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lic, and Treafon against the original Laws of all Government. And if the fenfe of Honour be not mightily changed, to die for our Prince or our Country, is to fall with Glory, and challenges Respect to our Memory from all Pofterity.

To maintain the established Form of Government, is the first and highest Duty of Men acting in Society. To remove the ancient Land-marks of Power and Obedience, tends to the utter Ruin and Deftruction of all Government; and is an Injury to the Prince, as well as Difobedience to his Power; who acquires a perfonal Right and Intereft in the Privileges defcending with the Crown. But this will more properly fall under the fecond Head; which was to confider,

How inconfiftent with Obedience required, the Practice of thofe Men is, who are given to change.

No Government was ever fo perfectly formed at firft, as to answer all Occafions: the Wisdom of Man not reaching far enough to view all the poffible Variety of Circumstances, that may require the mitigating, or increafing the Severity of old Laws; or the making new. Therefore it

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is neceffary for the public Good, that there fhould be a Power lodged fomewhere, to adapt old Laws to the prefent Circumstances, or those which may hereafter arise. Thus to change, is an Act of lawful Power; and therefore falls not within the Charge of the Text, Not to meddle with them that are given to change.

But then the most beneficial and neceffary Changes must be begun, promoted, and perfected by lawful Authority; or else they lose their good Quality, and, like wholesome Remedies unduly applied, prey upon the Vitals of the Government. For no Change can. be fo beneficial in its Confequence, as ufurping upon lawful Authority is destructive; and therefore it becomes a good Subject to bear any Inconvenience arifing from the prefent Conftitution, rather than, by too precipitately throwing it off, to prevent the regular Methods of Alteration. To pretend public Good, is common to all Factions and Parties; and therefore can excufe none : and where the Pretence is real; yet to feek public Good, in Oppofition to public Authority, is like curing Diftempers by deftroying the Patient.

To view with Pleasure the Factions and

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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 first ftep in, and make fome private Advantage of the public Calamities, is neither the Part of a good Man, or a good Chriftian.

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

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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 Ufe and Experience, appears unfit for the End it was defigned. To propose 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 disclaim the Power and all the Acts of the Church; either their Ignorance must be invincible, or their Guilt unpardonable.

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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, wise 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 Unfteadinefs, and Want of Refolution. Much less should public Bodies hazard their Credit by unneceffary Changes; and, for the Sake of removing one unpolished Stone, endanger the whole Building; which how it will fettle on a new Foundation, the Wisdom of Man cannot foresee. Some Inconveniencies in the Establishment of public Societies, like fome Diftempers 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 most

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