reflections UPON THE CONTROVERSY About the Oath of Allegiance, occasioned by the LETTER In ANSWER to English Loyalty.  
LONDON, Printed for Jacob Tonson, at the Judges-Head, in Chancery-Lane; and James Vade, at the Cock and Sugar-Loaf, in Fleet-Street, 1682.   

THE PREFACE.  
'TIs a wise Preamble, and like to recommend what follows much, to confess at first, that I am going to writ, sounds even to my own Ears little better, than I am going to play the Fool. And yet what can one hope from scribbling, in an Age, wherein if two Cart Load of Pamphlets could have made one Convert, we had been all of one mind in England before this. People will buy a Pamphlet, because it is cheap, and red it because they have nothing else to do: But what they thought before, they will think still, let the Pamphlet say what it can. What I think true is true, is the Rule; and does he say as I say, as much the Touchstone of Truth, as does he like my Play, of Wit. Should Truth her self come among us, she would hazard her Reputation, unless she came Tongue-ty'd. He whom she contradicted, would go near to take her for a Jilt. For all that, whether Fool, or no Fool, is as the Reader pleases. I need not wear yellow, if any body will be the wiser for what I writ. If every Body be Obstina●e to make no profit by any Book, of all Mankind they spend their Time the worst, who learn to red. Since at worst 'tis a Folly A-la-mode, I will trust the Readers good Nature for once, and be in at the Oath of Allegiance. 'Tis a game, as much as lies upon it, in my Opinion ill played, whether the fault be in the Game or Gamesters. One may be fond of sport, more solicitous to play than win; or a Game may be across, and which will be played no better. However it be, at the rate it now goes, the Lookers-on are not like to know in hast what becomes of their Bets. My concern in them has made a Pamphlet of the thoughts, which much Reflection on man● instances has produced, and the Answerer of Eng●●● Loyalty revived. I am far from meaning 〈…〉 him; but cannot avoid bringing my instan●● 〈…〉 would have any thing mended, must need● 〈…〉 and why I make bold with his, since I must 〈…〉 somebodies, because they are the most fresh and at ●●●d, and the last puff still calls out the flamme. To do th●s will, in spite of my Teeth, look like an Answer to so much. But yet my business is with the vourcher, not the Adversary, and I shall give him cause to believe, I am not the merciless Enemy, called an Answerer, who spares nothing.   

TO begin then: I wish those who writ, would order it so, that some Body may be the better, besides the Stationer. For methinks an Author is, or should be something more, than barely an Implement to the Printing-Trade. Children were not set to School, with design to make no other Use of their Learning. I know not who is like to be the better, for being cloyed with the same Stories over and over again, not a jot mended in the telling, and but little varied, and which every Body knows as well as the Teller. I cannot but grieve to see, this is the Case of most Anti-Allegiance-Writings. The Briefs, and Councils are all you shall generally find any where. They are all the Substance of this Letter, save an Argument with never a true Proposition in it, about the word Treasons. Are these any Secrets? Have they not been urged, and canvast, and turned all manner of ways, almost these fourscore Years, all save the last, which is indeed, I think, of a later Invention, but no Secret neither. Yet after all, People think as they do; and can it be imagined, that who was not moved by hearing them Yesterday, shall, by hearing them to Day, it may be worse  told? Indeed, he who will pretend, there has not been so much need of them as they will bear, and that he can make more, says something: But he who barely says them over again, either says nothing, or would have done better if he had.  
Again, has the other Side nothing to say for themselves? Has not Withrington, have not others answered, and that to the Satisfaction of Men of Conscience and judgement? I am sure, he had the Reputation of both, few of his time being esteemed more for Learning; and One who having spent all his Life in foreign Parts, had no concern in our Quarrels, said in my hearing, That Withrington had downright baffled two of the most Famous among all his Adversaries. Why, must all be dissembled, the ordinary Objections repeated as confidently, as if nothing were to be replied, and no notice taken of any answer? People may carry it as they will; any Face may be set on any thing. But who will be meddling in those matters, should do well to remember, that Face will not always do it.  
Here is an Oath in the Case, an Oath which concerns our Duty to God and Caesar; in which, if any be misguided, he is answerable to him, who misguides him. Tis not, or should not be, here as at the Bar, where a bad Cause too often finds an Advocate; one who whatever he thinks, speaks for his Client. People expect other dealing from those who undertake to guide their Consciences; that they be truly Conscientious themselves, and who will not for Fear nor Favour, nor any Respect, make things better nor worse, nor other than just they are. Alas! How ill does he answer their Expectation who shows them but one side of the Medal? As much like Silver as it looks on that side, it may be arrant Brass; and he finds it so, who views it always. Of all counterfeit coin, counterfeit Truth is the worst, and the most damageable Cheat. It may purchase Credit and Applause: Right is not to be had, but for Truth. As it is of pernicious Consequence to be in the wrong in this Matter, let nothing be concealed, which conduces to judge whether we be or no. Let us not be possessed with a vain Confidence of one Title. There is another set up: Let us fairly know what is in it. Let us have no cause to suspect, there is more concern that we should deal, than deal securely; more concern for the Side, than the Truth. Both Sides lay claim to Her: Who truly desires the Cause should be right judged, will tell us what the Defendant says as well as the Plaintiff. A Guide of Conscience should desire nothing else. To be solicitous only, that it may go on one side, is more for another Calling.  
In plain English, These half Lights are suspicious things; twenty to one, there are Bracks and Stains, where we must not see whether there be or no.  
And yet I would this were all, or the worst. Stubborn, ill-natured Arguments, which will not civilly be turned off, are, to say truth, very incommodious Duns. We should have some Indulgence, when People shift out of the way, or make as if they saw them not. 'Tis something less faulty, to conceal what others say, than to say ourselves what is not true; or, if we will set up for Masters, what is weak. For a weak Argument, is a sign of an ignorant Master, and 'tis unexcusable to pretend to teach what we understand not ourselves. Too many Examples occur of both, but too often. To confine myself to my Letter; It is made up of Invectives, and Arguments; and there is not a jot of Strength in the One, nor Truth in the Other.  
The Invectives, because they are strong at least, shall go first. Much pains he takes, and many words he spends, to make his Adversaries ill thought of; as at a Design so charitable, who would stick out for pains? But yet, they are not the ill Men, he would have them pass for. Indeed they never set up for impeccable, that I know; nor ever thought the Oath an Antidote against human Frailty. This does draw some of them, as well as others, even from their Religion; and he knows 'tis This, not the Oath, which does it. He meets of those who take it, at Mass still, and sees them stand to their Religion, as constantly as their Neighbour-Refusers.  
For the rest, these Allegiance-Men, as luck is, live not in Deserts; they are to be found in the World, intermingled in the same Towns, sometimes the same Houses, with People of their own and other Religions, who know them, and their Dealings. Let these be asked, Whether they deserve the Black Character of this Letter?  
