The poore mans appeale In a sermon preached at Leicester assises before the judges. By T.P.

THE POORE MANS APPEALE . ECCLESIASTES 5.8 .

If in a Countrie thou seest the oppression of the poore , and the defrauding of Iustice and Iudgement ; Bee not astonied at the matter ; For he that is higher then the highest regardeth , and there bee higher then they .

I Shall haue some vse of the whole verse , but these words , ( For hee that is higher then the highest , regardeth . ) I choose forth for the Text , as being axis and Cardo , the hindge vpon which all turnes ; For they are a reason of the former , the substance of the latter . Their parts are visible ; two persons , and an action . First , the persons , Altus desuper altum , &c. or Altus superior Alto , ( sayes Tremelius . ) Two persons then , and two titles , high ones both , yet largely differing : Superior stands betwixt them here like an Istmus , or Hiatus rather , large in extent , as the space betwixt earth and heauen . For thou couldst haue none ( sayes Christ to Pilate ) not the lowest degree , except it were giuen thee desuper , from aboue . So that the one depends of the other ; the one absolute , and in recto : Altus the high one by way of excellence ; the other in obliquo , and with relation to a Superiour : Alto an high one too , but not like Altus , no , the case is altered ; Alius is primus and summiu , the first , the chiefest high one , comes therefore before Superior , as hauing none , but Alto is set after , and would soone come all to nothing , if not gouerned by Superior here : So much , and so iustly is Altus superior Alto. In summe , the latter of these titles belongs to men ; that is plaine by the addition here , or reddition rather ; For it is the same againe another way . And there be higher then they : then who ? then those men spoken of before . But for the first title here it does , it can belong to none but God . He onely is the high one , or that high one : It is a peculiar of his , and his prerogatiue onely . So Dauid , Thou whose name is Iehovah , thou alone art most high ouer all . Psal. 83. vlt. And that Solomon here intends this onely high God , is apparent too , in the last straine of the verse ; where he names him Alti , in the plurall , which tho some interpret of God , and his Angels , yet Iunius better of God alone , excusing the difference of number , partly by the sacred mysterie of three persons in the God-head , and partly by an Hebraisme , expressing by the positiue plurall a singular superlatiue , so raysing the title from Altus to Altissimus , or as the english here , higher then the highest . So high indeed , that all words forsake vs in the vtterance ; But of that when we trie this Title . We know now the persons ; The action remaines , and is ascribed to Altissimus . God regards .

Observ . How meanes he ? what does he regard ? It is left here indefinite , Regards , and no more , but may be diuersly vnderstood , first by making this indefinite and vniuersall too , the same with Hesiods 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sees all things , and Dauids , Quo fugiam ? Whither shall I goe from thy presence ? And so his regard is the same with prouidence : or diuide this Sea into two armes of mercy and iustice , acts of his speciall prouidence ouer all men and all their actions ; or apply it lastly to this particular in the text , and wee shall finde that God in both these hands of mercie and iustice takes , and with both these eyes beholds oppression . Oppression ? why ? is that the matter here ? yes . If thou seest oppression , bee not astonished ; for hee that is , &c. It is true , hee mentions heere rapinam too , stealth or defrauding of iustice , but vpon the point it comes all to one : for bee it violence , or be it cunning , by fraud or by force , it forces not ; it is oppression : that is the Ocean which deuoures , and the common sinke that swallowes both these flouds of wickednesse , both these filthy channels of corruption : But oppression is an action , and actio est vis illata ; so is oppression right , and does inferre a passion ; wee must haue a patient then , and we must finde out the agent : for if oppression be obserued , if God regard it , hee can not but regard them . These in reason are like Plaintiffe and defendant in law , which is grounded on reason .

These would be brought in then before we can proceede with our action : The Law will allow the Plaintiffe first ; cal him we need not ; If thou seest the oppression of the Poore . Hee 's adest , there he is ; the Poore , Alas poore man , poore and opprest too , that s an heauy case : who is there to speak for him ? not any man , no ; for no man regards him : the poore is despised of his own neighbour : heere he seemes to stand poore silly soule , with a face couered ouer with teares , his very heart broken his tongue cleaues to his roofe ; onely his hands and hi● eyes are lift vp towards heauen : I , there is his refuge , there is one that vnderstands the language of his sighs , and bends an eare to the voyce of his weeping , and though the high ones of the world turne away their eyes , yet hee that is higher then the highest regardeth : But where is the agent and defendant ? wee shall need a quest of inquiry for him : If thou seest , &c. Non est inuentus : what , does hee slie for it ? so much the worse : But t is not possible he should bee farre ; the very sinne will finde him out without a Cryer , t is a crying sinne : Sure hee is hidden heere , this greedy eating Adam among the leaues , or like Saul among the stuffe of the Text. Let vs turne it ouer againe : If thou seest the oppression of the Poore , soft , the Poore opprest ; who can this bee ? and defrauding of iustice and iudgement , in whose power is it to doe that hee that is higher then the highest . There is all the persons this Text affords .

It is betwixt these two then ; either the high one of heauen , or the high one of earth hath done this . It cannot bee the first , alas no ; God oppresse the Poore ? hee is their helper and defender , t is hee that regards him : or does God vse to defraud in iudgement or iustice ? Oh no , Shall not the Iudge of all the world doe according to right ? yes , With righteousnesse shall he iudge the earth , and the people with equity .

It is the other high one then , it can be none but he : hee is the Oppressor , whether it be an height of wealth , this , and so liker to fall vpon the poore è diametro , or an height of authority , and so apter to defraud in iudgement and iustice ; and whether this oppression bee by violence or secret cosenage it skils not ; they are both like to abide it ; for God can abide neither of them both : but abhorres both the blood-thirsty and the deceitfull man . Ps 5.6 . Yet since the principall intended heere by Salomon , is the high one that abuses his height of place and power to the oppressing of the poore : such as these , if thou seest them doe so and so , and goe cleare away with it , yet bee not astonish'd , let not this stagger thee ; for hee that is higher then the highest regardeth .

Out of this text thus opened , arise these doctrinall conclusions .

And first from the persons . First , that there bee high ones vpon earth .

Secondly , that these are sometimes oppressors .

Thirdly , that God is still the highest .

From the action then . First , God regards , does marke and obserue all things .

