A SERMON IN COMMEMORATION Of the truly Virtuous and Religious Gentlewoman, Mris. ELIZABETH DERING, WIFE OF Mr. CHARLES DERING Youngest Son of Sir ANTHONY DERING Knight. She departed this life at Pluckley in Kent the 26. day of July, 1640. By Robert Marriot, Vicar of Lenham in Kent. PSALM 116.15. Precious in the sight of the Lord is the death of his Saints. LONDON, Printed by E. P. for N. Bourne, at the South entrance of the Royal Exchange, 1641. TO THE WORSHIPFUL AND HIS MUCH Honoured friend, Master CHARLES DERING. SIR, No trial doth so illustrate the truth and power of that Religion we profess, as doth our patiented and cheerful suffering of adversity. No adversity doth so sensibly affect us as doth the parting with our intimatest & entirely beloved friends. No friends are comparable to such as are united to ourselves by the bond of Conjugal affection; like Nathan's Ewe Lamb eating of our own bread, 2 Sam. 12. ●. drinking of our own Cup, and lying in our bosom. Now these Circumstances, as they do the more aggravate your loss, so will they the more renown your virtues, if you can so fare master your passions as to bear them moderately: which you may the better do by following S. Paul's counsel in this case to his Thessalonians. 1 Thess 4.13. Be not ignorant concerning those that are asleep, that ye sorrow not as others which have no hope. Where the Apostle doth not say peremptorily, sorrow not, for that was with the Stoics to deny you natural affection: but sorrow not without hope, least with the Heretics you deny yourself a Resurrection. The spirit of God directs you to a mean in mourning which will best suit with your sables, that is, to weep as if you wept not. 1 Cor. 7.30. So you shall show your love by your tears, and your faith by your moderation. And truly Sir, amongst the most I know, you have least cause to exceed in sorrows for the death of your dear consort: if you please seriously to consider, how that nothing deplorable or grievous hath befallen her, more than what hath commonly happened to believers, while in the mean time, God wonderfully manifested his goodness in sundry remarkable mercies towards her, which he hath ofttimes withheld from many of his choicest children. That she died, that she died young, that she died a stranger in this Kingdom; that she was troubled with some doubtings before; and that she hath left you destitute since her death, as it is all you can object to minister matter of grief unto you, so let me assure you, that there is no particular of it, either new or strange. 1. As for death, Debemur morti nos nostraque. It is as good a debt as any the world knows, for the levying whereof there is an extent upon all mankind, and a statute enacted primo Adami, Heb 9, 27. and recorded by S. Paul, Statutum est omnibus semel mori, It is appointed for all men once to die. Hence homo (a common name to all men) is ex humo from the ground, and Adam signifies but Red Earth, of which both the Prince and the Peasant are alike Elemented. And though there be diversities amongst us while we live, some like Nabuchadnezer have golden heads, and some like chrysostom have golden tongues, yet we all stand luteis pedibus, on feet of clay, for so says the Prophet, Dan. 2.32.33. What man is he that shall not see death? 2. And though long life be accounted a blessing, yet is not a short life to be esteemed a curse, since God confers length of days to some (says S. Austin) to show that they are his gift, and denies them to other, some that we may know how that he hath better gifts than this: yet cannot he by this deny all be said more to break promise with his people (when for a long life on earth, he pays with an eternal life in heaven) than Herod with Herodias if (promising but the half) he had given her the whole Kingdom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom God loves he dies's young, said Menander: God (whom he makes most account of) those he soon taketh, said Euripides; and Nazianzen tells us, hoc nobis adfert longius vitae spatium, quòd plura mala partim videmus, partim perpetramus, partim sustinemus, This is all the benefit of long life, to see more evil, suffer more sorrow, and commit more sin. 3. Nor was she the only stranger who departed this life remote from her native Country. Adam her first Father by generation, Heb 11.9. 1 Pet 3.6. and Abraham her faithful Father by regeneration, (whose daughter she was made by doing well, says S. Peter) died both in a strange land. So that if you begin with David to complain and say she was a stranger, Psal. 39.12. you must add moreover, as were all her Fathers, & then the strangeness will be taken away, and with it your complaint also. Trees transplanted ofttimes become more fruitful, and so did she: whom God perceiving to bear so well, hath removed into his Celestial Paradise, where being planted (as saith the Psalmist) in the house of the Lord, she shall for ever flourish in the Courts of our God, Ps 92.13. and grow green to eternity. 4. And as for her doubtings, they may the more confirm your assurance of her happiness, for the Devil never makes war against those of his own kingdom, who are as securely his own as temptation can make them: those whom he tempts to doubts and despair are such whom himself doubts and despairs of. Luke 11.21. Our Saviour tells you, while the strong man armed keeps the house, the things which he possesseth are in peace; but when Satan assaults the Fort without, it is a certain sign he is not yet within, nor hath any command of that Castle which he holds not in quiet obedience. 5. Besides, you are not the first in this kind of loss: Gen. 23.2. Gen. 35.19. thus Abraham was forced to forgo his Sarah, thus jacob his Rachel: others have had their share in the like sorrows, and company is some comfort though it be in misery. Demonax the Philosopher seeing one immoderately to bewail the death of a friend, he wished him in a great multitude, to look about if he could find one man exempted from the like accident, which failing to do community in the case returned him better composed. And as these arguments are prevalent to mit igate your grief, so are there others as equivalent to promote your comfort. How many have there been of God's dear children, who have gone out of the world (as Israel went out of Egypt) in haste, having their lives snatched from them by the hand of sudden death, while God gave unto your beloved wife, time of repentance and preparation? How many whose Sun of saving assurance hath even set in a cloud of doubts, and distrust full thoughts, (for aught that hath been visible in our Horizon) while God restored her to the joy of his salvation, to both your great rejoicings, making her to say with the Prophet, Psal. 94.19. In the multitude of the sorrows that I had in my heart, thy comforts have refreshed my soul. How many through the malignity of their diseases, have been dissolved on such distempered and distracted fits, that Charity herself hath been feign to look bacl, and take a view of their lives, before she durst pass her verdict of their deaths. When her dissolution was so cheerful and Christianlike, that whosoever had beheld it (though unacquainted with her life) yet must needs have given her that testimony which the Centurion gave our Saviour: Math. 27.54. Surely this was the child of God. How comfortably may you recount God's goodness towards her at the very point of her departure, both for the manner and the time of it, not so much as faltering in her speech, nor failing in any of her intellectuals, as many others have done, but continuing all in their wont vigour, while she continued her life. S. john, Revel. 