Not by the works of justice, which we have done, but according to his mercy, he saved us, by the laver of regeneration, and renovation of the Holy Ghost;

“I should prefer no good to a vain good: what profits it that that should exist whose existence profits not? It is our own good things whose position is now sinking; it is the system of Christian modesty which is being shaken to its foundation-(Christian modesty), which derives its all from heaven; its nature, "through the layer of regeneration; " its discipline, through the instrumentality of preaching; its censorial rigour, through the judgments which each Testament exhibits; and is subject to a more constant external compulsion, arising from the apprehension or the desire of the eternal fire or kingdom.”

“But what a thing it is, to assert and contend that they who are not born in the Church can be the sons of God! For the blessed apostle sets forth and proves that baptism is that wherein the old man dies and the new man is born, saying, "He saved us by the washing of regeneration." But if regeneration is in the washing, that is, in baptism, how can heresy, which is not the spouse of Christ, generate sons to God by Christ? For it is the Church alone which, conjoined and united with Christ, spiritually bears sons; as the same apostle again says, "Christ loved the Church, and gave Himself for it, that He might sanctify it, cleansing it with the washing of water." If, then, she is the beloved and spouse who alone is sanctified by Christ, and alone is cleansed by His washing, it is manifest that heresy, which is not the spouse of Christ, nor can be cleansed nor sanctified by His washing, cannot bear sons to God.”

“And this very thing the prophet before had announced in the words: No ambassador, nor angel, but the Lord Himself saved them; because He loved them, and spared them, and He took them up, and exalted them. And all this was, not of works of righteousness which we have done, nor because we loved Thee,-for our first earthly forefather, who was honourably entertained, in the delightful abode of Paradise, despised Thy divine and saving commandment, and was judged unworthy of that life-giving place, and mingling his seed with the bastard off-shoots of sin, he rendered it very weak;-but Thou, O Lord, of Thine own self, and of Thine ineffable love toward the creature of Thine hands, hast confirmed Thy mercy toward us, and, pitying our estrangement from Thee, hast moved Thyself at the sight of our degradation to take us into compassion.”

“Who is the one who is born of the Spirit and is made Spirit? It is one who is renewed in the Spirit of his mind. It is one who is regenerated by water and the Holy Spirit. We receive the hope of eternal life through the laver of regeneration and renewing of the Holy Spirit. And elsewhere the apostle Peter says: "You shall be baptized with the Holy Spirit." For who is he that is baptized with the Holy Spirit but he who is born again through water and the Holy Spirit? Therefore the Lord said of the Holy Spirit, "Truly, truly, I say to you, except a man be born again by water and the Spirit, he cannot enter into the kingdom of God." And therefore he declared that we are born of him into the kingdom of God by being born again by water and the Spirit.”

“Ver. 4. "But after that the kindness and love of God our Saviour toward man appeared." How? "Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost." Strange! How were we drowned in wickedness, so that we could not be purified, but needed a new birth? For this is implied by "Regeneration." For as when a house is in a ruinous state no one places props under it, nor makes any addition to the old building, but pulls it down to its foundations, and rebuilds it anew; so in our case, God has not repaired us, but has made us anew. For this is "the renewing of the Holy Ghost." He has made us new men. How? "By His Spirit"; and to show this further, he adds, For nothing was worse than the brutality of mankind before the coming of Christ. They were all affected towards each other as if enemies and at war. Fathers slew their own sons, and mothers were mad against their children. There was no order settled, no natural, no written law; everything was subverted. There were adulteries continually, and murders, and things if possible worse than murders, and thefts; indeed we are told by one of the heathen, that this practice was esteemed a point of virtue. And naturally, since they worshiped a god of such character.”

“For this reason, charity, which has more regard for the common good than for its own, is said "not to seek the things that are its own.…" Hence, this charity is practiced now in the good works of love, by which it reaches out to give aid in whatever direction it can, and this is its breadth. It bears adversity with longsuffering, and perseveres in what it holds as true, and this is its length. But it does all this in order to attain eternal life which is promised to it on high, and this is its height. This charity, indeed, is hidden in the place where we are founded and, so to speak, rooted in depth. Hence we do not search into the reasons for God's will, by whose grace we are saved. This has come "not by the works of justice which we have done but according to his mercy." "For of his own will he has begotten us by the word of truth," and this will of his is hidden.”

