when the civil power will take upon them to control or give laws to the Church, in the exercise of her spiritual authority." He did not doubt that the Church should give securities for its loyalty to the king, and renounce any effort at the coercion of the civil magistrate.

But the Church was entitled to a similar privilege, and kings should not "have their beneficence and protection to the Church of Christ understood as a bribe to her, to betray and deliver up into their hands the powers committed into her charge by Christ." Nor did he fail to point out the suicidal nature of Erastianism.

For the church's hold upon men is dependent upon their faith in the independence of her principles.

"When they see bishops," he wrote wisely, "made by the Court, they are apt to imagine that they speak to them the court language; and lay no further stress upon it than the charge of a judge at an assizes, who has received his instructions beforehand from the Court; and by this means the state has lost the greatest security of her government." The argument is powerful enough; though it should be noted that some of its implications remain undetermined.

Leslie does not say how the spheres of Church and State are to be differentiated.