Demetrius and the Craftsmen: A SERMON Preached at the Berkshire Assizes HELD IN ABINGDON August the 7 th'. 1683.  
By William Baron Chaplain in Ordinary to His Majesty, and Rector of Hampstead-Marshal & Enborne in the County of Berks.  
LONDON, Printed for William Cademan at the Popes-head in the New-Exchange in the Strand, MDCLXXXIII.   

To the Right Worshipful JOHN WHITWICK Esq High-Seriff of BERKS. With all the Loyal Addressors at the last Assizes, whether of the Grand-Jury, or other Deputy-leiutenants, Justices of the Peace, etc.  
Gentlemen,  
I Must beg your justification of this pedant and Common-place Apology, wherewith I am obliged to Preface myself to the Reader, viz. that you not only earnestly requested, but even forced a promise from me of putting this discourse in Print, which I mention not so much in acknowledgement of that undeserved respect you were pleased to show me, (although I should be the worst of men not to own so great an obligation) nor to beg your protection against the malice and calumnies of the many inveterate Factions, (for I know 'tis more than you can do for yourselves.) But to declare the aversion I have ever had to appear in this kind, with the loss of that freedom I have formerly taken in censuring other men's too great forwardness herein? for I ever commiserated the poor burdened Press, and amongst Friends, frequently reflected upon our many self-admiring Authors, with those little tricks and Artifices, which of my knowledge are used to get abroad by public order, or especial command; Besides, as I was engaged to serve Mr. High-Sheriff in this way of my profession (as you Sir can testify) before this last Hellish Conspiracy was discovered, so would I not be thought to have the more freely expressed myself upon the Discovery, for I bless God, I never believ●d better of the Party, than they have now approved themselves, and therefore left to my own choice, should think it too late to express my resentments, when by the infinite mercy of Heaven they are as despicable as they were sometimes dangerous: But since I am thus put upon unbosoming my thoughts, give me leave further to declare a suspicion, that our prudential Politicians with their Trimming Moderation (who now indeed cry peccavi with a non putaram, truly, I could not have thought that any English Spirit had been of such a temper) are Hypocrites rather than Fools, and I am still afraid that many who now kiss the hand, wished well to the enterprise in their hearts, and despair not of a better opportunity to cut the throat, whilst that malicious monkish wit upon the great Erasmus hanging between Heaven and Hell, may be applied to many of our Wise Discreet Men, who take care to keep themselves equally poised between Monarchy and Commonwealth; Had the Design indeed newly dropped out of the Clouds, from the Prince of the Air, or been some antiquated project of Machiavelli or Borgia, a sober well meaning intention might have been imposed upon by those many fair Glosses which are never wanting upon such occasions, but when 'tis one continued Scene of villainy carried on for Forty (I may say for Fourscore) years together, and now begun to be acted over again by many of the same persons, all upon the same principles; nay, so dull is their invention, by the same method too, by the same improbable Stories, false suggestions, and most scandalous reproaches upon all men that stand up for Peace and Truth, Religion or Loyalty; How can any man of sense debauch his Reason or Charity so far, as to believe that such Vipers have all on a sudden lost their Stings, or that they will not naturally produce a Generation of the same kind? especially when we find them equally impenitent for the mischiefs they have formerly done, and partial in their present Judgement and representation of things; Thus the 5th. of November was a Hellish Bloody Plot, but the 30th. of January's Parricide must not be called to remembrance; the Court must be arraigned of Arbitrary Designs, but not one single Member suspected of Commonwealthism; and therefore whilst our Demagogues were in being to defend the established Church was nothing less than Popery; and to compare Eighty with Forty One, the direct way into T—ms Inquisition, as if no man living could remember the Arbitrary arrogance of a Republican Junto with our twenty years' Captivity under a Rebel Sword: or to speak of our Religious concerns, as if Ignatius Loyola and John Calvin had not both set up about the same time, or our poor Church and Nation suffered as much from the Presbyterians as Jesuits.  
