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Title: The Precious Name, Proofs of the Godhead and a Hymn
Author: Church, John
Language: English
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GODHEAD AND A HYMN***
Transcribed by David Price, ccx074@pglaf.org. Many thanks to the
British Library for allowing their copies to be consulted for this
transcription
[Picture: Public domain book cover]
The Precious Name, Proofs of the Godhead and a Hymn
by
John Church
[Picture: Picture of John Church]
THE
PRECIOUS NAME
OF
JESUS. {1}
THE adorable Redeemer is stiled Jehovah 330 times in the Old Testament—he
is called God 90 times in the Old Testament—he is called God 25 times in
the New—he is called the Son of God 41 times—he is called the Son of man
60 times—he is glorious in holiness, in all his works and ways, and
independently possesses an essential glory as God, equal with the Father,
an ever blessed Spirit, a glory as the Son of God, a personal glory as
God-man, a mediatorial glory in the work of redemption, a relative glory
as the great and only head of the Church, a declarative glory in all his
works of Creation, Grace, and Providence; there is no end of his
greatness to them only which believe he is gracious—his name is as
ointment poured forth. There is one blessed effect which the Name of
Jesus has upon the mind and conduct of believers, worthy of attention,
and that is _reverence_. The Names of Jesus being precious, lovely, and
blessed, are had in particular reverence by all them that fear him.
Hence we are said to serve God acceptably, with reverence, and godly
fear—that reverence which God approves, himself produces; and this
reverence is necessary in the use of his Names—in the godly conversation
of saints, and in the public ordinances of his appointment. The first
instance is the mark I aim at—to treat the subject according to its
importance would fill a volume. What Christian to whom this Name is
dear, but must lament the abuse of it among the carnal and ungodly people
of the world—“Surely, because of swearing, the land mourneth.” What
horrid oaths, what dreadful imprecations, what loud and repeated calls on
God, on Christ, to blast the members and faculties of soul and body,
although God has given many a public signal of his disapprobation of such
conduct, by answering their prayers in a moment, and suddenly driving
them to destruction and perdition—O! you that once were slaves to such an
infernal custom, but now called out of darkness into light—what are your
feelings when you hear this best of Names blasphemed? When you call to
remembrance your past conduct, surely you can exclaim, “by the grace of
God I am what I am.” What humility, contrition, and godly sorrow do you
feel, upon every renewed sense of past folly—and what gratitude do you
feel to him who hath made you to differ. And to endear that Name to you
now, which was once profaned by you, (but leaving the world of the
ungodly) I must come nearer home, even to those who profess better
things; and bear my testimony against the prevalent folly of many
professors. There appears an inseparable connection between love and
fear—I mean that holy, child-like, filial fear that God has promised to
give his children—“I will put my fear in their hearts:”—this fear is of
especial service to the saints; and when in exercise they can resist
almost any temptation—witness Joseph’s conduct. When it is not in
exercise, the believer is in danger of falling into sin, or complying
with the first temptation that presents itself. This fear is only the
effect of spiritual knowledge, and the love of God, as reconciled and
well pleased with us.—While faith apprehends the love of God, our love is
led forth to him in sweet return; and is attended with a holy spiritual
awe—viewing the majesty of his person, and the glory of his character,
although the soul is admitted into the most sweet familiarity with
God.—When this is the case the Name of Jesus is precious indeed; and when
this is not the state of the soul, there is a love, and a fear of the
dear, the dreadful name of the LORD THY GOD!—And surely such souls can
never hear or read, with pleasure, the pompous titles given to sinful
men, as his Holiness—which is an attribute of Deity—as, the Most, or
Right Reverend Father in God, Lord of such a place—or even the common
name given to ministers in general, as the Reverend so and so—the term
Reverend, belongs to God alone, as God—Holy and Reverend is his Name—and
no one beside. I wish great men, and good ministers, to have all the
respect paid them becoming their stations, but not at the expence of the
Divine honour.—Another part of this folly is evident, from the light and
trifling manner in which the Name of God is used in the pulpit—as
swearing by his life, which is customary among some good ministers, and
their hearers copy after them—so that upon every trifling occasion, we
hear the dogmatical and awful oath pronounced, “As God liveth—as the Lord
liveth,” it is so and so; and, perhaps, to an assertion that we have only
their _ipse dixit_ for.—O ye ministers of the Lord Jesus—do not use this
term so frequent; for I do not think any one has a right to swear by
God’s life but himself, who, because he could swear by none greater sware
by himself in the Covenant, to be the God of his Church.—How prevalent is
this profanity among the professors of the day—when upon almost every
meeting, parting, and common conversation, they break out in this
unguarded and impious language—“Good God!—Good Lord!—Lord Jesus!—God
bless you!”—with other expressions of the like kind.—What the excellent
Cowper observes, is worthy of remark, as it contains a sharp reproof to
worldlings, and profane professors.