1.10. is said on the Lord's day to be in the spirit, and she on the Lord's day resigned her spirit, and that in a most memorable instant: for no sooner were you & your friends returned from commending your own selves to God in the Church, but you were immediately called to recommend her soul to God, from the Chamber, so where you ended your Sabbath of temporal rest there she began her Sabbath of eternal rest. And I may truly say, Exod. 8.19. digitus Dei hic est, the finger of God was in it, or to speak in the Prophet's phrase, this was the Lords doing, Ps. 118.23. and it was marvelous in our eyes. Suffer me then to comfort you, as S. Hierome did Heliodorus, Ne doleas quod talem amiseris, sed gaudeas quod talem habueris, sorrow not so much that you have now lost, as give thanks to God, that once you had so virtuous a companion who lived so piously, and died so peaceably. And you may also comfort yourself (in the absence of her, yourself united) in the words of David, for the death of his child himself divided. You shall go to her, 2 Sam. 12.23. she shall not return to you. And that you may assuredly follow her, to those joys whither she is gone before and already entered: Be it your care, while you traffic in this troublesome world, to imitate that wise Merchant in the Gospel to pursue and purchase that one pearl of inestimable price, Matth. 13.45.46. Math. 6.33. namely the Kingdom of Christ and the righteousness thereof. That so having fought the good fight, kept the faith, and finished your course, 1 Tim. 6.19. 2 Tim. 4.8. you may lay hold on eternal life, and receive that Crown which the Lord, the righteous judge hath conferred on her, and promised to you, and all that love his appearing. Now that both you and yours, may constantly persevere in this course, and be everlastingly blest with this Crown; shall be the daily prayer of Your uncessant Orator, ROBERT MARRIOT. A FUNERAL SERMON FOR Mris. ELIZABETH DERING. PSALM 90.12. So teach us to number our days, that we may apply our hearts unto Wisdom. IF we peruse the passages of holy Writ, we shall there find, that Christian Burial is not only commended, but also commanded, as a godly and charitable work: the Fathers of the Old, and faithful 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 bodies (the vestments of the souls) of their deceased friends, while they safely reposed them (as precious Relics) in the Wardrobe of the Earth. Nor was this care without good consideration, This one Act of Christianity, complying with many others of especial note. as, First, john. 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 sleep, to sanctify and assure us who be the rest of the harvest. Secondly, with an act of Hope: Ever since the Angel 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 Tombestones of our friends, Hic jacet— spe resurgendi, Here lies such a one, in hope of a glorious resurrection. Hence it is observed, that Christ from the grave appeared to Mary, john 20.15. in a Garden, to teach us that he will one day turn all our graves into Garden-plots, and so husband our very dust, that by virtue of the dew of his Resurrection, Esay 26.19. they shall spring out of the Earth like beauteous flowers, and be for ever planted in the Paradise of God. Thirdly, with an act of Charity and love; to prosecute those bodies being dead with honour to their graves, whom we, nay whom God himself so much loved and honoured 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, he besought the Hittites for a place to bury her out of his sight. As there is nothing whiter than Snow of itself, Gen. 23.4. yet being dissolved makes the foulest water, so the purest complexion the worst putrefaction; according to the old Axiom, corruptio optimi est p●ssima. Lastly, with an act of Mortification. The Ancients did use to take their leaves of their friends, having brought them to their graves, in these words, Vale, vale, nos te sequemur, Adieu, adve, we will follow thee, and we retain this course still among us; the dead corpse are carried before, while the mourners follow after, leading us the way in which we must all walk, which should teach us to read our own mortality in others Funerals, while we hear the Bell to toll for another's 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 we see how suddenly the days of others are determined to learn so to number our days as to apply our hearts unto Wisdom. So teach us etc. It is the consent of the Fathers, and the opinion of the best expositors, that this Psalm was penned by Moses upon this occasion, After the Israelits had passed the Red Sea and were entered into the wilderness, 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 sons of Anak, in comparison of whom, the Israelits were but as Grasshoppers, and that their Cities were walled up to Heaven, and so impregnable. At which relation they (forgetting the great wonders and mighty works which God had so lately showed amongst them) murmured against the Lord and against his servant Moses. Whereupon the Lord swore in his wrath that they should not enter into his promised rest. And from that time forth all of the age of twenty years and upwards (except Caleb and josuah) died in the wilderness by the way. During which mortality, Moses composed this Psalm, wherein, having first laid down the shortness and uncertainty of man's life, he makes this application of it, by way of prayer unto God on the behalf of himself and the rest of Israel. That, though their days were few, yet they might not be evil, since they could not live long, yet that they might live well, which to do (being impossible of themselves) they beseech God to instruct them, saying, so teach us to number our days that, etc. This text is a prayer for instruction, teach us. First, in this particular, to number our days. Secondly, on this manner, so to number our days. Thirdly, to this end, that we may apply our hearts, etc. Now all sorts of prayers may be reduced to these 4. heads. First, Petitory, for mercies and blessings. Secondly, Deprecatory, against sins and evils. Thirdly, Intercessory, on the behalf of others. Fourthly, Gratulatory in Thankfulness for past received favours. 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 days. Thirdly, Forma, the manner how this numbering is to be done. So, Fourthly, Finis, the End why they would be so taught to number, etc. viz. That they may apply their bearts, etc. 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 be objected, Moses was learned in all the wisdom 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 learned so much Arithmetic as to number a few days, why then do they make it so great a suit unto God? To which it may well be answered. Humane knowledge of Arts and Sciences may go fare 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 wisdom, but that which Moses would learn 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 own Art, had learned so well in Military discipline, that he became a Captain over the Italian band, but he was so ignorant in God's war, that he knew not how to serve there, as a common soldier, till Peter instructed him. The Ethiopian Eunuch was so well versed in Courtship, Acts 8.27. that he was chief favourite to Candace Queen of Ethiopia but could not become God's favourite till he sent Philip to baptise him. Paul that spoke so many languages, yet was unskilled in the language of Canaan, the knowledge of Christ, Acts 9.5. till Christ himself converted him. Acts 18.26. Apollo's an Eloquent man, yet a Novice in Christianity, till Aquila and Priscilla took him, and taught him the way of God more perfectly. Here is a divine kind of Arithmetic, 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 sheep, our Cattles, we can do it our selves, the Poet could say Mille mei teneris errant in montibus agni, and again, pauperis est numerare pecus. Nay, man can number the latitude of the Earth, the altitude of the stars, etc. but for the numbering of his days to make up his account with God aright, to see what arrearages he hath, and to sum 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 speak this, No, I know Wisdom hath enemies enough, though she be justified by her own children; But rather to magnify God, teaching above others, and to show that it is his privilege alone (who does all things, Wisd. 11. Psal. 147.4. Math. 10.30. by number, weight, and measure) who numbers the stars and calls them all by their names, who numbers the hairs of our head, and suffers not one to fall to the ground without his providence) to teach us so to number our days as to apply our hearts to wisdom. Here let all Morals be mute, and all sciences be silent, let other teachers lay their hands on their mouths and learn themselves. Or if they will speak, let them confess, that 1. He is the best Grammarian, that lives with fewest incongruities in his faith, and manners, that keeps the best Concordance in his life to the rules of the Word, that walks aequis passibus in God's ways, that with Zachary and Elizabeth endevoureth, Luke 1.6. to walk in all the Commandments of God, blameless and without reproofs, Luke 1. 