THis sentence was soun­ded from the Heavens, in the hearing of IOHN the beloued Apostle of Christ, confirmed be the asseueration of the Spirit, and commanded to be registrat in writ: that it might the mair grauelie be considered and imprented in the hearts of all the faithfull children of God, for strenthning of their faith, and framing of their willes to the obedience of the cal­ling of God be death, with cheerefull contentment, being assured it sall turne [Page 8] to their euerlasting life ane weilfare.

Anent death, there is twa things even amongst Christians to be marueyled at; First, that many liues sa secure and disso­lutelie, as though thay suld neuer die, quhilk is a wonder, in respect that nature it selfe teachis all, that thay man die: and daily experience tries, that we man leaue the things of the world, and they vs, with how great a lust and pleasure soeuer we be caryed after them.

The vther is, that when death appro­ches, we are sa greatlie troubled; & when it befals, we mourne and lament, quhilk also is strange among professed Christi­ans, seeing haly Scripture preachis sa highlie the profit of death; the godlie Fathers sa pleasandlie hes died before vs; the Saints oftentimes wished for death; and that quhilk is greeuous of all, seeing this is the chiefe poynt of our Christian faith, that IESVS CHRIST our Lord and Sauiour hath for vs be death try­umphed ouer death, nether is there any vther way to life and immortall felicitie, but be the death to tryumph and be vic­torious [Page 9] pertakers with him of his crown and kingdome.

For remedie of the first, let vs alwaies remember the penaltie, inflicted to vs all in person of our first Father for his trans­gression; Thou shalt die the death, (sayis the Lord) Thou was taken of the earth, & to the earth thou sall returne. Remember the fra­gility of our nature be the saying of IOB; Man that is borne of a woman is of short life, repleat with miseries: as the flower of the field how soone it is sprung vp, it is cut down. And that of the 144. Psal. preatilie pa­raphrased be the Prince of Christian Poets.

Let vs then ever thinke, we haue that dette of nature to paye, when it likes the author of nature to craue it: and that wee can neither tell when, quhere, nor how. The heauens dailie reclayming the saule wherefra it descended, and the earth the bodie, whereof it was taken; On this condition wer we borne that we suld die, and to this ende our maker con­tinuis the vse of this life, that wee sulde learne rightlie to die.

Death is called the way of al the earth, 1. Reg. 2. and that way is wounderfull, for as sayling on the Sea, whither we sleepe or wake, we hasten to the Hauen; And that quhilk is stranger, we can na wayes erres from the course: for whither so euer [Page 11] wee direct, we tend towards death. In this way entred ADAM first, and conti­nued 930. yeares, and yet died: So did METHVSALEM, and continued 969. yeares, and yet died: And so did the rest of the Fathers of the first age, euery one many hundreth yeares & yet died. And so in all ages after to this houre, neither haue they passed another way, neyther yet can any nor that way of death. One Generatioun commeth, (saith the Prea­cher) and an other goeth, but the Earth standeth still: euen as a skaffold or stage whereon euery man hes his part to play for a short space, & so to laie of his maske and leauing the vanities of this warlde, retire him selfe to his dust.

We suld neuer theirfore bee vnder the commoun and danger of time: saying, wald to God I had yet ane yeare, ane oulke, ane day or ane houre to liue, for wishing heir will not availe: but at all times be in readines to doe that, quhilk anes thou man do, weil thou wald doe, and when least thou wald do, maist may be vrged to doe.

[Page 12] Weil hath ane counselled and saide: He wha euerie day putis ane end to his life, hes no neid of time: therefore, thinke to liue but for ane daie, and esteeme euerie daie a new life: For there is nathing lyker the course of our life, than the dailie course of the Sun rysing in the morning, ascen­ding to the noone, and declyning to the evening. No like thing to the graue then our bedds, to the winding-sheit, then the shiets to the wormes, nor the punneas­ses or flees to the sound of the Archan­gels trumpet, nor the Cock or morning wackner. Theresore, let vs everie hour of the daie remember sa mekel of our life to be spent, every evening remēber death, everie night goe to bedde as we wald to graue: lap vs in our sheits as in our win­ding- sheits and rest, attending for that wackner that sal summound vs to judge­ment.

We haue no permanent Cittie, heri­tage, nor dwelling house heir, wee sit on an vther mans ground, and occupies ane vther mans house, without few-ferme, yea, without ane houres tack: therfore [Page 13] we suld bee euer readie to flit, seeing flit man wee of necessitie, whensoeuer that officiar death warnes vs, chopping at the doore of this house of mudde: or rather clayming wherein the saul for a season is enclosed; Of nathing then, sa often and sa mekil suld we think of, as of the time, place and manner of our death, and mi­gration from this life: in sik sort, that gif it were possible, the whole moments that wee passe of the life, suld bee no vther thing, but a learning or reckning ouer some new lesson of death.

This mooved IOSEPH of Arimathea that noble and honest Counseller, and faithfull Disciple of Christ, to prepare for him a Sepulcher in a Garden, after the auncient custome of the people of God; at the quhilk dailie he might me­ditate of death. The quhilk had the ho­nour to ressaue the bodie of the victori­ous Dantoner of death.

This mooved the noble men of AE­thiopia (after as appeares) they had re­ceived the Gospell, be the ministrie of Queene Candaces Eunuch, to keip this [Page 14] custome, that whensoever they went foorth to the fielde for pourmeneying them selues: they caused carrie be­fore them a golden Basen full of earth, togeither with the signe of the Crosse, to remember them that they were earth, and suld turne to earth: and that onelie in the death of Christ Crucified, they had comfort against death, ane assured hope of life. This moved PHILLIP of Macedon, to commaunde his chalmer child euerie morning oft times to crye thrise in his ear; remēber Ppillip that thou art but a mortall man. This mooved also the auncient Aegyptians at all their ban­kets, to haue placed in a clew and open place: right in the sight of all their ban­ketters, the Image and picture of death, to make them in the middest of their pleasure to remember their ende, and sa to moderate themselues from falling in sik vices, that easilie aryseth of intempe­rance of banketting.

And finallie, this same mooved the godly Father Ierome, whether he eate or drank, or whatsoever hee was occupied [Page 15] about, strongly to imagine the hearing of the sound of that Trumpet summon­ning to judgement.

And therefore that warning that the wise man gevis to the youth, that thinks their lustie age will never be spent: and therefore giues thame selues to all licen­tious sensualitie:ought to bee weill re­membred of all: for, For all these things (sayis the Preacher, Eccles. 12.) God vvill bring thee to Iudgment. Remember thy Crea­tor (sayis he) in the dayis of thy youth, whiles the evill dayes are not come, &c. The yeares quhairin thou sall saye, I haue na pleasure in them, whiles the Sunne is not darkned, nor the Light, nor the Moone, nor the Starres, &c. And after a long figuratiue and very ar­tificious description of the decripped, weake, and sicklie auld age, he comes to this remembrance of death, whereabout wee are in these wordes: Whiles the silver corde is not lengthened, nor the golden round broken, nor the pitcher broken at the vvell, nor the wheele broken at the Cisterne, & dust returne to earth as it was, and the Spirit to God that gaue it.

