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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69531	The dead mans real speech a funeral sermon preached on Hebr. xi. 4, upon the 29th day of April, 1672 : together with a brief of the life, dignities, benefactions, principal actions, and sufferings, and of the death of the said late Lord Bishop of Durham / published (upon earnest request) by Isaac Basire ...	Basier, Isaac, 1607-1676.	1673 (1673)	Wing B1031; ESTC R13369	46,947	147

most men doat so much because they have no care for nor hope of a better life 2. The state of a Life after Death that is the Life of Glory implied in these words He speaketh for Speech is the evidence of a living man Ergo Abel though dead in the Body yet is still alive in the Spirit The first is a Corrosive to the state of Nature but the Second comes in as a Cordial to all those who are in the state of Grace This Text appears much like the Israelites Guide in the Wilderness 't was a Cloud and that no ordinary Cloud but such a Cloud as was Dark on the one side and Light on the other side dark towards the Egyptians but Light towards the Israelites Even so is Death dark and sad to the Unbelievers and Impenitent but lightsome and welcome to all true Penitents and Believers 1. To begin with the first The state of Death Man in the state of Innocency was created capable of three Lives the Life Corporal Life Spiritual and Life Eternal The first is the Life of Nature a Transitory Life The second is the Life of Grace a Life permanent upon condition of perseverance in uniform obedience to God The third is Life Eternal the Life of Glory the Life of the Saints Triumphant of the Elect Angels yea the Life of God himself and therefore a Life immutable interminable 2. Two of these three Lives the Life natural and spiritual man had then in present possession and the third in a sure reversion after the expiration of but one Life and that a short one too but a span long this present life is no more by King David's just measure Behold thou hast made my days as it were a span long 3. Man by his Apostasie from God through the first original sin of willful incogitancy and through pride did soon deprive himself of all these three Lives at once and so according to the just sentence of God pronounced upon man aforehand for a fair warning Morte moriêris Thou shalt die the Death man was justly precipitated from that high state of Innocence into the base and damnable state of sin and misery whereby every man none excepted but the God and man Christ Jesus is now by original sin become subject to a threefold Death First Corporal Secondly Spiritual and thirdly without Repentance Eternal The first is Death Corporal which is a total but not final separation of the Soul from the Body the sad Real Text before our Eyes The second is Death Spiritual a far worse kind of death a state of sin which is a separation of the soul from the Grace and Favour of God which is life it self without which we are all by nature dead in trespasses and sins Children of wrath no better The third and worst of all is Death Eternal and therefore called in Holy Scripture The great Death the second Death because it is a final total and eternal separation of both Soul and Body from the Glorious Presence Beatifical Vision and admirable and unspeakable Fruition of God himself whom as to serve here on Earth is the Life of Grace so to enjoy in Heaven is the Life of Glory which is life everlasting 4. The first of these three Death Temporal none of us can avoid die we must die we shall God prepare us all for it But as the thing Death is certain for the matter so for the manner how we shall die in or out of our wits as in Frenzies c. where we shall die amongst Friends or amongst Foes when we shall die whether in youth or in old Age how we shall die whether by a suddain violent or painful Death which God in mercy avert from us all none of us all knows and therefore our best course is while we may by a lively faith timely repentance and real amendment of life to prepare for Death and then come Death in what shape it will and welcome we shall not die unprepared Yet it concerns us all frequently and seriously to think of these great Quatuor novissima Death Judgment Heaven and Hell 'T is Moses his passionate wish O that they were wise that they understood this that they would consider their latter end Since 't is appointed for all men once to die and after that comes Judgment The Vulgar Translation renders it statutum est Death is an universal Statute Law to all mankind and so it is both for authority of coaction and certainty of execution for it is grounded upon two of the greatest Attributes of God which are First God's infallible Truth for the Commination was directed unto man and that also in mercy to forwarn him that he might not sin Secondly God's exact Justice which requires the execution of the Divine Sentence to be done upon the same nature that had sinned Man did sin therefore man must suffer that is man must die and because the first man Adam was the Original Root and General Representative of all mankind Adam's off-spring therefore all men must die pray God we all may die well or if they live to the end of the world yet they must suffer a Change at the least at the last which Change