Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	king_n	year_n	13,736	5	5.1327	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09659	A godlie exposition vpon certeine chapters of Nehemiah, written by that worthie byshop and faithfull pastor of the Church of Durham Master James Pilkington. And now newly published. In the latter end, because the author could not finish that treatise of oppression which he had begonne, there is added that for a supplie, which of late was published by Robert Some, D. in Diuinitie	Pilkington, James, 1520?-1576.; Foxe, John, 1516-1587.; Some, Robert, 1542-1609. Godlie treatise of the church. In the ende .. a treatise against oppression.	1585 (1585)	STC 19929; ESTC S114273	162,441	172

that be hid in it is to be reuerenced of all sorts of men and with diligence and prayer is to be searched out as far as we may The new building of this olde destroyed Citie by Gods enemies putteth vs in remembrance how Sathan by his members had ouerthrowne Gods Citie and chosen people and where now all sortes of men lay on hands Iustelie to repaire it againe it teacheth vs our duetie how diligent euerie one should be in his degree to the restauring of Gods Citie his Church to his olde beautie and strength againe This Citie Ierusalem was first called Salem or Solyma where Melchisedech was king and met Abraham returning with the spoile which he recouered from the king of Sodom and his fellowes Melchisedech by interpretation of his name is first called the King of righteousnes and after the King of Salem that is of peace who representeth vnto vs Christ Iesus as the Epistle to the Hebrewes saith which is the King of all righteousnes and by whome all we are made righteous as the Apostle saith and is a Priest for euer after the order of Melchisedech and offered vp that sweete and sauing sacrifice of his owne bodie and hearts blood to pacifie the wrath of God against man and make peace betwixt them both as it is written to the Eph. 2. This citie afterwards was called Iebus where the Iebusits one of the nations did dwel whose land god gaue to his people of Israel these Iebusits came of the cursed seede of Canaan whome Noe his father cursed for mocking him in his drunkennes and inhabited this countrie vntill that worthie king Dauid recouered the strongest parte of it from them called Sion named it the Citie of Dauid after himselfe That noble captaine Iosue in deede conquered the whole land and deuided it among the Israelites but these Iebusits were partlie so strong dwelling in the mountaines that they could not be vanquished in short time partly the people so negligent that they wold not driue them out or destroy them as they were commaunded but suffered them to dwel among them to their great shame harme for they were euer like thornes in their sides to prick hurt them as it is written Iosue 23. Whereby we learne that as the Iebusites Gods enemies could not fully be conquered vntil Dauid came no more could the kingdome of Sathan be cleane ouerthrown vntill Christ Iesus the King of glory was borne of the seede of Dauid who conquered sin hel the deuil and possessed the holy hill Sion and made his people citizens of the heauenlie Ierusalem And like as they suffered the Iebusits to dwell amongst them to their great harme so sinne remaineth in our mortall bodies conquered in deede that it doeth not reigne ouer those that serue the Lord yet not cleane taken away but left for our exercise who hauing our mortal enemie dwelling within vs should fight against sinne vnder the banner of faith in Christ Iesus who onelie hath can and will continuallie defend his people subdue their enemies and giue his children the victorie How King Dauid wanne this Citie from the Iebusits is fullie declared in the 2. of Sam. 5. chapter And how Christ Iesus the Sonne of God conquered the whole kingdome of Sathan sinne death and hell the whole historie of the gospell declareth And as king Dauid when he had reigned 33. yeares noblie in Ierusalem died with great victorie so Christ Iesus our Lord and graundcaptaine after he had preached the kingdome of his father gat this noble victorie against death and all his enemies in the 33. yeare of his age by suffering death and triumphantlie ascending into heauen where he reigneth a glorious King for euer After that Dauid had recouered this Citie from the Iebusites it was continually called Ierusalem which is by interpretation the Lord he will see Salem alluding to both the olde names ioyned togither Iebus Salem chaunging one letter onelie In the gospel it is called the holie citie as when the deuil tempted Christ he tooke him into the holie Citie and set him on a pinacle of the temple which name it gate rather of the holie law word and Sacrifices that were taught