A SERMON Preached at the Funeral OF Sr. ALEXANDER FRAISER OF DOORES, Knight and Baronet, Principal Physician to the KING of Great-Britain, etc.  
Who died at Whitehall, April 28. 1681. In the seventieth and fifth year of his Age.  
And was Solemnly Interred amongst his Ancestors at DOORS the 〈◊〉. of July following.  
By JOHN MENZIES, Professor of Divinity in Aberdene.  
EDINBURGH, Printed by the Heir of Andrew Anderson, Printer to his most Sacred Majesty, Anno DOM. 1681.   
Psalm. 90.12. 
So teach us to number our days, that we may apply our heart 〈◊〉 wisdom.  
IT's said of Xerxes, viewing, from the top of an hill, his vast Army, consisting of no less than a Million of Men, he fell a weeping, that within the space of an hundreth years, all these gallant persons would be snatched away by death; and in a much shorter time it came to pass. All the use, that heathen Prince could make of this inevitable fate and mortality of Mankind, was to weep over it; But the holy Ghost in this Text, suggests a more profitable improvement thereof. So teach us to number our days, that we may apply our hearts unto wisdom. Happy we, if by the work and exercise of this day, we be excited to learn this heavenly and divine Art.  
The Opinions of Interpreters have varied touching the Penman of this Psalm. Holy Augustine in his Enarration upon it, will not grant it to be Penned by Moses, though the Inscription carry his Name; A prayer of Moses the man of God. But S. Hierom, epist. 139. Unto Cyprian a Presbyter, will not only have this Psalm to be Composed by Moses, but also, all that follow until the hundred. In ascribing so many to Moses, Hierom, without all peradventure (with reverence be it spoken to 〈◊〉 great a Name) was mistaken; for in Psal. 99.6. Mention is made of Samuel, who was much posterior to Moses; and the Psal. 95. is expressly attributed unto David, Heb. 4.7. Yet the desription of this Psasm giving it so distinctly to Moses, I dare 〈◊〉 bereave him of it. The occasion whereof, is supposed to 〈…〉 heavy threatening, that all the men of War, who 〈…〉 Egypt, from twenty years old and upwards, should 〈…〉 the Wilderness, two only excepted, Joshuah and Caleb. Moses▪ therefore considering, that so many thousands, yea, hundreds of thousands, should be cut of in the space of forty years, Penned this Lecture of Mortality, to excite the People to Repentance for their reprival, and to make a due improvement of the little time of reprival given to them. In the first eleven Verses, he discourses of man's Mortality, and the grand procuring cause thereof, namely Sin. From the twelfth Verse to the end, he puts up fervent Supplications unto God. From which, as being the main design of the whole Psalm, it hath its Denomination, The Prayer of Moses, the man of God.  
To day, I have pitched on the first of these Petitions. Since it is so, that man is such a poor mortal and frail Creature, So teach us, O Lord, to number our days, that we may apply our hearts unto wisdom. The Version of this Verse, as it runs in the Vulgar Latin, is so widely distant from the Hebrew, and so hard to be reduced to any tolerable sense, that I judge it not worth the while, to trouble you therewith.  
In the Words, as they are reduced by our Translators from the Original (with whom Pagnin, and Arrias Montanus, learned Romanists, leaving their vulgar Version, do agree) two things do chief offer themselves to us; one is, the Psalmists Petition, So teach us to number our days; the other is, the scope of his Petition, or the benefit that should accrue, by the obtaining of the mercy prayed for, that we may apply our hearts unto wisdom: Or as it is varied on the Margin, that we 〈◊〉 cause our hearts come unto wisdom. Pagnin thus, & adducemus cor in sapientiant.  