But in this Gentlemen, as well as in the following discourse, I present you with nothing but your own thoughts, which as they are much better expressed in your Loyal Address to His Majesty, so do you still more effectually declare them in a continued steady vigour for His Service and Preservation. 
E. of Craven.  And as there is one Great GoodMan to whose Bounty and Favour, I must, (under God) solely attribute whatever relates to my well being in this life, so I esteem it no mean part of my happiness that He and Providence hath fixed me amongst a company of worthy Persons, who will set a value upon a man, though be hath nothing more to recommend him than an unfeigned Zeal for the Church and State, King and Government, but so good a Principle will buoy up any ordinary parts, and alone enable its votaries to laugh at, and defy, the froppishness and falsehood of a gainsaying disobedient People, whom I should not despair shortly to see of another temper; had you Gentlemen the same influence upon our little Commonwealth Corporations, as you have upon the out-lying Factions: But since it is the will of Heaven that these Canaanites should be continued in the Land, doubtless it will now on all hands be thought requisite to have such an eye upon them, that it may not be in their power to quench the light of our Israel, or disturb the Peace of Zion.  
And if by this means we can at last be throughly awakened into a sense of danger, it will be such light out of darkness, such an unexpected good from so Hellish an intended Evil, as those malevolent Spirits whom the disappointments cannot convert, the envy must necessarily confound, whilst our repeated deliverances having wearied the malice of their attempts, we may by God's blessing, arrive in the end at that happy settlement, which you, and all good men endeavour, and that your endeavours may fully take effect, (amongst many thousand others, more worthy to prevail) shall never want the incessant Prayers of  
Honoured Sirs, Your most Unfeigned Faithful Servant WILL. BARON.   
Acts 19.38. 
Wherefore if Demetrius and the Craftsmen which are with him, have a matter against any man, the Law is open, and there are Deputies, let them implead one another.  
THere is such a mutual correspondence between our public and private welfare, every man's particular interest so unavoidably depends upon the common good, that our first thoughts may probably suggest, that Universal principle of Self-Preservation should equally concern us for both: But upon more exact consideration, we shall find Man in his single capacity is centred only upon himself without any different Parties, any contrary Votes to Retard or Oppose him; and will naturally make that the ultimate end of all his undertake, whatever other obligations may lie upon him from the dictates of right reason, or the compacts of humane society engage him unto: whereas the Body Politic is so artificial a piece, made up of so many different Tempers and Constitutions, Humours, Interests, and Designs, that, like other curious Compositions, every unhappy jog, every rough hand, or foul breath, is liable to disorder, if not quite destroy it. And next to the all-disposing Providence of Heaven, I cannot assign any other cause but this, of those many Revolutions which have so frequently happened in the World, that the whole Earth should ever since the Creation, have been as it were an Akeldama; and the Histories of all Ages, and Places too, contain little else than so many Records of Blood and Slaughter, Desolation and Ruin: whilst Government becomes more mortal than the Members whereof it consists; not an Age doth pass without many signal Revolutions, and fatal Catastrophes. Nay, that the same Mischiefs do not happen every day, is not for want of evil Spirits to foment and raise them up; but from the prudent management of some more Peaceable dispositions, who by the assistance of that Divine Power 
Psal. 65 7.  which stilleth the raging of the Seas, are sometimes able to quell the noise of these Seditious Waves, and Madness of such People.  
A remarkable instance of this kind, we have in the whole precedent passage unto which my Text relates, where a few Factious Mechanics, under pretence of decay of Trade, and Innovation in Religion, had put the whole City of Epesus into an uproar; and so far engaged the Rabble to their Party, that St. Paul (could they have found him) and all others whom they had a pique against, must be exposed to wild Beasts, just as Bloody and Merciless as themselves. Thus for some hours the hubbub continued, and though 
ver. 32.  few of them knew why they were come together, yet still great was Diana of the Ephesians, Religion and Property their only clamour. But as their Throats grew hoarse, their Passions began to cool, and so gave way for this discourse of the Town-Clerk, as we translate it; but he was indeed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Register who Recorded the Names of all such as gained any prizes in the several Games at this solemn Festival of their so much admired Deity; by reason of which Office he had the greater influence upon them, and might the more freely expostulate about the Illegality of their proceed: Having therefore harangued them with the acknowledged greatness of that Diana, they were so Zealous for ver. 35. and given a touch at the rashness of this Tumultuous Assembly, for which in all probability they would be called in question, ver. 36. He declares in the 37 th' the inoffensive deportment of those persons they clamoured so much against: Nevertheless if they thought themselves aggrieved, He tells them in my Text of a more regular course which they ought to have taken, and according to which, if the action will bear it, they may still proceed. Wherefore if Demetrius, etc.  
