title: Epistola II ad Corinthios

source_edition: Migne, Patrologia Latina, vol. 114, coll. 551A–570C

source_text:
## ARGUMENTUM.

[0551A]

Post actam a Corinthiis poenitentiam, consolatoriam scribit eis Epistolam Apostolus a Troade per Titum; et collaudans eos hortatur ad meliora, contristatos quidem eos, sed emendatos ostendens.

## CAPUT PRIMUM.

VERS. 1.-- *Paulus apostolus.* Salutationem primo more solito praemittit. Inde de bonis per gratiam collatis gratias Deo agit loquens perfectis: post ad passionis tolerantiam sui exemplo invitat; postea pseudoapostolos deprimendo redarguit detegens versutias eorum. Et se multis modis commendat. Tandem moralis admonitio cum iteratione benedictionis subditur. Salutationem igitur praemittens, contra [0551B] pseudosuperbiam, *Paulum;* et contra cordis praesumptionem, *apostolum* se nominat dicens: *Paulus,* etc.

VERS. 2.-- *Benedictus.* Primum perfectis loquitur de tribulatione, proponens se exemplum patientiae et consolationis a Deo acceptae, ducens laudi quod alii ignominiae. *Deus.* Creator omnium. *Pater Domini.* Per quem est et nobis. *Pater misericordiarum.* Paterne dans veniam peccatorum, et bona opera, et in tribulatione constantiam. *Et Deus.* Dator *totius* perfectae *consolationis:* quantam decet dare Deum his, qui pro Christo patiuntur. Quod Deus sit consolationis, ex hoc patet quod consolatur.

VERS. 4.-- *Qua exhortamur.* Id est, quam Deus [0551C] ad hoc dedit, non solum ut consolaretur, sed etiam exhortaretur: et ita nostra consolatio valet etiam ad alios exhortari, ut vere possimus consolari.

VERS. 9.-- *Ipsi.* Non solum alii de nobis, sed et *in nobis,* etc., quia natura nostra nil nisi mortem promittebat vel defectum. Tantam insolentiam impiorum significat insurrexisse contra fidei praedicatores, ut mortem coram oculis haberent. Sic enim afflicti fuerant, ut desperarent de praesenti vita. Sed quia Deus praesidia sua non negat in desperatione positis, maxime suis, eripuit illos desperantes de semetipsis, fidentes autem de Deo. Nimia enim pressura deficere se profitebantur nisi adesset Deus.

VERS. 10.-- *Et eruit.* Deus praesidia sua non negat [0551D] suis in necessitate positis

VERS. 12.-- *Nam gloria nostra.* Ideo et vos et alii debetis orare pro nobis Vel ideo orationes vestrae poterunt nos juvare: quia hoc unde gloriamur tam honestum est, scilicet: *Testimonium.* Sunt bona opera, quae testantur exterius quid sit in conscientia, *Testimonium,* id est conscientia non remordens, sed testificans, quod in simplicitate, etc.

*Sinceritate Dei.* Sicut impiis est magna poena conscientia, [0552A] ita piis gaudium. Non quasi inde superbe gloriantibus, sed Deo totum dantibus; ideo recte non ait: Gloria nostra est testimonium alienae malitiae vel minoris gratiae, sed conscientiae nostrae. Quae quia occulta, non est subjecta alieno judicio, et ideo nullus praesumat contra eam vel cogitare, vel proferre sententiam. *Non in carnali sapientia.* Carnalis sapientiae est voluptates diligere, labores vitare, vel secundum naturas rerum et non contra, praedicare, ut pseudo faciebant quorum fucatam praedicationem arguit

VERS. 13.-- *Spero autem.* Proficere illos sperat, quia coeperant meliores effici cognito Apostoli affectu circa se, et gloriabantur in eo.

VERS. 14.-- *Quia gloria vestra sumus.* Cognoscetis [0552B] quia gloria, id est per nos consequi gloriam aeternam debetis, et nos per vos bene instructos, quod non esset, si offendicula a vobis acciperemus.