The Petition at first view, may seem somewhat strange, he had said, Vers. 10. The days of our years are threescore years and ten, and if by reason of strength, they be fourscore years, now there needs no great Art to reckon up seventy or eighty. Surely therefore, something more must be meant then the bare Arithmetical Calculation of the number of our years. And the rather, if the quality of the person be considered, who breathed forth the Petition, a man Learned in all the Wisdom of the Egyptians, Act. 7.22. and so not meanly Versed in the Mathematics, these Sciences greatly flourishing in that Country, at that time. The mysteriousness of the great Art, wherein the Psalmist pleads to be instructed, seems to be insinuated, in the qualifying Particle, SO, So teach us to number our days. The Hebrew Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chen, is elsewhere rendered, right or well, Numb. 27.7. 2 Kings 7.9. So that the Scope of the Words of the Text is, Teach us to number our days, aright, or well, or so as we should. It's not every kind of numbering the Psalmist prays to be instructed in, but to number So; and this numbering, he holds forth to be a duty, wherein all are concerned, in that he prays not for himself alone individually, but together with others, So teach us. And, which is yet more, he speaks of it as a duty, wherein, when holy men have done their outmost, they will still find themselves defective. Moses who was faithful in all the House of God, doubtless made Conscience of numbering his days, yet while he prays, So teach us to number our days, he implicitly confesses himself to be defective in this matter, but withal, he sees so much advantage in the pursuance of the duty, that he prays for Grace to be helped, to go about it with more vigour; as knowing this would make him more and more to increase in Spiritual Wisdom. And that is the other thing I said was in the Words, namely, the Scope of Moses in his Petition, or the benefit that will accrue by the right performance of the duty here spoken of; had we once learned aright to number our days, then, (and never till then) will we become wise to Salvation. So teach us to number our days, that we may apply our hearts unto wisdom.  
The only Head, to which I would speak a little from the Words, shall be this. The right numbering of our days is a great and necessary duty, in order to the right performance whereof, we have need to be serious in imploring the Divine Assistance, and the rather, seeing it's a duty would make us wise unto Salvation. In pursuance of this, I would speak a little to these three things. And first, I would more particularly open the nature of this duty, So to number our days, by which the greatness and necessity of the work will appear. Secondly, I will demonstrate the great need we have to implore the grace of God for the right performance of this duty. And Thirdly, I would give a touch of the benefit accrueing by it. It makes wise unto Salvation. Then I would make some Improvement of all, by way of Application.  
As to the first, the nature of the duty, So to number our days, take this Negative. This is not curiously to be enquiring into the period of our life, or manner of our death, making use of Genethliack Arts, or casting Horoscops. Some have been too curious that way, consulting with Sorcerers, yea, with the Devil, and using unlawful methods; and it's an observe concerning these, not more common than true, that ordinarily they make unhappy ends, as did Julian the Apostate. This is not the numbering of our days, for which the Man of God here prays. He did not pry into Secrets, which God thought not fit to reveal, it's enough for us that our times are in God's hand, and that all the days of our appointed time, we wait till our change come. To open therefore, Positively a little of this Mystery, I will endeavour to branch it forth into a few particulars.  
First then, when the Psalmist prays that God would teach him so to number his days, he prays to be helped, to a due and serious consideration of the frailty of his Nature, Psal. 39.4. Lord make me to know mine end, and the measure of my days, what it is, that I may know how frail I am. O what a poor frail Creature is Man? The contexture of man's body, indeed is curious, Andacis naturae miraculum, as one termed it, the Masterpiece of bold Nature, or rather of Divine Providence, yet the Vessels are so many, and the matter so thin and tender, the conveyances so subtle, that they are easily obstructed by a little Sand, a little humour; Yea, sometimes the whole Machine has been disordered by a little vapour. Neither is it so only with them, who have the more weak and creasie bodies; experience having often made it appear, that bodies which seemed more robust, as if they had been made of Cedar and Iron, yet have been very quickly shattered and blasted; so true is that of the Prophet, Isaiah 40.6, 7. All flesh is as grass, and all the goodliness thereof as the flower of the field, the grass withereth, the flower fadeth: because the Spirit of the Lord hath blown upon it; surely the people is grass. O how small a thing will take away the life of man? a Gnat, a drop of a Gargarism, yea, an Hair, and which may seem strange, a Thought, an Apprehension, if it can but raise a violent Passion of Grief, Anger, yea of Joy. O how would the serious consideration of this humble us, so as we should neither be proud of Beauty, nor presume of Strength.  
Secondly, When he prays to be taught, so to number his days, he prays to be helped to a due consideration of the shortness of his time, Psal. 89.47. Remember how short my time is, and Psal. 39.5. Behold thou hast made my days as an hand breadth, mine age is as nothing before thee. An hand breadth is a small measure. But as if that had been too little to shadow forth the ●●●tness of our time, it's added, our age is as nothing before God, not so much as a drop to the Ocean, or a point to the circumference of the vastest Circle. In this Psalm, the ordinary age of old men is reckoned to be seventy or eighty years; but what is that to infinite, immense eternity? It is said, ver. 4. A thousand years in thy sight, are as yesterday when it is past; and what is a day when it is past, but as nothing? In ver. 5. and 6. the shortness of our time is compared to the stream of a flood when it is gone, to a sleep when it is past, and to the grass of the field, which in the morning groweth up and flourisheth, and in the evening is cut down and withereth. How little distance of time is betwixt its greenness and withering, its growing up and cutting down? What poor creatures are we? we grow up in the morning of our Childhood, we seem to flourish in the high noon-tide of our Adultage, but then suddenly  we be a ware, comes the declensions of old age, wherein one infirmity overtakes us after another, until the sickle of death cut us down root and branch. O what manner of persons would we be in all holy conversation and godliness, were this duly considered?  
