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First, In his divine nature;

He" is a discerner of the thought and intents "of the heart." Heb. iv. 12.

46.

Second, In his human nature,

"Never man spake like this man." John vii.

Third, In his mediatorial nature, or character of God-man.

"Behold, my servant shall deal prudently." Isaiah lii. 13.

By his knowledge shall my righteous servant “justify many, for he shall bear their iniquities" Isaiah liii. 11.

A brief attention to the foregoing particulars, must suffice, before we enter fully into the substance of our subject.

First, The Lord Jesus Christ in his divine na ture, knew, or was a discerner of the thoughts and intents of the heart.

Infinite knowledge is the property and prerogative of an infinite God. And this in its extent over the thoughts and words and actions of his creatures, it is the duty of a finite creature to acknowledge. In regard to actions, "thou compassest my path and ،، my lying down," says the royal Psalmist," and "art acquainted with all my ways."-To words, "There is not a word in my tongue, but lo O "Lord thou knowest it altogether;" to thoughts, "Search me O God, and know my heart; try me

any

" and know my thoughts; and see if there be "wicked way in me." Psm. cxxxix. 3, 4. 23, 24,

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Hence if the person spoken of in Heb. iv. 12. be the Lord Jesus, and if the Lord Jesus be very God, then infinite knowledge, is a prerogative we ought to ascribe to Jesus Christ. To consider this more fully, the person here spoken of is stiled the Word of God," The Word of God, &c. is a dis"cerner of the thought and intent of the heart." Heb. iv. 12.

If we consult the pages of sacred writ, we shall find the Word of God soon represented as conversant with the affairs of men; yea so soon that he first came down into the garden of Eden, to tax our first parents with their rebellion and sin. "If it "shall appear (says one) that the Targumists as"serted such things concerning the Word of the "Lord, as cannot be applied to God the Father, "and as, at the same time, imply real personality "and divine perfection; it must necessarily follow, "that on these occasions at least, they spake of a person in the divine essence, distinct from the "Father.

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They find the word in the very first appearance "of God after the fall. That expression, they "heard the voice of the Lord God walking in "the Garden, Gen. iii. 8. is rendered, they heard "the Word. All the Targuens agree in this view "of the passage; and that of Jerusalem begius "the next verse in this manner; And the word of

"the Lord God called unto Adam.

Another ex66 presses the meaning of the verse still more co"piously; they heard, the voice of the Lord God, walking. It seems most natural indeed, to un"derstand this language of a person. For even "the modern Jews cannot deny, that the parti

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ciple walking, immediately refers to the voice, "and not to the Lord God. Walking is undoubtedly the attribute of a person, and not of a " mere voice. The author of Izeror Hammor "makes this observation on the place; before they “sinned, they saw the glory of the blessed God

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speaking with him, that is with God; but after "their sin, they only heard the voice walking. This "writer undoubtedly understood the voice as a dis"tinct person, the same whom he before calls the

glory. And the latter is one of the personal "characters of the Messiah.” Isaiah xl. 5. lx. 1: Jamieson against Priestley, vol. I. page 53, 54.

And hence it seems that the Word of God, as possessed of personality in the Tri-une Jehovah, is a discerner of the thoughts and intents of the heart; and without enlarging more on so ample a field for discussion, it may be argued from his appearance to and speech to Adam after his fall. A consciousness of guilt caused our first parents to make themselves garments of fig leaves, under the vain pretence of covering their sin and shame; they also hid themselves, but this word or voice, the searcher of hearts, walked in the garden and called them, and his lan

guage unto Adam was. "Where art thou?" Awful language indeed, and enough to confound a sinner, when uttered by an heart-searching God. "And he "said, I heard thy voice in the garden and I was afraid, because I was naked.—And he said who "told thee thou wast naked, hast thou eaten of the "tree whereof I commanded thee that thou "shouldst not eat?" Gen. iii. 9, 10, 11. Alas! what could Adam now answer but that he had?

Secondly, In his human nature, the Lord Jesus Christ spake as never man spake.

Though numerous passages of scripture might be called in to vouch for the truth of this assertion, yet for brevity's sake, I at present confine myself to the chapter from which the words are taken, viz. the seventh chapter of St. John's gospel. Our Saviour for fear of the Jews went not up openly to the feast of tabernacles as before, the reason of which we have in his own words, " My time is not yet come." John vii. 6. but still to fulfil the law, he went up though secretly in the midst of the feast, and taught the people, ver. 14, the power of his words seems to have been such, that," the Jews marvelled say

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ing, how knoweth this man letters, having never "learned? Jesus answered them and said, my "doctrine is not mine, but his that sent me," ver. 15, 16. well then, if he spake as taught of God, might he speak as never man spake! though his discourse pleased some, it as much displeased others; for whilst some "believed on him and said, when

"Christ cometh, will he do more miracles than "these which this man hath done?" ver. 31. others said to him," thou hast a devil," ver. 20. At last of all the Pharisees, witnessing the murmurs of the people, conspired with the chief priests and sent officers to take him; the substance of his discourse with these is worthy of attention, in which is set forth; 1st. the reality of Christ's human nature, "Yet a little while am I with you and then I go "unto him that sent me," ver. 33. and this proof they accepted of his humanity. 2nd. The reality of his divine nature, “Ye shall seek me and shall not find

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me, and where I am, thither ye cannot come,” ver. 34. but this proof of his divinity they endeavoured to controvert, though not without some irresistible persuasion of his Messiahship. Then said

"the Jews whither will he go, that we shall not "find him? will he go unto the dispersed among "the Gentiles, and teach the Gentiles. What

manner of saying is this, ye shall seek me and "not find me, and where I am, thither ye cannot "come." 3d. The fulness of his mediatorial glory, and the graces of the spirit flowing therefrom, to all true believers; " In the last day, that great day

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of the feast, Jesus stood and cried, saying, If

any man thirst let him come unto me and drink.

He that believeth on me as the Scripture hath "said, out of his belly shall flow rivers of living "water, But this spake he of the Spirit, which "they that believe on him should receive: for the

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