whatever ever it be for 't is a Mystery will be equivalent to a Death so that there lies an universal necessity to undergo a Death some kind of Death In the Antient Register of the Macrobii those long liv'd Patriarchs Adam liv'd 930 years and he died Methuselah the longest liver of all Mankind lived 969 years and he died c. that is the burthen song of them all Neither Methuselah the antientest nor Sampson the strongest nor Solomon the wisest of men could exempt themselves from the fatal necessity of Death Seneca himself though but a Heathen Philosopher being ignorant of the original cause of Death yet observing the generality of the event of Death drew his Topick of Consolation to his Friend Polybius sad for the Death of his Brother from this necessity of Death But God be thanked we Christians have better Topicks of Comfort for the Death of our Christian Friends past or our own Death a coming by opposing through Faith against the terrour of our Dissolution by Death the consideration of our admirable and comfortable conjunction with Christ our Head after Death This glorious state is by St. Paul styled the manifestation of the Sons of God for which by a natural instinct the whole Creation groaneth with an earnest expectation of the accomplishment The word in the Original is very significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which betokens the looking for some Person or thing with lifting up of the Head or stretching out their Necks with earnest intention and observation to see when the person or thing looked for shall appear as a poor Prisoner condemned looks out at the Grates for a gracious Pardon And if the Creatures inanimate c. do so earnestly

A SERMON At the Funeral of the Right Reverend Father in GOD JOHN Late Lord Bishop and Count Palatine of Durham THE EPITAPH OF THE DECEASED Prescribed by himself in his WILL was this Rev. xiv 13. Beati Mortui qui moriuntur in Domino requiescunt enim à Laboribus suis The dead Mans real Speech A FUNERAL SERMON Preached on Hebr. xi 4. Upon the 29 th day of April 1672 TOGETHER WITH A brief of the Life Dignities Benefactions Principal Actions and Sufferings and of the death of the said late Lord Bishop of DVRHAM Published upon earnest Request By Isaac Basire D. D. CHAPLAIN in ORDINARY to his MAJESTY and ARCH-DEACON of NORTHUMBERLAND LONDON Printed by E. T. and R. H. for James Collins at the Kings Arms in Ludgate-street 1673. TO THE Christian Reader THis untimely Conception might have proved an Abortive or if born a Benoni to the Parent then in sore Travel through sickness both in the Preparation deproperated as also in the present Production being at the earnest intreaty of the Noble Relations of our Lord Bishop deceased now pressed unto the Press When this was delivered vivâ voce out of a due Regard to the Solemn Confluence of so many Worthy Persons for some of them came from far as also out of a respect to the day then far spent I did purposely contract my Meditations and express them then under the Ancient Canonical measure of an Hour Esteeming it a point of Commendable Prudence and also of plausible Thrift to boote on such Solemn Occasions to shorten the double pains both of the Speaker and of the Hearers But since the delivery being desired as by sundry Worthy Relations of the deceased so at the request of my Friend the Honest and Industrious Book-seller I have been perswaded to enlarge the Sermon with the Addition of a Brief of the Life of the deceased Prelate and so my Brooke is become a River I wish it may not prove a Sea to deterr the Reader from launching out into it For the matter of Right done to the dead in General I refer my self to Gods Word For the matter of Fact in particular concerning the Person of the deceased I Report my self to their Report whose Information I have diligently and severally desired and faithfully delivered here relying upon their verity confirmed by the Authority of our late Lord Bishops Last Will in English which should be Sacred My honest Request to the Christian Reader is only for the same Candour in the Reading as was intended by me in the Writing All which commending to God for a Blessing I take leave Praying in K. Davids words That God would spare me a little that I may recover my strength before I go hence and be no more seen AMEN Imprimatur Tho. Tomkins R. R. mo in Christo Patri ac Domino D no Gilberto Divinâ Providentiâ Archi-Episc Cant. à Sacris Domesticis Ex Aedibus Lambethanis Feb. 10. 1672. ERRATA PAg. 6. lin 1. deest but before upon l. 2. an bef uniform 1. 14. in comparison of eternity after span long l. ult and felicity after innocence p. 8. l. 12. for how read which way p. 9. l. 5. dele comma after Statute p. 24. l. 25. r. the Holy p. 37. l. 4. phrase it in p. 42. Marg. for Covarrus r. Covarruvius p. 43. l. 4. r. Calligraphy p. 50. l. 11. r. domestical p. 54. Marg. ad lin 11. r. Constantinopol p. 57. l. 2. add he before much p. 59. l. 29. after teaching add them p. 70. l. 12. after thrive add the. p. 71. l. 16. r. Proprietary p. 85. l. 15. after Character add Conscience p. 92. l. 13. r. Br●n● p. 93. l. 22. for with r. of p. 97. Marg. r. Switzerland p. 110. l. ult for still r. yet p. 118. after the Latin Will dele Vid. J. Will. c. p. 119. before Our help insert The Translation of the Latin Will. p. 121. l. 13. for shading r. shadowing THE Dead Man's REAL SPEECH Hebr. 11. 