for want of such a communion, religion is so much corrupted, and would
be more, if there were [not] more communion in this than in civils. It
is of no import to mankind how nations are governed; but the preserving
the purity of religion is best held up by endeavouring to make it one
body over the world. Something like as there is in trade. So to be able
to communicate with all Christians we come among, is at least to be
wished and aimed at as much as we can.

Page 384. "In a word, if the bishops are not supreme, &c." Here he
reassumeth his arguments for Popery, that there cannot be a body politic
of the Church through the whole world, without a visible head to have
recourse to. These were formerly writ to advance Popery, and now to put
an absurdity upon the hypothesis of a Catholic Church. As they say in
Ireland, in King James's time, they built mass-houses, which we make
very good barns of.

Page 388. "Bishops are, under a _premunire_ obliged to confirm and
consecrate the person named in the _congé d'Élire_." This perhaps is
complained of. He is permitted to do it. We allow the legislature may
hinder if they please; as they may turn out Christianity, if they think
fit.

Page 389. "It is the magistrate who empowers them to do more for other
bishops than they can for themselves, since they cannot appoint their
own successors." Yes they could, if the magistrate would let them. Here
is an endless splutter, and a parcel of perplexed distinctions upon no
occasion. All that the clergy pretend to, is a right of qualifying men
for the ministry, something like what a university doth with degrees.
This power they claim from God, and that the civil power cannot do it as
pleasing to God without them; but they may choose whether they will