2. He is the best Logician that knits his fist against sin and impiety, that makes the strongest Syllogisms against the temptations of Satan, allurements of the world, and lusts of the flesh, that backs himself with arguments out of God's Word, wherewith as with the shield of Faith, Helmet of Salvation, and sword of the Spirit, he is able to repel all the fiery darts of Satan, that can best divide the Word of truth, best define the mysteries of Godliness, and best discourse unto edification. 3. He is the best Rhetorician that with Apollo's is mighty and eloquent in the Scriptures, Acts 18. that with Esay rends his Rhetoric in sermons of Repentance, and with David shows his Poesy in divine Hymns: that with Paul can persuade Agrippa not only almost, Acts 26.28. but altogether to become a Christian, and make Faelix tremble with his discourse while he preacheth of Temperance, Acts 24.25. Righteousness and judgement to come, that studies to deliver himself not so much in fine as fit and significant words, Acts 2.37. that with Peter may prick the hearts of the auditory, and drive them to confession of sins and amendment of life. 4. He is the best Geometrician, whose Rule, is the Word, whose square is the will, and whose line and level are the glory of God, that hath learned 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 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. He is the best Astronomer that can pick out of the hosts of Heaven, viz. The Sun, Moon and Stars, matter to admire God's Wisdom and power, and that hath learned with David by the Heavens to declare the glory of God, Psal. 19.1. and by the firmament to show his handiwork, that can say by taking the altitude of the Pole, Psal. 103.11.12. look how high the heaven is above the Earth, so great is God's mercy to them that fear him, and considering the divers Climates can say, look how fare the East is from the West, so fare hath he set our sins out of his sight. 6. He is the best Musician who keeps a continual Harmony in his Conscience, whose life is in tune to God's Word, who speaks to the Lord in Psalms and Hymns and spiritual 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 Maker's praise. 7. Lastly, he is the best Arithmetician who hath learned Moses Arithmetic in the text, viz. so to number his days, as to apply his heart unto wisdom. Materia. 2 II. And so I pass to the second particular of the text, viz. Materia the matter desired to be taught, and that is to number our days. So teach us to number our days, etc. Wherein I shall show you both what is meant by days, and how they are to be numbered. By days, in Scripture are signified two things. First, the trade of a man's life, his whole employment about which he is always conversant. So taken john 11.9. are there not twelve hours in the day wherein a man may walk (1) work etc. Now all men's employment consists, either in Contemplation, as in thoughts and words; or in Action, as in deeds and works: So that if we consider our days according to this acception, we must be careful then to number, First, our thoughts, by embracing the Prophet's lesson, jer. 4.14. suffer not a vain thought to lodge in thee. Sin may, nay, will oftentimes visit us as a stranger, or traveller 2 Sam. 12.4. but we must in no case entertain 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 Cockatrice 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, says a Father sin must be met withal, where it first enters, and that is in the thought, we must take heed how we busy them in things either impossible, or unprofitable, but be always meditating either on the vanity of the world to contemn it, on death to prepare for it, on judgement to avoid it, on Hell to escape it, and on heaven to enjoy it. Secondly, our words which must have these three properties, few seasonable, and weighty remembering that we 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 another's to censure thee, and cannot be recalled. Nescit vox missa reverti: says on, Nulli tacuisse nocet, nocet esse locutum, many have repent, and paid dear too, for their unreasonable, and unseasonable speeches, few or none for their silence; therefore labour always to keep a watch before the door 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 Legal sacrifices amongst many other things, they were enjoined to offer the Turtle, and amongst many other Ceremonies observed this was on, that they wrung off the head of it backward. Now every believer is a Turtle, Psal. 74.19. Deliver not the soul of thy Turtle said David, into the hands of the enemy, and we are hereby taught, every night when we offer up our evening sacrifice, to do it by looking bacl to our Actions of the day, and wherein we have done well, bless God for it, and continue; wherein amiss, repent and sin no more. The Philosopher taught his Scholars every night to ask themselves these three questions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The same make thou to thyself. 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 he looked back upon what he had done, and saw that it was good, do thou so every day, and though thou cannot say of all thou beholdest that it is very good, yet assure thyself it will be fare better by this Circumspection. Again by days are signified, Secondly, the Time of man's life, job 14.14. all the days of my appointed time will I wait, etc. Now to number these days is not to tell 20. 30. 40. years etc. this every child can do upon his fingers, but rightly to number them, is to employ them well to God's glory and the good of our souls, in the increase of virtue, that as we grow in years, 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) he had lost a day when he had done no memorable act in it. Apelles being asked how he became so famous in his Art of Picture-drawing, answered, Nulla dies sine linea, that be never missed a day, but he drew somewhat for the improvement of his skill: If we will be perfect, we must daily practise the way to perfection. The Heathens were so cautelous in the employment of this time, that they derided the Jews, thinking that they lost every Sabbath day on which they rested. And it is to be feared that many of us lose it indeed, or rather ourselves on it; when resting from our bodily labour, we rest not from sin and wickedness even on the Lord's day. Non quam diu, sed quàm benè; God doth not so much respect how long as how well we live: Nor doth he account of any time more, than 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 brink of the jordan of death, and expects to pass into Canaan, is sent bacl again to die in the wilderness of Sin, because of his ignorance and unbelief. One told his friend that he perceived him to decline so fast, that he thought he could not live above a year, to whom he replied, that if he was sure to live one year, he would make it two; and being demanded how, he answered by doubling his care in God's service, who numbers our days by our diligence: and indeed this is the way, though we live but a while on earth, yet to live long in God's account: not only to number our days, but sic so to number them as to apply our hearts, etc. Which brings in the third particular. Forma. 