[Page 16] But let vs aboue all, giue heid to the wholesome warninges of our Maister Christ, and imagine with Ierome the sa­min to be alwaies sounding in our eares. Matth. 24. Watch (sayis he) for zee knowe not quhat houre zour Maister vvill come: Of this be sure, that gif the Gude-man of the house knewe at vvhat watch the Theefe wald cum, hee wald surely watch, and not suffer his house to be digged throwe. Therfore, be ye re­die alwayes, for in the houre that ye think not, the Sunne of man will cum: Take heede ther­fore (sayis he againe) to your selfes, lest that at any time, zour hearts be oppressed with sur­fet, or drunkennes and cares of this life, lest that day cum vpon you at vnawares, for it sall cum as a snare: vvatch therefore, and praye continually, that ye may be counted vvorthie to escape, so that yee may stand before the Son of man. Luc 21. To this same effect serues the Parables of the Talents, and ten Vir­gins: for that quhilk is insisted into be our Maister anent this point of watch­ing for his comming, hes the same vse and weight for every ane in particular, when Christ sall call them to their seve­rall [Page 17] judgement, as it hes for all in gene­rall, when he sall appeir to the common and last.

Nowe in this continuall meditation of death, we suld remember, that it is the wages of sinne (as sayis the Apostle) and therefore the meditation thereof, suld strike our heart with a terror of sin, make vs earnestlie to repent all our sinnes, and redeme the time that God spares vs, with a richt amendement of our life, and gre­delie to gripe at the remeid, the mercies of God plentifully offered in the merits and death of the Lord Iesus; lest that af­ter the death temporall, wee die and pe­rish eternallie.

Next, this vile brickle weak estate of our life is to be weyed, to make vs eschue pride, ambition, lecherie, drunkennes, gluttonie, delicate feeding, pampering, and decking of this filthie claye, and sik vther vices of the flesh.

Thirdly, in that as wee brought no­thing with vs into this life, so wee are to carry nothing away with vs at our death; but as we cam naked from our Mothers [Page 18] wombe, so ar we naked to be laid againe in our common mothers bellie. Let vs learne to eschue avarice, greedines of landes and geare, vsurie, oppression, and all vther vnlawfull meanes customablie vsed, for attaining to ritches and honors in this warld; but as the Apostle coun­sells, having meate and rayment be con­tent, and so passe throw thir things tem­porall, that by them wee tyne not the things eternall. It is easie (sayis one) to that man, to contemne all the things of this life, quha setledly thinkes that hee must die.

Fourthlie, let vs lay as it were before our eyes, a dead carkesse putrified, and worme eaten, and of the foule smell and vglie sicht of every ane of the members, Let vs learne to eschue the vices, quhair­of they are commonly instruments: as to refraine the tongue and lippes from blasphemie, swearing, lying, flattering, and filthy talk: the eies from wantonnes, and vnchast looks; the whole face from f [...]rding and false shewes: the hands from blud-shed, oppression, theft: and finally, [Page 19] the feet and whole body from entering, going fordward, and continuing in evill wayes, against God, our neighbour, and our selues; without remorse and true re­pentance; lest a mair horrible spirituall spectacle be seene on the miserable saul, demayned in the hells be these spirituall Adders and Snakes, the Devils.

And last, in sa farre as death, with e­quall fute choppes as weill at the gates of Princelie pallaces, as at the doores of puir cottages; & taks plesure to wound as weill the flurishing youth, as the hairy languishing age: shuiting his darts con­tinuallie, and never missing be Land, be Sea; be day, be night; at home, or a field: Let all estates at all times, in every place, learne to be ready. And this meikill for remeid of forgetfulnes of death & louse-living.

Now followis for comfort aganis the feare and force of death when he strikes. For this purpose, wee haue often and weightilie to considder, what a change and cosse wee sall make, when wee sall exchange this miserable and painefull [Page 20] pilgrimage, with that pleasand and hap­pie habitation. For sen God first for the sinne of ADAM, enjoyned to him his pe­naltie in these tearmes. The Earth sall be cursed for thy cause, vvith sorrowe sall thou eate thy bread all the dayes of thy life, & with the sweat of thy browe sall thou feede, till thou returne to the Earth. Behold the estate of this brickle body heir, a booth of all sick­nesses and diseases: so that no Apothe­cary hes his shop so plesant with drugs, vnguents, and salues; as the body of man is with dregges, corrupt humors, ven­noms and sares, subject to all injuries of fortune; that is, of sik miseries and mis­chiefes, as God by his providence sends and sowes athort the warlde for sinne whose death the whole Elements he [...] dight, and to whose destruction and cut­ting off, innumerable enemies hes con­spired: howe many wilde beasts? how [...] many creeping Serpents? howe many fleeing waspes? howe many sowmin [...] monsters? yea, how many men and wo­men in shape and name, but indeede fo [...] crueltie, Tygers; for craftines, Foxes; fo [...] [Page 21] malitiousnes vnder a flattering fashion, Crocodiles; for vennome, Vipers; and finally, for all mischiefe against their owne kind, the greatest monsters in na­ture: and yet the most dangerous enemy of all against thy selfe, is thy selfe; be thy follies, thy fantasies, thy vanities, thy sur­fettings & excesse, thy lustes, thy anger, and the rest of thy affections, whereof within thy breist, thou fosters a Forrest full: as of all kinde of vndantoned and raging beastes, ravenous fowles, and ve­nemous Adders; justly thereby procu­ring at the hande of God and man, the wrack of the miserable body.

Syne see whereabout this life is oc­cupied: how vainely, how dangerously, howe painefully, howe grievouslie, in what company: as DAVID often com­plained in his dayes, of Lyons, of Dra­gons, of Dogs, of Swine, hungrie Foxes, Aspes, and Scorpions, devouring vs, de­ceiving vs, incensing vs, traducing vs, bi­ting, scratching, barking, and pudling vs in sik sort, that oftentimes there is grea­ter securitie, and ease to be found among [Page 22] these evill beastes, nor amongst many men, with whome wee must liue in thi [...] warld.

And what estate I praye thee can thy puir saul ly intill, in the midst of sik bale full busines of the bodye, within th [...] quhilk, it is inclosed as ane Addercop, it the midst of her webbe; set a floght with the smallest twitch thereof: as a Mous [...] trapped in a fal, with the quhilk the chil­dren takes their pastime, or rather as DA­NIEL in the den of Lyons, SIDRACH MESACH in the fierie Oven, or IO­NAH groaning in the Whales bellie, o­vergone with the waues and surges o [...] the raging Sea; sobbing like a Doue chattering as a Crane, and mourning a [...] ane bewayling his Mother: What feare [...] what care, what grief, what sadnes, wha [...] sorrowe, what indignation, what vexa­tion, and wanrest? No, it is in vaine to prease to expresse the infinite cogitati­ons and commotions of the mind, in re­spect of that, quhilk daylie experience may make vs to conceiue.

