and entirely impotent of himself to escape its ruin; the glori ous fulness, and gracious willingness of Jesus, to save to the uttermost; the abundant and incontestible proofs of this great truth in the beneficence of his life, the agonies of his death, the power of his resurrection, the honors of his session at the right hand of the Father, and the unspeakable blessings hence treasured up in him for miserable sinners. All these glorious realities are presented to the view of him who is thus divinely taught; arrest and rivet his attention; excite new emotions in his soul; awaken his hopes and fears; and cause him, with the utmost earnestness, as he would escape the misery and obtain the happiness here presented, to seek an interest in the merits of the only Savior. The confession in the text implies a belief that the Lord JESUS can illuminate the soul with the knowledge of all these interesting and momentous truths.

3. It also implies faith in Him as the only atoning sacrifice. Without the shedding of blood there can be no remission of sins. Guilt renders us obnoxious to justice, and the demands of justice must be satisfied. It is hard to conceive that any person, having just views of the holiness of GOD, and convinced of his own transgressions, can trust in JESUS CHRIST as his Savior, without believing the doctrine of the atonement. Can we derive comfort from the perfect example he has set us, when we are conscious that we have not followed that example? If no expiation has been made, how shall our sins be pardoned? How shall our guilt be removed? How shall the threatening of the divine law be executed? How shall the truth of GOD, which declares the wages of sin to be death, be established? If the Lord JESUS has made no atonement for transgression, what is the meaning of the victim immolated on the altar? Why were the sacrifices under the law, shadows of good things to come? Why was the blood sprinkled upon the people, and upon the book of the covenant? If the Lord CHRIST did not make his soul an offering for sin, how is he "the Lamb of GOD which taketh away the sins of the world?" If the sword of divine justice did not smite him, what mean the sufferings that marked the whole of his life-the deep groans that proved his inward troubles-that cup of affliction from which his holy human nature recoiled-the unutterable agony

that caused his blood to gush through every pore-the mournful exclamation, in the extremity of his torture, "My God, my GOD, why hast thou forsaken me?" Why all this accumulation of woe upon the soul of the innocent sufferer, if he had not been "wounded for our transgressions," and if the LORD had not "laid upon him the iniquity of us all?" To profess that he has the words of eternal life is, consequently, to believe that his doctrine directs to the fountain of his blood, which alone "cleanseth from all sin;" for, without the washing away of sins, eternal life is impossible.

4. To be a perfect Savior he must be able, also, to ensure everlasting life to those whose sins he expiated; and, therefore, he must be possessed of power to apply his purchased salvation to the souls of his people. He, who joins in this profession of the apostle, consequently, acknowledges his kingly office; in the execution of which he reigns over the hearts and wills of his redeemed, defends them from their spiritual foes, and subdues all things to himself.

Thus the text expresses a firm and full conviction that he is the Messiah promised by the FATHER; and, according to the purposes of divine wisdom, that he possesses all the qualifications, and executes all the offices, necessary to constitute an all-sufficient and glorious Savior.

III. From such a view of his offices, and a complete satisfaction in his undertaking and character, arises an unconquerable desire for the blessings which he has to bestow; and hence the words of the text are to be considered as expressing A FIRM RESOLUTION TO ADHERE TO HIM AS THEIR SAVIOR AND "but unto LORD. "To whom shall we go," say the disciples, thee." They see that they must of necessity follow him, if they shall ever obtain the pardon of sin, and the felicities of Paradise. They know that he is the only way to the FATHER; "for there is none other name under Heaven given among men, whereby we must be saved." Like those ready to perish, they lay hold on this "Rock of ages." United to him they see safety; separated from him they behold inevitable death. Under such impressions, they cannot but resolve-and resolve immediately-to cast themselves upon his arm for salvation, and never to forsake him.

This holy resolution is formed not merely from necessity, but from a conviction of the honor, delight, and immortal glory, which await the followers of the Lamb. If, then, there was no voice of justice pronouncing the woe of sin; if there were no fiery prisons of wrath, and regions of everlasting despair: -still, the soul which had been taught of GOD would behold JESUS as "the chiefest among ten thousand, and altogether lovely ;" and pant after him as its only satisfying portion, and its "exceeding great reward." In the rapturous language of the Psalmist it would exclaim, "Whom have I in Heaven but thee, and there is none upon earth I desire beside thee?" If, when the world offers to its votaries the enchantments of pleasure, the splendors of wealth, or the dazzling honors of exalted station and power, they readily resolve to grasp the delusive prize-how much more shall they who have been taught to make a due estimate of things, whose views extend to both worlds, who know that the service of GoD is rational and delightful, who have by faith seen the glory of the LORD'S Christ, and who believe that an interest in his merits will secure to them a bliss, large beyond measure, and permanent as the days of Heaven-how much more shall they, through good and evil report, and in all varieties of condition, firmly resolve to lay hold upon the "inheritance incorruptible, undefiled, and that fadeth not away."

