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THE POORE MANS APPEALE. ECCLESIASTES 5.8.
THE POOR MANS APPEAL. ECCLESIASTES 5.8.
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If in a Countrie thou seest the oppression of the poore, and the defrauding of Iustice and Iudgement;
If in a Country thou See the oppression of the poor, and the defrauding of justice and Judgement;
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Bee not astonied at the matter; For he that is higher then the highest regardeth, and there bee higher then they.
be not astonished At the matter; For he that is higher then the highest Regardeth, and there be higher then they.
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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,
I Shall have Some use of the Whole verse, but these words, (For he that is higher then the highest, Regardeth.) I choose forth for the Text,
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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.
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 actium.
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First, the persons, Altus desuper altum, &c. or Altus superior Alto, (sayes Tremelius. ) Two persons then,
First, the Persons, Altus Desuper altum, etc. or Altus superior Alto, (Says Tremelius.) Two Persons then,
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and two titles, high ones both, yet largely differing:
and two titles, high ones both, yet largely differing:
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Superior stands betwixt them here like an Istmus, or Hiatus rather, large in extent, as the space betwixt earth and heauen.
Superior Stands betwixt them Here like an Isthmus, or Hiatus rather, large in extent, as the Molle betwixt earth and heaven.
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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;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;
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the one absolute, and in recto: Altus the high one by way of excellence; the other in obliquo, and with relation to a Superiour:
the one absolute, and in recto: Altus the high one by Way of excellence; the other in obliquo, and with Relation to a Superior:
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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,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,
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as hauing none, but Alto is set after, and would soone come all to nothing, if not gouerned by Superior here:
as having none, but Alto is Set After, and would soon come all to nothing, if not governed by Superior Here:
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So much, and so iustly is Altus superior Alto. In summe, the latter of these titles belongs to men;
So much, and so justly is Altus superior Alto. In sum, the latter of these titles belongs to men;
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that is plaine by the addition here, or reddition rather; For it is the same againe another way.
that is plain by the addition Here, or reddition rather; For it is the same again Another Way.
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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.
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.
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He onely is the high one, or that high one: It is a peculiar of his, and his prerogatiue onely.
He only is the high one, or that high one: It is a peculiar of his, and his prerogative only.
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So Dauid, Thou whose name is Iehovah, thou alone art most high ouer all.
So David, Thou whose name is Jehovah, thou alone art most high over all.
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Psal. 83. vlt. And that Solomon here intends this onely high God, is apparent too, in the last straine of the verse;
Psalm 83. Ult. And that Solomon Here intends this only high God, is apparent too, in the last strain of the verse;
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where he names him Alti, in the plurall, which tho some interpret of God, and his Angels,
where he names him Alti, in the plural, which though Some interpret of God, and his Angels,
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yet Iunius better of God alone, excusing the difference of number, partly by the sacred mysterie of three persons in the God-head,
yet Iunius better of God alone, excusing the difference of number, partly by the sacred mystery of three Persons in the Godhead,
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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;
and partly by an Hebraism, expressing by the positive plural a singular superlative, so raising the title from Altus to Altissimus, or as the english Here, higher then the highest. So high indeed, that all words forsake us in the utterance;
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But of that when we trie this Title. We know now the persons; The action remaines, and is ascribed to Altissimus. God regards.
But of that when we try this Title. We know now the Persons; The actium remains, and is ascribed to Altissimus. God regards.
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Observ. How meanes he? what does he regard? It is left here indefinite, Regards, and no more,Observation How means he? what does he regard? It is left Here indefinite, Regards, and no more,
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but may be diuersly vnderstood, first by making this indefinite and vniuersall too, the same with Hesiods NONLATINALPHABET, sees all things,
but may be diversely understood, First by making this indefinite and universal too, the same with Hesiod's, sees all things,
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and Dauids, Quo fugiam? Whither shall I goe from thy presence? And so his regard is the same with prouidence:
and David, Quo fugiam? Whither shall I go from thy presence? And so his regard is the same with providence:
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or diuide this Sea into two armes of mercy and iustice, acts of his speciall prouidence ouer all men and all their actions;
or divide this Sea into two arms of mercy and Justice, acts of his special providence over all men and all their actions;
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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,
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,
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and with both these eyes beholds oppression. Oppression? why? is that the matter here? yes.
and with both these eyes beholds oppression. Oppression? why? is that the matter Here? yes.
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If thou seest oppression, bee not astonished; If thou See oppression, be not astonished;
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for hee that is, &c. It is true, hee mentions heere rapinam too, stealth or defrauding of iustice,for he that is, etc. It is true, he mentions Here rapinam too, stealth or defrauding of Justice,
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but vpon the point it comes all to one:
but upon the point it comes all to one:
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for bee it violence, or be it cunning, by fraud or by force, it forces not; it is oppression:
for be it violence, or be it cunning, by fraud or by force, it forces not; it is oppression:
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that is the Ocean which deuoures, and the common sinke that swallowes both these flouds of wickednesse, both these filthy channels of corruption:
that is the Ocean which devours, and the Common sink that Swallows both these floods of wickedness, both these filthy channels of corruption:
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But oppression is an action, and actio est vis illata; so is oppression right, and does inferre a passion;
But oppression is an actium, and actio est vis illata; so is oppression right, and does infer a passion;
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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.
we must have a patient then, and we must find out the agent: for if oppression be observed, if God regard it, he can not but regard them.
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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:
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 actium:
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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 Law will allow the Plaintiff First; call him we need not; If thou See the oppression of the Poor. He's adest, there he is;
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the Poore, Alas poore man, poore and opprest too, thats an heauy case: who is there to speak for him? not any man, no; for no mā regards him:the Poor, Alas poor man, poor and oppressed too, thats an heavy case: who is there to speak for him? not any man, no; for no man regards him:
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the poore is despised of his own neighbour:
the poor is despised of his own neighbour:
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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;
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;
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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,
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,
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and bends an eare to the voyce of his weeping, and though the high ones of the world turne away their eyes,
and bends an ear to the voice of his weeping, and though the high ones of the world turn away their eyes,
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yet hee that is higher then the highest regardeth:
yet he that is higher then the highest Regardeth:
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But where is the agent and defendant? wee shall need a quest of inquiry for him:
But where is the agent and defendant? we shall need a quest of inquiry for him:
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If thou seest, &c. Non est inuentus: what, does hee slie for it? so much the worse:If thou See, etc. Non est inuentus: what, does he sly for it? so much the Worse:
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But tis not possible he should bee farre; the very sinne will finde him out without a Cryer, tis a crying sinne:
But this not possible he should be Far; the very sin will find him out without a Crier, this a crying sin:
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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:
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:
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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. If thou See 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 then the highest.
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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.
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.
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It cannot bee the first, alas no;
It cannot be the First, alas no;
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God oppresse the Poore? hee is their helper and defender, tis hee that regards him:
God oppress the Poor? he is their helper and defender, this he that regards him:
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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.
or does God use to defraud in judgement or Justice? O 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.
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It is the other high one then, it can be none but he:
It is the other high one then, it can be none but he:
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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,
he is the Oppressor, whither it be an height of wealth, this, and so liker to fallen upon the poor è Diameter, or an height of Authority,
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and so apter to defraud in iudgement and iustice; and whether this oppression bee by violence or secret cosenage it skils not;
and so apter to defraud in judgement and Justice; and whither this oppression be by violence or secret cozenage it skills not;
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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.
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.
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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:
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:
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such as these, if thou seest them doe so and so, and goe cleare away with it,
such as these, if thou See them do so and so, and go clear away with it,
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yet bee not astonish'd, let not this stagger thee; for hee that is higher then the highest regardeth.
yet be not astonished, let not this stagger thee; for he that is higher then the highest Regardeth.
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Out of this text thus opened, arise these doctrinall conclusions. And first from the persons. First, that there bee high ones vpon earth.
Out of this text thus opened, arise these doctrinal conclusions. And First from the Persons. First, that there be high ones upon earth.
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Secondly, that these are sometimes oppressors. Thirdly, that God is still the highest. From the action then.
Secondly, that these Are sometime Oppressors's. Thirdly, that God is still the highest. From the actium then.
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First, God regards, does marke and obserue all things.
First, God regards, does mark and observe all things.
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Secondly, obserues men and their actions with a double Respice, a twofold obseruat, of mercy to the good, iustice to the bad.
Secondly, observes men and their actions with a double Respice, a twofold obseruat, of mercy to the good, Justice to the bad.
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Lastly, hee both wayes regards oppression, the patient in mercy, because pauperem first, and then pauperem pressum, the poore oppressed:
Lastly, he both ways regards oppression, the patient in mercy, Because pauperem First, and then pauperem pressum, the poor oppressed:
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The agent in iustice, because altum first, and then altum oppressorem, the high Oppressor.
The agent in Justice, Because altum First, and then altum oppressorem, the high Oppressor.
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Of these in order, and order requires wee begin with the latter person first, and from it the first obseruation is the NONLATINALPHABET that there be such, or there are higher powers.
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.