4. By it he being dead yet speaketh KNow you not that a great man is faln in Israel This was David's noble Epitaph over Abner though his Rebel and how much more may this be our Just Preface to this solemn Funeral to be sure over a better Man than was Abner Therefore in King David's words I may truly say again Know you not that a great Man is now faln in our Israel A great Man indeed as shall appear before we take our Final Leave of him We may be sure greater than Abner not only in his State but which is the crown of all true greatness in his Graces and Beneficence in this indeed and in truth greater than Abner yet Abner was a great man for he was a General in the Field but on the wrong side the Rebels side Our great man a General not only in the Field but which is much more a General in this Church I mean his Diocess a great one and in both these great Capacities constantly Loyal ad Exemplum And yet as high as this great man was so lately behold how low he is laid down now who yet must be laid down lower as you shall see by and by Such Spectacles of Mortality ought to be to us Survivours tot Specula so many true Looking-glasses wherein whatever our Artificial Looking-glasses may flatter us with what our living faces seem to be now this Natural Looking-glass tells us plainly to our faces what all our dead faces shall be must be then God knows how soon He being Dead yet speaketh out Mortality to us all so many Funerals so many Warning-pieces to us all to prepare for our last and greatest Issue This in the Judgment of the wise man is the best use we can make of our Access to the House of Mourning such as this house is at present therefore the Living should lay it to his Heart which that we may all do Let us pray with the Spirit and in the words of King David O teach us to number our days that we may apply our hearts unto wisdom Ye shall further pray for Christ's Holy Catholick Church c. Hebr. 11. 4. THe Scope of this Text which must be the Aim of the Sermon is this to stir up all the faithful living to imitate the faithful that are dead whereof this Chapter is the sacred Roll upon the Divine Records down from Abel unto the Patriarchs the Judges the Kings the Prophets c. that is that we should endeavour to become the followers of them who through faith and patience inherit the promises The Text is short but the Lesson is long that is to live so now as we may die well at last and by our good works speak when we are dead The Parts are two which do express two States of Man 1. The state of Death He being dead which is the privation of the life of nature common to all men on which frail life

to God Witness Cain and Abel in the Old Testament and the Publican and the Pharisee in the New For the true Religion is chiefly inward for the substance and not only outward for the circumstance and ceremony the Religion of too many I had almost said of most formal Professors now a days an Artificial Religion as being moved chiefly if not only by outward Respects and Objects without any inward Life the want of which did make a wide difference betwixt Cain and Abel the Speaker here from whom to pass unto his Speech we shall interpret it by a three fold Exposition 1. Grammatical 2. Doctrinal 3. Moral 11. As to the Grammatical Exposition I am not ignorant that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original may be verbum medium and so may be translated either in the passive sence he is spoken of as some few Interpreters have rendred it or in the active sence to which I am rather carried by the clear and strong current of almost all Interpreters and the Harmony of eight Translations both Antient and Modern who all render it actively He speaketh This Translation is confirmed by a clear Parallel Hebr. 12. 24. where comparison being made betwixt the precious blood of Jesus Christ and that of Abel 't is expressed in the active sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not in the passive that the blood of sprinkling is better spoken of but in the active that it speaketh better things than that of Abel Ergo Abel being dead yet speaketh quod erat demonstrandum Enough of the Grammatical Exposition 12. We pass now to the Doctrinal Exposition The Doctrine is this That for the godly there is a life after this life for Abel being dead yet speaketh but we know that dead men are speechless and that speech is both a sign and an action of life Abel is not absolutely dead though dead in part he still lives We inlarge the instance from righteous Abel unto all the faithful the total summ is this That though good men die yet their good deeds die not but they survive and that in both Worlds First In this world to their due praise for their own good works praise them in the gates Secondly They live in the next world by their Reward and Coronation for their works do follow them So many good works so many living Tongues of good men after Death who are therefore styled in the Holy Gospel The Children of the Resurrection and again Abel still lives unto men in the memory of all good men for to such the memory of the just shall be blessed and the memory of their vertues calls for both our Commemoration and Imitation of them which leads me to the third point