But thirdly, when he prays to be taught to number his days, he prays that he may be helped duly to consider the uncertainty of his time here on earth: although it be said, in ver. 10. of this Psalm, that the years of a man's age are seventy or eighty, the meaning is not, that every one shall arrive to that age; nay, for one who cometh that length, many hundreds die within that measure. Yea, the little time that we have, we have no 〈◊〉 certainty thereof; hence it is, Prov. 27.1. Boast not thyself of to morrow, thou knowest not what a day may bring forth. And Jam 4.13, 14. Go to now, ye that say to day or to morrow we will go to such a city, and abide there for a year, and buy and sell, and make gain, whereas thou knows not what shall be to morrow. For what is your life? it is even a vapour, that appeareth for a little time, and then vanisheth away. We cannot make sure reckoning of one day, one hour, one minute, more of our lives, what unexpected contingencies have men in greatest health and security been surprised with? You may have heard how a Roman Consul was brained by the fall of a Tile, as he road in triumph; how Aeschylus the Philosoph was knocked in the head to death, by the fall of a Tortoise from the claw of an Eagle; or how Anacreon the Poet was choked by the kernel of a Raisine, entering into the wrong passage of his throat. Doth not our Saviour bring in a man making such a foolish reckoning with himself, Luk. 12.19, 20. Soul, take thy case, thou hast much goods laid up for thee for many years. Whereas, God said to him, thou fool, this night thy soul shall be required of thee, and then whose shall those things be? Were the uncertainty of our time thought upon seriously, we would not delay repentance and preparation for death, nor make such bold adventures upon sin.  
Fourthly, when he prays to be taught so to number his days, he prays to be helped duly to consider the certainty of death. Our time is uncertain, but death is most certain; there is a stature of heaven upon it, Heb. 9.27. It's appointed unto men once to die. Hence in ver. 3. of this Psalm, it is said, thou turnest man to destruction, and sayest, return ye children of men. Yea, Ps. 89.48. the Psalmist is peremptory, What man is he that liveth and shall not see death? I shall not here stand to debate, what shall become of those who shall be alive at the last day, whether the sentence of death shall be executed upon them. I know it is in reference to them the Apostle saith, 1 Cor. 15.51. We shall not all die, but we shall all be changed. And yet there be great Divines, both ancient and modern, among whom is the great Augustin, who hold that the Statute of death shall be executed on them also. And whereas it is said, 1 Cor. 15. they shall not die, The meaning (say these Authors) only is, they shall not so die, as to remain under the power of death as others do, being presently to be restored to life again. However, all agree that a change is to pass on them equivalent to death. Hence S. Augustin, on Psal. 38. to us the 39 Quid hic certum, nisi mors? what is certain in this world, but only death? Speras pecuniam? incertum est an proveniat: Expects thou to be rich? its uncertain if it shall be so. Speras filios? incertum an nascantur: Hopes thou for children? its uncertain if thou shalt have any. Nascuntur? incertum an vivant, an proficiant. Has thou children born? its uncertain whether they shall live; or if they live, whether they shall prove dutiful and towardly: and so he concludes, turn to what hand thou wilt, all is uncertain, only it is most certain we must die. But alas! how few do practically believe this great truth, of the necessity and certainty of death? how sew serious thoughts are spent upon it? It is said of Caesar Bergia, base Son to Pope Alexander the sixth, who designed to make himself Lord of Italy; in order to the obtaining which ambitious design, neither Father nor Son refrained from any villainy; but while one night they designed the poisoning of others, the stroke, through the mistake of the cupbearer, falling on themselves, of which the old man died instantly, the young man by strong antidotes and the vigour of youth did live, yet was sore sickened, graviter decumbens, says Guicciardin, lib. 6. In which sickness, he confessed to some about him, he had foreseen all the difficulties which stood in the way of his designs, and had considered how to remove them, yea and what to do in case of his Father's death, whom he knew to be an old man; but upon his own death or sickness, he had not so much as once reflected. How many do split on the same rock? Hence is that unlucky Proverb in the mouths of many. I thought no more on such a thing, then on the day of my death, A sufficient evidence many meditate little on death, on the certainty thereof, and uncertainty of the time of it.  