Secondly , obserues men and their actions with a double Respice , a twofold obseruat , of mercy to the good , iustice to the bad .

Lastly , hee both wayes regards oppression , the patient in mercy , because pauperem first , and then pauperem pressum , the poore oppressed : The agent in iustice , because altum first , and then altum oppressorem , the high Oppressor . Of these in order , and order requires wee begin with the latter person first , and from it the first obseruation is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that there be such , or there are higher powers . Height of wealth I passe ouer , and insist on dignitie .

Height is by ascending ; assents are by staires and degrees , such asconding is motion properly , all motion from some principle and euer to some end : The generall end of motion is quies , peace and rest , that is the end of this motion , wherein men ascending are heighthened by degrees ; Peace opposed both to warre and to disorder . This height is in differently called Magistracie : Magistracy I mean subordinate is either Ecclesiastique or secular : secular is militarie or ciuill , polemick or politick . The first of these ( wee blesse God ) wee haue had little practise of , so little , wee can scarce imagine there is such a thing : but wee may haue : It is not good to neglect the knowledge of it , first ; for these men , soldiers , and warriours despised in this dull and fusty time of peace , if occasion serued , would be as highly esteemed , as now basely , who are of so high and braue an order , that God himselfe is said to bee the soueraigne of their order : The Lord is a man of warre ( saith Dauid ) the Lord of Hoasts is his name ; hee teaches my hands to warre and my fingers to fight : and as the motion from God , so the ascent is by degrees , ranks they haue , and orders , Officers , sergeants , Lieftenants , Captaines , Coronels , Generals , Admirals : of the height whereof iudge , but by that of Dauid to Ioab and his brethren : you are too mighty for mee , yee sonnes of Zeruiah , and Elisha●s offer to the Shunamite ; wouldest thou be spoken for to the King or to the Captaine of the hoast , as ( happily ) the second person in the Kingdome . Now the end of armes is peace , the Ciuile Magistrate also ( I meane subordinate , for of regall power the supreame on earth I speake not now ) is in high place ; such are the nerues and glory of a Kingdome , therefore Chronicled in the dayes of Dauid and Salomon , and their offices registred ; such & such were Chancellors and Recorders , such ouer the tribute , such Iudges and Rulers . And in this ranke wee see and know a diuersity of order , and degrees of dignity , and all from God , a Deo ordinate , ordered and ordained by him ; And as Salomon calls marriage , Pro. 2. the Couenant of God , propter eximiam sanctitatem ; so Dauid the Session of Iudges and Magistrates , coetum Dei , as approued of him and honoured with his presence , in a speciall manner , Ps. 82. He sits , in medio corum , 2. Chron. 19. But as the wilde and foolish Anabaptist would destroy all Magistracie from the libertie of the Gospell ; so there want not some such froward disputers ( as the Apostle speakes of ) men of peruerse minds , that reason from the old Testament , that sinne first brought in seruitude , or else God had made no subiection : It is true indeed that the sinne of Cham occasioned his slauery , A seruant of seruants shalt thou bee , Gen. 9 But yet in purest nature , euen in the state of innocencie there was a superioritie , not onely in man ouer the creatures , but coniugall in the husband ouer the wife , in which estate had children beene borne , there would euen in the law of nature haue sprung vp , patria potestas , a fatherly power , which in time must needs haue risen to regia , or the same that regia is . And of this motion to and promotion , which comes from the Lord , comes also the right end set downe by saint Paul , That we vnder them may lead a quiet & a peaceable life , in , &c. Where peace may bee opposed to tumult , strife , and priuate reuenge . For first , if we had not these lawfull assemblies , but that Demetrius and his fellow hammer heads might rush into the halls and seates of iudgement , what would they doe ? why shout they would and teare the ayre with noyses , and so part againe before they knew why they were come together : and secondly , where would contention stop her course , did not the lawes confine vs , and ( as God giues a law to the Sea ) bound vs in , with a decree of , Hitherto shalt thou come and no further ? And last of all would the Rorers of the Age , and Bretheren of the Sword bee restrained , either by Gods prohibition ( the God of peace ) or the Kings Proclamation ( a King of peace ) were it not for Iudex & vindex , the Iudge and the auenger of blood , who is appointed betwixt plea and plea , betwixt blood and bloud , Deutr. 17. that these vnruly and bloudy people may heare , and feare , and doe no more presumptuously . I named Ecclesiastique , and will but name it , which together with the ciuill meete and are vnited vnder regall and soueraigne maiesty ; as all the coniugations of sinewes in the naturall body runne vp to the head : which is enough to ioyne and combine those two states and powers with the heauenly masticke of true charitie . For as the vaile of the temple rending presaged the ruine of the whole ; so if these two flye off and fall to maligne , and seeke to consume each other , it is no good Omen to the whole frame : It shall become me only to remember , that Moses & Aaron were bretheren , and to sing a Requiem with Dauids Ecce , Behold , how good it is for bretheren to dwell together in vnitie .

2. Vse . There is vse to be made of this too for subiects , which is obedience ▪ The glory of rule to Princes and magistrates ( sayes hee in Tacitus ) the glory of obedience God hath giuen to the subiect ; which must be yeelded both to the good and ill , either actiue or passiue , to the good as causes , to the wicked rulers as occasions of our benefit ; the good are nurses , the ill in stead of tempters , which must be endured as we endure drought and dearth , & other things from heauen ; And both the rule & the reason is from God . Let euery soule be subiect , &c. for there is no power but of God , and powers that bee are by him ordered .

The second conclusion from this first person is , that high ones are sometimes oppressors , & here if I would speake of wealth , it were easie to shew that such do fall into temptation and noysome lusts , and this among others : but I meddle onely with honour and aduancement , and of that wee may say , as Nehemiah ( in another case ) The Princes and Rulers haue beene chiefe in this trespasse . Nehem. 9.2 . They bee fat kine of Bashan fatted in the mountaines , that oppresse the poore and orush the needie , Amos 4.1 . High place being like high knowledge . This made Angels & man scorne Gods direction that makes vs despise his dominion ; then we haue no Lord wee know him not , What Lord shall controule vs , say they in the Psalme , and they are oppressors that so say : Then breake his bonds and cast his yoake from vs : wee are Lawmakers then our selues , and our will shall be a Law , or we can do mischiefe and the Law shall defend it . Ex plebiscitis , & Senatus consultis , scelera exercentur . They becomming actors that should bee reformers ; it is the miserie of the weakest and lowest things to bee opprest by the higher : The earth as lowest of all , is therefore blasted from heauen , burnt with fire , colickt and pincht with winde , ouerflow'd and wasted with water , her bosome and her belly plowed and ript vp by her owne Children , who are but euen althought higher than shee , For dust they are , and to dust they returne ; If the earthen Pitcher will venture the streame along with the brasse-pot , it is sure to be knockt ; The shrub that grows vnder the Oake is beaten bare with dropping on ; what poore beasts soeuer chance to come neare the lyon , though but in visitation , the Foxe can spie Vestigia nulla retrorsum ; It is so with oppressors , they are neuer high enough , till others be vnder their feete , and by a cousening argument , then pride themselues as highest , when they haue made others lowest .

