Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	dead_a	holy_a	mary_n	2,017	5	9.3981	5	false

Text snippets containing the quad

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

singulorum rationem reddere vel modum exponere vel quaestiones circa ea exortas solvere vel dum fortè satagunt Hallucinationes aliquot effugere penitùs ab errore immunes esse nequiverint Sed quàscunque olim Haereses quaecunque etiam Schismata quibuscunque tandem nominibus appellentur prisca universalis sive Catholica Christi Ecclesia unanimi consensu rejecit condemnavit ego pariter condemno rejicio unà cum omnibus earundem Haeresium fautoribus hodiernis Sectariis Fanaticis qui spiritu malo acti mentiuntur sese spiritu Dei afflari Horum omnium inquam Haereses Schismata Ego quoque Ecclesiae nostrae Anglicanae imò Catholicae Symbolis Synodis Confessionibus addictissimus pariter improbo constanterque rejicio atque repudio In quorum numero pono non tantùm segreges Anabaptistas eorum sequaces proh dolor nimiùm multos sed etiam novos nostrates Independentes Presbyterianos genus hominum malitiae inobedientiae seditionis spiritu abreptum qui inauditâ à seculis audaciâ perfidia tanta nuper perpetrarunt facinora in contemptum opprobrium omnis Religionis Fidei Christianae quanta quidem non sine horrore dici aut commemorari queant Quinetiam à corruptelis ineptis nuperque natis sive Papisticis quas vocant superstitionibus doctrinis assumentis novis in Avitam ac Primaevam laudatissimae olim tam Orthodoxae Catholicae Ecclesiae Religionem ac fidem jamdudum contra sacram Scripturam veterumque Patrum Regulas ac mores introductis me prorsus jam alienum esse atque adeò à Juventute mea semper fuisse sanctè animitùs adsevero Vbicunque verò Terrarum Ecclesiae Christiano nomine censae veram Priscam Catholicam Religionem Fidemque profitentur ut Deum Patrem Filium spiritum sanctum uno ore mente invocant ac colunt eis si me uspiam actu jam nunc jungi prohibet vel distantia Regionum vel dissidia hominum vel aliud quodcunque obstaculum semper tamen animo mente affectu conjungor ac coalesco id quod de Protestantibus praesertim benè reformatis Ecclesiis intelligi volo Fundamentis enim salvis diversitatem ut opinionum ita quoque rituum circa res juxta adnatas minùs necessarias nec universali veteris Ecclesiae praxi repugnantes in aliis Ecclesiis quibus nobis praesidendum non est amicè placidè pacificè ferre possumus atque adeo perferre debemus Eis verò omnibus qui malè consulti quoquo modo me iniquis calumniis insectati sunt vel adhuc insectari non desinunt ego quidem ignosco deum seriò precor ut ipse quoque ignoscere meliorem eis mentem inspirare velit Operam interim mihi aliis omnibus fratribus praesertim Episcopis Ministris Ecclesiae Dei quantum ex illius gratiâ possumus dandam conferendam esse existimo ut tandem sopiantur vel saltem minuantur Religionis dissidia atque ut pacem sectemur cum omnibus sanctimoniam Quod ut fiat quàm ocyssimè faxit Deus Pacis Autor Amator concordiae Cujus immensam misericordiam oro obtestor ut me in peccatis iniquitatibus conceptum ab omni humanae infirmitatis labe corruptela repurget dignumque ex indigno per magnam clementiam suam faciat mihique passionem immensa merita dilectissimi sui filii Domini nostri Jesu Christi ad delictorum meorum omnium expiationem applicet ut quum novissima vitae hora non improvisa venerit ab Angelis suis in sinum Abrahae raptus in societate sanctorum electorum suorum collocatus aeternâ foelicitate perfruar Haec praefatus quae ad Religionem Animae meae statum ac salutem spectant quaeque Latino Sermone à me dictata atque exarata sunt reliqua quae ad sepulturam corporis bonorum meorum temporalium dispositionem attinent sermone patrio perscribi faciam ac perorabo Vid. J. Will. c. Our help is in the Name of the Lord who made Heaven and Earth In the Name and Honour of the same Lord our God the Father and the Son and the Holy Ghost the most High and undivided Trinity FOrasmuch as it is appointed for all men once to die and that every mans body shall be dissolved but the time of my dissolution is uncertain of which notwithstanding as if it were nigh at hand being mindful in my daily Meditations and shaken with the frequent infirmities of my body I ever and anon think thereof I John Cosin an humble Minister in the Church of God and by the permission of the most High now Bishop of Durham not putting my hope in this present life but ever aspiring to that other which is to come eternal in the Heavens and which by the mercy of God ere long I hope to obtain and humbly praying for the salvation of my own Soul that through the merits of Jesus Christ the Son of the living God our only Redeemer and Mediator all mine offences be forgiven me being of a sound mind out of a sincere heart do make ordain and constitute this Testament containing my Last Will in this form as followeth First of all I heartily thank our Lord God Almighty that he hath vouchsafed