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Height of wealth I passe ouer, and insist on dignitie. Height is by ascending;
Height of wealth I pass over, and insist on dignity. Height is by ascending;
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assents are by staires and degrees, such asconding is motion properly, all motion from some principle and euer to some end:
assents Are by stairs and Degrees, such asconding is motion properly, all motion from Some principle and ever to Some end:
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The generall end of motion is quies, peace and rest, that is the end of this motion, wherein men ascending are heighthened by degrees;
The general end of motion is quies, peace and rest, that is the end of this motion, wherein men ascending Are heightened by Degrees;
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Peace opposed both to warre and to disorder. This height is in differently called Magistracie: Magistracy I mean subordinate is either Ecclesiastique or secular:
Peace opposed both to war and to disorder. This height is in differently called Magistracy: Magistracy I mean subordinate is either Ecclesiastic or secular:
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secular is militarie or ciuill, polemick or politick. The first of these (wee blesse God) wee haue had little practise of,
secular is military or civil, polemic or politic. The First of these (we bless God) we have had little practice of,
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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;
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;
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for these men, soldiers, and warriours despised in this dull and fusty time of peace,
for these men, Soldiers, and warriors despised in this dull and fusty time of peace,
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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:
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:
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The Lord is a man of warre (saith Dauid ) the Lord of Hoasts is his name;
The Lord is a man of war (Says David) the Lord of Hosts is his name;
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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,
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,
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and orders, Officers, sergeants, Lieftenants, Captaines, Coronels, Generals, Admirals: of the height whereof iudge, but by that of Dauid to Ioab and his brethren:
and order, Officers, sergeants, Lieutenants, Captains, Coronels, Generals, Admirals: of the height whereof judge, but by that of David to Ioab and his brothers:
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you are too mighty for mee, yee sonnes of Zeruiah, and Elisha•s offer to the Shunamite;
you Are too mighty for me, ye Sons of Zeruiah, and Elisha•s offer to the Shunamite;
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wouldest thou be spoken for to the King or to the Captaine of the hoast, as (happily) the second person in the Kingdome.
Wouldst thou be spoken for to the King or to the Captain of the host, as (happily) the second person in the Kingdom.
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Now the end of armes is peace, the Ciuile Magistrate also (I meane subordinate,
Now the end of arms is peace, the Civil Magistrate also (I mean subordinate,
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for of regall power the supreame on earth I speake not now) is in high place;
for of regal power the supreme on earth I speak not now) is in high place;
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such are the nerues and glory of a Kingdome, therefore Chronicled in the dayes of Dauid and Salomon, and their offices registred;
such Are the nerves and glory of a Kingdom, Therefore Chronicled in the days of David and Solomon, and their Offices registered;
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such & such were Chancellors and Recorders, such ouer the tribute, such Iudges and Rulers.
such & such were Chancellors and Recorders, such over the tribute, such Judges and Rulers.
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And in this ranke wee see and know a diuersity of order, and degrees of dignity,
And in this rank we see and know a diversity of order, and Degrees of dignity,
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and all from God, a Deo ordinate, ordered and ordained by him;
and all from God, a God ordinate, ordered and ordained by him;
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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;
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. Chronicles 19. But as the wild and foolish Anabaptist would destroy all Magistracy from the liberty of the Gospel;
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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,
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,
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or else God had made no subiection:
or Else God had made no subjection:
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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,
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,
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euen in the state of innocencie there was a superioritie, not onely in man ouer the creatures,
even in the state of innocence there was a superiority, not only in man over the creatures,
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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.
but conjugal in the husband over the wife, in which estate had children been born, 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.
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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.
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 led a quiet & a peaceable life, in, etc. Where peace may be opposed to tumult, strife, and private revenge.
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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,
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,
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and so part againe before they knew why they were come together:
and so part again before they knew why they were come together:
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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 secondly, where would contention stop her course, did not the laws confine us, and (as God gives a law to the Sea) bound us in, with a Decree of, Hitherto shalt thou come and no further? And last of all would the Rorers of the Age,
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and Bretheren of the Sword bee restrained, either by Gods prohibition (the God of peace) or the Kings Proclamation (a King of peace) were it not for Iudex & vindex, the Iudge and the auenger of blood, who is appointed betwixt plea and plea, betwixt blood and bloud, Deutr. 17. that these vnruly and bloudy people may heare,
and Brethren of the Sword be restrained, either by God's prohibition (the God of peace) or the Kings Proclamation (a King of peace) were it not for Judge & vindex, the Judge and the avenger of blood, who is appointed betwixt plea and plea, betwixt blood and blood, Deuteronomy 17. that these unruly and bloody people may hear,
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and feare, and doe no more presumptuously.
and Fear, and do no more presumptuously.
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I named Ecclesiastique, and will but name it, which together with the ciuill meete and are vnited vnder regall and soueraigne maiesty;
I nam Ecclesiastic, and will but name it, which together with the civil meet and Are united under regal and sovereign majesty;
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as all the coniugations of sinewes in the naturall body runne vp to the head:
as all the conjugations of sinews in the natural body run up to the head:
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which is enough to ioyne and combine those two states and powers with the heauenly masticke of true charitie.
which is enough to join and combine those two states and Powers with the heavenly mastic of true charity.
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For as the vaile of the temple rending presaged the ruine of the whole;
For as the veil of the temple rending presaged the ruin of the Whole;
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so if these two flye off and fall to maligne, and seeke to consume each other, it is no good Omen to the whole frame:
so if these two fly off and fallen to malign, and seek to consume each other, it is no good Omen to the Whole frame:
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It shall become me only to remember, that Moses & Aaron were bretheren, and to sing a Requiem with Dauids Ecce, Behold, how good it is for bretheren to dwell together in vnitie.
It shall become me only to Remember, that Moses & Aaron were brethren, and to sing a Requiem with David Ecce, Behold, how good it is for brethren to dwell together in unity.
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There is vse to be made of this too for subiects, which is obedience ▪ The glory of rule to Princes and magistrates (sayes hee in Tacitus ) the glory of obedience God hath giuen to the subiect; 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;
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which must be yeelded both to the good and ill, either actiue or passiue, to the good as causes, to the wicked rulers as occasions of our benefit;
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;
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the good are nurses, the ill in stead of tempters, which must be endured as we endure drought and dearth, & other things from heauen;
the good Are Nurse's, the ill in stead of tempters, which must be endured as we endure drought and dearth, & other things from heaven;
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And both the rule & the reason is from God.
And both the Rule & the reason is from God.
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Let euery soule be subiect, &c. for there is no power but of God, and powers that bee are by him ordered.Let every soul be Subject, etc. for there is no power but of God, and Powers that bee Are by him ordered.
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The second conclusion from this first person is, that high ones are sometimes oppressors, & here if I would speake of wealth, it were easie to shew that such do fall into temptation and noysome lusts, and this among others:
The second conclusion from this First person is, that high ones Are sometime Oppressors's, & Here if I would speak of wealth, it were easy to show that such do fallen into temptation and noisome Lustiest, and this among Others:
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but I meddle onely with honour and aduancement, and of that wee may say, as Nehemiah (in another case) The Princes and Rulers haue beene chiefe in this trespasse. Nehem. 9.2. They bee fat kine of Bashan fatted in the mountaines, that oppresse the poore and orush the needie, Amos 4.1. High place being like high knowledge.
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. Nehemiah 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.
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This made Angels & man scorne Gods direction that makes vs despise his dominion;
This made Angels & man scorn God's direction that makes us despise his dominion;
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then we haue no Lord wee know him not, What Lord shall controule vs, say they in the Psalme, and they are oppressors that so say:
then we have no Lord we know him not, What Lord shall control us, say they in the Psalm, and they Are Oppressors's that so say:
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Then breake his bonds and cast his yoake from vs:
Then break his bonds and cast his yoke from us:
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wee are Lawmakers then our selues, and our will shall be a Law, or we can do mischiefe and the Law shall defend it.
we Are Lawmakers then our selves, and our will shall be a Law, or we can do mischief and the Law shall defend it.
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Ex plebiscitis, & Senatus consultis, scelera exercentur. They becomming actors that should bee reformers;Ex plebiscitis, & Senatus consultis, scelera exercentur. They becoming actors that should be reformers;
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it is the miserie of the weakest and lowest things to bee opprest by the higher:
it is the misery of the Weakest and lowest things to be oppressed by the higher:
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The earth as lowest of all, is therefore blasted from heauen, burnt with fire, colickt and pincht with winde, ouerflow'd and wasted with water, her bosome and her belly plowed and ript vp by her owne Children, who are but euen althought higher than shee, For dust they are, and to dust they returne;
The earth as lowest of all, is Therefore blasted from heaven, burned with fire, colickt and pinched with wind, overflowed and wasted with water, her bosom and her belly plowed and ripped up by her own Children, who Are but even Although higher than she, For dust they Are, and to dust they return;
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If the earthen Pitcher will venture the streame along with the brasse-pot, it is sure to be knockt;
If the earthen Pitcher will venture the stream along with the brasse-pot, it is sure to be knocked;
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The shrub that grows vnder the Oake is beaten bare with dropping on;
The shrub that grows under the Oak is beaten bore with dropping on;
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what poore beasts soeuer chance to come neare the lyon, though but in visitation, the Foxe can spie Vestigia nulla retrorsum; It is so with oppressors, they are neuer high enough, till others be vnder their feete,
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's, they Are never high enough, till Others be under their feet,
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and by a cousening argument, then pride themselues as highest, when they haue made others lowest.
and by a cosening argument, then pride themselves as highest, when they have made Others lowest.
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Let Rhehoboam be an example. 1. Kin. 12.11.
Let Rehoboam be an Exampl. 1. Kin. 12.11.