But if he live not out of the World himself, with Ideas framed wholly by Guess, and unexperienc't Fancy; if he knows Men and Manners, 'tis strange if he be not acquainted with some of these People, whom he himself takes for honest Men, good Christians, good Subjects, and good Friends, and whom, upon occasion, he would trust as soon as other Folks, and as far. I will venture my Money, that this is so; and for all his big words, put it to his own Conscience. But whether he think well or ill of them, I doubt he has something to answer for. If ill, for having a bad Opinion of his Neighbour, who deserves it not: If well, for wronging them much, and his Conscience more, against which he speaks.  
Then for his Arguments: I am strongly persuaded, there is not One, which he himself thinks will bear the Touch. He begins with One borrowed from the Third Treatise; which, as we have not always the care we should of what we borrow, is the worse for coming into his Hands. If the supreme Pastor( says he) is at any time to be obeyed, 'tis then when he commands in things appertaining to Faith and Salvation. But Popes have declared the Oath contains Matters contrary to Faith and Salvation. These two, perhaps, are not so well coupled; One making for Obedience, and the Other Belief. Bare Obedience, in matters of Faith and Salvation, may possibly be more questionable, than others. Because, where they are not concerned, an unjust Command ought often to be obeyed; whereas no Command can oblige to the prejudice of Faith and Salvation. But as this will return again, I desire only to know at present, Whether he thinks in his Conscience, that 'tis all one, to be contrary to Faith and Salvation, and to be declared to be so? Every Body, that has common Sense, every Body out of Bedlam knows, Things may be declared otherwise than they are, unless the Declarer be infallible. And this, indeed, he seems well content the Reader should believe of the Pope; for he gives him Magnificent Words. But I guess, by his falling presently off, he believes it not himself. However, he may take his choice. If he do not believe so, he speaks nothing to purpose; and must needs know, he does not. If he do, he does worse; for he brings in a new, and that uncertain Rule of Faith, and which leaves the Security of Salvation to the Mercy of a probable Opinion, if it be One. 'Tis much better to be talking nothing to purpose.  
Then he tells W. H. That the Pope, and a General Council are infallible, and have practised the Deposing Doctrine; and therefore, if that be erroneous, the Church is not Infallible. Does he in earnest believe this follows? Does he think the Churches Infallibility extends to practices, other than what are warranted by Descent from Christ? Does not he, and all Christians know, the Promise of his Assistance was made with the Commission he gave, to teach what he had commanded, and that there is no Warrant to extend it farther? Do not we see, that practices, even of Councils, have sometimes other Grounds, Discourses, and Speculations, not always necessary true? If the Pope, and a General Council should happen to err in such things, why must the Church therefore forfeit her Infallibility? Time was, when the Bishops of one Nation thought they might oblige their Prince, to lay his Crown at their Feet, and actually did. In all likelihood, the Bishops of other Nations thought their Power no less; and if they had met in a General Council, would have thought it lawful for all to do, what some had done. Does this Gentleman, for all that, think their Opinion true, or the Church the less Infallible, because it is not?  
Next, he keeps a Pother with Appealing, as he calls it, from the Pope to the Doctors of Sorbon. And he may use a Metaphor when he pleases; but, because he had it so often up, 'tis not amiss to observe by the way, that Appealing here signifies, barely asking the Doctors their Opinions. Does he, in earnest, think this so strange a thing? Does he think there ever was, or perhaps ever will be a Contest with the Pope, in which Divines have not, or will not be consulted? Or, does he think there must never be any Contest with him; but all he commands, without more ado, be presently done, and all he says believed? For if there may be a doubt, whether in this, or that Case, People are obliged to believe or obey, he cannot think it so heinous a Matter to desire to satisfy that Doubt. If he know a better, or more unoffensive way, than to inquire, what unconcerned Men, good catholics, and good Schollers think on't, we are the less obliged to him, for making a Secret of it. Had he spoken in time, the mighty Mischief of saying to a private Man, Pray Sir what think you, might have been prevented. Indeed, if he will endure no Contest, no Doubt in any Case,( which he seems, as if he would fain be at, but speaks not out, for fear no Body should endure him) his Discourse is not inconsequent. 'Tis only abominably false, and abominably pernicious. In short, he may think he speaks Sense, if he can think with his Learned Quotations to make the Pope Infallible, and Deposing Doctrine a necessary Point of Faith. But 'tis but a moderate Glory, for which I would not betray the Church and Religion if I were as he.  
For his following Mirth, much good may it do him, and may it be hearty. For I have known People Laugh outwardly, who have been ill enough at ease within. Where lies the Ridiculous, and the shame? Why, these Wise Doctors, when time was, subscribed to the Deposing of Henry the Third. As if it were not possible to pack an University, as well as a Jury; and as if it were not actually packed at that Time, by the Power of the League. At least, so they say, who should best know, the French themselves. But be as it will, He does not, sure, think the worse of the Subscribers for being of another Mind, than the Leaguers. I but Grandin, and his Fellow Readers Subscribed not, and this makes most believe a shame Subscription, or shame Doctors. Is he in earnest trow, or does he jest on still? For methinks, 'tis pleasant enough to offer to persuade us that this Subscription is a shame, and that by an Argument which bids fair to persuade us 'tis not. For what should hinder a Shammer from shamming in Grandin, as well as the rest? What should make him balk the Credit of a Chair, if there were no more in it, than to put in what Names he Pleased? But does our Author believe one word of what he says? Does he truly think most Men, or any Men believes they did not Subscribe, whose Names we see; or are not what they pass for, Doctors? Why Grandin would not make one in so good Company, this Gentleman, if he would so fain know, may ask Grandin himself. If he think it was, because Grandin and the Subscribers are of different Sentiments in this Matter, he would do well to get so much under Grandins hand. For I have been  told, neither He, nor any, to whom the business was proposed, stuck out for that Reason. But every Body does not think himself obliged to say all he thinks true, at all times. 'Tis more a wonder, that the Love of barren Truth, which yields no Profit, should prevail on so many, as did Subscribe, then that some should think fit to think of something besides.  
But now he falls on with this potent Syllogism. If they who call themselves catholics, have not faithfully observed every Material Point in the Oath, then are they perjured; but they have not observed every material Point: Ergo. As I have not heard People are obliged under Perjury, to spend their whole Stock of Observation upon Oaths, I should think this Gentleman might lawfully have kept some in reserve, to bestow upon his Arguments. A very little would have shown him, that nothing he says is true. 'Tis not true, that his Adversaries have not observed every Material Point, and 'tis not true, that they are perjured, though they had not. Some other Sin, if it pleases him, instead of Perjury, Rashness, or Negligence, in the Concerns of the Soul, or what other Name the Case will bear; but no Perjury, till something be sworn, which the Swearer knows, or at least doubts is false. The Conscience must be violated, as well as Truth, by Perjury. Want of Fidelity, in making Observations, where one is not conscious of it, is something another thing. But 'tis not true, that the Oath-Men are guilty even of so much. They do observe, and consider his Material Point, in compliment to those who put it in their Heads. For though it had never come there, I know not why it should be thought, that any thing material was left unobserved. The Oath has been faithfully enough observed, and critically scanned almost these Eighty Years. The Laws, and all manner of Treasons known; yet this Point in all this time, was never thought worth mentioning. Because some Body lately, either more lucky, or of more talent in finding Faults, has bethought himself to make a matter of it; must we, and our dull Ancestors, be Perjured, only for not being cunning in quick?  