VERS. 15.-- *Hac confidentia.* Quia vita quorumdam munda vel emendata erat, voluit videre quos ante indignum erat videre. Si ergo non ivit, voluit intelligi esse aliquos inter eos propter quos voluntatem suam non implevit Apostolus, qui operam adhibere debent ut modo se purgent. *Volui prius venire ad vos, ut secundam gratiam,* etc. *Prius,* quia in priori Epistola promiserat se venturum, et non venerat: et ideo mendax et levis videbatur, quod modo excusat. Non enim fecit hoc, nisi pro eorum culpa. Non est judicandus mendax, qui dicit falsum quod putat verum: quia quantum in se est non fallit ipse, sed fallitur. [0552C] Econtra mentitur ille, qui dicit verum quod putat falsum, nec est liber a mendacio; qui ore nesciens verum loquitur, sciens autem non esse verum, voluntate mentitur.

VERS. 17.-- *Ut sit apud me, est et non.* Id est, ut praeponam voluntatem utilitati; quasi dicat: Non sic, quia utilitas praeponenda est voluntati, et sic feci.

VERS. 18.-- *Fidelis autem Deus, quia sermo noster, qui fuit apud vos non est,* etc. Quasi dicat: In hoc non sum mentiri credendus, quia in nullo alio sum vobis mentitus. Et hoc credi potest, quia Deus est fidelis, qui promisit doctores veritatis.

VERS. 20.-- *Ad gloriam nostram.* Quia per hoc probamur vera praedicare. Nostram dico, non enim [0552D] tantum nobis tribuo, sed Deo, quia qui confirmat est Deus.

VERS. 21.-- *Vobiscum in Christo.* Tunc si vos estis firmi in Christo, magis constat de nobis, per quos vos confirmati estis.

VERS. 23.-- *Ego autem,* etc. Quasi dicat: Pro levitate vel terreno commodo non dimisi, sed parcens. Spiritualis tunc dispositum non implet, quando providentius aliquid ad salutem meditatur.

[0553A]VERS. 23.-- *Non quia dominamur.* Ne indignarentur quasi de dominio, eo quod dixerat, *parcens vobis non veni, subdit: Non quia dominamur,* etc.

## CAPUT II.

VERS. 1.-- *Statui autem.* Parcens non veni, *sed statui hoc idem:* quod promisi, cum primam misi epistolam, scilicet *ne iterum venirem:* vel iterum esset tristitia sicut fuit, auditis eorum peccatis.

VERS. 2.-- *Si enim ego contristo.* Corrigendo, increpando quocunque modo, vel per epistolam vel praesentiam.

VERS. 4.-- *Non ut contristemini.* Ad hoc enim corripiebat Apostolus, ut ostenderet quo amore illos [0553B] diligeret, de quorum peccatis plus illis dolebat, qui non hoc affectu corripit, contristat. Insultat enim, qui non condolet fratri.

VERS. 5.-- *Si quis autem contristavit.* Praecipit fornicatorem illum, quem prius Satanae tradendum indicaverat, recipi, quia correctus erat. *Sed ex parte, ut non onerem,* etc. Non omnibus onus tristitiae impono, propter illos qui de peccatis doluerunt.

VERS. 6.-- *Objurgatio haec, quae fit a pluribus ita ut e contrario magis.* Quae etsi pro temporis quantitate vel alio modo non satis digna poena videtur, in hoc tamen non est parva aestimanda, quod fit a pluribus quibus congregatis Satanae traditus est. Magnum utique dolorem patitur, qui delictum suum plures videt horrere. Et ita sufficit, quod a pluribus [0553C] objurgetur.

VERS. 7.-- *Donetis et consolemini.* Recte homini pro peccato afflicto ignoscere et subvenire per consolationes praecipit. Si enim correctus in animo dolet, mox habet fructum. Haec est enim vera poenitentia, cessare a peccato.