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Before he was well warme in the Kingdome, he begins to ruffle, and shake vp the subiect:
Before he was well warm in the Kingdom, he begins to ruffle, and shake up the Subject:
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They come with pittifully complaining of the yoke made grieuous by his Father, and would haue him mend it;
They come with pitifully complaining of the yoke made grievous by his Father, and would have him mend it;
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Come, come, (sayes he) my Father? my Father was not so wise as he might haue beene.
Come, come, (Says he) my Father? my Father was not so wise as he might have been.
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He did indeed but piddle, and trifle with you, I tell you my little finger shall be heauier than my Fathers loines:
He did indeed but piddle, and trifle with you, I tell you my little finger shall be Heavier than my Father's loins:
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Hee pressed you indeed, but I will adde to it:
He pressed you indeed, but I will add to it:
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adde what? What is more then pressing? Why oppressing ▪ that is pressing with a vengeance:
add what? What is more then pressing? Why oppressing ▪ that is pressing with a vengeance:
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He chastised you with whips, but I will sting you with Scorpions: Ther's a Gallant; ther's a firker indeed:
He chastised you with whips, but I will sting you with Scorpions: Ther's a Gallant; ther's a firker indeed:
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Take heed you come not in his fingring.
Take heed you come not in his fingering.
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And doe we want experience of the like? And that we may preserue the modestie of the Text, contenting our selues with Countrie and home examples, for so it is.
And do we want experience of the like? And that we may preserve the modesty of the Text, contenting our selves with Country and home Examples, for so it is.
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If in a Countrie thou seest the oppression of the poore, &c. Take one of these things that Fortune lifts vp,
If in a Country thou See the oppression of the poor, etc. Take one of these things that Fortune lifts up,
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when shee is pleased to iest, and to make sport in the world;
when she is pleased to jest, and to make sport in the world;
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a young heyre of the Countrie, suppose young Nymrod, of the race of the Gyants, comes to an estare of many thousands, & momento turbinis exit. Marcus Dama is incontinently knighted (as that is a thing of nought) Sir Rhehoboam Nymrod; what will he doe now? why? bluster & breake in vpon the poore tenants, downe they goe before this golden Calle, and worship him all ouer;
a young heir of the Country, suppose young Nimrod, of the raze 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 Rehoboam Nimrod; 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;
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Now adde to this measure of Altitude, a Cubite of Iusticeship, and on that a Quorum; quantum vertice in aur as, tantum radice in Tartara, said Virgill of a Tree;
Now add to this measure of Altitude, a Cubit of Justiceship, and on that a Quorum; quantum vertice in Aur as, Tantum radice in Tartarus, said Virgil of a Tree;
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and it is true of such blocks as he; The higher in dignitie, the deeper in crueltic.
and it is true of such blocks as he; The higher in dignity, the Deeper in crueltic.
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And as Philoctes Coous is sayd (being madd) to haue made him shooes of Lead,
And as Philoctes Coous is said (being mad) to have made him shoes of Led,
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for feare the Wind should blow him away;
for Fear the Wind should blow him away;
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so he imagines his honor would evaporate vnseene, if his power were vnfelt, he will tread vpon the poore:
so he imagines his honour would evaporate unseen, if his power were unfelt, he will tread upon the poor:
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and as if he had leaden feet indeed, or feete like that Image in Daniel, halfe clay, halfe iron,
and as if he had leaden feet indeed, or feet like that Image in daniel, half clay, half iron,
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nay, as if he had mill-stones in's feete, so hee will grind the faces of the poore,
nay, as if he had millstones in's feet, so he will grind the faces of the poor,
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and tread them as Dauid trod his enemies, that is, flat, as myre in the streets.
and tread them as David trod his enemies, that is, flat, as mire in the streets.
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Entring like a tempest, or a whirlewind, that leaues nought behinde it, nothing stands that is mankinde about him;
Entering like a tempest, or a whirlwind, that leaves nought behind it, nothing Stands that is mankind about him;
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his manie are oues & Boues, &c. But to dispatch him out of the way, wee shall heare more of him, and his fellows, in Gods particular regard:
his many Are oues & Boues, etc. But to dispatch him out of the Way, we shall hear more of him, and his Fellows, in God's particular regard:
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till then, all the vse wee can make of him is to shew the daunger of high place and authoritie;
till then, all the use we can make of him is to show the danger of high place and Authority;
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attendo celfitudinem, & ê vicino periculum reformide, (sayes Bernard to his Eugenius ) the danger of falling into grieuous sinnes,attendo celfitudinem, & ê vicino periculum reformide, (Says Bernard to his Eugenius) the danger of falling into grievous Sins,
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and this among, and aboue the rest;
and this among, and above the rest;
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For this is Salomons verdict, at least, such are returned as principall here, Alis oppressores. The high ones are oppressors.
For this is Solomon's verdict, At least, such Are returned as principal Here, Aloes oppressores. The high ones Are Oppressors's.
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The third conclusion from the chiefe person here is, the triall of a Title, which is giuen God; Altissimus, the Highest. The third conclusion from the chief person Here is, the trial of a Title, which is given God; Altissimus, the Highest.
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The schoole makes three degrees of perceiuing God, both in nature, and scripture. First, Negatienis, remotionis; He is not the Sunne, Moone not finite, mutable:
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:
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Secondly, Perfectionis, affirmationis, when what is most excellent in things create, wee applie to God by way of Analogie and resemblance:
Secondly, Perfectionis, affirmationis, when what is most excellent in things create, we apply to God by Way of Analogy and resemblance:
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So wee call him iust, mercifull, high, glorious: Thirdly, of excellence, or super-heminence, as this here implies.
So we call him just, merciful, high, glorious: Thirdly, of excellence, or super-heminence, as this Here Implies.
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A title therefore sutable to his nature, for to seeke him among the highest things, we know is ridiculous;
A title Therefore suitable to his nature, for to seek him among the highest things, we know is ridiculous;
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to pin or determine him there impious;
to pin or determine him there impious;
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vltra, vltra quaerendus, still aboue and beyond all we must enquire for him, (sayes Bernard. ) And as sutable,vltra, vltra quaerendus, still above and beyond all we must inquire for him, (Says Bernard.) And as suitable,
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so there is none of his titles more auncient;
so there is none of his titles more ancient;
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so soone (I thinke) as we find mention of any height amongst men, regall,
so soon (I think) as we find mention of any height among men, regal,
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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.
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.
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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:
It is held throughout the old Testament, and not left of in the new. So Lycia 1. John is called the Prophet of the highest: and Lycia 6.35. Do good, etc. and so be Children of the highest:
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So that as Dauid speakes of his greatnesse: God is great, and there is no end of his greatnesse;
So that as David speaks of his greatness: God is great, and there is no end of his greatness;
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So he is high too, and no end of his highnesse.
So he is high too, and no end of his highness.
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We haue those on earth that are to day high, to morrow low as the graue,
We have those on earth that Are to day high, to morrow low as the graven,
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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 Therefore though men have, and do wear this title of most high, yet God wears it with a difference (Says the Prophet.) But thou Oh Lord art most high for evermore. Psalm 92.8.
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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:
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 Lycia 1.32. A celestial Angel Testifies of christ, He shall be called son of the highest: and in Lycia 8.28. the Confessi of a Spirit infernal:
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Iesus thousonne of the most high God. Iesus thousonne of the most high God.
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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.
So the son himself is styled, (the same S. Lycia still 1.78.) Orient ex alto, the day spring from on high. And in Ephesians 1.21.
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He is sayd to sit at his Fathers right hand, farre aboue all principalities and powers, hauing put all things vnder his feete,
He is said to fit At his Father's right hand, Far above all principalities and Powers, having put all things under his feet,
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and giuen him to be head ouer all things:
and given him to be head over all things:
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So the holy Ghost is not onely called virtus ex alto, power from on high, Luk. 24.49. but of him sayd;
So the holy Ghost is not only called virtus ex alto, power from on high, Luk. 24.49. but of him said;
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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;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;
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for whether men prayse him on earth, it must be with an Hosanna in the highest,
for whither men praise him on earth, it must be with an Hosanna in the highest,
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or Angels and Hosts from heauen, it must hee with a Gloria Deo in excelsis, Glorie to God in the highest.
or Angels and Hosts from heaven, it must he with a Gloria God in Excelsis, Glory to God in the highest.
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Now this title is applied to God, either in respect of his essence, or his attributes and diuine vertuer.
Now this title is applied to God, either in respect of his essence, or his attributes and divine vertuer.
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First in essence and nature he is Altissimus, among the causes efficient, exemplarie, finall, he in all these hath the preheminence,
First in essence and nature he is Altissimus, among the Causes efficient, exemplary, final, he in all these hath the pre-eminence,
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as primum, principium, and vltimus finis. In puritie of nature, water aboue earth, aire aboue water,
as primum, principium, and Last finis. In purity of nature, water above earth, air above water,
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then fire, then light, and he Pater luminum, the Father of lights.
then fire, then Light, and he Pater Luminum, the Father of lights.
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Beasts aboue plants, men aboue beasts, aboue men, Angels and spirits, and he Pater spirituum, the Father of spirits.
Beasts above plants, men above beasts, above men, Angels and spirits, and he Pater spirituum, the Father of spirits.
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In sublimitie of nature, there being in him, the perfection of all his creatures, and that in a most eminent, and vnspeakeable degree.
In sublimity of nature, there being in him, the perfection of all his creatures, and that in a most eminent, and unspeakable degree.
