could trust in thee as I ought, then should my soule be comforted indeed.

This done, insisting some while in directing her how she might purchase that assurance, and that trust she so heartily prayd for, I left her untill the Thurs­day after.

By which time the Sun of righteousnesse with hea­ling in his wings (having dispelled in good measure those mysts of diffidence which eclipsed the light, and peace of her soule) began againe to shine forth in his wonted cleerenesse, reviving and cheering up those drooping affections which had so long languished in the want of his comfortable presence, insomuch that (to my great rejoycing) I found her magnifying of mercy which before she doubted of, and comforting her selfe with those Scriptures, which before her soule refused comfort in, being tendred unto her. I told her I did heartily blesse God for this happy change in her: and she replyed, that the grace of Christ was sufficient for her, upon whom she did wholly rest and rely for her salvation, disclayming all conceipt [Page 37]of worth, or merit in her selfe; entreating me to pray to God for her, that it would please him to par­don those distrustfull thoughts which she had for­merly of his goodnesse, and to perfect that re-assu­rance of his love in her heart; she joyning with us very cheerefully, and devoutly all the time, expressing a marvelous longing for the fullnesse of spiritual and heavenly joy. Insomuch that while I inserted that peti­tion of the Prophet, Doe well unto thy Servant, that she may live, and praise thy name; she interrupted me saying, ô pray onely for my soule, for I desire to be dissolved, and to be with Christ, which is farre better.

The Sunday following in the afternoone, I was re­quested, to preach to the Congregation of this Pa­rish, whither being come, and enquiring of her health, I was generally assured that they had observed her to be that day more composed & cheerefull, then usually she had bin; but while the whol Families of her friends were Religiously exercised in the Church, she inti­mated to those that wayted about her, that she felt her selfe sensibly to change, (her Cough having a lit­tle before left her, a sure signe in those diseases of death approaching, whereupon they asked her if they should call the Lady her mother, or husband, or any other unto her? but she answerd no, they were (she said) about a good worke, and she hoped that she should live till they had done; and God granted her request, for no sooner was the Sermon ended, and all her friends againe returned about her, but she heartily wished for some one, to recommend her soule to God: it was my happinesse to be there at that time, and they entreated mee to performe [Page 38]that last office for her, which we hasted to doe, perceiving her to decline apace, while she (to the ad­miration of all that were present, considering her great weakenesse) repeated after me very zealously almost what soever I delivered, and concluding with the Lords Prayer, she most devoutly rehearsed that word for word, which as it was the first she learnt, so I may truely say it was the last she uttered; for imme­diately hereupon, (as if she had onely staid for this Convoy to her eternall rest) she most sweetly and peaceably exchanged this life, leaving her surviving friends (like the Apostle) in a strait betwixt two, not knowing which to chuse, whether more to mourne for her losse, or to rejoyce for her so blessed and hap­pie departure.

But why doe I speake of losse, (since to use Saint Pauls phrase) to her to live was Christ, and to dye was gaine, for she is not amissa, but praemissa, not lost, but gone before; death to her, being but like Iordan to Israel, a waftage from the wildernesse of this world, to the Canaan of everlasting blessednes: wher her soul is bound up in the bundle of life securely reposed in the bosom of Abraham, 1 Cor. 15. [...]4. her body like seed being sown in the Lords gleb-Land (for so the Germans call the grave) shalbe there safely preserved by her heavenly Father that good Husbandman, Ioh. 15.1. unto the harvest of that great day, when by vertue of the resurrection of Christ, 1 Cor. 15.20. The first fruits of them that sleepe, she shall a­wake out of this Sepulchrall vault againe, both glo­rious and honorable; and the grave being dispossest of her body, her body shalbe re-possest by her soule, and both body and soule everlastingly possest of that [Page 39]immortall; incorruptible, and never fading King­dome, 1 Pet. 1.4. reserved in heaven for her, whose King is Christ, whose Subjects are Saints, whose Law is love, whose rule is equity, whose honour is verity, whose peace is felicity, and whose life is Eternity. Unto which he brings us all who hath bought it for us, and us for himselfe, Christ Jesus therighteous, to whom with the Father, and the holy Spirit, three Persons one eternall, immortall, invisible, and onely wise God, be rendred and ascribed, all glory, honour, power, praise, might, majesty, dignity, and dominion, henceforth and for evermore, Amen.