Fifthly, when the Psalmist prays to be taught to number his days, he prays to be taught duly to consider the work he has to do in his days, that his work may not be undone, when his days are done; or that the work may not be then to do (which would have required his outmost solicitude all his days) when his days are drawing towards an end. And surely, great is the work which is committed to every one of us to do, faithfully to serve God in our Generation. To mortify all our corrupt lusts to cleanse ourselves from all filthiness both of the stesh and spirit, to be just and dutiful in all our relations, to work out our own salvation in fear and trembling, and to promove the salvation of others, so far as lies in our power, and to improve all our time, and all opportunity for the honour of God. May it not be said, as one did in another case, Ars longa, vita brevis. How few alas! be there who seriously mind the work which God requireth of them? Else time would not be lavished in idle and unaccountable work, much less in that which is manifestly the work of the Flesh, and the Devil.  
But Sixthly and lastly, not to add more, when he prays that God would teach him so to number his days, he prays that he may be helped to consider, how much depends on the right or ill improvement of his time; Namely his blessed or miserable estate to all eternity. As it is appointed once to die, so after death to come to judgement, Heb: 9: 27: And then to receive according to what we have done in the body, whether good or bad, 2 Cor: 5: 10: They who obtain mercy to numbeer their days aright, how comfortable will it be to them, that they have done so, when they shall hear the Angel swear by him that lives for ever, that time shall be no more? But desperate then will the state of them be, who made no due improvement of their time. It's said of Saul, though otherwise a valiant man, when he heard, that on the morrow he should die, he was quite dispirited, 1 Sam. 28.20. He fell strait all along upon the ground, and was afraid; and no wonder, for the wrath of almighty God, and that to the outmost, will be the portion of ungodly sinners to all eternity. Now as is said in Verse 11: of this Psalm, Who knows the power of his Wrath? as is his fear so is his wrath. We cannot have so deep apprehensions of it as it is.  
The branching forth of these few particulars, wherein the right numbering of our days does consist, may sufficiently discover that the duty is both great and necessary. Surely a greater work, then that of Pambo, which he was so many years in learning how to do according to the Word, Psal: 39: 1: I said I will take heed to my ways, that I offend not with my tongue. That was but one branch of many, comprehended under this of numbering our days. As the Lord commanded Moses to number all the stations of the people of Israel in the Wilderness, Numb. 33: 2: as they are accordingly written down in that Chap. So the Lord would have us to number all the periods of our lives, duly to consider our time past and to come, and what improvement hath been or aught to be made thereof; and so much of the first thing proposed, the nature and necessity of this duty.  
The second thing proposed was that we have need to be serious in imploring the Divine assistance, that we may be helped to the right performance of this great duty, so did Moses here; So teach us to number our days. So did David, Psal: 39: 4: O Lord teach me to know mine end and the number of my days, the need of this might be made appear upon many accounts; As first, this is a great work, and therefore we have need of great assistance for it. A man may be able to number, how many hours, yea minutes, hath been since the Creation of the World, how many miles the circumference of the Earth doth contain, how many degrees the Pole is elevated above our Horizon, what is the position and distance of Stars, and a thousand such like curiosities, and yet not know how to number his days aright, this is Divine Work; and therefore we have need to seek grace from above, to do it. As David in a like case, Psal: 143: 10: Teach me to do thy will, for thou art my God. Secondly, This is a work from which we are exceedingly averse; people love not to think of death and of the end of their days, they will rather spend their thoughts upon any subject then that, yea some Princes have prohibited any to speak of death within their Courts. But that could not stave off the approach of the King of Terrors. It only makes men more unfit to die. We have need therefore to implore the Divine assistance, that this aversion of our hearts from, and unfitness for, this work, may be done away. Thirdly, we have many diversions from it, people are so taken up with fitting their Affairs, in numbering their Money, in fitting their accounts, in making their bargains, in doing their worldly business, that they hardly find time to number their days. There is need therefore of grace to help them to overcome these difficulties. Fourthly, this is a duty wherein the most eminent Saints ought still to be making a progress. Have we come david's or Moses' length in the work, there is yet a greater perfection to be endeavoured in this Divine Arithmetic, therefore there is still need with this holy man in my Text, to be praying, So teach us to number our days, that we may apply our hearts unto wisdom.  