Let Rhehoboam be an example . 1. Kin. 12.11 . Before he was well warme in the Kingdome , he begins to ruffle , and shake vp the subiect : They come with pittifully complaining of the yoke made grieuous by his Father , and would haue him mend it ; Come , come , ( sayes he ) my Father ? my Father was not so wise as he might haue beene . He did indeed but piddle , and trifle with you , I tell you my little finger shall be heauier than my Fathers loines : Hee pressed you indeed , but I will adde to it : adde what ? What is more then pressing ? Why oppressing ▪ that is pressing with a vengeance : He chastised you with whips , but I will sting you with Scorpions : Ther 's a Gallant ; ther 's a firker indeed : Take heed you come not in his fingring . And doe we want experience of the like ? And that we may preserue the modestie of the Text , contenting our selues with Countrie and home examples , for so it is . If in a Countrie thou seest the oppression of the poore , &c. Take one of these things that Fortune lifts vp , when shee is pleased to iest , and to make sport in the world ; a young heyre of the Countrie , suppose young Nymrod , of the race of the Gyants , comes to an estare of many thousands , & momento turbinis exit . Marcus Dama is incontinently knighted ( as that is a thing of nought ) Sir Rhehoboam Nymrod ; what will he doe now ? why ? bluster & breake in vpon the poore tenants , downe they goe before this golden Calle , and worship him all ouer ; Now adde to this measure of Altitude , a Cubite of Iusticeship , and on that a Quorum ; quantum vertice in aur as , tantum radice in Tartara , said Virgill of a Tree ; and it is true of such blocks as he ; The higher in dignitie , the deeper in crueltie . And as Philoctes Coous is sayd ( being madd ) to haue made him shooes of Lead , for feare the Wind should blow him away ; so he imagines his honor would evaporate vnseene , if his power were vnfelt , he will tread vpon the poore : and as if he had leaden feet indeed , or feete like that Image in Daniel , halfe clay , halfe iron , nay , as if he had mill-stones in 's feete , so hee will grind the faces of the poore , and tread them as Dauid trod his enemies , Psal. 18. that is , flat , as myre in the streets . Entring like a tempest , or a whirlewind , that leaues nought behinde it , nothing stands that is mankinde about him ; his manie are oues & Boues , &c.

Vse . But to dispatch him out of the way , wee shall heare more of him , and his fellows , in Gods particular regard : till then , all the vse wee can make of him is to shew the daunger of high place and authoritie ; attendo celfitudinem , & ê vicino periculum reformide , ( sayes Bernard to his Eugenius ) the danger of falling into grieuous sinnes , and this among , and aboue the rest ; For this is Salomons verdict , at least , such are returned as principall here , Alis oppressores . The high ones are oppressors .

3. Doctrine . The third conclusion from the chiefe person here is , the triall of a Title , which is giuen God ; Altissimus , the Highest . The schoole makes three degrees of perceiuing God , both in nature , and scripture . First , Negatienis , remotionis ; He is not the Sunne , Moone not finite , mutable : Secondly , Perfectionis , affirmationis , when what is most excellent in things create , wee applie to God by way of Analogie and resemblance : So wee call him iust , mercifull , high , glorious : Thirdly , of excellence , or super-heminence , as this here implies . A title therefore sutable to his nature , for to seeke him among the highest things , we know is ridiculous ; to pin or determine him there impious ; vltra , vltra quaerendus , still aboue and beyond all we must enquire for him , ( sayes Bernard . ) And as sutable , so there is none of his titles more auncient ; so soone ( I thinke ) as we find mention of any height amongst men , regall , or sacerdotall , as hoth are referred to him , so with this title annext , Gen. 14 Melchizedek king of Salem , and priest of the most high God . It is held throughout the old Testament , and not left of in the new . So Luke 1. Iohn is called the Prophet of the highest : and Luke 6.35 . Doe good , &c. and so be Children of the highest : So that as Dauid speakes of his greatnesse : God is great , and there is no end of his greatnesse ; So he is high too , and no end of his highnesse . We haue those on earth that are to day high , to morrow low as the graue , and therefore though men haue , and doe weare this title of most high , yet God weares it with a difference ( sayes the Prophet . ) But thou O Lord art most high for euermore . Psal. 92.8 . And as it belongs to him for euer , so to euery person in Trinitie , to the Father first , acknowledged both by the powers of heauen and hell : In Luke 1.32 . A celestiall Angell testifies of Christ , He shall be called sonne of the highest : and in Luke 8.28 . the Confession of a spirit infernall : Iesus thousonne of the most high God . So the sonne himselfe is styled , ( the same S. Luke still 1.78 . ) Oriens ex alto , the day spring from on high . And in Ephes. 1.21 . He is sayd to sit at his Fathers right hand , farre aboue all principalities and powers , hauing put all things vnder his feete , and giuen him to be head ouer all things : So the holy Ghost is not onely called virtus ex alto , power from on high , Luk. 24.49 . but of him sayd ; The power of the most high shall ouer-shadow thee . Luke 1.35 . In so much that God himselfe seemes to receiue delight and complacencie in this title ; for whether men prayse him on earth , it must be with an Hosanna in the highest , or Angels and Hosts from heauen , it must hee with a Gloria Deo in excelsis , Glorie to God in the highest . Now this title is applied to God , either in respect of his essence , or his attributes and diuine vertuer . First in essence and nature he is Altissimus , among the causes efficient , exemplarie , finall , he in all these hath the preheminence , as primum , principium , and vltimus finis . In puritie of nature , water aboue earth , aire aboue water , then fire , then light , and he Pater luminum , the Father of lights . Beasts aboue plants , men aboue beasts , aboue men , Angels and spirits , and he Pater spirituum , the Father of spirits . In sublimitie of nature , there being in him , the perfection of all his creatures , and that in a most eminent , and vnspeakeable degree . So that none is Highest but he onely ; nay , none like the Highest ; He that said , he would be , fell the lowest ; I saw Satan fall from heauen like lightning . As thus in essence , so last of all in Diuine vertue . Now there is incident to God none of thosevertues , which suppose imperfection , as Faith , Hope , &c. But such as these ; mercy , bountie , power , iustice , wisedome , holinesse : and in all these is GOD superlatiue , nay , infinitely aboue all degrees of comparison : we may choose to shew it in these foure for all the rest , mercie , wisedome , iustice , power .

