Gospel Churches a Standing Ordinance, Treatise · Chapter 11
CHAP. XI.
Objections againſt the continuation of the Goſpel-Church-ſtate, Churches, Ordinances, particularly conſidered, anſwered. Object. 1. Some of the Officers that were in the Churches, viz. Apoſtles, Prophets, Evangeliſts are now wanting: that hence a ceſſation of Churches, Ordinances doth not enſue, evinced: for then there had been a ceſſation of theſe, ever ſince the Apoſtles dayes; the abſurdity whereof demonſtrated. That 'twas never the intendment of Chriſt, that theſe Officers ſhould be continued, proved, 1 Cor. 4.9. explained. That the eſſence of a true Church of Chriſt depends not upon theſe Officers, Demonſtrated. Apoſtles as Apoſtles, are neither foundation, matter, or form of the Church, proved. Object. 2. The Apoſtaſie Propheſied of, hath covered, ſwallowed, up all the Churches; Anſwered. The Apoſtaſie ſpoken of, not a univerſal Apoſtaſie, proved. Object. 3. That there are no Wiſe-maſter-builders; removed out of the way. 1 Cor. 3.10. Explained. Object. 4. The gifts in the Primitive-Church, wanting, Anſwered. 'Tis Grace, not Gifts, that conſtitutes a Church, proved. Object. 5. The preſent Churches, have only the Form, deny the Power, removed. Object. 6. From the pollution of the Churches, Anſwered. Object. 7. The Churches were at firſt gathred in the will of man; Conſidered, Anſwered. Object. 8. From the want of a preſence among the Churches, Anſwered. The various wayes of God's being preſent with a people, Conſidered.
HAving in the precedent diſcourſe, at large evinced, The continuation of the Goſpel-Church-ſtate, Churches, Ordinances; that which remaines, is the removal of Objections out of the way, which we now addreſs our ſelves to.
Object. 1. We grant a Church-ſtate, Churches, Inſtitutions to be of Chriſt, but there's now no ſuch thing; for you want ſome of the principal Officers that were in the Churches, viz. Apoſtles, Prophets, Evangeliſts, Eph. 4.11.
Anſw. That the Officers mentioned, were of the Inſtitution of Chriſt, is readily yielded: that ſuch are not, now in any of the Churches of Chriſt, is alſo granted: but that a ceſſation of Churches doth not hereupon enſue, is very eaſily demonſtrated. For,
1. Then there hath been a ceſſation of Churches for above a thouſand, and ſome hundred of years; yea, ever ſince the Apoſtles dayes: for, after thoſe particular perſons inveſted by Chriſt into the Offices, and Miniſtry before-mentioned, none ſuch have ſtood up. Now 'tis the firſt-born of abſurdities, that Chriſt ſhould with ſuch ſolemnity, as he did by the pouring forth of the Spirit in the day of Pentecoſt, ſet up a Miniſtration (wherein alſo he ſpent forty dayes after his Reſurrection to inſtruct his Diſciples) and ſhould in a few ſcores of Years, ſuffer it to be taken down again. And it cannot be ſuppoſed, to conſiſt with the Wiſdom of Chriſt, ſo to do: it's alſo perfectly inconſiſtent, with the Goſpel-covenant, Mediatory Offices of Chriſt, and ſignal promiſes made to his Churches—(of which we have already diſtinctly treated).
2. 'Twas never the intendment of Chriſt, that ſuch Officers ſhould be continued in the Churches. Which is evident, as if written with the beams of the Sun, from theſe few conſiderations:
1. If he had indeed intended their continuation, they ſhould have been continued: for 'twill not 'tis preſumed, be aſſerted, that Chriſt failes of his intendment.
2. There are no intimations given in the Scripture of any Succeſſion of ſuch Officers; nor any rules laid down for the Churches to proceed upon in their Election. Of Paſtors, Teachers, Deacons, we have an account, and directions given for their ſetting apart to Office; but of Apoſtles, Prophets, Evangeliſts, ne gry quidem, not the leaſt ſyllable, or Iota, touching their continuation, or the way to be uſed in order thereunto. Nay,
3. When the firſt-Churches were planted, we find by the advice of the Apoſtles, Teachers and Deacons choſen to Office, but no choice made of new Apoſtles; nor any intimation given, that more than theſe were neceſſary, or expedient for the continuance, or preſervation of the Church.