Now only remains the third and last particular propounded in the Doctrine. That the right numbering of our days would be a choice mean to make us wise unto Salvation, so much the Text clearly holds forth, So teach us to number our days, that we may apply our hearts unto wisdom. And in another Book of Moses, Deut. 32: 29: O that they were wise, that they would remember their latter end, the neglect whereof gave occasion to that grievous lamentation, Lam: 1: 9: She remembered not her latter end, therefore she came down wonderfully. This briefly may appear in these things. First, The right numbering of our days would make us frugal of our time, and take heed how we bestowed it, and believe me, that is an high point of wisdom, Eph. 5: 15, 16: Walk circumspectly, not as fools, but as wise, how so? Redeeming the time. They who are careful to redeem time; show themselves endowed with the wisdom which is from above. But secondly, they who rightly number their days, will surely mind the interest of their precious Souls. And that is wisdom indeed, For what is a man profited, Math. 16: 26: if he gain the whole world, if he lose his Soul? will not such a man be found a fool at the latter end? Thirdly, they who rightly number their days, will be serious in the study of holiness, and that is truly wisdom, Deut: 4: 6. Keep my Commandments and do them, for this is your wisdom in the fight of the Nations. And Fourthly, they who rightly number their days, will see so clearly, both the shortness and uncertainty of time; and consequently the vanity of all the things thereof, that their great work will be to take hold of eternal life, which is to be wise for the time to come. And thus I have spoken a little to the three particulars propounded for opening of the Doctrine.  
I would now only (lest I prove tedious) make two words of Improvement: And the first shall be of regrate; May there not because to fear, that few among us have learned so to numberour days. Men may seem to be very perfect in other things, and yet very defective in this great point. Men may be very skilled Arithmeticians, in the most abstruse operations of Algebra, and yet have no skill so to number their days: A man may be a skilled Astronomer, may understand the Theory of the Planets, and be able to calculate Eclipses exactly, and yet alas! not have skill so to number his days. A man may be a skilled Merchant, perfect in book-holding, and the measures he ought to keep in Trading, and yet be a dunce in this Art of numbering his days. A man may be a ●●illed Navigator, and able to reckon his Tides, and the declinations of the Magnet from the Pole, and yet have no skill to number his days. A man may be an able Statesman, and know how to take his measures as to politic Affairs, and yet alas! be wholly unacquainted with this mystery of numbering his days aright. A man may be an understanding Countryman, and know how to observe his seasons, and yet not know how to number his days as he should: But I must use this freedom, learn what we will, if we learn not to number our days, we are undone for ever. Yet that few have learned this Divine Art, might be made appear by many sad instances. As first, be there not many, who never once thought of numbering their days, never once considered what this matter imported, or how defective they were therein. Must not such be great strangers to this mystery. Secondly, many make little account, how they lavish their time in Carding, Dicing, Whoring, Debauching. O but the man that numbers his days, how precious will time be to him, remembering the strict account he must give of every minute of it? A third instance may be, the little time people reserve for Spiritual Duties, some bestow more time in looking on a Glass then on a Bible, some take more pleasure in hunting a Partridge or an Hare, then in bowing their knees in Prayer, or in taking the Kingdom of Heaven by violence. Fourthly, there is little serious mourning for ill bestowing of our time; and that appears by our being so ready to repeat old sins and turn back to folly, whereas they who are serious in numbering their days, will so bewail from their hearts the loss of time, that they will carefully watch against the evils, by which they formerly, abused their time. The fifth and last instance shall be, the little proficiency we make in growing in grace and holiness. This is the end why the Christian numbers his days, that forgetting the things that are behind, he may reach forth to these that are before, and press toward the mark, the prize of the high calling of God in Christ Jesus. These few things, alas! may convincingly demonstrate, that many professing Christianity, have not learned this great art of numbering their days aright.  
