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.

is in the last resort the restoration of the fallen. The Church has, of course, an interest of its own to guard i it is bound to protest against all that is inconsistent with its character; it is bound to expel scandals. But the Church's protest, its condemnation, its excommunication even, are not ends in themselves; they are means to that which is really an end in itself, a priceless good which justifies every extreme of moral severity, the winning again of the sinner through repentance. The judgment of the Church is the instrument of God's love, and the moment it is accepted in the sinful soul it begins to work as a redemptive force. The humiliation it inflicts is that which God exalts; the sorrow, that which He comforts. But when a scandal comes to light in a Christian congregation, what is the significance of that movement of feeling which inevitably takes place? In how many has it the character of goodness and of severity, of condemnation and compassion, of love and fear, of pity and shame, the only character that has any virtue in it, to tell for the sinner's recovery? If you ask nine people out of ten what a scandal is, they will tell you it is something that makes men talk; and the talk in nine cases out of ten will be malignant, affected, more interesting to the talkers than any story of virtue or piety — scandal itself, in short, far more truly than its theme. Does anybody imagine that gossip is one of the forces that awaken conscience, and work for the redemption of our fallen brethren? If this is all we can do, in the name of all that is Christian let us keep silence. Every word spoken about a brother's sin, that is not prompted by a Christian conscience, that does not vibrate with the love of a Christian heart is itself a sin against the mercy and the judgment of Christ.

(J. Denney, B. D.)

I. THE CHRISTIAN IDEA OF PUNISHMENT includes in it —

1. The reformation of the offender (ver. 6). The ancient system of law sacrificed the individual to the society, and feeble philanthropy would sacrifice society to the individual, whereas Christianity would save both.

2. The purification of society. Sin committed with impunity corrupts the body of men to which the sinner belongs; and this purification is effected partly by example, and partly by removal of the evil. The discipline by which this removal was effected was excommunication, and at that time apostolic excommunication represented to the world God's system of punishment.

3. The expression of righteous indignation. For there is a right feeling in human nature which we call resentment, although in the worst natures it becomes malice. It existed in Christ Himself. Mark what follows from this. Man is the image of God: so there is something in God which corresponds with that which we call resentment, stripped, of course, of all selfishness or fury. So we must not explain away those words of Scripture, "the wrath of God," "God is angry with the wicked every day," "the wrath of God is revealed from heaven." These sayings contain a deep and an awful truth. If the wrath of God be only a figure, His love must be but a figure too.

II. THE CHRISTIAN IDEA OF ABSOLUTION. Forgiveness is one thing, absolution is another. Absolution is the authoritative declaration of forgiveness. When Christ said, "Son, be of good cheer; thy sins be forgiven thee," He did not forgive him; he was forgiven already, but He declared his forgiveness. Now the case before us is a distinct instance of ecclesiastical absolution. St. Paul says, "I forgive." This is absolution; man's declaration of God's forgiveness — man speaking in God's stead.

1. Consider the use of absolution. It was to save from remorse, and is here considered as a "comfort."

2. This absolution was representative —(1) Of the forgiveness of God. St. Paul forgave the sinner "in the person," that is in the stead "of Christ." Thus, as the punishment of man is representative of the punishment and wrath of God, so the absolution of man is representative of the forgiveness of God.(2) Of the Christian congregation: "for your sakes." Every member, therefore, of that congregation was forgiving the sinner; it was his right to do so, and it was in his name that St. Paul spoke; nay, because each member had forgiven, St. Paul forgave. Absolution therefore is not a priestly prerogative. It belongs to man, and to the minister because he stands as the representative of purified humanity. Who does not know how the unforgivingness of society in branding men and women as outcasts makes their case hopeless? Men bind his sins — her crimes — on earth, and they remain bound. Now every man has this power individually. For years the thought of his deceit, and the dread of his brother, had weighed on Jacob's heart, and when Esau forgave him, it was as if he "had seen the face of God." When we treat the guilty with tenderness, hope rises in them towards God; their hearts say, "They love us; will not God forgive and love us too?"

(F. W. Robertson, M. A.)

I. WHEN SORROW IS OVERMUCH. It is notorious that Overmuch sorrow for sin is not the ordinary case of the world,

1. When it is fed by a mistaken cause. If a man thinketh that a duty which is no duty, and then sorrow for omitting it, such sorrow is all too much, because it is undue, and caused by error. Many fearful Christians are troubled about food, clothes, thoughts, and words, thinking or fearing that all is sinful which is lawful, and that unavoidable infirmities are heinous sins.

2. When it hurteth and overwhelmeth nature itself, and destroyeth bodily health or understanding. God would not have us hurt our neighbour, nor have us destroy or hurt ourselves.

II. HOW OVERMUCH SORROW DOTH SWALLOW A MAN UP.

1. It often overthrows the sober use of reason, so that a man's judgment is corrupted by it. A man in anger, fear, or trouble thinks not of things as they are, but as his passions represent them.

2. It disableth a man to govern his thoughts, and ungoverned thoughts must needs be both sinful and very troublesome. You may almost as easily keep the leaves of trees in quietness and order in a blustering wind, as the thoughts of one in troubling passions.

