THE POOR MAN'S APPEAL.  
In a Sermon preached at Leicester Assizes before the judges.  
By T. P.  PRO. 22.22.23. 
Rob not the Poor, because he is poor; neither oppress the afflicted in the gate: For the Lord will plead their cause, and spoil the soul of those that spoil him.  
AT LONDON, Printed by Edw: Griffin, for Arthur johnson, and are to be sold at his shop near the great North door of St. Paul's. 1620.   

TO THE RIGHT HONOURABLE Sir HENRY HOBART, Knight and Baronet, Lord chief justice of his Majesty's Court of Common Pleas, and Chancellor to the most excellent Prince CHARLES, Prince of WALES, Grace and Peace.  
MY LORD,  
THat reverend Regard your Honour gave this Sermon, when it was delivered you, as a message from the Highest, was but a just Regard▪ But for your vouchsafing to peruse, and give the frame thereof approbation, both it and I have therein largely tasted of your favourable Regard. Both your Regards it then had, and I now in regard of both, conceived an hope that the public inscribing it thus to your Lordship's name, would pass, at least for a pardonable transgression, and might (peradventure) in the nobleness of your interpretation be accepted, (as I intent it) for an act of my dutiful regard to your Honor. Whereof how can I forbear presumption, remembering who hath said; Ye are Gods, and are all children of the most High. Your Lordship then cannot unresemble your heavenly Father, who gently takes the meanest oblations of the poorest and lowest, being himself rich over all, and Higher than the highest. He, the judge of all; The Lord Chief justice of Heaven and Earth, bless and direct you so, as we may long enjoy, from him, through you the beams and influence of his justice in earth, and you, after this life justly finished, the bright beams of his Glory, and that blessed Regard, and reward of his everlasting Mercy in the highest Heaven; So prays.  
Your Lordship's true honourer, T. P.   

THE POOR MAN'S APPEAL.  ECCLESIASTES 5.8. 
If in a Country thou seest the oppression of the poor, and the defrauding of justice and judgement; Be not astonished at the matter; For he that is higher than the highest regardeth, and there be higher than they.  
I Shall have some use of the whole verse, but these words, (For he that is higher than the highest, regardeth.) I choose forth for the Text, as being axis and Cardo, the hinge upon which all turns; 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, etc. or Altus superior Alto, (says Tremelius.) Two persons then, and two titles, high ones both, yet largely differing: Superior stands betwixt them here like an Isthmus, or Hiatus rather, large in extent, as the space betwixt earth and heaven. For thou couldst have none (says Christ to Pilate) not the lowest degree, except it were given thee desuper, from above. 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 Superior: 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 having none, but Alto is set after, and would soon come all to nothing, if not governed by Superior here: So much, and so justly is Altus superior Alto. In sum, the latter of these titles belongs to men; that is plain by the addition here, or reddition rather; For it is the same again another way. And there be higher than 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 only is the high one, or that high one: It is a peculiar of his, and his prerogative only. So David, Thou whose name is jehovah, thou alone art most high over all. Psal. 83. vlt. And that Solomon here intends this only high God, is apparent too, in the last strain of the verse; where he names him Alti, in the plural, which though some interpret of God, and his Angels, yet junius better of God alone, excusing the difference of number, partly by the sacred mystery of three persons in the Godhead, and partly by an Hebraisme, expressing by the positive plural a singular superlative, so raising the title from Altus to Altissimus, or as the english here, higher than the highest. So high indeed, that all words forsake us in the utterance; But of that when we try this Title. We know now the persons; The action remains, and is ascribed to Altissimus. God regards.  
Observe. How means he? what does he regard? It is left here indefinite, Regards, and no more, but may be diversely understood, first by making this indefinite and universal too, the same with Hesiods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sees all things, and David's, Quo fugiam? Whither shall I go from thy presence? And so his regard is the same with providence: or divide this Sea into two arms of mercy and justice, acts of his special providence over all men and all their actions; or apply it lastly to this particular in the text, and we shall find that God in both these hands of mercy and justice takes, and with both these eyes beholds oppression. Oppression? why? is that the matter here? yes. If thou seest oppression, be not astonished; for he that is, etc. It is true, he mentions here rapinam too, stealth or defrauding of justice, but upon the point it comes all to one: for be it violence, or be it cunning, by fraud or by force, it forces not; it is oppression: that is the Ocean which devours, and the common sink that swallows both these floods of wickedness, both these filthy channels of corruption: But oppression is an action, and actio est vis illata; so is oppression right, and does infer a passion; we must have a patiented then, and we must find out the agent: for if oppression be observed, if God regard it, he can not but regard them. These in reason are like Plaintiff and defendant in law, which is grounded on reason.  
These would be brought in then before we can proceed with our action: The Law will allow the Plaintiff first; call him we need not; If thou seest the oppression of the Poor. he's adest, there he is; the Poor, Alas poor man, poor and oppressed too, that's an heavy case: who is there to speak for him? not any man, no; for no man regards him: the poor is despised of his own neighbour: here he seems to stand poor silly soul, with a face covered over with tears, his very heart broken his tongue cleaves to his roof; only his hands and hi● eyes are lift up towards heaven: I, there is his refuge, there is one that understands the language of his sighs, and bends an ear to the voice of his weeping, and though the high ones of the world turn away their eyes, yet he that is higher than the highest regardeth: But where is the agent and defendant? we shall need a quest of inquiry for him: If thou seest, etc. Non est inventus: what, does he sly for it? so much the worse: But 'tis not possible he should be fare; the very sin will find him out without a Crier, 'tis a crying sin: Sure he is hidden here, this greedy eating Adam among the leaves, or like Saul among the stuff of the Text. Let us turn it over again: If thou seest the oppression of the Poor, soft, the Poor oppressed; who can this be? and defrauding of justice and judgement, in whose power is it to do that he that is higher than the highest. There is all the persons this Text affords.  