4. When Chriſt writes to the ſeven Churches of Aſia, he blames them (moſt of them) for ſeveral things amiſs amongſt them; but charges them not, with any neglect, or ſin, that they had not the Officers mentioned amongſt them; which yet they had not. For Apoſtles, 'tis certain, they had none; of them only John was alive at that day, the reſt were fallen aſleep; and he was not with them, but in the Iſle of Patmos: Chriſt owns them as his Churches notwithſtanding. 'Tis true, he threatens ſome of them to un-church them; but not becauſe they wanted theſe Officers, but for other reaſons mentioned by him.
5. We have an almoſt expreſſe Declaration, that after the Apoſtles fell aſleep, there were to be no more Apoſtles to ſucceed them, 1 Cor. 4.9. For I think God hath ſet forth us the Apoſtles laſt: So we render it, but not ſo fully expreſſive of the Greek; which is foreign—For I think, (or I conclude, for the word doth not alwayes ſignifie a doubtful opinion, but a certain concluſion, 'tis us'd in the determination of that famous Council, Act. 15.28.) that God hath ſet forth, or exhibited us, the laſt Apoſtles. So the Arabick, Syriack, V.L. God hath ſhewed us the laſt Apoſtles. God hath deſigned his laſt Apoſtles, ſo the Aethiopick. So then evidently, no new Apoſtles were deſigned by Chriſt after them. 'Tis true, many have pretended ſo to be; ſome ſuch (as it ſeems) came to the Church at Epheſus, who upon trial found them Liaers, Rev. 2.2. But
6. The whole weight of the Objection lies upon this ſingle baſis, That the Eſſence of a true Church of Chriſt, conſiſts in having the Officers mentioned amongſt them. For if it doth not, the Churches are as really true Churches of Chriſt, without theſe Officers, as the firſt Apoſtolick-Churches, that had them, were. This is that then we ſhall demonſtrate, that Apoſtles — are not of the Eſſence of a true Church of Chriſt. For
I. There was a true Church of Chriſt of Converted Believers, before they ever ſaw the face of an Apoſtle, even in the Apoſtles days. Not to mention what's probable, that the Eunuch being brought over to the Faith of Chriſt, Act. 8. went in to Ethiopia, Preached Chriſt, gathered Churches there. In which, ſome think that Propheſie had its accompliſhment, Pſa. 68.31. nor, what ſome affirm, that the Goſpel was Preached, Churches gathered here in England by Joſeph of Arimathea. What may we think of the Church at Antioch? Was that a true Church? the Apoſtles own'd it as ſuch. And 'tis evident, that 'twas conſtituted without the Officers mentioned Act. 11.19, 20, 21, 22, 23, 24, 26. and here the Diſciples were firſt called Chriſtians. 'Tis true, there came Apoſtles, and Prophets to them; but they were, before their coming, a Church of Chriſt. The like may be ſaid of Samaria, where by the Miniſtry of Phillip, were Converts brought over to Chriſt, and Baptized, before ever the Apoſtles heard tittle of it; who at this time kept privately at Jeruſalem, Act. 8.1, 5, 6, 8, 12, 14. That by the ſame hand, Churches were planted at Azotus, Caeſarea, Act. 8.40. with 9.30. is more than probable. At Ptolemais you have an intimation of a Church of Chriſt; but no account of any Apoſtles going thither, till Paul in his journey ſalutes the Brethren that were there, and tarries with them one day, Act. 21.7. The Church at Coloſſe was gathered by Epaphras, Col. 1.7. as were ſeveral Churches, before ever any Apoſtle came to them. So that, if becauſe they have not Apoſtles, the preſent Churches are no Churches of Chriſt; neither were the Primitive-Churches, at leaſt ſome of them, ſuch: The Objection lies as directly againſt them, as any after-Churches. But
II. The Apoſtles, as Apoſtles, are neither Foundation, matter, or Form of the Church; ſo far are they from being of the Eſſence of the Church.