Nowe, the onely rest and reliefe from [Page 23] all this, is in and be death: whereby wee sall change these diseases in health; these dangers, in safetie; these paines, in plea­sures; this fighting and labour amongst deadlie enemies, in singing and honour among heavenly Angels: And finally, this wicked & evill company, with that most happy societie of the glorious and blessed God of the holy Trinitie, the Fa­ther, Sonne and Spirit, of the whole tri­umphant Kirks, Patriarches, Prophets, Apostles, Martyrs, and of the sweete fel­lowship of all these perfited spirits of the just and faithfull that hes gone before vs, even of sik as was most neere and deere to vs in the Lorde Iesus in this life: the want whereof, may mooue vs to like the worse of this world, and the mair ear­nestlie to desire to be dissolved, and to be with them in the Heavens: Therefore was it, that from thir heavens as it were, the noyse and sounding of this blessed company, that that voice came downe, quhilk the beloved Apostle of Christ heard, saying: Blessed are thay quhilk dyes in the Lord, for that rest from thair labours.

[Page 24] But go to mair particularlie, and run throwe the ages and occupations of this life, quhilk when the Philosophers had done, they thought it worthier of the name of Death than Life: and so hath a godly learned mā vttered after the sense and feeling of his soule.

This life to me is death, but death to mee is life but blame:

This life to me in bannishment, but death returnes me hame.

Howe soone the Infant comes into the world hee greets, and bewailes his cace: when he comes to barne-head, he is vnder whippes and roddes of School­maisters and craftis-men: In his youth-heid driven in a hundred conceits, by his vnsetled braine, raging in his lust and ryotous excesse, ready to cast himselfe blind-folde every day in a newe sorte of danger and shame; wherin he is not able to be ruled, but be sik rigorous, maisters [Page 25] of fooles; as povertie, imprisonement, sicknes, and sik vther.

Meanes he to treade the way of ver­tue? it is rough stay, painefull and swea­tie; hee man passe the mercie of the stor­mie sea, of the sworde of enemies, of the fire, and of the water, and of a thousand sortes of dangers; yea, of very deathes: or he can taste of the sweit fruite thereof in any honor or ease? throgh the quhilk, gif he fall happen to escape and come to man-heid, then is he moved to marriage, esteemed of all at the first, merrie age, but soone after, myred age, and at last cleane marred: for then vnbesets at once squa­drons of cares for house, for moyen of life, for wife, for children, for honestie in the world: thereabout are pleyis, feides, quarrells, contentions, running, ryding, sayling, fighting, flyting without ease or end: whereby dolorous deathes, mur­ders, burnings, heirships, shipwracks, pil­leries; and sik like falles out every daye: wherewith the perfite age of man is con­sumed in vanitie, vexation, mourning, and mischiefe; till heavie and burden­some [Page 26] age overtake him, wherein hee can haue pleasure of nothing, wherein the puir conscience is bitten & pyned with remembrance and remorse of the bypast sinnes, and all the stresses and surfets of his bypast travels, with the lead of de­genering humors to corruption, so vn­besettis the carkas, that there is nothing but hosting in the bowels, yaking in the bones, ytch in the flesh, gout, gravell, pa­ralise, and infinite maladies, as so many scourges & Burreaues tormenting him, till the miserable life in end be pyned a­way and expelled.

SOLOMON sought out carefullie quhatsoeuer seemed profitable, pleasant, or might bring any comfort or content­ment to the mind of man in this life: so that none culd be able sensyne to match him, to let be to go beyound him, in that inquisition, in respect of his moyen and wisdome incomparable, whereby hee searched out, not onely the three greate continents of the warld Asia, Africk, and Europe: but also these falslie suppo­sed to be new fund lands, to the quhilk [Page 27] his ships passed from three year to three: for sa long was the voyage; and brought Gold, Apes, Papingoes, Spyces, Odours and al vther pretious thinges in great a­bundance, and yet he found nathing but vanitie and vexation of spirit.

Quhat vanitie, vexation, paine and fa­sherie is in everie estate of life, trade and occupation, by this ane thing is most e­vident, that none is content with their awin estate: but everie one esteems his neighbours better: because he knawis it not so weil as his awin, and conferres ay the fasherie and bitternes of his, with the pleasures and commodities of his neigh­bours; so that the only ignorāce of things of the warld, maks the estimatiō of them: but when they are proven by experience as SOLOMON assayed, they are found to be nothing lesse, than they were sup­posed: so that how meikil the mair men lusted after them, so meikil the sooner do they loth them, and man confesse in the ende, all to bee but vanitie, labour and griefe.

Therefore hath experience plainelie [Page 28] paynted foorth the miseries of this life by diuers similitudes, and the happines of the exchange thereof, with the blessed death in the Lord, the quhilk addeth on ( In the Lord) is alwais to be remembred, for who doubts, but it is better to liue in the most painesull estate of life: that is, than to burne in Hel fire for euer: onelie than tak heed, that thou die in the Lord: that is, in the mercie and fauour of thy God throgh IESVS CHRIST, sted­fastlie beleeving according to the trueth of the worde of God; that death is swal­lowed vp, and devoured by the death of CHRIST, who therefore by the mouth of his Prophet, insults over death, saying O death, I shall be thy death. For seeing the sting of death is sinne, and the force of sinne (as speaks the Apostle) is the lawe; certainelie CHRIST fulfilling the law for vs, and satisfieng by his suffering for all the transgressions theirof, hee hes so now plucked awaie that sting, that it canne no waies hurt vs: as also he hes broken the force of sinne, that it canne haue no power to condemne vs. And [Page 29] how be it, the decree of God be, that all man die and turne to the dust, yet pro­perlie to speake; this death in the Lorde Iesus, is not to be tearmed death; but as the Scripture calleth it, a sleepe. And as Christ said to his Disciples, that LAZA­RVS sleeped: And the Apostle speak­ing of them that were departed this life, vsed this form, Concerning them (sayis he) that are a sleepe, &c. This ground then being layde, that thou die in the Lorde be certaine, then thou hes made a happy change, from miserie temporall, to ever­lasting felicitie.

For in this mortallife, wee are alwaies in Prison and bands, with the stinck and filth whereof, we are infected and defy­led, pyned with hunger and thirst, dam­mished with darknesse, and demayned with dolours: but by death the bandes are loosed, the prison made patent, wher­out of freelie wee flie vnto Heavens, wherein wee are receiued, cleane and pure washen by the laver of that Lambs bloud: and beeing cled with his white garment of jnnocencie, wee are filled [Page 30] with delights, and findes the fruition of the light inaccessable. The consideration whereof, made the Apostle PAVLL to exclayme; O miserable man that I am, who sall deliuer me from this body of death. Rom. 7. And earnestlie desire to be loo­sed, and be with Christ. In like manner DAVID, in the difficulties of this pri­son, vttered these voyces; As the heart brayes for the streams of Water: so doeth my soule breath for thee ô God: my saul thirsteth for thee ô God, even for the living God: O when sall I go and appeir in the sight of God! Psal. 42. But againe, Psal. 17. he sweitlie comforts him selfe in the ende of ane v­ther Psalme, with an assurance of the jn­joying of the blessed light, as our Poet hes expressed the sam in these verses.