Oaths terminate, as Paul observes, all strife;
Some men have surely, then, a peaceful life,
In every tale they tell, or false or true,
Well known, or such as no man ever knew—
They fix attention, heedless of your pain,
With oaths, like rivets, forc’d into your brain!
A Persian, humble servant of the Sun,
(Who, tho’ devout, yet bigotry had none)
Hearing a Lawyer, grave in his address,
With adjurations, every word impress—
Suppos’d the man a Bishop! or at least,
God’s Name upon his lips—a Priest!
Bow’d at the close, with all his graceful airs,
And begg’d an interest in his fervent prayers!
_Only call to mind the third Commandment_!
This subject the libertine may treat with contempt, and say, What have we
to do with the law of commands—why it was only made for carnal
characters; they will be judged by it! But surely the children of God,
who love and esteem the Name of their Father, God, their Saviour, Jesus,
will not, must not, blaspheme their Names.—Time would fail to mention all
the ways by which the Name of Jesus is slighted, in light conversation on
religious topics.—I wish to be understood here; I do not mean that upon
the Name of Jesus, people are to adopt the Popish system of bowing the
head or drop a curtsey, nor put on a fearful, dismal gloom; but to speak
of his Name, Person, and Work, soberly, discreetly, yet affectionately;
and upon their separation from each other, to commend each to God, with a
degree of solemnity and christian affection—as “Farewell—Grace and Peace
be with you—The Lord be with you;”—while the heart sweetly replies “and
with thy spirit!”
Reverence in prayer, I love and prize—access to God with an holy
boldness, but not impudence; nor a gloomy, horrid countenance, as if we
were addressing a God that hated us. How solemn and how sweet the
address of certain characters, to Jesus—“Lord save me!—Lord help me!—Lord
that I might receive my sight!—Lord Jesus receive my spirit”—Let the word
of God be your rule in all things—so in an attendance on the public
means, be reverent, be serious, be cheerful—in an early attendance—let
not your religion disturb the religion of others—if late, do not rush
into your seats, while the minister is in prayer. How painful to hear
the females come in with pattens on—and others opening and shutting their
pews—some coughing and sneezing, so loud as to hurt the feelings, and
almost turn the temper of the most amiable ministers in the world, to
smother them.—Another species of irreverence I have long noticed with
grief, among many dissenters—as soon as the last sentence of the Sermon
is pronounced, many directly rush out of Chapel, as though they were glad
it was over—in some cases it is excusable; a person may be faint in a
warm place—others, in service—some obliged to hasten to their families;
they may be excused.—I wish every congregation showed as much reverence
in the close of service, as a certain place of worship I had the honour
once to preach in—none went out till the Benediction was pronounced; and
not till the whole assembly had stood still for the space of one or two
minutes: How lovely the sight! Do ye, dissenters, adopt the same plan—it
will show your love to the Gospel of Jesus, and to his assemblies. I
readily grant that these things have nothing to do with our salvation;
but surely no believer will object to them, as they are designed for the
honour of that dear Name, in whom centers all our felicity.
I might mention many other blessed effects which are produced by the Holy
Spirit’s making this Name precious to believers; but I forbear to enlarge
on any other particulars—only the bare mention of a few things—an humble
reliance, trust, and confidence in him—“they that know thy Name will put
their trust in thee.” Supreme love to his Person, Works, Ways,
Ministers, Truths, and Dispensations—submission to his Will—a desire to
be conformed to his Image—to be like him—to enjoy much communion with
him—and to be for ever with him, in a state of endless felicity.—These
effects deaden us to the world, mortify sin, lead us to deny all
self-righteousness, keep us near him, humble the soul, and create the
most intense desire that others may be made acquainted with this Name.
