A GOLDEN TREASURY OF THE FAMOUS NAMES AND TITLES OF EMMANUEL.

BY THOMAS HARE, B.A.,

Curate of Yeovil, near Preston.

ARRANGED ALPHABETICALLY.

"The last Adam was made a quickening spirit."-1 Cor. xv. 45.

He is

JESUS is not only Adam, but the last-latter or second Adam. called such because his manifestation in the flesh was subsequent to the creation of the first Adam; who was, according to the record of the Holy Ghost, " a figure of him that was to come, the Lord from

heaven."

The first man is designated Adam (earthy) because taken out of the earth-" And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Gen. ii. 7). The second man is named Adam, since though not of the earth as to his great origin, was born in this world. Concerning this great fact the prophet declared, "In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel" (Isa. iv. 2). The first Adam had no father but God; hence he is styled "the Son of God" (Luke iii. 38). The second Adam had no father but God; and that not only in respect of his divine person, but human nature. For both of these he is emphatically designated "the Son of God ""The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God" (Luke i. 35). The first Adam was a public person, the head of all his posterity; his disobedience therefore is charged on all his seed, as said the Holy Ghost by Paul-" Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" (Rom. v. 12). So is Christ, the second Adam, the public head of all, and especially that of his church and people, as the same apostle declares-" And gave him to be the head over all things to the church "(Eph. i. 22). As Adam's sin is imputed to all his children, in like manner (blessed be God) and much more, is the righteousness of Jesus, who is Jehovah our righteousness, imputed by grace through faith, to all the election. Moreover, as the first Adam merited death to himself and all his race-"for in Adam all die;" so the second Adam purchased life for all his seed. In him, consequently, "they are all (as it is subwritten in the above text) made alive;" because he

is in himself and to them "a quickening spirit." The first Adam is denominated a living soul, as in the parallel passage-" And the Lord formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Gen. ii. 7). From that union which all have to Adam, the life they derive from him is natural—animal, or life of the body; of such he is the channel of communication. For natural as well as spiritual, with eternal life, all come from the Lord Christ as supreme head of nature and grace. This truth the apostle declares, "For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring" (Acts xvii. 28). "And by him all things consist" (Col. i. 17). In the text the first Adam is exhibited as the subordinate natural head of all mankind. As the renowned opposite, Jehovah Jesus is revealed as the spiritual head of all the election of grace, angels and men. As such he is styled "a quickening spirit," a spirit making alive the dead. This record of God the Holy Ghost is corroborated by that of the God-man Christ Jesus, the faithful witness-" For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will" (John v. 21). The first Adam was but a creature, having no existence until created out of the dust of the ground; and by reason of transgression was a guilty and filthy sinner, whereas Jesus (who is blessed for ever) is God over all-" Whose goings forth have been from of old, from everlasting" (Rom. ix. 5; Micah ii. 5; Heb. i. 3). And is himself the Creator of all things, essentially the righteous and holy Saviour.

The condition of all the elect by nature is one of spiritual death, as we learn again and again from the Scriptures, "In Adam all die," not only in body-since it "is appointed unto men once to die," (Rom. ix. 27), but soul; and which is still-born in nature. A still-born child is without natural life. The still-born sinner is vold of spiritual life. He inherits spiritual death from union to Adam. As descending from him, he bears his likeness, as did Seth, whom Adam begat (Gen. v. 3). Adam was made in God's likeness; by sin he lost it, and consequently could not bequeath it to his posterity. All he had to bestow they inherit-death in sin, death for sin-which is its wages, and death from sin in the descent of the body into the grave, and undergoing there the triple change of earth to earth, ashes to ashes, and dust to dust, suitably to the ancient sentence, "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return" (Gen. iii. 19). Consequently, in Adam's apostacy the church of the living God is involved. He, in the day of his disobedience died, as the Lord had said, "For in the day that thou eatest thereof thou shalt surely die," or "in dying thou shalt die" (Gen. ii. 17). This denunciation embraced him and all in his loins. But if this be the evil flowing so copiously from this union, there is a greater good, a much more of blessedness issuing from that higher, better, and more ancient union, which, because of love and grace, is spiritual. This the church of God has with Christ her glorious