me to be born in this life of faithful and vertuous Parents and that it hath pleased him that I should be Regenerate and born a new in his Church unto Life Eternal by the holy Laver of Baptism which he hath instituted and that he hath instructed me from my Youth in sound doctrine and hath made me partaker of his Saints that he hath imprinted in my mind a Faith not feigned nor dead but true and living together with a firm confidence that hereafter I shall be brought unto eternal life which Faith doubtless consists in this That we adore and worship one God and believe in him and in him whom he hath sent his most beloved Son the Eternal Word begotten before all Ages Jesus Christ our Lord who for us and for our Salvation took flesh of the most blessed Virgin Mary the Holy Ghost over-shading her in this life and was made man afterward was born suffered was crucified dead and buried and after he had descended into Hell rose again from his Grave and leading captivity captive ascended into Heaven where sitting at the right hand of God he reigneth for ever but sent from thence the Holy Ghost in whom we ought equally to believe proceeding from the Father and the Son by whom he most bountifully gave gifts unto men and founded his Catholick Church in the Communion of Saints in the Divine Sacraments in true Faith sound Doctrine and Christian Manners together with the remission of Sins to be conferred on all the Godly and that in the same Church bring forth fruits meet for Repentance to whom also

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

wise Laws in England as any Nation under Heaven but Execution is the life of the Law which is but a dead Letter yea deadly if some do make a conscience of observing the good Laws and others neglect it The lawful remedy of this too publick mischief is wholly and humbly represented and submitted to God and to the King under God 2. Clergy-men are obliged to bestow part of their Ecclesiastical estates upon Gods Material Houses Churches and Chancels and Ecclesiastical Houses to repair or preserve them from ruine which would defraud their Successours and oppress their miserable Relicts and Relations upon the account of just dilapidations 3. The Premisses being well provided for which is left to the Chancery in his breast that is to the Clergy-mans conscience and prudence out of the just remainder of his Ecclesiastical Estate the honest Clergy-man may lawfully provide for himself and Family for by the Apostle's Canon he is worse than an infidel that provideth not for his own especially those of his own house Herein our Saviour's Rule is the best guide these things you ought to have done and not to leave the other undone But if contrary to the pious intentions of the Religious Founders and Donors Clergy-men do intervert the spiritual estate of the Chruch chiefly or only to raise up or enrich their private temporal Families with the neglect of the publick God's Houses whether moral or material They may as too many leave their Children beggars besides which I am afraid of a strict Audit at the great day of account that they may clear themselves from Ecclesiastical Sacriledge from which now and at Dooms-day good Lord deliver us all For my part I do here profess and protest with thankfulness to God that out of my signal experience of God's eminent providence over me though unworthy this hath been my honest intention and constant endeavour in this world to make friends of the Mammon of unrighteousness in hope of God's word That when we fail they may receive us and ours into everlasting habitations and I am confident that neither I nor mine shall fare the worse for it what ever Carnal Relations may murmur against this just and honest course objecting the worlds false maxime contrary to God's true maxime look not every man on his own things but every man also on the things of others That every man must make much of his own Time to which this may be a full reply That we all must make much more of Eternity By these Godly methods our late Lord Bishop did proceed in providing as for the Poor Gods moral Houses so for Gods material Houses in both which regards we may truly say our Bishop held his See ad Aedificationem yet not neglecting those of his own Houshold and for a reward of those his Pious Works God gave him leave to live so long as not to leave his Relations unprovided for God be thanked And now should I launch out into the deep of his great Benefactions I fear the particulars will overflow both your attention and my expression you may see them at large in his Temporal Will written in English where you may read so many Items so many good Works 1. To the Quire of Durham 2. To the Preacher at his Funeral 3. Tokens to the Dean and Prebends for memorials of their mortality 4. To the vicar of St. Andrews Auckland an addition of sixteen pound per annum 5. To his Almes-men of Durham and Auckland 6. After his Burial to the Countrey-Poor 