The words than seem to be an Abridgement of the whole precedent disturbance, wherein with very little assistance from the context, we may consider these five several parts, or observable passages.  

1. First, here are the Parties concerned, their Quality and Profession, Demetrius and the Craftsmen, etc.  
2. Secondly, here is an action supposed, a complaint or grievance pretended, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth some times signify an Action, Process, or Indictment; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes a matter of accusation.  
3. Thirdly, Here is their way of redress tacitly reflected upon both as unjust and dangerous.  
4. Fourthly, Here is the regular course they ought to have taken, let them implead one another.  
5. Fifthly, Here are all pretences cut off for their not proceeding according to this regular course, in that first there was no denial of Justice, the Law was open, nor secondly was there any delay of Justice, there are Deputies.   
Of which several parts, together with some few Inferences by way of Application, with as much brevity as you can expect, or your many other weighty Affairs require.  
1. First, Here are the Parties concerned, their Quality, and Profession, Demetrius and the Craftsmen; what these Shrines were which caused all this stir, would be too tedious a digression critically to relate: In general, 'tis concluded they were little Cabinets or Chaplets of Silver, with the Image of Diana in them; which every man was at liberty to purchase for the use of his private Superstition, Devotion I cannot call it; so that the business of these Artificers was much like that of the Agnus Dei, and other such like Trinket-makers in the Church of Rome; had therefore St. Paul's Doctrine been agreeable to that of St. Peter's pretended Successor now there, in all probability these Craftsmen would have been as Zealous for the change, as they were violent against any alteration, since for every Shrine, they might have been employed to make ten times as many Saints. But our Apostles Commission was quite otherwise, to call upon, 
Acts 17.30. 1 Cor. 12.2.  and exhort all men every where to repent, and particularly to turn from those dumb Idols unto the living God; And this the Devil knew very well, which made him take occasion from these men's avarice, to suppress (if possible) the further progress of those glorious Truths, which would totally subvert his Kingdom of Darkness, and some probability there was of an expected success; for when that evil Spirit enters into a multitude, its name is Legion to purpose, when Faction comes once to be incorporated, and the several malcontents dare to enter into Associations; when every rude Mechanic will presume to censure Affairs of State, and admire none but a smooth Tongued Demetrius, who will be sure to represent things at the greatest disadvantage: Let the Cedars of Lebanon look to it, or these Brambles will burn them down; all things, both Sacred and Civil, will soon be trampled under foot by their Rage and Fury.  