The thing has indeed no difficulty, to any who will reflect that different things have often the same Names. You Swear,( says the Material Objection) to Discover all Treasons: Receiving Orders from Rome, is Treason by Law, and therefore are perjured, if you discover not that among the rest. One might as well argue he were Perjured, who having sworn to bring into a Camp or Town, all the Horses, he could light upon, should leave behind the Horses on which wash-Maids dry their wet linen. Treason by Law, may be far enough from Treason in reality; And who will be content to grant me one modest request, to mend not only the sound of words, but take their sense along with him, will find in this Case it actually is so. For what does Treason by Law signify? Is it, that the Nature or notion of Treason is indeed found in receiving Orders from Rome, because the Law calls it Treason? Unless this be, there is barely the Name not the thing of Treason. Every thing has its Nature, which where it is not found, there is not that thing but another, with the same Name perhaps. So Treason is what it is; where that What is not, there is not Treason, nor can be, neither by the Power of Law, nor any thing else. Omnipotence itself cannot make things be What they are not. There remains then nothing that I see, for Treason by Law to signify, but that the Law punishes those who receive Orders from Rome, as it does Traytors. So it often explains itself in this, and other Cases, of more Legal Treason; saying, They shall suffer, as in Case of Treason, or be reputed, or deemed, or adjudged Traytors, or the like. And if at any time it speak otherwise, it must also be so understood. For there is no Difference, save in sound, betwixt these two Expressions, This is, or shall be Treason; And, This shall be punished as Treason. Whether the Law use the One, or the Other, what is meant can be no more than what is done. And the Law never does, nor can do any more, towards making Treason, what is not so of itself, but forbidding it under the same Penalty, and so giving or occasioning the same Name. Now punishable as Treason, and Treason, having two very different Notions, a wonderful Material Observation it is, that they have both the same Name, and a mighty strong Argument to prove they are Perjured, who Swear to discover all Treasons, that they discover not quiter another thing.  
If this were not so, Dun I can tell you, would be in the Mire as well as Ball. If the Swearer be perjured, because he does not discover Priests, all that you, who Swear not, get by it, is, that you are a bad Man with another Name. For why do not you discover them, if they be indeed Traytors? Will a Yea, and Nay-Conscience, which allows not a Man to take the Oath, allow him to conceal a traitor? 'Tis a pleasant Conscience this of yours, if it persuade you that dispensing with one duty, giving the Prince security of Allegiance, is a sufficient ground to dispense with another, and suffering Traytors to go undiscovered in his Dominions. You have no great mind, if one may guess by your writing, to have the Oath-men pass for better Subjects then you; but yet you bid fair for it, if you would have it thought, they only are obliged to discover all Treasons, and you not. Swearing or not Swearing alters not the Case. Priests are, or are not Traytors, whether we Swear or no. You who say they are in virtue of the Law, must say too, That you are obliged to discover them. The Swearer, if you will, is more obliged, but to no more than you. For he is but obliged to discover all Treasons, and that he was before he Swore, and had been, though the Oath had never been thought of; and you are obliged to as much, unless you think the Law of Nature, and of God, besides the Law of the Land, oblige not without an Oath. For all this Obligation, there is nothing without Swearing. In short, if Priests be not Traytors, there is nothing to be said to the Swearers; if they be, there is nothing to be said for the not Swearers. That nothing can make a traitor of an honest Man, whether he will or no, is all the excuse of both; If that will not do, both are errand Knaves for ought I see, and differ only as Knight and Gentleman; one is a Sir Knave, a Villain with a Title, a perjured Villain; the other but plain Knave, a Villain of low Degree, but a Villain too.  
And yet after all, 'tis true, that there is something Material in this Observation; so Material, that he was too blame, not to make a Secret of it, and keep it by all means from Protestants. For if they once get it by the end, and come to understand that Priests are Traytors, and to be discovered under pain of Perjury, what will become of poor Priests? Protestants all take the Oath, and some know of Priests, and say nothing, but have no mind, I suppose, to be damned for their sakes. For a small matter, Misprision of Treason, or so, Priests may count upon it. Who would refuse to venture Body and Goods for them, in a Country where they are so loved? But Perjury too! why 'tis too much in all reason, One cannot fairly expect it. Your Informer, if this Doctrine be true, is the only honest Man of the Nation. Every Body, that knows of a Priest must out of pure Conscience set up of the Trade.  
The material Trifle deserves not so many words; yet now we are in, let us even see the last on't. A great absurdity the Author thinks it is, to say, That what is enacted by the Law to be Treason, is no Treason. To say, Legal Treason is not Legal Treason, were indeed something absurd. But may not a Man be in his Wits, who thinks Legal Treason, and Real Treason, go not always together? Do none but senseless Oath-men, think a Priest may be an honest Man, and the State run no extraordinary hazard, though he be never caught? Treason signifies a Crime, by which the evangelic is betrayed, and it signifies every thing punishable, with the punishment of that Crime. Is it any such Riddle, that the same thing should be Treason in One Sense, and not Treason in the Other? I but this is Equivocation, he says, and double Perjury. Equivocation is indeed Perjury in Oaths, as it is Lying in Speech. But if he will needs take a word Equivocally, must we therefore be Perjured? Let every one bear his one burden, if he please. We understand the word Treason in the first, which we take to be the proper Sense, because we see, that all Mankind, as soon as they hear of a traitor, unless Circumstances suggest something else. have presently a horrid Idea in their Thoughts; something notably against the common Good either committed, or attempted; something abominably bad in itself, and which would be the same execrable Crime it is, though there were no Law about it. As parricide was parricide, and every jot as bad, where the Law forgot or forbore ●o appoint it any punishment, as any where else. He would have us understand every thing which the Law calls by the same Name, and punishes with the same punishment. As if punishment made or marred, or were any thing to the notion of the Crime punished. Robbery and murder are punished alike, by our Law; yet they are very different things; and who should Swear to Discover One of them, would not be perjured by concealing the Other. And for the same Names, unless the same Notions go along with them, they leave the things as different as they were before. At this rate, one may possibly be a very honest Man, and an errand traitor, at the same time. So Christians were all Traytors, or as bad, under the Heathens; and are still, it may be, both under Heathens and Mahometans. In a word, his Notion is wholly foreign, grounded on nothing found within the thing, but derived from something done about it from without, common Name and Punishment. And because we are a little dull, and apprehended not how the proper Notion of a thing should consist in external Considerations, sometimes applicable, and sometimes not; but fancy wildly, that things have proper Natures and Notions of their own, which remains the same whatever is done about them, we are Equivocators and Perjurers.  
Lastly, He dares be bound, the Judges shall give it for him. Truly, for his Bond, he must pardon us. Those are often most forward to be bound, who have least to pay.  
