whether right
or wrong,--that is no precept, but the nature of the soul in its
acting, because that the will is 'potentia caeca, non nata ad
intelligendum, sed ad volendum vel nolendum intellectum'.

This is the main fault in Baxter's metaphysics, that he so often
substantiates distinctions into dividuous self-subsistents. As
here;--for a will not intelligent is no will.

Appendix. III. p. 55.

And for many ages no other ordinarily baptised but infants. If Christ
had no Church then, where was his wisdom, his love, and his power?
What was become of the glory of his redemption, and his Catholic
Church, that was to continue to the end?

But the Antipoedo-Baptists would deny any such consequences as
applicable to them, who are to act according to the circumstances, in
which God, who ordains his successive manifestations in due
correspondence with other lights and states of things, has placed them.
He does not exclude from the Church of Christ (say they) those whom we
do not accept into the communion of our particular Society, any more
than the House of Lords excludes Commoners from being Members of
Parliament. And we do this because--we think that such promiscuous
admission would prolong an error which would be deadly to us, though not
to you who interpret the Scriptures otherwise.

'In fine.'

There are two senses in which the words, 'Church of England,' may be
used;--first, with reference to the idea of the Church as an estate of
this Christian Realm, protesting against the Papal usurpation,
comprising, first, the interests of a permanent learned class, that is,
the Clergy;--secondly, those of the proper, that is, the infirm poor,
from age or sickness;--and thirdly, the adequate proportional
instruction of all in all classes by public prayer, recitation of the
Scriptures, by expounding, preaching, catechizing, and schooling, and
last, not least, by the example and influence of a pastor and a
schoolmaster placed as a germ of civilization and cultivation in every
parish throughout the land. To this idea, the Reformed Church of England
with its marriable and married Clergy would have approximated, if the
revenues of the Church, as they existed at the death of Henry VII., had
been rightly transferred by his successor;--transferred, I mean, from
reservoirs, which had by degeneracy on the one hand, and progressive
improvement on the other, fallen into ruin, and in which those revenues
had stagnated in