It is betwixt these two then; either the high one of heaven, or the high one of earth hath done this. It cannot be the first, alas no; God oppress the Poor? he is their helper and defender, 'tis he that regards him: or does God use to defraud in judgement or justice? Oh no, Shall not the judge of all the world do according to right? yes, With righteousness shall he judge the earth, and the people with equity.  
It is the other high one then, it can be none but he: he is the Oppressor, whether it be an height of wealth, this, and so liker to fall upon the poor è diametro, or an height of authority, and so apt to defraud in judgement and justice; and whether this oppression be by violence or secret cozenage it skils not; they are both like to abide it; for God can abide neither of them both: but abhors both the bloodthirsty and the deceitful man. Ps 5.6. Yet since the principal intended here by Solomon, is the high one that abuses his height of place and power to the oppressing of the poor: such as these, if thou seest them do so and so, and go clear away with it, yet be not astonished, let not this stagger thee; for he that is higher than the highest regardeth.  
Out of this text thus opened, arise these doctrinal conclusions.  
And first from the persons. First, that there be high ones upon earth.  
Secondly, that these are sometimes oppressors.  
Thirdly, that God is still the highest.  
From the action then. First, God regards, does mark and observe all things.  
Secondly, observes men and their actions with a double Respice, a twofold obseruat, of mercy to the good, justice to the bad.  
Lastly, he both ways regards oppression, the patiented in mercy, because pauperem first, and then pauperem pressum, the poor oppressed: The agent in justice, because altum first, and then altum oppressorem, the high Oppressor. Of these in order, and order requires we begin with the latter person first, and from it the first observation is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there be such, or there are higher powers. Height of wealth I pass over, and insist on dignity.  
Height is by ascending; assents are by stairs and degrees, such asconding is motion properly, all motion from some principle and ever to some end: The general 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 war and to disorder. This height is in differently called Magistracy: Magistracy I mean subordinate is either Ecclesiastic or secular: secular is military or civil, polemic or politic. The first of these (we bless God) we have had little practice of, so little, we can scarce imagine there is such a thing: but we may have: It is not good to neglect the knowledge of it, first; for these men, soldiers, and warriors despised in this dull and fusty time of peace, if occasion served, would be as highly esteemed, as now basely, who are of so high and brave an order, that God himself is said to be the sovereign of their order: The Lord is a man of war (saith David) the Lord of Hosts is his name; he teaches my hands to war and my fingers to fight: and as the motion from God, so the ascent is by degrees, ranks they have, and orders, Officers, sergeants, Lieutenants, Captains, Colonels, Generals, Admirals: of the height whereof judge, but by that of David to joab and his brethren: you are too mighty for me, ye sons of Zeruiah, and Elishas offer to the Shunamite; wouldst thou be spoken for to the King or to the Captain of the host, as (happily) the second person in the Kingdom. Now the end of arms is peace, the Civil Magistrate also (I mean subordinate, for of regal power the supreme on earth I speak not now) is in high place; such are the nerves and glory of a Kingdom, therefore Chronicled in the days of David and Solomon, and their offices registered; such & such were Chancellors and Recorders, such over the tribute, such judges and Rulers. And in this rank we see and know a diversity of order, and degrees of dignity, and all from God, a Deo ordinate, ordered and ordained by him; And as Solomon calls marriage, Pro. 2. the Covenant of God, propter eximiam sanctitatem; so David the Session of judges and Magistrates, coetum Dei, as approved of him and honoured with his presence, in a special manner, Ps. 82. He sits, in medio corum, 2. Chron. 19 But as the wild and foolish Anabaptist would destroy all Magistracy from the liberty of the Gospel; so there want not some such froward disputers (as the Apostle speaks of) men of perverse minds, that reason from the old Testament, that sin first brought in servitude, or else God had made no subjection: It is true indeed that the sin of Cham occasioned his slavery, A servant of servants shalt thou be, Gen. 9 But yet in purest nature, even in the state of innocence there was a superiority, not only in man over the creatures, but conjugal in the husband over the wife, in which estate had children been borne, there would even in the law of nature have sprung up, patria potestas, a fatherly power, which in time must needs have 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 down by saint Paul, That we under them may lead a quiet & a peaceable life, in, etc. Where peace may be opposed to tumult, strife, and private revenge. For first, if we had not these lawful assemblies, but that Demetrius and his fellow hammer heads might rush into the halls and seats of judgement, what would they do? why shout they would and tear the air with noises, and so part again before they knew why they were come together: and secondly, where would contention stop her course, did not the laws confine us, and (as God gives a law to the Sea) bond us in, with a decree of, Hitherto shalt thou come and no further? And last of all would the Roarers of the Age, and Brothers of the Sword be restrained, either by God's prohibition (the God of peace) or the King's Proclamation (a King of peace) were it not for Iudex & vindex, the judge and the avenger of blood, who is appointed betwixt plea and plea, betwixt blood and blood, Deutr. 17. that these unruly and bloody people may hear, and fear, and do no more presumptuously. I named Ecclesiastic, and will but name it, which together with the civil meet and are united under regal and sovereign majesty; as all the conjugations of sinews in the natural body run up to the head: which is enough to join and combine those two states and powers with the heavenly mastic of true charity. For as the veil of the temple rending presaged the ruin of the whole; so if these two fly off and fall to malign, and seek to consume each other, it is no good Omen to the whole frame: It shall become me only to remember, that Moses & Aaron were brethren, and to sing a Requiem with David's Ecce, Behold, how good it is for brethren to dwell together in unity.  

