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such as is suitable to the dignity of his person and his office. His appearance at the judgment day will not be similar to that of his first advent, when he made himself of no reputation, and took on him the form of a servant. He will not come the second time to be despised and rejected of men, to be buffeted and spit on, to be scourged and crucified. He once appeared in the likeness of sinful flesh-was numbered with transgressors, and treated as if he had been the vilest of criminals. But his appearance

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now will be in all his glory and majesty, as "King of kings and Lord of lords." The holy angels will attend him, to minister to him and to grace his appearance on this august occasion, together with all the saints, who shall have lived from the time of Adam to this period of his manifestation in glory. For those that sleep in Jesus, will God bring with him," and the saints who shall be alive upon the earth will be changed, and "caught up to meet the Lord in the air." Oh what a different appearance will this be to that of the former advent of the Saviour in a state of humiliation! Then he came attended with twelve poor fishermen; but now he will be accompanied with ten thousand times ten thousand of angels and saints. Then he was introduced to his mediatorial office by the voice of one crying in the wilderness; but as the judge of quick and dead, he now comes with "the voice of the archangel and the trump of God." Then was he lifted up upon the cross between two malefactors, as if unworthy of a place on the earth even to die on; but now he will

regenerate in this complex sense of the word, without,
on the one hand, being an actual recipient of the
ordinance of baptism, and, on the other, viewed in
the judgment of christian charity, as internally
renovated by the Spirit. I think it is evident that
the terms 66
regeneration," "renewed," "born of

God,"

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new creature," "born again," with every other synonimous word and phrase, are never used in the New Testament, after the introduction of christian baptism, but with reference to the baptized; and nothing can be more certain than that the word regenerate is always used by the early Fathers of the Church with this reference. None were considered regenerate but the baptized, because none beside were 66 born of water," which is one of the parts of regeneration. But all the baptized were viewed as regenerate, because they were partakers of the external part of regeneration, baptized, or born of water; and because, being supposed to be the proper subjects of baptism, they were necessarily viewed, in the judgment of charity, as possessing the internal and spiritual part likewise, or the new birth by the Spirit, of which the external rite was a sign and an emblem. Hence the terms baptized and regenerate (or words adequate to the latter), though. evidently not synonimous, seem to be interchangeably used in the New Testament, and most certainly are so in the writings of the early Fathers of the Church. The baptized are (generally speaking) considered in the scripture as "born of God," and as partaking of, and interested in, all the other spiritual blessings

cation than the accustomed time for one sermon will admit, it must be deferred till another opportunity; and the present discourse shall be closed with a few words of application.

You have heard, my brethren, of the certainty of the judgment; and of the character of the judge, and the manner of his appearance. At the appointed time Jesus will come to judge the world in righteousness. You and I, and the whole race of Adam, must stand at his judgment seat, and receive due reward, either to endless felicity, or to everlasting woe. And will you make no preparation for this the most momentous event, in its nature and consequences, which can possibly take place during the period of your existence, in time and eternity? Will you spend the short time of your probation here in the service of folly and sin? Will you consume it in the cares of this world, or in setting your hearts

upon the deceitfulness of riches? Will you waste it in taking thought for your life, what ye shall eat and what ye shall drink?—and for your body, what ye shall put on? Will you not reflect on the termination and the final issue of the limited period appointed for your life in the present state, which—if it should amount to threescore years and ten, or fourscore years-compared with the eternity entailed upon you, is less than an hour, less than a minute, placed in comparison with a million years? The continuance of your life here is altogether uncertain : you know not what a day may bring forth. But this much you know, that your life at the longest

"For what is your life?

It is even

is short. a vapour that appeareth for a little time, and then vanisheth away." Death is insensibly, but rapidly, stealing upon you. He will soon execute his appointed commission. And after death comes

judgment. Are you then prepared to stand at the judgment-seat of Christ? If you should this night hear the voice of the archangel and the trump of God, calling the living and the dead to judgment, what sensations would it produce in your breast? Are you in the number of those who "love the appearance of Christ?" What reason or evidence have you to suppose that you would be found in him, washed in his blood, clothed with his righteousness, and sanctified by his Spirit? Have you sought an interest in his mercy, grace, and love? Or have you considered the awful consequence of dying without an interest in the Saviour, in an unholy, impenitent, and unbelieving state? Alas! all who die thus, must be cast and condemned in the judgment. They must for ever be banished from the presence of God, the fountain of all happiness, the fellowship of the holy angels, and the society of all the excellent of the earth. May the God of all grace, grant that you, my dear hearers, may escape this dreadful doom, which, alas! will be the portion of multitudes; for Jesus, who is to be the judge, has declared that "broad is the way that leadeth to destruction, and many there be that go in thereat;' and that many will say to him in that day, "Lord, Lord," to whom he will address the tremendous

and habitual sin, and that faith in the Lord Jesus which purifies the heart, and works by love.

From what has been said, as well as from the evidence of facts, it is clear, that the ordinance of baptism may be received without spiritual regeneration, or the renovation of the soul in righteousness and true holiness: as a sign of internal regeneration, it may be received without the thing signified, "the death unto sin, and the new birth unto righteousness: as the external part of regeneration, in the sense in which the term has been explained, it may be viewed without the internal part, that new birth of the soul which is absolutely necessary for the salvation of every human being, whether infant or adult. It is equally clear from the doctrine of scripture, and the evidence of facts, that spiritual renovation may exist without the intervention of baptism; for otherwise, how could any be saved before the introduction of baptism under the various dispensations that preceded that of the gospel? And under the Christian dispensation, who will presume to say, that baptism is in all cases necessary to salvation?

Such, my reverend brethren, in my apprehension, is the doctrine of regeneration; and this exposition of the subject is the key to all the modern controversies respecting it. This, I firmly believe, is the scriptural view of the doctrine and that it was the view of the universal Church of Christ in its earliest ages, of the Church of England as at present established, and of other Protestant Churches at the time

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