representing the reality and sincerity of our profession, was separable from the putting away of the filth of the flesh. (./) The expression, "baptism for the remission of sins," does not imply that baptism is the cause of their remi.•sion, for in all the cases referred to the remission bad already taken place before baptism (Acts ii. 38; xxii. 16). The baptism was a sign or seal of a remission already accomplished. Saul was a true believer before Ananias said to him, "Arise, and be baptized, and wash away thy sins, calling on the Name of the Lord." BcHides, it was by calling on the Name of the Lord that his sins were washed away. Tltis is the force of the Greek construction. (2) The renewing of the Holy Ghost refers to the continuancP. of the spiritual process in the soul. ThuR "the inward man is renewed day by day" (2 Cor. iv. 16). This points to progreRsive sanctification. (a) The renewed are the cbilrlren of God, tht' heirs of the eternal inheritance. (b) The effects are the fruits of righteousne.~s in our life and con- versation. Thus there is a firm connection between the regeneration and the renewal, which cannot be said of baptism and renewal. Christendom is baptized, y, t how little grace is manifest among its millions! (c) The source of this renewal is the Holy Ghost, who has been poured out upon us richly through Jesus Christ our Saviour. It was in virtue of the mediatorship that the Spirit was given, and still works in the Church of God. For (11) all salvation is by him; (fJ) the grace of regeneration is out of his fulness; (-y) the gift of God, which is eternal life, is through him. III. THE END OF THIS MANIFESTATION OF DIVINE GOODNESS AND LOVE. .. That beini;: justified by his grace, we should be made heirs according to the hope of eternal life." God saves us according to his mercy by regeneration ; but the first effect of regenera- tion is faith, and faith is the instrument of our justification. There is no difference in the order of time between regeneration and justification, but regeneration must precede justification in the order of nature. Therefore the apostle here goes upon the order of nature. 1. The nature of J°t,stification. It inclurles pardon of sin and acceptance into God's favour. 2. The ground of justification. "Being justified by his grace." (1) Not by wCJrks; (2) but by the grace of the Father, who is the Justifier. It is hy grace. because (a) it is of faith (Rom. v, 1; iii. 28); (b) it is by the <leath of the Son of God. 3. The privileges of justification. "That we should be made heirs according to the hope of eternal life." (1) l•:ternal life is an inheritance; it is not earned by our obedience and our righteousness; it is a free gift. (2) We are predestinated to this inheritance in Jesus Christ (Eph. i. 5, 11). (3) The grace of adoption, which is linked with our justification, opens the way to our enjoyment of the inheritance. (4) It is an inheritance which is not yet fully enjoyed; for we are heirs "accoruing to the hope of eternal life." (a) There are '' things hoped for" held out to us through faith (Heh. xi. 1). (b) "It doth not yet appear what we shall be;" but when "we shall be for ever with the Lord," we shall actually possess and enjoy our inheritance.-T. C.
Ver. 8.-The necessary connection betweffl gospel doctrine and good works. I. THE IMPORTAN0E OF GOSPEL DOCTRINE. "This is a faithful saying, and these things I will that thou affirm consta11tly." He refers here to the sum nf the doctrl11e of Christian salvation contained in the three preceding verses. 1. The doctrine of salvation is worthy of all acceptance. "This is a faithful saying." This formula, contained only in the pastoral Epistles, points to some weighty truth which had become a watchword among the Christian brotherhood of early times. (1) There is a tendency in our days to decry dogma. 'l'he apostle always insists on its importance as the root-principle and moving spring of morality. (2) The saying implies that the heavenly inheritance just spoken of is no figment of the imagination, hut ought to be accepted as one of the commonplaces of Christian belief. 2. Jt ought eo be crmfidenely put forth at all times by Ohriseian ministers. " And these things I will that thou affirm constantly." This was the strain of a.II apostolic preachiug, and it ought to be ours al~n. There is no true practical preaching which does not involve the exhibition of God's character and our relations to him in grace-the glorious Person of the Mediator in his various offices, and the work of the Holy Ghost in appl_ving Divine salvation. "These things art> good and profitable to men ; " that is, these doctrines, for they lead to good works, and be11efit men spiritually and morally. II. THE DESIGN OF GOSPEL DOCTIUNE. "In order that they which have believed God might be careful to maintain good works." The faithful saying of the apostle was not 52 THE EPISTLE TO TITUS. [OB. m. 1-15.
the necessity of good works, but the necessity of the doctrines of grace being preached as the only method of producing good works. 1. TM apostle seems to anticipate a tendency of larer tim£S to exalt morality at tM expense of faith. The doctrines he says, are the true fountains from which all good works flow. These are, therefore probably called doctrines according to godliness (eh. i. 1); the wholesome doctrin~ (eh. i. 9). 2. He sets forth tM duty of all believers to be careful about good works. lt ought to be a matter of earnest striving, because (1) God is glorified thereby (Jo)rn xv. 8); (2) because 1he.1· a.re means of blessing to man (Jas. i. 26); (3) because God remembers them (Heb. vi. 9, 10); (4) because they will be an evidence of faith in the judgment (Matt. xxv. 34-40). 3. He insi.sts on tMir maintaining good work.. The word signifies that they must be excelling in them. (1) They must, therefore, be zealous of 1hem (eh. ii. 14); (2) furnished unto them (2 Tim. iii. 17); (3) rich in them, and ~tablished in them (1 Tim. vi. 18; 2 Thess. ii. 17); (4) ready for all good works (eh. iii. 1); (5) provoking each other unto them (Heb. x. 24).-T. C.