2. Use.  There is use to be made of this too for subjects, which is obedience▪ The glory of rule to Princes and magistrates (says he in Tacitus) the glory of obedience God hath given to the subject; which must be yielded both to the good and ill, either active or passive, 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 heaven; And both the rule & the reason is from God. Let every soul be subject, etc. for there is no power but of God, and powers that be are by him ordered.  
The second conclusion from this first person is, that high ones are sometimes oppressors, & here if I would speak of wealth, it were easy to show that such do fall into temptation and noisome lusts, and this among others: but I meddle only with honour and advancement, and of that we may say, as Nehemiah (in another case) The Princes and Rulers have been chief in this trespass. Nehem. 9.2. They be fat kine of Bashan fatted in the mountains, that oppress the poor and orush the needy, Amos 4.1. High place being like high knowledge. This made Angels & man scorn God's direction that makes us despise his dominion; then we have no Lord we know him not, What Lord shall control us, say they in the Psalm, and they are oppressors that so say: Then break his bonds and cast his yoke from us: we are Lawmakers then ourselves, and our will shall be a Law, or we can do mischief and the Law shall defend it. Ex plebiscitis, & Senatus consultis, scelera exercentur. They becoming actors that should be reformers; it is the misery of the weakest and lowest things to be oppressed by the higher: The earth as lowest of all, is therefore blasted from heaven, burnt with fire, colickt and pinched with wind, overflowed and wasted with water, her bosom and her belly ploughed and ripped up by her own Children, who are but even althought higher than she, For dust they are, and to dust they return; If the earthen Pitcher will venture the stream along with the brasspot, it is sure to be knocked; The shrub that grows under the Oak is beaten bare with dropping on; what poor beasts soever chance to come near the lion, though but in visitation, the Fox can spy Vestigia nulla retrorsum; It is so with oppressors, they are never high enough, till others be under their feet, and by a cozening argument, than pride themselves as highest, when they have made others lowest.  
Let Rhehoboam be an example. 1. Kin. 12.11. Before he was well warm in the Kingdom, he gins to ruffle, and shake up the subject: They come with pitifully complaining of the yoke made grievous by his Father, and would have him mend it; Come, come, (says he) my Father? my Father was not so wise as he might have been. He did indeed but piddle, and trifle with you, I tell you my little finger shall be heavier than my Father's loins: He pressed you indeed, but I will add to it: add what? What is more than pressing? Why oppressing▪ that is pressing with a vengeance: He chastised you with whips, but I will sting you with Scorpions: there's a Gallant; there's a firker indeed: Take heed you come not in his fingering. And do we want experience of the like? And that we may preserve the modesty of the Text, contenting ourselves with Country and home examples, for so it is. If in a Country thou seest the oppression of the poor, etc. Take one of these things that Fortune lifts up, when she is pleased to jest, and to make sport in the world; a young heir of the Country, suppose young Nymrod, of the race of the Giants, 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 do now? why? bluster & break in upon the poor tenants, down they go before this golden Calle, and worship him all over; Now add to this measure of Altitude, a Cubite of justiceship, and on that a Quorum; quantum vertice in aur as, tantum radice in Tartara, said Virgil of a Tree; and it is true of such blocks as he; The higher in dignity, the deeper in cruelty. And as Philoctes Coous is said (being mad) to have made him shoes of Lead, for fear the Wind should blow him away; so he imagines his honour would evaporate unseen, if his power were unfelt, he will tread upon the poor: and as if he had leaden feet indeed, or feet like that Image in Daniel, half clay, half iron, nay, as if he had millstones in's feet, so he will grind the faces of the poor, and tread them as David trod his enemies, 
Psal. 18.  that is, flat, as mire in the streets. Entering like a tempest, or a whirlwind, that leaves nought behind it, nothing stands that is mankind about him; his many be oves & Boves, etc.  

Use.  But to dispatch him out of the way, we shall hear more of him, and his fellows, in God's particular regard: till then, all the use we can make of him is to show the danger of high place and authority; attendo celfitudinem, & ê vicino periculum reformide, (says Bernard to his Eugenius) the danger of falling into grievous sins, and this among, and above the rest; For this is salomon's verdict, at least, such are returned as principal here, Alis oppressores. The high ones are oppressors.  

3. Doctrine.  The third conclusion from the chief person here is, the trial of a Title, which is given God; Altissimus, the Highest. The school makes three degrees of perceiving God, both in nature, and scripture. First, Negatienis, remotionis; He is not the Sun, Moon not finite, mutable: Secondly, Perfectionis, affirmationis, when what is most excellent in things create, we apply to God by way of Analogy and resemblance: So we call him just, merciful, high, glorious: Thirdly, of excellence, or super-heminence, as this here implies. A title therefore suitable to his nature, for to seek him among the highest things, we know is ridiculous; to pin or determine him there impious; ultra, ultra quaerendus, still above and beyond all we must inquire for him, (says Bernard.) And as suitable, so there is none of his titles more ancient; so soon (I think) as we find mention of any height amongst men, regal, or sacerdotal, as hoth are referred to him, so with this title annexed, 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. john is called the Prophet of the highest: and Luke 6.35. Do good, etc. and so be Children of the highest: So that as David speaks of his greatness: God is great, and there is no end of his greatness; So he is high too, and no end of his highness. We have those on earth that are to day high, to morrow low as the grave, and therefore though men have, and do wear this title of most high, yet God wears it with a difference (says the Prophet.) But thou O Lord art most high for evermore. Psal. 92.8. And as it belongs to him for ever, so to every person in Trinity, to the Father first, acknowledged both by the powers of heaven and hell: In Luke 1.32. A celestial Angel testifies of Christ, He shall be called son of the highest: and in Luke 8.28. the Confession of a spirit infernal: jesus thousonne of the most high God. So the son himself 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 said to sit at his Father's right hand, fare above all principalities and powers, having put all things under his feet, and given him to be head over all things: So the holy Ghost is not only called virtus ex alto, power from on high, Luk. 24.49. but of him said; The power of the most high shall overshadow thee. Luke 1.35. In so much that God himself seems to receive delight and complacency in this title; for whether men praise him on earth, it must be with an Hosanna in the highest, or Angels and Hosts from heaven, it must he with a Gloria Deo in excelsis, Glory to God in the highest. Now this title is applied to God, either in respect of his essence, or his attributes and divine vertuer. First in essence and nature he is Altissimus, among the causes efficient, exemplary, final, he in all these hath the pre-eminence, as primum, principium, and ultimus finis. In purity of nature, water above earth, air above water, than fire, then light, and he Pater luminum, the Father of lights. Beasts above plants, men above beasts, above men, Angels and spirits, and he Pater spirituum, the Father of spirits. In sublimity of nature, there being in him, the perfection of all his creatures, and that in a most eminent, and unspeakable degree. So that none is Highest but he only; nay, none like the Highest; He that said, he would be, fell the lowest; I saw Satan fall from heaven like lightning. As thus in essence, so last of all in Divine virtue. Now there is incident to God none of thosevertues, which suppose imperfection, as Faith, Hope, etc. But such as these; mercy, bounty, power, justice, wisdom, holiness: and in all these is GOD superlative, nay, infinitely above all degrees of comparison: we may choose to show it in these four for all the rest, mercy, wisdom, justice, power.  
His mercy first is highest over all his works. Psal. 144. For his power made nothing, but what his mercy moved him to; of an unknown height it is then, as appears by Psal. 103.11. As high as heaven is over the earth; for it is established in the heavens. Psal. 88 and the earth is full of his mercy. Psal. 32. In both places he is Pater misericordiarum, a father of mercies. 2. Cor. 1. according whereto the Church prays; O God whose nature and property is to have mercy, etc. 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 sons; what can be returned but o altitudo! O the height of the exceeding riches of his mercy!  
Again, his wisdom is another o altitudo! Rom. 11. Man's knowledge is fare above the beasts, in quibus non est intellectus. But we come to no height, no perfection, in enigmate, in part and but darkly, like the Fox licking the Vial, when he could not come at the liquor itself: And if yet even from men, we see so many wise laws of Princes, and Books of Councillors and judges, in which there is extant a strange light of humane. reason, what shall we think of the Highest, in whom is the highest law, out of which as out of a fountain these are drawn, and thither as waters to the Sea returned. For there is one Lawgiver, and one judge, jam. 1. By whose only wisdom it is that Kings do reign, and Princes decree justice. Pro. 8. What ever the Creature hath, is a derivative from that Primitue, as Art is conveyed (says Aquinas) from the mind of the Artisan into his workmanship. So that this whole University of God's work is (as it were) a certain common place of wisdom: But that poor deal whereof men are capable, is received in long time, and but by drops; by many acts we understand one thing, he in one act all; distinctly: they are naked and bare in his sight, with their substances, forms, differences; we read of wise men from the East, and of the high wisdom of Solomon, 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. Down then with all humane presumption, and ascribe unto the Lord (as the glory) so the wise doom due unto his name, for as his name is here, so is his wisdom, higher than the highest. There is no judge above God, nor none that hath understanding like the highest. 2. Es. 7.19.  
We come to his justice and Power, of which it is here especially understood, that he is Altissimus. His justice first, so high that he is said to be judge alone; and this height of justice is best discerned by the arms, or top branches; Proemium & poena, Reward and punishment: whosoever shall but regard those four conditions of Hell torments, for variety the most, for their greatness insufferable, for purity unmixed with the least allay of comfort, or hope of mitigation, for their continuance everlasting, will easily discover in them God's justice to be highest. And contrary for reward it excels all, a good measure, pressed down, yet running over: Great is your reward in Heaven. Earthly Monarches think they go far, when they speak like Herod, even to the half of my Kingdom: And what a poor thing is that? Not an inch in the map, and in the form of the Heavens nothing. The goodly houses they bestow, are but as children's, Kings halls, made of shells and dust, and what pleasures the Courts of Princes can afford us, 
Heb. 13.  let Moses refusal tell us; pleasures of sin, common to us with beasts, and but for a season, for a moment. But whom God exalts and advances, he rewards with his own kingdom, a kingdom of glory; his own city, a city of pure gold, in that mansion to remain with him, at the same Table, and yet higher, to sit with him upon the same throne. Apoc. 3. This is more than ever was: Omnis potestas impatiens consortis. And Pharaoh to joseph his prime favourite, 
Lucan.  only in the throne I will be above thee. What might be added of the high nature of those joys, which the Angels enjoying do adore; and of their eternity? At his right hand are pleasures for evermore. To give us heaven (if we could do his Law) were justice high enough, though but for one instant of time, but when it is added, For evermore, it is justitia in excessu, & in excelso too. 'tis justice at the Highest.  