My Christian brethren, is your resolution to be for CHRIST, to continue in his exalted service, to follow him as faithful disciples, habitual and predominant? Especially, when you have been delivered from some impending danger, or fiery temptation; when, through grace, your faith is unexpectedly strengthened; or, when "the love of God is shed abroad" abundantly in your hearts; do you not, with renewed ardor, cleave to your adorable Savior? Does not his faithful remembrance of you, make him doubly precious in your sight? When the unbelief of Thomas was succeeded by faith, and he saw and recognized the crucified Savior as arisen, his full heart could sacrcely express his gratitude and joy. He can but exclaim, "My LORD, and my GOD!" Amid his wonder and delight, he appropriates the blessed Redeemer to his soul; and feels, what Peter declares in the text, an unconquerable resolution never to forsake him. When the LORD

made all his goodness pass before his servant Moses, and proclaimed his name, "The LORD, the LORD GOD, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin;" overcome with the wonderful manifestation of JEHOVAH's love, he "made haste, and bowed his head toward the earth, and worshipped ;" and having received large draughts of heavenly delight, he pants for the full fruition of GoD, and cries out, "I beseech thee, show me thy glory."

Such, in some measure, have been the exercises of thy soul, O Christian, when JESUS and his benefits have, in a peculiar manner, been manifested unto thee. What though false disciples go back to their folly, and walk no more with the Savior; what though multitudes never even profess his name; and but a little flock, insignificant and contemptible, in the eye of the world,be left to follow the good Shepherd; wilt thou not still repeat the profession, and make the holy resolution of the faithful few, "LORD, to whom shall I go? Thou hast the words of eternal life!" Christian, thou hast made a good choice. Be not afraid nor disheartened. God has revealed unto thee the pearl of great price, and given thee faith to make it thy own. O, greatly esteem thy precious treasure. Be assured of thy interest in it. If thou hast adopted the language of the apostles; if thou art convinced of the utter insufficiency of all created means to rescue thee from ruin, and make thee an heir of eternal joys; if thou hast resolved, and dost still resolve, to receive the LORD CHRIST as all-sufficient for these glorious purposes; be encouraged. Thy merciful Redeemer casteth none out that come unto God through him. "Supported by the power of CHRIST, and by thy own faith, thou shalt be safe in the midst of dangers. Without that power, thy faith will prove vain. Without thy faith, that power will not be exerted."* Come, then, and avail yourselves of this great salvation. Seek in CHRIST pardon and deliverance, and embrace his offered mercy. Thy faith shall be increased, thy resolutions strengthened; thy mourning shall be changed into laughter, thy darkness into day; and in "JEHOVAH, thy Righteousness," thou "shalt be justified, and shalt glory."

Bishop Hall.

PROTESTANT

THE

EPISCOPAL PULPIT.

SERMON BY THE LATE RIGHT REV. JOHN HENRY HOBART, D. D.
SERMON BY THE REV. THOMAS W. COIT.

VOL. II.]

MARCH, 1832.

ON THE OFFICES OF CHRIST:

A Sermon

[NO. III.

BY THE LATE RT. REV. JOHN HENRY HOBART, D. D.

Jeremiah, xxiii. 6.—“ And this is the name whereby he shall be called-The LORD our Righteousness."

THE prophet, in the verses connected with my text, predicts the coming of the Messiah, and exhibits his glorious offices as a King who should reign and prosper, and execute judgment and justice in the earth, in whose days Judah should be saved, and Israel dwell safely."

Of this Messiah, who "in the fulness of time" appeared in the person of CHRIST, my text affirms-" This is the name whereby he shall be called-The LORD our Righteousness"—in the idiom of the sacred language equivalent to saying-He shall be-The LORD our Righteousness. Thus where it is said of this same blessed personage, that his name shall be called Immanuel-the meaning is, that he shall be Immanuel-GoD with us—as when it is said " Jerusalem shall be called an holy city:" the meaning obviously is, Jerusalem shall be an holy city.

Thus then, my text, in calling the Messiah, CHRIST Our Lord, JEHOVAH, establishes his divinity. For JEHOVAH is the name that denotes the essence, the infinite, eternal, and immutable nature of God; and therefore, to apply it to any created being, would be the most tremendous blasphemy. JESUS CHRIST then, the Messiah, is JEHOVAH- "GOD Over all," as stiled by the apostle. It is my intention, however, to enlarge not on the divinity of VOL. II.-7