Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	world_n	wretched_a	70	3	8.4241	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68918	An excellent new commedie intitutled, The conflict of conscience contayninge a most lamentable example of the dolefull desperation of a miserable worldlinge, termed by the name of Philologus, who forsooke the trueth of Gods gospel for feare of the losse of lyfe & worldly goods / compiled by Nathaniell Woodes, minister in Norwich ...; Conflict of conscience	Woodes, Nathaniel, fl. 1580.	1581 (1581)	STC 25966.5; ESTC S111762	42,953	72

this Glasse of vanyties espied his eyes before He God forsooke whereas he ought haue loued him the more And chooseth rather with his goodes to be throwne downe to hell Then by refusing of the same with God in heauen to dwell Suggestion Nay harke Philologus how thy conscience can teache And would deteyne thée with glosinges vntrue But hearest thou Conscience thou maiest long inough preache Eare wordes from whence reason or trueth none ensue Shall make Philologus to bid mée adue What shall there no rich man dwell in Gods kingdome where is then Abraham Iob and Dauid become Conscience I speake not largelye of all them which haue this worldly wealth For why I know that riches are the creatures of the Lorde Which of themselues are good ech one as Salamon vs telleth And are appoynted to do good withall by Gods owne word But when they let vs from the Lord then ought they be abhord Which caused Christ himselfe to say that with much lesser payne Should Camel passe through néedles ey thē rich men Heauē obtayn Hereby Rich men Christ did not mean ech one which welth enioy But those which fastned haue their loue vpon this worldly dust Wherefore another cryes and sayth oh death how great anoye Doest thou procure vnto that man which in his gooddes doth trust That thou doest this Philologus thou néedes acknowledge must Whereby ech one may easly sée thou takest more delight In Mundane ioyes then thou estéemest to be with Angels bright Philologus This toucheth the quicke I féele the wound which if thou canst not cure As mamed in limmes I must retyre I can no further go Suggestion This is the gréef which Conscience takes against thée I am sure Because thou vsest those delights which Conscience may not do And therefore he perswadeth thée to leaue the same also As did the Fore which caught in snare and scapt with losse of tayle To cut off theirs as burthenous did all the rest counsayll Conscience In déede I cannot vse those fond and foolish vanities In which the outward part of man doth take so great delight No neither would I though to me were geuen that liberty But rather would consume them all to nought if that I might For if I should delight therein it were as good a syght As if a man of perfect age should ride vpon a sticke Or playe with compters in the street which pastime children lyke But all my ioyes in Heauen remaynes wheras I long to be And so wouldest thou if that on Christ thy fayth full fastned were For that affection was in Paull the apostle we may sée The first to the Philippians doth witnes herein beare His words be these oh would to God disolued that I were And were with Christ another place his mynde in those words tell We are but straungers all from God while in this world we dwell Now marke how far from his request dissenting is thy mynde He wisht for death but more then hell thou doest the same detest Suggestion The cause why Paul did loth his lyfe may easely be assignde Because the Iewes in euerie place did séeke him to molest But those which in this world obtaine securitie and rest Do take delight to liue therein yea nature doth indue Ech lyuing creature with a feare least death should them accrue Yea the same Paul at Antioche dissembled to be dead While they were gone who sought his lyfe with stones for to destroy Elias for to saue his lyfe to Horeb likwise fled So did king Dauid flee when Saul did séeke him to annoy Yea Christ himselfe whom in our deedes to follow we may ioy Did secreatly conuaigh himselfe from Iewes so full of hate When they thought from the top of hil him to precipitate Wherefore it is no sinne at all a man for to defende And keepe himselfe from death so long as nature giues him leaue Conscience The same whom you recited haue conceiued a further end Then to them selues to liue alone as ech man may perceiue For when that Paul had run his course he did at last receiue with hartes consent the smal death which was him put vnto So when Christ had perfourmed his work he did death vndergoe And would to god thou wouldest do that