of religion, to enjoy it within yourselves, without the liberty of a public exercise, till a Parliament had allowed it; but since that could not be, and that the articles of some amongst you have made use of the well-meant zeal of the generality to draw them into this mistake, I am so far from blaming you with that sharpness, which perhaps the matter in strictness would bear, that I am ready to err on the side of the more gentle construction.

There is a great difference between enjoying quietly the advantages of an act irregularly done by others, and the going about to support it against the laws in being.  The law is so sacred that no trespass against it is to be defended; yet frailties may in some measure be excused when they cannot be justified.  The desire of enjoying liberty, from which men have been so long restrained, may be a temptation that their reason is not at all times able to resist.  If in such a case some objections are leapt over, indifferent men will be more inclined to lament the occasion than to fall too hard upon the fault, whilst it is covered with the apology of a good intention.  But where, to rescue yourselves from the severity of one law, you give a blow to all the laws, by which your religion and liberty are to be protected; and instead of silently receiving the benefit of this indulgence, you set up for advocates to support it, you become voluntary aggressors, and look like counsel retained by the prerogative against your old friend Magna Charta, who hath done nothing to deserve her falling thus under your displeasure.

If the case then should be, that the price expected from you for this liberty is giving up your right in the laws, sure you will think twice before you go any further in such a losing bargain.  After giving thanks for the breach of one law, you lose the right of complaining of the breach of all the rest; you will not very well know how to defend yourselves when you are pressed; and having given up the question when it was for your advantage, you cannot recall it when it shall be to your prejudice.  If you will set up at one time a power to help you, which at another time, by parity of reason, shall be made use of to destroy you, you will neither be pitied nor relieved against a mischief which you draw upon yourselves by being so unreasonably thankful.  It is like calling in auxiliaries to help, who are strong enough to subdue you.  In such a case your complaints will come too late to be heard, and your sufferings will raise mirth instead of compassion.

If you think, for your excuse, to expound your thanks, so as to restrain them to this particular case; others, for their ends, will extend them further:  and in these differing interpretations, that which is backed by authority will be the most likely to prevail; especially when, by the advantage you have given them, they have in truth the better of the argument, and that the inferences from your own concessions are very strong and express against you.  This is so