“Above, the Apostle set down particular admonitions pertaining to each state; here he sets down general ones for all. And first he sets them down themselves; second, their reason, at *we were*; third, he leads Titus to the preaching of both, at *and concerning these things I want you*. Concerning the first he does two things: first he admonishes all how they should conduct themselves toward superiors; second, how toward equals, at *let no one speak evil*. Likewise the first is divided into two: first he shows that subjects owe their superiors the reverence of subjection; second, the obedience of command, at *to obey when told*. He says therefore: I have said concerning what you should admonish the aforesaid, but admonish them, that is, all, to be subject to princes, that is, to the greater ones, namely kings and the like, and to powers, that is, to other officials. I Pet. II, 13: *be subject to every human creature for God's sake, whether to the king as excelling, or to leaders as sent by him.* Rom. XIII, 1: *let every soul be subject to the higher powers.* And this admonition is necessary: first, to remove an error concerning the Jews, who say that the commands of men are not to be obeyed; second, so that they might cause no disturbance in the Church; third, because they are bound to the obedience of command. Hebr. ult.: *obey your prelates, and be subject to them, et cetera.* And he said *to obey when told*, that is, at the mere word of the one presiding. I Reg. XV, 22: *for obedience is better than sacrifices.* II Thess. III, 14: *if anyone does not obey our word, by letter, mark that one.* But not only readiness is necessary, but also discretion. Hence he says *to every good work* — otherwise obedience would not be owed; for then is God to be obeyed the more, the greater he is. Act. IV, 19: *judge whether it is just in the sight of God to hear you rather than God.* Hence soldiers are not bound to obey in an unjust war. Then, when he says *let no one*, he shows how they should conduct themselves toward equals. And first as to the avoidance of evil; second, as to the working of good, at *but modest*. But he admonishes them especially concerning words, because in the primitive Church few sinned in deeds. Now one sins in words, first against the person of another, if he inflicts reproaches on him. Hence he says *let no one speak evil*. But against this: blasphemy is the referring of a crime against God, therefore it is not blasphemy against a neighbor. I answer: insofar as love of neighbor is referred to the love of God, and honor of neighbor to the honor of God, so a reproach against him is against God. Here, therefore, *to speak evil* is taken for any cursing, hidden or manifest. II Pet. II, 10: *they do not fear to introduce sects, speaking evil.* Second, one sins against a neighbor on account of external things. And therefore he says that they should *not be quarrelsome*. Here it must be known that there are three kinds of men: some of them are virtuous, and two are vicious. For some, on hearing all words, are saddened by nothing, and these are flatterers. And some resist every word, and these are quarrelsome. Against these he speaks here. Therefore it is said, II Tim. II, 24: *but the servant of the Lord must not quarrel, but be gentle toward all.* Prov. XX, 3: *it is an honor for a man to separate himself from contentions.* But he who holds the mean, so that he is sometimes delighted by words and sometimes saddened, is virtuous. II Cor. II: *if I saddened you by the letter, I do not repent, et cetera.* Then, when he says *but modest*, he shows how they should conduct themselves in the working of good. And first in external acts, saying *but modest*. Now modesty is a virtue by which one keeps a measure in all external things, so as not to offend anyone's regard. Phil. IV, 5: *let your modesty be known to all men.* Prov. XXII, 4: *the end of modesty is the fear of the Lord, riches, glory, and life, et cetera.* But the more impetuous someone is in his interior affections, the more difficult it is for him to be restrained even in exterior things. Now anger is such among all the affections. And therefore against this he sets down gentleness, which moderates the passions of anger. Hence he says *showing all gentleness toward all men*. Matth. XI, v. 29: *learn from me, because I am meek and humble of heart.* Iac. I, 21: *in gentleness receive the implanted word, which is able to save your souls.