Part 1
Transcribed from the [1810?] R. Thomas edition by David Price, email [email protected]
THE _Glorious Law-Giver_, AND THE OBEDIENT SUBJECT:
BEING THE SUBSTANCE OF
A SERMON,
On the DUTY of all BELIEVERS TO COMMEMORATE THE DEATH OF THE REDEEMER, IN THE LORD’S SUPPER.
INTENDING TO SET FORTH
_The Authority of Christ_; _the Nature of the Ordinance_;
And a DESCRIPTION of the PERSONS who have a Right to partake of the same.
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By J. CHURCH, MINISTER OF THE GOSPEL.
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“Yet have I set my King upon my holy Hill of Zion.” “Obey his Voice; my Name is in him.”
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SOUTHWARK: PRINTED BY R. THOMAS, No. 11, RED LION STREET, BOROUGH.
Sold at the Obelisk Chapel.
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A SERMON.
1 CORINTHIANS, Chap. xi, Ver. 23, to the End.
_For I have received of the Lord that which also I delivered unto you_, _&c._ _&c._
OUR most adorable Redeemer is set forth in the sacred Scriptures, as the glorious Mediator of a better Testament. In this character, he sustains the three-fold office in his Church, of Prophet, Priest, and King—from everlasting he was set up to be future man—to ransom the elect, honor the divine Law, and glorify all the sublime Attributes of God. As Man-Mediator he was set up; for as the eternal Jehovah, he could not be higher than he was; God having chosen his elect in him, accepted them in him—he appointed him to be _all_ to them; do all for them; and finally bring them to glory—hence, he says, _Thy throne_, _O God_, _is for ever & ever_. The Lord Jesus having engaged in the eternal Covenant, to be our Surety, Righteousness, Advocate, and Friend, immediately after the breach of the Covenant of Works, he graciously revealed himself in his lovely offices; and, as a Prophet, he foretold his own incarnation, threatened Satan, and pardoned our first Parents. As a Prophet, he preached by the ministry of Noah, to those souls now in the prison of hell—was typified by all the pious prophets that appeared till his coming in the flesh, when he gave ocular demonstration that he was that Prophet that should come into the world—he carries on, and still executes this office in the hearts of his people, by his Word and Spirit—enlightening their minds, and leading them into all truth; removing the veil of ignorance, and delivering his people from all damnable heresies—hence he says, _I am the Lord thy God_, _which teacheth thee to profit_, _and leadeth thee in the way in which thou shouldest go_—this is done by the holy Spirit’s inhabitation. As our Prophet, he is our light, and will be so for ever—_for the Lord shall be thy everlasting light_, _& thy God thy glory_—though this office will be carried on in heaven different to what it is on earth. His character, as Mediator, includes his Priestly Office; and this is of vast importance to us—this was shadowed forth under the old Law, by the calling and qualification of the High Priests, particularly Aaron, though Christ was not of the same tribe with him, nor made a Priest after that Law, but of one more ancient, and which continues to this day, and will for ever, _after the order of Melchisedec_—ever blessing his people, and his blessing on Mount Zion is life for evermore. Yet Aaron was a figure of the High Priest of our Profession, in his separation from his brethren; in the holy unction, when installed into office; in the several vestments with which he was cloathed; his mitre, embroidered coat, ephod, and the girdle of it; with the breast-plate of Judgment—but more so in the sacrifices he offered up; all which held forth the Redeemer, who, through the eternal Spirit, offered up himself to God; being himself the Altar, Priest, and Sacrifice. He is still carrying on this office in the Church, and for his people, by presenting his sacred Person, and meritorious Work, to the Father; making intercession, not as he did on earth, _with strong cries and tears to God_—not as supplicating an angry Judge; but by shewing himself, as having done, as our Surety, all that Law and Justice could require—he is now our Advocate on high, offering up our prayers and praises, which become acceptable to God, through the sweet incense of his Mediation. Our spiritual holiness is derived from him as our Priest. We are anointed by virtue of union with him—the same divine anointing that was on him, as the Head, runs down, even to the skirts of his cloathing, on the meanest, lowest, and weakest of his saints; and it is the business of our faith to make use of him in every season of guilt and bondage. We feel the liberty of God’s children, as we are led by the Spirit to Jesus, as our atoning and interceding Priest, putting away sin; whilst the Spirit bears testimony to the conscience, _that the blood of Christ cleaneth from all sin_.
