of the Church of
England, I hold it an unsafe and imprudent concession, tending to weaken
the governing right of the Bishops. But I fear that as the law and right
of patronage in England now are, the question had better not be stirred;
lest it should be found that the true power of the keys is not, as with
the Papists, in hands to which it is doubtful whether Christ committed
them exclusively; but in hands to which it is certain that Christ did
not commit them at all.

Ib. p. 179.

It followeth not a mere Bishop may have a multitude of Churches,
because an Archbishop may, who hath many Bishops under him.

What then does Baxter quarrel about? That our Bishops take a humbler
title than they have a right to claim;--that being in fact Archbishops,
they are for the most part content to be styled as one of the brethren!

Ib. p. 185.

I say again, No Church, no Christ; for no body, no head; and if no
Christ then, there is no Christ now.

Baxter here forgets his own mystical regenerated Church. If he mean
this, it is nothing to the argument in question; if not, then he must
assert the monstrous absurdity of, No unregenerate Church, no Christ.

Ib. p. 188.

Or if they would not yield to this at all, we might have communion
with them as Christians, without acknowledging them for Pastors.

Observe the inconsistency of Baxter. No Pastor, no Church; no Church, no
Christ; and yet he will receive them as Christians: much to his honor as
a Christian, but not much to his credit as a logician.

Ib. p. 189.

We are agreed that as some discovery of consent on both parts (the
pastors and people) is necessary to the being of the members of a
political particular Church: so that the most express declaration of
that consent is the most plain and satisfactory dealing, and most
obliging, and likest to attain the ends.

In our Churches, especially in good livings, there is such an
overflowing fullness of consent on the part of the Pastor as supplies
that of the people altogether; nay, to nullify their declared dissent.

Ib. p. 194.

By the establishment of what is contained in these twelve propositions
or articles following, the Churches in these nations may have a holy
communion, peace and concord, without any wrong to the consciences or
liberties of Presbyterians, Congregational, Episcopal, or any other
Christians.

Painfully instructive are these proposals from so wise and peaceable