Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	dust_n	soul_n	5,391	5	5.7737	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05190	The prophane schisme of the Brovvnists or separatists With the impietie, dissensions, levvd, and abhominable vices of that impure sect. Discouered by Christopher Lavvne, Iohn Fovvler, Clement Sanders, Robert Bulvvard. Lately returned from the companie of M. Iohnson, that wicked brother, into the bosome of the Church of England, their true mother.	Lawne, Christopher. aut	1612 (1612)	STC 15324; ESTC S121934	59,954	107

directly led to separate from M. Iohnson Being thus separate againe the contention grew so extreame betwixt these two parts that so many members on either side as submitted vnto the other were by the rest giuen to Sathan and cut off by excommunication In this estate both of them boast against the other each side glorieth they haue killed the other dach exalt themselues and each cast downe and condemne the other When two harlots came before King Salomon pleading earnestly against one another for the liuing childe both laying clayme vnto it Salomon called for a sword and commaunded to diuide the liuing child and to giue the one halfe to the one and the other halfe to the other And vpon this sentence the King marking the compassion of the one to be kindled and seeing the other hardened and content to haue the child diuided did thereby find out the compassionat mother to whom he gaue the liuing child But these two contentious women of the Separation these two companies of M. Iohnson and M. Ainsworth when they striue for a member going from one to another haue not their compassion kindled toward their children like that tender and pitifull mother that got her right before Salomon but both of them are hardened both of them doe rather chuse to slay and diuide any of their children with the sharpe sword of their excommunication than that they should lye in the bosome of the others communion What sentence should Salomon giue now in this case Surely neither of these women are the right mothers of those children whom they doe so diuide and hew asunder it appeares they neuer trauailed in paine of them they neuer begot them by their Ministerie but hauing seduced and stolne these children from the sides of other true Churches the right mothers in whose wombes they were regenerate and borne anew they are now become hard-hearted and more cruell vnto them than Ostriches vnto their young What then remaineth to be done for the changelings of the Separation Let them open their eyes and looke about them let them learne to discerne their owne mother from whom they were taken and changed in their cradle let them forsake their separation and sucke the milke of Schisme no longer let them returne to the communion of the faithfull both in England and in these reformed Churches whom they haue reiected as well as England I was once halfe persuaded that M. Iohnson and M. Ainsworth had beene those two witnesses that should prophesie in sackcloth Reu. 11.3.4 c. but now finding that the fire which proceedeth out of their mouthes is to deuoure themselues finding that they vse their power to shut heauen one against another esteeming one another Apostataes Schismatikes one binding the sinners which another looseth and binding that which God doth not binde finding that these two witnesses doe not agree in their testimonie but beare witnesse one against another laboring to restraine the raine and deaw from one another and to turne the waters of their separation into bloud seeing the spirit of the beast is in them to make warre ouercome and kill one another insomuch also as their corps doe lye as it were vnburied and not in the streets of Rome but in the street of the separation seeing also that the disciples of these two Prophets do reioyce and congratulate one another in their owne vexation and lastly seeing they haue thus layne not three daies and a halfe but more than three hundred and a halfe and yet no spirit of life comes into them to set them on their feet againe therefore can I not esteeme them as those two Oliue trees and two Candlestickes that stand before the God of the earth Yea further I do desire those that yet follow them that they would in the feare of God be stirred vp by these considerations a little better to examine the grounds of their vnsound separation As for my selfe I doe now by this writing vnfainedly acknowledge my sinne to be great in renouncing the communion of so many faithfull seruants of God with whom I once liued in the Church of England I sinned against God and dishonoured his name in refusing to heare the word of Life preached in those assemblies the life comfort and saluation that I expect and hope for in the kingdome of heauen is by the faith of the Gospell preached in that Church and preached there with more power fruit and efficacie than I euer yet heard in the Churches of the separation the faithfull in that Church whose fellowship in the worship of God I did once reiect are those with whom I hope to reioyce in heauen whom I do now also long after in the Lord. I sinned against them in disclayming their communion and thereby haue giuen euill example vnto many and haue beene a stumbling blocke vnto the weake whom I now desire not to be offended nor scandalized by me I heare of late that the Ladie C. a woman of great estimation though liuing still in England hath yet desired to be receiued as a member of M. Iohnsons Church and it is reported by some of them that in her sicknesse she hath wished to die as one of them and to end her dayes in that profession but for my part hauing now had sufficient experience of their wayes I doe freely acknowledge and professe in this bed of my sicknesse from which I know not whether euer I shall arise vnto my former health That it shou'd be my great comfort to die in the communion of those Churches whom they haue now reiected and to renounce my separation before I be separated out of this world And I doubt not but if that seduced Ladie had in like manner with her owne eyes seene the bitter fruits of this miserable separation she would then account it her comfort to be free from such a snare 1 There be at this present hanging ouer my head two swords of Separation the one is the sword of the Lord who by this grieuous disease doth threaten to separate my soule from my bodie and to bring me vnto the dust of death if this sword fall vpon me my hope is that it shal make way for me into heauen into a glorious Communion with the Lord and innumerable Saints and Angels Christ Iesus being the Lambe of God to take away my sinnes and being entred as a fore-runner within the vaile to prepare a place for mee by the bloud of the euerlasting couenant 2 The other is the sword of the Separatists whereby they threaten to excommunicate and cut me off if I liue and rise againe to come among them and testifie against their Schisme If this sword fall vpon me my hope is that it shall make way for me into an heauen vpon earth into a gracious communion with the faithfull seruants of God in his visible Churches there to reioyce with the ioy of Gods people yea whether they cut me off or not my resolution is if the Lord prolong my daies