* Then, when he says *for we too were*, etc., he assigns the reason for the aforesaid, and especially for this last point, namely that they should be gentle. For they might say: how shall we be gentle toward unbelievers, how toward the wicked? For we cannot do this. He responds: consider what you yourself once were. And therefore against anger the best remedy is the recognition of one's own frailty. And therefore first he sets down their past state; second, he shows whence they came to the state of perfection, at *but when the kindness*. Likewise, first he sets down the defects pertaining to the intellect; second, to the affections, at *serving*. Now the intellect can fail in two ways: either because it falls short of true knowledge, as through the ignorance of negation; or because it falls into a false opinion. But some perceive the truth in divine things in two ways: some only through faith, some by tasting beforehand through the light of wisdom, through a certain open knowledge. Hence as to the second he says *for we were foolish*, that is, deprived of this wisdom. Lc. XXI, 15: *I will give you a mouth and wisdom, et cetera.* As to the first he says *and unbelieving*, that is, faithless. Ez. II, 6: *unbelievers and subverters are with you.* But we err, falling into the contrary opinion. Hence he says *erring*, that is, holding the false for the true. Is. XIX, 14: *they made Egypt err in all its work.* Then he sets down those things which pertain to the corruption of the affections: and first as to oneself; second, as to others, at *in malice*, etc. Now the affection of man is then right, when it serves reason, and uses licit delights according to reason. When, therefore, it does not follow reason, but its own desires, then it is corrupted. Hence he says *serving various desires and pleasures*. Pleasures regard the sins of carnal delights, such as lust and gluttony. Desires, however, [regard] any other life, such as ambition and avarice, and the like. Eccli. XVIII, 30: *go not after your lusts, and turn yourself away from your own pleasure.* Rom. VI, 12: *let not sin reign in your mortal body, so that you obey its lusts.* II Tim. III, 4: *lovers of pleasures more than of God.* Then, when he says *acting in malice and envy*, he sets down the sins in relation to others: and first, malice, which is the will to harm another; for the effect is named from the end. He, therefore, who intends to inflict evil is called malicious. Iac. I, 21: *wherefore, casting away all uncleanness and abundance of malice.* Second, he sets down envy, which grieves over the good of one's neighbor, just as malice inflicts evil. Prov. XIV, 30: *envy is the rottenness of the bones.* Third, he sets down hatred. Hence he says *hateful*, namely either to God, by the fact that they commit sin. Sap. XIV, 9: *alike are hateful to God the impious man and his impiety.* Rom. I, 30: *detractors, hateful to God.* Or to a neighbor, when they do that on account of which the neighbor ought to hold them in hatred. And he adds *hating one another*; as if to say: we too hated others. I Io. III, 15: *he who hates his brother is a murderer.* Then, when he says *but when the kindness*, he shows the state of our salvation, whose order and process he first describes; second, he confirms what has been said, at *faithful is the saying*. Concerning the first he does four things: first he shows the cause of salvation; second, the reason of being saved, at *not by works of righteousness*; third, its manner, at *through the laver*; fourth, the end, at *that being justified*. Now the cause of our salvation is the charity of God. Eph. II, 4: *but God, who is rich in mercy, for his exceeding charity with which he loved us, et cetera.* He describes this charity, first as to affection; second, as to effect. The interior affection of charity is designated in *kindness*, which is called a good fieriness. But fire signifies love. Cant. VIII, 6: *its lamps are lamps of fire and flames.* Kindness, therefore, is an interior love, pouring forth good things to exterior things. This was in God from eternity, because his love is the cause of all things. Ioel c. II, 13: *he is kind and merciful, et cetera.* But this at times did not appear. Is. c. LXIII, 15: *where now is your zeal and your strength, the multitude of your bowels and of your mercies? They have restrained themselves toward me.* But it appeared through effect, which is designated when he says *humanity*: which can be understood in two ways, either according as it signifies human nature, as if he were to say kindness and humanity appeared, when God out of kindness was made man. Phil. II, 7: *found in habit as a man.* Ps. LXIV, 12: *you will bless the crown of the year of your kindness.* Or according as it designates a virtue, which consists in exterior assistance in the defects of others. Hence, to be humane is to condescend. Act. ult.: *but the barbarians showed us no small humanity.