discoveries of himself to this woman of Samaria, Christ became his own witness. This was not usual with our Lord. But it was here very highly important in proof of his GODHEAD: because each person in Jehovah, thus gave testimony to Christ. God the Father proclaimed who Christ was, at his baptism : (Matt. iii. 17.) And here God the Son proclaims himself. And no less God the Holy Ghost, in that memorable Scripture, (Acts v. 32.)

And, secondly: It is not of small consideration in a subject, in which the Lord of life and glory was revealing himself to a sinner, that Jesus should have done it so plainly as he did. Upon other occasions we find him referring to his works, and sometimes to the report of others by way of conviction. (See Mat. xi. 3-5. John xviii. 33, &c.) But here at once the Lord declares himself to be the Messiah.

And, thirdly: The manner of expression in which Christ expressed himself is worthy high regard. "I that speak unto thee, am he." The same method the Lord adopted upon several occasions: Thus to the man born blind, whose eyes Jesus opened, we find him so graciously condescending. (John ix. 37.)

And in that yet more remarkable instance in Christ's conversation with the Jews, when claiming a priority. of being, to Abraham he said: "Before Abraham

was, I am." (John viii. 58.) All which demonstrate the special emphasis of, "I am?". (Exod. iii. 14.)

And, lastly, to mention no more: It is evident from the whole history, that when the Lord Jesus thus made a discovery of himself in this distinguishing manner, the outward proclamation of the word was accompanied with the inward illumination of his grace ; and the same Almighty Lord, who thus made himself known to the woman, gave her the power of spiritual discernment, that that discovery should not be in

vain. For what the Lord said upon another occasion was equally operative in this: "The words that 1 speak unto you (said Jesus) they are spirit, and they are life." (John vi. 63.) It will be a blessed thing if my reader be able in the memoir of his own life, as was in the case of that woman of Samaria, to discover the words of Christ by their effect; and to say as one of old did: "I shall never forget thy word, for by it thou hast quickened me." (Psalm cxix. 93:)


"The woman then left her water-pot, and went her way into the city, and saith to the men,


Come, see a man, which told me all things that ever I did : not this the Christ?

"Then they went out of the city, and came unto him." (John iv. 28-30.)


WE hear no more of Jacob's well, neither of the business which brought the woman of Samaria there; but having now seen Christ herself, and felt the sovereignty of his grace in her heart, she hastens to the city to carry the blessed information thither; and to bring others, if possible, to the same participation. “Come, see a man that told me all things that ever I did is not this the Christ ?" The truth was, that Jesus had but told her one thing, namely, her adulterous state; but in her view, this included her apprehension that he knew her whole life. But what was infinitely yet more important, Jesus had told her who he was; and this the Lord accompanied with

such conviction to her heart, that she at once believed to the saving of her soul. Here was the grand discovery. This, in her instance, and the same in every other, is the first and last, and ultimate end of all knowledge. To use our Lord's own words: "This is life eternal, to know the only true God: and Jesus Christ whom he hath sent." For in the revelation of the person of Christ to the soul, and the redemption by Christ, connected with it, the Church of God in every individual member receives all that we can receive here in grace, and hereafter in glory. And in this knowledge of the Lord, we find continual knowledge of, and communion with, the whole persons of the GODHEAD, Father, Son, and Holy Ghost.

As this is the leading point, and by far the most momentous in the whole history of this woman's confession, I would beg the attention of my readers to it in a way and manner suited to its high importance. And in order that we may have the clearest apprehension of it, I would recal to his recollection, the very gracious method our adorable Lord was pleased to adopt through the whole of his discourse with this Samaritan woman, prior to the discovery of himself, in order (as it should seem) to shew that this was all along the great object for which he had begun the conversation; namely, the revelation of himself. And the same is remarkable in all the interesting records of Christ in the gospel. Thus in the first interview of Nathaniel with the Lord Jesus. When Philip, to whom Christ had made himself known, related to Nathaniel concerning Christ, he expressed his knowledge of the Lord to him in these words: "We have found him of whom Moses and the prophets did write, Jesus of Nazareth." And when this Israelite questioned the reality, Philip did by him as the woman of Samaria did by her countryman; he said, "Come

and see!" And when the Lord Jesus on his approach to him told Nathaniel whom he was, and where he had been, and that he saw him before that Philip called him, when he was under the fig tree; convinced as the woman at the well was of the GODHEAD of Christ, he instantly exclaimed: "Rabbi! thou art the Son of God; thou art the king of Israel." (John i. 43-49.) Similar events we find in the history of the man whose eyes Christ had opened. (John ix. 35-38.) The Æthiopian in the desert." (Acts viii. 37.) Observe, the whole stress of the revelation made in all these instances by the Lord; and the confession which followed in their faith of the Lord, was of the Lord's person. For this was then as it is now, considering the Lord Jesus Christ, as the one glorious object of faith; here is the cause; and not from any thing wrought in the mind; for these are all but effects.

And the scriptural account of this discovery of the person of Christ, as the sum and substance of all vital godliness; and the first and great compendium of all faith; is plainly shewn, in that he and he only, is the visible Jehovah, in the knowledge of whom (as hath been before observed) all that the church can have in a way of communion with the holy Three in One, which bear record in heaven, must consist : "For in him dwelleth all the fulness of the GODHEAD bodily." (Col. ii. 9.) So that in knowing him spiritually, when the eyes of our understanding are enlightened; we know all that we can know of the grace and manifestations of Jehovah in his Trinity of persons to the church in and through him. And very blessedly we then enter, under the same divine teaching, into an apprehension both scripturally and spiritually of the love of Jehovah to our persons as we are in Christ. For if we are chosen and adopted, and accepted, and gifted with grace here, and glory

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hereafter; all these and every other, are, as we are in Christ; and our believing views of those blessings in the life that now is; and our enjoyment of them in open vision, in that life which is to come; are all in the person of our most glorious Lord. We are taught that it is "to the praise of the glory of his grace, wherein he hath made us accepted in the beloved." (Eph. i. 6.)

But we must not stop here. In order yet more to have a right apprehension of the infinite preciousness of the knowledge of our glorious Lord's person; we must consider that all that follows this knowledge in a way of enjoyment in spiritual and eternal things, wholly arises from Christ himself; and is no otherwise valuable than as beheld, received and enjoyed in him. And here is indeed the culminating point of all blessedness, in having all blessings in him; and he himself the blessing of blessings. For this is more than all gifts, all graces, all happiness; yea, all heaven, and all the felicities of heaven. For all that the Lord bestows, in a way of love and favour, is the result of that love and favour to our persons, but it is not himself. Hence therefore while we have all that infinite wisdom can contrive; all that infinite affection can bestow; all that infinite power can accomplish; it is not enough to say that in those love-tokens of our most glorious Lord, we shall have all that the most enlarged faculties of our renewed nature at the new birth can desire or conceive; but we have Christ himself. For as the Lord said to Abraham; so in effect doth the Lord say to all Abraham's seed: "Fear not; I am thy shield, and thine exceeding great reward." (Gen. xv. 1.)

And lastly, to add no more; for I must be brief: which makes this view of our most glorious Christ most completely glorious and blessed indeed, is the consideration that what the Lord Jesus Christ is to

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