This is our refuge, our joy, our glory—“the Name of the Lord is a strong
tower; the righteous runneth in and are safe.” Ye children of the most
high God, this Jesus is yours, in the most exalted sense of the word, if
you are driven out of every lying refuge, and can say,
Other refuge have I none;
Hangs my helpless soul on thee!
Dear Name!—the rock on which I build.—To him, with the Father, and the
Spirit, three co-equal Persons in one God, be glory for ever. AMEN.
* * * * *
The following NAMES, EPITHETS, and APPELLATIONS, are expressive of the
NATURE, GLORY, PROPERTIES, OFFICES, and RELATIONS of that GOD-MAN whom
Angels ADORE, and Saints ADMIRE and LOVE above all Things.—The Initial
Letters of the Verses point out his inestimably precious Name.
_Tell me_, _I pray thee_, _thy Name_. Gen. xxxii. 29.
J EHOVAH, God, Almighty, Jah, I Am;
E manuel, Shiloh, Lord of Hosts, the Lamb;
S ecret Desire of Nations, Bridegroom, Lord;
U nchangeable, Eternal, King, the Word;
S aviour, the Branch, the Lord our Righteousness;
C ounseller, Root of Jesse, Prince of Peace;
H oly, True, Faithful, Brother, Father, Friend;
R edeemer, High Priest, Life, Beginning, End;
I mmortal Shepherd, Husband, Shield, and Sun;
S eed of the Woman, precious Corner-Stone;
T he Way, the Truth, Messiah, God alone.
J. C.
FINIS.
R. Weston, Printer, Crosby Row, Southwark.
* * * * *
PROOFS
OF THE
Godhead of the Holy Spirit.
ADDRESSED TO ALEXANDER.
SIR,
Since you have mounted the scorner’s chair, and set your tongue against
the heavens, by denying the glorious doctrine of the Godhead, divinity,
personality, and of course the offices and operations of God the eternal
Spirit, I consider it my duty to address you. I once considered you
sound in the faith—but alas, how have you fallen, and fallen for the mean
the beggarly purpose of a morsel of bread, and your conscience knows it.
I should not perhaps have troubled you with this letter, but you are so
very busy in making converts to this your opinion—not contented with
going to hell yourself, you are determined to drag others with you. I
make no apology for this abrupt address, but assure you, that if you die
in these awful sentiments of denying the Godhead, divinity and distinct
personality of the Holy Spirit, your end will be awful indeed; to treat
his sacred person with such awful contempt is shocking, and to teach
others so to do adds to your crime.
That there is a Holy Spirit you pretend not to deny—but “What is it?” say
you and your deluded followers; “O nothing but a _mere breath_, _a
point_, _a mere emanation_, that’s all!” Pray Sir, where did you get
this information from? not from the Bible that is plain; where then but
from other fools like yourself, and now imposing these ridiculous notions
upon your hearers as if you had been the original author of them;
whereas, yourself can hardly tell what an emanation means. May the Lord
restore you to truth, or open the eyes of your hearers to see your
errors, and your base design in propagating them. But from the
Scriptures of truth I am about to prove that the adorable Spirit is
something more than a mere breath or an emanation; and that the
ever-blessed Spirit is a person God blessed for evermore—and be it at
your peril to contradict it. _Deny_ it you may—_reason_ about it you
may—but overthrow it you never shall. Thousands of hearts, tongues and
pens have been employed in this black work before you was born, who are
gone to the judgment seat of God to answer for this crime; and without
you relinquish your notions, without humbling grace, and the pardon of
this sin, so will you.
To the law and testimony, without one word of reason from me, let the
word speak, and we shall find something more than emanation.
The adorable Spirit is described as a person; and every one knows that a
person is a _living_, _thinking_, _intelligent_ being, endowed with
_will_ and _understanding_; and such is the Holy Spirit.
He communicates natural and spiritual life to mankind, he must therefore
possess it himself.
