But whether he means

cious, presupposes the former one. this or that, he speaks precisely to the purpose. For the consideration of our gratuitous election before the foundations of the world were laid, ought not to induce us to sloth, but influence us with eagerness to perpetual holiness of life; since God hath chosen us to this end: as it is said in Ephes. i. 4, he hath chosen us in Christ, before the foundation of the world, that we should be holy, &c. The same applies to temporal election, whereby we are called into the Church, and separated for a peculiar people of God; for this privilege also obliges us to cultivate holiness. This is a stipulation God makes with the Israelites, Deut. xxvi. 18, The Lord hath avouched thee this day to be his peculiar people, that thou shouldest keep all his commandments. So also Christ stipulates with a Christian, 2 Tim. ii. 19, The Lord knoweth them that are his: And let every one that nameth the name of Christ depart from iniquity. Let, then, every one who believes himself elect of God, live as the elect of God.

Those, consequently, who prate about their eternal election, and boast of their Christian profession, while in their deeds and in their manner of life they shew themselves neither elect nor Christians, are here reproved: but as the lazy Greeks made a profession of philosophy, so do these men of their Christianity: it was all talk and no doing. But we ought not to become like the idle philosophers; for as Tertullian gravely argues, Apologet. cap. 46, What analogy is there between the philosopher and the Christian? the disciple of Greece and of Heaven? the trader for an empty name, and for life? the artificer of words and of

deeds?

Holy.] That is by baptism and the sanctification of the Spirit. In the administration of baptism itself, Christians are consecrated to God; they are renewed after the Divine image by the internal operation of the Spirit: in each respect they are called holy; by each they are bound to a holy life. For whatever is consecrated to God, should in some way participate in the Divine holiness. Hence that passage of Levit. xi. 44, Ye shall be holy, for I am holy; and Chap. xx. 26, Ye shall be holy unto me: for I the Lord

am holy, and have severed you from other people that ye should be mine. Being then by baptism separated and consecrated to God, we ought to put on all virtues, and exercise perpetual holiness of life.

Besides, what things are consecrated to God, are not to be applied to any purpose, but always to be used according to the Divine will; which is seen plain enough in temples, vessels, and other inanimate things: How much more, then, should this be attended to in men consecrated to God by baptism? Now it clearly appears that the will of God is our sanctification, 1 Thess. iv. 3: whence Nazianzen calls baptism, the covenant of a more holy life with God; and Peter, 1 Epis. iii. 21, The answer of a good conscience towards God. Inasmuch, then, as we are holy by baptism, we ought to lead a life holy and adorned with virtues.

Wherefore that internal operation of the Holy Spirit, in which all true Christians participate, requires the same from them even as it were in its own right. For the operation of the Spirit brings new life; new life brings new strength; and these require new manners and actions. Hence arises that exhortation of the Apostle to the regenerate and sanctified, Rom. vi. 19, Now yield your members servants unto righteousness unto holiness. Now, that is, since the Holy Spirit hath inspired holiness, so walk as holy. Thus much of the second attribute.

And beloved.] This is the third attribute, by mentioning which he would excite the Colossians to put on and exercise the virtues. Now he does not speak of the love of the eternal benevolence, with which God embraced the elect before the foundations of the world; for notwithstanding this love, they are accounted among rebels and enemies to God prior to their effectual calling and regeneration. Rom. v. 10, and Ephes. ii. 12. He speaks, then, of the love of friendship, by which God receives into the number of his children the elect, when actually converted and grafted into Christ; as in John i, 12, But as many as received him (Christ) to them gave he power to become the sons of God. They, therefore, who are beloved after this manner, ought as the beloved to put on all the virtues which are agreeable to God;

1. Because it behoves one beloved mutually to love God but the proof of love is the exercise of virtue; If ye love me, keep my commandments, John xiv. 15.

2.

Because it behoves one beloved to frame himself to the likeness of God who loves him: for as love arises from a similitude of dispositions, so does enmity arise from their dissimilitude.

Corollaries.

1. They who do not cultivate virtue and holiness, are not only impure but sacrilegious; since they pollute by a disorderly life, their bodies and souls, which were sacred to God.

2. It is but folly for one to presume that he is loved of God, or that he loves God, who neglects to put on the ornaments of virtue: since they are at once signs of the Divine love towards us, and of ours towards God. For God always adorns those whom he loves by infusing virtues and gifts; and they who love God worship him and honour him by the exercise of virtue. So much of the arguments which the Apostle uses as preliminaries to the exhortation itself.