1. Foundation they are not; for Chriſt is the alone Foundation, as hath been proved. 'Tis true, Saints are ſaid to be built upon the Foundations of the Apoſtles, and Prophets, Eph. 2.20. but the intendment thereof, is no more than that, they were built upon the Doctrine was Preacht by the Apoſtles; the ſubſtance whereof was Chriſt.
2. Not the Matter, as Apoſtles: as Saints 'tis true, they were ſo, as well as others; but no otherwiſe.
3. The Form of the Church they are not: for that lies in ſomewhat elſe, as before was Demonſtrated.
III. Let's ſuppoſe, that, which may be ſuppoſed. (It hath been, as is known) that by the Providence of God, the meaneſt Saint is caſt upon any ſpot, where the Goſpel never was. He preaches Chriſt to the Natives, they are Converted by the Spirit of the LORD accompanying his Miniſtry: may theſe Converts give up themſelves to the Lord, and one another, to walk with him in ways of his own Inſtitution, or not? If the firſt, actum eſt periiſti Antichriſtiane, there may be true Churches, without Apoſtles; for herein lie's the Eſſence of a true Church: If the Second, it's lawful, then it ſeems, for believers to diſobey the Commands of Chriſt (which will at leaſt ſound harſh in the ears of ſober Chriſtians) for Goſpel-fellowſhip, Churches — we have proved to be commanded by Chriſt. Nay
IV. The Apoſtles, quâ Apoſtles, never belong'd to any perticular Church. Authority in the name of Chriſt they had in, and amongſt them all; never related to any particular Church, as ſuch. They were non-reſidents, ubiquitaries, and the Office whereunto they were called by the Lord Jeſus, required, that they ſhould be ſo, Mat. 28.18, 19.
V. What the Apoſtles were to the Goſpel-Churches, that (at leaſt) Moſes and Aaron may be ſuppoſed to be in the Judaick Church. The Law came by Moſes. In every difficult Caſe, he was their Mediator to God, and gave reſponſes to them: from him Aaron had his Ʋrim and Thummim, whereby he gave (in matters propoſed to him) infallible anſwers from the Holy One. They had alſo the Ark, with the Mercy-Seat, and Cherubims. The Fire from Heaven: the Majeſty or divine Preſence (viz. the Oracle in the moſt Holy Place, where God dwelt between the Cherubims. Num. 7.89. Pſa. 80.2.) the Holy Spirit (viz. the Spirit of Propheſie, not only in the Prieſts, but in the Prophets) were theſe of the Eſſence of the Church? was their Church-ſtate diſſolved becauſe of their want of them? What more frivolous can be aſſerted? Moſes, and Aaron ſoon fell aſleep, before they came into the good Land. As for the laſt mentioned, they enjoyed them not under the ſecond Temple (as the Jews themſelves acknowledge); yet their Church-ſtate continued till the death of Chriſt, as is granted by all. 'Tis impoſſible to fix upon any Argument to prove the neceſſity of Apoſtles for the continuation of a Church-ſtate in Goſpel-dayes, which will not alſo evince a neceſſity of what we have inſtanced in, with reſpect to the neceſſity of the exiſtence of Moſes, &c. for the continuation of the Judaick Church-ſtate; than which nothing is more falſe. Beſides
VI. The Church was never Built upon the Apoſtles (one or other of them) but upon their Doctrine, which from the Lord Jeſus they delivered; or rather upon Chriſt the ſum, and ſubſtance thereof. 'Tis true, the Papiſts tell us (as hath been intimated) that 'twas Built upon Peter, from, Mat. 16.18. upon which they have laboured to build their Babel, endeavouring to ſubſtitute the Pope in his room. The vanity of which attempt, hath been diſcovered by ſeveral, and by none more than the every-way learned, and accompliſhed J.O. in his Animadverſions on Fiat Lux. But as was ſaid, 'twas their Doctrine, not their Perſons the Church was Built upon. This through the wonderful kindneſs of God, we have continued to us; and therefore no need of their perſonal Miniſtry. Yet,
VII. Suppoſe we had Apoſtles amongſt us, the ſelf-ſame Apoſtles that were ſent forth, and inſtructed by Chriſt, to indoctrinate the Saints in his will, to charge them to Obſerve whatever he had commanded them. They would declare to us the ſame things, or they would not▪ If the ſame, they are upon record in the Scriptures of truth; and are as much to be heeded by us, as if they had been delivered to us by them Vivâ voce. The latter cannot be imagined. The Apoſtle hath for ever ſhut the door againſt any ſuch conceit, Gal. 1.8, 9. Though we, or an Angel from Heaven, preach any other Goſpel unto you, then that which we have preached unto you, let him be accurſed—. So that evidently the want of Apoſtles is the moſt weak, frivolous argument, that ever men of the leaſt reaſon, or converſe with the Scripture, or knowledge of that faith that ought to be with us in theſe matters, ever fixt upon.