3 III. Forma, the manner how to number, etc. sic so: so teach us, etc. Now God in all our sacred performances hath especial respect unto this, preferring the manner of the doing of them before the matter itself: hence he is said to be 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 be heard; Not enough to hear, but we must so hear as to profit; Not enough to believe, but we must so believe as to be saved; Not enough to run, but we must so run as to obtain; not enough to number our days, but we must so number them as to apply etc. Now there are six rules teaching us so to number our days; taken from the practice of ordinary Arithmetic: 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 subtract, etc. Else when he hath cast up his sums, he cannot tell, whether they be done right or wrong, and contain more or less. In like manner who so will number his days, must have knowledge of the Rules to number by: Now there are, Two rules, by which all men living number their days, viz. a rule of Folly, and a rule of Wisdom. The wicked and ungodly, number by the rule of folly, they by looking upon death at the wrong end of the perspective, think it to be farther off, then indeed it is; and their days to be more than they prove to be; and so secure themselves in sin, Matth 25.5.8.10 till in a moment they are taken away. By this rule the Foolish Virgins numbered their days, thinking the bridegroom would not come so soon, they slept out their oil, and neglected to buy more, till Christ came, and found them unprepared, and so they were shut out. Thus the evil servant in the Gospel numbered, Luke 12.45 46. etc. When supposing his Master would still delay his coming, he began to beat his fellow servants, and to eat and drink with the drunken, till his Master came, in an hour that he was not ware of, and cut him off, and gave him his portion with the Hypocrites, etc. Thus the rich Glutton numbered, etc. Luke 12.18.19.20. Soul take thine ease, thou hast goods laid up for many days, etc. when that night his soul was taken from him. The good and godly, they number their days, by the rule of Wisdom, which consists in the serious consideration of three things. Psal. 39.6. 1. Of the vanity of man's life: so vain 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 dream to a shadow, to grasle, to a weaver's shutle, to a shepherd's tent, to a Bubble, Esay 40. ●. of which it may be said, Quamprimum oritur, moritur, as soon out as in, Colos. 3.2. jam. 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 man's 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 quick, that journey must needs be soon dispatched; such a thing is life. The swiftest motion in the world hath been stayed, jos 10.12 ●3. the Sun stood still at the prayer of josuah; and went not down in one whole day, and yet then at that instant the life of man went a day's journey forward. Admit that of the Psalmist, Ps. 90.10. viz. that the days of our age are threescore years and ten, which can be granted, but by way of supposition, for where one attains unto it, threescore and ten, threescore and ten times told go before; yet I say admit it: and then he that knows how to number these days, by the rule of Wisdom, can tell you, how that half of these years, by the rule of division, are lost in sleep: there remains then but 35. whereof 15. at least by the rule of substraction must also be taken away for our childhood, wherein we were ignorant how to glorify God, or help ourselves aright; then remains but 20. years, which being joined by the rule of Multiplication, to our troubles, sicknesses, sorrows, necessary cares, etc. so often multiplied upon us, tell me (if God account of no time but what is spent in his service, if what the Philosopher spoke of man be not true: that his life is but a day song, Nay, if what the Prophet David spoke be not true also, Ps 36.6. that this day is but a span long. 3. Of the uncertainty of Man's life; The time past is gone, as if it had never been; the time to come is uncertain, we are altogether unsure of it; we have no time but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this very instant; and we know not how long we shall hold that: It was the saying of one of our own Poets, Fleers, si scires unum tua tempora mensem; Rides, cum non sit forsitan una dies. Thou wouldst weep if thou knewest thy life would end this month: 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 thief would come, he would watch (says our Saviour,) and not suffer himself to be surprised: nor his house to be broken up; our bodies are the house, our souls the prize, death the thief, and because thou knowest not at what hour he will come, watch every hour. Ideo obscuratur unus, ut observentur multi, said S. Austin, God hath therefore concealed from thee, that one day of thy death; that thou mightest so expect it every day. The Ancients persuaded 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 careful of giving any of them any advantage? why now remember thy life is but a multiplication of seven days, 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, be the last end of thy thought, but foresee this Basilisk death in time, so shalt thou prevent the danger. 2. The second Rule for the so numbering, etc. is Intention, a man that goes about to cast an account, must mind it, and intent it as he goes in order, else if he forget any of his sums, or omit any of his rules, he must begin again, all before is to no purpose. So must every Christian be diligent, and intent in this his spiritual Arithmetic, and mind this duty of numbering his days, with all circumspection: a man that minds one thing so much, that he forgets another, we say in our usual phrase, that he is out of his numbers, the like may be said of those who are so much given to number their earthly, that they forget their heavenly estate. I speak not this to withhold any man from a moderate care to provide necessaries for this life, No; He that doth it not is worse than an Infidel, john. 11.19. says Saint Paul. Martha and Mary may dwell together: Christ would have us to be wise as serpents, if withal we be innocent as Doves. Matth. 10.16. The thing I dissuade is, that we suffer not the serpent to eat up the Dove, nor Martha to turn Mary out of doors, that our overmuch care for the world make us not negligent of heaven: a Christian should imitate the Dolphin which, is said to swim, with one eye on the waters, and the other looking on the sky; so must he have an eye to heaven, in providing for his soul 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 begin with the least figures first, and so proceed from units to ten from ten to hundreds, from hundreds to thousands, etc. So in our numbering of our days, though at first, our knowledge of God be but small, yet let us go 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 virtue is like the Rock to jonathan, and his armour-bearer, hard to climb, 1 Sam. 14.13.14. but victory at the top, or like the Greek T, and Roman Y, narrow at the bottom, but as we ascend they branch out: So will God's gifts increase, if we 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 Saviour's 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 he grew, the more zealous he 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 Reverend man, that like the Swan, the nearer his death, the sweeter he