which these men were contēt For they dispised worldly pomp their flesh they did subdue And brought it vnder that to spirit it mostly did consent Whereby they séeking God to please did bid the world adue Wife Children and possessions forsaking for they knew That euerlasting treasures were appointed them at last The which they thirsting did from them al worldly pleasures cast But thou O wretch doest life prolong not that thou wouldst gods name As dutie binds vs all to doo most chiefly gloryfy But rather by thy liuing still wil t Gods renowne defame And more and more dishonor him this is thy drift I spy Philologus I meane to liue in worldly ioyes I can it not denye Conscience What are those ioyes which thou doost meane but pleasures straing frō god By vsing of the which thou shalt prouoke his heauy rod Suggestion Tush knowest thou what Philologus be wise thy selse vnto And listen not to these fond wordes which Conscience to thée tell For thy defence I wyll alleadge one worthy lesson moe Vnto the which I am right sure he cannot answere well When Dauid by vaine trust in men of warre from God sore fell And was appointed of thrée plagues the easiest for to chuse He saide Gods mercy easier is to get then mans as I suppose Againe he sayeth among the Psalmes it better is to trust In God then that our confidence we setle should in man Wherfore to this which I now say of force consent thou must That when two euils before vs plaste no way avoide we can Into the hand of God to fal by choyce is lawfull than Because that God is mercyfull when man no mercy show Thus haue I pleaded in this cause sufficiently I trow Conscience How can you say you trust in God when as you him forsake And of the wicked Mammon heere doo make your fained frende No no these wordes which you recite against you mostly make For thus he thinks in his destresse God cannot mée defende And therfore by Suggestion fraile to mans helpe he hath leande Marke who say trueth of him or mée and doo him best beléeue Philologus I lyke thy wordes but that to lose these ioyes it woulde mée gréeue Conscience And where Suggestion telleth thée that God in mercies flow Yet is he iust sinnes to correct and true in that he speake Wherfore he sayeth who so my name before men shall not know I shall not know him when as Iudge I shall sit in my seate This if you call to minde it wil your proude presumption breake Againe he sayeth who so his lyfe or goodes will séeke to saue Shal loose them all but who for Christ wil lose them gaine shall haue Suggestion What did not Peter Christ deny yet

mercy did obtaine Where if he had not of the Iewes he should haue tasted death Philologus Euen so shall I in tract of time with bitter teares complaine Suggestion Yea time inough though thou defferst vntill thy latest breath Conscience So saieth Suggestion vnto thée but Conscience it denyeth And in the ende what so I say for trueth thou shalt espye And that most false which Conscience shal in secreat hart deny Philologus Ah wretched man what shall I doo which doo so playnly sée My flesh and Spirit to contende and that in no small thing But as concernyng the euent of extreame miserie Which either studie to auoyde or els vpon mée bring And which of them I should best trust it is a doubtfull thing My Conscience speaketh truth mée think but yet because I feare By his aduice to suffer death I doo his wordes forbeare And therfore pacyfy thy selfe and doo not so torment Thy selfe in vaine I must séeke some meanes for to eschew These griping gréefes which vnto mée I sée now imminent And therfore will no longer stay but bid thée now adue Conscience Oh stay I say Philologus or els thou wilt it rue Philologus It is lost labour that thou doest I will be at a point And to inioye these worldly ioyes I ieoparde will a iont Exit Phil. Sug. Conscience Oh cursed creature O fraile flesh O meat for wormes O dust O blather puffed full of winde O vainer then these all What cause hast thou in thine owne wit to haue so great a trust Which of thy selfe canst not espie the euils which on thée fall The blindnesse of the outward man Philologus shew shall At his returne vnlesse I can at last make him relent For why the Lord him to correct in furious wrath is bent Exit Consciencia Acte fyfth Sceane 3 HYPOCRISIE SVch chopping cheare as we haue made the like hath not bin séene And who so pleasant with my Lorde as is Philologus His recantation he hath made and is dispatched cleane Of all the griefes which vnto him did séeme so dangerous Which thing you know was brought to passe especially by vs So that Hypocrisie hath done that