I. CHURCH DISCIPLINE SHOULD BE ADMINISTERED BY THE CHURCH. "This punishment which was inflicted by the many" (ver. 6). Not by an individual, be he the pope himself, nor by priests or clergy, but by the whole body of the individual Church or a majority of its members. A Christian has a right to be judged by his peers.

II. CHURCH DISCIPLINE SHOULD EVER HAVE IN VIEW RESTORATION. Its object is not to punish the offender so much as to do him good, and at the same time to preserve the Church's purity. Church discipline should not be regarded as a final act towards the backslider, but with it should ever be associated prayers and hope that the severance may be brief. The Church rejects that she may accept; she casts out that she may receive back again. So Church discipline should never be of a character to hinder repentance or to render restoration impossible.

III. CHURCH DISCIPLINE SHOULD BE ADMINISTERED WITH GREAT DISCRETION,

1. On the one hand, it may be too slight and not produce suitable effects.

2. On the other, it may be so excessive as to drive the offender to despair.

3. In either case Satan will gain an advantage (ver. 11), which he is ever seeking and has often found when the Church or its leaders have attempted the delicate task of discipline. The Church's discipline of persecution and intolerance has served the devil's purposes admirably in many a dark century. And the Church's discipline of indifference and false charity has done similar service in many a century boasting of its light and breadth of thought and liberty.

IV. PENITENCE ON THE PART OF AN OFFENDER IS A STRONG ARGUMENT FOR PROMPT RESTORATION TO FELLOWSHIP. The duty of restoration is not so fully recognized as it might be. Often it is the predilection of the powers that be, rather than the condition of the offender, which determines whether he shall be restored or not. But when the honour of the Church has been vindicated, and the offender is undoubtedly contrite, the way of duty is clear. A Church which will not restore then, deserves to be excommunicated itself,

V. RESTORATION IS NOT TO BE TO TOLERATION, BUT TO LOVE. The love is to exist whilst the discipline is being inflicted. It is to manifest itself' unreservedly when discipline is removed. Many are restored to suspicion, coldness, contempt - a restoration which paves the way for a more fatal fall. If God forgives some professing Christians as they forgive others (and this is their frequent prayer), their share of the Divine forgiveness is likely to be a very slender one. - H.

I. THE OBJECT DESIRED. Perfection.

1. As individual believers. No such thing as aggregate holiness can exist, without the sanctification of its units. A church cannot be perfect except as its members are so, any more than the body can be healthy unless its organs are sound. In what he considered this to consist we may gather from his writings: — "In understanding be men," literally "perfect"; "that I might perfect that which is lacking in your faith"; "perfect and complete in all the will of God"; "that the man of God may be perfect, thoroughly furnished to every, good work"; "perfect in Christ Jesus." He would have Christians —(1) Of vigorous understanding, not feeble minded, not intellectual dwarfs, not liable to be carried about with every wind of doctrine in consequence of their slight comprehension or grasp of the truth.(2) Of strong faith, not sceptical, doubting, hesitating, but, like Abraham, strong in faith, giving glory to God; living by it, walking by it, taking it as their principle and guide; and by it giving the future ascendency over the present, the spiritual over the material.(3) Perfect in all God's will; not correct in creed and defective in practice; not strong in faith and deficient in love, but showing faith by works; being all that Christianity requires and Christ was.(4) "Careful to maintain good works"; active, diligent, zealous, devout.(5) And all this "in Christ Jesus"; not from a spirit of legality, self-righteousness, or self dependence, but by grace derived from Christ, by the indwelling spirit of Christ, actuated by the love of Christ, and doing all to His glory. This is an object at which we may all aim. The highest kind of excellence is presented to the view of each. You cannot perhaps be great, you may be good — wealth may be denied you, worth is not. And this is what we want. If each one will consecrate themselves by a more personal surrender to Christ, and will resolve in God's strength to be more what the Word of God requires, a new era will dawn upon this fellowship.