propounded which was the Moral Exposition 13. For I suppose none that hear this are so gross of understanding as to imagine a Vocal Speech of the Dead which would be a miracle but a Speech Analogical by such a Figure as the Heavens speak when they declare the Glory of God The parallel of St. Chrysostom upon the Speech of Abel our speaker in the Text the Father after his wonted Rhetorick amplifies it thus If Abel had a thousand voyces when he was alive he hath many more now he is dead speaking to our admiration and imitation But though the Dead Man's Speech be no vocal speech yet it is and will be a real speech for our conversion or condemnation to the end of the world for Abel being dead yet speaketh First He speaketh by his Repentance implied in his sacrifice not only for Homage due by all rational creatures whether Angels or men unto God their Creator but also as a tacit confession of sin to be expiated by the All-sufficient sacrifice of the promised blessed seed the Messiah to come and so Abel being dead yet speaketh and was by his typical sacrifice the first Prophet of the Old Testament The good examples of holy men are standing real Sermons For there are two wavs of preaching by word or deed The first is good the latter is better but both are best Secondly Abel being dead yet speaketh by his faith expressed here in the Text which faith is a never-dying Preacher to all Ages of the Church because it assureth all the faithful such as was Abel of both God's regard and reward of all his true Servants who follow Abel's faith Thirdly Abel being dead yet speaketh by his works of Righteousness the necessary and best evidences of a lively faith for which Abel stands canonized by God's own approbation and acceptance First of his person that he was righteous and then of his performance his sacrifice Therefore Abel is inrolled with Enoch vers 5. for his Communion of Faith Godliness and Happiness by which both Enoch and Abel pleased God The Jewish Rabbins and sundry Christian Interpreters offer as a tradition this sign of God's acceptance of the sacrifice of Abel to wit by sending Fire from Heaven as upon Aaron's and upon Solomon's and upon Eliah's sacrifice which kindled the sacrifice of Abel the younger Brother and not that of Cain who was the elder Brother Some Interpreters think that this acceptation of Abel's sacrifice was a designation of Abel the younger Brother to the Priesthood before Cain the elder Brother and that these were the occasion of Cain's envy and his envy the cause of Abel's murther By the way 't is worthy our observation that all that come to worship God are either Abels or Cains that is they come with faith or without faith and they speed accordingly Fourthly and lastly Abel being dead yet speaketh as in his Life by his Actions so at his Death by his patience and passion for as St. Stephen was the Proto-Martyr of the New Testament so was Abel the Proto-Martyr of the Old Testament for he died for righteousness sake Hence some Interpreters derive his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Holy Tongue signifies to mourn because he was the first man that did taste of Death for which and for whom his and our first Parents Adam and Eve did begin to mourn As it is certain that sin though but a beast hath a voyce and which is more strange in a beast sin hath an articulate voice and by a counter-passion which is lex talionis sin doth not only indite the sinner but also indorseth upon the sinners bill the parallel punishment for time or place person or action so that many times the punishment becomes the Anagram of the sin This even natural men do confess witness Adonibezeck As I have done so God hath requited me which was also King David's case Blood for Blood such was the voice of sin and of their own Consciences Sin hath a voice indeed and that a loud voice for it reacheth as high as Heaven to God's ear and from thence rebounds with an eccho upon a man 's own conscience We read

none of Solomon's Proverbs to be sure This great Man here lying before us may be a standing Monument for a real confutation and may rise up in judgment against all such base slanderers of our Church and Religion Behold how great and goodly works one single English Prelate hath done in so short a time and that after twenty years long Sequestration and voluntary Banishment only for his Religion and Allegiance Neither doth this our Bishop want his Peers even in this present age our great Arch-Bishops Dr. Laud that glorious Martyr Dr. Juxon Dr. Shelden Bishop Warner those constant Confessors and how many more whose eminent magnificence may on the other hand choak the mouth of that English Bel and the Dragon and of all such Rabshakehs who out of their Bulimia or the greedy worm do eat much but as it is observed thrive little are still gaping after the sweet morsel of Sacriledge though in the digestion it will prove first or last a bitter Pill in the maw of their conscience They I say looking upon the Bishops and Clergy with the squint eyes of envy and malice shoot out their venemous tongues against these good men and their whole order inhancing by a false rule of hyperbolical multiplication the Bishops revenues in Fines c. never talking the ingenuous pains to ballance in the account their Incomes with their just