When we know what stock he has of Law, we will talk further. A Bond in a matter of knowledge, in which one has no skill, is like a Bond in a Mony-matter from one who has no Cash. Will he be bound, where he is a responsible Man? Bound to acquiesce in the decision of the Judges? bound to take the Oath, if they give it against him? For else, to trouble them to no purpose, is a Presumption of which I dare not be guilty; nor does he care what they determine, nor is this the thing which sticks with him. But if he be in earnest, and will put it to reference, with all my heart. I'll not be out at any motion which promises an end of the quarrel. Let's leave disputing from this moment, and apply ourselves to the Judges. If their Goodness, which refuses no pains to end differences, will undertake the trouble, I engage for myself, and think I may for my Friends, to stand to their award, every jot as readily if it go against, as with me. For I am not fond of the Oath, though I love Allegiance. An End any way contents me. I am pretty confident though there is more of rash then stout in his daring. The Oath does not say, absolutely all Treasons, but all Treasons against the King. All Treasons are not such. It is Treason to kill the Chancellor, or some other Great Officers, it is Treason to Counterfeit his coin. The Law I suppose does not understand these to be Treasons against the King. join Opportunity to Treason against him, and it is incompatible with his safety. He has been safe in the hands of a Priest, one who yet lives, and whom when the wisdom of the Nation thought fit to distinguish from his fellows, they took him not I suppose for one who meant any harm to the King. There is a particular Statute to punish concealment of Priests, of which some have felt the smart: I never heard of one Indicted for Perjury on that account. All Men cry out a traitor, as Fire in the Streets, upon the first appearance. He would be little better then a traitor himself who should not. Protestants are not Heathens nor atheists, but Men who know, what 'tis to forswear themselves. Divers know, or think they know, where there is a Priest and say nothing. No body for all that thinks them less honest Men then Informers, or less solicitous of the Kings safety, or more indulgent to any Treason against him. I think then I have reason not to distrust a trial of this matter. One more, to say the Truth, I have, which in wary dealing perhaps I should not tell him, least he should fly back from his reference. But because he shall not say he was surprised, I will acquaint him, that I have taken his advice, and asked as he desired I should. And I am  told that the words all Treasons in the Oath, are to be understood of real Common-Law-Treasons, such as are indeed dangerous to the King, and reach not Nominal, and merely Statute-Treasons, and that this sense of the Oath is most evident. But yet as he may possibly distrust my word, and though I know I say true, choose whether he will believe me, I pretend not to conclude him by it. He is still free to go on with his reference if he think sit. One thing I am sure of, that hitherto there is no Perjury, no, though it should be as he says. Because who took the Oath, Swear uprightly according to their Conscience, understanding by Treasons true, not made Treasons, and believing the Oath meant so; and I am confident there will be none hereafter, and that when it appears the Oath obliges catholics to deliver their Priests up to punishment, for no other fault then Priest-hood, none will take it more. And so I beg the Readers Pardon for detaining him so long on a Subject, which as material as this Gentleman makes it, I doubt after all is but much ado about nothing.  
Scripture and Councils must be in too, else all had been marred. For what's an Author without a Quotation? without something to show Reading, as the Kings of Brainford spoken French to show breeding? otherwise sure there needed no Councils to make Men confess, there has been such a thing in the World, as a Sentence of Deposition, and that Sacro present Concilio too, in one, and but one Case. And there needed no Scripture, to persuade People that the Pope is as good a Man, as the High Priest was among the Jews, and has as much virtue in his Lips. For this is what he concludes from the One, and undertakes to prove by the Other. And yet, who can tell whether he had not a mind, his Reader should take Deposing Doctrine, for an Article of very Faith? For that People presently look for, when they hear of Scripture, and General Councils. One cannot easily judge, as he carries it, much as if he said, I will not tell you what I think myself; but would be glad, you would think it a Point of Faith. And Faith indeed made the great noise, at first, against the Oath; but who continues it still, have thought better of it since, and found it convenient to quit that Pretence, and say, 'tis not Faith. He, I suppose, for the credit of the common Cause, does not mean to fall out with his fellows, and say it is. For which reason, I forbear to say what the Occasion suggests, and as I take no Joy in discovering Faults, am well content that many I find here scape for me unreproved and unobserved. Where Faith is not concerned, I conceive it best to let Scripture and Councils alone.  
And as for the Oath, the Sport I think is at the best. We have seen either all, or the best he can, or at least thought fit to do. 'Tis not amiss now to cast an Eye upon what he performs against the Oathmen. He does not find( he says) in all the Breves, that the Pope, either asserts his deposing Power, or commands any to assert it: All he requires, is a Civil Obedience from his Children in Spiritual Matters, things appertaining to Faith and Salvation. Now, if they will deny Obedience and Allegiance( in such matters) to their Supreme Pastor; He cannot see, how possibly Princes can expect, or long hope for a Civil Obedience from such Subjects. And this is the only ground of all the Unkindness, with which he confutes his Adversaries.  
As I am something dull, I take not the jest. He, no doubt, can give an Account, how Obedience to a Spiritual Superior in Spiritual Matters is civil Obedience; how Subjects come to owe Allegiance to any, but their own Prince, what 'tis to purpose, whether the Deposing Power be asserted in these Breves, if it be asserted elsewhere, and if we may believe him, in something stronger than a Brove; and what, besides not looking for it, hindered him from finding in the Breves, what others of his side have found; who tell us, the denial of Deposing Power is one of the many things asserted to be repugnant to Faith and Salvation. Which they make account is asserting the Power, as indeed it looks very like it. It might have gratified some Bodies Curiosity too I suppose, to have let them know, what he would have done, if he had found the Deposing Power asserted or commanded, in these Breves; or will do, when he finds it in another, if a Breve be so material; obey, or Disobey? If Disobey others may hope his good leave to disobey a Breve, who would take it himself. If Obey, he thinks the Deposing Doctrine true, whether found in a Breve or no: For he would not, I presume, assert an Untruth for any bodies sake. He had e'en as good declare himself, and assert it now. A Day or two sooner or later neither makes, nor mars; and 'tis but a useless Nicety, to stand upon it.  
