Disturbances of a Kingdom; and, like the Lame and Impotent at the Pool of Bethesda, to long for the troubling of the Waters, that we may firft ftep in, and make fome private Advantage of the public Calamities, is neither the Part of a good Man, or a good Christian.

To encourage the feditious Principles and Practices of others; though cunning Men may do it without Danger, yet they can never do it without Guilt.

These Practices need not be brought near, to be compared with the Duty of Obedience. They appear at first Sight to have nothing lefs in them than Honour and Reverence, or Obedience to the Prince.

The Authority of the Prince is as much concerned in maintaining the Honour and Order of God's Service, as of his own: and the nobleft Character that belongs to Princes, is, that of nurfing Fathers and Mothers to the Church of Chrift; the Peace and Order of which is at once the Splendor and Security of a Government: and therefore the Advice of the Text, Not to meddle with them who are given to change, must be extended to the Government of the Church, as well as of the State. And the Occafion

of

of this Solemnity gives but too much Reafon for this Application; the Alterations intended and practifed upon the Church, influencing not a little in the barbarous Treafon which we this Day lament.

There muft in the Church, as in the State, be a Power to change whatever, through Use and Experience, appears unfit for the End it was defigned. To propofe and procure Amendments to the Laws of the Church, when there is Occafion for it, is their Duty in whofe Hands the Power is lodged; and Changes fo effected, can never be to the Blemish or Dishonour of the Church. But when Men diflike without Reason, and obftinately condemn whatever has been fettled by Authority; when they difclaim the Power and all the Acts of the Church; either their Ignorance must be invincible, or their Guilt unpardonable.

To

The Reason of all Changes ought to be very plain and apparent; left Lightness and Wantonnefs, in altering old Laws, bring Power and Authority into Contempt. change is the Effect, and the Sign of Weakness: and therefore it is the Character of the most perfect Being, that in him. is no Variableness, or Shadow of turning. Often

Often to change, will always breed Contempt: and therefore, in private Life, wife Men choose rather to bear fome Inconveniencies arifing from the Way they are settled in, than, by fhifting from one Course to another, to gain little but the Character of Unfteadiness, and Want of Refolution. Much lefs fhould public Bodies hazard their Credit by unneceffary Changes; and, for the Sake of removing one unpolifhed Stone, endanger the whole Building; which how it will fettle on a new Foundation, the Wisdom of Man cannot forefee. Some Inconveniencies in the Establishment of public Societies, like fome Distempers in the Body, are borne with lefs Danger than they are cured.

To plead for Alterations of feemingly greater Purity and Perfection, carries with it fuch an Appearance of Goodness and Concern for the Service of God, as will never fail to engage the Favour of the Multitude; who always make up in Zeal what they want in Knowledge; which is, and will be a Temptation to Men, who are incapable of a better, to take this Way to raise themfelves in the Efteem of the People.

To prefs for Alterations when moft

Things in the present Establishment are owned to be good, and all tolerable, is not the Effect of much Judgment. If Want of Perfection be a Reafon to change, it will be a Reafon for ever; for fince all the Laws of the Church are not of divine Inftitution,they have too great a Mixture of Weakness in their Original, ever to be perfect in themfelves. And fhould all the Changes defired, be granted, let not Men imagine that the next Age will be fo unlike this, as not to find Fault with the Orders of their Superiors.

It is unaccountable in Reafon, that, in Matters of religious Government, every Man thinks himself judge of what is decent and convenient, and what fit to be obeyed; whereas in Matters of civil Government, whatever they act, they dare not pretend to the fame difcretionary Power: as if the Cafe were not the fame in both; and Obedience in all Things lawful and honest, (further than which, no Man's private Judgment extends) in both of like Neceffity.

How the common People are led into the Efteem of Men thus acting, is not hard to fay. To fuffer for one's Opinion, right

or

or wrong, is in the Eyes of the Vulgar meritorious and fince fome outward Advantages are forfeited, by not complying with the present Establishment; fhould Men, even for worldly Intereft, and Want of Merit fufficient to rife in the lawful and regular Way, ftrike out new Paths for themselves ; yet they shall be fure, among their Followers, to have the Character of honeft Men, Men fuffering for Confcience fake. And though there be no Suffering in the Cafe; no Punishment attending upon fuch Practices; yet whilft Rewards are open to the Obedience of others, the partiality of Men will make them apter to repine at the Distinction, than to be thankful for the Impunity.

As long as Men are weak enough to be mifled; and the Errors of fome are profitable to others; there will be no End of Diffenfions and fhould the Reftleffnefs and Importunity of Men once break in upon the Conftitution, the Event could only fhew where it would end.

To what Extremes the Humour of Men once fet on changing will run, the mournful Occafion of this Day's Meeting is too fenfible a Proof. The Actors in the late C Trou