His mercie first is highest ouer all his workes . Psal. 144. For his power made nothing , but what his mercy mooued him to ; of an vnknowne height it is then , as appeares by Psal. 103.11 . As high as heauen is ouer the earth ; for it is stablished in the heauens . Psal. 88. and the earth is full of his mercie . Psal. 32. In both places hee is Pater misericordiarum , a father of mercies . 2. Cor. 1. according whereto the Church prayes ; O God whose nature and propertie is to haue mercie , &c. For if we inquire a reason of his mercy at large to all his creatures ; to men as his image , to good men as his sonnes ; what can bee returned but ô altitudo ! O the height of the exceeding riches of his mercie !

Againe , his wisedome is another ô altitudo ! Rom. 11. Mans knowledge is farre aboue the beasts , in quibus non est intellectus . But we come to no height , no perfection , in enigmate , in part and but darkely , like the Foxe licking the Viall , when he could not come at the liquor it selfe : And if yet euen from men , wee see so manie wise lawes of Princes , and Bookes of Councellors and Iudges , in which there is extant a strange light of humane . reason , what shall we thinke of the Highest , in whom is the highest law , out of which as out of a fountaine these are drawne , and thither as waters to the Sea returned . For there is one Law-giuer , and one Iudge , Iam. 1. By whose onely wisedome it is that Kings doe raigne , and Princes decree Iustice . Pro. 8. What euer the Creature hath , is a deriuatiue from that Primitue , as Art is conueighed ( sayes Aquinas ) from the mind of the Artizan into his workemanship . So that this whole Vniuersitie of Gods worke is ( as it were ) a certaine common place of wisedome : But that poore deale whereof men are capable , is receiued in long time , and but by drops ; by many acts we vnderstand one thing , hee in one act all ; distinctly : they are naked and bare in his sight , with their substances , formes , differences ; wee read of wise men from the East , and of the high wisedome of Salomon , excelling all the East , but nor he , nor those three attained to the first three ; not to Alti here , in the end of this verse . Downe then with all humane presumption , and ascribe vnto the Lord ( as the glory ) so the wise dome due vnto his name , for as his name is here , so is his wisedome , higher than the highest . There is no Iudge aboue God , nor none that hath vnderstanding like the highest . 2. Es. 7.19 .

We come to his Iustice and Power , of which it is here especially vnderstood , that he is Altissimus . His Iustice first , so high that he is sayd to be Iudge alone ; and this height of Iustice is best discerned by the armes , or top branches ; Proemium & poena , Reward and punishment : whosoeuer shall but regard those foure conditions of Hell torments , for varietie the most , for their greatnesse insufferable , for puritie vnmixt with the least allay of comfort , or hope of mitigation , for their continuance euerlasting , will easily discouer in them Gods Iustice to be highest . And contrary for reward it excels all , a good measure , pressed downe , yet running ouer : Great is your reward in Heauen . Earthly Monarches thinke they goe far , when they speake like Herod , euen to the halfe of my Kingdome : And what a poore thing is that ? Not an inch in the mapp , and in the forme of the Heauens nothing . The goodly houses they bestow , are but as Childrens , Kings halls , made of shells and dust , and what pleasures the Courts of Princes can afford vs , Heb. 13. let Moses refusall tell vs ; pleasures of sin , common to vs with beasts , and but for a season , for a moment . But whom God exalts and aduances , hee rewardes with his owne kingdome , a kingdome of glory ; his owne cittie , a cittie of pure gold , in that mansion to remaine with him , at the same Table , and yet higher , to sit with him vpon the same throne . Apoc. 3. This is more then euer was : Omnis potestas impatiens consortis . And Pharoah to Ioseph his prime fauorite , Lucan . onely in the throne I will be aboue thee . What might be added of the high nature of those ioyes , which the Angels enioying doe adore ; and of their eternitie ? At his right hand are pleasures for euermore . To giue vs heauen ( if wee could doe his Law ) were Iustice high enough , though but for one instant of time , but when it is added , For euermore , it is Iustitia in excessu , & in excelso too . T' is Iustice at the Highest .

And finally , no lesse admirable is the Power of God , which is so high in him ( sayes Beza ) it makes him euer Agent , and neuer Patient , and that can neuer cease being the same it is . Bellarmine would proue the Popes supremacie , by his twelue great names giuen him by his Parasites , more easie were it from Scripture , recounting the glorious names of God , as also from his miracles to draw vp this Power to a supreame head . But it is a beaten way , and a subiect so full , that who euer handles it , cannot choose but handle it well . I will onely instance in that height of Power , which is exprest , and prooued by place . Power terrestriall is declared by ascending to thrones , and if exaltation be measured so , then the Lord alone ( as Esay sayes ) shall be exalted ; For hee dwells , ( sayes Esdras ) aboue the Aire , super altitudinem aëris . 2. Es. 6. Nay , super altitudinem coelorum , a second super , aboue the height of the heauens . 2. Es. 4. That is a maine height . For who can find out the height of Heauen ? ( sayes Syracides ) the pride of the height , as hee termes it , Ecclus 43. I but there is another super yet , aboue the heauens , and the heauens of heauens . What ? aboue all ? I farre ( sayes the Apostle ) gone vp on high farre aboue all heauens , Ephes. 4.10 . The Queene of Sheba viewing the high throne of Salomon , of which the Text sayes , There was none like it in any kingdome . 1. Reg. 10.20 . and obseruing all his royaltie : Non habebat vltra spiritum ; shee was astonished . But an higher than Salomon is here ; For Salomon in all his royaltie was not clothed like the Lillit of the field , much lesse like the Lord of Heauen , who dwells in light inaccessible , and cloths himselfe with light as with a garment . As Salomon had no such roabe , so no throne like Gods : For he prepares his throne in Heauen , ( sayes the Psalme ) Solium excelsum , a throne high , and lift vp , Esay 6. a glorious high throne sayes Ieremie , 17.12 . Before which throne all thrones are cast downe ( sayes Daniel ) for it is a fire flaming aloft , and towring vp higher than the highest . Now as the throne , so is the Power of God , that the embleme of this . And therefore King Dauid will not repent his kneeling to God . Psal. 95. For ( as he adds ) the Lord is a great God , and a great King aboue all Gods : Nor will Salomon for all his owne highnesse , rob God of his honour , but stand to the title , which he hath giuen him here : It is no more than right . He is a King , euen Rex regum , a king ouer all kings , and higher than the highest : Most high aboue all the earth , and much exalted aboue all Gods . Psal. 97.9 .