there and offered then of that wicked and vnholie people that denied the Lord of life and required Barrabas to be deliuered But when it was destroied by the Romanes and not one stone left standing on another as Christ foretold it should be Elius Adrianus the Emperour for vaine glorie builded a new Citie and called it after his owne name Elia or Capitolina And when the heathen had gotten it from the Christians Pope Vrbane the second kept a councell in Fraunce and by his flattering friers stirred vp all Princes to recouer the holie land againe more like a superstitious Iewe putting holinesse in the place which then was inhabited with wicked people then like a true preacher of true holinesse But it cost manie Princes their liues lands and goods and yet not recouered wherof England felt his parte when King Richard the first went thither and was taken prisoner paid a great Raunsome to the impouerishing of the Realme As God gaue this Citie and people falling from him into his enemies hands so will he cast vs vp if we frowardly forsake him This Citie Ierusalem aster that it was recouered from the Iebusites was inlarged and fortified by Dauid Salomon Ozias and Ezechias and other good kings and had within it two chiefe hils Sion where the Kings Palace was built Moria where the temple was And after when the people encreased other two hils were taken into it Acra and Bethera as Iosephus writeth It had three wardes and walles within it Within the Innermost wall was the Kings Palace and Temple and the Preists lodging in the midle ward were the Prophets noble-men their schooles Leuits and Doctors By which we are taught how to place and esteeme learning and learned men schooles vniuersities and preachers which are not now much regarded In the vttermost dwell the Citizens marchants and artificers It was then 4. miles about and after enlarged to 6. It was most glorious in the time of our sauiour Christ for Herod and Agrippa had made great cost on it and Christ wept for it Dauid in the 48. Psalme describeth the beautie and strength of this Citie and biddeth them goe round about it marke and behold it and count the towers of it that were manie that the Lord might be praised for it The vttermost wall had towres 90. The midle wall had towres 14. And the innermost wall had towres 60. In the whole 164. towres as Iosephus and others doe write But I take it that it was so rather in the time of Christ then of Dauid or of this building now for as it increased in wealth beautie and strength so it did in pride riotousnes superstition contempt ofGod al wickednes so that this last and vtter destruction was at hand for refusing

great tokens of Gods prouidence and good wil toward Nehemiah none is greater then that he being a prisoner a straunger borne and one not of their religion seruing Idols but worshiping the true lyuing God should be called to such a place of credit and worshipp to be the kings cupbearer and taster None vseth to put anie to such offices of trust but such as be thought to be of great honestie truth and fidelitie No doubt many of the Persians desyred that office and disdained that Nehemiah a straunger should enioy an office of that credit authoritie where he might haue free accesse to the king and take occasion to moue his sute for himselfe or his friende Yet this is Gods accustomed goodnes that when his people be in trouble he always prouideth some to be about the prince which both may and will help to defend them In this long captiuitie vnder king Darius was Daniel his fellowes in great authoritie with the king vnder king Assuerus were Ester Mardocheus vnder king Cyrus were Ezra Zorobabel others vnder Artaxerxes was Nehemiah in great fauour wich al being Iewes borne did wonderfully relieue cōfort the oppressed people in this great extremitie vnder heathen kings A strange worke of God to cause heathen Princes to fauour and defend the religion that they knew not and to defend that people which their subiects hated But such a louing lord is our God to vs that though he punish his owne people sharplie for a tyme yet he casteth them not away for euer and if he lay on heauy loade yet he giueth them strength to beare it Here may be mooued a harde question on these mens doings whither it be lawfull now for a Christian man to serue a heathen Prince or no as they did then let the case stande as it doeth here and it is easy to answere These men all were prisoners taken out of their owne countrie by violence liued vnder heathen kings therfore ought faithfullie to serue and quietly to obey them So liued Ioseph in Egipt vnder Pharaoh so Daniell Mardocheus Ezra Nehemiah and others So did Ieremie and Baruch the Prophets teach them to liue saing vnto all the Iewes then being Captiues vnder infidels Pray for