head and husband, even life-life spiritual, and life for evermore. For this thing the spouse in the Song of Solomon commends her beloved, and singing of him, says, "a fountain of gardens," or "garden swelling fountain," inasmuch as he is one in Jehovah ; which truth he teaches all his redeemed, as he promised-" At that day ye shall know that I am in my Father, and ye in me, and I in you" (John xiv. 20). A well of living waters as the river of God, in being infinitely, inexhaustibly, and inconceivably full; full, not only of life for himself, but full for his members, since as he is the Mediator, "it hath pleased the Father that in him should all fulness dwell" (Col. i. 19). And streams from Lebanon, because of his unceasing communications in the supplies to his people on earth, and his beloved and redeemed ones in glory. We say supplies-supplies of glory above, and supplies of grace on earth in the gift of everlasting life. The first Adam left nothing but death-sundry kinds of death to his posterity; but Christ, the glorious second Adam, gives his elect sheep various kinds of life-life in the soul now. For this is what he quickens by the Holy Ghost, as it is said, "If the spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you" (Rom. viii. 11). By this stupendous work "the king's daughter is made all glorious within" —that is, believers in Jesus (Ps. xlv. 13). By this divine transformation, which the Lord only can accomplish, she is within made already like unto him in the communication of life. In that remaining change, in order that as we have born the image of the earthy, we may also bear the image of the heavenly Adam, in this body of sin and death, the Lord Christ will make us all partakers of the same spiritual life, quickening our dead bodies, raising them from the grave of death, and after the pattern of his most glorious body transforming us "according to the working whereby he is able to subdue all things unto himself" (Phil. iii. 21).

Not only is and will Jesus be a quickening spirit in these two extremes; first, quickening the souls, and after that quickening the bodies of his redeemed church; but he is such in all the intermediate period, in his daily renewing grace, by raising them up from all their down castings (Micah vii. 8). Restoring them from wanderings (Ps. xxiii. 4). Putting life in the promises, which are all "yea and amen in Christ" (Jer. xv. 16; 2 Cor. i. 20). And blessing the ordinances of his house; meeting them when gathered together in his name, whether to hear the gospel or feed upon him at his table. In the whole, Jesus is a quickening spirit, a life-giving spirit. The life of his redeemed; the life of God; the life of the gospel; the life of the promises; the life of heaven, and the life of the church on earth. Jesus is their life in death, communicating life to their souls-defending, maintaining, and watching over it. So securing it that nothing can hurt it-men or devils; which security he will have to be the continual burden of that song he tunes the hearts of his redeemed to sing. "In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will

water it every moment; lest any hurt it, I will keep it night and day" (Isa. xxvii. 2, 3).

USE 1. What matter for continued joy to believers, that they have union to such a glorious head, Christ Jesus, who is not only the living Lord, but their ever-living head and husband. And because he himself is alive, and that for evermore, he has engaged not only that his people shall live, but live for evermore.

USE 2. How little have the ungodly to boast of, that pride themselves on the renowned acts of a long list of ancestors, since, except it be sordid riches, all they inherit is death.

USE 3. They only are a happy and blessed people who are manifestly by the work of God the Holy Ghost united to Christ, "having passed from death to life, and rejoice only in Christ Jesus as the resurrection and the life."

FRAGMENTS GATHERED UP.

To the Editor of the Gospel Magazine.

I SEND you a few scattered parts, and a few passages of Scripture, some of which I have been requested to send by some constant readers of your Magazine; and I trust that the Lord may be pleased to bless the few crumbs, and then they will prove an abundant feast to those for whom this blessing may be granted. "The light of the body is the eye if therefore thine eye he single, thy whole body shall be full of light; but if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness" (Matt. vi. 22-24).