But of what vse is this Title for vs ? Vses . of manifold vse : We may draw all to Timor & Amor , Feare and Loue . First , Feare , and that first in gesture , when wee present our selues before him . It is exacted by himselfe . We may beleeue him when he sweares it : I haue sworne by my selfe ( sayes the Lord ) that euery knee shall bow to me . Repeated in Rom. 14.11 . Esay 45.23 . And hee giues vs such examples as we cannot refuse . Christ Iesus himselfe , who best knew this height , & the infinite distance betwixt the Creator and the creature as hee was most humbled in soule , so he profest it , in lifting vp his eyes to Heauen , in prayer , in kneeling , falling on his face . The glorious Angels adore with couering their faces , and falling downe before him . The Church begins her Lyturgie with that inuitement ; O come , let vs worship , and fall downe , and kneele before the Lord And yet I know not how it comes to passe , we seeme ( many of vs ) ashamed of doing this reuerence to God . Hic homo erubescit timere Caesarem ( said Macaenas : ) So rude is our behauiour , and such a sacrifice of fooles we offer him , as if we neither thought vpon our owne condition , which is but dost and ashes , with one blast disperst past gathering vp againe ; nor remembred him to be our God , for then we would not stand like Elephants , or stonie Pillars in his Temple ; but prostrate our selues , and thinke no abasement too much , not the lowest , being done to him that is the Highest . So in our tongues ( secondly ) forbearing that sawcinesse , and familiaritie some vse in Prayer ; wherein as the heart must be Faith , so the lungs would be Feare , least it catch an heate . So coole a forme is that of holy Church : Graunt vs O Lord those things which for our vnworthinesse , we dare not presume to aske . Remember ( sayes Salomon ) God is in Heauen , and thou on the earth ; Let thy words be warie , and few . The same feare should possesse vs when we speake of , or sweare by his name , not vainely , falsely ; For holy and reuerend is his name .

2. Vse . Amor , Loue : And this is natiue and radicall in the very temper of oursoules , and as a sparke would breake to flame , but that the world and the Diuell choake and keepe it downe , and this fraile corruptible masse weighs downe the immortall spirit : for these two are contrary one to another : The bodie of the earth , carthie , but the soule from heauen , heauenly , tho forced like the Sunbeames to conuerse with filth and dost , yet haeret originisuae ; cleaues still in affection to God , and hath restlesse motions of desire to returne to him that made it , but clogd with sinne and feebled in all her powers , shee must begge and wait now a superinduction of graces , that so being stablished in faith and rooted in charitie , and borne vp by the assistance of Gods spirit , as by the wings of a Doue she may flye vnto her rest .

This is exemplarie in holy Dauid , whose heart once touched with these diuine graces , he lifts vp then his eies and hands , and heart , and voyce . O Lord , whom haue I in heauen but thee ? or whom doe I desire in comparison of thee ? As the Hart after the riuers , as the thirsty drye ground after shewres , so longs , pants , gasps my soule after the liuing God . So will the heart of euery man that is like him , a man after Gods owne heart , make him his chiefe trust , and marke of highest regard ; for he that loues any thing better then mee , is not worthy of mee ( sayes Christ ) hee is highest , and will haue the highest place in our affection , and hath therefore made it his first and great commandement . Loue the Lord thy God with all thy minde and might , and loue him aboue all things : They were stonie hearted Iewes that cryed , wee will not haue him rule ouer vs , not rule , then nothing : if hee may not bee the head stone , hee will not lye in any part of the building : and if wee venture to build without him , wo be to our foundation . Let valabour then to lift vp our heart , together with our hands vnto God in the heauens : Let vs call daily for his grace , and crye vnto him to draw vs after him , and hee hath promised to heare from his holy place , and send downe his hand from aboue , to mount vs vpon those blessed stayres of iustification , sanctification , glorification ; and then wee are where wee would be , with him that is higher then the highest .

The action heere referred to God is regarding , 2. Part. an action sutable to the title . High places and noble actions should goe together : God is not then such a God as Eliah makes Baal , perhaps hee sleepes , no hee regards . First generally all things : For in him they liue , moue , are : and as the eyes of all things look vp towards him , so his downe on all , in heauen , earth , vnder the earth : His prouidence extending it selfe like that tree in Dan. 4. from one end of heauen to another ; whose branches reach out shade and sustenance to all those creatures reckoned vp in Ps. 104. For as the soule minds all the bodies actions , and the Sun penetrates all corners , so this true soule of the world and this Sunne of righteousnesse , but with a remarkable difference ( sayes Saint Iames ) he does it without varrying or shadow of turning vnmoued , euer the same , hee sits in midst of heauen ; and yet they bee the eyes of the Lord that runne too and fro through the whole earth , Zach. 4.10 . raigning aboue , and yet containing all below , compassing all about and yet piercing all within : and what is yet more maruellous , this generall regard and discerning of Gods , to extend euen to all things : al the stars , al the sons of men , all the Cattell on 10000. hills , all those number les shoales of fishes in the seas , all foules of the ayre , euen to seueralls & minuities : the little sparrowes , not one of them is forgotten , all the miseries of all his seruants , all their teares in his bottle , in Man alone to regard all the members of his body , gressus ( sayes Dauid ) the steps of his feete , capillos ( sayes our Sauiour ) hayres on his head , all the sinnes of his soule , and all in order , all our workes , not a word in our tongue , nay , in our heart , ( from whence imaginations rise as fast as sparks from a furnace ) not a thought , but our heauenly father , who sees in secret , sees it though nere so secret ; nay long before either birth or conception : and as hee calls , so hee knowes too and regards the things that are not as if they were . O Lord our gouernour , how excellent is thy name , for it is higher than the highest , & how excellent is thy knowledge in all the world , for there is nothing , was , nor can , nor shal be nothing but thou O Lord knowest it altogether .

