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rence, when, by the discovery of one fin, in the light of a gracious manifestation, le is led, in a spiritually argu. mentive way, to infer his total deprivation, both in nature and practice; he may fay, consequently, at least, Ile told me all things that ever I did.
2. It may be faid inclusively and virtually; He told me all things that ever I did. As he that offends in one point of the law, is guilty of all, James ii. 10. in counteracting the authority that enjoins all; fo he that is humbled deeply for any one fin, may see therein, that he hath broken all the commands of God, and may be said, in a part, to have seen the whole. In transgrefling of one command, he may fee his being a tranfgrellor of all the commands of God, and a continual transgressor thereof in thought, word, and deed; because, as every imagina. tion of the heart is evil, and only evil continually; fo, out of the heart, as out of a bitter fountain, proceed evil thoughts, murders, adulteries, fornications, thefts, false witnessing, blaspheiny, and all other pollutions beside. All the fins of people are included, inclosed, connected together as links in a chain; so that when one link is seen, the whole chain may be said to be seen. Suppose a chain whereof fine links are above the ground, and all the rest of it hanging down into a dark and deep pit ; when the upper links are feen, in their connection with the whole, then one may be said to have feen all, because all are included and inclosed in what he saw.
3. It may be said potentially, He told me all things that ever I did; because, by that one instance he gave a proof of his ability fo to do. He that could tell me this, could tell me all; he that could observe this, hath observed all that ever I did, and can as easily tell me all as tell me a part; for none but the Searcher of hearts, that fees all my goings, could have told me this. He that can save to the utmost, can fee to the uttermoit.
4. It may be faid representatively, He told me all tbings that ever I did; for this discovery represented all other things, all my other fins. This representation is like that which is made in a mirror ; if one fet a looking
glass glass before you to see a spot in your face, when you fee that, at the same time you see all the spots there : so, when Christ sets the glass of his word before you to see such a particular spot and blot; in the same glass you have a view and representation of all the spots, and all the blemishes of your heart and way. For, we may conceive this representation like that which is made in a map; if one shew you, for example, a particular city in the
map of the world, why, at the same time, he presents to you all the terraqueous globe; the whole world at one glance : so here, when, in the light of the Spirit, Christ discovers to you one fin, in the fame map you fee the whole world of wickedness, a world of atheism, enmity, unbelief, pride, self, and other plagues innumerable.
Thus in the day of gracious manifestation, wherein Christ, the Sun of righteousness, discovers himself, the sinner, that is privileged with it, cannot but fee a black fight of himself, which makes him say, in effect, He told me all the ills that ever I did : he told me what I have been, and what I have done ; that I have been a finner in Adam, and a transgreffor from the womb: that I have done evil as I could; and given innumerable instances of a carnal mind, which is enmity against God; and of an unbelieving heart, which is enmity against Christ; and of resistance to the motions of heaven, which is enmity against the Holy Ghost. When the sun shines into a dark house, by a small window, the beains difcover innunerable motes and hovering particles of dust in that part of the house where the light is shining, by which we are made to see and understand that the whole house is full of motes and dust : even fo here, when Christ, the Sun of righteousness, appears and shines in upon the dark dungeon of a finner's heart, and discovers any motes and blotes that are there, then it appears that the whole house, the whole heart and nature is full of the dust and finoke of hell; which makes the foul cry out with Job, Bebold I am vile! and hence the more precious that Christ appears in any man's eye, the more vile does he appear in his own eye, and debase himself to the lowest ; he thinks himself the most lothfome finner that ever was seen, when Christ tells him all that ever he did. --So much shall suffice concerning the foul-debasing effects of Christ's manifesting himself, imported in that expression, He told me all ibings that ever I did: at one glance he gave me a view of all the sins that ever I was guilty of.
III. The third general head propofed, was, To show, What are these Christ-exalting coinmendations wherein such discoveries of Christ vent themselves, and which are imported in the words of the woman here, Come see a man that told me all things that ever I did; is not this the Christ? Here, confining myself to the matter and the manner of the commendation in the text, notice,
Ist, The matter of the commendation, or in what respects the commends Christ to her neighbours; and it is particularly in two respects which are very comprehensive. 1. She commends him in his natures. his offices.