The quhilks, for their pleasand comfort, [Page 31] are maire largelie paraphrased in this Dixiane following.

This life is but a bannishment, and we are strangers and Pilgrims therein, as te­stifieth DAVID Psal. 39.

Heaven is our true Countrie, and dead the returning therto; for our sauls send from the Heavens, are put in these earthly Tabernacles & tents, to sojourne heir for a season, and syne, to returne [Page 32] when this messenger death is sent to call them hame to that heavenly Taberna­cle, made without hands. This is verie plane and full of consolation: the 2. Cor. 5 For we know (sayis the Apostle,) that gif the earthly house of this tabernacle be destroy­ed, we haue a building given of God: an house not made with handes, but eternall in the heavens: for therfore we sigh, desiring to bee clothed with our house quhilk is in heaven, because that gif we be clothed, we sall not bee found naked. But indeid, we that are in this Tabernacle, sigh and are burdened, because we walde not bee vnclothed, but wald bee clothed vppon, that mortalitie might bee swallowed vp of life: And hee that hath created vs for this thing is GOD, wha hes given vs the earnest of the spirit: where­fore wee are alwaies bold, thoght we know that while we are hame at in the bodie, we are absēt from the Lorde: for we walk by faith, and not by sight: Neverthelesse wee are bolde, and loue rather to remooue out of the bodie, and to dwell with the Lorde: Wherefore also we covet, that both dwelling at hame, and r [...]mooving from hame, we may be acceptable [Page 33] to him. And that to the Hebrews 13. Wee haue not a permanent Cittie heir, but looke for ane to come. The quhilk effect also the same our godlie Poet, hes moste plea­sandlie and sweitlie sung to the glorie of God, and comfort of all the faithfull, in these verses.

[Page 34] Translated thus to the tune of the CX. Psalme.

We are plying in this life ane dange­rous voyage, sayling throw a stormy and tempestuous sea, in ane vntight barge, evell accoutred, ever fearing shalds, craigs, or sum fore-land, where we may make shipwrack: in cōtinual peril of Pi­rats, the diuel, the world & sin, ever occu­pyed, ether rowing or pumping, spycing or skayring, wynding or howing sayl, weying or letting anker fall: with intol­lerable travell and danger. But death is the calme and chiereful herberie, the re­liefe [Page 37] of all these labours and paynes, and halie cittie of the Saints, setled in safetie and ease. There is no thing but pleasure rest and merrines.

We wander heir in a wearisome way, throw wood and wildernesse, mosse and myre, throw rough craigs and burning sand, ever in danger of limmers and wild beasts, pined with hote and cald, hunger and thirst, creazed, crucked, brused and tyred, wil-some, in mist and darknes, e­ther gald and mangeid, like Mules with the weight and burden of the pelfe and dirt of this earth, or then stressed with the want of things neidfull for the necessity of our life. But be death wee put end to our jouruey, and rest from our travel: en­tering in the house of our heavenly Fa­ther, where there is many mansions, weil prepared and furnished in all things, ac­cording to the promise of our CHRIST.

This life is a perrelous and painefull weirfare, wherein wee haue many sore combats; not only carnall fighting with men, and striving with the worlde, & the fasheries of this life: but spirituall, with [Page 36] [...] [Page 37] [...] [Page 36] principalities, powers, Lords of the world, rulers of darknes and spirituall e­uils; from high places, as witnesseth the Apostle; meaning against Beelzebub & legions of his vncleane spirits, most fre­quent, forceable, craftie and walk-riffe enemies. The quhilks the surest haldes, and best fortified places cannot hald out. And from whose assaults and invasions, no place nor time is free: Seeing we car­rie the most dangerous friends of them, to wit, our affections about with vs in our bosomes, so long as we are in this bo­die of sinne, by that we find them before vs wheresoever wee go, and what soever about we be occupied; with these are we daylie wounded, chast, traquheld, over­thrawne, and led away captiues: But by death reporting the last victorye in Ie­sus Christ, wee honourablie triumph o­uer all, and obtaines the fruition of that peace of God that passeth all vnderstan­ding for ever.

And finallie, this world is a man-mil, a stane barrowe, a place of fair labour vn­der rigorous maisters of wark, constrai­ning [Page 39] vs daylie to pay ane vnpardonable exaction of taske: even as in AEgypt, where the people of God were compel­led by that spiritual Pharaoh, to worke tyle in great quantitie and number, and yet to gather strawe and stubble them­selues, or then to be scourged & demay­ned, till wee sigh and cry vnto God, and he send this death and his Moses for our deliverance: wherby, bringing vs out of the house of labour and bondage, hee sets vs downe in the libertie of his king­dome, even in that promised Canaā with Ioshua and Caleb, to feede with these on the plenteous fatnes thereof, overflow­ing with milke and hony.

Nowe then, by recapitulation to a­bridge the comparisons of the exchange of this life, with that vther quhilk is effe­ctuate by death; wee may weill say with Salomon, Better is the Daie of our Death, then the daie of our byrth: For man is borne of a woman in travell, to liue in miserie, but hee dieth through Christ in ease to liue in foelicitie; incontinent af­ter he comes in the world, with cries he [Page 40] vttereth his miserable estate: inconti­nent after his departure, with songs hee praiseth God for ever. He is yet scarselie in his cradell, when a number of deadly enemies assailes him: after his death, no enemie can annoy him: while he is here he displeaseth God: when he is dead, he pleaseth him perfitlie: In this life, he dy­eth through sinne: in that to come, he li­ueth through righteousnes: Be many tri­bulations here he mortifieth sinne: with infinite joyes there hee liues in holines: heere he dieth every houre, there hee li­ueth continuallie: heere is hatred, there is loue: heere paine, there pleasure: heere mourning, there melodie: heere corrup­tion, there immortalitie: here time, there aeternitie: heere miserie, there felicitie: and finallie, here can we see nothing but vanitie, but there sall we see the Majestie of our God: with triumphand and vn­speakable joy and glory everlasting.