the life of Nebuchad-nezzar Baltasar his sonne seeke the peace of that countrie whitherye be caried away prisoners and be not troublers of the common-wealth So Saint Peter taught the christians in the beginning of their receyuing of the gospel that seruants should not forsake their masters though they did not yet beleeue but serue them faithfullie obey them reuerentlie yea though they were hard froward to them So Saint Paul and Peter both biddeth the faithfull wife not to leaue her vnfaithfull husband but behaue ' her selfe more honestly that by her wel doing the husband may be wonne to the lord Gods holy name not ill spoken of through them What good could a rude vnfaithfull people thinke of that God or religion that would teach the seruante or wife to runne away from their masters or husband The scripture teacheth no such thing but all faithfulnes duetie and obedience toward all men so far as we offend not God But in these dayes if anie should leaue the companie of Christian people willinglie and goe serue an infidel king for vantage sake that were il done differeth farre from the case of these good people and maie not be done except it were to goe and preach Good men afore rehearsed dissembled not their God nor their Religion but among the infidels boldelie confessed it as all Christians ought to doe in al places and afore all men though they be cruell against them 2. And the king said The good will of the king toward Nehemiah appeereth in that he marketh the countenance of his seruant so diligentlie which Kings vse not commonlie to doe but to such as they loue dearlie and asketh the cause of his sadnes Some would rather haue chidd him and bid him goe out of the Kings presence For Princes maie not haue any occasion of heauines shewed before them but all deuises that can be to make them mery yet God would by this means moue the Kings heart to pitie his man and by graunting his sute comforte his heauy heart The King belike was a wise man for by a heauie countenaunce he could perceiue the heauines of his heart A good kinde of reasoning and seldome vntrue The heart is the beginning and well-spring of all affections and motions of the bodie and by outward signes sheweth what it thinketh inwardlie Momus which is one that findeth fault with al things when he was willed to tell what fault he could finde in the fashion and shape of man sayeth man was not rightlie made for that his harte was locked vpp secretlie in his breaste that his thoughtes could not be espied he should haue had some glasses set there that his thoughtes might be seene But he that will diligentlie marke the countenance behauiour of a man shal easelie perceiue what the heart thinketh Hypocrites may dissemble and cloake them for a time but time wil soone discrie them to a wise man Salomon sayeth A merrie heart maketh a chearefull count enance by the sorrow of the heart the minde is heauie Ecclesiasticus saith a wise man is knowne by his countenance the next verse is A mans garment laughter going declare what a man is Gregorie Nazianzen when he saw Iulianus apostata the Emperor first by his countenance foolish moouing of his bodie coniectured truly of his wickednes falling frō God which followed afterward cried out O Lord God how great a mischiefe is nourished in the empire of Rome Other affections likewise when they grow much as this sorow of Nehemtah did worke greatlie Whē Ophni Phinees were slaine and the Arke of God taken El their father hearing the newes for sorow fell of his chaire died Phinees wife being neare the time of her childe-birth hearing the death of her husband fell on trauell died for sorow Whē the blessedvirgin Marie came to salute Elizabeth the child sprang in her wombe for ioy So much a merrie heart can doe I cannot tell whither the wisdome of Nehemiah in bridling his affection that in so great a sorow he cried not out like a woman or the good disposition of the King that so pitied the sorowful heart of his man is worthy more praise but suerly both are to be followed of al Christians Affections must be holdē vnder that they grow not to much heauie heartes would be comforted for as the King seeing the sad countenance of his man diligently searched out the cause of his sorow so Christians when one seeth an other in heauines should brotherly cōforte him weepe with them that weepe as though we were partakers of the same sorow according to the rule of S. Paul If one member of the body be