* Thus God condescended to our defects. Ps. CII, 14: *he himself knew our frame.* And this *of the Savior*, because, as it is said, Ps. XXXVI, 39: *but the salvation of the just is from the Lord.* Then, when he says *not by works*, etc., he sets down the reason of being saved; and first the presumed reason is excluded; second, the true reason is shown. The presumed reason is that we should be saved on account of our merits; which he excludes, when he says *not by works of righteousness which we have done*. Rom. XI, 5: *the remnant have been made saved according to the election of the grace of God.* Deut. IX, 5: *not for your righteousnesses and the uprightness of your heart shall you go in to possess their land, et cetera.* But the true reason is the mercy of God alone, hence he says *but according to his own mercy*, etc. Thren. III, 22: *it is the mercies of the Lord that we are not consumed.* Lc. I, 50: *and his mercy is from generation to generations.* The manner of obtaining salvation is through Baptism, which he first sets down; second, its effect; third, its cause. He says therefore *through the laver*, that is, we have been saved through spiritual washing. Eph. c. V, 26: *cleansing her by the laver of water in the word of life.* Zac. XIII, 1: *there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem, for the washing of the sinner and of the woman in her uncleanness.* As to its effects he adds *of regeneration and of renewal*. For which it must be known that man, in the state of perdition, was in need of two things, which he obtained through Christ, namely participation in the divine nature, and the setting aside of oldness. For he was separated from God. Is. LIX, 2: *your iniquities have divided between you and your God, and your sins have hidden his face from you, that he should not hear.* And he was grown old. Bar. III, 11: *you have grown old in a foreign land.* But the first we obtain through Christ, namely through participation in the divine nature. I Pet. II: *that through this we may be made partakers of the divine nature.* But a new nature is not acquired except through generation. But yet this nature is so given, that our own also remains, and thus it is added over and above. For thus is generated a participation unto sonship of God, whereby man is not destroyed. Io. III, 7: *you must be born again.* And therefore it is called generation. Iac. I, 18: *of his own will he begot us by the word of his truth.* Man also, through Christ, laid aside the oldness of sin, renewed unto the integrity of nature, and this is called renewal. Eph. IV, 23: *be renewed in the spirit of your mind.* But what is the cause of this effect, that it should wash the heart? This power is from the holy and undivided Trinity. Matth. ult.: *in the name of the Father, and of the Son, and of the Holy Spirit, et cetera.* Hence also, when Christ was baptized, the Father appeared in a voice, the Son in the flesh, the Holy Spirit in the form of a dove. And therefore he says *of the Holy Spirit*, that is, which the Holy Spirit brings about. Ps. CIII, 30: *send forth your spirit, et cetera.* Likewise regeneration is through the Spirit. Gal. IV, 6: *God sent the Spirit of his Son into your hearts, crying: Abba, Father.* Rom. VIII, 15: *you have not received the spirit of bondage again in fear, but you have received the spirit of the adoption of sons, in which we cry: Abba, Father.* But this Spirit God the Father gives, whom he poured out upon us abundantly, that he might designate the abundance of grace in Baptism; hence there comes about the full remission of sins. Ioel II, 28: *I will pour out of my spirit upon all flesh, et cetera.* Is. XLIV, v. 3: *I will pour out my spirit upon your seed.* And on account of the diverse gifts of graces. Iac. I, 5: *who gives to all abundantly, and does not reproach.* This also is given through Christ Jesus. Io. c. XVI, 7: *the Paraclete whom I will send you, et cetera.* For in Christ we find two natures, and to each it pertains that Christ gives the Holy Spirit. As to the divine indeed, because he is the Word, from whom, together with the Father, the Spirit proceeds as love. But love in us proceeds from the conception of the heart, whose conception is the word. But as to the human, because Christ received the highest fullness of it, so that through him it is derived to all. Io. I, 14: *full of grace and truth.* And a little after: *and of his fullness we have all received grace for grace.* And cap. III, 34: *for God does not give the Spirit by measure, et cetera.