2. Secondly, We are to consider the matter of complaint, the pretended grievance, or accusation, which is here supposed by the Town-Clerk; but fully enlarged upon in Demetrius' Seditious Rhetoric at the 27 th'. Verse, By St. Paul's Preaching that they be no Gods which are made with hands, not only their Craft was in danger to be set at nought, but their Temple and great Goddess despised; The Schools tell us of a causa latens and causa patens, one thing pretended, when another occasioned the pretence; and here we find a doubie Inducement urged by our Approned Orator, Great was Diana, but greater were her Shrines. Religion might have some influence, but Interest much more; had they not by this Craft got their wealth, so cold would have been their Zeal, that her Altars might have frozen. Innovations in Religion, were indeed by the Gentiles themselves, looked upon as dangerous, and the great Augustus his Favourite told him, There were no persons he ought to be so severe upon, as they that introduced a Worship contrary to the established Laws; which was the reason doubtless, that Christianity met with so much opposition, and notwithstanding its manifold superlative excellencies, was so long before the Civil Power gave it countenance: but whatsoever is done, either upon this, or any other account, supposeth a due procedure, a regular course of Justice, without committing so Sacred a matter to the Arbitrage of the Rabble, the Pious Whimsies, not to say Religious Cheats, of self designing men; yet, make the Observatton where you please, even amongst the demurest Professors of our most holy Religion, and all pretences of this kind will be found no better, when it comes once under a popular Reformation, 'tis made a stalking horse to the vilest erterprises, where every man wears the Pharisees Vizard, proportions his Devotion to the Intrigue he has on foot: So far as it answers their Ambition, satisfies their Avarice, gratifies their Revenge, promotes a Party, or carries on a Design, with Jehu none shall be more ready to express their Zeal, altho' in so preposterous a manner, as half an eye may discover, they that bawl loudest on its behalf, resolve to stifle it in the noise; Fight for its defence till 'tis smothered in the Blood they spill. Thus I say it has been always found, but more especially of late; he that is of a Godly Party, shall in spite of the deepest guilt, be a Godlyman, so meritorious a thing with some it is to be Factious, that it assumes the place of Charity, and covers a multitude of Sins; in the mean while, can we imagine any thing should more highly provoke the Majesty of Heaven, then to see such Pearls trodden underfoot by Swine, that Prayer, which was designed to open the Gates of Heaven, should devour Widows Houses, and all other his most Sacred Ordinances, instead of purchasing an Eternal Inheritance, be prostituted to the Lusts, the Humours, and Interests of Hypocrites, Atheists, and such like unreasonable men?  
3. Thirdly, We are to consider their manner of redress, which is here tacitly reflected upon, both as unjust, and dangerous. 1st. Unjust, That they who were a Party, should presume to Judge, give Sentence, and be Executioners too themselves; an Infallible sign of a bad Cause, and worse intention, by not appealing to the Law for right, it was abundantly evident they designed others no little wrong. But then 2dly. this way of proceeding was not more unjust, than dangerous; for so it is declared at the 40 verse, We are in danger to be called in question for this days uproar, the Romans were a Wise and Generous, but withal a Jealous Nation, as they indulged their conquests with more liberty than could be many times expected; so when it appeared that people would not be contained within those just and reasonable bounds they knew well enough how to take up the Rains, to tame the exorbitancy of such unmanageable Spirits. And indeed not only they, but any other Civilised Nation must look upon such proceed as of dangerous consequence, to strike at the very Foundation of Government, and as far as in them lies, bring all things back to a state of Nature, or rather a Chaos of confusion. Yet this principle, so generally exploded by all sober Heathens, we have found not only put in practice, but also justified, by some Christian Libertines of our present Age, who will assume to themselves a power of controlling any Government, either in Church, or State, upon a twofold account, the one Temporal, the other Spiritual; The Right of the People, and the Jurisdiction of Conscience; two worthy Topics, as impertinent; and false, as they are popular; But because of their Popularity, it will be requisite to take notice of their impertinency. And,  
1. First, For the Right of the People, it is a mere Chimaera, without existence either in Reason or Policy, any further than 'tis included in those Laws and Constitutions which are accommodated to the welfare of the whole; for when a Government is once fixed, and the many advantages thereby accrueing, evidently appear; 'tis nonsense to think any one single, or supposed inconvenience should un-hinge all again; for as Grotius very well applies that of the 
De Ju Bel. & Pa.  Comedian, Aut haec cum illis sunt habenda, aut illa cum his mittenda sunt, there is nothing perfect in this life, and more especially in this case, they that pretend to make things better, have constantly altered them much for the worse; whilst this very cheat of asserting the People's right, hath been often experienced the most compendious way to make them Slaves; and the deluded Asses found themselves in the end, hardest ridden by these new Masters which flattered them with the best usage, and greatest Freedom.  

