A defence of the vindication of the deprived bishops wherein the case of Abiathar is particularly considered, and the invalidity of lay-deprivations is further proved, from the doctrine received under the Old Testament, continued in the first ages of christianity, and from our own fundamental laws, in a reply to Dr. Hody and another author : to which is annexed, the doctrine of the church of England, concerning the independency of the clergy on the lay-power, as to those rights of theirs which are purely spiritual, reconciled with our oath of supremancy, and the lay-deprivations of the popish bishops in the beginning of the reformation / by the author of the Vindication of the deprived bishops.

§ LIX The Church's Obligations are more necessary for the subsisting of the State, than those she receives from the State are for hers. (Book 59)

If therefore the Majestrate will lay claim to a Right in Spirituals, it must be on some other account than bare Conversion. That, he must rather lose, than gain by, as I have already shewn, because in his Conversion he comes to the Bishop's terms, not the Bishop to his. Our Adversaries therefore have another Pretence for his Superiority in pure∣ly Spirituals. That is, the benefit that the Church enjoys by the Ma∣gistrate's favour and protection, the honours and profits annex'd to the sacred Offices, and the security she has thereby against Adversaries, and the assistance of the secular Arm for reducing Rebellious Subjects by se∣cular coercions. For these things they think her obliged in Gratitude, to remit some of her former Rights, by way of compensation for them. And this Obligation in gratitude they conceive sufficient to engage her to an implicite and intrepretative Contract to continue this remitting of Rights on her part if she will, in reason, expect that the Magistrate shall continue his Favours. But, I confess, I cannot see, proceeding on Principles that must be granted by all who believe Religion, but that the disadvantage will still lye on the side of the Magistrate. For by this way of Reasoning, the implicite Contract for remitting Rights, will lye on that side which is most obliged; and that side will appear most obliged, which receives more benefit by the commerce than it gives. For this consideration of remitting Right, on account of Gratitude, comes only in by way of compensation for what is wanting on its own side, to make the benefit it confers equal to that which it receives. But I can∣not

imagine how the Magistrate can pretend his Favours equal to those which he receives by Religion, especially the true Religion. So far he is from exceeding them, so as to expect any compensation for arrears due to him on ballancing his accounts. It is by Religion, and by those Obligations which nothing but Religion can make sacred and in∣violable, that he holds his very Throne it self. If he hold his Throne by Compact, nothing but Religion can hold the Subjects to the Contract made by them. If by any other Right, nothing but that can oblige them to pay him that which by any sort of Right soever is his due. Where he has no force to exact duty from them, nothing can re∣strain them but ties of Conscience, and nothing alse can lay a restraint on their Conscience but Religion. Where he has a power of Force, yet even that is not near so formidable at the irresistible power of Heaven, and the fear of future and eternal Punishments. No Considerations but those, can curb them from secret Practices, which oftentimes subvert the greatest Humane Force by degrees insensible, and there∣fore unaviodable. Nor is any Religion so conget on these accounts, as that which is truest and most acceptable to GOD. GOD may be obliged, by the general Laws of Providence, for the general Good of Mankind, to inflict Imprecations made for securing Faith, even in false Religions. But he is most present at the Offices of his owe establish∣ment, and therefore they have the greatest reason to fear them who imprecate in that form which is most suitable to the ture Religion, No Religion so formidable at that which threatens future and eternal Pains in case of Violation. No Religion can so well assure Us of the future and eternal State, as Revealed Religion. No Revelation so well evidenced by Credentials attesting it in Ages of Writings and accurate Informa∣tion, as our Christian Religion. No one Communion even of Christians, so just and equal against Invasions on either side, either of the Church, or the Magistrate, as that of the Primitive Christians; and of these Churches which lately came the nearest to those Primitive, in these late flourishing Dominions. Thus it is every way certain, that the Church does more contribute to the security of the State, than that secular Protection, which is all the State can contribute, does to the se∣curity of the Church. The Church can subsist by her own Principles, if she will be true to them, without the support of external Power. The State cannot subsist without Force, nor secure her Possession of a coercive Power, without the support of Religion. Thus, even in point of necessity, the Church is more necessary to the State, than the State is to the Church.