Mathew sayeth that diuers dead bodies after the resurrection of our Lord and Master Christ Iesus rose out of their graues came into the holie Citie and appeered to many This holines came not by holie-water casting or hallowing of popish Bishopps which halowed Church or Church yeard but by gods appointing choosing it for his dwelling place where he would be worshipped as the Psal. teacheth The Lord hath chosen Sion he hath chosen it for adwelling place for him-selfe this is my resting place for euer heere will I dwell because I haue chosen it So on gods behalfe and appointing it for a place where he would be worshipped it was holie though the wickednes of the people had defiled it and iustlie procured gods anger to destroy it Christ Iesus our Lord finding his temple ful of all vsurers buiers and sellers gata whip and draue them out saying my house is a house of praier but ye haue made it a denne of theeues So by Gods appointing it was a house of prayer and by mans misusing of it a denne of theeues And he seeing the wickednes of the people in it wept for it and said Ierusalem which killest the Prophetes and stonest to death them which are sent to thee how oft would I haue gathered thee as the henne doeth her chickens vnder her wings and thou wouldst not The Prophets of old time for the wickednes of the people in it haue likewise rebuked Ierusalem sundrie times How is this faithful Citie which was ful of iustice now become an harlot And againe heare thou harlot speaking to Ierusalem Thus one thing by Gods appointing it to a holie vse may be called holie and by mans misusing of it become most vnholie But the place it selfe maketh nothing holie as it is written God chose not the man for the place sake but the place for mans sake and therefore this Citie did not make the dead men holie that were buried in it nor anie thing the worsse if they were buried out of it Therefore the papists are both wicked in teaching the people that one place is more holie then another to be buried in as in the Church rather then in the Churchyeard neere the high altar rather then in the body of the Church and they are theeues also in picking poore mens purses for the same In these were many abuses as in any one thing But he that wil keepe these three rules shall not erre First That he doe not cast out the dead bodies vnburied to be deuoured of wilde beasts nor burie them in dunghils ditches or such like places where none else is buried Diogenes when his friends asked him How he wolud be buried bad them cast him out it skilleth not how Why saie they the beasts will deuour thee Nay then saieth hee lay my stafe by me and I shall driue them awaie A barbarous saying and meete for a heathen man Yet I thinke the laying of the metyarde in the graue with the dead man came vp on some such like cause or else to driue away deuils Socrates whē he was asked the like question answered more honestly and bad burie him so as were moste easyfor his friends The second is to auoid great cost sumptuousnes as Shrines Tombes Tapers Torches Candles mourning-coates feastings c. which do no good to the dead are to chargeable vnprofitable to their friends Yet if Ciuil pollicy adde some solemnitie to Princes noble men as their coate Armoure flagge sword heade-peece recognisaunce I dare not vtterly condemne it and yet would wish it more moderatly vsed then many times it is As there was difference in them while they liued from the common sorte state so there may be in their burialls for polliciessake but for no religion or holines at al. The third thing to be obserued is that no superstition should be cōmitted in them wherein the Papists infinitelie offend As in masses diriges trentalls singing ringing holi water halowed places yeares daies moneth mindes crosses pardon-letters to be buried with them mourners de profundis by euery lad that could saie it dealing of money solemnlie for the dead watching of the corps at home bell and banner with manie moe then I can reckon These three abuses taken awaie remaineth that comely order which Christian charitie requireth as to haue neighbours quietlie to accompanie the corps to the graue as it was in the poore widowes sonne of Naim Brotherlie to comfort those that lost their friends as the Iewes did Marie Martha for their brother Lazarus to confirme faith in the resurrection of the dead in the selfe same bodie that there is put in the earth to prepare them-selues to die daily not knowing when our course shal come To praise the Lord that graunted the man so long a life among vs with honestie and in the end gaue him a stedfast faith to seeke his saluation onelie in Christ Iesus who hath conquered death hel sinne by his owne death and by his rising from death hath iustified vs and will raise vs vp from the graue in the end to liue with him in heauen without end The comely vsing ofthese in Gods Church is a great comfort to all good Christians and the want of them a token of Gods wrath and plague Abraham was promised burial in his ripe age as a blessing from God Iosias was promised that he should be buried in peace and not