Tacit Ann. lib. 4.  Thus the Judicious Historian observed, Vt imperium evertant, libertatem proferunt si perverterint, libertatem ipsam aggredientur. What dismal convulsions of state happened in the Roman Commonwealth, when the people were engaged in the several Factions of the great ones; and how was there more Blood spilt in those unnatural Quarrels, than in the Conquest of the whole known World. And how much Treasure, Strength, and Freedom have not we lost since, by the like Seditious infatuations, and are not yet secure from putting on the same or a heavier Yoke, for as in great Tempests, the Sea doth not presently calm, though the wind be down which raised the Storm: So those Debaucheries upon the Spirits of men, those unquiet and Factious Principles which our late times of Anarchy and Confusion introduced, are still upon the Fret, and were very lately bidding fair for so much popular breath as might raise a second Storm. And till I can find one instance wherein the People's Right hath not been thus made use of, to betray both them and the Government at once, I must crave leave to rank all such pretended Patriots amongst that race of men whom Solomon forbids us 
Prov. 24.21.  to meddle with, because so much given to change. But granting this, that the Body, the outward man (as they term it) may be restrained by the power of Laws, and prudence of Magistrates; yet still the Soul ought to be free, Conscience must have no restraint, which is our Christian Libertines.  
2. Second Plea, the Jurisdiction of Conscience: We find here at the 31 st. verse, amongst this Rabble of Ryoters, some cried one thing, some another, (for the Assembly was confused) without knowing wherefore they came together, or what they would be at; and just such a Stolen is Conscience made to all the humoursom Capriccios of Faction and Folly; every perverse Will; every private Fancy, and particular Opinion; every causeless Scruple, slight Persuasion, or groundless Fear, is cried up for the Great Diana of Conscience; and they that dare to contradict or oppose it, must expect St. Paul's Fate here at Ephesus, and provide to fight with Beasts in the shape of men. Neither will time permit, nor the subject oblige me exactly to state the case; and therefore I shall only observe in general, That Conscience in Spiritual, in Religious Concerns, is the same with Judgement in Temporal Affairs, and consists in a sound and well grounded apprehension of things; which too many persons having not patience to attend to, or discretion to inquire after, take up with every pious whimsy, every strong delusion, or prejudiciate opinion, and obtrude them upon the world under this specious title of Conscience; whereas, alas! they are but so many Distempers of the mind, and those dangerous enough; a kind of spiritual Spleen, which as it seldom kills, so is it rarely cured but continually renders the parties which it affects uneasy to themselves, and all they converse with. And therefore some have not improperly styled Conscience, the fanatics Pope, whilst the King and Triple Crown are contending for Supremacy; That puts in against both, and will be Supreme in all Causes, Ecclesiastical and Civil: But the contrary is evident in that, the same God, who we grant erected a Tribunal in every man's breast, and there set Conscience to be Judge; hath erected other Tribunals of Justice, to which Conscience itself is subjected, Romans 13.5. Ye must needs be subject not only for wrath, but for Conscience sake; And if we cannot reconcile our obedience to our Parents, to our Prince, and Governors, with what that dictates we sin against God, whilst we obey our Conscience. For the more clear deciding which controversy, there is a third Tribunal in Heaven, to which all Judges, (Conscience and all,) must give an account one day, where those partial Decrees we have passed here in our own favour will be far from Authentic Records; and when we think our Consciences should answer for us, we must answer for our Consciences, which 'tis to be feared (upon Trial) will prove the greatest offenders.  