But of these, and the like matters, he may bethink himself at leisure. 'Twill be time enough to make up his Accounts, when some Body calls for them. I concern myself only in his Jealousy of these, who take the Oath, and the ground he has to suspect them of Infidelity to their Prince. 'Tis, I suppose, because who disobeys one Superior, are like to disobey another. Yes truly, very like, in alike Age. Not to dissemble what is, there is no counting upon Obedience from the Oathmen, whensoever, and by whomsoever they are commanded, what they cannot with a safe Conscience obey. They have the grief to disobey the King, and his Laws once a Month; and once in their Lives, the Pope too: And cannot help it, while they are persuaded, God is to be preferred before Man, and that He requires they should do as they do. If they make bad use of a good Principle, and disobey where they ought to obey, there is something to be said to them: But if they do but what they ought, what he says is, in effect, they are guided by Conscience, and therefore not to be trusted; True to God, and therefore like not to be true to their Prince. show, if you please, that they do ill, in disobeying the Breves, before you run away with it into your long Carrier of angry rhetoric. They Disobey( say you) their Supreme Pastor, Christs Vicegerent; Him whom God himself hath Commanded to Feed his Sheep, to Feed his Lambs, and to have care of his Souls. As if plain Pope were not as much as all this. They do disobey him, that's agreed. Why, is that disobedience blamable? And They disobey( say you) in things appertaining to Faith and Salvation. And what then? If it be not too unmannerly to ask a Question, where I know before hand there is no answer. But pray, which are these things, and where may we find them; in the Oath, or the Breves? In the Breves is only the Command, which is disobeyed. And they tell us too, that these matters are contained in the Oath. There we find Deposing Power denied, and Allegiance professed. These then are the matters in which the Pope is disobeyed. Pray, how come these to be Matters of Faith and Salvation? The Deposing Power indeed pretended as long as it could. But now even they, who oppose the Oath, have thought good it should pretend no longer. The other has reason to pretend, nothing in the Law of God being more express, then Duty to Princes. But no Body is unjust enough to imagine, the Breves ever thought of forbidding this Duty. It would be to forbid, what God commands; in which case he were no good Christian, who should doubt whom to obey. One may be subtle, in distinguishing betwixt Performance and Profession; say the latter is forbid, though the former be not. But this will have no pretence to a matter of Faith and Salvation. A wild Fancy it must needs be, into which it can enter, that the Law of God has left the Profession of Civil Allegiance in the Breast of Spiritual Power. And so most evidently, for what concerns Allegiance, what can be said to be matter of Faith and Salvation, is not forbid; what can be said to be forbid, is not matter of Faith and Salvation. But this is but losing time for Methods sake. The Breves never meant to forbid Allegiance, or the Profession of it. Accidentally indeed they hinder the Profession which is in the Oath, because it is joined with something, which they thought fit not to let pass, renouncing the Deposing Power. In truth, all rests upon That, and That being at last acknowledged to be no matter of Faith and Salvation, there remains no pretence for Disobedience in such matters.  
Though there did, there is something more to be thought of For what if such a Matter should happen to be determined wrong? What if we should be commanded to take 'vice for Virtue, and Virtue for 'vice. Must we, because these are Matters appertaining to Faith and Salvation, obey, and try to go to Heaven by the way of 'vice? Must we learn a new Christianity? For the Old one teaches, that Virtue only leads thither, and 'vice somewhither else. But let us understand one another. You who say, I must obey, because the matter appertains to Faith and Salvation, pray what do we mean? That the Matter commanded was revealed by Christ, and I must believe so, and testify my belief by my Obedience? Or, that provided I obey, I may believe what I will? If you take it this latter way, I am beholding to your Indulgence for the liberty of setting my outward and inward Man together by the Ears, and making my Actions bely my thoughts. For where Faith is pretended for a Command, Obedience to it is, whatever I think in my Heart, a Profession that the Pretence is true. But your kindness will do me no good. Because, if the matter be revealed by Christ, I must needs believe it; and must not receive it into my Faith, if it be not revealed. I am obliged both ways, and 'tis not your leave which can discharge me. Besides that, how you can at the same time pretend a matter appertains to Faith, and allow every Body to believe it does not, ●s a Riddle which poses me. But if you will have my Belief go along with my Obedience, pray show me why I must believe, before you tell me I must obey. For, you know, I must not entertain a wrong Faith for any Bodies sake, no not for an Angel of Heaven. Apply this to our Case. The Oath is forbid, because it contrives matters repugnant to Faith and Salvation; and this Prohibition, say you, I must obey, because it is in a matter appertaining to them. But if I obey, and believe the Repugnance mentioned, how shall I answer for that Belief? For making myself a Faith of my own, and receiving into my Creed what neither I can find Christ ever revealed, nor any Body else can show me, be ●t said with the good leave of the Catechist. If I believe it not, now shall I answer for my Obedience? For owning by it, that a matter appertains to Faith, which I believe does ●ot? For persuading others, as far as my Example will persuade, to believe what I believe not myself? Is it a slight matter to have a hand in confirming a wrong Faith in the World? Will your word bear me out? Pray permit me to think it is not here, as where we may, and ought obey; and at the same time below the Command perhaps unprofitable, perhaps prejudicial. Faith requires inward Assent, as well as outward Submission; make Faith the ground of a Command, I cannot see but that who believes there is a Faith to ground the Command, and yet obeys it, betrays Faith, and becomes a Scandal to his Neighbour, whom he temps to believe Gods Law is other then it is, at least in his judgement. And this, I suppose, they saw, who have attempted to make the Pope Infallible: He needs Infallibility no more than other Men, to oblige to a Conscientious Obedience; where right or wrong Obedience is due, as it often is, to all Superiors, though we think, and though we know the Command harmful. The Superior is to provide against that harm, when it appears to him, as well as other Folks, and his Subjects, to leave that care to him, and obey him. But every Subject is answerable for an error in Faith, as well as his Superior; every Body must look to his own Soul. And therefore, since Obedience to a Command concerning Faith, draws in Belief, either the Superior must be exempted from Mistake, or the Subject from Obedience, when there is one. Bellarmin goes the first way; this Gentleman may follow him, if he pleases; and when he has made out that Point, urge Obedience freely. We, who believe, there is no Power, which can oblige us to believe amiss, take the Second, something the more confidently for his Argument. For what he brings, is not true, and if it were, ought to make us the more wary.  
So much harsh Descant upon such a ground! The King and Council importuned with Suggestions of causeless Jealousy, for this! The Oath-men for this traduced, for men whom No Oaths will choke, who would stretch their Conscience to swear, for Worldly Interest; either what they know not, or what they believe not; and who, he is inclined to believe, break their Vows and Oaths, with as little concern, as you would a Rush! Papists in Masquerade! a kind of Janus-Fac't Monsters! Men who like Esau, will sell the Blessing of Heaven for a Dish of Pottage; and thunder out God dams, and what you will, to save their Bacon! Men, who are ashamed of their Religion, and its Principles! Glory more in the Name than Thing! pawn their Faith, sell their Consciences 〈…〉 ligion, betray the God of Eternal Truth and Life; and what know I? A●l ●●i● is Passion upon no more occasion, from a side nicely ●●nder in this Point, and against which, if any thing come forth less smooth, or less kind; any thing, short of Love-letter; What Crys presently, what Peals of Uncharitable and Unchristian Ringing in our Ears? And yet, 'twere something, if he thought any of all this true. But he knows all this while, and sees with his Eyes, They save no Bacon, nor get no Pottage, nor have so much as a Prospect of Worldly Interest. Process for 20 s. a Month, or 2 Thirds goes out against them, as well as others. I would it did not. Perhaps they might be good Christians then, very Conscientious Men, and of good Examples, and some Authority too, it may be. He knows too, they are not ashamed of their Religion, or its Principles; but are now again, in some Places, at the Mercy of their Old Sequestrators, for owning it. 'Tis the Deposing Principles, of which they are ashamed, and to see them pined upon Religion. This they see, with shane and Grief; but they blushy not in this Case, for their own Faults. They sell not their Religion, or Conscience; nor can, while there is no Price paid. Some Wit in his Anger would have scrapt out this Objection, and put him in mind, that to part with a thing for nothing, is not to sell it.  