2. As a Church.(1) And here we are at once reminded that there is much which a Christian Church may possess which does not constitute Christian perfection. Like the capital to which the city gave its name and which is the composite of many other forms of beauty, the Corinthian Church had great excellence, but it was not perfect, It had wealth, gifts, numbers probably — yet it was not perfect. The perfection of a Christian Church does not consist in outward things. Not that they are to be despised. They may be valuable adjuncts. But we are in danger of putting, e.g., beautiful architecture in the place of a spiritual house; melodious music in the place of harmonious feeling; of mistaking eloquence for gracious words; of idolising intellect instead of yielding to truth; but in proportion as we do this we content ourselves with the shell instead of the kernel, we grasp a shadow, but we miss the substance. "The kingdom of God is not in word but in power."(2) In thinking of what constitutes Church perfection, I place too in a very subordinate position mere outward organisation. Not that I despise it; but I regard it as a means.(3) If I am asked what then constitutes the perfection of a Church, I point you to the Pentecostal Church (Acts 2.).(4) As we would obtain this perfection, let us try and avoid whatever would impair or destroy it. In this letter the apostle had animadverted on many points of reprehension. There was party-spirit, forbearance of needful discipline, undue conformity to the world, defects in the mode of conducting worship and in dispensing ordinances, an undue regard to ostentatious display of gifts, a lack of such liberality as was exhibited by other and poorer churches, unkind depreciation of him as their teacher and apostle. These and similar evils led him to say (2 Corinthians 12:20), "I fear, lest when I come I shall not find you such as I would," and no wonder that he so earnestly desired greater perfection.

II. THE WISH EXPRESSED. Here observe —

1. The lofty aim of the Christian ministry.(1) Look at it in itself, and how spiritual, vast, important — the fullest development of individual and collective character. And then recollect this was desired in order to something beyond — the world's salvation and the glory of God. The Christian ministry seeks the Church's perfection, and this in order to higher aims still.(2) I go a step farther: it not only seeks it but it is greatly instrumental in promoting it. God has many means by which He works, as He can dispense with all; but of all the means He has blessed to this end, none have been more hopeful than an earnest, evangelical ministry. This we wish as ministers — your perfection.

2. The deep emotions by which earnest minds are characterised. The term wish but faintly intimates the apostle's obvious feeling. We might illustrate it by some other of his expressions: — "My little children of whom I travail in birth again till Christ be formed within you." "God is my record how greatly I long after you all in the bowels of Jesus Christ." "I will very gladly spend and be spent for you." Be in earnest, and let the earnest emotion of others on your behalf urge you to concern for yourself.

3. The conscious dependence of the apostle upon an agency superior to his own to secure the object desired. We wish! but some one else must grant. Perfection will never be secured by mere wishing. This indeed will never secure anything.(1) There must be effort. What a man sows that shall he also reap. If he sows only wishes, wishes light as thistle down will be his only harvest. If he sows real effort, diligent persevering exertion, a daily advance to perfection will be his glorious reward. Are we putting forth this? Say not it is discouraging to be constantly failing. Remember the effort braces the moral nature, and is thus its own reward. Let conscious failure only quicken to further exertion.(2) Likewise pray — so did the apostle; well did he know that only the Perfect One could give perfection.

(J. Vincy.)

I. THE NATURE OF THE APOSTLE'S WISH.

1. It was very serious and solemn, and of the nature of a fervent and affectionate prayer (Romans 10:1).

2. It was benevolent. The apostle had reason to be offended with the Corinthians, yet he manifested towards them the greatest kindness, and was at all times their advocate at the throne of grace.

3. It was seasonable and suitable. It implies that some things had taken place amongst the Corinthians which he lamented, and desired to see removed.

4. It was full and comprehensive, including both their present and eternal welfare. The greatest thing that is said of glorified saints above is, that they are made perfect. The greatest thing that can be said of God Himself is, that He is perfect.

5. It was highly apostolic, being in unison with his character and office.

II. ITS OBJECT "PERFECTION." This is what he laboured himself to attain (Philippians 3:12). For the Corinthians he entertained the same holy desire (ver. 7). Corrupt principles and evil habits had crept in among them, and he wished to see these corrected and laid aside. Not content with negative purity he adds: "This also we wish, even your perfection."