see the plagues that should follow the Gabeonites are praised of God and rewarded also of Dauid for that they buried King Saul and his sonne though the father was an ill man contrariwise to King Ieroboam and Achab was threatned for a plague that he and his posteritie should not be buried but deuoured of beasts and to King Ioachim was fore-tolde it that he should be buried as an asse for his falling from God Tobias was cheifelie commended for burying the dead bodies of his countrie men that were cruellie slayne Thus burial is commended to want it was great reproofe Ieremy threatneth them that for their wicked life they should be pulled out of their graues The place of burial needeth no bishoppes blessing nor Popish halowing but euerie comelie place is holy enough so it be reserued for that vse onelie It is called in the Greeke Coimiterion that is a sleeping place and in the hebrew Beth-haiaim that is the house of the liuing thereby to teach vs that the body sleepeth the soules liue as Salomon saith the earth shal goe to the earth from whence it was and the soule shal returne to him that gaue it Abraham bought a feeld to burie his in and there was he and his posterity buried and that was a common custome continued long after by the iudges and kings of Iuda So Gedeon and generallie the rest were buried It is said of King Osias that he was buried in the feeld where the other Kings

be more secretly done he chooseth the night season rather then the day to doe it in a few men to wait on him rather then many no moe horsse then his owne all the rest on foote for making noise many men and horsses would sone haue bene espied one troubled another made a great noise haue bewrayed his counsell which he kept so secret to him selfe that he tould it not to any man what he went about and ifhe had gone alone he might haue fallen into some daunger oflife hauing none to help him The night is the quietest tyme to deuise things in for then all things be quiet euery man keepeth his house and draweth to rest no noyse is made abroade the eies are not troubled with looking at many things the senses are not drawne away with phantasies and the mynde is quiet Many men would haue committed the doings of such things to other men and would haue trusted them to haue vewed the walls and after to haue certified him of their doings in what case they were and how they might most speedelie be repayred but Nehemiah lest he should haue wrong information giuen him though he was a man of great authoritie did not disdaine to take the paines him-selfe breake his sleepe and rode about the walls him-selfe to teach vs that nothing should be thought painfull at any time nor disdainfull to anie man of what estate so-euer he were to set forthe the building of Gods Citie and dwelling place which euerie man ought to doe in his calling Dauid when the Arke of God was brought out of Abinadabs house played on instruments and after cast of his Kinglie apparell for reioysing daunced afore the Arke in his poore Ephod to glorifie his God withall Michol his wife looking forth at a window and seeing him daunce laught him to scorne asked him if he were not ashamed to daunce so nakedlie afore such a companie of women as though he had bene but some light scoffing fellow But Dauid was so zealous a man earnest to glorify God by al meanes that he forgat him-selfe to be a King abasedhim-selfe with the lowest and simplest said to Michol that he would yet more lowelie cast downe him selfe so that his God might be glorisied in his doings Michol for mocking of him was barren all her life had no children but Dauid for this humbling of him-selfe was blessed of the Lord. Moses for sooke to liue in pleasure in Pharaos court tobe called his daughters sonne chose to liue in trouble with his Breethren the Iewes to keepe lethros sheepe so that he might serue the Lord. Our sauiour the perfect Paterne of all humblenesse did not disdaine to washe the Myrie feete of his disciples and wype them and last of all as though that had not bene base enough he humbleth him-selfe to the sclanderous death of the Crosse and to hang on a Crosse betwene two theeues for vs being his enemies as though he had bene a third he loued vs so tenderly that he would goe to hell that we might goe to heauen he would die so vilde a death to purchase vs so glorious a life and suffer the paines due to our sinnes that we might enioy the pleasures of heauen God graunt al estates this humblenes of mind that for his cause that forsooke al worldly honour they may be content to abase them-selues to suffer al paines reprochfull things in the world for the furtherance of the building of Gods Citie such humble abasing of them-selues is the greatest honor that euer they shall get all worldly pompe without