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So that none is Highest but he onely; nay, none like the Highest; He that said, he would be, fell the lowest;
So that none is Highest but he only; nay, none like the Highest; He that said, he would be, fell the lowest;
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I saw Satan fall from heauen like lightning. As thus in essence, so last of all in Diuine vertue.I saw Satan fallen from heaven like lightning. As thus in essence, so last of all in Divine virtue.
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Now there is incident to God none of thosevertues, which suppose imperfection, as Faith, Hope, &c. But such as these;
Now there is incident to God none of thosevertues, which suppose imperfection, as Faith, Hope, etc. But such as these;
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mercy, bountie, power, iustice, wisedome, holinesse: and in all these is GOD superlatiue, nay, infinitely aboue all degrees of comparison:
mercy, bounty, power, Justice, Wisdom, holiness: and in all these is GOD superlative, nay, infinitely above all Degrees of comparison:
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we may choose to shew it in these foure for all the rest, mercie, wisedome, iustice, power.
we may choose to show it in these foure for all the rest, mercy, Wisdom, Justice, power.
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His mercie first is highest ouer all his workes. Psal. 144. For his power made nothing, but what his mercy mooued him to;
His mercy First is highest over all his works. Psalm 144. For his power made nothing, but what his mercy moved him to;
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of an vnknowne height it is then, as appeares by Psal. 103.11. As high as heauen is ouer the earth;
of an unknown height it is then, as appears by Psalm 103.11. As high as heaven is over the earth;
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for it is stablished in the heauens. Psal. 88. and the earth is full of his mercie.
for it is established in the heavens. Psalm 88. and the earth is full of his mercy.
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Psal. 32. In both places hee is Pater misericordiarum, a father of mercies. 2. Cor. 1. according whereto the Church prayes;Psalm 32. In both places he is Pater Misericordiarum, a father of Mercies. 2. Cor. 1. according whereto the Church prays;
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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;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;
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to men as his image, to good men as his sonnes;
to men as his image, to good men as his Sons;
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what can bee returned but ô altitudo! O the height of the exceeding riches of his mercie!
what can be returned but o altitudo! O the height of the exceeding riches of his mercy!
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Againe, his wisedome is another ô altitudo! Rom. 11. Mans knowledge is farre aboue the beasts, in quibus non est intellectus.
Again, his Wisdom is Another o altitudo! Rom. 11. men knowledge is Far above the beasts, in quibus non est Intellectus.
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But we come to no height, no perfection, in enigmate, in part and but darkely,
But we come to no height, no perfection, in enigmate, in part and but darkly,
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like the Foxe licking the Viall, when he could not come at the liquor it selfe:
like the Fox licking the Vial, when he could not come At the liquour it self:
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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.
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.
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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,
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,
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and thither as waters to the Sea returned.
and thither as waters to the Sea returned.
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For there is one Law-giuer, and one Iudge, Iam. 1. By whose onely wisedome it is that Kings doe raigne,
For there is one Lawgiver, and one Judge, Iam. 1. By whose only Wisdom it is that Kings do Reign,
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and Princes decree Iustice. Pro. 8. What euer the Creature hath, is a deriuatiue from that Primitue,
and Princes Decree Justice Pro 8. What ever the Creature hath, is a derivative from that Primitue,
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as Art is conueighed (sayes Aquinas ) from the mind of the Artizan into his workemanship.
as Art is conveyed (Says Aquinas) from the mind of the Artisan into his workmanship.
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So that this whole Vniuersitie of Gods worke is (as it were) a certaine common place of wisedome:
So that this Whole university of God's work is (as it were) a certain Common place of Wisdom:
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But that poore deale whereof men are capable, is receiued in long time, and but by drops;
But that poor deal whereof men Are capable, is received in long time, and but by drops;
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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;
by many acts we understand one thing, he in one act all; distinctly: they Are naked and bore in his sighed, with their substances, forms, differences;
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wee read of wise men from the East, and of the high wisedome of Salomon, excelling all the East,
we read of wise men from the East, and of the high Wisdom of Solomon, excelling all the East,
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but nor he, nor those three attained to the first three; not to Alti here, in the end of this verse.
but nor he, nor those three attained to the First three; not to Alti Here, in the end of this verse.
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Downe then with all humane presumption, and ascribe vnto the Lord (as the glory) so the wise dome due vnto his name,
Down then with all humane presumption, and ascribe unto the Lord (as the glory) so the wise dome due unto his name,
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for as his name is here, so is his wisedome, higher than the highest.
for as his name is Here, so is his Wisdom, higher than the highest.
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There is no Iudge aboue God, nor none that hath vnderstanding like the highest. 2. Es. 7.19.
There is no Judge above God, nor none that hath understanding like the highest. 2. Es. 7.19.
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We come to his Iustice and Power, of which it is here especially vnderstood, that he is Altissimus. His Iustice first,
We come to his justice and Power, of which it is Here especially understood, that he is Altissimus. His justice First,
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so high that he is sayd to be Iudge alone; and this height of Iustice is best discerned by the armes, or top branches;
so high that he is said to be Judge alone; and this height of justice is best discerned by the arms, or top branches;
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Proemium & poena, Reward and punishment:Proem & poena, Reward and punishment:
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whosoeuer shall but regard those foure conditions of Hell torments, for varietie the most, for their greatnesse insufferable,
whosoever shall but regard those foure conditions of Hell torments, for variety the most, for their greatness insufferable,
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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.
for purity unmix 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.
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And contrary for reward it excels all, a good measure, pressed downe, yet running ouer: Great is your reward in Heauen.
And contrary for reward it excels all, a good measure, pressed down, yet running over: Great is your reward in Heaven.
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Earthly Monarches thinke they goe far, when they speake like Herod, euen to the halfe of my Kingdome:
Earthly Monarchs think they go Far, when they speak like Herod, even to the half of my Kingdom:
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And what a poore thing is that? Not an inch in the mapp, and in the forme of the Heauens nothing.
And what a poor thing is that? Not an inch in the map, and in the Form of the Heavens nothing.
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The goodly houses they bestow, are but as Childrens, Kings halls, made of shells and dust,
The goodly houses they bestow, Are but as Children's, Kings halls, made of shells and dust,
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and what pleasures the Courts of Princes can afford vs, let Moses refusall tell vs;
and what pleasures the Courts of Princes can afford us, let Moses refusal tell us;
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pleasures of sin, common to vs with beasts, and but for a season, for a moment.pleasures of since, Common to us with beasts, and but for a season, for a moment.
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But whom God exalts and aduances, hee rewardes with his owne kingdome, a kingdome of glory;
But whom God exalts and advances, he rewards with his own Kingdom, a Kingdom of glory;
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his owne cittie, a cittie of pure gold, in that mansion to remaine with him, at the same Table,
his own City, a City of pure gold, in that mansion to remain with him, At the same Table,
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and yet higher, to sit with him vpon the same throne. Apoc. 3. This is more then euer was:
and yet higher, to fit with him upon the same throne. Apocalypse 3. This is more then ever was:
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Omnis potestas impatiens consortis. And Pharoah to Ioseph his prime fauorite, onely in the throne I will be aboue thee. Omnis potestas impatiens consortis. And Pharaoh to Ioseph his prime favourite, only in the throne I will be above thee.
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What might be added of the high nature of those ioyes, which the Angels enioying doe adore;
What might be added of the high nature of those Joys, which the Angels enjoying doe adore;
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and of their eternitie? At his right hand are pleasures for euermore.
and of their eternity? At his right hand Are pleasures for evermore.
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To giue vs heauen (if wee could doe his Law) were Iustice high enough,
To give us heaven (if we could do his Law) were justice high enough,
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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.
though but for one instant of time, but when it is added, For evermore, it is Iustitia in excessu, & in Excelso too. it is justice At the Highest.
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And finally, no lesse admirable is the Power of God, which is so high in him (sayes Beza ) it makes him euer Agent,
And finally, no less admirable is the Power of God, which is so high in him (Says Beza) it makes him ever Agent,
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and neuer Patient, and that can neuer cease being the same it is.
and never Patient, and that can never cease being the same it is.
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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,Bellarmine would prove the Popes supremacy, by his twelue great names given him by his Parasites, more easy were it from Scripture, recounting the glorious names of God,
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as also from his miracles to draw vp this Power to a supreame head.
as also from his Miracles to draw up this Power to a supreme head.
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But it is a beaten way, and a subiect so full, that who euer handles it, cannot choose but handle it well.
But it is a beaten Way, and a Subject so full, that who ever handles it, cannot choose but handle it well.
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I will onely instance in that height of Power, which is exprest, and prooued by place.
I will only instance in that height of Power, which is expressed, and proved by place.
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Power terrestriall is declared by ascending to thrones, and if exaltation be measured so, then the Lord alone (as Esay sayes) shall be exalted;
Power terrestrial is declared by ascending to thrones, and if exaltation be measured so, then the Lord alone (as Isaiah Says) shall be exalted;
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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 he dwells, (Says Ezra) 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.
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For who can find out the height of Heauen? (sayes Syracides ) the pride of the height,
For who can find out the height of Heaven? (Says Syracides) the pride of the height,
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as hee termes it, Ecclus 43. I but there is another super yet, aboue the heauens, and the heauens of heauens.
as he terms it, Ecclus 43. I but there is Another super yet, above the heavens, and the heavens of heavens.