And finally, no less admirable is the Power of God, which is so high in him (says Beza) it makes him ever Agent, and never Patiented, and that can never cease being the same it is. Bellarmine would prove the Pope's supremacy, by his twelve great names given him by his Parasites, more easy were it from Scripture, recounting the glorious names of God, as also from his miracles to draw up this Power to a supreme head. But it is a beaten way, and a subject so full, that who ever handles it, cannot choose but handle it well. I will only instance in that height of Power, which is expressed, and proved by place. Power terrestrial is declared by ascending to thrones, and if exaltation be measured so, than the Lord alone (as Esay says) shall be exalted; For he dwells, (says Esdras) above the Air, super altitudinem aëris. 2. Es. 6. Nay, super altitudinem coelorum, a second super, above the height of the heavens. 2. Es. 4. That is a main height. For who can find out the height of Heaven? (says Syracides) the pride of the height, as he terms it, Ecclus 43. I but there is another supper yet, above the heavens, and the heavens of heavens. What? above all? I fare (says the Apostle) gone up on high fare above all heavens, Ephes. 4.10. The Queen of Sheba viewing the high throne of Solomon, of which the Text says, There was none like it in any kingdom. 1. Reg. 10.20. and observing all his royalty: Non habebat ultra spiritum; she was astonished. But an higher than Solomon is here; For Solomon in all his royalty was not clothed like the Lillit of the field, much less like the Lord of Heaven, who dwells in light inaccessible, and  himself with light as with a garment. As Solomon had no such robe, so no throne like Gods: For he prepares his throne in Heaven, (says the Psalm) Solium excelsum, a throne high, and lift up, Esay 6. a glorious high throne says jeremy, 17.12. Before which throne all thrones are cast down (says Daniel) for it is a fire flaming aloft, and towering up higher than the highest. Now as the throne, so is the Power of God, that the emblem of this. And therefore King David will not repent his kneeling to God. Psal. 95. For (as he adds) the Lord is a great God, and a great King above all Gods: Nor will Solomon for all his own highness, rob God of his honour, but stand to the title, which he hath given him here: It is no more than right. He is a King, even Rex regum, a king over all kings, and higher than the highest: Most high above all the earth, and much exalted above all Gods. Psal. 97.9.  
But of what use is this Title for us? 
Uses.  of manifold use: We may draw all to Timor & Amor, Fear and Love.. First, Fear, and that first in gesture, when we present ourselves before him. It is exacted by himself. We may believe him when he swears it: I have sworn by myself (says the Lord) that every knee shall bow to me. Repeated in Rom. 14.11. Esay 45.23. And he gives us such examples as we cannot refuse. Christ jesus himself, who best knew this height, & the infinite distance betwixt the Creator and the creature as he was most humbled in soul, so he professed it, in lifting up his eyes to Heaven, in prayer, in kneeling, falling on his face. The glorious Angels adore with covering their faces, and falling down before him. The Church gins her liturgy with that invitement; O come, let us worship, and fall down, and kneel before the Lord And yet I know not how it comes to pass, we seem (many of us) ashamed of doing this reverence to God. Hic homo erubescit timere Caesarem (said Macaenas:) So rude is our behaviour, and such a sacrifice of fools we offer him, as if we neither thought upon our own condition, which is but dost and ashes, with one blast dispersed past gathering up again; nor remembered him to be our God, for than we would not stand like Elephants, or stony Pillars in his Temple; but prostrate ourselves, and think no abasement too much, not the lowest, being done to him that is the Highest. So in our tongues (secondly) forbearing that sauciness, and familiarity some use in Prayer; wherein as the heart must be Faith, so the lungs would be Fear, lest it catch an heat. So cool a form is that of holy Church: Grant us O Lord those things which for our unworthiness, we dare not presume to ask. Remember (says Solomon) God is in Heaven, and thou on the earth; Let thy words be wary, and few. The same fear should possess us when we speak of, or swear by his name, not vainly, falsely; For holy and reverend is his name.  

2. Use.  Amor, Love: And this is native and radical in the very temper of oursoules, and as a spark would break to flame, but that the world and the Devil choke and keep it down, and this frail corruptible mass weighs down the immortal spirit: for these two are contrary one to another: The body of the earth, carthie, but the soul from heaven, heavenly, though forced like the Sunbeams to converse with filth and dost, yet haeret originisuae; cleaves still in affection to God, and hath restless motions of desire to return to him that made it, but clogged with sin and feebled in all her powers, she must beg and wait now a superinduction of graces, that so being established in faith and rooted in charity, and borne up by the assistance of God's spirit, as by the wings of a Dove she may fly unto her rest.  
This is exemplary in holy David, whose heart once touched with these divine graces, he lifts up then his eyes and hands, and heart, and voice. O Lord, whom have I in heaven but thee? or whom do I desire in comparison of thee? As the heart after the rivers, as the thirsty dry ground after shewres, so longs, pants, gasps my soul after the living God. So will the heart of every man that is like him, a man after Gods own heart, make him his chief trust, and mark of highest regard; for he that love's any thing better than me, is not worthy of me (says Christ) he is highest, and will have the highest place in our affection, and hath therefore made it his first and great commandment. Love the Lord thy God with all thy mind and might, and love him above all things: They were stony hearted jews that cried, we will not have him rule over us, not rule, than nothing: if he may not be the head stone, he will not lie in any part of the building: and if we venture to build without him, woe be to our foundation. Let valabour then to lift up our heart, together with our hands unto God in the heavens: Let us call daily for his grace, and cry unto him to draw us after him, and he hath promised to hear from his holy place, and send down his hand from above, to mount us upon those blessed stairs of justification, sanctification, glorification; and then we are where we would be, with him that is higher than the highest.  
The action here referred to God is regarding, 
2. Part.  an action suitable to the title. High places and noble actions should go together: God is not then such a God as Eliah makes Baal, perhaps he sleeps, no he regards. First generally all things: For in him they live, move, are: and as the eyes of all things look up towards him, so his down on all, in heaven, earth, under the earth: His providence extending itself like that tree in Dan. 4. from one end of heaven to another; whose branches reach out shade and sustenance to all those creatures reckoned up in Ps. 104. For as the soul minds all the bodies actions, and the Sun penetrates all corners, so this true soul of the world and this Sun of righteousness, but with a remarkable difference (says Saint james) he does it without varrying or shadow of turning unmoved, ever the same, he sits in midst of heaven; and yet they be the eyes of the Lord that run too and fro through the whole earth, Zach. 4.10. reigning above, and yet containing all below, compassing all about and yet piercing all within: and what is yet more marvelous, this general regard and discerning of Gods, to extend even to all things: all the stars, all the sons of men, all the Cattles on 10000 hills, all those number les shoals of fishes in the seas, all fowls of the air, even to severals & minuities: the little sparrows, not one of them is forgotten, all the miseries of all his servants, all their tears in his bottle, in Man alone to regard all the members of his body, gressus (says David) the steps of his feet, capillos (says our Saviour) hairs on his head, all the sins of his soul, and all in order, all our works, 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 heavenly father, who sees in secret, sees it though ne'er so secret; nay long before either birth or conception: and as he calls, so he knows too and regards the things that are not as if they were. O Lord our governor, 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 shall be nothing but thou O Lord knowest it altogether.  