He wills what he pleases, which would be ridiculous to suppose of an
emanation.
He divideth to every man severally as _He_ will.
He knoweth all things, yea, the deep things of God—this can never be said
of a mere point of light.
Personal actions are ascribed to him in not less than twenty particulars
in the new Testament—
He shall convince the world of sin; then he must be a person if he be
capable of convincing another of his mistakes, as all the following
actions prove this point.
He teacheth all things; a human teacher is a person, so surely is a
divine one.
He is a comforter—sheds abroad the love of God—takes of the thing, of
Christ—shews them unto us—applies the promises—declares our pardon is the
earnest and seal of a promised heaven—he is one of the Three that bears
witness in heaven—testifies of Christ—bears witness to the Saints—acts as
a spirit of grace and supplication—helps the saints in prayer—makes
intercession in them—gives gifts to his people—calls, qualifies, orders,
commands, and directs his ministers—dwells in the saints and will raise
their bodies in the last day.
Now if all these are not personal actions, I leave every sensible person
to judge; surely none but persons destitute of reason can deny such
infallible testimony; besides, love, grief, being rebelled against,
vexed, provoked, lied unto, blasphemed, sinned against with an
unpardonable sin, which can never apply to a mere breath, a quality, an
attribute, or an emanation. I judge how you, sir, and in general all
that have been and now are in the ditch. Apply these glorious
scriptures—that they belong to the Father, say some; no, they belong to
Christ, says another; whereas, it is plain that the blessed Spirit is
distinct from both. The Redeemer declares, “The Lord God and his
_Spirit_ hath sent me.” He is called the Spirit of his Son—he is to be
sent from the Father. His work which is set forth in the above-mentioned
texts is distinct from the work of the Father and the Son. His glorious
appearance at the baptism of Christ proves the same fact; so his name
mentioned at the baptism of believers. He is called Jehovah Lord and
God; the incommunicable perfections of God are in him, and all the
glorious works peculiar to God are said to be done by him. Eternity—he
is the eternal Spirit—he is omnipresent, omniscient, and omnipotent—he
brought creation into order—gave life to all—formed the starry
heavens—made man—directs the affairs of providence—endited the
Bible—formed the sacred body of Christ—and at last raised it from the
dead; he is also worshipped with the Father and the Son, and so must be
distinct from both; he is not the godhead of the Son, because he is
distinct from the Son, hence he is called the Spirit of his Son.
A few more proofs of the dignity, Godhead, and personality of the Holy
Spirit out of a vast abundance I shall here introduce. My design in this
little tract is the glory of the blessed Spirit—the establishing and
confirming those who are taught of God—to put a sword into the hands of
the young Christian to recover backsliders, and to shame those who have
apostatized from their profession of this truth. Oh for a blessing upon
this humble attempt! but this is dependant upon God the Holy Ghost.
I am not writing a body of divinity. I have not abilities for that; but
only stating those truths which are dear to my heart, and producing a few
out of the many Scriptures, to prove the Godhead of the Saviour and the
ever-blessed Holy Spirit. A few must suffice here.
John iii. 6.—“That which is born of the Spirit.”
1 John, v. 4.—“Whatsoever is born of God.”
Here the spiritual birth is attributed to the _Spirit_—to _God_.
Therefore the Holy Spirit is God.
* * * * *
Acts xiii. 2.—“The Holy Ghost said—separate _me_ Barnabas and Saul, for
the work whereunto I have called them.”
Heb. v. 4.—“No man taketh this honour to himself, but he that is called
of _God_.”
Therefore the Spirit is God.
* * * * *
Matt. ix. 38.—“Pray ye, therefore, the Lord of the harvest, that _he_
will send forth labourers into _his_ harvest.”
Acts xiii. 4.—“So they being set forth by the Holy Ghost.”
This proves the Holy Ghost is the Lord of his harvest.
* * * * *
Luke ii. 16.—“And it was revealed unto him by the Holy Ghost, that he
should not see death before he had seen the Lord Christ.”
Verse 28.—“And he blessed God, and said, Lord, now lettest thou thy
servant depart in peace, according to _thy word_.”