Is death then to be detested? suld it be abhorred? or suld men immoderatelie mourne for it? or rather suld it not bee imbraced, welcommed and kissed? Sall [Page 41] we lament without let, when God calles our neerest and deerest by death to his life? or contrariwise, haue wee not occa­sion as the Thracians, with feasting and gladnes to congratulate. For gif any e­uill be befalling therein, it is to vs, and not to them: But so it is, as ane Ethnick weill reasons, to bewaile our incommo­dities, and to be heavilie grieved for any evill betyding to vs, it is selfe-loue, and not the loue of a friend: and so to be sad for the safetie of a friend, it is rather the parte of ane enuyous persone, than of a Brother or favorer: and gif so the Eth­nicks hes ressoned, what suld become vs, Christians? Sall we contravene that rule of Christian duetie, lamenting for them that laughes, & mourning for them that singes: fasting for them that feasts: hurte our health, for them that are perfitelie whole: weare the black doole for them, quha clothed in white garments does accompanie the Lamb with joy where­soever hee goes? For them, who are al­waies singing with the Angels. Holy, ho­ly, holy, Lorde God of Hostes: Sall we with [Page 42] impatient clamours and plaintes repyne against the will of God? And finally, for sik as hes the blessed fruition of the com­panie of the Father, Sonne, and holye Ghost; of the holy Angels, Patriarches, Prophets, Evangelists, Apostles, Mar­tyrs, and of all the just and righteous, who hes beene gathered before to that triumphant Kirk: Sall wee run like war­wolfes to solitarie holes and corners, fly­ing the societie of the faithfull, and com­fort with the congregatiō of Gods peo­ple, quhilk they haue in their holy mee­tings; namely, for spirituall exercises of godlines, hearing of the word of conso­lation, and presenting of prayers & prai­ses vnto God, quhilk sort of exercise and conversation, approches neerest to the holy occupation of them that are gone before vs to the heavens? Na God for­bid. But rather, howbeit by the example of Abraham and vthers, some thing bee granted vnto nature to satisfie the weak­nes, and bewaile the frailty therof: shew­ing, that we are not stocks nor stanes, but touched with a feeling of the common [Page 43] miserie of mankinde: namely, because vtherwise we are so hard harted, that we cannot so earnestly as we ought be com­moued for our sinnes: we may weill fin­ding our heartes mollified at sik occasi­ons, intertaine that constitution for the exercise of vnfayned repentance. Yet neverthelesse, we ought therewithall to rejoyce, and praise God with gladnes of spreit; quha hes vouchsafed in mercie happilie and weill to direct the course of sik persons liues, and giue them ane hap­pie end; praying him instantly of his in­estimable grace, so to deale with vs also, that following the gude example of sik as hes tread that path before vs; wee may go fordward rightlie and constantlie, till wee be gathered with them to that rest, where all together in end, we may glori­fie our God and Father eternallie.

Now it rests to satisfie such, who fears their great losse and hurt by death; and first them who heavily regrates the want of their Parents, husbands, wiues, chil­dren, brethren, sisters, speciall friendes, and sik vthers: Let sik first considder that [Page 44] quhilk hes beene clearly declared; that they haue no cause to lament for them, that are taken so to their rest in respect of their estate; vnlesse they wald shew them selues envious of their weilfare, and to preferre our pleasure to thair so greate profite, or to make mair of doing of our turnes here, nor of their termeles felicitie there; it were to shewe vs altogether ad­dicted to the loue of our selues, without consideration of the weilfare of them to whome we wish most weill vnto. Wald thou desire for thy cause, and it were to effectuate never so good a turne to thee; that ane whome thou lovest best suld lye in Prison, liue in banishment, enter in a barrowis, in a perrelous voyage, in a dan­gerous journey, in a pyneful thraldome, and shamefull slaverie? Nay, thou dare not say it, lest thou wald bewray thy self-loue, and testifie that thou caredst not what became of him, so that thy turne were done. Or gif thou wilt say, I wish him no worse nor my selfe; there is yet no token of loue: For gif thou thy selfe were in miserie and continuall danger, [Page 45] or in worse estate than ill ynough, wald thou so shewe thy affection, by wishing thy friend partaker thereof? gif sik bee thy affection, very fewe wald be faine of it. Loue wisheth the weill, and not the woe of the person beloved: yea, gif it be in sorrowe, it findes the samin doubled, to see thy friend involved in the samin e­state with it.

But now I pray thee, quha hes done this to thee? Is it not God that workes and dois all this? Yes certainly, be what­soever Instrument hee works the samin. Dois thou not daylie pray, that his will be done? Why art thou than grieved be­cause thou hes obtained thy prayer? Or thinks thou indeed that he is thy Father to whome thou hes prayed? and yet hes done thee that hurt and wrong? Then man he be in thy judgment ane vnnatu­rall and vnloving Father. Or esteemes thou thy selfe, to wit better what is gude for thee, nor he dois that hes made and redeemed thee? Oh beleeues thou him not to be al-sufficient, that can be to thee in steed of all, and furnish thee whatsoe­uer [Page 46] thou wants? Or suspects thou his fi­delitie and honestie in keeping his pro­mises? Certainly ane or all of thir man be, or than thou art not in thy right wit, but is transported with ignorance, infi­delitie, follie, and blinde affections; like vnto a beast, a babe, a foole, or a phrene­tick. Therefore, learne to take vppe and amend thy selfe, and turne againe vnto the faithfull tread; enter into the Lords Sanctuarie, cast vp the buke of wisdome, learne thereof and be wise; and thou sall cleirlie see the Almightie hes wroght it and rightlie: he hes done his good will, and for thy weill: he hes played the Fa­ther in great favour: hee hes wrought wisely, and thou art fond quha cannot persaue it, in taking from thee thy lea­ning stocks that withheld thee fra him, that thou may leane to him allanerlie, and find in him whatsoever thou wants: he hes taken on him to be a Father to the fatherlesse, the husband to the widdow, the friend to the faithfull, the brother & sister of them that heares his worde and dois it: Father and mother may leaue [Page 47] thee, but he will not leaue thee, hee will not forsake thee: The mother may for­get the fruit of her wombe, the husband the wife, the Father the son, the brother the sister; but the Lord will never for­get his awin: either sall hee stirre vppe meanes for thy comfort, and make of fremd men, fathers and friends, and vn­kend women, mothers, wiues, sisters, &c. gif thou be faithfull and patient; or then sall hee worke, and perfite the worke of his mercie in thee, and make thy saule with full contentment to say, Thou finds thy selfe satisfied by his al-sufficiencie, so that thou wald wish na mair, no nor ne­uer could haue looked for sa meikill.

Now the doubt quhilk remaines be­hinde, dois furnish vs the greatest conso­lation of all. It wald appeare, that not without cause suld we feare, for the dis­solving of nature; and separation of the saul from the bodie, and justlie lament the losse of our bodies; quhilk by death seems to bee destroyed and brought to nought: and thereby either to be made meat to the worms of the earth, foode to [Page 48] the fishes of the Sea, and foules of the aire; ar turned by the fearefull fire, in ashes and smokie aire. Let vs then consi­der the losse, but meikle mair, estima [...] and view the commoditie and comfor [...] that redownd; to vs thereby.

Certainelie, gif wee looke rightlie to the matter, we sall finde na losse at all, vn­lesse thou wald esteeme the losse of thine enemie to be losse: for indeed, that olde man of sinne by death is destroyed, and alluterlie mortified and vndone. That poyson is put awaie, & that canker con­sumed, whereof fainest thou wald haue been free, gif thou be the free childe o [...] Cod; and for the quhilk cause, inspecial death ought to be embraced as thy best friend, and dearelie esteemed of, for de­facing and slaying of thy deadly enemy. Of whom, by no vther meanes thou can be cleane quite but by death: for Christ our king, by the death ouercome and dantoned death, and made our greatest enemie, to become our special friend; e­ven as the fire to eate out the fire of the scalded hand: The Scorpion to heal the [Page 49] Scorpions sting, & the Theryack made of the flesh of the Viper, to abolish the deadly venome thereof: What losse is there in the vre cast in the fornace, when be the fire out of the moules of the earth thou gathers silver and gold? What losse in the casting of the seede in the ground and scattering in abroade, when for ane thou resaues ten? The same losse, is in the laying off of this mortall body in the graue: wherefra, againe be the vertue of Christs resurrection, we sall resaue it im­mortall, cleane, and free from the seede of sinne, and so from all sorrowe, meet to bee joyned with the immortall saules, to haue the fruition of the face and light of the countenance of the God of immor­talitie.

Then let vs repose vpon thir twa chief grounds of consolation against the feare of death; to wit, the immortalitie of the saull, and resurrection of the bodies, war­ranted to our faith, be the most clear and comfortable passages of the Scriptures of God. As touching the immortalitie of the saule, the Philosophers, Ethnicks, [Page 50] yea, the very American Cannibals this day doubts nothing off. But lo, wee haue a stronger consolation, in the blessed hope of the resurrection of our bodies, and ioyning of them with the saule in a glo­rious immortall, and perfite estate, to the stedfast standing of that wark of grace, in our whole man, body and saule for ever. Anent the quhilk, we man speak at mair length; because of the large and accom­plished comfort arising therevpon.

Of innumerable things in nature, the reparation of the body of man in the re­surrection may bee easilie beleeved: for any may easilie obserue, how of the auld and dead grashopper, bee shaking off of her slouch, the young dois lowpe out fresh and able: of the swear and decrepit cale-worme inclosed all the winter in a sorte of shell, to flye out a faire painted Butterflie in the Sommer. Or as the lear­ned obserues, of nature hath left in writ: of the seary Emmets, become winged flyes: of the carion of a Calfe, the honie Bees: the silk wormes lies deade all the winter, and quickens again in the spring [Page 54] time: the Phoenix reviving out of her owne ashes. Quha is hee that espies not the pleasant Spring-time, and the graci­ous vicissitude of the returning newe yeare: wherein all herbs, trees, birds, and beasts, begins to shewe a newe force of nature; and brings foorth sik newe lustie and goodly shapes, as no naturall witte can giue the reason thereof. Seing then, that nature produces daylye so many things, whereof the minde of man can conceiue no cause: quha can denie, but the workeman of the whole world may raise vppe againe the bodies of men, in a mair bewtiful forme, nor ever they were in: seeing his hande that made nature, workes the like dailye, in nurishing and drawing out the putrified and corrupt seede, and making the samin to growe vp in a pleasant herb, or a faire and great trie; and sik like the seede of man and beast; liquid and hin in it selfe to growe in flesh, blude, hyde, haire; yea, in harde sennowes and bones.

And so Cyprian dois illustrat the truth of the Resurrection, be the Apostles Ex­ample [Page 52] of the seede. 1. Corinth. 15. Gif any (sayis he) wald mixe together divers sortes of seedes, and syne sowe or scatter them on the Earth: dois not every seede in a competent time, according to the kinde of the awin na­ture, bring foorth the blade, floure, and fruite thereof, for the reparation of the whole sub­stance and bewtie of that bodye that perished of before: So also, the substance of the fleshe of man, albeit it be diverslie deiected; vvhen it sall please God, it sall be brought againe to life; in that same shape, quhilk death defaced; so that every saule, sall haue restored to it, not [...] confused, sought out, or strange body, but the very awin selfe bodye in substance quhilk it had before, onely far altered for the better in qualities. Wherefore, the Apostle could not chuse a mair fit and neere figure to represent the resurrection, than the simi­litude of the seede sowen in the furrows of the Land: For as in nature the seede is cast in the furrowes; so in Christian bu­rials, is the body laid in the graue: and as the seed after it is corrupt and rotten, be­gins againe to sprout and growe vp in a stalke, or Tree, flourishing and bringing [Page 53] forth fruite: so dois the bodie fresh and vigorious rise againe from corruption to life: a body subject to putrefaction is laid in the graue; but raised againe, free from all frailtie: it is laide downe, expond to wrack and destruction; but it is raised a­gaine, cheerfull, quick, liuelie; cleane & pure, fyned from all drosse of earthlie or elementall alteration: a little assay wher­of, may bee ordinarlie remarked in sick­nesse; quhilk is the fore-runner, and mes­senger of death: for when with a feuer, ane is heavilie vexed, his colour growes pale, his body is heavie, his strength is gone; and of an able man, is turned in a lazie lump of clay; liker to a carion, than a living creature: but in some processe of time, by help of nature, meanes of medi­cine, and restoratiue foode, hee reviues, and becomes lustie, gude-like, and maire plesant and able, than before his sicknes. So in the Resurrection, the same bodie arises againe; but so purged, so fyned, so strengthened and trimmed, that no ble­mish nor wamb of the auld corruption or weaknes may be espyed.

[Page 54] So then, this separation for a time is no losse at all; but be the contrary, to the great gude of both the partes of man: for the body is laid at rest, free from all dan­ger; not onely of sinne and al miseries a­rising therevpon; but also from all temp­tations, peaceable sleeping in the graue, till that pleasant morning of the joyfull Resurrection. For howbeit, it appeare voide of life, in so farre as the saule being separate, carries with it all sense and mo­uing; so that at last, it is putrified and tur­ned to dust: yet notwithstanding, for s [...] meikle as the power and spirite of God that quickens all things, leaues it not, i [...] cannot be esteemed altogether separate from life; but as the Apostle speaks, Rom 8. Gif the spirit of him that raised Iesus from the dead dwells in you, hee that raised Christ from the dead, sall quicken your mortall bo­dies, by the spirit that dwells in you: As also in the former similitude of the seede is e­uident; the quhilk howbeit it appeare to be dead, yet hath it life in it selfe before thou sowe it, and being sowne, it seemes to be slaine and buried; but it comes con­trary [Page 55] wise to passe: for out of very rot­tennesse, it springs vp mair pleasant than it was: so that it is certaine, it had life in it, both before it was sowne, and in the midst of the corruption thereof. And when the Lord in his Lawe, calles him­selfe the GOD of Abraham, Isaac, and Iacob; saying, hee is not the God of the dead, but of the living: as our Maister vses the samin against the Sadduces for the Resurrection: he meanes not onely of the sauls of these his servants that wer living with him in the heavens, but also of their bodies, quhilk the Lord had laid vp in the earth, with the awin sort of life furnished thereto, by his power that quickens all creatures, even as the seede lying vnder the furrowes.