4. Fourthly, we considered here the regular course they ought to have taken, which is by way of accusation or Indictment, Let them implead one another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Platonist, God made the World not with hands, but by Reason, Council, and Order; having from all Eternity, (as the Schools very well conjecture) prescribed himself a rule by which he would proceed in the Creation and Government of the Universe, where every particular Being should have likewise a rule fixed, and be obliged to act according to the emanations of his Divine will. Now all Goverments here below, are, or at leastwise aught to be, so many transcripts of this original which is set us from above; neither is it possible there should be any Communities of men, or intercourse of Societies, without a mutual obligation to observe such Rules of right and wrong, good and evil, as natural Conscience shall dictate, or humane Reason judge to be expedient; the Wisdom of all Nations having been measured by nothing so much as the excellency of their Laws, and prudence of Administration; where every Member of this great Body is considered according to the Circumstances it lies under, the Office it performs; and so far encouraged therein, as to prosecute its Province, its Duty, with industry and satisfaction: But when we are Partial on the One side, or Mutinous on the Other; 
1 Cor. 12.  When the eye shall say to the hand, I have no need of thee, or the Feet to the Head, I want not your direction; as St. Paul very elegantly applies it to the Spiritual, so would it make such a Schism, such a disorder in any Body politic, as those wholesome preservatives, those Laws I mean, which were designed for the continuance of its health, are the first things thrown out of doors; whilst so many buisy Empirics will be applying their new prescriptions, that 'tis ten times worse than death to fall under such hands; yet that too is certain in the end, although without the least assurance of a quiet Grave. That the Balance therefore may be kept even, Justice holds the Scales; all Controversies of meum & tuum, right and wrong, are to be determined by persons, not only unconcerned in the Affair, but of Parts, of Abilities, both Intellectual and Moral, answerable to so great a Trust; a clear understanding, with an unbias'd integrity. Thus the great Orator at Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Demos●h. in Core.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Plaintiff is to seek for redress from the Laws, not his own Passions, or Power; which, as it is one of the first Articles agreed upon in all humane Polity; so, duly observed, neither God nor Caesar, Prince nor People, could be imposed upon. If therefore Demetrius and his Faction, or any other such froward dispositions, will stand out against that which is the Universal security of all mankind, 'tis but sit they should quit civil converse, and voluntarily betake themselves to Nebuchadnezzar's fate, although (without doubt) many Beasts there are which care not for such tempers herding amongst them, especial if we consider,  
5. The fifth and last Observable from the Text, where all pretences are cut off for their not proceeding according to this regular course; in that, 1st. there was no denial of Justice, the Law was open; neither, 2dly. was there any delay of Justice, there were Deputies ready.  
1. First, there was no denial of Justice, the Law was open; as necessity is many times alleged without any just cause, so when there is just cause indeed, all other obligations cease: To be sure it could not take place here, for the Law was open; that is, 1. free and easy to all parties, and all conditions, every one might have access to the Courts of Judicature, and expect redress according as the matter impleaded should require; or, 2 dly. the Law was open; that is, clear and plain, 
— Haud ambagibus  
Implicita, sed quae, regulisaequi & boni  
Suffulta, rudibus pariter & doctis patent.  without those obscure ambiguities, and subtle niceties, which make even the Laws themselves a share, advance the interest of a profession to the more certain ruin of the injured Party, whilst the whole current of Justice is perverted by the crafty evasions and endless cavils of covetous and contentious Spirits. It is a severe reflection which Livy makes upon the Age he lived in, in comparison with the primitive simplicity of their so-much-renowned Commonwealth; Nondum haec negligentia Deum ve●erat, nec interpretando sibi quisque jus jurandum & leges aptas spciebat, sed suos potius mores ad ea accommodabat: When men had a true sense of a Deity, and regarded the solemnity of an Oath, they would not forswear themselves out of any partial respect either to Friend or Interest; neither was it looked upon as an useful study to find out flaws in an Act of State, or gratify the Lusts and Humours of men in opposition to the express letter of the Law, as well as intention of the Legislator. But however such corruptions as these might have crept into other places, it seems they had not yet reached Ephesus, the Law was open there; Justice had its free and clear current, without any denial; Neither,  