If he be indeed inclined to believe, they would break their Oaths so slightly, his Inclinations are worse than I can in Charity believe; though they are bad enough, if they have no ground but what he mentions; his Storm, and the Oath of Supremacy. People act not, but upon occasion; if he will call the Occasion they had to take the Oath, a Storm, must his Metaphor needs incline him to believe, they have no regard to an Oath? If he would do any thing towards allaying his Storm, 'twere more colourable to fancy some Relation between them; but as it is, his inclinations must e'en trust to our Charity, for ought I see. Then the Oath of Supremacy, what business has that here? Or does he forget what he is talking of? When he is to tell us of Breaking of Oaths, does he tell us of taking them? In short, his Inclinations are absolutely groundless, and what they would carry him to believe absolutely false, for the Oath-men have that regard to Oaths, which the awe of Divinity requires! They do not strain their Consciences, nor do any of the ill things he mentions; and so, for all his Inclinations to the contrary, I verily think, he believes himself. As these are heavy Imputations, and which would stir even a patient Man, what if one should be unskilful now? Does he think there is nothing to be retorted? Nothing in the Deposing Principles, which would furnish Matter to talk of the bad Subject, and the bad Conscience? He might chance to repent his Provocation, and find his Friends, who disown his Zeal, have reason. For no Jest bites like the true one; as he found by experience, who being asked, What ailed him to be in such a mighty Passion? Why,( replied he) Yonders a Fellow has preferred a Charge of villainy against me; and the mischief is, the Rogue has proved it. But, as I find it much more sweet to benefit, then shane a Man, I only pray him for his own sake, to do better another time, and either forbear to speak ill of other Folks, or at least say nothing but what he has some colour for, and what he thinks is true: And, if he be not too much to request at once, to aclowledge his Adversaries are not altogether the wicked Men, his Idea makes them, who can put up Injuries calmly; and so he is quit for me.  
The King and Council are, methinks, or should be, above the Level of a Pamphlet. 'Twere good, in my Opinion, and no more than becomes the Respect due to them, to talk of something else. He may be one, for ought I can tell, that know him not, who may take upon him, and knows what he does, when he makes bold with them at every turn; and undertakes to instruct them, of whom they shall think well or ill. For us, I think 'tis but our Duty, to keep a greater distance; yet not to dissemble a just Ambition, we are, I confess, deeply Ambitious of their good Opinion; and make our Court, as we understand it, who come not there to learn. Live quietly, and privately, give them no trouble, if we can help it; and appear not before Them, till we are sent for: Which, if ever we be, I hope we shall have a wiser Story to tell, than to teach them, who are their Friends, and their Foes; and that they must beware of those, who Swear to be true to the King, who will sure enough stand by the Pope against Him in a Field, because they stand by Him, against the Pope, in an Oath. But the Men to bide upon are those of Conscience, who, the King may be sure, will always be true to Him, for this convincing Reason, because they will not Swear they ought.  
The next time he talks of the King and Council, he would do well to remember, that he speaks of the Wifest, to say nothing of their Dignity, and most impartial Men of a great, and no stupid Nation. Who has a mind to impose upon them, should bethink himself of something more refined, than to say the King cannot expect his Subjects will obey Him, where they think, and swear they ought, because they obey not the Pope, where they think they ought not. Why? they disobey the P●p● only, because they fear to disobey the King; and God, who has commanded us to obey Him. To make that a ground to suspect their Obedience, is certainly the most pleasantly odd, among all the Fantastical Whimsies of causeless Jealousy.  
I must not forget the Imputation of Blackloism, it is so heinous a matter. Schism 〈◇〉 ●nd heretic, Unconsciencious and Irreligious, without Blacklois●, had been nothing. He would have then the Loyalty of the Oath-men suspected, beca●s● some Sticklers for the Oath, admired Blacklo, and Blacklo taught Disloyal Doctrine. 'Tis well this suspicious Gentleman lived not in the Days of St. Cyprian, or St. Hierom, to suspect them of Heresy, because they admired Origen. If Blacklo taught Disloyalty, what would he have more of any body, than to leave him, and his Disloyalty to themselves; keep clear from the Infection, and preserve their Loyalty sound and untainted? And what better Proof would he have that they do this, than binding themselves in the strongest Bonds, of which human Nature is capable, and endeavouring every body may do so too. He may as well suspect the Silver, which bears the Tower mark, as the Loyalty which has been touched by the ston appointed by the Wisdom of the Nation. If other Folks should take example by him, and be suspicious too, what better Evidence can he bring of his own Loyalty? When he brings as much, his Suspicion will be more seasonable; though 'twill show but oddly still, without a better ground, than admiring Blacklo. If they admire him for Disloyal Doctrine, if they abet him in it, 'tis something. But as long as they love Loyalty better then Blacklo, and stick to it, whatever he or any body says, they may admire till their Hearts ache, and be never the less Loyal. They admire Bellarmin, as well as Blacklo, but will not be Disloyal for either of their sakes. Make admiring Blacklo a ground of suspicion once, and there is not perhaps a knowing Man in the Nation to be trusted. As one may admire an Enemy; every Body, even of those who were most violent against Blacklo, thought him, for all that, a learned Man,( for that is the English of Admiring) this Gentleman I believe himself for company. Does he therefore think it just the Suspicion of Disloyalty, and abetting the bad Doctrine he mentions, should fall on himself, who yet cannot think worse of it, than the Oath-men. While there is not a Man on either side, who holds that Doctrine, methinks we might be Friends for that matter Let the Blackloist be as bad as he will, the Oath-man is an honest Man. We think him not so bad, that one cannot be seen in his Company without Scandal, and find it more reasonable to think well of him for the Oath sake, than ill of the Oath for his. However it be, let him shift as he can for himself; our Business is with the Oath, not Blackloism.  
But after all, is it as this Gentleman says? For I know not how, with his jealousy and suspicions, he has put me into the distrustful Humour too. Blacklo, he says, taught, That we are bound to oppose a banished Prince, disputing with an Usurper, to sight against, and murder him. Why, there is as much Ignorance, as Disloyalty, in this. He must be as much a Fool, as a Knave, who tells us, a Prince loses his Right, by losing a Battle. A Learned Man to teach this! People notwithstanding to admire his Learning, and his Integrity! Those who were bread up in so Disloyal a School, to prove Loyal, and Sticklers for Loyalty! This Tale does not tell. And I have nothing, but his Word for it; which, it may be, would have gone further, if he had not written. By his good favour, I mean to suspend my judgement, till I can light on Blackloes Book. For 'tis but Justice, to hear both sides.  