2. Now this general runs into two special respices or obseruats, the one of mercy over the good, and the other of justice over the wicked: His eyes behold, Ps. 11. and his eyelids try the children of men▪ but with a different regard: he watches over all, but over some for preservation, over others for destruction: jer. 31 and in jer. 44. he calls it a watching for good, and a watching for ill: with the first he daily watched over his own Israel, in a cloud and fiery pillar, but through them both it is said he looked on the host of Egypt and troubled it, Exod, 14.24. 'tis true he delights most in the first of these watchings, and then his highness' i● best pleased, when joined with a merciful regard, when he shows us the beauty of his holiness, & causes the light of his countenance to arise: But if our sins provoke him to anger, he will suffer his displeasure to arise, and though we be his own people, tender as the apple of his eye, and his chief treasure above all nations; yet then, as he threatens Israel, Levit. 26 9 he will set his face against us, than (as Daniel hath it) he will watch upon the evil and bring it upon us. So that it is a true title Seneca gives him, Deus bonorum, malorumque obseruator & custos. Our good and our evil, He that is higher than the highest regardeth.  
3. Lastly, regards this particular sin Oppression; the patiented, first in mercy, and first of all as pauperem, then (most of all) as pauperem pressum, the poor oppressed: God regards the Poor: And the majesty of the title prefixed, makes this action glorious: what he? whose excellence hath no stint upward, above the clouds, stars, heavens of heavens, still higher than the highest, to look down the supper, so low: a solio, ad solum, from his throne of glory, in excelsis, to regard the cries of the poor, de profundis? yet so it is, thou God seest me (says poor Agar) Gen. 16. And the ever-blessed Virgin: Thou hast regarded the low or poor estate of thy handmaid: And this seems a kind of state in God, and then his highness is in full Majesty, when he shows his powerful regard over the meanest, and the most despised on earth, such as men sell for shoes and count not worth looking after▪ yea God is expressed in Scripture as if he laboured for the advancement of the Poor, and then most of all when they are most wretched: so in Psalm. 113. he is said to lift at it, to raise the poor even out of dung, to set him with Princes, etc. It is a great mercy to behold an humble God, who being highest, yet bows down himself to regard the poor: but much more pauperem pressum, the poor oppressed.  
Poverty is but a shallow plash of misery, but Oppression breaking in, raises it to a flood, even a red sea of bloody cruelty, deep and deadly: but then one deep calls upon another, and it seems not to be in the power of God to withhold his merciful regard; as we see by visiting his Israel in Egypt, and by his own confession: Now for the sighing of the needy and oppression of poor, I will up (saith the Lord) Psal. 12.5. If once they come to the shadow of death, to be fast bound in misery and iron, & then cry to the Lord in their trouble, he delivers them out of their distress. One example, & 'tis a full one indeed. David in a case of oppression he betakes himself (as his known & only refuge) unto God, & calls him by this very name in the text, Altissimus, Ps. 56 2. Mine enemies (it is indeed my observers) daily oppress me and would devour me. Be merciful unto me, O Lord thou most high: though they be high ones and daily observe me watching over me for evil, do thou regard me for good, for thou art higher than they, & thou beholdest iniquity & wrong, yea thou regardest the poor but much more pauperem pressum, the poor oppressed.  
We come to the agent whom he regards in justice, as altum first, & then as altum oppressorem: first as high God sees not as man sees; man thinks high things best and bravest stupet in titulis & imaginibus: But that which is altum high among men, is abomination to God. They that looked into the book of nature, saw the lightning scorch the mountains most, & Lucretius observed, that res abdita quedam (as he calls it) a certain hidden thing there was which did still proculcare kick down the highest things, & judibrio sibi habere, seemed to take pleasure in so doing. And in the book of God's scripture we see what desolation he threatens oft, & oft seems delighted to bring upon the high ones of the world: so he seems to triumph over the Amorite, whose height was as the Cedars; yet I destroyed (says he) his fruit from above, & his root from be low: so he doth menace Edom, though high roosted & nested among the stars, yet there & thence will I fetch thee down (saith the Lord) je. 49.16. these do indeed escape all power on earth (perhaps) but cannot free themselues from being the quarry of him which is the highest. The hearn & vulture outflying both falcon & Gyrfalcon, is by the Sacre seized on in an instant, which foul (as the name imports) is made by all a symbol & hyeroglyphick of the Deity, of whom it is said, Wisd. 6. That he will come horribly & speedily upon the wicked governors, & a sharp judgement shall be to them in high places: for mercy will soon pardon the meanest, but mighty men shall be mightily tormented. But all this is to be understood of high ones that are wicked on whom as he looks in special justice, so particularly on altum oppressorem, the high Oppressor.  
