The Precious Name, Proofs of the Godhead, and a Hymn

John Church
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.