sung, the more heavenly his Meditations. Christian's should be like Rivers, which the nearer they come to the Sea, the swifter they run; and it should be said of them as of the Church of Thyatira, Their latter end should be better than 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 numbering of our days. All men number, but the wicked begin at the right hand, viz. in praising their good deeds, boasting of their gifts, and glorying in the Creatures of God by them abused, but end at the left hand of God's displeasure. Luke 18.11. Thus the Pharisee numbered, God I thank thee, I am not as other men are, beginning at the right hand, but he ended at the left, for the text says, he went away not justified. Thus Dives began to number at the right hand in purple and fine linen and delicious fare, Luke 16.19. but ended at the left in hell. Thus they number that cry, Let us eat and drink, 1 Cor. 15.32. for to morrow we shall die, saying with the wicked, fill us more wine, and we will satisfy our selves with strong drink, Esay 56.12. and to morrow shall be as to day, and much more abundant. But the godly begin at the left hand, mortifying and sorrowing for their sins, and end at the right hand of God's favour: Luke 18.13. Thus the Publican numbered his day's beginning at the left hand, God be merciful unto me a sinner, and ended at the right hand, he went, says the text, unto his house justified. Thus Saint Paul numbered, 1 Tim. 1.13. beginning at the left hand; I was a persecutor, etc. but ending at right, I found mercy, because I did it ignorantly. Thus Polycarpus numbered his days, when going to his sufferings, he was told, if he would swear by Caesar, and rail at Christ, he should be spared; he answered, these fourscore and odd years have I served him, and found him my good Master, and I will not now deny him. Thus S. chrysostom taught his charge to number their days, to cast up how many hours there were in the week, viz. 168. and to be careful, that God had his due out of them, viz. all the hours of the seventh day, and some hours 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 ourselves, in what place we stand in God's service, according to his talents given to us. No man must stand as a cipher; if he do, God will so esteem him. The Lacedæmonians did use to decline their military men through three tenses of the Indicative Mood, in the first Rank or Chorus came the old worn Soldiers, whose strength was spent, and their word was Fuimus, we have been valiant in our time: in the second, came the lusty young gallants, and their word was Sumus, we are valiant, try who dare; and in the third came the children, whose word was Erimus, we shall be valiant if we live to it, according to the old verse, Vota senum, consulta virorum, facta juventae. Let young men be valiant in action, middle age men in consultation, old men in devotion, God allows no man to live without some calling, Gen. 3 19 In the sweat of thy brows, or of thy brains, thou must eat thy bread. Lastly, they that cast an account, though they set never so many cyphers 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 several quantities, and make the cyphers to be great sums. In like manner all we possess are but cyphers, unless Christ be preferred before them. It is he that gives the blessing and the comfortable use of what we have: without Christ, beauty is but vanity: wisdom 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 happiness is. The whole world without Christ is but a bare cipher which it properly resembles, and cannot profit in the day of wrath, for Christ tells us so much: What will it profit a man to gain the whole world, Mark 8.36. and to lose his own soul? But place Christ before it, and then every creature in it shall be available for our good: And Christ assures us this too, Matth. 6.33. first seek the Kingdom of God and the righteousness thereof, and all other things shall be added unto you. So then the way to be truly great, is to be truly good, virtue is the best Nobility, Christianity the greatest dignity, and godliness the surest gain. Let it be then our chief labour, So to number our days, since it will both supply our houses with wealth, and apply our hearts to wisdom, which brings me to the last particular, viz. Finis. Finis, the End, why we desire to be so taught: That we may apply our hearts to wisdom. Wherein observe first, What kind of wisdom this is. Secondly, how our hearts are said to be applied unto it. For the first, there are two sorts of wisdom, as Heady wisdom, and Hearty wisdom; Earthly wisdom, and Heavenly wisdom: Martha's wisdom, and mary's wisdom. Now were we ever to live in this world, Martha's wisdom would be preferred, but since our days are numbered with God, mary's choice will best teach us so to number them ourselves as to apply our hearts to heavenly wisdom. Which may be distinguished from the earthly in 4. particulars. 1. By the Object: The Object of heavenly wisdom is Christ, who is made unto us, Wisdom, righteousness, sanctification and redemption. 1 Corinth. 1.30. But of earthly wisdom, vanity and sin. 2. By the Properties: Heavenly wisdom is pure, peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality and without Hypocrisy. jam. 3.17. But earthly wisdom is mixed with sin, mudded with lust, cruel, crafty, and quarrelsome. jam. 3.15. 3. By the School where they are to be learned, Heavenly wisdom is taught only of God, by his Spirit, and in his Word; but the other hath as many Masters as there are corrupt minds. 4. By the end at which they aim. The one tends chiefly to the good of the soul, howsoever it far with the body: But the other chiefly to satisfy, and fulfil the lusts of the flesh without respect unto the soul: Let an earthly wise man have Esau's blessing, Gen. 27.39.28. the fatness of the earth, and let who will take jacobs' blessing the dew of Heaven. Psal. 4.8. Let their corn and wine and oil increase; it is all they care for, as for the light of God's countenance, they regard it not. For the Second, he that believes what God affirms, applies his heart to faith: He that does what God commands, applies his heart to Obedidience; and he that makes use of both these in their benefits, and effects to the good of his soul, applies his heart to wisdom. Now, he that will so number his days as is before laid down, must thus apply his heart to a sixfold wisdom. First, to the Virgin's Wisdom, the wisdom of Preparation Math. 25.4. The wise Virgins took oil in their Vessels: We all know the Bridegroom Christ jesus will come, but when we know not, and therefore we ought always to be prepared with the oil of grace in our lamps, that when he 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 only this; the one did that in time, which the other would feign have done when it was too late. If thou be wise then: prepare in time, lest thou repent when it is too late. Secondly, to the serpent's wisdom, the wisdom of Preservation. Matth. 10.16. Be ye wise as serpents, etc. It is accounted a great part of wisdom in the Serpent to preserve his head with all the care that may be, because all his life lies 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 again. Now the Apostle tells us, that our life is hid with God, in Christ our head, Colos. 