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
THE POORE MANS APPEALE In a Sermon preached at Leicester Assises before the Iudges By T. P. PRO. 22.22.23 Rob not the Poore because hee is poore neither oppresse the afflicted in the gate For the Lord will plead their cause and spoyle the soule of those that spoyle him AT LONDON Printed by Edw Griffin for Arthur Iohnson and are to be sold at his shop neere the great North doore of St. Pauls 1620. TO THE RIGHT HONOVRABLE Sir HENRY HOBART Knight and Baronet Lord chiefe Iustice of his Maiesties Court of Common Pleas and Chauncellor to the most excellent Prince CHARLES Prince of WALES Grace and Peace MY LORD THat reuerend Regard your Honor gaue this Sermon when it was deliuered you as a message from the Highest was but a iust Regard But for your vouchsafing to peruse and giue the frame thereof approbation both it and I haue therein largely tasted of your fauourable Regard Both your Regards it then had and I now in regard of both conceiued an hope that the publike inscribing it thus to your Lordships name would passe at least for a pardonable transgression and might peraduenture in the noblenesse of your interpretation be accepted as I intend it for an act of my dutifull regard to your Honor. Whereof how can I forbeare presumption remembring who hath said Yee are Gods and are all children of the most High Your Lordship then cannot vnresemble your heauenly Father who gently takes the meanest oblations of the poorest and lowest being himselfe rich ouer all and Higher then the highest He the Iudge of all The Lord Chiefe Iustice of Heauen and Earth blesse and direct you so as we may long enioy from him thorough you the beames and influence of his Iustice in earth and you after this life iustly finisht the bright beames of his Glorie and that blessed Regard and reward of his euerlasting Mercie in the highest Heauen So prayes Your Lordships true honourer 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 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 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 Elishaâ—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
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
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 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 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 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 amoÌ„g 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 vpoÌ„ 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 froÌ„ aboue his root froÌ„ 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 theÌ„selues froÌ„ 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 vpoÌ„ 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 maÌ„ 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 â—oring like a Lyon with the burial of an asse eueÌ„ drawn and cast our yeâ— 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 ouâ—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 seasoÌ„able so sore an auenger is God of this sin that for it he threatens not the ageÌ„ts 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 destructioÌ„ indeed for the text saies i remember there was not one of theÌ„ left so terribly doth the regard of his iustice fal vpoÌ„ these 2. when ioin'd together alâ—uÌ„ oppressoreÌ„ 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 vâ—â—â—â—â—â—â—â—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 woÌ„der is not forbidden for hat 's the seed of knowledge an impressioÌ„ 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 â—â—â—â—d to take away this pleasant admirings and obsecuring the world nor to hinder our liuely actiue vigorous conteÌ„plation of God for it becomes not onely our religion but discretion too to mount our holiest chastest thoughts vnto him coÌ„fessing him infinitely aboue the highest endeuours of our imaginations but they taught the same that Salomon doâ—â— here ne mireris not woÌ„der 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 opinioÌ„ passioÌ„ which make men nice soon disquieted So that in SalomoÌ„s mireris here 2 things onely seeme prohibited 1. a distrust of Gods prouideÌ„ce 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 theÌ„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 coÌ„plaine 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 speakâ— of these we all labour of the same infirmitie no man thinkes sufficiently that he is but man and but one for euery man takeâ— 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 â—â—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 coÌ„sider it beware yes of murmuring either at his prouidence or iustice which is the second thing forbiddeÌ„ T' was a woÌ„der to Cato that when Pâ—â—â—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 â—â—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 theÌ„ 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 aveÌ„ger 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 â—â—â—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 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 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 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