3. We now come, in the last place, to the matter of the exhortation contained in these words, Put on bowels of mercies, kindness, &c. Here it is proper to consider the act of putting on, and the things or virtues so put on.

Put ye on.] This is a figurative expression taken from garments. But since in things spoken metaphorically we are not to suppose a similitude in all respects, it will not be foreign to the matter if we briefly note in what respects virtues are like garments, and in what they are unlike.

They are like 1. Because as garments adorn the body; so do virtues the soul. 2. Because as he who is stript of his clothes appears base and mean in the eyes of men; so does the man stript of virtues, to God, to angels, and to pious men. 3. Because as clothes are not derived from the human body; so true virtues are not of the will of man, but the gift of God. Hence that definition of the Schoolmen, Virtue is that good quality of the mind which constitutes a virtuous life, and which God works in us, Albert, lib. 5.

cap. 5; and Prosper is of the same opinion, De vita contempl. lib. 3. cap. 1 and 16, Virtues are neither sought after nor possessed without the gift of God.

Virtues and garments differ: 1. Because the latter are daily put on and off; but it is sinful to throw aside virtues once put on. 2. Because garments do not become better, but worse from daily wear; but virtues continually augment and strengthen by exercise. 3. Because we can procure clothes by our own efforts; but virtues cannot be obtained but by the gift of another, namely, God.

Here it may be asked, Why he bids the Colossians to put on virtues, when it is said that true virtue is infused into the human mind by God; and why, too, does he bid them to put on what he had before said that they had put on?

I answer, it is clear from what preceded, that he addresses those whom he presupposes to be regenerate, holy, and endowed with infused virtues; and, therefore, to put on bowels of mercies, kindness, &c. denotes nothing more than daily to advance and exercise in their lives the virtues impressed upon their hearts by the Holy Spirit. But now, although it is the work of God alone to infuse into the heart spiritual gifts and virtues proceeding from grace, yet, human co-operation is required in the exercise of them: See for instance Paul, in 1 Cor. xv. 10, By the grace of God I am what I am, and his grace which was bestowed upon me was not in vain, but I laboured more abundantly than they all; yet not I, but the grace of God which was with me.

As to the other part of the objection, it may also be added; the elect and holy who have put on virtues and gifts by the life-giving aid of the Holy Spirit, both can and ought to put on the same more and more; which, indeed, they are said to do, when they endeavour that these gifts of the Spirit may be confirmed and augmented by use and exercise. For although the power of increasing does not agree very well with the clothing of the body, yet it does with these garments of the mind. As Peter says, in 2 Epis. iii. 18, Grow in grace and in the knowledge of the Lord. These things may suffice concerning the act

of putting on: It follows that we notice the virtues themselves to be put on.

Bowels of mercies, kindness, humbleness of mind, meekness, long-suffering.] He begins with those duties which we owe when in prosperity to our neighbours in adversity. And, in the first place, the Apostle requires us to put on bowels of mercies, that is, the real inward and unpretended affection of condoling with another's woe. The phrase is a Hebraism, which the Apostle frequently uses, even in the New Testament. And it is taken from the emotion, and, as it were, concussion which is felt in the stomach, in deep affections of the mind. Thus it is said of Joseph, Gen. xliii. 30, his bowels did yearn, or were set on fire towards his brother. So in Lamentations ii. 11, My bowels are troubled, my liver is poured on the earth for the destruction of the daughter of my people. In the New Testament also the same phrase is used: See Luke i. 78; Phil. ii. 1. The most tender affection is, therefore, intended by the expression bowels of mercies. The Apostle wisely begins with the expression of condolence; because from hence flows the act of relief; and because, as says Gregory, Mor. 20. 27, It is more to compassionate any one from the heart, than to give: for he who gives what is external, gives what does not belong to his own person; but he who gives compassion, gives somewhat of himself.

The chief objects of this compassion are persons who have none to give them relief, as widows and orphans; but, in general, it comprehends all oppressed with misery, whether the poor, prisoners, the sick, the afflicted, &c. We have many motives or incentives to this affection of

mercy.

1. We have the express and oft repeated command of God: Luke vi. 36, Be ye merciful: Rom. xii. 15, Weep with them that weep; and 1 Pet. iii. 8, Be ye kindly affectioned, &c. Whence Gregory Nazianzen says, Orat. 16, If thou hast nothing, give but a tear; for pity is a great solace to the afflicted.

2. We have, besides, the examples of the prophets, of Christ, and the Apostles, and, lastly, of all good men: