still there is balm in Gilead; let our wounds be never so deep, repentance may, can, will recure them. Let not us think onwards to heal God's people with good words: this is the way to fester them within. No; let us, who are God's chirurgeons, make use of the probe of wise, austere judgment: let us guage the sore to the bottom; and tent it home, with the applications of the Law: let us take off the proud flesh with the corrosive denunciations of vengeance to the impenitent sinners; and then, when it is thoroughly drawn, let us lay on the sovereign emplaisters of the most precious and meritorious mercy of our Blessed Redeemer.

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Thus, thus must all our spiritual sores be healed: and oh, that we could obtain of our own hearts to address ourselves to a saving use of these sure remedies: hew happy were it both for our souls and for our land, whose sores yet lie dangerously open how soon would our justly provoked God take off his heavy judgments! Is it an Enemy, that would afflict us? He can put a hook into the nostrils, and a bridle into the lips of the proudest Assyrian, at pleasure. Is it a Pestilence? He can call in the destroying angel, and bid him smite no more. Is it a Famine? He can restore to us the years, that the locust hath eaten, the cankerworm and the caterpillar: The floors shall be full of wheat, and the fats overflow with wine and oil.

2. IN MATTER OF DIVISION, the way to his cure must be, by composing all unkind differences, and uniting the hearts of men one to another. The hearts even of Kings, much more of subjects, are in his hand, as the rivers of waters; and he turns them which way soever he pleases: sometimes, dreadfully forward, to a right down opposition; sometimes, sideways, to a fair accommodation; sometimes, circularly, bringing them about to a full condescent and accordance.

But, as we commonly say the chirurgeon heals the wound, and yet that the plaister heals it too; the chirurgeon, by the plaister : so may we justly here. It is God, that heals; and the means heal: God, by the means: and the means, by and under God. And, surely, when we pray or expect that God should heal either of these breaches, we do not mean to sue to him to work miracles this were as St. Austin said truly in the like case, to tempt God but we beseech God to give and bless those means, whereby those breaches may be made up. As for the calamitous breaches, those we wish may be healed, so far as the arm of flesh can reach, by the vigilance and power of sovereignty; by the prudence of wise statesmen; by the sage Council of the State and Kingdom; by wholesome provisions of good laws; by careful and just executions. As for quarrellous and discontented breaches, there are other remedies to heal them the Remedies must be, as the causes of them, from within.

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(1.) Let the first be a resolution of confining our desires within

the due bounds; not affecting mutual encroachments or unnecessary innovations.

Not Encroachments, first. Good Lord! what a stir these two great wranglers, meum and tuum, make in the world! Were it not for them, all would be quiet. Justice must do her part betwixt them both; holding the balance even, with a suum cuique; and says, with the Master of the Vineyard, pov rò σov; Take that which is thine own, and go thy way; Matth. xx. 14: remembering, in all states, that heavy word of the Apostle; But he, that doth wrong, shall receive for the wrong which he hath done; and there is no respect of persons; Col. iii. 25. It is but right, that wrong should receive a payment, in whose hands soever it be found: and, if this retribution fail sometimes with you Men of Might, whom earthly greatness may perhaps, for a time, bear out in hard measures to your impotent inferiors; yet, there is no respect of persons above, except this be it, potentes potenter puni

entur.

Not Innovations, secondly. It is that, which Job finds out as one of the heinousest sins of his time, Some remove the landmarks ; a thing, which God hath given strict charge against; Deut. xix. 14: and we, from Moses, fetched it into our Lenten Curses; Cursed be he that removeth his neighbour's landmarks; Deut. xxvii. 17. Even in this case, rà apxaîa is a sure rule. The old way, saith the Prophet, is the good way: every novelty carries suspicion in the face of it. It was a good question of the Church in the Canticles, Why should I be as one that turneth aside to the flocks of the companions? The wisdom of great statesmen has still taken it for a just principle, that of Plato, akivηta μn kivew. Ye have heard of landmarks; but ye see how it is with seamarks, if they should be changed: it is the wreck of every vessel: either rocks would dash them, or shelves swallow them. And, as innovations do not well, in way of change; so, not in way of addition. That, which Tertullian said of faces, I may say of main truths, A diabolo sunt additamenta: and, if Terpander do but add but one string more to his harp, the instrument is broke, and he censured. In regard of both; if it be the great and glorious style of God, that in him is no shadow by changing; surely, those well settled Churches and States come nearest to his perfection, that alter least. And if, with Lipsius, we shall say, Quid si in melius? I must answer, that in every change there is a kind of hazard. It is a wise word, therefore, of our Hooker, That a tolerable sore is better than a dangerous remedy. (2.) The second remedy, must be a discreet moderation in the pursuance of our apprehended right. How many good matters. have been marred with ill handling! The debtor did owe to the rigorous steward a hundred pence: no doubt the debt was due: he might justly claim it; but, to lay hands on the man, and to offer to pluck it out of his debtor's throat, this is justly taxed

for a foul cruelty. Many an honest Corinthian was injured by his wrangling neighbour, and had justissimam causam litigandi; yet, for Christians to go to law before infidels, this the Apostle taxes for a sinful piece of justice: Why rather suffer ye not wrong, saith the Apostle? "This is durus sermo;" says some brangling parishioner, that fetches up his poor Minister, every Term, for trifles yet, in St. Paul's judgment, A slight injury is better than a scandalous quarrel.

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(3.) The third, is a meek complying with each other; relenting, so far as we may with all possible safety, on either part, if the difference be between unequals; charitable and merciful, on the superior's part; humble and submiss, on the inferior's.

Abraham and Lot fall upon a difference. Abraham is the better man he is the uncle; Lot, but the nephew: yet Abraham seeks the peace, and follows it with him; whom, one would think, he might have commanded. Good David had done his master and father-in-law no wrong; unless it were, tu pugnas, ego vapulo; and yet, after good demonstration of his loyalty, how humbly doth he beg a reconcilement at the hands of Saul! Wherefore doth my lord the king pursue after his servant? Now, therefore, let my lord the king hear the words of his servant; If the Lord have stirred thee up against me, let him accept an offering. Harsh contestations never did good. The ball rebounds from the floor, to the face of him, that throws it; whereas, a lock of wool falls without noise, and lies still. Those, that would take birds, imitate their language; do not scare them with shouting. Bitter oppositions may set off; but cannot win, either a hollow friend, or a known enemy.

(4.) The fourth and last, must be a charitable construction of each other's acts and intentions. There is nothing in the world, which may not be taken with either hand; whether the right hand of favour, or the left of malice. We see the Son of God himself, in whom the Prince of this World could find nothing, yet was exposed to mis-construction. Doth he dispossess devils? it is by magic; by Beelzebub, the prince of devils. Doth he frame himself, other than his fore-runner, to a sweetly-sociable conversation with men for their conversion? behold a glutton, a wine-bibber, a friend of publicans and sinners; Matth. xi. 19. Doth his Chosen Vessel, St. Paul, desire to comply with the Jews, in purifying himself with the votaries in the Temple? he is cried out on, for an enemy to the Law; for a profaner of the Holy Place; Acts xxi. 28. Away with him; he is not worthy to live.

Good Lord! what uncharitable censure are men apt to pass upon each other! Let a man be strict and austere, in moral and divine duties: though never so peaceable, he is a Puritan ; and every Puritan is a Hypocrite. Let him be more free, and give more scope to his conversation: though never so conscion

able, he is a Libertine let him make scruple but of any innovated form, he is a Schismatic: let him stand for the ancientlyreceived rites and government, he is a time-serving Formalist. This is a Diotrephes; that, an Arius: this, a scorner; that, a flatterer.

Surely, I, that tax shall be? yes am, to

In the mean time, who can escape free? both, shall be sure to be censured of both purpose; and therein I joy, yea and will joy. "What!" a

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neuter?" says one: "What! on both sides!" says another. This is that, I looked for. Yes truly, Brethren, ye have hit it right. I am, and profess to be, as the terms stand, on neither; and yet, of both parts: I am for the peace of both, for the humour of neither. How should the mortar or cement join the stones together, if it did not lie between both?

And, I would to God, not you only, that hear me this day, but all our brethren of this land were alike-minded: we should not have such libellous presses, such unquiet pulpits, such distracted bosoms; for the truth is, there is no reason we should be thus disjoined, or thus mutually branded.

"This man is right,' ye say; "that man is not right: this sound; that rotten.* And how so, Dear Christians? What! for ceremonies and circumstances, for rochets, or rounds, or squares? Let me tell you, he is right, that hath a right heart to his God, what forms soever he is for. The kingdom of God doth not stand in meats, and drinks; in stuffs, or colours, or fashions; in noises, or gestures: it stands in holiness and righteousness; in godliness and charity; in peace and obedience: and, if we have happily attained unto these, God doth not stand upon trifles and niceties of indifferences; and why should we?

Away then with all false jealousies, and uncharitable glosses of each other's actions and estates. Let us all, in the fear of God, be entreated in the bowels of our Dear Redeemer, as we love ourselves, our land, our Church, the Gospel, to combine our counsels and endeavours to the holding of the unity of the Spirit in the bond of peace; and labour and study, not how to widen or gall and rankle, but how to salve and heal these unhappy sores of the Church and State; by confining our desires within the due bounds, free from encroachments, from innovations; by a discreet moderation in all our prosecutions; by a meek relenting even in due challenges; by a fair and charitable construction of each other's acts and intentions; and, lastly, by our fervent persuasions and prayers: and so many as are thus minded, peace be upon them, and upon the whole Israel of God, this day and for ever. Amen.

SERMON XXXIII.

THE WORKS OF THE LORD, IN JUDGMENT AND

MERCY.

A SERMON PREACHED IN THE CATHEDRAL AT EXETER, UPON THE SOLEMN DAY APPOINTED FOR THE CELEBRATION OF THE PACIFICATION BETWIXT THE TWO KINGDOMS, VIZ. SEPTEMBER 7, 1641.

BY JOSEPH EXON.

PSALM XLVI. 8.

Come, behold the works of the Lord, what desolations he hath made in the earth. He maketh wars to cease unto the ends of the earth. It was doubtless upon the happy end of some war, and the renovation of an established peace, that this gratulatory psalm was penned; and therefore fits well with our occasion.

My Text then is an earnest invitation, to a serious and thankful consideration of the great works of God, in his contrary proceedings with men; Desolations of War, and Restorations of Peace. We are called, first, to a GENERAL SURVEY OF GOD'S WONDERFUL WORKS: and, then, to a SPECIAL VIEW OF THE WORKS OF HIS JUSTICE, FIRST, what desolation he hath made upon earth; THEN OF HIS MERCY, in composing all the busy broils of the world, He maketh wars to cease unto the ends of the earth. These must be the subject, both of our eyes, and of my tongue, and your ears, at this time.

I. We must, then, BEHOLD THE WORKS OF THE LORD. But, that we may behold them, we must come; and, that we may both come and behold them, we are invited to both: Come, and behold.

We are naturally full of distractions: ready to mind any thing, but what we should. Unless we be called, we shall not come; and, unless we come and behold, we shall behold to no purpose. That, which our Saviour saith of Martha, is the common case of us all, we are troubled about many things: one is carking about his household affairs; another is busying his thoughts with his law-suits; another is racking his mind with ambitious projects; another is studying which way to be revenged of his enemy; and some other, perhaps, rather than want work, will be troubling themselves with matters of state, or other men's affairs that concern them not; aoтpinioкоTоι, "busy bishops in other men's dioceses."