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 〈 in non-Latin alphabet 〉 , 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, thats an heauy caſe: who is there to ſpeak for him? not any man, no; for no mā 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 tis not poſſible he ſhould bee farre; the very ſinne will finde him out without a Cryer, tis 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, tis 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 〈 in non-Latin alphabet 〉 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 crueltic. 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 thē 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. Tis 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 hūble 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, & tis 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 wch is altum high amōg 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 vpō 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 frō aboue, & his root frō 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 thēſelues frō 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 & vpō 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 mā 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: tis 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 tis 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, euē 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 tis 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 agēts 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 deſtructiō (indeed) for the text ſaies (i remember) there was not one of thē left: ſo terribly doth the regard of his iuſtice fal vpō theſe 2. when ioin'd together, al • ū oppreſſorē, 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 wōder is not forbidden for hat's the ſeed of knowledge & an impreſſiō 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 〈 in non-Latin alphabet 〉 , wherein they placed perfection did not •••• d to take away this pleaſant admirings and obſecuring the world, nor to hinder our liuely, actiue, & vigorous contēplation of God, for it becomes not onely our religion, but diſcretion too, to mount our holieſt & chaſteſt thoughts vnto him, cōfeſſing him infinitely aboue the higheſt endeuours of our imaginations, but they taught the ſame that Salomon do •• here ne mireris not wōder 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 opiniō & paſſiō which make men nice, & ſoon diſquieted. So that in Salomōs mireris here, 2 things onely ſeeme prohibited. 1. a diſtruſt of Gods prouidēce; 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 thē ſelues 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 cōplaine 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 〈 in non-Latin alphabet 〉 , &c. Ep. 1.11 according to the councell of his owne will; and if it force thee to a ſtand to cōſider it, beware yes of murmuring either at his prouidence, or iuſtice, wch is the ſecond thing forbiddē T'was a wōder 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 thē: for thats 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 avēger. 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 cōtrary) 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 wōders, but my prouocatiō tends no further then to vrge the execution of that lawful power, which to you throgh our excellent Soueraign is conuaid frō 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, wch if you do not, he regards that is higher then they or you: and wch if you labour to do, by deſpiſing (as the Prophet ſpeaks) the gain of oppreſſion, ſhaking your hands frō 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 reuerēce, 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 thats 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.