holiness might trust to his logic at a time when the learning of the whole body of the French nooility was in so deplorable a state, that the College of Cardinals, writing to them on this occasion in Latin, advises them (with a true Irish kindness) to get some honest man to translate the letter, for them, into French.

P. 72. [G]. Archbishop Laud may be called the father of this sect: and though he made a notable use of the King's supremacy to carry on his schemes, yet that he held the supremacy to be no better than an usurpation, appears pretty plainly from these words of his DIARY, where speaking of his having procured the Lord High Treasurer's Staff for Juxton, Bishop of London, he goes on thus-No churchman had it since Hen. VII. time. I pray God bless him, to carry it so that the Church may have honour, and the king and the state service and contentment by it. And now IF THE CHURCH WILL NOT HOLD UP THEMSELVES UNDER GOD I can do no more.--A remarkable passage in Sir Philip Warwick, who wrote altogether in favour of Laud and his party, will justify the interpretation I have put on these words of the diary." He [Laud] was a great "assertor of church-authority, instituted by Christ "and his Apostles and as primitively practised; (which "notwithstanding he really and freely acknowledged "subject unto the secular authority :) therefore he "carefully endeavoured to preserve the jurisdiction "which the church anciently exercised, before the "secular authority owned her. At least so much "thereof as the law of this our realm had applied to our circumstances; which our common lawyers dayly struck at."

66

Memoires, p. 79.

P. 72. [H]. The SARACEN CALIFES, from sovereign princes, became, as their empire decayed, only sovereign pontiffs. The ROMAN POPES, from sovereign pontiffs, became, as their religion degenerated, sovereign princes. The reason of this contrary route was this. Christianity, as it degenerated, partook more and more of the spirit of Mahometanism: but Mahometanism never admitted of the spirit of Christianity; which separates the two characters of PRINCE and PRIEST; assigns to each his distinct province; and gives to each his lawful due.

P. 73. [I]. Hobbes is commonly supposed to be an enemy to all religion, especially the Christian. But it is observable, that in his attacks upon it (if at least he intended his chapter of the Christian Commonwealth in the LEVIATHAN, for an attack) he has taken direct contrary measures from those of Bayle, Collins, Tyndal, Bolingbroke, and all the other writers against Revelation. They endeavoured to shew the GOSPELSYSTEM as unreasonable as their extreme malice could make it; he as reasonable as his admirable wit could represent it. The schemes of CHURCH DISCIPLINE likewise, which they and he severally recommended, were by an odd fatality as different as their representations of the DOCTRINE; but in the reverse as to their qualities. They, all of them contended for the most unbounded toleration. He, for the most rigorous conformity. He seems, indeed, to have formed his plan of ecclesiastical government before he turned his thoughts to the Christian doctrine: and therefore as his politics had inforced an absolute submission to the Civil Magistrate in spirituals, he contrived, in order

to

to make it go down the better, to make the object of this submission as reasonable as possible. Whereas the others, beginning with the Christian doctrine, which they aimed to render as absurd as possible, very equitably contrived to make it sit easy on their followers, by a licentious kind of toleration destructive of all Church Discipline.

End of NOTES to Book I.

THE

ALLIANCE

BETWEEN

CHURCH AND STATE.

BOOK II.

OF AN ESTABLISHED CHURCH.

CHAP. I.

OF THE NATURE OF THAT UNION BETWEEN CHURCH AND STATE, WHICH PRODUCES A RELIGION ESTABLISHED BY LAW.

HAVING now dispatched the first part of this

enquiry, and shewn,

I. The Origin of Civil Society; the natural deficiency of its plan; and how the influence of religion only can supply that defect:

II. How all natural and moral good, and consequently this of Religion to the State, may be improved by human art and contrivance; together with the necessity there is of seeking this improvement: And,

III. As the finding it depends on an exact knowledge of a civil and of a Religious Society, their distinct natures and ends have been shewn and explained:

We

We are at length enabled to discover how this improvement is to be brought about.

For having, by a diligent enquiry, found,

I. First, That the care of Civil Society extends only to the Body and its concerns; and the care of Religious Society only to the Soul; it necessarily follows, that the civil magistrate, if he will improve this natural influence of Religion by human art and contrivance, must seek some UNION or ALLIANCE with the Church. For his office not extending to the care of souls, he hath not, in himself, power to inforce the influence of religion: and the church's province not extending to the body, and consequently being without coercive power, she has not, in herself alone, a power of applying that influence to civil purposes. The conclusion is, that their joint powers must co-operate, to apply and inforce the influence of religion, in such a manner as may best serve the true interests both of church and state. But they can never act conjointly but in union and alliance*.

II. Secondly, Having found, that each society is sovereign, and independent on the other, it as necessarily follows, that such union can be produced only

* Ambas potestates, ecclesiasticam et civilem, ita esse divino numine constitutas, ut in suo genere & ordine unaquæque sub uno Deo proxime collocata prima ac suprema fit: collatæ vero invicem, sociæ fœderatæque sunt-ergo ambæ potestates supremæ ac principes in suo ordine, conjunctæque & amicæ, non una alteri per sese subdita, subordinataque est-satis enim claruit duas quidem potestates esse oportere, ecclesiasticam & civilem, quæ principales ac supremæ, & tamen sociæ, conjunctæ & amica, ne societas humana distrahatur. Mutuam sibi operam debent, præstantque, & sese mutuo non tantum adjuvant, verum etiam temperant. Bossuet, 1. v. c. 31, 32, & 33. F. T.