7. For the magnificent repairing of the Episcopal Chappels of Durham and Auckland and for Furniture Plate Books and other Ornaments c. in the said Chappels freely left to the Bishops his Successours And in this he was a good imitator of his great Patron Bishop Neile who in less than ten years did bestow upon the same as I am informed about seven thousand pound for indeed he was Vir Architectonicus 8. He did erect a goodly Chappel in the Castle of Auckland consecrated by himself on St. Peters day 1665. Two goodly Chappels formerly erected there in which I have also officiated for some years of peace being blown up by Sir Arthu Hasterig in the Gunpowder-plot of the late Rebellion Now if the Centurion who built only a Synagogue wherein Christ was never worshipped deserved praise how much more he who built such a house of God wherein Christ is constantly worshipped 9. For several other Publick Works as the repairing the boysterous Banks of Howden-shire belonging to this Bishoprick 10. To two Schools at Durham 11. For five Scholars places in St. Peter's Colledge in Cambridge ten pound a piece per annum For Three Scholars in Gonvile and Caius Colledge twenty Nobles a piece per annum Eight pounds yearly for the Common Chest of those Colledges respectively But for the particulars of his Benefactions and Legacies I have referred my self to the Bishops Will it self written in English in which the Bishop modestly declares that He mentions these as works of Duty and not for Ostentation 12. The next is for the Redemption of Christian Captives 13. For the Relief of the distressed Loyal Party 14. For a great Publick Library in Durham 15. To the poor Prisoners of all places where he had relation by birth or preferment 16. To the poor the like 17. For the re-building of St. Paul's Church London c. And what shall I say more for the time will fail me to tell of his manifold Legacies to his Friends dead and living as monuments of his gratitude to his Domestical Relations Kindred and Servants all which particulars as I am still informed do amount to above twenty five thousand pound 'T is to be observed that his Lordship was Consecrated Anno 1660. and was translated from Earth to Heaven Anno 1671. so that he enjoyed his Bishoprick but Eleven years and so computing his premised Benefactions he spent above two thousand pound a year in these pious uses A worthy Example of Episcopal Magnificence and Christian Charity Upon a serious search of the whole Line of the Bishops of Durham from the first of Lindisfarm to this our late Bishop sixty eight in number there are found upon the Ecclesiastical Records but eight Bishops in 1034. years that may seem to have equalled but not exceeded this our Bishop in the noble vertues of Magnificence and Beneficence and 't is worthy the consideration of our Age that the valuation of workmen and materials c. was far less in those antient times than in ours now much dearer every way We have been the longer in setting forth this notable Example of Episcopal bounty in the Church of England that it may burst with envy such of the Church of Rome for all amongst them are not alike some being more ingenuous till they vomit out their false foul and rotten say That Pater Noster built Churches but Our Father pulleth them down The Devils Proverb

the Bread only dipt he answered No but he would receive it in both kinds according to Christ's Institution and being through weakness lifted up into his Chair and having a violent pain in his head for the ease whereof it was fast bound he would needs have it all undone and sit bare-headed and so he received it an hour and a half before his death from the hands of Mr. William Flower his Lordships Domestical Chaplain 3. And when being so near unto death he could not kneel he then devoutly repeated often that part of the penitent Prayer of King Manasses Lord I bow the knee of my heart 4. Having often reiterated his Invitation of Christ in the words of the Spirit and of the Church Lord Jesus come quickly His last act was the Elevation of his hand with this his last Ejaculation Lord wherewith he expired without pain according to his frequent prayer to God That he might not dye of a suddain or painful death such was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustus his wish and I pray God for every one of us that from heart and mouth our last breath may prove like that of our late Bishop Amen His Burial The Ecclesiastical Office was solemnly Celebrated by the Right Reverend Father in God Guy Lord Bishop of Bristol The Political Offices were performed decently and in order which was in all publick actions the method of our late Lord Bishop when living and the same he enjoyed at and after his death the particular Narration of which I do civilly recommend to those Dunmviri the worthy Heralds for the Funeral pomp was very solemn who did constantly attend his late Lordship's state at London and all the way to