deductions in their vast publick and pious expences but through a diabolical detraction and malignant subtraction they do wilfully suppress the great Out-lets of these great Revenues This Example may restrain a third sort of censorious men who being more jealous than zealous of good works object the suspicion of vain Glory in the case wresting to their own damnation that passage of our Lord Let not thy left hand know what thy right hand doth though this Caution be expresly restrained by our Lord to secret Alms far different from the case of publick works of Charity concerning which our Lord gives an express command to the contrary else what mean these words Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven That they may see your good works not as though the sight of them should be intentio operantis but conditio operandi thereby to provoke others to a Godly imitation to the Glory of God which must be the ultimate end of all our actions for whilst we praise the Instruments such worthy men as in life and death have endeavonred to be beneficial unto their Generations We must not forget the Principal which is God the Father of lights from whom cometh down every good giving and every perfect gift Enough once for all to gagg those evil men who being out of charity with Charity it self want that Christian Charity which thinketh no evil His Passions or Sufferings For Multa fecit tulitque 1. Publick and that first at home Annis 1640 and 1641. when he was both Sequestred and Angariated before a Sacrilegious and Rebellious Assembly of Lay-men which the seduced Crew did nick-name A grand Committee for Religion his Magnanimity and Constancy in maintaining the truly Apostolick and Catholick Doctrine and Religion of our Holy Mother the Church of England was such that he came off clear from all calumnies laid to his charge in base Articles and Pamphlets to the notorious amazement disappointment and shame at last of his malicious false and furious Adversaries And this I can the better depose for that I had the honour then and there to be a fellow-sufferer not only by Sympathy with him and for him but also by my own Idiopathy yet God delivered him and my self out of all these troubles 2. His sufferings abroad as in France where he underwent another Tryal only for upholding under the King then in the French Court the Publick Liturgy or Common-Prayer-Book of the Church of England for wherever he was he retained still and exerted a publick spirit And his Constancy the Character of sincerity was so much the greater that for all those his Tryals both at home and abroad he was never moved much less removed from his stedfast Belief and Uniform Practice of the Doctrine and Discipline of the Church of England when at home swarms of unstable men were carried away with the terrible torrent of the Times both from the True Religion and their due Allegiance For this great Man was resolved and resolute to be one of those not too many who would never defile his Holy Garment neither his Surplice when a Priest nor his Rochet if he could then have been a Bishop with any Sacrilegious Covenant or Rebellious Engagement and I thank God so was I whereby he saved himself the labour of a sad Repentance and requisite Recantation before God and Men for those great sins of Perjury Rebellion and Sacriledge and so he did wisely prevent that scruple or singultum cordis the hiccough of Conscience for so some do translate it which they of the Clergy who against their multiplyed Oaths to God the Church and the King have committed may be put upon here or hereafter which is the best way to clear themselves from shame and reproach 3. His Personal Sufferings which were by his frequent Sicknesses 1. By Nature acute as the Stone c. which usually he called his roaring Pains whereby he was at last overcome together with a Pectoral Dropsie 2. The length of his Disease for two years before his death he was much crazed by many furious fits and so he did bend his chief care to prepare for his latter end fore-feeled in himself and fore-told by himself to his private Friends and forespoken in his Last Will. 'T is the Observation both of Divines and Philosophers That when the Soul of Man is near its final though not total separation from the Body it withdraws it self and so becomes receptible of a kind of Prophetical or Prognostick Inspiration concerning its departure It was his blessing from God to give him such forewarnings and so to hear his prayer in the Letany to deliver him from suddain death which though to a Godly Man it may prove suddain in respect of expectation for the manner or circumstance concerning time and place for all things come alike to all yet in point of preparation for the matter and substance it 's never suddain This fore-sight of his departure at hand made him often in his sicknesses to ingeminate in the Royal Prophets words O that I had wings like a Dove for then would I fly away and be at rest His Death And thereat his last Actions as 1. His Benedictions to his Children and at their desires his blessing also upon the Divines then present and upon God's Church chiefly for Purity and Peace 2. His Solemn Invitation to God's Priest for his last Viaticum and then the Priest about him asking him whether by reason of his weakness he would have