1. Christian perfection is —(1) Legal. In the eye of the lawgiver, all the saints are complete in Christ, who is their head and representative (Colossians 2:10, 11).(2) Moral, which is either full, or partial. Man was originally free from moral defect, being created in righteousness and true holiness. Christ was also holy and sinless. Both were perfect, being in every respect what righteousness could require. The only perfection to be found amongst fallen creatures is partial; a perfection begun but not consummated; entire in all the integral parts, but not in degrees, as a child is perfect in possessing all that is requisite to constitute a complete and entire human being, though not grown up to the fulness of the stature of a man. So where patience has its perfect work, in connection with all the other graces, the believer is said to be perfect and entire, wanting nothing (James 1:4).(3) Comparative (1 Corinthians 2:6).(4) Synonymous with sincerity and uprightness (Genesis 6:9; Genesis 17:1; Job 1:8; Psalm 37:37; Psalm 101:2; John 1:47).

2. The perfection which Paul desired on behalf of the Corinthians would include(1) A maturity of understanding in the great mysteries of the gospel. The entrance of God's Word giveth light (Colossians 1:13); but all true religion is progressive.(2) A pure heart and an unspotted conversation.(3) A high degree of spirituality.(4) Tenderness of conscience.(5) An aptitude for spiritual and edifying conversation.(6) Joining in Christian fellowship, and attending on gospel ordinances. Conclusion:

1. The sincere Christian, though he has not attained perfection, earnestly breathes after it, and cannot be satisfied without it.

2. What the apostle wished for others, let us anxiously seek for ourselves.

3. As the most eminent and perfect part of the Christian character consists in making Christ all and in all, so let this be the life and substance of our religion.

(B. Beddome, M. A.)

The objection to this is probably the loudest of all objections ever urged against Christianity. It is said to be clear fanaticism, false in fact, and ridiculous in appearance. And yet it is likely that a very slight examination will show that the common creed of all men has not a more clear or prominent feature or section in it than this very doctrine. And here we inquire, is it a new and strange doctrine peculiar to Christianity? Ask the orator how high he has fixed his standard of perfection in the powers of oratory, beyond which point he does not aim? His young manhood makes war upon all who have preceded him. His pride disdains the achievements of mortals; and he would, if he could, hold his audience nerveless and breathless — subject only to the flash of his eye and the move of his finger. His motto is perfection. Ask the painter — if he would not, were he able, make the canvas whisper! The sculptor, if he could, would chisel the marble, that you could see the very life blood coursing in its veins! To excel is the desire of every man who is not a drone or a sluggard. What means achievement? Is it a word without a meaning? "Go on to perfection" is the only motto worthy a God-created, heaven-aspiring mind. It is the first thing the child learns, and the last thing the sage grasps after. And would you deny this heavenly doctrine to the Christian? Must he, and he alone, be deprived of its cheering influence? May not his heart, too, be fired with its vital flames? Must he, and he alone, be fettered and chained down to the mere experience of the common herd? Or may he not rise above the earth likewise, and go on to perfection too? Let him go! Let him rise! Let him fix his aspiring gaze higher, yea upon the very spot where the Saviour sits at the right hand of God.

(Homilist.)

Corinthians, Paul, TitusAchaia, Corinth, Macedonia, TroasAlways, Anyone, Anything, Christ, Fact, Forgave, Forgive, Forgiven, Forgiveness, Indeed, Offence, Presence, Sake, Sakes, Sight, Whomever1. Having shown the reason why he came not to them,
6. he requires them to forgive and to comfort that excommunicated person,
10. even as he himself upon true repentance had forgiven him;
12. declaring why he departed from Troas to Macedonia,
14. and the happy success which God gave to his preaching in all places.