Mairover, we being by faith joyned & coupled with Christ as these fathers, not onely in saule for the life and safetie thereof; but also in body, that quickning force of his life, whereby hee raised our nature from the death, never leaveth the bodies of the faithfull, but with a hid, fectful efficacie, lurkes for a while, as the [Page 56] seede vnder the clod, till it spring out in the awin tyme. And this is the grace of God that ever accompanies it, even in the midst of corruption, be the vertue of that everlasting covenant, quhilk is as a certaine spring and vaine of life, not to the saules onely, but to the bodies also in the midst of the very graue: For ac­cording to that ground of our text, They that dyes in the Lorde, are pronounced blessed: Nowe, the saule is not properlie esteemed to die, but the bodye; so that this blessing man be on the body: but so it is, that no blessing can be without life, it followes then of necessitie, that the bo­die is not destitute alluterlie of life, but hes in it, the awin sort and condition of life, even in the midst of death: and al­thogh through the corruption, it shews no token of life; yet retaines it thereof a certaine seede and vertue, quhilk in the day of the Resurrection it shawis forth, when the spirite of God sall put out his infinite power, to quicken these bodies, and raise them from the dust, to be deco­red with that glory promised to his elect.

[Page 57] Death then affrayes the godlie, but as a bowgle that feares bairnes: as a mother that wald put on a Maske to feare her childe; the child behalding her so disgui­sed, cryes and flyes awaie: but how soone the maske is remooved, and the mother shewis her selfe as she is: then turnes the childe againe with joye, and embraces and kisses her. So is it indeed with the death, quhilk in respect of the new life it brings, may be called our mother, as IOB said to the graue: Thou art my father, and to corruption, thou art my mother: when we looke on it, as it is masked with the lawe and rigour of Gods justice and wrath, for the transgression theirof, then is it most terrible and feareful; But when that maske is shaken off, and it presence the selfe vnto vs, as it is becum to be in verie deede in Christ: than may we run to it and meet it, and embrace it as our mo­ther, to be brought out therby vnto the estate of a blessed life: sa that there is no losse by it, but great gaine: for like as on that ane part, wee can never bee free of the thraldome and vexation of sinne, [Page 42] but by death, so are we never throughly put in possession of the ritch graces of Christ; but be ye samin, for we liue heir vnder hope: and that quhilk is seene, is [...]ot hoped for: but that quhilk we looke to see and enioy, when by death we de­part from this vale of miserie, vnto that Paradise of all pleasure: Namelie, after the joyfull resurrection of the just, when that worke of Gods grace in vs is fullie perfited: We are heir vnder tutorie, but there sal be free inheritors: here as Pren­tises and schollers, but then sall be free men and maisters; And as the damsell vnder the discipline of her dame, reioy­ces meikle, & whē she heares of the trea­tie of her mariage: but mair when she is contracted, and most of all, in the day of her marriage, when she beginns to haue the ful enjoying of all, quhilk she langed for: so we in this life, be the Gospel prea­ched, heares of that marriage, & beleeu­ing of the samin, ar firmely hand-fasted; But the full fruition sall we not haue, till be death wee be turned to dust, and be the glorious resurrection, renued again, [Page 59] and presented to our husband in the heavens, perfit and comelie in body and saul: at quhilk time our mariage is so­lemnized in the sight of God, his Angels, and all the glorified Saints, with whom we sall enter in the wedding chamber, to enioy the perfection of vnspeakeable pleasures for ever: our beautifull bride­grome inviting vs with these wordes. Arise my loue, my faire one; Behold the win­ter is past, the rayne is changed and gone away, the flowers appeir in the earth, the time of the singing of Birds is cum, and the voyce of the Turtle is heard in our land: the Fig-tree hath brought foorth her young figs, and the vynes with their small grapes hath cast a sauour. Arise my loue, my faire one, and come awaye &c. Cant. 2. Then sall bee accomplished the prophecie of the spirit; They who sawis in sorrow, sal shear with ioy; he wha carying his happer went mourning, sall returne carying his sheaues with dancing.

Let vs then stedfastlie repose on Christ Iesus, who in nothing did shew forth the powe and glorie of his God-head, fo meikel as in rysing againe from the [Page 60] dead; and tryvmphing over the power of the graue: for the same without que­stion, is to be effectuat in al his members, any of the quhilk, gif he suld leaue vn­perfited, be that resurrection, hee could not be a perfit Christ and Saviour. Let vs therefore certaiuelie beleeue the A­postle, Phil. 3. and looke for the com­ming of our Saviour from the Heavens at the last daie: at quhilk time, he sall transforme our humble and mortall bo­dies, and mak them conform to his glo­rious bodie, be that power, whereby he is able to subdue all thinges: and let vs marke the exhortation and consolation of the same Apostle. 1. Thes. 4. I will not haue you to be ignorant brethren, concerning them quhilk are a sleepe: that ye be not sorrow­full, as those who hes no hope. For gif we be­leeue that Iesus is dead and rysen againe, even so them quhilk sleepe iu Iesus, will God bring with him; for this say we vnto you by the word of the Lord, that they quhilk liue and are re­mayning in the cumming of the Lord, sal not preuent them quhilk sleepe: for the Lord him­selfe sal discend from heaven, with a shout & [Page 61] with the voyce of the Archangel, & with the Trumpet of God: and the dead in Christ sall ryse first. Then sall they quhilk liue and re­maine, bee caught vp with them also in the clouds, to meete the Lord in the ayre, and sall be ever with the Lorde: wherefore, comfort your selfe (sayis the Apostle) one ane vther with these words.

The reason then, wherefore they that sleepes in the Lord, suld not bee immo­deratlie lamēted, is, because they ar to be raysed againe, (be the word of God,) to haue the fruitiō of the ages that ends ne­ver: As Christ himself hes assured: Ioh. 5. The houre sall cum, when they that are in the graues, sall heir his voyce, and they sall cum foorth: they that hes done gude to the resur­rection of life: but they that hes done evill, to the resurrection of condemnation. Now this gude doing, is beleeving in him, & shew­ing of the fruits theirof, in loue and obe­dience: as he himselfe answered to the Iewes, in the saxt Chapter theirafter, when they asked him▪ What sal we do, that we may work the works of God? This is the worke of God, (saies or Maister) that ye be­leeue [Page 62] in him whom he hes sent. This is the will of the Father that sent me, that none of those that hee hath giuen mee should perish: But that I suld rayse them vp in the last daie; This is the will of him that sent me, that who­soever knowis the Sonne, and beleeuis in him, sall haue eternall life, and I sall rayse him vp at the latter daie. Whereby our sweet Sa­viour brings solid consolation, vnto all his elect and faithfull: to saue them from succumbing in these heavie tentations: wherewith Sathan seeks by distrust and infidelity, grieuously to afflict & deiect the minds of Gods children. Like as hee left nothing vnassayd against IOB the pa­terne of patience: and that in the midst of all the righteous servands of God, strenthened be his spirit: comforted him selfe in the assured hope of this resurrec­tion, saying: O that my words wer now writ­tin, ô that they were written even in a buike, and graven with an Iron pen, in Lead or in stone for ever: for I am sure that my redeemer liveth, and he sall stand the last on the earth, and thoght after my skinne, wormes destroye the bodie; yet sall I see God in my flesh, whom I [Page 63] my selfe sall see, and mine eies sal behold, and none vther for me, though my reynes be con­sumed within me. Seeing then that all the hope and assurance of salvation, and all consolation, in the vtter extremitie, is in this beleefe, of the blessed resurrecti­on: let vs speciallie open this vn [...]o all the assaults and terrours, wherby Sathan and his foule spirits, seeks to subvert our minds, dash vs with distrust, and cast vs in most dangerous dispaire: and let vs haue ane fixed faith, and vnshaken hope in him, wha is the author and purchaser to vs of this last & greatest benefit, quhilk crownes and perfytes all the rest, the re­surrection of our bodies, to the life ever­lasting.