* And therefore Baptism and the other sacraments do not have their efficacy except by the power of the humanity and passion of Christ. Then, when he says *that being justified by his grace*, the end of our salvation is set down, which is the participation of eternal life. Hence he says *heirs*. Now *being justified* is the same as what he had earlier called *being regenerated*. In the justification of the impious there are two termini, namely that from which, which is the remission of guilt, and this is renewal, and that to which, which is the infusion of grace, and this pertains to regeneration. He says therefore: therefore the Word was made flesh, that being justified, that is, renewed through grace, because justification does not come about without grace. But could God perhaps remit guilt without the infusion of grace? It seems that he could, because from the beginning he was able to constitute man to be without grace and without guilt. I answer. It must be said that it is one thing concerning a man who has never offended, because thus he can be without grace and without guilt; and another thing concerning a man who has already sinned, who cannot be but that he is either hated or loved; and if he is loved by God, it is necessary that he love, and if he loves, it is necessary that grace be granted to him: because without grace he does not love, and also that through this they be made heirs. I Pet. I, 4: *an incorruptible inheritance, undefiled, and unfading, reserved in the heavens for you, et cetera.* And this *of eternal life*. Ps. XV, 6: *the lines have fallen to me in excellent places, for indeed my inheritance is excellent to me, et cetera.* But how are they heirs? *According to hope*, because it is no longer the hope of this life. Rom. V, 2: *we glory in the hope of the glory of the sons of God.* Then, when he says *faithful is the saying*, he proves what has been said concerning our salvation and hope; as if to say: this saying is faithful. Apoc. ult.: *these words are most faithful and true.* Then, when he says *and concerning these things I want*, he commands this to be preached. And first he sets down the precept; second, he assigns the reason, at *these are*. He says therefore *and concerning these things*, namely which pertain to the benefits of God, the rebuke of sins, the teachings of faith and of morals, *I want you to affirm*, namely, to others. Iob IV, 4: *your words have confirmed those who wavered.* Act. XV, 32: *and they confirmed them.* And the reason for this is *that they should take care*, etc. This can be understood of prelates; as if to say: I want you to confirm the wayfarers, that is, the prelates, so that they themselves may take care to be preeminent, in good works, over those who believe God, namely, the faithful. I Pet. II, v. 12: *considering you from your good works, they may glorify God.* Matth. V, 16: *that they may see your good works, and glorify your Father.* *These words are good*, because they are about the goodness of God. Matth. XII, 35: *a good man brings forth good things from a good treasure.* *And profitable to men.* Is. XLVIII, 17: *I am the Lord your God, teaching you profitable things.*”

“Not by works of righteousness which we have done,.... The great instance of the kindness and love of God our Saviour is salvation; which the apostle denies that it is brought about by any works, even the best works of men; for "works of righteousness" are works done according to a righteous law, and in obedience to it; and in a righteous manner, from right principles of grace, in faith, and with a view to the glory of God; or otherwise they are not righteous actions, or works of righteousness; wherefore not works before, but after conversion, are here meant; for works before conversion are not properly works of righteousness: besides, these are such which we have done, who formerly were as before described, but now are regenerated and renewed by the Holy Ghost, and created in Christ Jesus unto good works. Now salvation, neither in whole, nor in part, is by these, either as causes; conditions, or means; See Gill on Ti2 1:9; , "works of righteousness", is a Jewish phrase used for righteous or good works (z). but according to his mercy he saved us; the mercy of God is natural and essential to him, but the actings and exercise of it, towards this or the other objects, are sovereign and free, and according to his will; the effects of it are many, he is rich and abundant in it; and they are channelled in, and flow forth through the blood and righteousness of Christ; and this is the moving cause of salvation: this moved God to make a covenant with his Son, the blessings of which are