2 Corinthians 2:5-11

     6655   forgiveness, application
     7918   excommunication

2 Corinthians 2:8-11

     6746   sanctification, means and results

2 Corinthians 2:10-11

     4122   Satan, tempter
     4123   Satan, deceiver

The Triumphal Procession
'Thanks be unto God, which always leadeth us in triumph in Christ and maketh manifest through us the savour of His knowledge in every place.'--2 COR. ii. 14 (R.V.) I suppose most of us have some knowledge of what a Roman Triumph was, and can picture to ourselves the long procession, the victorious general in his chariot with its white horses, the laurelled soldiers, the sullen captives, with suppressed hate flashing in their sunken eyes, the wreathing clouds of incense that went up into the blue …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Two Effects of the Gospel
And, my brethren, how sweet is that consolation which Paul applied to his own heart amid all his troubles. "Notwithstanding all," he says, "God makes known the savour of his knowledge by us in every place." Ah! with this thought a minister may lay his head upon his pillow: "God makes manifest the savour of his knowledge." With this he may shut his eyes when his career is over, and with this he may open them in heaven: "God hath made known by me the savour of his knowledge in every place," Then follow …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Since These Things are So, Because it were Too Long to Treat Thoroughly Of...
35. Since these things are so, because it were too long to treat thoroughly of all that in that "Pound" [2458] of Dictinius are set down as precedents of lying, meet to be imitated, it seemeth to me that this is the rule to which not only these, but whatever such there be, must be reduced. Namely, either what is believed to be a lie must be shown not to be such; whether it be where a truth is left untold, and yet no falsehood told; or where a true signification willeth one thing to be understood …
St. Augustine—Against Lying

"But if Ye have Bitter Envying," &C.
James iii. 14.--"But if ye have bitter envying," &c. The cunning of Satan, and the deceitfulness of our own hearts, are such that when a grosser temptation will not prevail with conscience in some measure enlightened, then they transform themselves into angels of light, and deal more subtilely with us. And there is no greater subtilty of Satan, nor no stronger self deceit, than this, to palliate and cover vices with the shadow of virtue, and to present corruptions under the similitude of graces. …
Hugh Binning—The Works of the Rev. Hugh Binning

There Resulteth Then from all These this Sentence...
41. There resulteth then from all these this sentence, that a lie which doth not violate the doctrine of piety, nor piety itself, nor innocence, nor benevolence, may on behalf of pudicity of body be admitted. And yet if any man should propose to himself so to love truth, not only that which consists in contemplation, but also in uttering the true thing, which each in its own kind of things is true, and no otherwise to bring forth with the mouth of the body his thought than in the mind it is conceived …
St. Augustine—On Lying

On the Study of the Evidences of Christianity.
THE investigation of that important and extensive subject which includes what have been usually designated as The Evidences of Revelation,' has prescriptively occupied a considerable space in the field of theological literature, especially as cultivated in England. There is scarcely one, perhaps, of our more eminent divines who has not in a greater or less degree distinguished himself in this department, and scarcely an aspirant for theological distinction who has not thought it one of the surest …
Frederick Temple—Essays and Reviews: The Education of the World

Of the Matters to be Considered in the Councils.
Let us now consider the matters which should be treated in the councils, and with which popes, cardinals, bishops, and all learned men should occupy themselves day and night, if they loved Christ and His Church. But if they do not do so, the people at large and the temporal powers must do so, without considering the thunders of their excommunications. For an unjust excommunication is better than ten just absolutions, and an unjust absolution is worse than ten just excommunications. Therefore let …
Martin Luther—First Principles of the Reformation

Epistle xxxv. To Leontius, Ex-Consul.
To Leontius, Ex-Consul. Gregory to Leontius, &c. Since in a great house there are not only vessels of gold and of silver, but also of wood and of earth, and some indeed to honour but some to dishonour (2 Tim. ii. 20), who can be ignorant that in the bosom of the Universal Church some as vessels of dishonour are deputed to the lowest uses, but others, as vessels of honour, are fitted for clean uses. And yet it commonly comes to pass that the citizens of Babylon serve in task-work for Jerusalem, while …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished.
(Admonition 25.) Differently to be admonished are those who do not understand aright the words of the sacred Law, and those who understand them indeed aright, but speak them not humbly. For those who understand not aright the words of sacred Law are to be admonished to consider that they turn for themselves a most wholesome drought of wine into a cup of poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy in themselves what was sound by that whereby they ought, …
Leo the Great—Writings of Leo the Great