VERS. 9.-- *Ideo enim et scripsi.* Cum propter eum recipiendum scripserim, propter hoc etiam scripsi, ut quos expertus sum mihi obedientes in ejectione, cognoscam an in omnibus obedientes sint futuri.

VERS. 11.-- *Ut non circumveniamur.* Ideo debemus condonare, ne decipiamur a Satana, per nimiam asperitatem. Saepe enim propter asperiores animadversiones in desperationem infirmus praecipitatur.

[0553D]VERS. 12.-- *Cum venissem autem Troadem,* etc. Post interpositionem de recipiendo fornicatore, redit ad ipsos, ostendens quod sicut culpa eorum fuit, quod non venit Corinthum, sic quod non profecit in Troade, dum apud eos impeditus moratur Titus, sine quo non poterat ibi proficere, quia forsan lingua eorum Titus expressius uti poterat.

VERS. 13.-- *Eo quod non.* Quia solus non poterat fideles instruere, et simul perstrepentibus incredulis repugnare.

VERS. 14.-- *Odorem notitiae,* etc. Id est Christum, qui velut odor procedens a Patre notificat eum invisibilem: sicut aliqua res quae non videtur, per odorem cognoscitur, et in quo loco sit, intelligitur. [0554A] Vel miracula vel doctrinae verba quibus ad notitiam ejus venitur nomine odoris intellige.

VERS. 15.-- *Bonus odor.* Scilicet ut olim hostia legalis, ita modo praedicatio vera, et sincera fama apostolorum. Dei Patris odor, Christus: odor Christi sunt apostoli in quorum vita et praedicatione Christus ostenditur, non blasphematur. Sicut de malis dicitur: *Nomen Domini per vos blasphematur inter gentes.*

VERS. 16.-- *Odor mortis.* Ut de nostra praedicatione procedat mors, inde ruentibus in aeternam damnationem.

VERS. 17.-- *Sicut plurimi.* Hic pseudoapostolos tangit, qui corrupta doctrina veritatem violabant, de quibus Isaias ait: *Caupones tui vino aquam miscent.*

## CAPUT III.

[0554B]

VER. 1.-- *Incipimus iterum.* Quia sciebat eos sinistre accipere suam commendationem, sicut et in prima Epistola, quasi suam gloriam quaereret; incipit contra eorum opinionem ostendere se non suam gloriam, sed Dei quaerere.

VERS. 3.-- *Scripta non.* Estis repraesentatio Christi et mea, hoc autem est firmiter scriptum in cordibus nostris, non delebiliter, ut quod atramento scribitur: vel non tetris notis haereticae pravitatis qui haereses interserunt. *Non in tabulis.* Lapis non signat nisi durissimam voluntatem, et adversus Deum inflexibilem. *Carnalibus.* Id est, sensum habentibus, non lapideis sine sensu.

[0554C]VERS. 4.-- *Fiduciam.* Dixit se non egere epistolis, modo dicit, quod non se commendat, sed Christum; quasi dicat: Epistola Christi, et nostra estis, sed fiduciam dicendi talia non ad vos, sed ad Deum referimus.

VERS. 5.-- *Non quod sufficientes. [n: (AUG., lib. II, contra duas epist. Pelag., c. 8.)]* Quis non videat prius esse cogitare quam credere? Nullus quippe credit aliquid nisi prius cogitaverit esse credendum. Quanquam et ipsum credere nihil est aliud, quam cum assensione cogitare. Si ergo cogitare bonum non est ex nobis, nec credere.

*Sed sufficientia.* Attendant hic et verba ista perpendant, qui putant ex nobis esse fidei coeptum, et ex Deo ejus supplementum. Commendat enim gratiam, [0554D] quae non datur secundum aliqua merita, sed efficit omnia bona merita.

VERS. 6.-- *Qui et idoneos.* Hic commendat se per dignitatem officii, scilicet Evangelii, praeferens se non solum pseudoapostolis qui carnales observantias praedicant, sed et ipsi Moysi ministro legis.