This Word was the Word of the Holy Ghost, and is _God_ and _Lord_, to be
blessed and praised.
John xiv. 17.—“_He_, the Spirit of Truth, dwelleth in you, and shall be
in you.”
1 Cor. xiv. 25.—“_God_ is in you, of a truth.”
2 Tim. iii. 14.—“All Scripture is given by inspiration of God.”
2 Peter xxi—“Holy men of old spake as they were moved by the Holy Ghost.”
John iv. 41.—“It is written in the prophets, and they shall all be taught
of _God_.”
1 Cor. ii. 13.—“Not in the word which man’s wisdom teacheth, but which
the Holy Ghost teacheth.”
Acts v. 3.—“Why hath Satan filled thine heart to lie to the Holy Ghost?”
Verse 4.—“Thou hast not lied unto men, but unto _God_.”
1 Cor. iii. 16.—“The temple of _God_ is holy, which temple are ye?”
1 Cor. vi. 19.—“Know ye not that your bodies are the temples of the Holy
Ghost?”
Dent. vi. 14.—“Thou shall not tempt the Lord thy God.”
Acts v. 9.—“How is it that ye have agreed to tempt the spirit of the
Lord?”
Matt. xix. 17.—“There is none good but one, that is God.”
Psalm clxxiii. 10.—“Thy Spirit is good; lead me.”
* * * * *
I might mention many more, with a vast many proofs of this sublime
doctrine, but I trust you will be led to read them in the Scriptures with
a grace-taught eye, and rejoice in the truth as you discover and feel it.
“There are three which bear record in heaven”—the Father; the Word, (as
Son of God) and the Holy Spirit; and these _three_ are _one_—not merely
one person, bearing three _names_, but three persons—nor yet three gods,
but only _one_ in essence—_three_ in persons, distinct in personality,
names and office. This sacred Three bear record to the Sonship, Godhead,
Divinity, and Dignity of Christ. So they also bear record to the
consciences of God’s dear people—that they are the Lord’s. The record of
the Father is, “Yea, I have loved thee;”—the record of the Son is, “I
have redeemed thee;”—and the record of the Spirit is, “I have called
thee.” It is necessary this grand point should be well understood by the
Lord’s people, that they may enjoy distinct holy communion with, and give
equal glory to, the adorable Author of Salvation.
It was my lot to fall in with, and to be often situated with characters
who were inimical to this grand fundamental truth. Swedenborg denied the
existence of the Father and the Holy Spirit. Socinians, Arians, and
Sabellians, either in one form or another, deny the Godhead of Christ,
and the personality of the Holy Spirit. Thus, amongst this motley group,
they leave us no God at all. Many have been my conflicts with such; but
the Word is so plain upon the subject, that it needs no comment, only by
comparing a very few out of the many scriptures of truth, and drawing a
very reasonable inference from the plainest testimony. This has been
done by an excellent author, the rev. W. Jones; and the great Mr.
Macgowan, in his “Twenty Letters to J. Priestly, D.D.”
I will only compare a few texts together, and you will see the beauty of
truth. As—
Isaiah vi. 5—“Mine eyes have seen the King, the Lord of Hosts.”
John xii. 41.—“These things said Esias, when he saw his (Christ’s) glory,
and spake of him.”
“Therefore Jesus is the Lord of Hosts.” Isaiah xliii. 11.
* * * * *
Isaiah xliii. 11.—“I, even I, am the Lord, and besides me there is no
Saviour.”
2 Peter iii. 18.—“Our Lord and Saviour Jesus Christ.”
_Then Jesus Christ is Jehovah_, _the Saviour_.
* * * * *
Rev. xxii. 6.—“The Lord God of the Holy Prophets sent his angel to shew
unto his servants things which must shortly be done.”
Rev. v. 16.—“I, Jesus, have sent mine angel to testify these things unto
the churches.”
Therefore Jesus is the Lord God of the Prophets.
* * * * *
Isaiah xliv. 6.—“Thus saith the Lord, the King of Israel, and his
Redeemer, the Lord of Hosts, I am the first, and I am the last, and
besides me there is no God.”
Rev. xxii. 13.—“I (Jesus) am the Alpha and Omega, the beginning and the
end, the first and the last.”