1. In his natures, as the Man-God, or the God-man, that told me all things that ever I did. Here is his human nature ; but, she saw his divinity through the vail of his humanity; He told me all things ibat ever I did, and gave me thus an infallible proof of his being the supreme God. She was neither an Arian nor a Socinian; neither will any be fo that gets such a discovery of Christ as she got. And surely the blasphemous Arians of our day † bewray their ignorance, and want of true learning and spiritual knowledge, such as this poor woman had. O but a little glance of Christ's glory can make a poor illiterate woman wiser than the learned Rabbies, that were never taught of God, and yet think themselves the only wits of the world. Those to whom Christ discovers himself, as they will see, so they will commend him to others as God in our nature; God manifested in the flesh. Who ever quellioned but the Searcher of hearts, who knows all things, is the true and supreme God, that can give laws to bind the heart and consciences of men, and then disclose their hearts to them, and tell them all these things wherein they have violate and broken that law, in heart or way? Yet Christ is here declared to be such an one; He told me all things that ever I did. Why, this can be no more denied, than it can be questioned whether it was the great God, the true and supreme God, that gave out the law upon mount Sinai? No-body doubts that, say you; why then, it is declared in fcripture that it was this same Jesus that did fo; Pfalm lxviii. 17, 18. “ The Lord is among them, as in Sinai, in the holy place. Thou hast afcended on high; thou hast led captivity captive; thou hast received gifts for men, even for the rebel. lious, that the Lord God might dwell amongst them :"> And of whom all this is spoken the apostle fhews, Eph, vi. 8.; and every believer knows: He told me all things that ever I did; he told me all my fins and transgressions of his law, which he gave forth at mount Sinai. By a fanctified fight of fome sins, he opened my eyes to see more and more; yea, to see all my fins, and that I was nothing but a mass of fin, enmity, and pollution. And thus I saw the Revealer to be the true and supreme God, even the eternal Son of God, clothed with human nature; A man that told me all things that ever I did; a man that told me what none but God can do ; a man that proved himself to be God, by aa argument of pow. er upon my heart and conscience; an argument drawn from his omniscient eye, and driven in upon my heart by his omnipotent hand.
of That Arianism was much upon the increase, about this time, both in Scotland and England, was formerly noticed, Vol. II. p. 466, 467.
2. In his offices he is here commended and exalted ; Is not ibis the Christ? that is, Is not this the true Messias promised, prophesied of in the Old Testament? This is her Euganecen like that, John i. 45. “ We have found him, of whom Mofes in the law and the prophets did write:” even fo, I have found him, might fhe fay; he hath been with me, and I have been with him. He hath Spoken to me, and I have spoken to him. He hath not only told me what I am, and what I have been, and what I have done, but told me what he is; and I have found him to be God as well as man. And who is he then,
but the promised IMMANUEL, God with 25.— Is not this the Christ? That is, the Ancinted of God, to the saving offices of Prophet, Priest, and King; this the word Ghrift especially imports, and has a particular reference to. He is anointed, as a Prophet, to declare the mind of God; anointed, as a Priest, to make reconciliation with God; and anointed, as a King, to subdue finners to God; and make them friends that are enemies to God: He is anointed with the Spirit above measure, John.iii. 34. To render him a fit Prophet, he hath the Spirit of wisdom and underlianding above measure; to make him a fit Priest, he hath the Spirit of love and compassion above measure; and that he may be a fit King, he hath the Spirit of power and of government.--Is not this the Christ? That is, the Sealed and Sent of God, clothed with a commiffion from God to seek and save lost finners, Juhn vi. 27. “ Him hath God the Father fealed;" that is, authorised unto this work, according as himself declares, Isa. Isi. 1. compared with Luke vi. 18. Is not this the Christ? Namely, he that is anointed that he may anoint; anointed with the oil of gladness above his fellows. Believers are said to receive the anointing: but there is a vast odds betwixt the anointing of Christ, and the anointing of believers; for, Christ is the fountain, from whom all the streams flow; the fun, from whom all the beams of grace shine : grace in believers, is like water in a brook; but grace in Chrift, is like water in the ocean : grace in the believer, is like broken beams; but in Christ, it is like the bright centre of all light. He received the Spirit of all grace for this very end, to be bestowed upon others. The first Adam brought an emptiness on the whole creation; but the second Adam came to fill all things and persons; to fill Jew and Gentile, that of his fulness we might receive grace for grace. The oil of grace and gladness was poured out upon our IMMANUEL, of purpose that he might pour it down upon the barren mountains.Thus we fee in what respects he is here recommended, or the matter of the commendation. Let us view, 2dly, The manner of the commendation; or in what Voi. III.