Why, oppression seems no such great matter: at sea the great fish eat the small, in the air & upon the earth there be beasts & birds of prey, that live per rapinam (here) by cavening: I but non sic inter vos, it shall not be so amongst your God had another care in making man after his own image, & in keeping him uses a guard of Angels, guards & regards him, regards (says the Scripture) all his hones, & therefore who ever shed man's blood, this great regarder will require it. I, his blood; but oppression is not murdering: 'tis true, things may be flayed alive with cunning handling, but as good take vit 〈◊〉 〈◊〉 as victum, life as liveload; beside, there is more in this sin than is yet discovered: for who is it that bleeds? Non cruer hic de stipito manat, Polydorus ego sum; and doth not Christ jesus say the same, I am jesus of Nazareth whom you persecute, so whom you oppress to; it shall come all to a reckoning: for inasmuch as you have done it to them, you have done it to me: therefore he giveth us caveats, Rob not the poor because he is poor, neither oppress the afflicted in the gate: why? what will he do? The Lord will rise up an advocate and plead their cause, in forma pauperis, and spoil the soul of those that spoil him, Pr. 22.23. And as there an advocate, so in Malachy a witness too, & a swift one comes in (belike) before he is called or looked for. And 'tis no dallying in this case, for their Redeemer is mighty (sales Solomon) Pr. 23.11 And if I commit this sin (saith job) he will terrify me & (because of altissimus here) because of his highness I cannot endure: So in jer. 22. he frights johoiakim that had lived by ●oring like a Lion, with the burial of an ass, even drawn and cast our, ye●, cast out into utter darkness, where for eating the poor & not regarding his tears, he shall have both weeping and gnashing of teeth: For over these terrible ones on earth that watch for iniquity, Esa. 29. there is a terrible supervisor above, who (without repentance) will deliver them to a terrible one below too, even the King of terror who will outroar them; for 'tis his property, (& they do but learn of him to go about like a roaring Lion, seeking whom he may devour. And this the Lord calls recompensing their own way, Destroying for destroying, Ezech. 22. vlt. And (that which is worthy our regard & 
* 1619.  now seasonable) so sore an avenger is God of this sin, that for it he threatens not the agents only, but the whole land. In Am. 8. see what work the Lord swears he will make there. he will never forget it, he will make it a bitter day; nay, the land shall tremble and rise up wholly as a flood, & be drowned as in the flood of Egypt, which was a whole destruction (indeed) for the text says (i remember) there was not one of them left: so terribly doth the regard of his justice fall upon these 2. when joined together, alone oppressorem, the high oppressor.  
He that in wise will consider this. And the consideration is useful. 
Use.  First, to make us take out salomon's lesson of Nemixiris: Be not astonished, do not wonder at the matter, that is, istem v●●●●●●●●em; at this will or purpose in God; for junius interpretation of the will or council of wicked men is too cold, & unlikely. No: Solomon would not have us repine at Gods ordering the matter Nemixiris. Where simply to wonder is not forbidden for hat's the seed of knowledge & an impression of delight, which man may & is invited to take in sorveighing the works of God. O consider and behold! And cherefore the Philosophers in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein they placed perfection did not ●●●●d to take away this pleasant admirings and obsecuring the world, nor to hinder our lively, active, & vigorous contemplation of God, for it becomes not only our religion, but discretion too, to mount our holiest & chastest thoughts unto him, confessing him infinitely above the highest endeavours of our imaginations, but they taught the same that Solomon do●● here ne mireris not wonder with astonishment, which they could not understand of a profound carelessness, for then women & idle dissolutes would do it duly. But they meant a beauteous sweet state of the soul, by taking down the sails of vulgar opinion & passion which make men nice, & soon disquieted. So that in salomon's mireris here, 2 things only seem prohibited. 1. a distrust of God's providence; 2. vexing ourselves about the execution of his justice.  
The first is a torment, which is only in men; Beasts know it not; nor seem they to know either God or themselues that practice it. Why? He regards (says Solomon) he rules in heaven, in earth, & in all deep 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 salvation to their infants new borne o child thou art borne to suffer, suffer and hold thy peace. Do not whine and complain as the vulgar ignorant at every storm or more or may the tumour of an earth quake or a water wrack, though a 1000 leagues off, and but in a ballad, draws them together like Bees at sound of a basin, and holds them suspended and astonished. The simple ploughman is afraid those cowling 〈◊〉 of heaven should not remember their duties do him, and is ready to brawl with God, for crossing the contents of his Almanac, & not sending him drought and showers at his pleasure. But what speak● of these? we all labour of the same infirmity, no man thinks sufficiently, that he is but man, and but one: for every man take● upon him to be a public pedagogue, and would rule this world with a rod; and we are prone all to quarrel with God of carelessness, or of presumption, that would make a would, & not given is better than he does. Foodmen I. (says Solomon) do not break your souls with these imaginations; better deny him utterly, than think ill, or idly of his providence; as it is better for a man to be rumoured 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 will or wisdom happily, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ep. 1.11 according to the council of his own will; and if it force thee to a stand to consider it, beware yes of murmuring either at his providence, or justice, which is the second thing forbidden 'Twas a wonder to Cato, that when P●●●tis did all against right and reason, he ever prospered, but for the Commonwealth had no success: and it would make any man wonder indeed, nay, vex with David to see the wicked in no misfortune, like other men, nay, like good men (oftentimes.) for ●●ny are the troubles of the righteous, and among those many, this is a main one, Oppression, which is able to make even a wise man mad (says Solomon) to suffer it, and enough (as it seems by this very Text) to stagger us, beholding the poor oppressed, and the oppressor go free. I; but be not astonished (says the Breacher.) judge nothing before the time (says the Apostle.) We cannot by one title, or by one word judge of the masons fabric, or the Poet's verse; we must view the contexture, and hear all the syllables sound. And shall we think to take a true estimate of God's judgement (says St Austen) ante quam totus orde decurrat. Before the whole stream and course thereof be run out? There remains mercy for the righteous, as sure it is that a judgement to come remains for the wicked; and as if none were punished here, none would believe our report, that, The highest Regardeth; so if all here stricken, who would regard a judgement to come?  