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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:
What? above all? I Far (Says the Apostle) gone up on high Far above all heavens, Ephesians 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:
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Non habebat vltra spiritum; shee was astonished. But an higher than Salomon is here;Non habebat vltra spiritum; she was astonished. But an higher than Solomon is Here;
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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,
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,
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and cloths himselfe with light as with a garment. As Salomon had no such roabe, so no throne like Gods:
and clothes himself with Light as with a garment. As Solomon had no such robe, so no throne like God's:
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For he prepares his throne in Heauen, (sayes the Psalme ) Solium excelsum, a throne high,
For he prepares his throne in Heaven, (Says the Psalm) Solium excelsum, a throne high,
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and lift vp, Esay 6. a glorious high throne sayes Ieremie, 17.12.
and lift up, Isaiah 6. a glorious high throne Says Ieremie, 17.12.
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Before which throne all thrones are cast downe (sayes Daniel ) for it is a fire flaming aloft,
Before which throne all thrones Are cast down (Says daniel) for it is a fire flaming aloft,
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and towring vp higher than the highest. Now as the throne, so is the Power of God, that the embleme of this.
and towering up higher than the highest. Now as the throne, so is the Power of God, that the emblem of this.
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And therefore King Dauid will not repent his kneeling to God.
And Therefore King David will not Repent his kneeling to God.
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Psal. 95. For (as he adds) the Lord is a great God, and a great King aboue all Gods: Psalm 95. For (as he adds) the Lord is a great God, and a great King above all God's:
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Nor will Salomon for all his owne highnesse, rob God of his honour, but stand to the title, which he hath giuen him here:
Nor will Solomon for all his own highness, rob God of his honour, but stand to the title, which he hath given him Here:
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It is no more than right.
It is no more than right.
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He is a King, euen Rex regum, a king ouer all kings, and higher than the highest:
He is a King, even Rex regum, a King over all Kings, and higher than the highest:
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Most high aboue all the earth, and much exalted aboue all Gods. Psal. 97.9. But of what vse is this Title for vs? of manifold vse: Most high above all the earth, and much exalted above all God's Psalm 97.9. But of what use is this Title for us? of manifold use:
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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 draw all to Timor & Amor, fear and Love. First, fear, and that First in gesture, when we present our selves before him. It is exacted by himself.
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We may beleeue him when he sweares it:
We may believe him when he swears it:
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I haue sworne by my selfe (sayes the Lord) that euery knee shall bow to me. Repeated in Rom. 14.11. Esay 45.23.
I have sworn by my self (Says the Lord) that every knee shall bow to me. Repeated in Rom. 14.11. Isaiah 45.23.
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And hee giues vs such examples as we cannot refuse.
And he gives us such Examples as we cannot refuse.
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Christ Iesus himselfe, who best knew this height, & the infinite distance betwixt the Creator and the creature as hee was most humbled in soule,
christ Iesus himself, who best knew this height, & the infinite distance betwixt the Creator and the creature as he was most humbled in soul,
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so he profest it, in lifting vp his eyes to Heauen, in prayer, in kneeling, falling on his face.
so he professed it, in lifting up his eyes to Heaven, in prayer, in kneeling, falling on his face.
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The glorious Angels adore with couering their faces, and falling downe before him. The Church begins her Lyturgie with that inuitement;
The glorious Angels adore with covering their faces, and falling down before him. The Church begins her Liturgy with that invitement;
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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.Oh come, let us worship, and fallen 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.
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Hic homo erubescit timere Caesarem (said Macaenas: ) So rude is our behauiour, and such a sacrifice of fooles we offer him,Hic homo erubescit timere Caesarem (said Macaenas:) So rude is our behaviour, and such a sacrifice of Fools we offer him,
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as if we neither thought vpon our owne condition, which is but dost and ashes, with one blast disperst past gathering vp againe;
as if we neither Thought upon our own condition, which is but dost and Ashes, with one blast dispersed passed gathering up again;
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nor remembred him to be our God, for then we would not stand like Elephants, or stonie Pillars in his Temple;
nor remembered him to be our God, for then we would not stand like Elephants, or stony Pillars in his Temple;
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but prostrate our selues, and thinke no abasement too much, not the lowest, being done to him that is the Highest.
but prostrate our selves, and think no abasement too much, not the lowest, being done to him that is the Highest.
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So in our tongues (secondly) forbearing that sawcinesse, and familiaritie some vse in Prayer;
So in our tongues (secondly) forbearing that sauciness, and familiarity Some use in Prayer;
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wherein as the heart must be Faith, so the lungs would be Feare, least it catch an heate.
wherein as the heart must be Faith, so the lungs would be fear, lest it catch an heat.
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So coole a forme is that of holy Church:
So cool a Form is that of holy Church:
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Graunt vs O Lord those things which for our vnworthinesse, we dare not presume to aske. Grant us O Lord those things which for our unworthiness, we Dare not presume to ask.
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Remember (sayes Salomon ) God is in Heauen, and thou on the earth; Let thy words be warie, and few.
remember (Says Solomon) God is in Heaven, and thou on the earth; Let thy words be wary, and few.
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The same feare should possesse vs when we speake of, or sweare by his name, not vainely, falsely;
The same Fear should possess us when we speak of, or swear by his name, not vainly, falsely;
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For holy and reuerend is his name. Amor, Loue:
For holy and reverend is his name. Amor, Love:
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And this is natiue and radicall in the very temper of oursoules, and as a sparke would breake to flame,
And this is native and radical in the very temper of oursoules, and as a spark would break to flame,
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but that the world and the Diuell choake and keepe it downe, and this fraile corruptible masse weighs downe the immortall spirit:
but that the world and the devil choke and keep it down, and this frail corruptible mass weighs down the immortal Spirit:
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for these two are contrary one to another:
for these two Are contrary one to Another:
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The bodie of the earth, carthie, but the soule from heauen, heauenly, tho forced like the Sunbeames to conuerse with filth and dost,
The body of the earth, carthy, but the soul from heaven, heavenly, though forced like the Sunbeams to converse with filth and dost,
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yet haeret originisuae; cleaues still in affection to God, and hath restlesse motions of desire to returne to him that made it,
yet Heretic originisuae; cleaves still in affection to God, and hath restless motions of desire to return to him that made it,
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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,
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,
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and borne vp by the assistance of Gods spirit, as by the wings of a Doue she may flye vnto her rest.
and born up by the assistance of God's Spirit, as by the wings of a Dove she may fly unto her rest.
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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.
This is exemplary in holy David, whose heart once touched with these divine graces, he lifts up them his eyes and hands, and heart, and voice.
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O Lord, whom haue I in heauen but thee? or whom doe I desire in comparison of thee? As the Hart after the riuers,
O Lord, whom have I in heaven but thee? or whom do I desire in comparison of thee? As the Heart After the Rivers,
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as the thirsty drye ground after shewres, so longs, pants, gasps my soule after the liuing God.
as the thirsty dry ground After shewres, so longs, pants, gasps my soul After the living God.
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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;
So will the heart of every man that is like him, a man After God's own heart, make him his chief trust, and mark of highest regard;
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for he that loues any thing better then mee, is not worthy of mee (sayes Christ) hee is highest,
for he that loves any thing better then me, is not worthy of me (Says christ) he is highest,
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and will haue the highest place in our affection, and hath therefore made it his first and great commandement.
and will have the highest place in our affection, and hath Therefore made it his First and great Commandment.
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Loue the Lord thy God with all thy minde and might, and loue him aboue all things:
Love the Lord thy God with all thy mind and might, and love him above all things:
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They were stonie hearted Iewes that cryed, wee will not haue him rule ouer vs, not rule, then nothing:
They were stony hearted Iewes that cried, we will not have him Rule over us, not Rule, then nothing:
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if hee may not bee the head stone, hee will not lye in any part of the building:
if he may not be the head stone, he will not lie in any part of the building:
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and if wee venture to build without him, wo be to our foundation.
and if we venture to built without him, woe be to our Foundation.
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Let valabour then to lift vp our heart, together with our hands vnto God in the heauens:
Let valabour then to lift up our heart, together with our hands unto God in the heavens:
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Let vs call daily for his grace, and crye vnto him to draw vs after him,
Let us call daily for his grace, and cry unto him to draw us After him,
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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 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;
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and then wee are where wee would be, with him that is higher then the highest.
and then we Are where we would be, with him that is higher then the highest.
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The action heere referred to God is regarding, an action sutable to the title. High places and noble actions should goe together:
The actium Here referred to God is regarding, an actium suitable to the title. High places and noble actions should go together:
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God is not then such a God as Eliah makes Baal, perhaps hee sleepes, no hee regards. First generally all things:
God is not then such a God as Elijah makes Baal, perhaps he sleeps, no he regards. First generally all things:
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For in him they liue, moue, are:
For in him they live, move, Are:
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and as the eyes of all things look vp towards him, so his downe on all, in heauen, earth, vnder the earth:
and as the eyes of all things look up towards him, so his down on all, in heaven, earth, under the earth:
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His prouidence extending it selfe like that tree in Dan. 4. from one end of heauen to another;
His providence extending it self like that tree in Dan. 4. from one end of heaven to Another;
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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,
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,
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and the Sun penetrates all corners, so this true soule of the world and this Sunne of righteousnesse,
and the Sun penetrates all corners, so this true soul of the world and this Sun of righteousness,
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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;
but with a remarkable difference (Says Faint James) he does it without varying or shadow of turning unmoved, ever the same, he sits in midst of heaven;
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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 yet they be the eyes of the Lord that run too and from through the Whole earth, Zach 4.10. reigning above, and yet containing all below, compassing all about and yet piercing all within:
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and what is yet more maruellous, this generall regard and discerning of Gods, to extend euen to all things:
and what is yet more marvelous, this general regard and discerning of God's, to extend even to all things:
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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:
all the Stars, all the Sons of men, all the Cattle on 10000. hills, all those number les shoals of Fish in the Seas, all fowls of the air, even to severals & minuities:
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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,
the little sparrows, not one of them is forgotten, all the misery's 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,
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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,
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,
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but our heauenly father, who sees in secret, sees it though nere so secret; nay long before either birth or conception:
but our heavenly father, who sees in secret, sees it though never so secret; nay long before either birth or conception:
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and as hee calls, so hee knowes too and regards the things that are not as if they were.
and as he calls, so he knows too and regards the things that Are not as if they were.