3. It would swallow up faith itself, and greatly hindereth its exercise.

4. It yet more hindereth hope.

5. It swalloweth up all comfortable sense of the love of God, and thereby hindereth the soul from loving Him. And in this it is an adversary to the very life of holiness.

6. It is a false and injurious judge of all the word and works of God, and of all His mercies and corrections. Whatever such an one reads or hears, he thinks it all makes against him.

7. It is an enemy to thankfulness.

8. It is quite contrary to the joy in the Holy Ghost. Yea, and the peace in which God's kingdom much consisteth.

9. It is much contrary to the very tenor of the gospel, which is glad tidings of pardon and everlasting joy.

10. It greatly advantageth Satan, whose design is to describe God to us as like himself, who is a malicious enemy.

11. It unfits men for all profitable meditation. The more they muse, the more they are overwhelmed. And it turneth prayer into mere complaint, instead of child-like, believing supplications.

12. It is a distemper which maketh all sufferings more heavy.

III. WHAT ARE THE CAUSES OF IT?

1. With very many it arises from distemper or weakness of the body, and by it the soul is greatly disabled to any comfortable sense.

2. But usually other causes go before this disease of melancholy. And one of the most common is sinful impatience, a want of sufficient submission to the will of God.

3. The guilt of some wilful sin; when conscience is convinced, yet the sin is beloved and yet feared. God's wrath doth terrify, yet not enough to lead to the overcoming of sin.

4. Ignorance and mistakes in matters which peace and comforts are concerned.(1) Ignorance of the tenor of the gospel.(2) Mistakes about the use of sorrow for sin, and about the nature of hardness of heart.(3) Ignorance of ourselves, not knowing the sincerity which God hath given us.(4) Failure to fetch comfort from bare probabilities, when we get not certainty.(5) Ignorance of other men, many think, by our preaching and writing, that we are much better than we are.(6) Unskilful teachers cause the perplexities of many.

IV. WHAT IS THE CURE?

1. Look not on the sinful part of your troubles, either as better or worse than indeed it is.

2. Give not way to a habit of peevish impatience.

3. Set yourselves more diligently than ever to overcome the inordinate love of the world.

4. If you are not satisfied that God alone, Christ alone, heaven alone, is enough for you, as matter of felicity and full content, go, study the case better, and you may be convinced.

5. Study better how great a sin it is to set our own wills and desires in a discontented opposition to the wisdom, will, and providence of God, and to make our wills, instead of His, as gods to ourselves.

6. Study well how great a duty it is wholly to trust God, and our blessed Redeemer, both with soul and body, and all we have.

7. If you would not be swallowed up with sorrow, swallow not the baits of sinful pleasure.

8. But if none of the fore-mentioned sins cause your sorrows, but they come from the mere perplexities of your mind, I will lay down your proper remedies, and that is, the cure of that ignorance and those errors which cause your troubles.(1) Many are perplexed about controversies in religion. Directions:

(a)See that you be true to the light and law of nature, which all mankind is obliged to observe.

(b)As to God's supernatural revelation, hold to God's Word, the sacred Bible.

(c)Yet use with thankfulness the help of men for the understanding and obeying the Word of God.

(d)Take nothing as necessary to the being of Christianity, and to salvation which is not recorded in the Scripture, and hath not been held as necessary by all true Christians in every age and place.

(e)Maintain the unity of the spirit in the bond of peace, with all true Christians, as such, and live in love in the communion of saints.

(f)Never set a doubtful opinion against a certain truth or duty.

(g)Faithfully serve Christ as far as you have attained, and be true to all the truth that you know.(2) If your trouble be about your sins, or want of grace, and spiritual state, digest well these counsels.

(a)God's goodness is equal to His greatness.

(b)Christ hath come to save us.

(c)The condition of pardon and life is that we believe Him, and willingly accept of the mercy which He freely giveth us.

(d)The day of grace is never so past to any sinner but still he may have Christ and pardon if he will.(3) But if melancholy have got head, there must be, beside what is said, some other and proper remedies used.

(a)Avoid your melancholy musings.

(b)Let those thoughts which you have be laid out on the most excellent things. The infinite goodness of God; the unmeasurable love of Christ; the unconceivable glory and joy which all the blessed have with Christ.

(c)When you pray, resolve to spend most of your time in thanksgiving and praising God.

9. If further the sorrow proceed from some bodily disorder, as it often doth, the physician must take the place of the preacher. This sorrow must be treated by medicine and diet.

(R. Baxter.)

Corinthians, Paul, TitusAchaia, Corinth, Macedonia, TroasAnyone, Burden, Cause, Caused, Degree, Degree-in, Exaggerate, Extent, Grief, Grieved, Heavily, Measure, Much-to, Order, Overcharge, Over-hard, Pain, Press, Severely, Sorrow, Wish1. 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 2:1-5

     5436   pain

2 Corinthians 2:2-5

     5970   unhappiness

2 Corinthians 2:4-5

     5952   sorrow

2 Corinthians 2:5-8

     7025   church, unity

2 Corinthians 2:5-11

     6655   forgiveness, application
     7918   excommunication
     8844   unforgiveness

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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