Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	woman_n	word_n	young_a	162	3	6.0297	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07767	Meditations vpon Psal. 101. Written first in French, by Philip Mornai lord of Plessis, and by him dedicated to Henrie the fourth, the French king. And now translated into English, for the benefit of the christian reader, by T.W.; Meditations upon Psal. 101.	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; T. W. (Thomas Wilcox), 1549?-1608.	1599 (1599)	STC 18146; ESTC S106486	63,180	176

to make them such to himselfe and his seruants And from this second degree or step we come vnto the third that is that amongst these good people those whō God hath in●●ed with some speciall grace for the managing of some special affaires and for al other good purposes Iustice would that euen the verie mercy his owne father Here Mercie will restraine and that euen as if it were in the aire and before it come to strike the sword of Iustice which otherwise is very readie to execute that same seuere and hard decree He that killeth shall die the death In laws no more than in other formes of speech men are not so much to regard the words thereof as the meaning and end of the same because many times the words may bee much more hard than the meaning A certain yong woman of Roman goeth and with her own brest norisheth hir father in prison an yet the arrest and decree that was pronounced against him meant that he shuld die there by famine Mercie in this processe against law did right to nature and turned that rigor into grace that crime into vertue praise So that euen here the Apostles speech is true 〈◊〉 2.13 Mercie r●ioiceth agaist condemnation or iudgement Likewise by Gods law it was not permitted to any but to the priests to eat the shew bread And by the same law men are also straitly commanded to obserue and fanctifie the Sabboth But yet when the question is to nourish and feed one sore bitten with hunger as for example Dauid Gods annointed who was vniustly banished from Saules presence or else to comfort a mans neighbour in extremitie or to defend his countrey c. the case will quickely bee altered and the stare of the question soone changed And here once againe Mercie taketh vpon it the cause of charitie against the letter of the law Yea here the very authour of Mercie and Iustice telleth vs that the law must giue place to charitie which indeed is the true butt end of the law 1. Tim. 1.5 Roma 13.8 yea the very fulfilling of it as the Apostle saith yea that our neighbour in this case must be preferred before the verie Sabboth it selfe Which if it bee true in a priuat and particular person will much more bee strong in an extreame danger or necessitie of a publike state which ought to be so much the more regarded by how much maine yea all are to bee preferred before one or some But perhaps it will seeme to sundrie that wee doe not farre ynough inlarge the skirts and bounds of Mercie because wee make it the interpreter of Iustice and some would that wee should make it a part thereof Whervpon also it may bee they will say vnto vs what shall not the king shew fauours Othersome perhaps will say againe shall not the king lift vp and aduance or create as some vse to say such as hee shall like of But wee answere that wee are so farre off from disliking his bountie that if hee will follow our counsell he sall doe nothing but shew fauours yea true fauours indeed for they shall be ciuile and such as sauour of Iustice and Mercie together Howbeit vnder the colour or shaddow of Mercie and Iustice the king wee meane and speake of shall not commit iniustice For Mercie and Iustice to shall neuer serue him in steed of a maske or visar neither shall they euer lend him their glorious apparell to so bad a purpose and wicked end as to couer iniquitie If hee bee such a Prince as he ought to be he will not for some tendernesse of heart in himselfe or towards others much lesse at the importunitie of a courtier will he winke at a heinous crime and make it no offence as for example a desperate murther or a slaughter committed with thought of it beforehand or a rape c. but as hee will listen vnto the wife and friend of the offending partie so he will heare the crie of the fatherlesse hee will set before his eyes the teares of the widdow and in thinking vpon the particular sorrow of some hee will weigh the publike hurt and domage which no doubt of it cannot but bee increased by the letting of sinne go vnpunished and that that may insue thereupon The truth of this is confirmed by that worthie speech of the spirit Prou. 1● 15 He that iustifieth the wicked saith Salomon and he that condemneth the righteous they are both an abhomination to the Lord. And if a man would see it watranted let him regard but the sentence of God himselfe who is no respecter of persons and that pronounced and giuen against a king truly clothed with the purble or scarlet robe and then he shall heare a verie fearefull one 2. Kin. 20.42 Because thou hast saued him saith the eternall God whom I appointed to die they life shall be for his life and thy people for his people Wherefore where God striketh the Princes heart hand or e●e must not spare and as God appointeth so must he execute both for soundnesse of sentence vprightnesse of affection end of punishment and all or else it is not aright Princes parasites pretend many priuiledges for them as abolitions proceeding from fulnesse of power matters of merry motion and sundrie such like as wee call them reserued cases all which the soueraigne king holdeth in his owne hands neither transferreth them to any person whatsoeuer Howbeit here it were good for them to consider what they suppose heold or practise in such cases For though wee will not impaire no not in the least iot any part of kingly dignitie yet this we cannot dissemble that to vse them is to attempt against God to wound his Maiestie to violate his Iustice and to vsurpe vpon his Mercie Hee himselfe being incomprehensible mercie and infinite power when he purposed to abolish sinne hath not so vsed to speake Doe wee not see that it was his good pleasure and hee determined it with himselfe and in time accomplished it that in his onely begotten son a wonderfull secret of his grace his Iustice should bee satisfied That is to say to speake properly that his Mercie towards vs became Iustice Little or no fauour at all shall a Prince bestow nay rather he shall commit a great and greeuous euill when vnder the shaddow and colour of Mercie hee shall raise vp to one or sundrie dignities an vnworthie person and shall create for Magistrates such as are incapable and vnmeet for the same This word to create properly signifieth to raise vp or make of nothing And flatterers would make Princes beleeue that herein they draw nigh to the greatnesse and to goodnesse of Almightie God that they haue their creatures And that they might the more inforce it they say that the lesse a man hath in himselfe to bee placed in dignitie this shall be the more euident declaration and apparent act of their kingly power to set them very