this vilde shameful In that he telleth no man what he went about that God had put it in hismind to doe it he declareth that it was not his owne deuice nor came from any man but God him-selfe was the mouer of it therefore was more earnestlie to be followed He that will learne to keepe counsell in deede let him learne of Nehemiah here to tell no man not to his dearest friend Manie will come to his friend and say I can tell you a secret matter but ye must keepe in counsell and tell no body what folishnes is this that thou wouldst haue another to keepe thy counsell secret to him selfe thou thy selfe canst not keepe it secret to thy selfe wouldst thou haue another man to doe that for thee which thou wilt not do for thy selfe Keepe thine owne counsel and then thou shalt not neede to feare lest other men bewray thee And if thou wouldst haue another mā to keepe thy counsel he wil thinke thou shouldst not haue told it thy selfe and then it had bene safe enough but in telling him he telleth another friend he sayeth to him as thou saidst to thy friendafore I can tel you a thing that was told me secretly but you must keepe counsel tell no body so with going from friend to friend it will be knowne to al men Therefore the surest onely way to haue counsell kept secret is to follow Nehemiah here and tel it to no man though he be thy deare freind for he hath other friends to tell it to as thou didst tell it him If any doe marueil why Nehemiah was thus earnest in this building and refused no paines nor ieoperdy but with courage went through them all he telleth a sufficient cause here him selfe and sayeth his God had put it in his heart to doe it He taketh not the glorie of it to himselfe but giueth all the praise to God alone as we must doe in all good things Whensoeuer God putteth any good thing into mans heart to doe he driueth him so forward that he cannot eat sleepe nor rest quietly vntill it be done he thinketh all time long and lost that is not bestowed on it therefore they that be so colde in their worke that they care not whither it goe forward or not are not moued by God The holy gost which worketh this great desire in vs is called fire Iohn Baptist said he baptized in water but he that came after him should baptize them with the holy ghost fire The holy ghost fel on the apostles in firie tongues and our sauiour Christ said he came to set fire on the earth and what would he els but that it should burne These be spoken to teach vs that those which are moued of God are earnest in their doings God loueth not those that be luke warme he wil spew them out of his mouth you must be either an earnest friend or an open enemie he loueth no dissemblers you must be eyther hotte or cold he that is not with him is against him double-dealers are the worst people that be they are good neither afore God nor man an open enemie is better then a flattering friend all which sayings doe teach vs to be earnest in gods worke or els he putteth it not into our hart Salomon commendeth plaine dealing so much

shall not plucke your necks Mich. 2. ver 1. 2. 3. god be mercifull vnto vs and make vs afraid of his iudgements 7. Oppressours haue no religion in them GOd looked for iudgement but behold oppression for righteousnes but behold a crying c. Iudgement and righteousnes are the true fruits ofGods religion therefore oppression is no branch ofGods religion and consequently the oppressour is voyd of all religion Doe not all the workers of iniquitie know that they eate vp my people as they eate bread they call not vppon the Lord Psa. 14. ver 4. Oppressours call not vppon the Lord therefore they are voyd of religion for inuocation is a principal necessary fruit of religion Ifthe oppressours say that they stretch out their hands and make many prayers I graunt they doe so but almighty God giueth them this answere I will hide mine eyes from you I will not heare for your handes are full of blood I will be a swift witnesse against those that wrongfully keepe back the hirelings wages and vexe the widow and fatherles and oppresse the stranger and feare not me saith the Lord of hosts c. They which oppresse others seare not God therfore they are voyd of Religion If they say they feare God they deserue no credite because their doings confute their speech A good tree bringeth forth good fruits and a iustifiyng faith appeereth by good workes The former gouernours did burden the people but so did not I saith Nehemiah because of the feare of god If Nehemiah did neither oppresse nor deale hardly because he feared God it is manifest that oppressours feare not God and therefore are voyd of religion When he that is Iosias iudged the cause of the afflicted and the poore he prospered was not this because he knew me saith the Lord But thine