The Truth is, There are Bayses in all Trades. Blackloism is one of the words they have got to express their no meaning by; a Twin to Jansenism in France, and Popery in England. No Signification belongs to any of the Three, but the Bayses use them, when they find a Man not for their turn, and have a mind to run him down, and nothing to allege against him; For when they have, you never hear of these things. But when a Man gives no price, they cry out a Jansenist, or a Blackloist on him, who perhaps knows nothing of Jansenius or Blacklo; and Papist on him, who is at desiance with the Pope. By which they would have you apprehended some very bad thing, but which is not any one. A certain Sin, which is neither Pride nor Gluttony, nor any other; a Colour neither Black, nor Blew, nor Green; and so of all. Ask what this bad thing is, and wherein itis particular Badness consists, and you spoil all; you shall find either nothing at all, or nothing bad. As here; Admiring is no fault, at least, though there had been no cause, no great one: Holding Seditious Doctrine, is indeed a great Fault; but 'tis not committed. In a word, these Imputations are a sort of very bad Nothings. But yet they are convenient, because they may be in at every thing. Now, the Oath is nought, because Blackloists are for it; another time Blackloists shall be nought, because they are for the Oath. The Trick will grow stale in time, and then every body will see what it is; and as soon as they hear of a Jansenist, a Blackloist, or Papist, conceive presently it will, without a handsome Why. You may be sure, that so it always is; as sure as that the Protestant Papist is not the worst Protestant in the Nation; nor all Reprobates, who think not ill of Jansenius or Blacklo. And this I say not for any of their sakes, for I will not have to do with their Quarrels; but to show what Arguments we have against the Oath. But the Pun of Black Doctrine was too smart to be lost, and so the Argument could not be spared.  
I have now done with this Gentleman, and would fain hope the Difference of our Sentiments will not hinder me from obtaining a reasonable Request at his, and his Fellow Writers hands. 'Tis, That when they writ next, they would consider a little more deeply, what they are doing, and what it is to set up for Masters and Guides. It is indeed a Charitable Office, of great both Praise and Merit; but it had need be well discharged. The Day will come, when an Account will be taken of it; where all the Acts, which serve in this World to support an ill grounded credit, and keep a Man from shane, will go for nothing: Where there is no regard to a Magisterial out-fide; no minding who is decried, or cried up, nor by whom. Where the Grave look with a demurely confident Air, the persuasive shrug, and Face of scornful pity, will not pass for Arguments. Where nothing, in fine, will do it, but a clear Conscience. Far be it from me, to Question the Purity of any one; much farther to asperfe it. I only entreat every one, for their own sakes, to look to it, as the Concern requires, and see that all be right within. To ask themselves whither there be nothing in their Eye but Truth, nothing in their Heart but the love of it? No prospect of advantage or disadvantage some way, no Friend to please, or fear to displease? Whether they are themselves thoroughly persuaded, of what they would persuade others, and if they be, by what? Whether not as much or more by such motives, then any thing else? and whether their greatest reason be not, because they think it reasonable to do as they are bid? Every one has a Faithful Friend in his bosom, who will answer truly to these and the like Questions, and they are not their own Friends who ask them not. Our Souls are at Stake, and the credit of Religion. For what a prejudice, what a Scandal to a Religion, to forbid those who are of it to profess their Allegiance, which to pay they are bound even by their Religion? Truth indeed is no just cause of Scandal; but they had need be very sure they say true, who say we may not profess our Allegiance, as he thinks fit we should, to whom we owe it. I cannot tell what to think, when I hear an honest Man say; I know not why it should be thus, and am sorry it is, but I am under Obedience; Time was, I  told you, the Oath was lawful, and betwixt you and me, I think so still; but my Superiors are wiser then I; I must not say so now. I wish all be well; but think it strange Language for good and Learned Men. Obedience is a virtue; what makes us speak otherwise then we think, or think otherwise then reason directs, can be none. Because my Superior Commands me to take this or that side, must I therefore delude those who rely on me? They come not to ask what my Superior thinks or Commands, but what I think myself; and I must give them his judgement instead of my own, and say, not what I would if I were at Liberty, but what he thinks fit I should; He who perhaps understands not the business so well as I( for 'tis not Learning always which makes a Superior) or if he do, has the concern of his Order to look to as well as Truth, with all my Heart I Love and Honour the Obedience, which assists us to keep the Commands of God: But if any pretend to Oblige us to violate Truth and Sincerity, with all my Heart I pray for myself to be preserved from it, and for others, that it may be taken for an excuse when time comes. 'Twill prove but a sorry one, I doubt, even for those who can allege it. What will become of the rest? and what will they have to say for their busy earnestness, their heat and their crys? 'Tis every Days talk; such a one is for the Oath; who would have thought it of him? I am sorry he has lost himself so; I wish him well; Pity he gives such bad Example. You who talk thus, do you know any thing of the matter? Can you Judge of the differences among Schollers? Does not your own Heart tell you, you have no reason for all this, but that some body said so; perhaps, no more knowing then yourself; perhaps, in whom Obedience spoken more then Knowledge. Be sincere, if you please, tell the Story as it is; say, that some Body  told you so; and let that Some-body answer for it. But make not yourself responsible, for causing your Neighbour to be ill thought of, who if he do amiss, 'tis more than you can tell.  
Who are, indeed, persuaded the Truth is of their Side, should me thinks have a good Reason in store, why they are so persuaded, and bring it out when 'tis called for, or they voluntarily undertake to persuade others. Something of more Appearance, at least, than what we find here, and generally elsewhere. It should not suppose the Question, instead of proving it. As here, where the Question is, Whether we are bound to obey these Breves of the Pope, or no; and the proof, we are bound to obey our supreme Pastor, in things appertaining to Faith and Salvation? As for supposing, that ours are such matters, let that pass: To ask, whether we are to obey the Breves; is it to ask, whether we are to obey in the Matters Commanded by the Breves; that is in the Matters of Faith and Salvation, if they be so. Again, because the same Man may be a Superior in one Matter, or one Respect; and Inferior in another, to ask, whether a Superior may be disobeyed, is to ask whether he may be disobeyed in Matters wherein he is a Superior. For in what he is not, Obedience cannot be due to him. The Pope now being a Superior in Matters of Faith and Salvation, to ask whether he may be disobeyed, is to ask whether he may be disobeyed in such Matters. When for Proof then, that we must obey in such Matters, we are  told we must obey in such Matters; we have no more, but barely the thing supposed, of which we inquire; no more than just, we must because because we must.  
Some Honesty too would do well in a Reason, as well as a Servant. Disputes thrive as ill as Families, when we employ unfaithful Agents, and who are not true to the Cause; mercenary Gentlemen, ready to take pay on the other side, as soon as they can get Entertainment. What He employs, to set us ill with the King, we thank him; would fly in his Face, and do as much to set him ill with the Pope, barely forbidding. 'Tis but putting, by the Rule of Transposition, Spiritual for Temporal, and saying to the Pope: Promise yourself no Obedience from one that disobeys his own Prince, in a Matter most belonging to a Prince, Allegiance; He will never be true to You in Spirituals, who fails his own Prince in Temporals. Flourish this a little after his Copy, with Gods Vicegerent, whom we are to obey, not only for Wrath, but Conscience; who is set over us for praise of the Good, and terror of the Bad; who bears not the Sword in vain, &c. And the Auxiliary is as trim, and as stout against Him and Us. Set him upon doing you the same ill Office with the King, which you would do us, and he is for you there too. 'Tis easily said, such a one disobeys in one thing, trust him not in another. Such Arguments are a kind Bravos, in the Common-wealth of Learning; as ready, and as willing for their hire to cut his Throat, who bid them kill, as his whom they killed. And the Mischief is they are always at hand; no body can miss one, who will look for him. But then then they are not fatal. One may live, when they have done their worst.  