Another office of vast importance to the Church of God, is the Kingly Authority of our Redeemer; this he sustains, and this he exercises—as God he is King by nature, and has a kingdom, common to the three divine Persons—hence he is called Lord of Hosts, or armies; the six armies—two in heaven, elect angels and spirits of just men—two on earth, the Church and the nations of the world—two in hell, fallen angels and reprobate characters; and it is a most awful consideration, that all who despise his Law, Gospel, and Grace, dying in such a state, he will make them feel his kingly power, in _breaking them to pieces_.—Psalm ii. This office is exercised in the Church of God; the Father himself says, _Yet have I set my King upon my holy hill of Zion_: the learned tell us it reads in the Hebrew, I have _anointed_ my King upon my holy hill of Zion—in allusion to their anointing kings at their inauguration—_anointed with the oil of gladness_, _above their fellows_.—In the Old Testament he was prophesied of and typified by pious kings.—The Church of God is Christ’s kingdom, and the members of it his subjects: the exercise of this office is first in the hearts of his saints, in rescuing them from the power of the Devil, by his almighty grace—the King of Glory opens the doors of their hearts; first destroys the Devil’s armour, even the veil of ignorance, (in which he trusts) then turns Satan out for ever. _He makes us willing in the day of his power_, to come out of the world; to chuse him as our _better part_; to love him, to serve him all our days, _in the newness of the Spirit_, _and not in the oldness of the Letter_—the throne he sits on is our hearts, and this will be for ever—_thy throne_, _O God_, _is for ever and ever_. He displays this office in our defence; _for upon all the glory shall be a defence from our enemies_; from the dominion and damning power of sin; maintaining our graces, continuing and preserving us in the faith, keeps us from falling, finally, and preserves us to his heavenly kingdom and glory.—This office is executed, externally, by the Word and Ordinances. Christ, as King, is Law-Giver in his own Church; the New Testament is our Rule of Conduct. As Ministers, we are not to send our hearers, nor go ourselves to Moses, for a Rule of Conduct; the preceptive parts of the New Testament are quite sufficient; and where their is faith in the soul, embracing the righteousness of Jesus, and the love of God shed abroad in the heart, such are no Antinomians; for the righteousness of the holy and righteous Law of God, is fulfilled in them _who walk not after the flesh_, _but after the Spirit_—this is the end of the Law, and the glory of the Gospel; and while we serve _in the newness of the Spirit_, we obey the external Precepts of the Law, as far as they extend to us, as creatures of God’s power. We have no spiritual King but Jesus; he is the Head of the Church, and the Master of his House. His laws are spiritual, as they relate to spiritual Subjects—_I will put my laws in their hearts_, _and in their minds will I write them_. These are, first, Faith, which is the Work of the Holy Ghost, and centers in the Person and Work of Jesus. The other is Love—_a new commandment I give unto you_, _that ye love one another_. This love stands distinguished from that mentioned in the old Covenant; _that_ respects all mankind, as our fellow creatures—_this_ is the law of Love; a new commandment Christ has given to us. As King he has external Laws, which must be obeyed in Faith and Love, called the Obedience of Faith, and _serving in the newness of the Spirit_; and I am very confident that wherever Christ has displayed his Prophetic office in teaching, and his Priestly office in anointing the soul, that all such characters accept Christ as their King, and say, from the heart, _Thine are we_, _Lord_, _and on thy side_, _thou blessed King Zion_—_O King_, _live for ever_! _and take me as I am_—_to thee I yield till my powers_, _and consecrate all my days_.