3.3. in whom we must be careful to preserve, and keep our Faith, though we suffer never so many wounds in our persons, goods, or good names, Resolving with the Apostle, that neither tribulation, nor anguish, nor persecution, etc. shall be able to separate us from the love of God which is in Christ jesus our Lord. Rom. 8. ult. Thirdly, to the Steward's wisdom, the wisdom of Prevention. Luke 16.8. The Lord commended the unjust Steward, because he had done wisely, etc. The Steward we know, being ready to be put from his place, to prevent poverty, made himselse friends with his Master's goods, which was reputed a point of wisdom in him. Now we are all but Stewards of what we possess, and know not how soon we shall be taken from them, or they from us: Here than is our wisdom, in time to make us friends with these Mammon's of unrighteousness (for so Christ calls these earthly riches in comparison of the true treasure) that when they sail us, Luke 16.9. we may be received into everlasting habitations: which may be best done by our Charity to the poor members of Christ, for, Prov. 19.17. what we give to the poor, we lend to the Lord, saith Solomon, and what is laid out, he will repay us again. The poor man's hand is the rich man's reasury, what he lays up there, he shall find in heaven: he that feeds the hungry, puts bread into Christ's own mouth; he that clothes the naked, puts a garment on Christ's own back; and he that gives to the poor, puts a penny in Christ's own hand; himself hath said it, Matth 25.45. Eccl. 11 7. whatsoever you do unto any of these little ones, ye do it unto me. Cast your bread then upon these waters, and after many days you shall find it again with a great reward. Fourthly, to the Aunt's wisdom, the wisdom of Providence. Proverb. 6.6. Go to the Ant thou sluggard, consider her ways and be wise. It is observed of the Ant that she labours very painfully in the Summer to get provision together to keep her in the Winter: so should we do, during the summer of health, and prosperity, and Sunshine of the Gospel of peace, 1 Tim. 6.19. lay up for ourselves a good foundation against the Winter of trouble, need, sorrow, sickness or other adversity: The Apostles Counsel is, Gal. 6.10. while you have time do good to all, especially to those who are of the household of Faith: and the Prophet renders you a reason of it, because in death God is not remembered, Psal 6.5. nor will any give him thanks in the grave, while you have the light walk, john. 11. Phil. 2.12. and while it is called to day work out your salvation with fear and trembling, preserve with Moses a pot of heavenly Manna, in the Ark of your hearts, and provide with joseph a store-house of spiritual food in your souls, that you may live and not die, if God should withhold you from the benefit of his public Ordinances. Fifthly, to the Sydonians wisdom, the wisdom of Peace, Acts 12.20. It is reputed a great point of wisdom in them of Tyre and Sydon, that having highly displeased King Herod, they came with one accord, and having made Blastus the King's Chamberlain their friend desired Peace, because their Country was nourished by the King's Country: Let it be our care to go, and do likewise: we have highly offended the great King of Heaven and Earth by our manifold sins and wickedness, having so long turned his grace into wantonness, that we have now just cause to fear, he will turn our peace into war: withal we know it is not for us to strive with our maker, for we are nourished by him, by him we live and move and have our being. Here then is our wisdom, to make Christ jesus the King's Son our friend: 2 Cor. 5.19. let us by timely repentance and faith reconcile ourselves unto him, and he will reconcile us to his Father. Sixtly, to David's wisdom, the wisdom of Piety, Psalm 119.98. I have more wisdom than my teachers, because I keep thy Commandments, The old word for righteousness is right wiseness, and it is a good one, for the righteous man is the right wise man. Otherwise how can they be wise says jeremy, since they have forsaken the law of their God: you may see it in Achitophel, his great wisdom unsanctified turned to his destruction. In the fourth of Deuteronomy the 6. Moses there tells Israel, that the keeping of God's Commandments would be their Wisdom in the sight of the people, and their observance of his Statutes, would get them such renown, 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 sequestering himself from the cares, and affairs 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 he was) he could possibly spend his time in that solitude, to whom he replied, that since he had devoted himself to that way, he had learned three letters, which took up his whole time. The first he said, was a Black letter, and that put him in mind of his sins, and some of his time he spent here in sorrowing and bewailing 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 himself, did employ another part of his time: and the third, was a Golden letter, which remembered him with the joys of Heaven, and the happiness of God's Elect, after this life; and the Meditation of this, took up the rest of his thoughts. And indeed, he that hath learned these three letters well, is a good Scholar, though he have learned no more, for by these, he shall learn to fear God, and the fear of God, says David, is the beginning of wisdom, Ps. ni. 10. yea, and the end too, Eccl. 12.13. for salomon's tells us to fear God, and to keep his Commandments, is the whole duty of man. With this then will I end the Text; and blessed shall we be if we can all of us so end our time; viz. in the fear of God, which that we may the better do, I pray for myself, and you; as Moses for himself, and Israel; Lord so teach us to number our days, that we may apply our hearts unto Wisdom. Amen. Thus having done with my Text, I suppose it may be in the next place expected that I should in particular add 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 near friends to the deceased, and such as love their memory will think all too little, when others who are either ignorant of her virtues, or envious at all praise, will think all too much. And myself the performer may be 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 own works praise them: Being in this point very Tender and scrupulous, how I do expose either them or myself to censure. Nevertheless I cannot deny but that this Ceremony in itself, is both ancient, and imitable, amongst God's people: we read how David praises Abner and celebrats his funeral 2 Sam. 3. How he commends Saul and jonathan, and how the Canonical Scripture keeps the Record of it 2 Sam. 1. In the New Testament, jam 5.11. Heb. 11, we find S. james commemorating the patience of job. S. Paul the faith of the Fathers; Acts 9 ●9. And the devout Saints intimating to S. Peter the Charity of Doreas by showing unto him the coats and garments which she made while she was with them: The Fathers also were frequent in this duty. S. Bernard extols Malachy and his brother Gerard; S. Hierome praises Nepotian, Marcelia, Blesilla, Paulina with other virtuous women; S. Ambrose commends the Emperors, Valentinian, and Theodosius; And Nazianzen hath extant in his works whole Orations celebrating the virtues 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 faithful aught to be buried with their bodies, yet the Memorial of their virtues (so it be modestly, and moderately done) is a part of that civil honour which we own 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 do and may with much better confidence commend those that are Conquerors in that fare more happy life, than we can do those that are yet but combatants in this vale of misery: for (saith he) the dead are not sensible of either flattery, or detraction; and therefore we need not fear to yield 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 itself, I hope it will not be repute I strange in me, if (straining courtesy 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 cheerful Deborah; in a word, adevoute & a pious Elizabeth; endeavouring to walk in all the Commandments of God blameless and without reproof. Luke 1.6. The chief labour of her life was rightly to learn my Text, So to number her days as to apply her heart unto wisdom; and though she numbered but few, (to what she might have done in the ordinary course of nature had God so pleased) yet she profited