eyes and thine heart he speaketh to Ioachim the King of Iuda are but onely for thy couetousnes and for to shed innocent blood and for oppression c. Iosias was a singuler defence to the oppressed because he did know and feare God Ioachim was a notable oppressour because he did neither know nor feare God that is to say because he was voyde of Gods religion This which I haue set downe against oppression may serue for oppressours to look vppon to reforme themselues by If it worke their good it is happy for them If it doe not let them remember that dye they must and that after death they shall haue a feareful iudgement The best aduise that I can giue to them which are oppressed is that they desire the magistrate to be their defence If by this ordinary meanes they cannot compasse their owne they must patiently beare iniuries and commit their cause to almighty God who hath their flittings in his register and their teares in his bottell and will be surely but yet iustly reuenged of their Oppressours Veritas dulcis est amara Quando dulcis est parcit quando amara curat Aug. Epist. 211. ad Romulum 6. And I was verie angrie when I heard their crie and these words 7. And my heart within me aduised me and I chidd the Noble men and the rulers and I said vnto them euerie one of you ley burdens on your breethren and I assembled a great congregation against them 8. And I said vnto them we haue redeemed our breethren the Iewes which were sold to the Gentiles as far as we were able will ye sell your breethren againe and shal they be sold to vs and they held their tongue and found not a word to speake 9. And I sayd the thing that ye doe is not good ought ye not to walke in the feare of God for auoyding the slaunder of the heathen which hate vs 10. Both I my breethren and my seruants lent them money and corne I pray you let vs leaue of these burthens 11. I pray you this day restore them their land their vinyeards their Oliue gardens and their houses and the hundreth parte of money and of the corne and of the wine and of the oyle which ye doe exact of them 12. And they said we wil restore them againe we will require nothing of them we will doe as thou hast sayd aud I called the Priests did sweare them to doe according to these words 13. And I also did shake my lapp and said let God thus shake euerie man which mainteineth not this worde out of his house and his labour and after this manner let him be 〈◊〉 out and void and al the multitude said Amen and praysed the Lord and the people did according to this word HEre we shall learne well both what the crie of the poore oppressed preuaileth in the ears of the Godlie and what a good ruler ought to doe in such a case Magistrates are mortall Gods God is an immortal magistrate therefore as the merciful God heareth in his holie habitation in heauen the crie of the miserable oppressed people in earth so should euerie Godlie Ruler heare and releeue the pitiful crie of the oppressed being his breethren seeing he is Gods Lieutenant hath the sword lawe in his hand to bridle such ill doers and must not for fauour gifts nor feare suffer it vnamended els he doeth not his dutie vnto the mighty Lord who sethim in that place gaue him the authoritie and wil aske a straight account how he hath vsed it to the reliefe of the oppressed Nehemiah hearing this open outcrie of the people and fearing the inconuenience that might follow of it dealeth wiselie First as iustice requireth he is verie angrie at it and yet with wisdome bridleth his affection that he doeth not rashlie punish them but after due consultation within him selfe and good aduise taking first with words shraplie rebuketh them and after by authority compelleth them not onelie hence forth to leaue their cruel dealing but also to restore that which they had so wrongfullie gotten Some be of opinion that a magistrate should not be moued with anger in doing his office but giue euerie man fayre words passe ouer matters slowly please all men though he doe them litle good but the truth being well considered it may be iudged otherwise Lactantius writeth A booke De Ira Dei wherin he proueth that God him-selse is angrie and euerie anger is not sinne If God then be angrie against sinne whie may not a good man in Gods cause then doe the same Hate not the man but his ill doing be not angrie without a iust cause vnaduisedlie keepe not thy anger long that it grow not into hatred let it be no more nor no lesse then the fault deserueth let it be without raging fuming fretting Swelling and rauing and disquieting of bodie or minde not for malice of reuenging but for pitie or iustice to correct and amend and Anger well qualified is not ill Phinees being angrie with the filthie whordome committed openly and vnpunished by those that were in