I remark, then, that there are certain external Laws, which Jesus has issued out, and ought to be attended to; not one of them is grievous; _but this yoke is easy_, _and this burden is light_. His commandments or ordinances are not grievous, but pleasant; and when our Faith is in exercise, our Hope lively, and our Love glowing, we find _Wisdom’s ways pleasantness_, _and all her paths peace_. I will mention some, and enlarge only upon one, which is the design of this Discourse.
_First_—The MINISTRY of the WORD. This is the glorious _Magna Charta_, exhibiting the loveliness of the Saviour, the wisdom of God, the freeness of grace, the high privileges of all the elect. I mention this because some proud professors have written (and many have imbibed their error) _that every Christian is to be a Preacher_!—and if so, Where would be the _Hearers_? These men, to me, resemble the awful characters that conspired against Moses and Aaron, who said, _all the Lord’s people are holy_; and why should not one be exalted to preach as well as another! But let the above characters read their awful end, as recorded in the 16th Chapter of _Numbers_. The public Ministry of the Word is an Ordinance of Christ, for public good; this is plain from the Old and New Testament—_See_, _then_, _that ye refuse not him that speaketh from heaven in Christ’s name_; _for how can they preach_, to any good purpose, _except they be sent_?
_Secondly_—PRAYER, public and private; and good men ought always to pray—_I will that men pray every where_—the Jews had their stated times for Prayer; _in the evening_, _in the morning_, _and at __noon-day will I cry unto thee_. In public, by Ministers, or private Christians at their Prayer-Meetings, which are praise-worthy, when carried on in a spirit of modesty and humility, with life and fervor—and here I would drop a Word of Exhortation—Let your public Prayers be always short. O that Ministers, Masters, Heads of Families, and those who conduct Prayer-Meetings, would adopt this method. God forbid that I should limit the Holy One of Israel to time, in leading the minds of his people to himself, but we can certainly distinguish between access to God, and a long, dry, formal address to the Deity. How tedious the service when the Minister is nearly half an hour (and I have known it the case forty minutes) in Prayer, and the same old, dry, formal address to God twice, and perhaps three times a day. O that Dissenters, Baptists, and Presbyterians particularly, were convinced how painful they render that service that ought to be perfect freedom, to old and young. The same hint I would drop to those who conduct Prayer-Meetings: Why should one brother be so prolix as to engage a full half hour, and sometimes more, wounding the feelings of others that ought to be engaged, and rendering the whole service tedious. Perhaps this is one reason why our Prayer Meetings are so often neglected—no brother ought to occupy more than one quarter of an hour, including the hymn, so that four might engage in one hour; and if there are not brethren enough to carry it on, then I recommend the Scriptures to be read, and singing of Hymns. Permit me, also to advise the Heads of private families, where there are servants kept, and young people, children, and the various branches of that family, to use brevity in your Prayers; your servants, perhaps, have been hard at work all day—they are tired and heavy: O what a burden they must consider Religion when you keep them on their knees full half an hour; and I have known it too often forty-five minutes! This renders the externals of Religion an unpleasant service to those of your family who know not God. Contrive to make your evening services short; and if circumstances would admit, it would be well if this were performed before supper, before your and their powers are almost lost in sleep, or at least heaviness.—Try to make the very externals of Religion pleasant—Let your Prayers be grave, solid, and important; avoid nonsense, absurdities, loud speaking, or too low to be heard; above all, avoid levelling your speeches in Prayer, at individuals present; why should any one make a throne of grace a bow to discharge arrows at others. I have mentioned those things, as they have long hurt my mind; I hope it will prove a word in season, while none will take offence at my design, as I have no other end in view than the honor of Religion.