Now, gif we wald know farther anent the suertie and maner of the resurrecti­on, & what sort of bodies sal be brought thereby from the dust, meet and able to jnioy that spirituall kingdome of glorie: Let vs for the assurance of our faith, and full instruction and comfort hear it out of the plaine wordes of the Apostle, out of the fifteenth Chapter, of the first [Page 64] Epistle to the Corinthians.

But some men will say, how are the dead ray­sed vp? and with what body, cum they foorth? O foole, that quhilk thou sawest is not quicke­ned except it die: and that quhilk thou sawest, thou sawest not that body quhilk sall be, but bare corne: As it falleth of wheat or of some vther; but God giueth it a body at his pleasure, even to every seede his awin body. All flesh is not the same flesh; but there is one flesh of of men, and an other flesh of beastes, and ano­ther of fishes, and another of birds, there are also heavenlie bodies, and earthly bodies: but the glorie of the heavenlie is one, and of the earthly an other. Ther is another glory of the Sunne, and an other of the Moone, and ano­ther of the Starrs: and ane star differeth from an other in glorie; Sa also is the resurrection of the dead: the body is sawin in corruption, & is raised in incorruptiō, it is sawin in dishonour and raysed in glorie, it is sawin in weaknesse and raysed in power: It is sawin an naturall body, and raysed ane spirituall bodie. There is a naturall body, and there is a spirituall body: as it it also written. The first man ADAM, was made a liuing saul: & the last ADAM was made [Page 65] quickning Spirit: how be it, that was not first, quhilk is spirituall, but that quhilk is natu­rall: and afterward that quhilk is spirituall. The first man is of the earth earthlie: the se­cond man, is of the Lord from heven: as is the earthlie, sik are they that are earthly, and as is the heavenlie, sik are they also that are heavenlie. And as we haue borne the Image of the earthly, so sall we beare the Image of the heavenlie. This say I brethren, that flesh and bloud cannot inherit the kingdome of God, ne­ther doth corruption, inherit incorruption. Behold I shew you a secret thing: wee sall not al sleep, but we sal al be changed in a moment, in the twinckling of an eie, at the last trumpet: for the trumpet sall blow, and the dead sal be raysed vp incorruptible, & we sal be changed: for this corruptible, must put on incorruption: and this mortal, must put on immortalitie. So when this corruptible, hes put on incorrupti­on, and this mortall, hes put on immortalitie, then sal this saying, that is written be brought to passe, Death is swallowed vp in victory, ô death where is thy sting! ô graue where is thy victorie! The sting of deatb is sinne, and the strength of sinne is the law: but thanks be to [Page 66] God, who hes giuen victory through our Lord Iesus Christ. Therefore my beloved brethren, be ye stedfast and vnmoueable, abound alwaies in the work of the Lord: for as meikle as ye know, that your labour is not in vaine in the Lord.

Then to conclude, the veritie of this resurrection of Christ hes wrought this farre, that thereby the victorie and try­umph obtayned, over death, in the verie darke and strongest dungeon theirof, the graue; no Christian suld doubt of perfit salvation of bodie and saull; but may haue a firme and vnshaken hope, that all sall be perfited in him, quhilk are expressed and done by his Christ, for his sake. So heere is the stay and solid foun­dation of our faith, grounded vpon the death & resurrection of our Lorde Iesus: whereby he hath destroyed the force of death, and plucked away the sting there­of: quhilk turned vs awaie from God, and cast vs awaie from vtter danger of wrack & destruction. Sen we haue there­fore obtayned so great and so sure felici­tie, be the death and resurrection of our [Page 67] Saviour. Let vs not suffer our selues to be carryed awaie with any doubting, or wandring error: but let vs with all our maine prease, to injoy the vse and fruits of so great a gude: and let vs fixe the eyes of our faith vpon hie, wha hes promi­sed vs all this in Christ: wha is loving, trew, eternall, and almightie: and there­fore, neither can nor will disappoynt vs, seeing that of his singular fauour & mer­cie, be his Christ, raysed from the dead: he hes regenerated vs in a liuely hope, & hes restored vs to a life, free from all dan­ger of death, and hath consigned to vs an inheritance immortall: forgiving vs all our sinnes; and blotting awaie all hand­writs and obligatories theirof, that was against vs.

The remembraunce theirof, suld al­waies walk before the eies of our minds; namelie, when we are to enter into this last conflict & battel: wherein detesting all the sinnes of our by-past life: Let vs open to Sathan, death, sinne, and hel, the infinit mercy of God the Father, by faith in the Lord Iesus Christ: whereby salva­tion [Page 68] certainely prepared, is set before vs with stretched out armes, to meet & im­brace vs. So this faith and assurance of the promised mercie and life: infused in our hearts, be the haly spirit, is to be che­rished and stirred vp in vs be all meanes, that throw the merit of the perfit media­tour, we may confidently call vpon him, Abba deere Father. Feeling that spirit of adoption, alwaies assuring our spirit, that he is our Father in Christ, and we are his deerely redeemed Children, be that ran­some of his pretious bloud: and that this our father hes given vs to his Christ, s [...] that no power is able to take vs out of his hand, or stoppe vs from entring into his rest: perswading vs, that neither life nor death, principalitie nor power: heigh, nor lowe, thing present, nor to come: nor na vther, is able to separate vs from the loue of our gratious father in Iesus: So this spirit, is the earnest of our inheri­tance, putting vs even presently in pos­session therof: be an assured & vnshaken hope: thereby, lifting vs vp, and confor­ting vs, hee remooues all trembling and [Page 69] terror from our conscience, & makes vs to embrace the favour and merciful pre­sence of our God, for the certain recea­ving of that redemption & reconciliatiō, offered alwaies be him vnto vs in Christ Iesus; whome hee hes proponed, a sure propitiation and attonement bee faith in his bloud: whereby, being justified, we finde rest and a pacified conscience; a quiet and secure minde, in sik sort, that all diffidence and desperation being sha­ken off, we conceiue an assured hope of the resurrection, and glorious immorta­litie: And doubting nathing of that per­fit joye and salvation purchased, we glad­ly resolue, and are weil contented to re­mooue and flit from this miserie, to that felicitie everlasting, and earnestly desire with all our hearts, to change this wan­dring Pilgrimage: with that heavenlie and eternall habitation, where wee sall finde the vnchangeable fruition of euer­standing pleasures: in the glorious king­dome of our Christ, who hes prepared it for vs, gone and tane possession their­of in our name and nature before vs, and [Page 70] sall send his blessed Angels, to transport and take vs thereto. Come Lord Iesus; Even cum Lord Iesus, hasten Lord and tarrie not.