This is too plain to be denied. Christ is the King of Israel, the
Redeemer, the Lord of Hosts, the first and the last.
* * * * *
Psalm lxxviii. 56.—“They tempted and provoked the Most High God.”
1 Cor. x. 9.—“Neither let us tempt Christ, as some of them also tempted.”
Christ must be, therefore, the Most High God.
* * * * *
Isaiah xxxvii. 5.—“For thy Maker is thy husband, the Lord of Hosts is his
name.”
John iii. 29.—“He that hath the bride is the bridegroom.”
Psalm xxiii.—“The Lord (Jehovah) is my shepherd.”
John x. 16.—“There shall be one fold and one shepherd.”
Christ must be the Lord of Hosts.
* * * * *
Psalm c. 3.—“Know ye that the Lord he is God, we are his people, and the
sheep of his pasture.”
John x. 3.—“He calleth his own sheep.”
Therefore, Christ he is the Lord God and shepherd.
* * * * *
John xx. 28.—“And Thomas answered and said, my Lord and my God.”
Romans ix. 5.—“Of whom, as concerning the flesh, Christ came; who is over
all, God, blessed for ever.”
Christ is, therefore Lord and God.
Isaiah ix. 6.—“And his name shall be called The Mighty God.”
Rev. i. 8.—“I am the Almighty.”
* * * * *
I might here fill a volume of immense size, to prove the same fact; but
when God gives a man up to Satanic delusion, he generally mounts the
scorner’s chair, sets his tongue against the heavens, and endeavours to
bring down the Almighty to his proud carnal reasonings.
“Thus fools rush in, where angels fear to tread.”
But,
“God is a name my soul adores,
Th’ Almighty Three, th’ Eternal One:
Nature and grace, with all their powers,
Confess the Infinite Unknown.”
“Who art one God, one Lord; not one only person, but three persons in one
substance. For that which we believe of the glory of the Father, the
same we believe of the Son, and of the Holy Ghost, without any difference
or inequality. Therefore, with Angels and Archangels, and with all the
company of heaven, we laud and magnify thy glorious, name; evermore
praising thee, and saying, Holy, holy, holy Lord God of hosts, heaven and
earth are full of thy glory: Glory be to thee, O Lord most high. Amen.”
* * * * *
* * * * *
Weston, Printer, Crosby-row, Borough.
* * * * *
[Picture: Graphic of a vase with Resurgam written on it]
A HYMN,
COMPOSED ON THE OCCASION OF THE DEATH OF
MR. JOSEPH MATTHEWS,
_Who departed this Life_, _on the_ 24t_h_ _of February_ 1827,
_after a long and severe illness_.
GREAT God, we bow to thy decree,
And own thy sentence right;
Thy sov’reign voice has call’d away
Our brother from our sight.
Dear Jesus, we believe thou art
The sinner’s only friend;
Nor death, nor hell shall ever part,
For we on thee depend.
No more our brother’s rack’d with pain,
Or hears the tempter roar:
O! may thy spirit us defend,
From sin and Satan’s pow’r.
O, Lord! our eyes are up to thee
In this distressing hour,
Thine handmaid bless, and grant that we
May thy rich grace adore.
Eternal love will still provide,
Though mortals die around;
The Lord, at times, may seem to chide,
But faithful he is found.
We will rejoice our brother’s gone
To Jesu’s welcome breast;
At his right hand he shall be found,
Eternally to rest.
* * * * *
_N.B._ _The Profits_, _arising from the sale of this Hymn_, _will be
appropriated for the benefit of the Widow_, _and four young Children_.
[PRICE TWO-PENCE.]
FOOTNOTES.
{1} These three pieces are tightly bound in the British Library copy,
and are preceded by _Voice of Faith in the Valley of Achor_, _Vol. II._
However, they are clearly not part of _Voice_ (which was published by R.
Thomas in 1820) as two of these were published (undated) by R. Weston.
John Church used R. Thomas as his printer until around 1822 (_Glory of
Grace_), and used R. Weston from 1823, which puts the first two around
then. The Hymn, from 1827, is the last known published work by John
Church, who died in 1833.—DP.
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