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