Object. 2. But there was an Apoſtaſie foretold by the Apoſtles of our Lord, which we find actually came to paſs within a few hundreds of years after Chriſt. Therefore there are no true Churches; for the Apoſtaſie hath covered, ſwallowed up all.
Anſw. That an Apoſtaſie was foretold, as intimated, that it was alſo introduced, is granted. But this proves not, the nullity of Churches, Ordinances. For,
1. 'Tis expreſly declared, that the Apoſtaſie mentioned, ſhould not be a total Apoſtaſie, 1 Tim. 4.1. foreign, not foreign, but foreign, not all, but ſome ſhall depart, or make a revolt from the Faith. I confeſs had the Scripture aſſerted a univerſal Apoſtaſie, the objection would have ſeem'd, to have had ſome ſtrength in it. I ſay 'twould have ſeem'd, for really it hath none. For had the Apoſtaſie, as is falſly pretended, over-ſpread all for a ſeaſon (as ſometimes it did in the Churches of old, as was demonſtrated in the preface to this diſcourſe); yet it follows not, but in perſons (by the call of God) delivered from under that Apoſtaſie, a true Church-ſtate might exiſt. Which is notoriouſly true, with reſpect to thouſands, that for ſome while the Papacy drank in. But,
2. We have already proved [Demonſtrat. 4. c. 4.] that all along the Apoſtaſie, the Lord had his true Churches witneſſing for him againſt it. So that we need not ſay more touching this matter. There was an Apoſtaſie foretold, that ſhould overſpread the greateſt part of the Churches, prevail in moſt places of the Chriſtian World. It did ſo to purpoſe at Rome— &c. Ergo, there are no true Churches, riſum teneatis amici, or rather pity; pray for them, who by reaſon of prejudice, temptation, have their underſtanding ſo far blinded, as to think there's any weight to be laid upon ſuch Puerile Ludicrous arguments.
Object. 3. But you have no Wiſe-maſter-builder; which the Apoſtle ſaith he was, 1 Cor. 3.10. therefore you have no true Churches.
Anſw. This Objection is the ſame with the firſt. To it we will nevertheleſs ſpeak a few words, which will abundantly evince the emptyneſs of it.