The second word of improvement shall be, by way of exhortation. Let us all be exhorted more seriously to mind this great duty, of numbering our days: And to quicken us hereunto let me point at a few things; as first, the faithful performance of this duty is a good and solid Character of a serious and real Christian; and on the contrary, the habitual neglect of it is an undoubted evidence of an ungodly soul. The Philosoph made this a difference betwixt a man and a brute, that a man can number, and a brute cannot. Whatever be as to that, yet a sound Believer hereby is solidly differenced, from a brutish formal Professor; the true Believer has learned to number his days, not so the brutish hypocritical Professors; The serious Christian is held forth in scripture, as one that redeems his time, and how can this be without making right account, and numbering of our days? Secondly, if we number not our days, they will be numbered to our hands, and that in wrath: I remember to this purpose, what the finger which appeared to Belshazzar, Dan. 5.5. wrote on the wall, ver. 25, 26. Mene mean, that is, God hath numbered thy Kingdom, and finished it. Will not we number our days, and redeem them; God will number them, and finish them in his wrath. Thirdly, if now we will not number our days, we shall be made to number them to our sorrow. O! how do we think do damned reprobats in hell reflect upon their days here in a world? O! what days had I on earth (will the soul say) to seek God and to serve him? how many an opportunity had I both of receiving good from others, and doing good to others? But alas! I improved not these days of my visitation, and therefore am I now thrown to this place, and state of torment for ever. Fourthly, if you will not number your 〈…〉 will get a harder sum to number, and that to your everlasting horror, to number the ages of Eternity; how long shall this flame devour? how long shall this worm gnaw? how many ages, yea millions, and millions of millions, of ages? and when the soul considers, these torments shall endure to eternity, shall ever be beginning, without any nearer approach to an end, this cannot but swallow up the wretch into horror and desperation. Fifthly, Unspeakable are the advantages may be had in being faithful in this great duty of numbering our days: I will only, for brevity's sake, hint at two; And first, this would be a powerful mean to wean our hearts from things of a present world, 1 Cor. 7.29. This I say brethren, that the time is short: It remains therefore, that they who have wives be as if they had none; they who weep, as if they weeped not; and they who rejoice, as if they rejoiced not; and they who use the world, as not abusing it. O the blessed effect of numbering our days, which makes weeping as no weeping, and moderates our affections in all things, yea and engages the soul to the serious and universal study of mortification: Hence is that other word of that same Apostle, Rom. 13.11. Knowing the time, that the night is far spent, it is therefore high time for to awake out of our sleep, to cast off the works of darkness, and to put on the armour of light. And then subjoins; Let us walk honestly as in the day time, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying: But put ye on the Lord Jesus Christ. When a sentence of death is passed upon a most dissolute man, he will not then readily debauch and whore; much more the man who by serious numbering of his days, is daily looking death in the face, cannot but mind mortifying works. And this 〈…〉 the other advantage flowing from this duty, It would put the soul upon a constant preparation for death, considering that it knows not, but that every hour may be its last hour; and therefore, would make it walk by S. Bernard's rule, Si mor●urus esses, illud faceres? O my soul, were thou presently by death, to take thy farewell from the body, wouldst thou do such or such a thing, and this would make an abundant and comfortable entrance unto our Lord his everlasting Kingdom: The soul that is much in minding death and preparing for it, may say on better grounds than he did, the bitterness of death is past; whereas, they who neglect this great duty are oft overwhelmed at the approach of death; one crying out, O that I might live, though it were in a dungeon! another, Had I a world of wealth, I would give all for one inch of time; and another, Inducias Domine usque mane, Spare, Lord, but one morning more. Might not these considerations quicken us to seriousness in this great duty. What shall I add more? All the dispensations of divine Providence, call aloud upon us to number our days; the revolutions of day and night, weeks, months and years; the birth of some, the death of others, our mercies, our rods, the voice of all is, that we should so number our days, as to apply our hearts unto wisdom. God hath numbered the hairs of our heads by his Providence, and we ought to number our days for his service. O that this Exhortation may be written, as with a pen of Iron and with the point of a Diamond, upon all our hearts!  
If then it be demanded, how we may be helped faithfully to perform this great duty of numbering our days; I only tender a few advices, and so shut up what I have to say on the Text.  
