he does in many other places, where he addresses whole collective bodies, and Churches, as " saints, and faithful in the Lordp." And I cannot but think, that in this passage we have a complete justification of the language used by our reformers in the baptismal service. After having baptized any child, we are there taught to return thanks to God in these words : " We yield thee hearty thanks, most merciful Father, that it hath pleased thee to regenerate this infant with thy Holy Spirit, to receive him for thine own child by adoption, and to incorporate him into thy holy Church." Now this strikes many as too strong; and they scarcely know how to utter it before God. I grant it is strong : but is it stronger than the Apo- stle's language in my text ? No, not in the least : and if it be said that the prayer in our Liturgy refers to each individual separately ; I answer, so does the Apostle's language also : for it is equivalent to say- ing to every individual of the Christian Church, ' Have you been baptized ? then you have put on Christ : for as many as have had the sacrament of baptism administered to them, have been made par- takers of this benefit.'
But, strong as this language is, the Apostle is not content : for he goes on to say, that, in the attain- ment of these exalted privileges, there is no distinction of persons whatsoever ; none arising from nation, or rank, or sex ; as there zvas, to a great degree, under the legal dispensation: " There is neither Jew nor Greek," says he ; " there is neither bond nor free ; there is neither male nor female : but ye are all one in Christ Jesus :" so that, inasmuch as all, without exception, are baptized into one body in Christ ; all, without exception, enjoy the benefits conferred by that ordinance.
Let me not, however, be mistaken. I do not mean to say that the Apostle's words are to be taken strictly in this unlimited extent : but I mean to say, that he spoke thus, according to the judgment of
P Col. i. 2.