2. Now this generall runnes into two speciall respices or obseruats , the one of mercy ouer the good , and the other of iustice ouer the wicked : His eyes behold , Ps. 11. and his eyelids trye the children of men ▪ but with a different regard : hee watches ouer all , but ouer some for preseruation , ouer others for destruction : Ier. 31 and in Ier. 44. hee calls it a watching for good , and a watching for ill : with the first hee daily watched ouer his owne Israel , in a cloud and fiery pillar , but through them both it is said hee looked on the hoast of Aegypt and troubled it , Exod , 14.24 . T is true he delights most in the first of these watchings , and then his highnesse i● best pleased , when ioind with a mercifull regard , when hee shewes vs the beauty of his holinesse , & causes the light of his countenance to arise : But if our sinnes prouoke him to anger , he will suffer his displeasure to arise , and tho wee be his owne people , tender as the apple of his eye , and his chiefe treasure aboue all nations ; yet then , as hee threatens Israell , Leuit. 26 9. hee will set his face against vs , then ( as Daniel hath it ) he will watch vpon the euill and bring it vpon vs . So that it is a true title Seneca giues him , Deus bonorum , malorumque obseruator & custos . Our good and our euill , Hee that is higher then the highest regardeth .

3. Lastly , regards this particular sin Oppression ; the patient , first in mercie , and first of all as pauperem , then ( most of all ) as pauperem pressum , the poore oppressed : God regards the Poore : And the maiesty of the title prefixt , makes this action glorious : what hee ? whose excellence hath no stint vpward , aboue the clouds , starres , heauens of heauens , still higher then the highest , to looke downe de super , so low : a solio , ad solum , from his throne of glory , in excelsis , to regard the cries of the poore , de profundis ? yet so it is , thou God seest mee ( sayes poore Agar ) Gen. 16. And the euer-blessed Virgin : Thou hast regarded the low or poore estate of thy handmaid : And this seemes a kinde of state in God , and then his highnesse is in full Maiesty , when hee shewes his powerfull regard ouer the meanest , and the most despised on earth , such as men sell for shooes and count not worth looking after ▪ yea God is expressed in Scripture as if hee laboured for the aduancement of the Poore , and then most of all when they are most wretched : so in Psalm . 113. hee is said to lift at it , to raise the poore euen out of dung , to set him with Princes , &c. It is a great mercy to behold an humble God , who being highest , yet bowes down himselfe to regard the poore : but much more pauperem pressum , the poore oppressed .

Pouerty is but a shallow plash of misery , but Oppression breaking in , raises it to a floud , euen a red sea of bloudy cruelty , deepe and deadly : but then one deepe calls vpon another , and it seemes not to be in the power of God to withhold his mercifull regard ; as we see by visiting his Israell in Aegypt , and by his owne confession : Now for the sighing of the needy and oppression of poore , I will vp ( saith the Lord ) Psal. 12.5 . If once they come to the shadow of death , to bee fast bound in miserie and iron , & then crie to the Lord in their trouble , he deliuers them out of their distresse . One example , & t is a full one indeed . Dauid in a case of oppression he betakes himselfe ( as his known & only refuge ) vnto God , & calls him by this very name in the text , Altissimus , Ps. 56 2. Mine enemies ( it is indeed my obseruers ) daily oppresse me and would deuoure me . Be mercifull vnto mee , O Lord thou most high : though they be high ones and daily obserue me watching ouer me for euill , doe thou regard me for good , for thou art higher then they , & thou beholdst iniquity & wrong , yea thou regardest the poor but much more pauperem pressum , the poore oppressed .

We come to the agent whom he regards in iustice , as altum first , & then as altum oppressorem : first as high God sees not as man sees ; man thinks high things best and brauest stupet in titulis & imaginibus : But that which is altum high among men , is abomination to God . They that lookt into the book of nature , saw the lightening scorch the mountains most , & Lucretius obserued , that res abdita quedam ( as he cals it ) a certain hidden thing there was which did stil proculcare kick down the highest things , & Iudibrio sibi habere , seem'd to take pleasure in so doing . And in the book of Gods scripture wee see what desolation he threatens oft , & oft seems delighted to bring vpon the high ones of the world : so he seems to triumph ouer the Amorite , whose height was as the Cedars ; yet I destroid ( saies he ) his fruit from aboue , & his root from be low : so he doth menace Edom , tho high roosted & nested among the stars , yet there & thence will I fetch thee down ( saith the Lord ) Ie. 49.16 . these do indeed escape all power on earth ( perhaps ) but cannot free themselues from being the quarrie of him which is the highest . The hearn & vulture outflying both falcon & Gyrfalcon , is by the Sacre seizd on in an instant , which foule ( as the name imports ) is made by all a symbole & hyeroglyphick of the Deity , of whom it is said , Wisd. 6. That he will come horribly & speedily vpon the wicked gouernours , & a sharpe iudgement shall be to them in high places : for mercy will soone pardon the meanest , but mighty men shall be mightily tormented . But all this is to bee vnderstood of high ones that are wicked on whom as he looks in speciall iustice , so particularly on altum oppressorem , the high Oppressor .

