The adamantine heart is diffolved by the pervading influence of the gofpel; lions and lambs are united; and hoftile fpirits become friends and brothers. They are allied to angels; they are in unión with God. They are one with Chrift, as he is one with the father. They are the fons of God, are entitled to thrones of glory, and enjoy heaven, while on earth. Gospel truth is the fountain of this felicity. But errors dangerous, often mingle with truth; the effects are deplorable; the profpect is melancholy.

Many errors incorporated with the christian fyftem, many abfurdities, which bewilder the minds of men, have their origin in figurative expreffions. Giving these a literal interpretation, or fuppofing them to mean more than the author defigned, equally diverts the reader from truth and fafety. A mifapplication of fcripture figures has, frequently, been the occafion of opinions, abfurd; of rites, fuperftitious and injurious; of doctrines, wicked and impicus. The most irrational parts of the papal religion, the most ridiculous rites, adopted by fanatics, have been the offspring of figures, mifunderstood.

In the text and context is a fucceffion of figures, defigned in different ways, to illuftrate and enforce the fame fact. Verfe 11. "In whom alfo ye are circumcifed with the circumcifion, made without bands, in putting off the body of the fins of the flesh by the circumcifion of Chrift." That is, in putting off the old man, you are circumcifed without hands; the work is effected by the Holy Spirit. You are born again, which is fpiritual circumcifion. "Circumcifion is that of the heart." This renewing of the Holy Spirit confifts in putting off

the body of fin, in renouncing fin, and reforming the life. Or, we are "buried with him in baptifm." As the burial of Jefus Chrift gave evidence, that he had really died, the juft for the unjuft; that he had yielded himself a facrifice for fin; fo we in our spiritual circumcifion or baptifm, the figure now used, fhow ourfelves to be really dead to fin, crucified in the lufts of our minds. As Chrift, when buried, was dead and feparated from the world; fo in regeneration we become separate from fin. We are new creatures, having put off the old man. We are buried from the wicked indulgences and pursuits of the world.

The death, burial, and refurrection of Chrift, are, not only causes, but types and symbols to reprefent the death of our fins, our putting off the old man, and becoming new creatures.*

No reference is made in the text to the water of baptifm, any more than to the knife of circumcifion in the preceding verfe. The Writer is fpeaking of that baptism, and of that alone, in which we

are rifen with Christ, through the faith, which is the operation of God." This certainly can be nothing less than Spiritual baptifm, or regeneration; for the most violent advocate for dipping, or plunging, or burying, will not pretend, that this, neceffarily, is connected with "faith ;" he will allow it may be poffible for a man to be plunged and buried in water, and yet not have "the faith, which is the operation of God." If he allow this, and allow this he must and will, then our text is no fupport of his caufe. It cannot be water baptifm, which is mentioned.

*See Pool's Synopfis on the text, Henry, Edwards, Cleaveland, Guife, Watts, &c.

Were not this the fact, nothing could be inferred refpecting the mode of baptifm. It would then only fignify that, as Christ was buried and separated from the world; fo we in baptifm are buried and separated from a world of fin. The zeal for the literal conftruction of this figure may, perhaps, be extinguished by indulging it in other inftances. St. Paul fays, "I am crucified with Chrift." Would any person suppose from this, that he had been led to Calvary, nailed to the cross, and pierced by the foldier's fpear? Christians are faid to be "circumcifed in Chrift." Does any one infer from this that all christians experience the bloody rite of the Jews? Or, because chriftians " are partakers of Christ's fufferings," are all christians, therefore, betrayed by Judas, fpit upon, buffeted, and crowned with thorns? Or, because St. Paul fays the Phillippians were his "crown," were they, therefore, formed into a crown of honor, and worn as a badge of future glory? Or, because the sacrament reprefents the fufferings and death of Chrift, are all worthy communicants crucified? Were our Baptist brethren confiftent with themselves, fuch would be their explanation of thefe paffages of fcripture.

It immediately follows our text; "wherein alfo you were rifen with him through the faith of the operation of God, who hath raised him from the dead." Wherein, or in which baptifm "we are rifen," actually "rifen with Chrift by the faith" which God gives to the new creature. You, who have this fpiritual baptism, rise like Chrift above the selfish motives, and fenfual pursuits of a fallen world. You seek the kingdom of God; you afpire after divine good.

Perfons, born again, like Jefus Christ, separate their hearts from the world, and rise to a divine life. That this is the only true construction of the text, may be inferred from a correfponding paffage. Rom vi. 4. "Therefore we are buried with him by baptifm into death, that like as Chrift was raised from the dead by the glory of the father, even fo we alfo fhould walk in newness of life. By spiritual baptism we partake the privileges of Christ's death. By dying to fin ourselves, as we do in the new birth, we refemble Jefus Chrift in his death, who died "to make an end of fin.” As Chrift was raifed from the grave; fo we, not in water baptifm, but in regeneration or fpiritual baptifm, are "raised" to walk in newnefs of life. Old things are done away; all things are become new. If we have experienced this fpiritual baptifm, we shall have the spirit of Christ. We fhall be separate from the world of fin, as Chrift was in the grave, and we fhall like him rife to a holy, a new life. We obey a new master, seek a new way of falvation, act from new motives, to accomplish new defigns; we choose new companions, experience new forrows, and new joys. As if buried, we are separate from our former lives.

Doctrine. In regeneration we are new creatures. In attending to this, we shall show in a few partic ulars that chriftians are new creatures, and then the reasonableness of this change.

1. Chriftians are new creatures.

Thofe, who experience the change, mentioned in the text, have a new temper of heart.

Before regeneration, they fought worldly pleafure; they are now mortified to the world; they were before, lovers of the world, they are now

crucified to the world; they before lived only for the world, they are now dead to the world; they are buried" from the world.

Once, they idolized the distinctions of life; now they rise above those distinctions; they are independent of those distinctions. They do not lean on them for their richest felicities. Though they do not hate the world, nor defpife it, nor value it below its worth; though with fubmiffion, they still defire its advantages, as far as they conceive, their comfort or usefulness may be promoted; yet they are patient, they are happy without them. Once, they made hafte to be rich; they envied ; they coveted the fplendid dwellings, the fpacious poffeffions, the rich treasures of their opulent neighbors. Now they rejoice in the riches of others; the happiness of others makes them happy.

Once, they were not contented with a good name, which is better than precious ointment; they fought the friendship, the praise, the applaufe, the admiration of the world. Now they stand in their lot; they despise not those below, nor envy those who climb.

Once, they were haters of God; their hearts were enmity against God; they said in their hearts, "No God," or they wished no God exifted. They were alive, all life without a knowledge of the divine law; but the commandment has come with power, flain their corrupt paffions; they are dead to fin. Now the love of God is fhed abroad in their hearts; they love him with their warmeft affections. The almighty power of God is their ftrong tower of defence. The Lord reigneth ; they are fafe and happy, he will do all his pleasure, make the wrath of man to praife him, and care