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O Lord our gouernour, how excellent is thy name, for it is higher than the highest,
O Lord our governor, how excellent is thy name, for it is higher than the highest,
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& 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.
& how excellent is thy knowledge in all the world, for there is nothing, was, nor can, nor shall be nothing but thou Oh Lord Knowest it altogether.
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2. Now this generall runnes into two speciall respices or obseruats, the one of mercy ouer the good,
2. Now this general runs into two special respices or obseruats, the one of mercy over the good,
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and the other of iustice ouer the wicked:
and the other of Justice over the wicked:
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His eyes behold, Ps. 11. and his eyelids trye the children of men ▪ but with a different regard:His eyes behold, Ps. 11. and his eyelids try the children of men ▪ but with a different regard:
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hee watches ouer all, but ouer some for preseruation, ouer others for destruction:
he watches over all, but over Some for preservation, over Others for destruction:
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Ier. 31 and in Ier. 44. hee calls it a watching for good, and a watching for ill:Jeremiah 31 and in Jeremiah 44. he calls it a watching for good, and a watching for ill:
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with the first hee daily watched ouer his owne Israel, in a cloud and fiery pillar,
with the First he daily watched over his own Israel, in a cloud and fiery pillar,
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but through them both it is said hee looked on the hoast of Aegypt and troubled it, Exod, 14.24.
but through them both it is said he looked on the host of Egypt and troubled it, Exod, 14.24.
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Tis true he delights most in the first of these watchings, and then his highnesse i• best pleased,
This true he delights most in the First of these watchings, and then his highness i• best pleased,
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when ioind with a mercifull regard, when hee shewes vs the beauty of his holinesse, & causes the light of his countenance to arise:
when joined with a merciful regard, when he shows us the beauty of his holiness, & Causes the Light of his countenance to arise:
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But if our sinnes prouoke him to anger, he will suffer his displeasure to arise,
But if our Sins provoke him to anger, he will suffer his displeasure to arise,
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and tho wee be his owne people, tender as the apple of his eye, and his chiefe treasure aboue all nations;
and though we be his own people, tender as the apple of his eye, and his chief treasure above all Nations;
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yet then, as hee threatens Israell, Leuit. 26 9. hee will set his face against vs,
yet then, as he threatens Israel, Levites 26 9. he will Set his face against us,
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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.
then (as daniel hath it) he will watch upon the evil and bring it upon us So that it is a true title Senecca gives him, Deus Bonorum, malorumque obseruator & custos.
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Our good and our euill, Hee that is higher then the highest regardeth.
Our good and our evil, He that is higher then the highest Regardeth.
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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:
3. Lastly, regards this particular since Oppression; the patient, First in mercy, and First of all as pauperem, then (most of all) as pauperem pressum, the poor oppressed:
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God regards the Poore: And the maiesty of the title prefixt, makes this action glorious:God regards the Poor: And the majesty of the title prefixed, makes this actium glorious:
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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:
what he? whose excellence hath no stint upward, above the Clouds, Stars, heavens of heavens, still higher then the highest, to look down de super, so low:
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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:a Solar, ad solum, from his throne of glory, in Excelsis, to regard the cries of the poor, de profundis? yet so it is, thou God See me (Says poor Agar) Gen. 16. And the ever-blessed Virgae:
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Thou hast regarded the low or poore estate of thy handmaid: Thou hast regarded the low or poor estate of thy handmaid:
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And this seemes a kinde of state in God, and then his highnesse is in full Maiesty,
And this seems a kind of state in God, and then his highness is in full Majesty,
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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,
when he shows his powerful regard over the Meanest, and the most despised on earth, such as men fell for shoes and count not worth looking After ▪ yea God is expressed in Scripture as if he laboured for the advancement of the Poor,
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and then most of all when they are most wretched:
and then most of all when they Are most wretched:
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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,
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,
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yet bowes down himselfe to regard the poore: but much more pauperem pressum, the poore oppressed.
yet bows down himself to regard the poor: but much more pauperem pressum, the poor oppressed.
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Pouerty is but a shallow plash of misery, but Oppression breaking in, raises it to a floud,
Poverty is but a shallow plash of misery, but Oppression breaking in, raises it to a flood,
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euen a red sea of bloudy cruelty, deepe and deadly:
even a read sea of bloody cruelty, deep and deadly:
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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:
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 Confessi:
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Now for the sighing of the needy and oppression of poore, I will vp (saith the Lord) Psal. 12.5.Now for the sighing of the needy and oppression of poor, I will up (Says the Lord) Psalm 12.5.
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If once they come to the shadow of death, to bee fast bound in miserie and iron,
If once they come to the shadow of death, to be fast bound in misery and iron,
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& then crie to the Lord in their trouble, he deliuers them out of their distresse. One example,
& then cry to the Lord in their trouble, he delivers them out of their distress. One Exampl,
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& tis a full one indeed.
& this a full one indeed.
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Dauid in a case of oppression he betakes himselfe (as his known & only refuge) vnto God,David in a case of oppression he betakes himself (as his known & only refuge) unto God,
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& 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.
& 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.
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Be mercifull vnto mee, O Lord thou most high: Be merciful unto me, Oh Lord thou most high:
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though they be high ones and daily obserue me watching ouer me for euill, doe thou regard me for good,
though they be high ones and daily observe me watching over me for evil, do thou regard me for good,
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for thou art higher then they, & thou beholdst iniquity & wrong, yea thou regardest the poor but much more pauperem pressum, the poore oppressed.
for thou art higher then they, & thou Beholdest iniquity & wrong, yea thou regardest the poor but much more pauperem pressum, the poor oppressed.
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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;
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;
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man thinks high things best and brauest stupet in titulis & imaginibus: But that wch is altum high amōg men, is abomination to God.
man thinks high things best and Bravest stupet in titulis & imaginibus: But that which is altum high among men, is abomination to God.
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They that lookt into the book of nature, saw the lightening scorch the mountains most,
They that looked into the book of nature, saw the lightning scorch the Mountains most,
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& 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.
& Lucretius observed, that Rest abdita quedam (as he calls it) a certain hidden thing there was which did still proculcare kick down the highest things, & Iudibrio sibi habere, seemed to take pleasure in so doing.
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And in the book of Gods scripture wee see what desolation he threatens oft, & oft seems delighted to bring vpō the high ones of the world:
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:
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so he seems to triumph ouer the Amorite, whose height was as the Cedars;
so he seems to triumph over the Amorite, whose height was as the Cedars;
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yet I destroid (saies he) his fruit frō aboue, & his root frō be low:
yet I destroyed (Says he) his fruit from above, & his root from be low:
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so he doth menace Edom, tho high roosted & nested among the stars, yet there & thence will I fetch thee down (saith the Lord) Ie. 49.16. these do indeed escape all power on earth (perhaps) but cannot free thēselues frō being the quarrie of him which is the highest.
so he does menace Edom, though high roosted & nested among the Stars, yet there & thence will I fetch thee down (Says the Lord) Ie. 49.16. these do indeed escape all power on earth (perhaps) but cannot free themselves from being the quarry of him which is the highest.
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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,
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, Wisdom 6. That he will come horribly & speedily upon the wicked Governors,
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& a sharpe iudgement shall be to them in high places: for mercy will soone pardon the meanest, but mighty men shall be mightily tormented. & a sharp judgement shall be to them in high places: for mercy will soon pardon the Meanest, but mighty men shall be mightily tormented.
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But all this is to bee vnderstood of high ones that are wicked on whom as he looks in speciall iustice,
But all this is to be understood of high ones that Are wicked on whom as he looks in special Justice,
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so particularly on altum oppressorem, the high Oppressor. Why, oppression seems no such great matter:
so particularly on altum oppressorem, the high Oppressor. Why, oppression seems no such great matter:
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at sea the great fish eat the smal, in the ayre & vpō the earth there be beasts & birds of prey, that liue per rapinam (here) by cauening:
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 cauening:
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I but non sic inter vos, it shal not be so amongst your God had another care in making mā after his own image,
I but non sic inter vos, it shall not be so among your God had Another care in making man After his own image,
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& 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:
& in keeping him uses a guard of Angels, guards & regards him, regards (Says the Scripture) all his hones, & Therefore who ever shed men blood, this great regarder will require it. I, his blood; but oppression is not murdering:
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tis true, things may bee flead aliue with cunning handling, but as good take vit 〈 ◊ ◊ 〉 as victum, life as liueload;
this true, things may be flayed alive with cunning handling, but as good take vit 〈 ◊ ◊ 〉 as victum, life as liueload;
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beside, there is more in this sin then is yet discouered:
beside, there is more in this since then is yet discovered:
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for who is it that bleeds? Non cruer hic de stipito manat, Polydorus ego sum;
for who is it that bleeds? Non cruer hic de stipito manat, Polydorus ego sum;
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and doth not Christ Iesus say the same, I am Iesus of Nazareth whom you persecute, so whom you oppress to;
and does not christ Iesus say the same, I am Iesus of Nazareth whom you persecute, so whom you oppress to;
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it shall come all to a reckoning: for inasmuch as you haue done it to them, you haue done it to me:
it shall come all to a reckoning: for inasmuch as you have done it to them, you have done it to me:
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therfore he giueth vs caueats, Rob not the poore because he is poor, neither oppress the afflicted in the gate:
Therefore he gives us caveats, Rob not the poor Because he is poor, neither oppress the afflicted in the gate:
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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.
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.
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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 as there an advocate, so in Malachy a witness too, & a swift one comes in (belike) before he is called or looked for.
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And tis no dallying in this case, for their Redeemer is mighty (sales Salomon ) Pr. 23.11 And if I commit this sin (saith Iob ) he wil terrifie me & ( because of altissimus here ) because of his highnes I cannot endure:
And this no dallying in this case, for their Redeemer is mighty (sales Solomon) Pr 23.11 And if I commit this since (Says Job) he will terrify me & (Because of altissimus Here) Because of his highness I cannot endure:
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So in Ier. 22. he frights Iohoiakim that had liued by •oring like a Lyon, with the burial of an asse,
So in Jeremiah 22. he frights Iohoiakim that had lived by •oring like a lion, with the burial of an Ass,
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euē drawn and cast our, ye•, cast out into vtter darknes, where for eating the poore & not regarding his tears, he shall haue both weeping and gnashing of teeth:
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:
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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, For over these terrible ones on earth that watch for iniquity, Isaiah 29. there is a terrible supervisor above, who (without Repentance) will deliver them to a terrible one below too,
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euen the King of terror who will ou•rore them; even the King of terror who will ou•rore them;
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for tis his propertie, (& they do but learne of him to goe about like a roring Lyon, seeking whom he may deuoure.
for this his property, (& they do but Learn of him to go about like a roaring lion, seeking whom he may devour.
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And this the Lord calls recompencing their own way, Destroying for destroying, Ezech. 22. vlt. And (that which is worthy our regard & now seasōable) so sore an auenger is God of this sin, that for it he threatens not the agēts only, but the whol land.
And this the Lord calls recompensing their own Way, Destroying for destroying, Ezekiel 22. Ult. And (that which is worthy our regard & now seasonable) so soar an avenger is God of this since, that for it he threatens not the agents only, but the Whole land.
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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;
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;
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nay, the land shal tremble and rise vp wholly as a floud, & be drowned as in the floud of Egypt, which was a whole destructiō (indeed) for the text saies (i remember) there was not one of thē left: 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:
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so terribly doth the regard of his iustice fal vpō these 2. when ioin'd together, al•ū oppressorē, the high oppressor.
so terribly does the regard of his Justice fall upon these 2. when joined together, al•ū oppressorē, the high oppressor.
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He that in wise will consider this. And the consideration is vsefull.
He that in wise will Consider this. And the consideration is useful.
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First, to make vs take out Salomons lesson of Nemixiris: Be not astonisht, doe not wonder at the matter, that is, istem v••••• •••em; at this will or purpose in God; First, to make us take out Solomon'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;
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for Iunius interpretation of the will or councell of wicked men is too cold, & vnlikely. No:
for Iunius Interpretation of the will or council of wicked men is too cold, & unlikely. No:
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Salomon would not haue vs repine at Gods ordering the matter Nemixiris. Where simply to wōder is not forbidden for hat's the seed of knowledge & an impressiō of delight, which man may & is invited to take in sorveighing the workes of God.Solomon would not have us repine At God's 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.
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O consider and behold! And cherefore the Philosophers in their NONLATINALPHABET, wherein they placed perfection did not ••••d to take away this pleasant admirings and obsecuring the world,Oh 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,
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nor to hinder our liuely, actiue, & vigorous contēplation of God, for it becomes not onely our religion,
nor to hinder our lively, active, & vigorous contemplation of God, for it becomes not only our Religion,
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but discretion too, to mount our holiest & chastest thoughts vnto him, cōfessing him infinitely aboue the highest endeuours of our imaginations,
but discretion too, to mount our Holiest & chastest thoughts unto him, confessing him infinitely above the highest endeavours of our Imaginations,
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but they taught the same that Salomon do•• here ne mireris not wōder with astonishment, which they could not vnderstand of a profound carelesnesse,
but they taught the same that Solomon do•• Here ne mireris not wonder with astonishment, which they could not understand of a profound carelessness,
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for then women & idle dissolutes would doe it duly.
for then women & idle dissolutes would do it duly.
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But they meant a beauteous sweet state of the soule, by taking downe the sails of vulgar opiniō & passiō which make men nice, & soon disquieted.
But they meant a beauteous sweet state of the soul, by taking down the sails of Vulgar opinion & passion which make men Nicaenae, & soon disquieted.
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So that in Salomōs mireris here, 2 things onely seeme prohibited. 1. a distrust of Gods prouidēce;
So that in Salomōs mireris Here, 2 things only seem prohibited. 1. a distrust of God's providence;
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2. vexing our selues about the execution of his Iustice. The first is a torment, which is onely in men; Beasts know it not;
2. vexing our selves about the execution of his Justice The First is a torment, which is only in men; Beasts know it not;
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nor seeme they to know either God or thēselues that practice it.
nor seem they to know either God or themselves that practice it.
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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,
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,
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or get out of his dominion.
or get out of his dominion.
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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.
It is a very good one, the Mexican salvation to their Infants new born o child thou art born to suffer, suffer and hold thy peace.
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Doe not whine and cōplaine as the vulgar ignorant at euery storm or more or may the tumor of an earth quake or a water wrack, though a 1000. leagues off,
Do not whine and complain as the Vulgar ignorant At every storm or more or may the tumor of an earth quake or a water wrack, though a 1000. leagues off,
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and but in a ballade, drawes them together like Bees at sound of a bason, and holds them suspended and astonisht.
and but in a ballad, draws them together like Bees At found of a basin, and holds them suspended and astonished.
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The simple plow-man is afraid those cowling 〈 ◊ 〉 of heauen should not remember their duties do him,
The simple plowman is afraid those cowling 〈 ◊ 〉 of heaven should not Remember their duties do him,
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and is ready to brawle with God, for crossing the contents of his Almanack, & not sending him drought and showers at his pleasure.
and is ready to brawl with God, for crossing the contents of his Almanac, & not sending him drought and showers At his pleasure.
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But what speak• of these? we all labour of the same infirmitie, no man thinkes sufficiently, that he is but man, and but one:
But what speak• of these? we all labour of the same infirmity, no man thinks sufficiently, that he is but man, and but one:
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for euery man take• vpon him to be a publicke paedagogue, and would rule this world with a rod;
for every man take• upon him to be a public pedagogue, and would Rule this world with a rod;
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and we are prone all to quarrell with God of carelesnes, or of presumption, that would make a would,
and we Are prove all to quarrel with God of carelessness, or of presumption, that would make a would,
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& not geuen is better than he does. Foodmen I. (sayes Salomon ) doe not breake your soules with these imaginations;
& not given is better than he does. Foodmen I (Says Solomon) do not break your Souls with these Imaginations;
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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;
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;
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For he regards the world, & that law which was the part ••ne to make it, is the Card to guide it by;
For he regards the world, & that law which was the part ••ne to make it, is the Carded to guide it by;
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not after thy wil or wisedome happily, but NONLATINALPHABET, &c. Ep. 1.11 according to the councell of his owne will;
not After thy will or Wisdom happily, but, etc. Epistle 1.11 according to the council of his own will;
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and if it force thee to a stand to cōsider it, beware yes of murmuring either at his prouidence,
and if it force thee to a stand to Consider it, beware yes of murmuring either At his providence,
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or iustice, wch is the second thing forbiddē T'was a wōder to Cato, that when P•••tis did all against right and reason, he euer prospered,
or Justice, which is the second thing forbidden Was a wonder to Cato, that when P•••tis did all against right and reason, he ever prospered,
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but for the Common-wealth had no successe:
but for the Commonwealth had no success:
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and it would make any man wonder indeed, nay, vexe with Dauid to see the wicked in no mis-fortune,
and it would make any man wonder indeed, nay, vex with David to see the wicked in no misfortune,
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like other men, nay, like good men (oftentimes.) for ••ny are the troubles of the righteous, and among those many, this is a maine one, Oppression, which is able to make euen a wise man madd (sayes Salomon ) to suffer it,
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,
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and enough (as it seemes by this very Text) to stagger vs, beholding the poore oppressed, and the oppressor goe free. I;
and enough (as it seems by this very Text) to stagger us, beholding the poor oppressed, and the oppressor go free. I;
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but be not astonisht (sayes the Breacher. ) Iudge nothing before the time (sayes the Apostle.) We cannot by one title,
but be not astonished (Says the Breacher.) Judge nothing before the time (Says the Apostle.) We cannot by one title,
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or by one word iudge of the masons fabrique, or the Poets verse; we must view the contexture, and heare all the syllables sound.
or by one word judge of the masons fabric, or the Poets verse; we must view the contexture, and hear all the syllables found.
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And shall wee thinke to take a true estimate of Gods iudgement (sayes St Austen ) ante quam totus orde decurrat.