Why , oppression seems no such great matter : at sea the great fish eat the smal , in the ayre & vpon the earth there be beasts & birds of prey , that liue per rapinam ( here ) by cauening : I but non sic inter vos , it shal not be so amongst your God had another care in making man after his own image , & in keeping him vses a gard of Angels , gards & regards him , regards ( saies the Scripture ) all his hones , & therfore who euer shede mans bloud , this great regarder wil require it . I , his bloud ; but oppression is not murdering : t is true , things may bee flead aliue with cunning handling , but as good take vit 〈◊〉〈◊〉 as victum , life as liueload ; beside , there is more in this sin then is yet discouered : for who is it that bleeds ? Non cruer hic de stipito manat , Polydorus ego sum ; and doth not Christ Iesus say the same , I am Iesus of Nazareth whom you persecute , so whom you oppress to ; it shall come all to a reckoning : for inasmuch as you haue done it to them , you haue done it to me : therfore he giueth vs caueats , Rob not the poore because he is poor , neither oppress the afflicted in the gate : why ? what wil he do ? The Lord wil rise vp an aduocate and plead their cause , in forma pauperis , and spoile the soule of those that spoile him , Pr. 22.23 . And as there an aduocate , so in Malachy a witness too , & a swift one comes in ( belike ) before he is cald or lookt for . And t is no dallying in this case , for their Redeemer is mighty ( sales Salomon ) Pr. 23.11 And if I commit this sin ( saith Iob ) he wil terrifie me & ( because of altissimus here ) because of his highnes I cannot endure : So in Ier. 22. he frights Iohoiakim that had liued by ●oring like a Lyon , with the burial of an asse , euen drawn and cast our , ye● , cast out into vtter darknes , where for eating the poore & not regarding his tears , he shall haue both weeping and gnashing of teeth : For ouer these terrible ones on earth that watch for iniquitie , Esa. 29. there is a terrible supervisor aboue , who ( without repentance ) will deliuer them to a terrible one below too , euen the King of terror who will ou●rore them ; for t is his propertie , ( & they do but learne of him to goe about like a roring Lyon , seeking whom he may deuoure . And this the Lord calls recompencing their own way , Destroying for destroying , Ezech. 22. vlt. And ( that which is worthy our regard & * * 1619. now seasōable ) so sore an auenger is God of this sin , that for it he threatens not the agents only , but the whol land . In Am. 8. see what work the Lord swears he wil make there . he wil neuer forget it , he wil make it a bitter day ; nay , the land shal tremble and rise vp wholly as a floud , & be drowned as in the floud of Egypt , which was a whole destruction ( indeed ) for the text saies ( i remember ) there was not one of them left : so terribly doth the regard of his iustice fal vpon these 2. when ioin'd together , al●um oppressorem , the high oppressor .

He that in wise will consider this . And the consideration is vsefull . Vse . First , to make vs take out Salomons lesson of Nemixiris : Be not astonisht , doe not wonder at the matter , that is , istem v●●●●●●●●em ; at this will or purpose in God ; for Iunius interpretation of the will or councell of wicked men is too cold , & vnlikely . No : Salomon would not haue vs repine at Gods ordering the matter Nemixiris . Where simply to wonder is not forbidden for hat 's the seed of knowledge & an impression of delight , which man may & is invited to take in sorveighing the workes of God . O consider and behold ! And cherefore the Philosophers in their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wherein they placed perfection did not ●●●●d to take away this pleasant admirings and obsecuring the world , nor to hinder our liuely , actiue , & vigorous contemplation of God , for it becomes not onely our religion , but discretion too , to mount our holiest & chastest thoughts vnto him , confessing him infinitely aboue the highest endeuours of our imaginations , but they taught the same that Salomon do●● here ne mireris not wonder with astonishment , which they could not vnderstand of a profound carelesnesse , for then women & idle dissolutes would doe it duly . But they meant a beauteous sweet state of the soule , by taking downe the sails of vulgar opinion & passion which make men nice , & soon disquieted . So that in Salomons mireris here , 2 things onely seeme prohibited . 1. a distrust of Gods prouidence ; 2. vexing our selues about the execution of his Iustice .

The first is a torment , which is onely in men ; Beasts know it not ; nor seeme they to know either God or themselues that practice it . Why ? He regards ( sayes Salomon ) he rules in heauen , in earth , & in all deepe places , He is thy King , Thou must either endure his sway , or get out of his dominion . It is a very good one , the Mexican saluation to their infants new borne ô child thou art borne to suffer , suffer and hold thy peace . Doe not whine and complaine as the vulgar ignorant at euery storm or more or may the tumor of an earth quake or a water wrack , though a 1000. leagues off , and but in a ballade , drawes them together like Bees at sound of a bason , and holds them suspended and astonisht . The simple plow-man is afraid those cowling 〈◊〉 of heauen should not remember their duties do him , and is ready to brawle with God , for crossing the contents of his Almanack , & not sending him drought and showers at his pleasure . But what speak● of these ? we all labour of the same infirmitie , no man thinkes sufficiently , that he is but man , and but one : for euery man take● vpon him to be a publicke paedagogue , and would rule this world with a rod ; and we are prone all to quarrell with God of carelesnes , or of presumption , that would make a would , & not geuen is better than he does . Foodmen I. ( sayes Salomon ) doe not breake your soules with these imaginations ; better deny him vtterly , than thinke ill , or idly of his prouidence ; as it is better for a man to be rumor'd dead , than reported wicked ; For he regards the world , & that law which was the part ●●ne to make it , is the Card to guide it by ; not after thy wil or wisedome happily , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Ep. 1.11 according to the councell of his owne will ; and if it force thee to a stand to consider it , beware yes of murmuring either at his prouidence , or iustice , which is the second thing forbidden T' was a wonder to Cato , that when P●●●tis did all against right and reason , he euer prospered , but for the Common-wealth had no successe : and it would make any man wonder indeed , nay , vexe with Dauid to see the wicked in no mis-fortune , like other men , nay , like good men ( oftentimes . ) for ●●ny are the troubles of the righteous , and among those many , this is a maine one , Oppression , which is able to make euen a wise man madd ( sayes Salomon ) to suffer it , and enough ( as it seemes by this very Text ) to stagger vs , beholding the poore oppressed , and the oppressor goe free . I ; but be not astonisht ( sayes the Breacher . ) Iudge nothing before the time ( sayes the Apostle . ) We cannot by one title , or by one word iudge of the masons fabrique , or the Poets verse ; we must view the contexture , and heare all the syllables sound . And shall wee thinke to take a true estimate of Gods iudgement ( sayes St Austen ) ante quam totus orde decurrat . Before the whole streame and course thereof be runne out ? There remaines mercy for the righteous , as sure it is that a iudgement to come remaines for the wicked ; and as if none were punished here , none would beleeue our report , that , The highest Regardeth ; so if all here striken , who would regard a iudgement to come ?

