creature, who had thus sacrificed his hopes and dishonoured his Maker. Hence arose the mighty plan of redemption; reconciliation to God by the death of his Son; pardon for guilt through the atonement of his cross; and sanctification by the Spirit of grace; so that the hope of eternal life is restored to those who had forfeited the favour of their God. These two principal points of Christian doctrine the apostle expressly insists upon in this passage, as the things which the ministers of the gospel must affirm constantly. The salvation of man is distinctly attributed to the of God. grace According to his mercy he saved us; not by works of righteousness which we have done :" for, alas! where are the works performed by a child of Adam, which, of their own merit, could attain the approbation of God and the rewards of life? And that this salvation may be complete, we have a provision not only for pardon, but for holiness: we are delivered not only from the consequences, but also from the guilt of sin: "We are saved by the washing of regeneration and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour." The mediation of Christ is therefore the means, by which the mercy of God is thus made effectual for the restoration of man. Pardon for past transgressions is obtained by the atonement of his death; we are justified by his grace; and by the gift of his Spirit, as the first

fruits of his sacrifice, we are adopted into the family of God, and made heirs according to the hope of eternal life.

Thus do the three Persons of the sacred Trinity carry on their work of mercy, for the complete salvation of man; and this plan, as revealed in the Scriptures of truth, the Christian minister is to lay before his hearers, in the simplicity of its statements, and in the beauty of its adaptation to the necessities of their souls.

Without dwelling further upon these doctrines of the gospel, although our view of them has been very brief and rapid, we proceed to remark the object for which they are to be continually enforced, which object is in unison with their actual tendency.

These truths, then, are to be constantly affirmed with an especial reference to the practical improvement of the moral character of Christians; "in order that they which have believed in Christ might be careful to maintain good works." We have already shown that the apostles proposed this as the object of their labours, from the absence of any other adequate motive for their exertions in the spread of the gospel; and we may show also, that the means by which they proposed to accomplish this object, had a direct tendency to promote their design. For, examine the tendency of those leading doctrines of the gospel which we have mentioned. The doc

trine of the corruption of human nature-what can more effectually generate humility than a deep conviction of our unworthiness in the sight of God, our inability to attain his favour by the merits of our own actions? What idea is more calculated to penetrate the heart with shame and sorrow, than the consciousness of guilt, the conviction of sin committed against a holy God? This humility is directly opposed to that pride of heart, that violence of passion, that disregard of God, which are the unfailing sources of progressive iniquity. The feeling of contrition encouraged by a correct view of our own natural state, prepares us to receive more eagerly the offer of salvation, and works within us that repentance which is the beginning of the Christian life. When, therefore, to a mind thus impressed, the revelation of mercy through Christ is sent; when the humbled and convinced sinner can turn his thoughts from the contemplation of his wretchedness, and view the gracious compassion of God in providing a remedy for all his evils; when he sees the great characters of love written as with a sunbeam upon the page of God's word; will not this kindle the heart into a flame, and direct all his affections towards him who has thus exhibited his love to man? In proportion to his sense of the value of the blessing, must be the gratitude of him who receives it; and what can give a more active impulse to a grateful heart,

than the consideration of the love of Christ? What can more strongly enforce the fulfilment of the duty which we owe to God, than the conviction that "we are bought with a price, and therefore bound to glorify God in our bodies, and in our spirits, which are God's." To receive, moreover, the promise of the gracious assistance of the Holy Spirit, in our struggles against sin, and our advancement in holiness; to know that he who has suggested to our souls every good desire, and every devout feeling, will not leave the good work which he has begun, but will fect it unto the day of Jesus Christ; must support us under all our labours, with the comfortable assurance, that while we "work out our own salvation with fear and trembling, it is God that worketh in us both to will and to do of his good pleasure." Whatever motives are powerful, whatever hopes are animating, whatever can humble, purify, or encourage the soul, may be found in these grand doctrines of the gospel, which the apostle charges Titus, and through him, the ministers of the Word, to affirm constantly.

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It is impossible to take a correct view of the system of the gospel, without perceiving its doctrines to be so intimately connected with its practical results upon the heart and conduct, that they cannot be fully placed before us, separate from the enforcement of this their moral tendency; and, on the other hand, the holiness

demanded by the gospel is so strictly the end and object for which those doctrines are preached; the obligation to cultivate this holiness arises so directly from these doctrines, and the motives to godliness which they supply are so pure and so urgent, that no attempt to enforce a reformation of life can possibly be successful, which neglects the influence of these sublime truths. He who would offer the doctrines of Christianity for our acceptance, as mere speculative propositions, might indeed appeal to our understanding, but would fail to reach our hearts; while he who should expect to influence our hearts to godliness, by the exposition of even the purest code of morals, would find human persuasion vain, and human sanctions powerless.

But we are not left to argue this subject as a matter of mere abstract reasoning. The fact of this tendency of the doctrines of the gospel, the efficacy of those means of godliness which the religion of Christ affords, are established by abundant experience. To what is to be traced the moral change in the lives of the early Christians, if not to the influence of the gospel upon their hearts? When all around them testified the inefficacy of civilization, of philosophy, of art, to curb the passions and to purify the soul, why were these Christians acknowledged, even by their enemies, as patterns of holy conversation? St. Paul has explained to us the real cause

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