THEODORET says; "We all have been renewed by one Spirit, the gift we all received in Baptism. We are all equally partakers of the divine mysteries. Therefore, we are one body."

The following is HALL'S paraphrase; "This oneness of our's may well be seen in those sacraments, which are common to God's Church; for by one and the same Spirit of God, working with and by the outward element, are we baptized into the communion of one and the same church."

MATTHEW HENRY is more full in his exposition. "Christ and His Church making one body, as head and members, this body is made up of many members, yet but one body. For all the members are baptized into one body by the same Spirit. We become members of this body by Baptism. We are baptized into one body. The outward rite is of divine institution, significant of the new birth, called, therefore, 'the washing of Regeneration.' But it is by the Spirit, by the renewing of the Holy Ghost, that we are made members of Christ's body. The outward administration is a mean appointed of God for our participation in this great benefit."

GLOCESTER RIDLEY shall conclude these almost unnecessary quotations. "The Holy Spirit accompanies the Sacrament of water to baptize us into one body. He blesses the Sacramental bread,

* Sermons, preached at Lady Moyer's Lecture.

that we being many, by partaking of it, may be one bread, (one loaf,) and one body."

It appears, therefore, that the Holy Spirit is pleased to employ Baptism in order to unite persons to that body of which Christ is the Head. Now that body, and every member in particular, is ❝ sanctified," "+ holy," and "regenerate." But every person out of Christ, or not a member of His body, is § unregenerate. Therefore, the Holy Spirit regenerates the soul by Baptism.

Gal. iii. 27. "As many of you as have been baptized into Christ have put on Christ."

Baptism is doubtless here intended. So the Fathers thought. It is no unusual thing with them to call this Sacrament a || Garment; and they were wont to consider a white garment as one of the emblems of Baptism. And it was common for baptized persons to clothe themselves in ¶ white as a kind of evidence, that they were renewed by the Spirit of God within, and were surrounded by him as by shining apparel. But what puts the matter beyond doubt, is, that the Apostle uses the same phrase in Rom. vi. 3, 4. where he mentions Baptism by name.

* I. Cor. i. 1.

§ Joh. i. 12.

+ Ib. iii. 17

+. Ib. iv. 15.

Joh. v. 40. Eph. ii. 11, 12.

Gregory of Nazianzum says, "Baptism is called a Garment as being the covering of our shame."-Orat. 40. De baptismo.

Wolf. in loc.

JEROME, as usual, explains the text literally; "It is evident, he says, that they who have not put on Christ, were not baptized in Christ. If any one receives only this corporeal and visible laver of water, he puts not on Christ."

CHRYSOSTOM's remarks are striking; "* The Saviour saw the whole world naked, not without clothes, but without virtue. He saw the creatures He had made, and pitied them: and he gives Himself as a garment to the naked. As many of you as have been baptized into Christ, have put on Christ."

THEODORET observes, "+We are called Christians, because by our most holy Baptism we put on Christ."

BEZA says, "Observe how briefly, and yet how judiciously the Apostle argues. The false Apostles urged the necessity of circumcision. The Apostle replies, Baptism has succeeded to circumcision. But he argues from the sign to the thing (signified), not to establish that wicked notion of an opus operatum,' but because he addresses believers only, and God is faithful to his promises, the pledges of which are the means which we call Sacraments."

The judicious DIODATI writes in his forcible manner: "Faith in Christ causeth Him to be

Hom. de Christo. † In Cap. 62. Jes.

effectually applied to all true believers, who are baptized in His name with internal as well as external baptism, even as a Garment to the body, to communicate His Righteousness, Life, Spirit, Rights and Dignities, unto them; that as He is the Son of God by nature, they also may be made the like by Grace and Adoption, and that without any distinction of nations, states, or conditions. You are in such a manner ingrafted into Christ's Body, that God looks upon you in the person of His Son Jesus Christ, and not in your own corrupt nature."

POOLE'S Continuator well observes: "Baptizing in Christ may be understood of receiving the Sacrament of Baptism; which whosoever receiveth, is not only baptized into the profession of Christ, but is sacramentally, or in a sign, haptized into Christ. Of those thus baptized he saith, that they had put on Christ; and received "Christ for their Justification, and for their Sanctification."

I cannot help thinking, that, when the Apostle uses the phrase "have * put on Christ," he must be understood to be speaking principally of "having the mind of Christ" by the reception of His Spirit. For 1st. He says just before the text,

• Vid. Schleusner. Lexic. in voc. irdów ; or Suicer. Thesaur. Eccl. in voc. vuoμas.

E

"Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ, have put on Christ." 2dly. There is in the sight of God no real distinction among true Christians, whatever their external condition may be; why? because they "are (v. 28.) all one in Christ Jesus," i. e. partakers of the same Holy Spirit, and of the same character. 3dly. The Apostle argues in the next verse, "If

ye be Christ's, then are ye Abraham's seed,” i.e. ye have the same spirit which was in "the Father of the faithful." 4thly. The phrase is used in other places, where the writers are clearly referring to the moral character, or to moral virtues; as in Job xxix. 14-17, Is. lii. i, Rom. xiii. 12-14, Eph. iv. 24, Col. iii. 10-14, 1 Pet. v. 5.

In the text, therefore, the Apostle affirms, that as many of the Galatians as had received Baptism ("rightly"), and thereby were united to Christ by the Spirit, "had put on Christ" had been made partakers of the same mind which was in Christ Jesus. But "the mind of Christ" is contrary to the mind which is naturally in man. Therefore the Apostle pronounced the Galatians regenerate, and regenerate by Baptism.

8. Eph. v. 25, 26. "Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word."