the sure mercies of David, and in which God is merciful to the sins and unrighteousnesses of his people; it is owing to the tender mercy of God, that Christ, the dayspring from on high, has visited the earth; and the glory of it is very conspicuous in the affair of redemption by him; the pardon of sin is according to the multitude of God's tender mercies; and regeneration springs from the abundance of it; and even eternal life is the effect of it. Now according to this, God has "saved" his people; salvation is not only a thing determined, and resolved on in the mind of God, but is actually and completely accomplished by Jesus Christ, and an application of it is made to the saints in effectual calling; and because of the certain enjoyment of the whole of it, even eternal glory, the saints are said to be saved already; as they are also in faith and hope, as well as in Christ, their head and representative; See Gill on Eph 2:8. It follows, as the means of salvation, by the washing of regeneration, and renewing of the Holy Ghost; by the former is meant, not the ordinance of water baptism; for that is never expressed by washing, nor is it the cause or means of regeneration; the cause being the Spirit of God, and the means the word of God: and besides, persons ought to be regenerated before they are baptized; and they may be baptized, and yet not regenerated, as Simon Magus; nor is it a saving ordinance, or a point of salvation; nor can it be opposed to works of righteousness, as this washing is; for that itself is a work of righteousness; see Mat 3:15 and if persons were saved by that, they would be saved by a work of righteousness, contrary to the text itself: but regenerating grace is meant, or a being born of water, and of the Spirit; that is, of the grace of the Spirit, comparable to water for its purity and cleansing virtue: hence such who are regenerated and sanctified, are said to be washed and cleansed, having their hearts purified by faith, and their consciences purged from sin by the blood of Christ: by the latter, the renewing of the Holy Ghost, is meant either the fruit and effect of the former, even newness of life and conversation, under the influence of the Holy Spirit; or else the gradual increase and progress of the work of grace upon the soul, renewed day by day in the spirit of the mind, by the Holy Ghost; or rather it means the same thing with regeneration, and is added partly as explanative of the washing of regeneration, showing that that is no other than the new creature, the new man, the new heart, and new spirit, formed in the soul, in the effectual calling; and partly to observe that the Holy Ghost is the author of it. Now it is in this way God saves his people, namely, by regenerating and renewing them; in this is the first appearance and discovery of the love of God to them; this is their open passage into a state of grace, and without this there is no entrance into glory; this is the foundation of all grace and good works, and by which saints appear to be heirs of the heavenly inheritance. (z) Seder Tephillot, Ed. Amsterdam, fol. 46. 2.”

“Not by works of righteousness - Those who were foolish, disobedient, and deceived, serving divers lusts and pleasures, could not possibly have works of righteousness to plead; therefore, if saved at all, they must be saved by mercy. See the note on Eph 2:8; and see a discourse entitled, Salvation by Faith proved, 8vo., 1816, in which I have examined every system invented by man for his restoration to the Divine favor and image: and have demonstrated, by mere reason, their utter insufficiency to answer the end for which they have been invented; and have proved that the doctrine of salvation by faith is the only rational way of salvation. By the washing of regeneration - Δια λουτρου παλιγγενεσιας· Undoubtedly the apostle here means baptism, the rite by which persons were admitted into the Church, and the visible sign of the cleansing, purifying influences of the Holy Spirit, which the apostle immediately subjoins. Baptism is only a sign, and therefore should never be separated from the thing signified; but it is a rite commanded by God himself, and therefore the thing signified should never be expected without it. By the renewing of the Holy Ghost we are to understand, not only the profession of being bound to live a new life, but the grace that renews the heart, and enables us thus to live; so the renewing influences are here intended. Baptism changes nothing; the grace signified by it cleanses and purifies. They who think baptism to be regeneration, neither know the Scriptures nor the power of God; therefore they do greatly err.”