First then, we would consider the absolute necessity of this duty; time and our days are a great Talon, for which a severe account must be given. Secondly, we would reflect, with all possible seriousness, upon our failure in this matter, how much precious time we have lost, how little of our work is done, though so much of our time be gone? The moral Heathen, when he had not improven a day to advantage, would say, Ah! perdidi diem; Alas! I have lost a day: what cause have we to lament the loss of so many days? Thirdly, consider we, as this work is necessary, so also it is above our strength; and therefore let us be fervent and frequent in prayer, for the quickening and strengthening supplies of grace; So teach us to number our days, that we may apply our hearts unto wisdom. Fourthly, let us support ourselves, that though the work be great and difficult, yet blessed be God, not impossible, Phil. 4.13. I can do all things through Christ that strengtheneth me. Though we oft come short in this duty, yet upon unfeigned repentance, there is forgiveness with our Lord; the penitent thief misspent many days, yet repenting sincerely, found mercy. I speak not this to encourage any in sin, God forbidden; but to encourage the worst of sinners unto repentance; if we repent as sincerely as he did, we shall as assuredly find mercy. Though he lived a very little time after his conversion, yet he did much in it: So as to him, some way might be applied, S. Hieroms word concerning Nebridius, Epist. 9 ad Salvinam, In brevi aetate multa complevit tempora; In a short time he did the work of a long life. Fifthly, let us beware of these things that hinder the right performance of this duty; particularly let us watch against the letting out of the heart inordinately after the things of the world; that surely will divert from numbering of our days. Do not presume, as that great man, who is said to have taken for his Symbol a double headed Eagle, the one looking upward toward Heaven, the other looking downward toward the Earth; under which he wrote this Motto, Vtrumque; as if he could set his eye and heart upon both. But we would remember as is well observed, we have neither two heads nor two hearts, and though we have two eyes, yet I believe it is hard to look up and down with them at once. Sure I am, the Apostle puts these two in opposition, Col: 3: 2: The setting of our affections on things above, and not on things on earth. He who would number his days aright, would let but overly and mortified glances to the things of the world, the strength of the heart must be set on things above. Sixthly and lastly, we would sequestrate a considerable portion of time daily for this work, to meditate on the brevity and uncertainty of our Life, and of the great work God requires of us therein, and we would charge our hearts without delay to set about it. I have read how a godly Person gave a Prodigal a Gold-ring with a Deaths-head upon it, on condition, that he should daily, for the space of seven days, look one hour thereupon, which proved the mean of his Conversion. Had the doing of this for seven days such success, how much more by the Lord's blessing, were time sequestrate daily thorough the whole course of our lives for numbering of our days, might we hope for a blessed proficiency in this Heavenly Art? So much have we spoken concerning this Text, as we judged your patience would bear at such a time.  
YOu expect, I know, before I close, that something bespoken of the Honourable Person, whose Funerals we now Celebrate. And here I confess were a large Field, were I fitted or disposed for a Panegyric: Nor is there want of great precedents in such cases from Nazianzen, Ambrose, and many others, both ancient and modern. Nor can it be denied, but that the doing justice to the memory of deserving persons, may excite the living to trace the footsteps of the virtues of the dead. Yet, I not being accustomed to such Discourses, and having a through aversion of what may savour of flattery, I hope therefore I shall be the more easily excused, if I be the more sparing on this head.  
Though this worthy Gentleman did live much of his time abroad, out of his Native Country, yet the fame both of his Honour and Merit, did overspread these three Kingdoms, yea, and did reach to other Nations also. The antiquity of his Honourable Family of Doors is beyond dispute. The Stock whereof was, an immediate Son of the Great Thane of Cowy and Doares, (for so I understand he was designed) upwards of three hundred years ago, at the same time that another Son of the same Great Thane, married the noble Heretrix of Philorth. The Estate possessed by the Thane was very vast about these Grampian Mountains: and of him, and of the great Lord Fraiser in the South, two Families of the same name, of so great Antiquity, that it is hard to account, which did come of the other; yet of these two, many noble Families of this Kingdom acknowledge themselves to be descended, and therefore have the Fraisers Arms quartered with their own. But I confess, I am not Herald enough to dilate upon this Subject.  
Should any say to me with him in the Poet, 
Et Genus, & Proavus, & quae non fecimus ipsi  
Vix ea nostra voco—   
Though none, I hope, will deny a due esteem to an Honourable Descent, unless he be of a levelling Principle: Yea, the holy Scripture speaks honourably of the sons of Nobles, Eccles, 10.17. Yet, I have this to add, that besides this Gentleman's honourable descent, he was a man of eminent personal worth and merit: whereof take this one instance among many, that when this family of Doors had lately suffered an eclipse, as ancient Houses have their vicissitudes, he by his virtue and industry recovered it from a collapsed condition. He might, without all peradventure, have made comfortable Purchases in the pleasant places of England; yet, such was his love to his native Country, and to this ancient Seat of his Ancestors, that he choosed rather to make an Atchieument here. And now, having provided his other worthy and well-deserving Children of riper years, hath transmitted this old heritage of his Progenitors, with all its Dignities, to his hopeful Son here present, who by the Mother (a Lady of great Virtue) is descended of the honourable Name of Caries in England; a Family which bears as noble marks of Honour and ancient Pedigree, as most of the Noblest Families in that Kingdom. This his youngest Son, he sent hither to be educated, and who, I trust, by the mercy of God, shall inherit many of the Virtues of his Predecessors. So that he had both the Dignity of an honourable Descent, and likewise (which in conjunction with the former, I believe will be highly esteemed by all) of a just and virtuous Acquisition.  
