far from being a groundless supposition, that there was a late instance of it in the last session of Parliament, in the House of Lords, where the first thanks, though things of course, were interpreted to be the approbation of the King’s whole speech, and a restraint from the further examination of any part of it, though never so much disliked; and it was with difficulty obtained, not to be excluded from the liberty of objecting to this mighty prerogative of dispensing, merely by this innocent and usual piece of good manners, by which no such thing could possibly be intended.

This showeth that some bounds are to be put to your good breeding, and that the Constitution of England is too valuable a thing to be ventured upon a compliment.  Now that you have for some time enjoyed the benefit of the end, it is time for you to look into the danger of the means.  The same reason that made you desirous to get liberty must make you solicitous to preserve it, so that the next thought will naturally be, not to engage yourself beyond retreat; and to agree so far with the principles of all religion, as not to rely upon a death-bed repentance.

There are certain periods of time, which being once past, make all cautions ineffectual, and all remedies desperate.  Our understandings are apt to be hurried on by the first heats, which, if not restrained in time, do not give us leave to look back till it is too late.  Consider this in the case of your anger against the Church of England, and take warning by their mistake in the same kind, when after the late King’s Restoration they preserved so long the bitter taste of your rough usage to them in other times, that it made them forget their interest and sacrifice it to their revenge.

Either you will blame this proceeding in them, and for that reason not follow it; or, if you allow it, you have no reason to be offended with them; so that you must either dismiss your anger or lose your excuse; except you should argue more partially than will be supposed of men of your morality and understanding.

If you had now to do with those rigid prelates who made it a matter of conscience to give you the least indulgence, but kept you at an uncharitable distance, and even to your most reasonable scruples continued stiff and inexorable, the argument might be fairer on your side; but since the common danger has so laid open that mistake, that all the former haughtiness towards you is for ever extinguished, and that it hath turned the spirit of persecution into a spirit of peace, charity, and condescension; shall this happy change only affect the Church of England?  And are you so in love with separation as not to be moved by this example?  It ought to be followed, were there no other reason than that it is virtue; but when, besides that, it is become necessary to your preservation, it is impossible to fail the having its effect upon you.