Durham and there and at Auckland the place of his Rest where requiescat in pace and from thence God send him a joyful Resurrection at which prayer none but ignorant or malicious men will take offence for the meaning is no more but that the dead may enjoy a happy Re-union of the Soul with the body at the general Resurrection and a final and full consummation of both in bliss and after the utter abolition of sin by death a blessed conjunction of us that survive with them that are dead which is the Orthodox sence of our Office at Burials the ancient sence of the Primitive Church when we pray over the dead whose Souls in Christian Charity we hope are past the necessity of our Prayers for their Relief or Release from any imaginary first Pagan after Popish Purgatory The Summ of all The Text and Sermon is a dead mans real speech To hear a dead man speak now were such a Prodigy as would certainly both stir up attention and strike amazement into us and all the hearers yet that Great Chancellour of Paris John Gerson relates a strange History which happened about the year 1060. at the Funeral of a Grave Doctor there a man otherwise reputed for the strictness of his life at the interring of whom when the Priest came to the then used form R●sponde mihi or answer me the Corps sat upright in the Biere and to the amazement of all there present the first day cryed out Justo Dei judicio accusatus sum At the Just Tribunal of God I am accused and so laid immediately down in its first posture the astonished Company deferring the burial till the next day when the dead man with a hideous noise cryed out again Justo Dei judicio judicatus sum By the just judgement of God I am judged whereupon the burial was deferred a day longer and the dead man rose up the third time and cryed out his last Justo Dci judicio condemnatus sum By the Just judgement of God I am condemned whereat as the whole company was sadly affrighted so Brimo then an Eminent Doctor in the same University being effectually affected calling his Scholars together retired from the world and as the manner of those Times was then became the Founder of the Order of the Carthusians A strange Prodigy and a loud warning-piece to us all living to admonish us not to confide much less presume upon our outward Righteousness for I dare not deny Historical Credit to this premised Relation from John Gerson But blessed be God dead Abel in the Text and the dead Bishop on this Hearse speak better things This Hearse is now our Bishop's Throne or his Pulpit and so our Bier must be the last Pulpit of us all of the Clergy high and low all must come to this God knows how soon I may be the next God send us all an happy Nunc dimittis of which we may live and dye assured if we imitate them for they being dead yet speak and as you have heard at large do preach unto us all Faith Hope and Charity the only strait way to Heaven all evidenced by their works of Piety which if not imitated by us may justly rise up in judgement against us To Recapitulate and summ up our Bishops Vertues under three Heads I will remind you with 1. His Intellectual 2. His Moral 3. His Theological Vertues 1. As to his Intellectual Vertues his Natural understanding he was endowed with a sound understanding which he enjoyed to the last a great blessing for though for the outward manner of death all things come alike to all and there may be one event to good and bad both may lose their understanding at their latter end through the malignity or vehemency of some acute sicknesses which should teach us all in health to make good use of our understandings yet for a man to dye sanâ mente or in his right wits is a great comfort both to the dying party and to the surviving friends 2. His acquired learning witness his writings fore-mentioned and his diligent researches into the magazine of the best Antiquity I may truly say Here lies now dead before us one of our Chief Ritualists 3. He was punctual in his Methods for to my knowledge he loved Order in his Studies and Functions and he often repeated and generally observed the Apostles Canon Let all things be done decently and in order He was so exact in putting in practice the Discipline of our Church that he strictly enjoyned according to the Rubrick the daily Publick Offices of Morning and Evening Prayer within the Churches of his Diocess which since the decay of the Primitive Devotion of daily Communions in the old Christianity is instead of the Juge Sacrificium of the Jews the daily sacrifice of a Lamb Morning and Evening And 't is both our sin and shame that since God is graciously pleased under the Gospel to spare our lambs we Christians should in requital grudge our good God except in case of real necessity the Calves of our lips to praise him daily in the publick Congregations Without vanity I have through Gods providence travelled and taken an impartial survey of both the Eastern and Western Churches and can assert upon