This may seem much; yet I see an Ocean before me, on which I dare hardly adventure: But one thing I cannot let pass, his unstained Loyalty to his Sovereign, in times of great trouble and temptation. He was forty years and upwards a Courtier, in the Reign of two Kings, and beheld with sorrowful eyes, the most dismal convulsions which ever these Kingdoms did suffer; yet was he never stained with a blot of disloyalty.  
He was educated a Scholar at Aberdeen, the time when his Family fell low: And after he had spent some years in his youth over Seas, in pursuance of his Studies, and had been Graduated Doctor of Medicine at Piedmont, he was so much noticed in the Court of England at his return, for his Learning and Skill in that excellent Faculty which he did profess, that in the year, 1639. he was chosen Physician in ordinary to King Charles the first of glorious Memory, and served his Majesty faithfully in Peace and War, both in his Profession and other eminent Services, until the evils of the time increasing, he was by special order from his Majesty, sent to attend the Prince then in Flanders, with whom he continued doing many considerable services, until our Dread Sovereign who now reigns, and whom Almighty God long preserve, came to Scotland in the year, 1650.  
And his Majesty again departing beyond Seas, the confusions of the Times still prevailing, he was among the first who repaired to his Majesty, leaving Family and Employment (which he might have had very considerable) esteemed it his greatest Honour and Advantage to suffer hardships in serving his Prince. In consideration of this constant Fidelity and Loyalty, and exposing of himself to many hazards in his Prince's Service, It pleased his Gracious Majesty, at his happy Restauration, to settle him as Principal Physician, to have the care and inspection of his Royal Person. In this great Trust he continued until his death; and so great was the confidence his Majesty had, both of his Skill and Faithfulness, that he would not readily take Physic without him. Amongst the many marks of his Prince's favour, the Honour of Baronet was conferred upon him, besides the Places and Preferments settled on his Lady and Children: Nay, so gracious a Prince did he serve, that his favour did not expire with the life of his faithful Servant; And therefore gave order to transmit his Remains in one of his Royal Ships unto Scotland, to be buried in the Sepulchre of his Fathers.  
It would take a Volume to recount all the Offices of kindness he did to his Countrymen by his friendship, by his skill in Medicine, and when occasion did require, by his Purse also. A man he was of great Generosity, Integrity, and a most faithful and fast Friend. These things could not but purchase to him admirable repute. Hence it was, that when within these few years, he made a visit to his Native Country, and lived some Months here at Doors, a great confluence of persons of eminent quality resorted hither to pay their respects to him, all whom he entertained nobly; And yet disdained not to give his most Judicious Consultations to multitudes of Diseased Persons, who also flocked to him from all quarters, for Cure of obstinate Maladies, which had given defiance to the skill of other Physicians, all which he did Gratis; Nor did his Countrymen more rejoice in his Converse among them, in that little interval, than he was longed for again at Court, as was manifest by many Letters he received at the time, from great Persons at Court, and by his gracious Reception from his Sovereign at his return.  
Had any of the Divines who attended him in his Sickness, been performing this last Office to him, I doubt not, but they could have given an account of his Religious Deportment at Death; all who knew him here will witness, to his Temperance and Sobriety, his constant adherence to the Protestant Religion, was manifest to all. It was by his Charity and Supply, with the concurrence of his Servants, thorough his direction, and the influence, assistance and considerable expense of a most deserving Friend and Relation of his, that the Pious Work of the Bridge of Die (towards which a sum of Money was Mortified by a Reverend Minister, though that without the assistance foresaid could never have done it) was promoved and brought to the finishing Cubit. And it is by his means that this old Place and Church (where his Fathers did Worship God) is now repaired, or rather rebuilded. There is one instance more of his Piety, which if I should forget, I should be unjust to his memory: He was pleased to favour me with some Letters, in reference to his beloved Son; and I must declare, that so far as I remember, he never did omit in any of them, to request, that his Son might be religiously educated in the fear of the Lord, solemnly protesting, He would rather have him good than great, These were his own expressions, whereof I found myself often obliged to put his hopeful Son in remembrance.