“Not by the works, &c. St. Paul in this verse alludes to the sacrament of baptism. This text is brought by divines to prove that baptism, like every other sacrament, produces its effect by its own power, (or, as it is termed in the schools, ex opere operato) independently of any disposition on the part of the receiver. We are saved, says the apostle, not by the works of justice, or any good works we have performed, but our salvation must be attributed solely to the mercy of our Saviour, God, manifested to us by the washing itself of regeneration and renovation of the Holy Ghost. — By the laver of regeneration, &c.[2] That is, baptism, by which we are born anew the adoptive children of God, by the grace of the Holy Ghost, whom he hath poured, &c. (Witham)”

“Not by--Greek, "Out of"; "not as a result springing from works," &c. of righteousness--Greek, "in righteousness," that is, wrought "in a state of righteousness": as "deeds . . . wrought in God." There was an utter absence in us of the element ("righteousness") in which alone righteous works could be done, and so necessarily an absence of the works. "We neither did works of righteousness, nor were saved in consequence of them; but His goodness did the whole" [THEOPHYLACT]. we--emphatically opposed to "His." mercy--the prompting cause of our salvation individually: "In pursuance of His mercy." His kindness and love to man were manifested in redemption once for all wrought by Him for mankind generally; His mercy is the prompting cause for our individual realization of it. Faith is presupposed as the instrument of our being "saved"; our being so, then, is spoken of as an accomplished fact. Faith is not mentioned, but only God's part. as Paul's object here is not to describe man's new state, but the saving agency of God in bringing about that state, independent of all merit on the man's part (see on Tit 3:4). by--Greek, "through"; by means of. the washing--rather, "the laver," that is, the baptismal font. of regeneration--designed to be the visible instrument of regeneration. "The apostles are wont to draw an argument from the sacraments to prove the thing therein signified, because it ought to be a recognized principle among the godly, that God does not mark us with empty signs, but by His power inwardly makes good what He demonstrates by the outward sign. Wherefore baptism is congruously and truly called the laver of regeneration. We must connect the sign and thing signified, so as not to make the sign empty and ineffectual; and yet not, for the sake of honoring the sign, to detract from the Holy Spirit what is peculiarly His" [CALVIN], (Pe1 3:21). Adult candidates for baptism are presupposed to have had repentance and faith (for Paul often assumes in faith and charity that those addressed are what they profess to be, though in fact some of them were not so, Co1 6:11), in which case baptism would be the visible "laver or regeneration" to them, "faith being thereby confirmed, and grace increased, by virtue of prayer to God" [Article XXVII, Church of England]. Infants are charitably presumed to have received a grace in connection with their Christian descent, in answer to the believing prayers of their parents or guardians presenting them for baptism, which grace is visibly sealed and increased by baptism, "the laver of regeneration." They are presumed to be then regenerated, until years of developed consciousness prove whether they have been actually so or not. "Born of (from) water and (no 'of' in Greek) the Spirit." The Word is the remote and anterior instrument of the new birth; Baptism, the proximate instrument. The Word, the instrument to the individual; Baptism, in relation to the Society of Christians. The laver of cleansing stood outside the door of the tabernacle, wherein the priest had to wash before entering the Holy Place; so we must wash in the laver of regeneration before we can enter the Church, whose members are "a royal priesthood." "Baptism by the Spirit" (whereof water baptism is the designed accompanying seal) makes the difference between Christian baptism and that of John. As Paul presupposes the outward Church is the visible community of the redeemed, so he speaks of baptism on the supposition that it answers to its idea; that all that is inward belonging to its completeness accompanied the outward. Hence he here asserts of outward baptism whatever is involved in the believing appropriation of the divine facts which it symbolizes, whatever is realized when baptism fully corresponds to its original design. So Gal 3:27; language holding good only of those in whom the inward living communion and outward baptism coalesce. "Saved us" applies fully to those truly regenerate alone; in a general sense it may include many who, though put within reach of salvation, shall not finally be saved. "Regeneration" occurs only once more in New Testament, Mat 19:28, that is, the new birth of the heaven and earth at Christ's second coming to renew all material things, the human body included, when the creature, now travailing in labor-throes to the birth, shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Regeneration, which now begins in the believer's soul, shall then be extended to his body, and thence to all creation. and renewing--not "the laver ('washing') of renewing," but "and BY the renewing," &c., following "saved us." To make "renewing of the Holy Ghost" follow "the laver" would destroy the balance of the clauses of the sentence, and would make baptism the seal, not only of regeneration, but also of the subsequent process of progressive sanctification ("renewing of the Holy Ghost"). Regeneration is a thing once for all done; renewing is a process daily proceeding. As "the washing," or "laver," is connected with "regeneration," so the "renewing of the Holy Ghost" is connected with "shed on us abundantly" (Tit 3:6).”