VERS. 9.-- *Multo magis abundat.* Id est in laude quam vetus: quia magis gloria Dei est in salute quam in morte. Quamvis enim juste damnet quod agebatur sub lege, tamen magis ad laudem proficit si indulget, ut possit se reus corrigere; quod per gratiam in Novo Testamento praestatur.

VERS. 10.-- *Nam nec.* Vere abundat, adeo quod ad ejus comparationem illa nec dicenda est gloria.

[0555A] *Quod claruit.* Scilicet Moyses in *hac* praedicta *parte,* id est facie. Vel non est gloriosum in hac parte, id est respectu hujus nostrae partis. Illa enim tanta fuit, quanta servo credi debuit. Haec vero tanta quanta est genitoris Christi: quia Christus in gloria est Dei Patris, ut tantum intersit inter gloriam Moysi et Christi, quantum inter imaginem et veritatem.

VERS. 12.-- *Habentes.* Id est ostensa dignitate Novi et Veteris Testamenti ostendit usum utriusque. *Multa fiducia.* Usu exercemus nos in bonis operibus unde crescit nobis fiducia. Tantum enim videbimus quantum credimus, et quia aperta est gloria, non celamus sensum nostrum, sicut Moyses, sed aperte dicimus.

VERS. 14.-- *Idipsum.* Quia non aliter modo intelligunt [0555B] quam ante adventum Christi. *Quod in Christo evacuatur.* Unde in passione Christi velum templi scissum est, ut significetur per Christi passionem revelari sacramenta legis et prophetiae. Velamen enim dicit ad comparationem prophetiae ut nou intelligeretur.

VERS. 15.-- *Sed usque,* etc. His qui sunt in Christo evacuatur: *sed super cor eorum est velamen,* id est caecitas deprimens rationem eorum: *cum,* id est quamvis, *legitur,* id est exponitur, eis *Moyses.* Et ita duo obsunt, cur non intelligant, et velamen, id est obscuritas est in lectione, et caecitas super corda, et hoc usque in hodiernum tempus.

VERS. 16.-- *Cum autem conversus fuerit.* Id est cum eorum animus deposita cordis duritia et propria [0555C] caecitate fuerit conversus credendo. *Auferetur velamen.* Ut in aqua latere vinum intelligatur, omnis enim prophetia non intellecto Christo insipidum et fatuum quiddam est.

VERS. 17.-- *Dominus autem spiritus est.* Ordo verborum est: Spiritus sanctus est Dominus, id est potest operari quod vult, et ideo quod vult, illuminat; et quod vult, in tenebris deserit. *Ubicunque autem est spiritus Domini,* id est Filii, per quem datur Spiritus sanctus, *ibi libertas:* et ideo Judaei qui non habent spiritum, non possunt libere intelligere ut nos. Vel, Dominus ad quem convertuntur est spiritus, id est spiritualis essentia, et ita facit spiritualiter intelligere.

[0555D]VERS. 18.-- *Nos revelata facie.* In qua Judaeis est velamen. In speculo non nisi imago cernitur. Hoc ergo conamur ut per hanc imaginem, id est rationem quod nos sumus videamus utcunque illum a quo facti sumus, tanquam per speculum. *In eamdem imaginem.* Quia eadem imago Dei est gloria Dei, sicut supra: *Vir quidem imago Dei est, et gloria Dei.--Transformatur.* Transimus de forma in formam, de obscura in lucidam: quia et ipsa obscura imago Dei est in qua homines creati sunt qua animalibus praesunt. Quae natura excellens, cum a Deo justificatur, a deformi forma in formosam formam mutatur. Est enim et inter vitia natura bona. Vel hoc intelligitur de gloria creationis in gloriam justificationis. Vel [0556A] de gloria fidei, ubi filii Dei; in gloriam speciei, ubi ei similes erimus, cum videbimus eum sicuti est.