2. Secondly, was there any delay of Justice, there were Deputies: Absalon's insinuation to the people was founded upon a defect in this case, 2 Sam. 15.3. See, thy matters are good and right, but there is no man deputed from the King to hear thee; O that I were made Judge in the Land, etc. And altho' without doubt it was as ill grounded as some pretended Grievances we have found since nigher home, yet the cheat prevailed so far in the end, as the Text saith, by this stratagem he stole the hearts of the men of Israel. So infectious is the breath of Faction, that a David, a Prince of God's immediate choice, could not be free from their calumnies; nay, which is worse, must see his own Child made the property of their Designs. Nevertheless, from hence it appears how uneasy delays are, which have been since (to a Proverb) thought worse than denials: neither indeed is there any thing puts a greater damp upon men's spirits, than to live in continual expectation of that Right, which by daily procrastinations they find themselves never likely to enjoy. Here again at Ephesus things went better; for the Deputies, or rather the Proconsuls, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, (who were the chief Ministers of Justice, sent every year from Rome into their several Provinces) were now present there, and held their Courts of Judicatute: So that a Tumult which is not at any time to be endured, in this Juncture speaks a more than ordinary insolence, especially since all sober men must be satisfied with so prudent a management as the Town-Clerk, the Register, seems here to intimate, where Justice was truly blind, every thing carried with an even and impartial hand, neither denial nor delay in the Case, no cunning evasions could impose upon the Court, nor clandestine combinations of the little Law-managers squeeze the Pockets of their Clients; A misplaced word did not put back a good Cause, nor any personal Reflection from a foul mouthed Advocate promote a bad one; there was no tossing of Causes from one Court to another, nor twenty years' attendance without Equity at the last: but all things going off with a just Sentence, and quick dispatch, we cannot but pronounce 
Psal. 14.4.15.  the people happy which were in such a case; what St. Paul endeavoured, being the only thing left to make them happier, in having the Lord for their God.  
Thus with promised brevity have I run over the several parts of my Text. There remains now the Applicateon, which, should I bring it wholly to the occasion of your present Assembling, would be found both apposite and natural; for as the business is more especially matters of impleading, so is the Law open, and here are the Reverend Deputies, of whose Candour and Integrity you have already had, and will now find the most satisfactory experience. But to avoid the nauceousness of personal addresses, or commendations, and all pragmatical intermeddlings with what belongs to a distinct profession; my application shall relate to our more Universal concern, as we are men, and as we are Christians, as we are subject to Laws, and as our well-being depends upon the due execution of those Laws unto which we are Subject; To this purpose I shall crave leave to raise two or three Inferences from what hath been already discoursed, and so put an end to any further exercise of your Patience.  
1. First, Then the 1 saint. thing I infer, is the great difference between the temper of primitive Christanity, and that of our Religious pretenders in these later Ages: For doubtless could Demetrius have promised himself any advantage from the Law, he would never have taken so illegal a course; Nay the Town-clerk, in the precedent verse, wholly acquits St. Paul and his Companions, from Blaspheming their Goddess (although we may well believe they sufficiently abhorred that Hellish Idolatry) or any other rude deportment, which might give occasion of offence to men of sense and civility. A commission indeed they had received from the King of Heaven, and it concerned them to be exact in the execution thereof; But then his instructions as to the manner were as carefully to be observed, which confined them to strength of Argument, and allegations of Scripture; with Modesty of Behaviour, Meekness, and Charity, to represent those errors under which the World then lay, assert the Truth, convert misbelievers, and, in a word, bring them all to the knowledge of the only true God: This was the method they took; These were the weapons which subdued Kingdoms, made the Cross of Christ the Romans Standard, and his Gospel the joy of the whole Earth: There was no opposing Magistracy, no fight the Lord's Battle against Carnal Powers, no Holy Leagues, no Covenants, nor Associations; These are the spurious Doctrines and Practices of our modern Pretenders, who have fought for Religion till 'tis almost banished Christendom, and made their many zealous undertake but one continued Mystery of Iniquity.  