1. Paul aſſerts himſelf to be foreign, a Chief-Bulder, not with reſpect to Chriſt; for ſo he was not, but an under-work-man; but with reſpect to others, who afterwards built upon that Foundation [CHRIST] he had laid. Nor doth he
2. Aſſert himſelf to be the Chief-builder, with relation to all the Churches; but with reſpect to that particular Church at Corinth. Were all the reſt of the Churches, that had not this Maſter-Builder, falſe Churches? This will not be aſſerted. Yet we hear of no Wiſe-maſter-builder, with reſpect to any other of the Churches. The word is only uſed here. But,
3. Paul, as wiſe a Maſter-builder as he was, was ſure a Work-man under Chriſt; who is the Builder of the Houſe, or Churches (as hath been proved) and he was indiſpenſibly bound to walk by rule; the rule of his Lord and Maſter, Chriſt Jeſus. This he tells us he did, 1 Cor. 11.23. Now
4. The Saints have this Rule, and they have the Spirit of the Lord with them, in them, to open it, and explain it to them. For if they have him not, and for this end (to lead them into all truth) they are not Saints, Rom. 8.9. what hinders then, but that Saints having the ſame Rule the Apoſtle walked by, and the Spirit to inſtruct them in it, they may conform to it, and ſo conſtitute Churches of Chriſt? If they have but ſo much Wiſdom as to underſtand the rule conſtitutive of Churches; and ſo much Conſcience and honeſty, as to apply themſelves to it (and they are poor Saints that are devoid of the one or the other) they cannot but do ſo. The very truth is, Paul, none of the Apoſtles were Builders, or Wiſe-maſter-builders, but with reſpect to the Rule of Chriſt: To have Built in their own Wiſdom, with a neglect thereof, had been folly and madneſs. So that any that attend to this Rule in Church-Work, may be as well ſaid to be Builders; and if they lay the Foundation of a Church afterward built upon by others, as truely ſaid with reſpect to ſuch a Church to be Wiſe-maſter-builders, as Paul, &c. 'Twould hardly be an effectual argument to a man under the ſenſe of inconveniencies (almoſt to ſtarving to death) by winds, and ſtormes, for want of an habitation to dwell in; to tell him, 'tis true, here are Materials for a Houſe, and here is a Rule to build it by; which if you attend to, you cannot build amiſs, but the Truth is, the Wiſe-maſter-builder, who acted by the ſame Rule in building all the ſtrong, and beautiful Houſes in the Country, is thouſands of miles off, and perhaps may not come hither again till you are dead, and rotten in your grave; therefore you had beſt not attempt the work, till he come. Nay ſtay, will the poor man ſay, I have the Rule that he walked by, and I'le up, and be doing as well as I can; and I hope the Lord will be with me—. Chriſt commands (as hath been proved) to build an Houſe; gives us rules to walk by in ſuch a work; but hath no where ſaid, he will ſend us ſuch Wiſe-maſter-builders in every reſpect as Paul was; nor told us the Work muſt ceaſe till they come; but the contrary.
Object. 4. But you have not the gifts of the Primitive-Churches; therefore you are no true Churches of Chriſt.
Anſw. 1. 'Tis Grace, not extraordinary Gifts, that is the qualification of Church-members, that conſtitute a Church. When the Apoſtles ſpeak of Church-members, they decypher them as Sanctified ones, partakers of the Grace of God—. Chriſt requires no other qualification of a Church-member, than being born again of God, John 3.3, 5. which perſons may be without thoſe extraordinary Gifts. Nay, the truth is, the Churches that have moſt excelled in theſe, have not been the moſt comely, or beautiful Churches. For inſtance, the Church at Corinth, who perhaps in theſe Gifts excell'd other Churches; but I am ſure, came ſhort of ſome of them in Divine graces.
2. 'Tis moſt evident, that the Primitive-Churches were conſtituted, converted, believers added to them, without any immediate participation of theſe gifts, Act. 2.40, 41, 42. We have an account of Three Thouſand Soules added to the Church, but not a tittle of their partaking of theſe extraordinary Gifts. The Church at Antioch was a true Church of Chriſt, before the Apoſtles (any of them) came to them, or they had received the Holy Spirit (i. e. were made partakers of the extraordinary Gifts of the Spirit) Act. 8.12, 14, 15, 16, 17. The like may be ſaid of other Churches.
3. The Apoſtle having diſcourſed at large of theſe Gifts, 1 Cor. 12. at the cloſe, v. 31. tells them, that he ſhews unto them a more excellent way, (or the moſt excellent way, as the Greek reads it) viz. the way of love: of which he diſcourſes at large, chap. 13. And this (not the Gifts mentioned) is that which Chriſt makes the badge of his Diſciples, Joh. 13.35. Were there more of this, there would not be ſo much talk of the nullity of Churches, as there is amongſt ſome at this day; nor that undue withdrawment from them.