2 Vse . Secondly , since God regards the poore oppressed , here is double consolation for the poore , all poore , for it is no personall priuiledge this . They are Lampes despised in the opinion of the rich , but not in his , who is rich ouer all . He regards them , in mercy , and the rather for being poore , nay , the more poore , the more he regards than : for that s true the t'other way too : that which is abomination to men , he that is higher than the highest regardeth . And of what can they despaire , who are thus highly regarded , by him who is able for earthly to giue treasure in heauen ? which nor defrauder , nor oppressor can bereaue , for a smoakie cottage here , a building of a 1000. stories high , not made with hands , but eternall in the heauens . Meane time , wanting mony they haue his louing fauour , which is aboue siluer and gold ; in stead of corne , and wine , and oyle , he shewes them the light of his countenance , and in mercie regards them .

Secondly , consolation too for Panperem pressum . What though opprest & deprest , euen as low as the dungeon , or the den , or the belly of the Whale or the bottome of the belly of hell ( sayes Sirach : ) yet here are two words like a payre of heauenly pullies , able to fetch them vp , to an high & liuely consolution , Altissimus , observat. He that is higher than the highest regardeth . This then is , The poore Mans Appeale , so call this Text , when stung with those fierie serpents , they may yet fixe their eye on this brazen serpent , that is lift vp higher than the highest , and yet from thence Regards and send downe that cheatful voice of the Prophet ; The needy shall not alway be forgotten ; Psal. 9.18 . the patient abiding of the poore shall not perish for euer .

Last vse is of feare , to the High one first , and then the oppressor . Let the high one of earth haue an awfull regard of the highest regarding him , regarding all wicked ones in Iustice , but wicked rulers in seueritie . And then let the oppressor feare , foure this cursed sin even pidling oppression , ( which we count a pregnancie , and a verie fine qualitie , ) defrauding and circumventing our brother in barganing ; for euer of such things the Lord is the avenger . 1. Thes. 4.6 . Much more let the high oppressors feare that crying and bloudie sin , who tho they can scape the iudgement of men , yet how will they preuent or escape super ●●●inspectorem , he that is in his holy watch tower aboue , and in whose sight all thinge are naked & manifest , & whose vengeance is both suddaine & powerfull , vno nutu , at one becke able to presse and crush , & for euer perish a whole world of oppressore , at the very blasting of the breath of his displeasures .

The Application . And first doe you ( most Reuerend Iudges ) suffer the word of Exhortation : you see your calling is an high one , sharing with God , in names of Lord & Iudge : nay , I haue said you are Gods , and are all children of the most high . Be followers of God as deare children ; follow him , tho non passibus aequis . For humane nature is not capable of perfect iustice , no more then of other things in their puritie ; onely see that you bend your highest endeuors in imitation of the highest ; not kept downe by the basenes of the world , nor your sweet and wholesome acts of Iustice ( like the Sun-beames in a burning glasse , bowd , & contracted by passion or partiality , & be merciful , as your heauenly father is merciful , sans hope of earthly reward or sting of vainglory : and being in the place of God , learn his action heere of regarding , for this end sits he in heauen , and he hath not set you here to be regardlesse , like Gallio , Act. 18. one that cared for nothing , as so many Scarcrowes in a garden of Cucumers ; but to regard the poor in mercy , & the high Oppressor in iustice : & say not you to him as Ioseph to old Iacob , not so , my father , reaching rather your hand ( clean contrary ) of iudgment to the poor , & of fauor to the oppressor : but in mercy respect the poore & needy , that are sick and need your physick , not purges or lettings bloud with the whip , so much as your cordials of prouision , your gentle laxatiues , your blessed lenitiues & restoratiues : And in justice regard their aduersaries , & look that such as ar the grand thieues sit not neer you on the bench , while the petite ones plead at the bar for mercy . I know that simple people think you may do wonders , but my prouocation tends no further then to vrge the execution of that lawful power , which to you throgh our excellent Soueraign is conuaid from him that is higher then the highest . And that therin you would oppress the oppressor , & beware lest ( as the Apostle saies in another case ) the strength of sinne is the Law , so these high ones do not strengthen their hands in this sin of oppression , either by the shelter or conniuence of the Law or Magistrate , which if you do not , he regards that is higher then they or you : and which if you labour to do , by despising ( as the Prophet speaks ) the gain of oppression , shaking your hands from taking of bribes , stopping both eies and eares from seeing euill , or bearing bloud , then he regards in mercy , & great is your reward in heauen , for your defence shall be the munition of rocks , and you shall inhabit loca altissima , the highest place , Es. 33.16 . And this speech to you ( my gracious Lords ) is but like a second impulsion to a wheel already moud , and I admonishing to do what you ar obserud to do already , do in my admonition bear along both praise & approbation . Consider then what I haue said , and that Lord Iudge of heauen and earth , who is only wise , giue you vnderstanding in all things . And next let vs learn to aply this text , we that ar now in his sight , speaking , hearing , for he regards out instant actions , sees our reuerence , knows our thoughts . When we part from hence , the Text will follow vs , in our houses , chambers , closets , his eye is euer on vs , let then the eyes of our soules be euer fixt on him , & euer even in midst of night & silent darknes suppose our selues in a Theater since he sees vs ; & euery where vpon our walls and garments , in our rings , and on our fore-heads , and in the palmes of our hands , ingraue this posie , Altissimus obseruat . Doe you in speciall that are to attend the Courts of Iustice & iudgement , Councellors in your pleas , and witnesses in your depositions ; Ere you ope your mouths hearken to the voice of Salomon here , nay , lend but an eare to the call of your owne consciences , and they will preach this text vnto you ; He that is higher then the highest regardeth . And you of the Iewry be not like those Physitians , who vse to erect a figure , by that minute , in which they are consulted , and thereby giue their iudgement . For that s too vsuall with ordinary Iurors , to haue regard to certaine aspects , and relations , and predominancies , and to giue verdicts according as they find Superiors enclin'd . Their Landlord may chance to frowne else , and take away their leases , or cast them out of their houses : I , but Salomon tels vs of a superior here far aboue all Lords , by Land or by Water , one that can depriue them of inheritance in the kingdome of Heauen , and able to cast them both bodies & soules into Hell : And therefore feare him ; feare not their regarding , but hi-regarding ; His that is higher then the highest : To whom be prayse and glory , now and for euer . Amen .

Gloria Deo in Excelsis . FINIS .