## CAPUT IV.

VERS. 2.-- *Commendantes.* Ut luceat lux vestra coram hominibus. *Coram Deo.* Non ut videantur ab hominibus.

VERS. 4.-- *In quibus.* Talis potest esse ordo verborum: In quibus pereuntibus Deus verus et justus excaecavit mentes infidelium hujus saeculi.

*Deus hujus saeculi.* Id est Deus qui non solum bonos regit, sed et malos pro merito praecipitat, dans eis quod volunt, id est ut non credant: quod non facit malitia, sed justitia. Vel, Deus saeculi, superbia vel ingluvies, vel diabolus princeps mundi, qui saecularibus [0556B] principatur.

VERS. 5.-- *Non enim.* Quasi dicat: Bene dico gloriae Christi, vel: Commendavimus nos coram Deo in manifestatione veritatis, et caetera talia facimus; et hoc propter Christum.

VERS. 6.-- *Lucem splendescere.* Quod fuit in separatione elementorum. Coeperunt enim tenebrae, ex quo confusa moles coeli et terrae coepit esse: post accedente luce quod factum est; melius redditur. In quo proficientis hominis affectio significatur, unde *fuistis aliquando tenebrae, nunc autem lux in Domino [n: (Ephes. V)]*. *In faciem Jesu.* Hunc habet sensum: Quoniam divina natura sub aspectum non cadit, per sumptam humanitatem divina luce resplendentem, et fulgura emittentem aspicitur, ut licet. Hinc autem [0556C] etiam manifestum est, quod Deus incredulitatem non immisit, qui intelligentis lucis splendorem omnibus abunde praebuit: sed ipsi quidem dilexerunt incredulitatem, ipse autem eis cum nollent aspicere radium non praebuit. *Scientiae claritatis.* Scientia gloriae Dei est qua scimus lumen esse quo tenebrae nostrae illuminantur.

VERS. 7.-- *Habemus.* Hactenus de altitudine scientiae egit: hic de fragilitate carnis, quae est ad gloriam, etsi contra videatur. *Thesaurum.* Sacramentum Dei, quod fidelibus erogatur, perfidis absconditur; esse thesaurum affirmat.

VERS. 10.-- *Semper mortificationem,* etc. Dubium non est, quia in martyribus Christus occiditur, et in [0556D] his qui pro fide patiuntur, aut exitus, aut vincula, aut verbera Christi passiones sunt, ut et vita ejus in corpore eorum palam fiat. Passiones enim sunt quae ostendunt meritum ad futuram vitam, quam promisit Christus, unde alio loco dicit: *Cum infirmor, tunc potens sum,* et iterum: *Per tribulationes,* etc. *Manifestetur.* Quidam enim de resurrectione dubitabant.

VERS. 12.-- *Ergo mors,* etc. Quia per mortem vitam Jesu consequimur: ergo mors non est inutilis, sed operatur magnum quid in nobis. Sed vita qua delectamini in terrenis, operatur in vobis mortem aeternam. Vel passive ergo, id est propter spem vitae Jesu mors operatur, id est a praedictis passionibus [0557A] efficitur in nobis, id est permittimus effici: sed per hoc vita efficitur in vobis, id est fides plantatur.

VERS. 14.-- *Vobiscum.* Non vos nobiscum, ut inferiores, sed pares nobis sitis, si volueritis. Et bene de vobis assero quia omnia ista facimus propter vos instruendos nostro exemplo. Ita omnia ad vos spectant: ut gratia Dei abundans in nobis abundet in vobis, et per vos in aliis, et per vos multos abundet gratiarum actione, ut vos et illi Deo gratias agatis. In gloriam Dei, id est ad ostendendum Deum gloriosum.

## CAPUT V.

VERS. 1.-- *Scimus enim quoniam si terrestris domus nostra hujus habitationis dissolvatur quod aedificationem,* etc. Id est corpus immortale habebimus, [0557B] si corpus per tribulationes dissolvatur, et ideo, quoniam sic dissolvetur, ut conditio et causa sit praemissa. *Non manufactam, sed aeternam.* Id est non hominum complexione factam, scilicet, non humanae generationis ope productam nec humanis fomentis auctam, sed a Deo ineffabiliter compactam. *Aeternam.* Quia in ea sine fine manebitur.

VERS. 2.-- *Nam.* Non solum pro praesenti inhabitatione, sed etiam, *in hoc,* id est in consideratione hujus tantae gloriae, *ingemiscimus.* Ex dilatione desiderii: quod non faceremus, nisi essemus certi. In cujus rei figura Axa filia Caleb petiit irriguum superius et irriguum inferius, ut nos lacrymas effundamus, non solum pro praesentis incolatus miseria, sed pro dilatione supernae gloriae. Ingemiscimus, quia [0557C] cupimus super invocationem animae, quam jam accepimus. *De coelo.* Id est, optamus habere immortale et impassibile corpus, ad similitudinem coelestium.

*Nam et qui,* etc. Quasi dicat: Nos perfectiores pro dilatione gemimus, quia etiam minus perfecti, qui carnem fovent. Inter hos autem se Apostolus connumerat ne illi de se minus sentiant.

VERS. 3.-- *Si tamen vestiti* gloria promissionis; *non nudi.* Hoc desiderant sancti, ne resurgentes recepto corpore, nudi, id est alieni a promissa gloria inveniantur. Hoc enim opus est: ut induti corpore, superinduantur gloria, quae est immutatio in claritate. *Gravati eo* corpore: quo tamen nolumus mortem nobis tolli, sed superindui, id est a Deo vestiri stola [0557D] immortalitatis quae destruat mortalitatem, non ut superveniat.

VERS. 4.-- *Qui sumus in tabernaculo.* Qui habitationem hujus corporis diligimus, de quo non est curandum, cum non sit tabernaculum nisi ad tempus, *ingemiscimus* desiderio coelestis. Nos dico gravati, quasi dicat: Non mirum, si ingemiscimus: quia a beatitudine sumus remoti. Nam etiam de hoc minori gemimus, quia hoc corpore exuimur. *Eo.* Id est, ideo gemimus. *Quod nolumus exspoliari,* si hoc posset fieri. Vel, ingemiscimus, desiderio coelestis. *Deus autem hoc effecit.* Vel, nolumus exspoliari: *Deus tamen effecit* ut immortalitatem desideremus. *Ut absorbeatur,* etc. Ita ut nusquam sit mortalitas. [0558A] Non infra, non supra, non intra, non extra. Absorpta est enim mors in victoria.

VERS. 6.-- *Audentes.* Deus facit nos velle immortalitatem, facit et certos per spiritum, et ideo audentes sumus. *Peregrinamur a Domino.* Quomodo? cum alibi scriptum sit: *In ipso vivimus, movemur et sumus? [n: (Act. XVII.)]* Quia etsi ubique Deus, non tamen hic videtur sicut in coelis. Peregrinamur ergo non fide, sed specie.

VERS. 10.-- *Ut referat unusquisque.* Etiam pueri, qui, si non per se, per alios gesserunt, dum per eos crediderunt vel non crediderunt, secundum quod judicantur, non secundum quod gesturi erant, si diu viverent. Dicit enim: *prout gessit in corpore,* non ut gesturus erat si viveret, frustra ergo homo post hoc [0558B] corpus sibi promittit, quod hic in corpore comparare neglexit. *Suademus.* Suadent apostoli ut reliqui bene viventes credant et provideant sibi, quia quorumdam praviloquio dies Domini in dubium venit

VERS. 11.-- *Deo autem manifesti sumus,* quia hoc praedicamus quod jubet Deus.