so farre as to marry a wife from thence and afterterwards in spirituall communion by hearing master Burges when as after all he was brought againe to repent for these things what did he else but returne to his own excrements Many such examples might be alleaged wherin as many among them haue been vehement so Dan. Studley especially in these cases hath bin most seuere so that as in respect of his policies he is generally noted for a Matchieuellian so in respect of his tyrannie for a Mansfilian that with Mansfield seekes to bring and enforce men vnto the eating of their owne dung Esa 36.12 Againe as this is done indeed so in the accoūt of the other Separatists both of master Ainsworthes and master Robinsons companie the Franciscans being many wayes become notable Apostataes returning into errors about ministerie and gouernment from which they seemed to be purged in respect of this apostasie they can be accounted no better then dung-eaters and dogges returning to their vomit in the estimation of other Brownists and those which like Fra. Iohnson and Dan. Studley do most vrge hereunto can be accounted no better then Mansuilians 8 By teaching his schollers the little children which learned of him not the songs of Sion not the Psalmes of Dauid for that is an vse that Studley hath oft condemned but filthie vnsauorie rotten rimes such as wee are ashamed and loth to print or repeat the same neyther meane wee to doe it vnlesse wee bee further vrged thereunto The children in Master Ainsworths companie 〈◊〉 then he taught haue not yet forgotten them H. Barrow scoffing at the Preachers in the Church of England tels in his Discouerie How their mouth distilles and their lippes drop downe such old parables c. But much more iustly might it haue beene said of Studley the auncient Elder Prophet and Preacher in the Church of the Brownists that his mouth hath distilled and his lippes dropped downe such old parables as might farre better become the streetes of Sodome than of Sion being indeede such vncleane and stinking stuffe as any Christian eares might iustly abhorre to heare their children repeating of the same 9 By alledging Scripture in like manner to iustifie his filthie behauior towards his wiues daughter being reproued for his vncleane discoueries not to be named the prophane wretch sought to defend himselfe by the example of Salomons searching out of all secrets Is there not here iust cause to exclaime against him as M. Iohnson in another place doth against M. Iacob Fran. Iohnsons answere to M. Iac. p. 32. O shamelesse mouth O vnchristian heart Can any godlesse Atheist abuse the Scriptures more horribly thā this filthie Studley herein hath done De Cluse their Elder should haue bin deposed for discouering the secrets of their Consistorie whereupon we would demand of M. Iohnson these three questions first whether De Cluse his vncouering of secrets or Studleyes searching out of secrets be a greater sinne secondly whether the secrets of their Consistorie or the secrets of Studleyes priuat contemplation be greater secrets thirdly whether it had not bin as iust to haue deposed Studley betimes as to haue deposed De Cluse so hastily Further whether Studley for defending his filthinesse or Mansfield for defending his crueltie haue more horribly and wickedly prophaned the name of God wee leaue to be disputed betwixt the Franciscans and the Mansvilians 10 By the like securitie in his wicked course his manner being also to sleepe in time of publike worship though an Elder and sitting in a throne in a high and eminent place whereby his offence became more offensiue and notorious These circumstances therefore being considered on both sides it may bee some question Whether of these two sleepers Mansfield or Studley haue deserued the more shame and whether of them be the more slouenly sleeper 11 By his notable hypocrisie in the middest of all his iniquitie He sayth with Mansfield vnto all the reformed Churches on earth Stand apart I am holier than you I must touch no vncleane thing your worship is Apostasie if I should ioyne with you The like he now sayth vnto the Mansvilian Separatists and euen vnto Mansfield himselfe whose wickednesse he much condemned when as vpon speciall occasion it was made knowne vnto him And besides this euen aboue many of the Franciscane Separatists his companions he is smooth in wordes strict in separation full of religious protestations and can cunningly alledge the sinnes of the chiefest Saints to cloke his impietie as though hee were as holy as the faithfullest seruant of God vpon earth Of these two and sundrie other such like there may iustly be verified this Prouerbe The strictest in separation The leaudest in conuersation CHAP. VII The testimonie of William Gilgate one of Master Ainsworth his companie and that had bin a Minister in England O Lord rebuke me not in thine anger neither chastise me in thy wrath for thine arrowes haue light vpon me and thine hand lyeth vpon me There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sinne c. Hauing now long time beene afflicted with sharpe and grieuous sicknesse whereby it hath pleased God to bring me vnto more serious and deepe consideration of my estate in separating from the Churches of Christ and still finding my separation to be more vnlawfull the more I consider the same and while I felt my selfe at the weakest and sickest and so pressed with the force of my disease that I euen doubted of life I felt my conscience most pressed with desire to reuoke my separation and therefore doe now thinke it my dutie before I be taken away hence and be found no more or how soeuer it shall please the Lord to dispose of me by life or death to giue testimonie vnto the truth whereof I am persuaded in my soule And as mine owne disease and the hand of God stretched out vpon me moueth me to consider and testifie these things so the disease of the separation and the hand of God which I see to be stretched out against it doth also draw me on the other side vnto the same thing The disease of the separation is a hot and burning disease that consumeth and destroyeth many with the poysonous and contagious heat thereof euery companie among them is as a flame of condemnation to deuoure another the boyle of their contention swelleth and burneth incestantly and they haue yet no poulteste to breake it nor any oyle to mollifie the same When as I first separated from the Church of England and came to the Church of the Separation at Amsterdam I had not long continued therein but that Church did rend in the middest and separate one halfe from the other There was I constrained to make a new separation again and then I chose rather to separate from M. Iohnson and to ioyne my selfe with M. Ainsworth who still kept their old rules where by we were