I

What is here to be understood by the single eye? The body is directed in all its movements by the observations made by the eye; so if the eye deceive a man, the body has to suffer the consequences. think such to be the natural sense of this parable or dark saying. The spiritual truth conveyed under the dark saying, may, I conceive, be thus explained the single eye is the fear of the Lord. This fear is the beginning of all wisdom, and without it there can be no spiritual perception. A man with clear sight, who takes heed to his way, avoids places and situations of danger; but one whose eyesight is dim, often runs into danger before he is aware of it. An old saint who wished to hear the message the Lord had given me to preach in Cheshire last week, but whose natural eyesight was dim, was at first afraid to come, lest in returning the six miles in the dark night, he should stumble over objects he could not clearly see; but he procured the aid of a little girl whose clear eyesight might guide his steps. Thus it is that the Lord keepeth the feet of his saints, according to the everlasting covenant spoken of in Jer. xxxii. 40, "I will not turn away from them to

do them good, but I will put my fear into their hearts, and they shall not depart from me." And again in Prov. xvi. 6, "By the fear of the Lord men depart from evil." It appears by these passages, to which numerous others might be added, that the fear of the Lord may be called the spiritual eyesight by which a Christian is enabled to keep from the by-paths of error, and also from the snares of death laid by the devil (Rev. xiii. 13, 14), and to walk in that highway which the Lord has cast up for his ransomed people to walk in. This fear, which is put into the heart of a sinner, is not a slavish fear which hath bondage and torment, but rather filial fear, and which gives liberty of access unto God as a father pacified unto his people for all that they have done. Such will reverence God as a father, and seek to be taught by him, that they may lay up the words that fall from their father's mouth. Thus the word of the Lord becomes a lamp unto his feet, and a lantern unto his paths, whereby his steps are ordered, and he avoids those. occasions of stumbling which otherwise would trip up his heels. To this agree the words in Ps. xix., "The commandment of the Lord is pure; enlightening the eyes; the fear of the Lord is clean, enduring for ever." And again, in Ps. cxix., "Wherewithal shall a young man cleanse his way, even by taking heed thereto according to thy word." As long as the Lord is pleased to keep this fear in active exercise, the child of God walks in the light as a child of light; but when the Lord for a time is pleased to withdraw the light of his countenance, and the fear of man which bringeth a snare, or fleshly confidence, for a time take the lead, then the child of God meets with many a stumble, and finds the need which he has of this single eye to guide and direct bim in his every path and way. The evil eye I should then take to be the absence of the fear of God, for all other fancied light cannot guide a man-" there is a way that seemeth right to a man, but the end thereof are the ways of death" (Prov. xiv. 12). Thus a man who knows not the plague of his own heart, and desires to work out a righteousness of his own, may be going on in fancied security, compassing himself about with sparks of his own kindling, but will find that he will have to lie down in sorrow (see Isa. 1. 11). If therefore this fancied light, which the devil who blinds the minds of men, persuadeth them that they have, be darkness, and no doubt it is darkness, how great is that darkness. The darkness of a self-righteous pharisee is far greater than of an open and notorious sinner, for so our Saviour taught-harlots and publicans enter into the kingdom of God before you pharisees. This fancied sight evidently supposes a great profession, for such walk professing that they see, and their walk outwardly may be very consistent; and these characters are often a great stumbling-block which the devil throws in the way of a true child of God, who knowing the plague of his own heart, often has to mourn over backsliding, waywardness, and rebellion, with which the mere professor is quite unacquainted. How often is it said, Look at the consistent life of such and such an individual; how amiable he is, how kind and considerate to the poor, how regular in his attendance at church, how diligent in reading his Bible, &c. &c. Well, all this may be, and yet this light be gross darkness.