in this divine Arithmetic so well that she made up a mighty total, and attained to such a portion of heavenly Wisdom, 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 — Vltima semper Expectanda dies homini, diciq. beatus Ante obitum nemo, supremaq. funera debet: The last day is ever to be expected, and happy can no man be said to be till death hath showed how he departed, saith the Philosopher. Thereforefore I will leave you to judge more fully of the integrity, and uprightness of her life; by some remarkable passages before her death; the manner whereof I shall declare unto you more particularly. She received the sentence of death within herself, long before the execution thereof, by means of a lingering 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 die, whereby her strength daily decaying, and (notwithstanding the good use of all lawful means possible for prevention) the glass 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 quick and lively towards her end, mounting up her soul on a swifter wing towards her happiness: the Spirit of God did now fill the sails of her affections, with more than an extraordinary desire of her wished-for heaven. But Satan envying that so sure a vessel should arrive at the Port without a storm raised; a sudden tempest of doubts, and distrustful thoughts in her soul, labouring thereby (had it been possible) to wrack her faith upon the rock of despair, and God (willing to show his strength in her weakness) suffers for a time this Eclipse of his wont presence, being delighted to see her (with the Disciples) rowing and towing against the streams of Satan's temptations, whilst himself (with our Saviour) walks by on the waves, ready to secure her in the greatest necessity. During which weakness, both of mind and body, her sorrowful 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 july last passed from London, towards Pluckley in Kent, the residence of her husbands (and truly also) of her dearest and most tenderly affected kindred and friends. Now as she was travelling upon the way, there happened unto her (as to jacob 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 extremely to complain 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 trial was so full of trouble to herself, and grief 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 chief care was how to compose her doubts, and to comfort her weak 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 itself both Christian and charitable, and an essential part of my Ministerial charge, to support the weak, And to bind up the broken hearted) I was gladly entreated to assist with the best counsels that lay in me, for the re-establishing of her peace. Being come unto her she began to repeat unto me her former complaints, accusing herself of a wonderful dulness, and deadness of heart; of a marvellous want of faith, that she could not apply the comforts of God to her soul, nor repent as she ought for her sins; that she could not feel the comfortable presence of God's Spirit, as she was wont, that she had no mind to sue unto him by prayer as before; and thereupon concludes against herself, 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 groans, with strong cry, which argued truly the anguish and distress of her soul. Whereupon sorrowing to behold her in this extremity of affliction: (for as Solomon tells us, the spirit of a man will sustain his infirmity, But a wounded spirit who can bear? Proverb. 18.14.) I addressed myself to apply unto her what comfort God should enable meto Minister: Assuring her that these spiritual desertions for a time are familiar, to the dearest of God's Children; instancing in David, in job, and in S. Paul, with other Saints, whose particular trials I dilated unto her, adding moreover that God like a wise Father, is not always 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 weakness which she complained of, was not weakness, but strength; for it comes not from our corruption, that we feel our corruption, but from God's grace, and that the detestation of sin, with a desire to repent; is true repentance indeed, and a manifest work 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 do dislike and loathe ourselves; for God respects not so much our 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 goodness itself: I prayed her therefore, not to wrong herself so much, as to imagine she could not repent, while she professed she hated sin, and desired to repent; nor to offer that indignity to God's mercy, as to fear he should be unwilling to forgive and pardon, what she was so willing to forgo and part withal. I shown her also concerning her want of faith, and spiritual feeling, how that though God might suffer her faith to faint, yet would he never suffer it to fail: and that it is the firmest faith, which believes without feeling, when a man can say with job, though he kill me, job 13.15. yet will I trust in him. For our own 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 always a burning Lamp, but sometimes, yea often a smoking Flax, Mat. 12.20. which is so weak that it sends out neither heat nor flame, but only a smoke, and yet will not the Lord quench this small spark of faith, neither can it perish being begotten of immortal seed, viz. the word of God which endures for ever. 2 Pet. 1.23. Again we know, Magis et minus non mutant speciem, a little or a sick man is a man as well as a great or a sound one, & a foul and a feeble hand may receive an Alms, as well as a fair and strong one, so little and weak faith is faith, as well as that which is great and firm, and the one may as truly apply Christ as the other: For we do not imagine that faith doth justify us, because it is a strong and perfect virtue, 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 firm persuasion it works in us; as from the resting and relying thereby, on the merits of Christ for salvation. Moreover I laboured to possess her with this truth, that God can be no more said, to forsake his Servants, when for a time he hides away his face, than the Sun can be said to be set, when it is but under a cloud: for howsoever the sensible presence of God's Spirit, (whereby he makes his Children to feel him, by the gracious effects which he works 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 virtue of this secret presence, he entertains life in our souls, when to our own judgements we are become altogether dead and senseless; 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 happiness in our own hands (as once we had) we could not be able to hold out against the least of Satan's assaults, but that he must needs deprive us of it: but God seeing what bad keepers we are of our own Jewels, hath translated the custody of them unto Christ, and hung the keys 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 spark of saving-grace in any believer, is more than 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 satisfy her in every doubt) & perceiving a great part of her distemper to be occasioned from the weakness of her body, the weariness of her spirits, and the want of rest, I took my leave of her for that time; not without this acknowledgement of comfort from herself, that she hoped I had done her some good; promising (at the entreating of her friends) to visit her again within few days, 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 friday following; and understanding that she with her had bindiscoursing, immediately before my coming, and her entirely loving Brother, the right Worshipful Sir Edward Dering, (whose observation of her was this, that those doubts and fears whereof she complained, proceeded not so much from any sinful cause occasioned by herself, whereof she could accuse herself, as from an over-earnest, & longing desire of more spiritual comfort and illumination, than