The Preparatory Service; Sometimes Called the Confessional Service.
In our examination of the nature and meaning of the Lord's Supper, we have found that it is indeed a most important and holy Sacrament. It is in fact the most sacred of all the ordinances of the Church on earth. There is nothing beyond it--nothing so heavenly, on this side heaven, as this Feast. Nowhere else does the believer approach so near to heaven as when he stands or kneels, as a communicant at this altar, the Holy of Holies in the Church of Christ. What a solemn act! To approach this altar, …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

The Comforts Belonging to Mourners
Having already presented to your view the dark side of the text, I shall now show you the light side, They shall be comforted'. Where observe: 1 Mourning goes before comfort as the lancing of a wound precedes the cure. The Antinomian talks of comfort, but cries down mourning for sin. He is like a foolish patient who, having a pill prescribed him, licks the sugar but throws away the pill. The libertine is all for joy and comfort. He licks the sugar but throws away the bitter pill of repentance. If …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Letter Xlv (Circa A. D. 1120) to a Youth Named Fulk, who Afterwards was Archdeacon of Langres
To a Youth Named Fulk, Who Afterwards Was Archdeacon of Langres He gravely warns Fulk, a Canon Regular, whom an uncle had by persuasions and promises drawn back to the world, to obey God and be faithful to Him rather than to his uncle. To the honourable young man Fulk, Brother Bernard, a sinner, wishes such joy in youth as in old age he will not regret. 1. I do not wonder at your surprise; I should wonder if you were not suprised [sic] that I should write to you, a countryman to a citizen, a monk …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

A Book for Boys and Girls Or, Temporal Things Spritualized.
by John Bunyan, Licensed and entered according to order. London: Printed for, and sold by, R. Tookey, at his Printing House in St. Christopher's Court, in Threadneedle Street, behind the Royal Exchange, 1701. Advertisement by the Editor. Some degree of mystery hangs over these Divine Emblems for children, and many years' diligent researches have not enabled me completely to solve it. That they were written by Bunyan, there cannot be the slightest doubt. 'Manner and matter, too, are all his own.'[1] …
John Bunyan—The Works of John Bunyan Volumes 1-3

Things Pertaining to the Kingdom.
"Now is there solemn pause in earth and heaven; The Conqueror now His bonds hath riven, And Angels wonder why He stays below; Yet hath not man his lesson learned, How endless love should be returned." Hitherto our thoughts about "The Kingdom of Heaven" have been founded on the teaching of the King respecting His Kingdom recorded in the Gospels. But we must not forget to give attention to the very important time in the life of our Lord extending between His Resurrection and Ascension, during which …
Edward Burbidge—The Kingdom of Heaven; What is it?

Elucidations.
I. (Such as have lapsed, cap. vii. p. 660.) The penitential system of the Primitive days, referred to in our author, began to be changed when less public confessions were authorized, on account of the scandals which publicity generated. Changes were as follows: 1. A grave presbyter was appointed to receive and examine voluntary penitents as the Penitentiary of a diocese, and to suspend or reconcile them with due solemnities--circa a.d. 250. 2. This plan also became encumbered with difficulties and …
Tertullian—On Repentance

Letter cxx. To Hedibia.
At the request of Hedibia, a lady of Gaul much interested in the study of scripture, Jerome deals with the following twelve questions. It will be noticed that several of them belong to the historical criticism of our own day. (1) How can anyone be perfect? and How ought a widow without children to live to God? (2) What is the meaning of Matt. xxvi. 29? (3) How are the discrepancies in the evangelical narratives to be accounted for? How can Matt. xxviii. 1 be reconciled with Mark xvi. 1, 2. (4) How …
St. Jerome—The Principal Works of St. Jerome

And for Your Fearlessness against them Hold this Sure Sign -- Whenever There Is...
43. And for your fearlessness against them hold this sure sign--whenever there is any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art thou? And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou [1083] ? and whence comest thou? is a proof of coolness. …
Athanasius—Select Works and Letters or Athanasius

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