2. Secondly. The second thing I infer, is, the opinion which all sober Heathens had of Tumultuous Assemblies, and Riotous Reformations; common observation informed them, that if it comes to a hanc populus, if the people may alter the Government, as the Painter once for a trial let them do his Picture, it will prove such a Monster at last, as every wise man with reason may be affrighted at. Affairs were some time at this pass in the Jewish State, Judges 17.6. In those days there was no King in Israel, but every man did that which was right in his own eyes, Yet, as the consequent thereof, the Spirit of God records a number of such heinous Enormities, and gross Violations, as are scarce to be paralleled in any History, Sacred or Profane. And a wise Roman reflecting upon the like Practices in his own time, lays down this as an experienced Truth, It was better to live where Nothing, than where All things were lawful. And, as was partly observed before, what have not we seen, nay felt, from the extravagant heats of such popular delusions! and how are we daily threatened with Arrows from the same Quiver, the continued Alarms of an unquiet Generation, whom as too sad experience testifies, no kindness could ever oblige, nor any condescension satisfy. It seems so strange a fatality hangs over some men's heads, or rather about their Necks, that having more than once escaped their due reward, by a too much abused Indemnity; they still continue to run wilfully into the same noose, and even force Authority to do them reason at last.  
Nay, further our condition was for so●● time the more desperate, because our very Representatives, as they made themselves, which should have quenched the fire, blew the coals, by a strange Hysteron proteron of Policy, would preserve the Government, by countenancing none but those that acted against the established Laws, suppress Popery by setting up an Inquisition of their own, and prevent Arbitrary Proceed by making all honest men their Slaves. Now, what is this, but for our Physicians to become our Disease? they that should preserve the just rights of a well ordered State, understood so little to hold the Rains, that had they continued much longer in the Seat, Jove himself could not have repaired the ruins so dreadful a conflagration would have made. Inter utrumque tene was part of Apollo's advice to the rash Youth; and whoever thinks to preserve peace, by letting every man have his humour, or suppress the growth of a superstitious Worship by a licentious freedom, will find each Family in a State of War, and to prevent a bad Religion, have none at all.  
Thirdly, My third and last Inference is, That nothing preserves the Peace and welfare of mankind, so much as a regular obedience unto Laws, and a due execution of them, upon such as will not yield obedience: Which St. Peter makes the two main branches of every Magistrate's Duty, and for the greater encouragement, assures them of a Divine Commission, being sent from God for the punishment of evil-doers on the one side, and praise of them that do well on the other, 1 Pet. 2.14. Wilt thou then not be afraid of the power, 
Ro. 13.3.  do that which is good, otherwise it bears not the Sword in vain: And 'tis not only a great, but dangerous mistake of some men, to think that Laws and Liberty are inconsistent. 
Fallitur, egregio quisquis sub Principe credit  
Servitium, nunquam libertas gratior extat, etc.  True freedom never appears so graceful as when it understands its duty, regularly moves in its proper sphere as providence and Authority hath ordered. But for some to dispute whether they shall obey or not, and others dispute whether they shall not let them alone, is to suffer the Ship both of Church and State to drive at the mercy of wind and Tide, whilst neither Pilot nor Mariners attend their business. 'Tis what the Spirit of God severely reflects upon in a Heathen Magistrate, and therefore strange if we have any Gallios' under the Christian Oeconomy, who can see the grossest violations before their eyes, and yet 
Act. 18.17.  care for none of these things: Whereas, to resume our former metaphor, of this we must needs be convinced, that 'tis more reasonable to expect our safety from an unanimous endeavour to keep the Vessel above water, than the fond hopes of an escape when ever she comes to sink: And withal, there is this great inducement to quicken us, for if they who once had us under Hatches, (whether Papist or Puritan,) get us the second time into their power, we can expect nothing less than the utmost extremity, their little Finger (were it possible,) should prove heavier than their Loins before; To be sure instead of Rods, they would be all Scorpion: And yet how soon this may be, God of his infinite wisdom only knows; But doubtless it cannot be too much our endeavour under his Blessing to prevent; which for the close of all, I am sure there are none here present, but one way or other are qualified to do, some by their Power, others by their persuasion, but all by their Prayers, unfeignedly imploring that great and good God, who is a God of Order, to discountenance confusion, to set bounds to men's Passions by Reason, to Error by Truth, to Sedition by Laws, to Schism by Charity; and so fix us upon those lasting Pillars of Purity and Truth, that being all of one heart, and one mind, we may make it our joint endeavour to propagate the Gospel of his Son, and serve him in the 
Eph. 4.3.  unity of the Spirit, and the bond of Peace.  
FINIS.