God was pleased for the present to make her sensible of; as afterward it more clearly appeared): unwilling then to tyre her enfeebled spirits with too much talk together; I stayed a while before I saw her. Then being brought into her Chamber, she told me she much rejoiced at my coming, being persuaded that she should reap comfort by my discourse, and was minded to request 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 repossessed so with her former doubts and fears, that now she had no heart thereto; whereupon I replied that I made no question but that these good motions would return again: In the mean time she might hereby take notice of God's 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 souls with unspeakable joy and gladness; sometimes again (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 coming to them, and his going from them; for by the one they gain comfort against despair, by the other warning against presumption; 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 herself contemned. Withal I shown her that it is the endeavour of many believers, 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: wherefore I besought her, as to remember carefully to seek for more; so not to forget thankfully to acknowledge what she had; which was the only way to invite God, to confer upon her a larger measure of Spiritual consolation. I then offered unto her the assistance of my prayers, which she embraced, and while we were entreating at the throne of grace on her behalf, for the return of God's favourable presence, and the light of his countenance upon her, and that he would again restore her to the joy of his salvation etc. I applied unto her that petition of David, Lord comfort the soul of thy Servant, for in thee hath she put her trust; which words were no sooner uttered, but she cried with a loud voice, o that I was assured that I am thy Servant! and that I could trust in thee as I ought, than should my soul be comforted indeed. This done, insisting some while in directing her how she might purchase that assurance, and that trust she so hearty prayed for, I left her until the Thursday after. By which time the Sun of righteousness with healing in his wings (having dispelled in good measure those mists of diffidence which eclipsed the light, and peace of her soul) began again to shine forth in his wont clearness, reviving and cheering up those drooping affections which had so long languished in the want of his comfortable presence, insomuch that (to my great rejoicing) I found her magnifying of mercy which before she doubted of, and comforting herself with those Scriptures, which before her soul refused comfort in, being tendered unto her. I told her I did hearty bless God for this happy change in her: and she replied, that the grace of Christ was sufficient for her, upon whom she did wholly rest and rely for her salvation, disclaiming all conceit of worth, or merit in herself; entreating me to pray to God for her, that it would please him to pardon those distrustful thoughts which she had formerly of his goodness, and to perfect that re-assurance of his love in her heart; she joining with us very cheerfully, and devoutly all the time, expressing a marvellous longing for the fullness of spiritual and heavenly joy. Insomuch that while I inserted that petition of the Prophet, Do well unto thy Servant, that she may live, and praise thy name; she interrupted me saying, o pray only for my soul, for I desire to be dissolved, and to be with Christ, which is fare better. The Sunday following in the afternoon, 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 & cheerful, then usually she had been; but while the whole Families of her friends were Religiously exercised in the Church, she intimated to those that waited about her, that she felt herself sensibly to change, (her Cough having a little before left her, a sure sign 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 answered no, they were (she said) about a good work, 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 again returned about her, but she hearty wished for some one, to recommend her soul to God: it was my happiness to be there at that time, and they entreated me to perform that last office for her, which we hasted to do, perceiving her to decline apace, while she (to the admiration of all that were present, considering her great weakness) 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 learned, so I may truly say it was the last she uttered; for immediately hereupon, (as if she had only stayed for this Convoy to her eternal rest) she most sweetly and peaceably exchanged this life, leaving her surviving friends (like the Apostle) in a straight betwixt two, not knowing which to choose, whether more to mourn for her loss, or to rejoice for her so blessed and happy departure. But why do I speak of loss, (since to use Saint Paul's phrase) to her to live was Christ, and to die was gain, for she is not amissa, but praemissa, not lost, but gone before; death to her, being but like jordan to Israel, a waftage from the wilderness of this world, to the Canaan of everlasting blessedness: where 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 Lord's gleb-Land (for so the Germans call the grave) shallbe there safely preserved by her heavenly Father that good Husbandman, joh. 15.1. unto the harvest of that great day, when by virtue of the resurrection of Christ, 1 Cor. 15.20. The first fruits of them that sleep, she shall awake out of this sepulchral vault again, both glorious and honourable; and the grave being dispossessed of her body, her body shallbe repossessed by her soul, and both body and soul everlastingly possessed of that immortal; incorruptible, and never fading Kingdom, 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 himself, Christ Jesus therighteous, to whom with the Father, and the holy Spirit, three Persons one eternal, immortal, invisible, and only wise God, be rendered and ascribed, all glory, honour, power, praise, might, majesty, dignity, and dominion, henceforth and for evermore, Amen. In praematura fata Dominae Elizabethae nuper uxoris patrui mei charissimi Caroli Dering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. CÆtera cuncta licet rapias Libitina, putabam Virtutem exemptam legibus esse tuis: Sed verum est, querulo cecinit quod carmine vates, Omnia mors pedibus calcat avara suis. Quae nunc ploranda est, aeterna fuisset Eliza, Si virtus avidum vinceret ipsa rogum. Hinc mihi singultus, la● hyrmae, suspiria, fletus, Et quicquid luget fertilis arte dolor. Damna tamen, fateor (foecundo carmine nostra) Musa ferax lachrymis connumerare nequit. Ergo tuos mea musa libet deponere planctus: Amissae cruciant, dum memorantur, opes. Edoardus Dering praedicti Dom. Edoardi Filius. Charissimo fratri meo, CAROLO DERING KANCIANOLONDINATI Amissam deflenti, QVAM (Ut Amorem nostrum decuit, ut virtus defunctae meruit, in communi nominis DERINGANI Hypogaeo arquato sociatam) pie condidimus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ELISABETHA meos habuit prima uxor Amores: Prima calet flammis ELSABETHA tuis. CAROLE fatorum frater consor sq. meorum, Quam fugit (heu cito) nos utraq. ELSA duos! Sic fit, sic FIAT PATRIS divina VOLUNTAS: Transtulit ille meam, transtulit ille tuam. Haud peterint Elegi nostros numerare dolores, Si foret in luctus Musa diser●a novos. Illarum Heroo poterit nec earmine diei, Caendor, Amor, Pietas, Gratia, Forma, Fides. Prussia dilectam tibi CAROLE credit ELISAM: Vicina ad thalames venit ELISA m●os. Vtraq. nunc uno est uxor tumulata sepulchre: Et cadit in cineres Vtraq. ELISA simul. Disce meo exemplo. Vivacem nolo Dolorem: Sed memor aeterno tempore vivat Amor, Frater tuus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dom. Edoardus Dering miles et Baronettus. FINIS.