And shall we think to take a true estimate of God's judgement (Says Saint Austen) ante quam totus orde decurrat.
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Before the whole streame and course thereof be runne out? There remaines mercy for the righteous,
Before the Whole stream and course thereof be run out? There remains mercy for the righteous,
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as sure it is that a iudgement to come remaines for the wicked;
as sure it is that a judgement to come remains for the wicked;
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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?
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?
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Secondly, since God regards the poore oppressed, here is double consolation for the poore, all poore, Secondly, since God regards the poor oppressed, Here is double consolation for the poor, all poor,
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for it is no personall priuiledge this.
for it is no personal privilege this.
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They are Lampes despised in the opinion of the rich, but not in his, who is rich ouer all.
They Are Lamps despised in the opinion of the rich, but not in his, who is rich over all.
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He regards them, in mercy, and the rather for being poore, nay, the more poore, the more he regards thē:
He regards them, in mercy, and the rather for being poor, nay, the more poor, the more he regards them:
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for thats true the t'other way too: that which is abomination to men, he that is higher than the highest regardeth.
for thats true the tother Way too: that which is abomination to men, he that is higher than the highest Regardeth.
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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,
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,
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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.
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.
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Meane time, wanting mony they haue his louing fauour, which is aboue siluer and gold;
Mean time, wanting money they have his loving favour, which is above silver and gold;
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in stead of corne, and wine, and oyle, he shewes them the light of his countenance, and in mercie regards them.
in stead of corn, and wine, and oil, he shows them the Light of his countenance, and in mercy regards them.
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Secondly, consolation too for Panperem pressum. What though opprest & deprest, euen as low as the dungeon, or the den,
Secondly, consolation too for Panperem pressum. What though oppressed & depressed, even as low as the dungeon, or the den,
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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.
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, Observation. He that is higher than the highest Regardeth.
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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,
This then is, The poor men 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,
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and yet from thence Regards and send downe that cheatful voice of the Prophet; The needy shall not alway be forgotten;
and yet from thence Regards and send down that cheatful voice of the Prophet; The needy shall not always be forgotten;
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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. the patient abiding of the poor shall not perish for ever. Last use is of Fear, to the High one First, and then the oppressor.
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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.
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.
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And then let the oppressor feare, foure this cursed sin even pidling oppression, (which we count a pregnancie,
And then let the oppressor Fear, foure this cursed since even piddling oppression, (which we count a pregnancy,
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and a verie fine qualitie,) defrauding and circumventing our brother in barganing; for euer of such things the Lord is the avēger. 1. Thes. 4.6.
and a very fine quality,) defrauding and circumventing our brother in bargaining; for ever of such things the Lord is the avenger. 1. Thebes 4.6.
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Much more let the high oppressors feare that crying and bloudie sin, who tho they can scape the iudgement of men,
Much more let the high Oppressors's Fear that crying and bloody since, who though they can escape the judgement of men,
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yet how will they preuent or escape super •••inspectorem, he that is in his holy watch tower aboue,
yet how will they prevent or escape super •••inspectorem, he that is in his holy watch tower above,
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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,
and in whose sighed all thing Are naked & manifest, & whose vengeance is both sudden & powerful, vno Nutu, At one beck able to press and crush,
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& for euer perish a whole world of oppressore, at the very blasting of the breath of his displeasures.
& for ever perish a Whole world of oppressore, At the very blasting of the breath of his displeasures.
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And first doe you (most Reuerend Iudges) suffer the word of Exhortation: And First doe you (most Reverend Judges) suffer the word of Exhortation:
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you see your calling is an high one, sharing with God, in names of Lord & Iudge:
you see your calling is an high one, sharing with God, in names of Lord & Judge:
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nay, I haue said you are Gods, and are all children of the most high. Be followers of God as deare children;
nay, I have said you Are God's, and Are all children of the most high. Be followers of God as deer children;
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follow him, tho non passibus aequis. For humane nature is not capable of perfect iustice, no more then of other things in their puritie;
follow him, though non passibus aequis. For humane nature is not capable of perfect Justice, no more then of other things in their purity;
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onely see that you bend your highest endeuors in imitation of the highest;
only see that you bend your highest endeavours in imitation of the highest;
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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,
not kept down by the baseness of the world, nor your sweet and wholesome acts of justice (like the Sunbeam in a burning glass, bowed,
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& contracted by passion or partiality, & be merciful, as your heauenly father is merciful, sans hope of earthly reward or sting of vainglory:
& contracted by passion or partiality, & be merciful, as your heavenly father is merciful, sans hope of earthly reward or sting of vainglory:
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and being in the place of God, learn his action heere of regarding, for this end sits he in heauen,
and being in the place of God, Learn his actium Here of regarding, for this end sits he in heaven,
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and he hath not set you here to be regardlesse, like Gallio, Act. 18. one that cared for nothing,
and he hath not Set you Here to be regardless, like Gallio, Act. 18. one that cared for nothing,
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as so many Scarcrowes in a garden of Cucumers; but to regard the poor in mercy, & the high Oppressor in iustice:
as so many Scarecrows in a garden of Cucumbers; but to regard the poor in mercy, & the high Oppressor in Justice:
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& 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,
& say not you to him as Ioseph to old Iacob, 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 lettings blood with the whip,
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so much as your cordials of prouision, your gentle laxatiues, your blessed lenitiues & restoratiues:
so much as your cordials of provision, your gentle laxatives, your blessed lenitives & restoratives:
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And in justice regard their aduersaries, & look that such as ar the grand thieues sit not neer you on the bench,
And in Justice regard their Adversaries, & look that such as Are the grand thieves fit not near you on the bench,
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while the petite ones plead at the bar for mercy.
while the petite ones plead At the bar for mercy.
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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.
I know that simple people think you may do wonders, but my provocation tends no further then to urge the execution of that lawful power, which to you through our excellent Sovereign is conveyed from him that is higher then the highest.
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And that therin you would oppress the oppressor, & beware lest (as the Apostle saies in another case) the strength of sinne is the Law, so these high ones do not strengthen their hands in this sin of oppression, either by the shelter or conniuence of the Law or Magistrate, wch if you do not, he regards that is higher then they or you:
And 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 since of oppression, either by the shelter or connivance of the Law or Magistrate, which if you do not, he regards that is higher then they or you:
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and wch if you labour to do, by despising (as the Prophet speaks) the gain of oppression, shaking your hands frō taking of bribes, stopping both eies and eares from seeing euill,
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,
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or bearing bloud, then he regards in mercy, & great is your reward in heauen, for your defence shall be the munition of rocks,
or bearing blood, then he regards in mercy, & great is your reward in heaven, for your defence shall be the munition of Rocks,
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and you shall inhabit loca altissima, the highest place, Es. 33.16.
and you shall inhabit loca altissima, the highest place, Es. 33.16.
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And this speech to you (my gracious Lords) is but like a second impulsion to a wheel already moud,
And this speech to you (my gracious lords) is but like a second impulsion to a wheel already moved,
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and I admonishing to do what you ar obserud to do already, do in my admonition bear along both praise & approbation.
and I admonishing to doe what you Are observed to do already, do in my admonition bear along both praise & approbation.
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Consider then what I haue said, and that Lord Iudge of heauen and earth, who is only wise, giue you vnderstanding in all things.
Consider then what I have said, and that Lord Judge of heaven and earth, who is only wise, give you understanding in all things.
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And next let vs learn to aply this text, we that ar now in his sight, speaking, hearing,
And next let us Learn to aply this text, we that Are now in his sighed, speaking, hearing,
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for he regards out instant actions, sees our reuerēce, knows our thoughts.
for he regards out instant actions, sees our Reverence, knows our thoughts.
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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,
When we part from hence, the Text will follow us, in our houses, chambers, closets, his eye is ever on us, let then the eyes of our Souls be ever fixed on him,
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& euer even in midst of night & silent darknes suppose our selues in a Theater since he sees vs;
& ever even in midst of night & silent darkness suppose our selves in a Theater since he sees us;
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& euery where vpon our walls and garments, in our rings, and on our fore-heads,
& every where upon our walls and garments, in our rings, and on our foreheads,
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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;
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 pleasant, and Witnesses in your depositions;
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Ere you ope your mouths hearken to the voice of Salomon here, nay, lend but an eare to the call of your owne consciences,
Ere you open your mouths harken to the voice of Solomon Here, nay, lend but an ear to the call of your own Consciences,
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and they will preach this text vnto you; He that is higher then the highest regardeth.
and they will preach this text unto you; He that is higher then the highest Regardeth.
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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.
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.
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For thats too vsuall with ordinary Iurors, to haue regard to certaine aspects, and relations, and predominancies, and to giue verdicts according as they find Superiors enclin'd.
For thats 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.
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Their Landlord may chance to frowne else, and take away their leases, or cast them out of their houses:
Their Landlord may chance to frown Else, and take away their leases, or cast them out of their houses:
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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,
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,
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and able to cast them both bodies & soules into Hell: And therefore feare him; feare not their regarding, but hi-regarding;
and able to cast them both bodies & Souls into Hell: And Therefore Fear him; Fear not their regarding, but hi-regarding;
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His that is higher then the highest: To whom be prayse and glory, now and for euer. Amen. Gloria Deo in Excelsis. FINIS.His that is higher then the highest: To whom be praise and glory, now and for ever. Amen. Gloria God in Excelsis. FINIS.
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