2 Use.  Secondly, since God regards the poor oppressed, here is double consolation for the poor, all poor, for it is no personal privilege this. They are Lamps despised in the opinion of the rich, but not in his, who is rich over all. He regards them, in mercy, and the rather for being poor, nay, the more poor, the more he regards than: for that's true the t'other way too: that which is abomination to men, he that is higher than the highest regardeth. And of what can they despair, who are thus highly regarded, by him who is able for earthly to give treasure in heaven? which nor defrauder, nor oppressor can bereave, for a smoky cottage here, a building of a 1000 stories high, not made with hands, but eternal in the heavens. Mean time, wanting money they have his loving favour, which is above silver and gold; in stead of corn, and wine, and oil, he shows them the light of his countenance, and in mercy regards them.  
Secondly, consolation too for Panperem pressum. What though oppressed & depressed, even as low as the dungeon, or the den, or the belly of the Whale or the bottom of the belly of hell (says Sirach:) yet here are two words like a pair of heavenly pulleys, able to fetch them up, to an high & lively consolution, Altissimus, observat. He that is higher than the highest regardeth. This then is, The poor Man's Appeal, so call this Text, when stung with those fiery serpents, they may yet fix their eye on this brazen serpent, that is lift up higher than the highest, and yet from thence Regards and send down that cheatful voice of the Prophet; The needy shall not always be forgotten; 
Psal. 9.18.  the patiented abiding of the poor shall not perish for ever.  
Last use is of fear, to the High one first, and then the oppressor. Let the high one of earth have an awful regard of the highest regarding him, regarding all wicked ones in justice, but wicked rulers in severity. And then let the oppressor fear, four this cursed sin even piddling oppression, (which we count a pregnancy, and a very fine quality,) defrauding and circumventing our brother in bargaining; for ever of such things the Lord is the avenger. 1. Thes. 4.6. Much more let the high oppressors fear that crying and bloody sin, who though they can scape the judgement of men, yet how will they prevent or escape super ●●●inspectorem, he that is in his holy watch tower above, and in whose sight all thing are naked & manifest, & whose vengeance is both sudden & powerful, uno nutu, at one beck able to press and crush, & for ever perish a whole world of oppressor, at the very blasting of the breath of his displeasures.  

The Application.  And first do you (most Reverend judges) suffer the word of Exhortation: you see your calling is an high one, sharing with God, in names of Lord & judge: nay, I have said you are Gods, and are all children of the most high. Be followers of God as dear children; follow him, though non passibus aequis. For humane nature is not capable of perfect justice, no more then of other things in their purity; only see that you bend your highest endeavours in imitation of the highest; not kept down by the baseness of the world, nor your sweet and wholesome acts of justice (like the Sunbeams in a burning glass, bowed, & contracted by passion or partiality, & be merciful, as your heavenly father is merciful, sans hope of earthly reward or sting of vainglory: and being in the place of God, learn his action here of regarding, for this end sits he in heaven, and he hath not set you here to be regardless, like Gallio, Act. 18. one that cared for nothing, as so many Scarecrows in a garden of Cucumbers; but to regard the poor in mercy, & the high Oppressor in justice: & say not you to him as joseph to old jacob, not so, my father, reaching rather your hand (clean contrary) of judgement to the poor, & of favour to the oppressor: but in mercy respect the poor & needy, that are sick and need your physic, not purges or let blood with the whip, so much as your cordials of provision, your gentle laxatives, your blessed lenitives & restoratives: And in justice regard their adversaries, & look that such as are the grand thiefs sit not near you on the bench, while the petite ones plead at the bar for mercy. I know that simple people think you may do wonders, but my provocation tends no further than to urge the execution of that lawful power, which to you through our excellent Sovereign is conuaid from him that is higher than the highest. And that therein you would oppress the oppressor, & beware lest (as the Apostle says in another case) the strength of sin is the Law, so these high ones do not strengthen their hands in this sin of oppression, either by the shelter or connivance of the Law or Magistrate, which if you do not, he regards that is higher than they or you: and which if you labour to do, by despising (as the Prophet speaks) the gain of oppression, shaking your hands from taking of bribes, stopping both eyes and ears from seeing evil, or bearing blood, than he regards in mercy, & great is your reward in heaven, 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 moved, and I admonishing to do what you are observed to do already, do in my admonition bear along both praise & approbation. Consider then what I have said, and that Lord judge of heaven and earth, who is only wise, give you understanding in all things. And next let us learn to aply this text, we that are now in his sight, speaking, hearing, for he regards out instant actions, sees our reverence, knows our thoughts. When we part from hence, the Text will follow us, in our houses, chambers, closerts, his eye is ever on us, let then the eyes of our souls be ever fixed on him, & ever even in midst of night & silent darkness suppose ourselves in a Theatre since he sees us; & every where upon our walls and garments, in our rings, and on our foreheads, and in the palms of our hands, engrave this posy, Altissimus obseruat. Do you in special that are to attend the Courts of justice & judgement, Councillors in your pleas, and witnesses in your depositions; Ere you open your mouths hearken to the voice of Solomon here, nay, lend but an ear to the call of your own consciences, and they will preach this text unto you; He that is higher than the highest regardeth. And you of the jewry be not like those Physicians, who use to erect a figure, by that minute, in which they are consulted, and thereby give their judgement. For that's too usual with ordinary jurors, to have regard to certain aspects, and relations, and predominancies, and to give verdicts according as they find Superiors inclined. Their Landlord may chance to frown else, and take away their leases, or cast them out of their houses: I, but Solomon tells us of a superior here far above all Lords, by Land or by Water, one that can deprive them of inheritance in the kingdom of Heaven, and able to cast them both bodies & souls into Hell: And therefore fear him; fear not their regarding, but hi-regarding; His that is higher than the highest: To whom be praise and glory, now and for ever. Amen.  Gloria Deo in Excelsis. 
FINIS.