4. Theſe Gifts are ſo far from being eſſential to a Church; that the Apoſtle tells us, perſons may have them all, and yet not be fit matter for a Church: for they that have them, may nevertheleſs be nothing, devoid of true grace, 1 Cor. 13.1, 2.
Object. 5. But the Churches have only the Form of things, and deny the Power; and from ſuch we are commanded to turn away, 2 Tim. 3.5.
Anſw. 1. I muſt crave leave, to ſay, that the framers of this Objection, are aſcended not only to the height of cenſorious uncharitableneſs; but invade the Throne of God himſelf, and will become Judges of the ſecrets of hearts. For, who told them that they deny the Power? did any of the Churches themſelves? Do any principles owned by them, any practices found amongſt them declare as much? Let the individuals hereof [Guilty] plead for themſelves, I'le not be their advocate. Though I muſt add, I know no ſuch Churches, and yet they are not a few I am acquainted with.
2. It had been ſevere enough for the Objectors to have, that They have the Form, but not the Power; therefore are not true Churches. But this perhaps they thought would not have ſerved their purpoſe. Inaſmuch as the Lord himſelf ſaith concerning the Church of Sardis, Rev. 3.1. Thou haſt a Name to live, and art dead; and of Laodicea, v. 15. Thou art neither cold, nor hot, v. 17. Wretched, Poor, Miſerable, Blind, Naked: yet even theſe are owned by Chriſt for his Churches, Rev. 3.1, 14.
3. That they have not the Power, is alſo notoriouſly falſe. 'Tis true, they have not ſo much of it, as in a former day; but that all's loſt, there are a thouſand Witneſſes to confute.
Object. 6. The Churches are polluted; therefore no true Churches.
Anſ. 1. This is a moſt evident non-ſequitur: They may be polluted, and yet true Churches. The queſtion is, whether there be ſuch pollutions found upon them, either with reſpect to Worſhip, or Converſation, that by any Rule of Chriſt declare them Ʋn-church'd; which we are only to attend to in this matter. We may ſtab, and kill each other in a diſtempered fit, and think we do well; but 'twill be found Murder by the righteous judge; if what we do, be without his Rule, and Authority.
2. What Pollution is there to be found amongſt the Churches, that was not to be found even in the Apoſtolick Churches; and greater too, at leaſt, in ſome of them?
3. Do they juſtify, plead for, any Pollutions amongſt them? Is not the ſight of them, matter of grief, burden to them; at leaſt, to many amongſt them. Though there were but a few names in Sardis, that had not defiled their Garments, Rev. 3.4. yet Chriſt ownes them for his Church.
Object. 7. The preſent Churches were at firſt gathered in the will of man: Therefore they are no true Churches.
Anſw. 1. Prove This, and take the Cauſe. I'd be he, after all I have writ, that would caſt the firſt ſtone at them. But ſaying ſo, is but a ſinful Calumniation, no Argument. Let's a little further conſider this matter.
2. Why are they gathered in the Will of Man? Is it, becauſe they are gathered by the authority of man, driven together by penal Sanctions? This cannot be aſſerted. What then? Are they gathered, conſtituted of viſibly prophane perſons? Nor can this be affirm'd. If the gathering together of Saints call'd out of the world, as Volunteers giving up themſelves to JESUS CHRIST, and one another, to walk together in Goſpel-fellowſhip, be a gathering in the will of man; 'tis true, they are ſo gather'd. But the beſt on't is, we have good company under the ſame Condemnation, even all the primitive-churches.
Obj. Oh! but you were not gathered by Apoſtles!
Anſw. Oh! but this hath been already ſpoken to, and removed out of the way: ſeveral of the firſt Churches we have proved, were not gathered by the Apoſtles; Ergo, they alſo were gathered in the will of man, were not true Churches.
Obj. 8. But there's no Preſence among the Churches: Therefore no true Churches.