The Reason too, in fair dealing, which you would have mine, should be yours. Pretences will never be wanting; but a Reason and a Pretence, are two things. He who after what he brings for a Reason is found faulty, continues as much sixth to his Tenet as before, has I am sure something else to six him, and only trys an experiment: Which where it succeeds there is so much got; where it fails, 'tis but a Syllogism lost. Let us have fide-doings; the Concern deserves it. Propose to us, if you would have us of the mind, the very Motive which makes you be of it, that for which you indeed think the Doctrine true, and which if it held not, you will be content to aclowledge Reason is not on the side. The Deposing Power, and the Heretical were more A-la-mode at first; Disobedience and Treason are most talked of now. choose of these, if these be the true Reasons, or any other which you think the strongest, that on which you rely yourself. Some convincing Reason you have, or you are either not convinced, or not rationally: And One will do it, as well as a Hundred. Pitch upon the One, which you think will do; but stand by it; and as it proves, so let the Cause go. To start now one thing, then another, and another, and back again, and over and over again, is to say: I must make a show; you shall take these for the Reasons, if you please, which likes you best: I'll not be bound up by any of them. What Reason I have for myself, is another matter: These are what I thought most convenient to offer to you. In short, If you do not produce the true Reason, all you say is pure Pretence; and till we can hear of something, of which you will say, These shall end it, answer me this and I have done: How can we think we have the true Reason, any more than Colour, to maintain the Side without losing the Credit? But which you maintain not for its sake, nor value more perhaps than other Folks.  
Dally thus a while longer, and People will be apt to suspect 'tis intrigue all, and pure Cabal. So many scholars, as are now leaug'd against the Oath, to agree in this point of scholarship; upon pure Conviction of Reason, whom no Reason, yet invented by Man, could ever bring to agree in any other: Faith and Authority left by Christ, in every bodies Mouth, and your Writings acknowledging that the point belongs not to Faith, and you Hearers bearing you Witness, that all the Authority in Question, is an Authority to settle a Doctrine never taught by Christ; and besides, with your good Favours, false and prejudicial both to Government and Religion: Cause shown, why your claim should be over-ruled, that Cause suppressed, and the claim as confidently urged, as if there were nothing against it: These and the like sound suspiciously. Then we see the side you take, pleases where these, on whom you depend, live and desire to please; As who has pretences in a Court, must needs strive to be well with the Prince. It pleases there, if that be to purpose; because 'tis thought true, and beneficial to the World, as a bridle to 'vice. And 'tis thought true, because in a Nation, where Tramentano is but another word for Fool, nothing is valued in comparison of their own Divines, and they unluckily happen to be in the wrong. However it be, we see your superiors have Influence on you, and the Pope on them. We see this Influence may combine you more then Reason, perhaps can, at least does, if that be your Reason which you offer us. For that may be seen through, without Spectacles. Though this should work with you, we see you have no great Reason to propose it to us; because we should perhaps not think a thing the truer or falser, for being more or less agreeable to your Interests. Whether it does or no, your own Hearts can best tell; into which I take not upon me to enter. But as we live in a mistrustful Age, let not the Suspicion take root, if I may advice you. Zealous we, who think we do mighty Matters for Faith, and the Authority of Christ's Vicar, by doing all we can against the Oath, may come to say one day; What, am I with my Zeal, and busy Concern, only serving all the while, it may be the Interest, it may be the Passion of other Men? Labouring that the Divines of Rome may get the better, and pass for abler Men in the World, than the Divines of France? That some Body may be better look't on at Rome, than some Body, and stand fairer for Pretences? That there be Examples of the Desert of some Members, to atone for Distaste taken at others? Must I be his Implement, who thinks he has found the Secret of maintaining the Deposing Power, without appearing for it, the Address to get the Merit, and decline the Envy? I, who believe it not myself, as those very few among the Laity, even of those who refuse the Oath, who do? Must I think there are no good Christians, but those who believe Christ has left a Power to establish false Doctrine, and obey it when it does? When it comes to this, you must come out with your true Reason; and that Reason be such, as will satisfy a Reasonable Man. 'Tis ill putting off things to the last; you had as good do it now.  
And so the Reader is quit of me. However he find my Discourse, I hope he will not find my Pretensions unreasonable. No Body would be the worse, who should grant me all I desire; that the Love of Truth may be as much in our Hearts, as Mouths; and that, as we are ware, 'tis shameful not to say, I am concerned for nothing else, and I have her on my side; we would remember, 'tis a great deal more shameful not to say so sincerely. You who say you have the Truth, have some Marks sure, by which you know her. By which of any yet assigned, can any body else know the Oath is nought? By Priestly Treason? Why then was the Oath opposed, when that was never thought of? By Deposing Power? Why then is it opposed still, when that is waved? Can either be the Cause of a fever; which abates not, when they are removed? No one can perhaps be pitched upon, of which it will not be said, the Oath might do well enough, if that were all. But this is the Business, says one; that, says another: Bidding fair to make other Folks think, that opposing the Oath, in which they all agree, is the only business of all, besides having something to say. And this something every Body sees; but whether any Body, besides themselves, sees the very motive they have to oppose the Oath, is a Doubt, which I think they would Oblige the World to resolve. Then, How many are eager against the Oath, who never saw it, or if they did by Chance, or Curiosity, will not examine it, nor harken to any thing alleged for it. Never so little Scrupulosity, would make them shy to hazard injuring their Neighbour, and their Prince; having a hand in propagating false and pernicious Doctrine, scandalling Religion, &c. And yet their Zeal may be doing this all the while, for ought they can tell. Though there were no other World, and no Account to be made in it, methinks it shows altogether as handsome in this, to talk of what they do understand, as to refuse to understand what they will talk of. Why People should distrust themselves, I know not. There is no Witchery in this business. But who will not, or think they cannot understand it, can let it alone, if they please. To say, I am sure the Oath is a very bad thing, and they very bad Men who are for it, but I do and will know nothing of either, seems to me a Tale which may be left untold, without prejudice to any Body. In fine, I am unreasonable enough, to wish with all my Heart, that no suspicion may remain of ungrounded Animosity, and blind Earnestness, of Partiality or Prejudice, that there may be an End made of a vexatious Dispute, and ways taken, by which we may at last hope to come to it. And I am uncharitable enough, to seduce others, if I can, into the same irrational and uncharitable persuasions. For the rest, some I believe will think I have said too much, and some too little. As indeed an Answer would have asked more, and fewer Examples perhaps have served. I entreat the One to remember I disclaimed Answering at first, and the Other, that t'other Argument tempts like t'other Bottle. While so much remains equally provoking and easy, I for my part think it something to break off where I do.  
FINIS.