which Sathan did intende That men for worldly wealth should cease the Gospell to defende What shall become of foolish Goose I meane Philologus In actuall maner to your eyes shall represented bée For though as now he seemes to be in state most glorious He shall not long continue so eche one of you shall sée But néedes I must be packing hence my fellowes stay for mée Shake handes before we do depart you shall sée mée no more And though Hypocrisie goe away of hypocrits héere is good store Exit Hyp. Acte fyfth Sceane 4. PHILO GISBERT PAPHI COme on my Children deare to mée and let vs talk a while Of worldly goodes which I haue got and of my pleasant state Which fortune hath installed mée who on mee chéerely smyle So that into the top of whéele she doth mée eleuate I haue escaped all mishaps of which my Conscience did prate And where before I ruled was as is the common sorte Now as a Iudge within this Land I beare a Rulers port Gisbertus Indéede good father we haue cause to praise your grauitie Who did both saue your selfe from woe and vs from begging state Where if you had perseuered still as we did feare greatly Your goods from vs your Children should to Legate bene confiscate Our glorious pompes then should we haue bene glad for to abate Paphinitius But now not onely that you had for vs but also haue Such offices whereby more gaines you yeare by yeare shall saue Philologus I was at point once very neare to haue bene quite forlorne Had not Suggestion of the flesh from folly mee reclaymed And set this Glasse of worldly ioyes my sight and eyes beforne The sight wherof did cause all thinges of mée to be disdained I thought I had felycitie when it I had obtained And to say trueth I doo not care what to my soule betide So long as this prosperitie and wealth by mée abide But let vs homewarde goe againe some pastime there to make My whole delight in sport and games of pleasure I repose Horror Nay stay thy iournay héere awhile I doo thée prisoner take I shall abate thy pleasures soone yea to soone thou wilt suppose Philologus What is thy name whence commest thou wherfore to me disclose Horror My name is calde Confusion and horror of the mynde And to correct impenitents of God I am assignde And for because thou dost dispise Gods mercy and his grace And wouldst no admonytion take by them that did thée warne Neither when Conscience counsailed thée thou wouldst his wordes imbrace who would haue had thée vnto god obedience tru to learne Nor couldst betwéene Suggestions craft Conscience truth discerne Beholde therfore thou shalt of mée an other lesson heare Which wil thou nil thou with torment of Conscience thou shalt beare And where thou hast extinguished the holy Spirit of God And made him wery with thy sinnes which dayly thou hast done He will no lenger in thy soule and spirit make abode But with the Graces which he gaue to thée now is he gone So that to Godwarde by Christes death reioysing thou hast none The peace of Conscience faded is in stead whereof I brlng The Spirit of Sathan blasphemy confusion and cursing The Glasse likewise of vanyties which is thine onely ioy I will transforme into the Glasse of deadly desperation By looking in the which thou shalt conceiue a great annoy Thus haue I caught thée in thy pride and brought thée to damnatiō So that thou art a patterne true of Gods iust indignation Whereby eche man may warned be the like sinnes to eschew Least the same torments they incurre which in thée they shall view Philologus O painfull paine of déepe disdaine oh griping gréefe of hell Oh horror huge oh soule supprest and slaine with desperation Oh heape of sinnes the sum wherof no man can number well Oh death oh furious flames of hell my iust recompensation Oh wretched wight oh creature curst oh childe of condempnation Oh angrie God and mercilesse most fearefull to beholde Oh Christ thou art no Lambe to mée but Lion fearce and boulde Gisbertus Alas deare Father what doth moue and cause you to lament Philologus My sinnes alas which in this Glasse appeare innumerable For which I shall no pardon get for God is fully bent In furie for to punish me with paines intollerable Neither to call to him for grace or pardon am I able My sinne is vnto death I féele Christes death doth me no good Neither for my behoofe did Christ shed his most precious bloud Paphinitius Alas deare Father alas I say what sodaine chaunge is this Philologus I am condemned into hell these torments to sustaine Gisbartus Oh say not so my Father deare Gods mercy mighty is Philologus The sentence of the righteous Iudge cannot be cald againe Who hath already