Anſw. 1. Should it be granted, that there's no preſence, yet from thence it doth not follow that they are not true Churches. For the glory was departed from the Temple, Ezek. 3.12 the bleſſed glory of the Lord is gone from his place, and yet the Temple was ſtanding. In the ſecond Temple, there was not the Schecinah, or divine preſence; yet the Judaick Church-ſtate, not diſſolved till many years after. The houſe may ſtand, and be a true houſe as much as 'twas before, tho the maſter be gone out of it; perhaps he hath a ſpecial end for the good of the Houſe, Servants, Children, for a ſeaſon to leave it. God may have bleſſed deſigns towards his Churches in his temporary leaving them, yet true Churches. I'd ask, doth not the Lord ſometimes withdraw his preſence from particular Saints? What Child of God, but at one time, or other, finds cauſe to complain of his departure from him? He ſeeks him, yet cannot find him. Doth this deſtroy his Saint-ſhip? Who'l affirm it? Well then, the with-drawment of God from Churches, is no Argument they are none of his.
2. It may be there may be ſome miſtake in this matter, and God is onelyonly ſuppos'd to be a great way off, when he is near. Mary laments for the abſence of her Lord, when yet he ſtood by her, Joh. 20.15, 16. It's neceſſary we enquire a little touching the preſence of God with a People. He is ſaid to be preſent.
1. In reſpect of his Eſſence, and being, ſo he is preſent with All; indiſtant to none. He fills Heaven and Earth; all things with his Preſence, Pſa. 139.
2. In reſpect of providential diſpenſations, preſerving, defending a People, giving them the Victory over their Enemies. In this ſence, through wondrous riches of Grace, the Lord is yet preſent with his Churches; the Plots, Confederacies, Advancements of the Children of Men againſt them, have hitherto been in-ſucceſsful.
3. In reſpect of ſenſible manifeſtations of his grace and love in the way of the new-Covenant to them; quickning, cauſeing their graces to flouriſh; renewing, ſtrengthning, comforting them. Now though 'tis true, (and touching it, deep ſearchings of heart ſhould be upon us, and mournings after the Lord) that there is not in this ſenſe, ſuch a preſence of the Lord as hath been formerly; yet we muſt ſay, to the praiſe of matchleſs-grace, we are not wholly deſtitute of it; and are crying, as we can, Let our Beloved come into his Garden, that the Spices thereof may ſend forth their odoriferous ſmell. Yet who'l deſpiſe a day of ſmall things? 'Tis a mercy, for a rebellious beggar, to have a crum, a drop, of the bread, waters of Life. And were we more thankful for, did we prize, improve as becomes us, that little God gives us, we might have more.
4. In reſpect of his real, actual preſence in the new-Covenant, though not ſenſible manifeſtations of it. Thus God is preſent with us, (though we complain of his abſence) when he ſtrengthens us to wait on, for him, in the ways of his appointment; enables us to ſeek to him. For without his preſence, we were not able to do that. Thus (through grace) he is preſent with his Churches, and every member of them.
3. Is not Prayer, Prayer, becauſe we have not his ſenſible preſence with us? who'l affirm it? Is it lawful to omit that Duty, in our Cloſets, retirements; becauſe we enjoy not God in it? Who dare aver it? This were an Effectual, and expeditious way, to drive Chriſtianity, all Religion, Devotion, out of the World. What though there be not a ſenſible Enjoyment of God in Churches, Inſtitutions —▪ There he hath promiſed to meet his people, and bleſs them; and there it's our duty to wait for the returnal of his Preſence, and Glory. Thus far in Anſwer to Objections: Which are all I have met with. And in the whole, have been with PRAYER and SUPPLICATION, following the Lord for leadings; have not willingly reflected upon, or uſed exaſperating Expreſſions concerning any; nor deſignedly pleaded the cauſe of any PARTICULAR PARTY, but the general concern of all the Saints, who look upon their ſubjection to Chriſt in Goſpel-Inſtitutions any part of their concern. In ſimplicity, and godly ſincerity (though with much weakneſs) have I been managing this affair; and becauſe I believe, that the truth of the Lord is herein with me, therefore have I ſpoken. If any may be profited, let God have the Glory; If any be otherwiſe minded, I pray God will manifeſt this alſo unto him in due time.
FINIS.
End of the text · Richard Baxter, Gospel Churches a Standing Ordinance (1682)