_Thirdly_—GODLY CONVERSATION must be considered an Ordinance. This must be carried on with humility of course; affection, kindness, and tenderness, to those of different denominations from ourselves; while the main subject ought to be, the way the Lord has led us; the great things he has done for us; what ideas God has been pleased to give us of Jesus, his blood and obedience; his Covenant; what light to understand such a sweet text; how he applied such a Sermon, such an hymn, such a promise; how wrought such a deliverance; appeared in such an hour of temptation. These topics would encourage one another, comfort the feeble-minded, exalt the Saviour, and exclude scandal, wrath, bitterness, and a party spirit.—_Come hither_, _all ye that fear God_, _I will tell you what he has done for my soul_.—_They shall speak of the glory of thy kingdom_.—_They that feared the Lord_, _spake often one to another_, remembering the end of their Conversation, _Jesus Christ_, _the same yesterday_, _to-day_, _and for ever_!
_Fourthly_—SINGING his high Praises, with the understanding, and with grace in the heart. This is an Ordinance kept up in all ages of the Church: _Is any merry_, _let him sing Psalms_.—So another is, _Speaking to yourselves in Psalms and Hymns_, _and spiritual Songs_; _singing with grace in the heart to the Lord Jesus_. This Ordinance is not a carnal one, nor is it to be despised: the Quakers, and some other characters I have met with, set it aside as a carnal Ordinance. O! what an awful insult upon the Saviour! who, with his disciples, _sung an Hymn_, _and then went out to the Mount of Olives_. What an insult to set aside this Ordinance as carnal, seeing the Holy Ghost by the Apostles Paul and James, has commanded it; and John heard the Songs of the redeemed, in the Church militant—and of Saints it is said, _Let the high Praises of God be in their mouths_. Singing is only speaking in a musical voice; and the subject-matter of it ought to be the precious Person of Immanuel; every Hymn ought to be of him and to him—this enlivens worship; God delights to hear it, and those characters that set it aside altogether, I am almost uncharitable enough to suppose they have nothing to sing about. But if we have obtained Mercy, Righteousness, Redemption, and Pardon, let us sing of them—_I will sing of Mercy & Judgement_—_I will sing of thy Righteousness all the day_. _They sung a new Song_, _saying_, _Worthy the Lamb that redeemed us_.
_Fifthly_—BAPTISM is another Ordinance: this is evident from the commandment of our Lord to his Apostles: _Go teach all nations_; _baptizing them in the name of the Three divine Persons_. Some learned men that have written against this Ordinance, tell us it is the Baptism of the Holy Ghost; and that the Greek text reads, _into the name_—and suppose it does, this is no argument against Water Baptism—the Apostles were never commanded to baptize any one with the Holy Ghost, that was the immediate Work of the Spirit himself. Besides, there is a vast difference between baptizing into the _Name_ and into the _Nature_ of Christ; as much difference as between plunging the Body in Water and the Regeneration of the Soul; the one is an outward visible sign of the other, which is the Substance. That it is a command it is evident—_then he commanded them to be baptized_. God sent John to baptize, and Jesus sent his disciples. It is an act of religious Worship, and it is intended to represent the Sufferings, Death, Burial, and Resurrection of the Son of God. It is intended to lead the mind to the Blood of Jesus for its Pardon; and having this Pardon of Sin sealed home upon the conscience, this is the answer of a good conscience towards God; and this is the Work of Faith to apprehend and apply the Death of Jesus to the conscience, through the operation of the Holy Spirit.—I now come to the principal Ordinance I mean to give my thoughts on, and in which, I believe, all who love the Saviour agree—
_Sixthly_—The LORD’S SUPPER.—1st. I shall notice the Nature and Design of it. 2ndly. Point out the Characters who have a Right to partake of it. 3rdly. Answer some of the Objections brought against such a partaking of it, by some of those very Persons who have a Right to it; and in so doing I will not encourage the Pharisee or the Libertine, nor bolster up an Hypocrite with false evidences, but descend to the lowest class of God’s People; none else have any Right, either to Doctrines, Promises, Ordinances, or Evidences. Reader, all the faults are mine, but the truths are God’s.