VERS. 13.-- *Sive enim mente.* Quasi dicat: De nobis utique gloriari potestis, quia quidquid agimus, vel est honor Dei, vel utilitas proximi. *Sive excedimus,* id est, si nos commendamus (in quo putamur insensati), Deo est, id est ad honorem Dei, qui sic nos exaltavit. *Sive sobrii:* ut non alta de nobis dicamus, ad vestram est hoc utilitatem. *Sive enim mente excedimus.* Loquitur Apostolus de quadam ineffabili contemplatione et raptu, ubi audivit quod [0558C] non licet homini loqui. *Deo est:* non vobis, qui non potestis capere.

*Sive enim sobrii sumus.* Condescendendo. *Vobis.* Quia sic loquimur, ut capere possitis. Isti sunt angeli de quibus Dominus ait in Evangelio: Videbitis coelum apertum, et angelos ascendentes et descendentes super Filium hominis; hos eosdem angelos vidit Jacob in scalis ascendentes et descendentes.

VERS. 14.-- *Charitas enim Christi,* etc. Quia Christus charitate pro nobis mortuus est, constat omnes mortuos fuisse in Adam; pro quibus mortuus est Christus, ut eos a morte liberaret. Quae gratia ne inutilis sit hominibus, apostoli, ut eos illiciant, necessario se laudant; per gloriam enim et meritum apostolorum agnoscitur gratia et beneficium Christi. [0558D] *Si unus pro omnibus.* Id est, si Christus pro omnibus quantum ad se, etsi non omnibus profuit, ergo et omnes homines debent mori pro honore illius.

VERS. 15.-- *Qui vivunt* in corpore, *non sibi vivant, sed* voluntati Dei. Quod quidem debent: quia etsi Christus usque ad mortem fuit infirmus, injuriatus, jam tamen post resurrectionem non est, sed apparet quod esse videbatur. Unde: *Cum exaltaveritis Filium hominis, tunc cognoscetis quia ego sum [n: (Joan. VIII)]*. Vicem ergo ei reddant quasi Deo, non homini solum pro eis passo.

VERS. 16.-- *Neminem novimus.* Id est, laudamus. *Secundum carnem.* Id est, sua quaerentem, non quae [0559A] Christi: temporalia, non aeterna. Nec hoc debet facere aliquis, quia etsi Christus fuit mortalis sicut ego, per quod eum putavi hominem esse tantum, dum eram infidelis: tamen jam est immortalis, et ita securi sumus de praemio. Si quis ergo in Christo est renatus novus, illi jam spe transiit mortalitas, et transibit, et dabitur nova immortalitas. Vel, si quis novus, vetus lex transiit illi, et novam habet. *Neminem non secundum carnem.* Vitam futuram ita certa spe tenet, quasi jam sit praesens: quae in Christo surgente impleta est, quae non est secundum carnem: non quin in eadem carnis substantia resurrecturi simus, sed quod non in eadem qualitate corruptionis, quae nomine carnis signatur. *Et si cognovimus secundum carnem.* Quia quamvis dum infidelis [0559B] intellexit Christum in lege promissum esse secundum carnem, ut legalia observaret et servari praeciperet: sed tamen non jam post conversionem nunc ita esse credit, sed umbra penitus cessat.

VERS. 17.-- *Vetera.* Omnino Vetus Testamentum et omnia ad veterem hominem pertinentia, ut sic. *Nova.* Venerunt Novum Testamentum, et omnia novi hominis. *Vetera.* Ut error idololatriae, cui cognitio unius veri Dei successit.

VERS. 19.-- *Deus erat.* Per hoc intelligitur Pater esse in Filio, et Filius in Patre, quia una est eorum substantia. Ibi est unitas, ubi nulla diversitas: et ideo alter in altero est, quia et imago et similitudo eorum una est.

VERS. 20.-- *Reconciliamini.* Reconciliamur confitendo [0559C] peccata, et poenitendo ei qui nos sibi reconciliat.

VERS. 51.-- *Pro nobis peccatum fecit.* Usus est Veteris Testamenti peccata dici sacrificia pro peccatis, vel, peccatum dicitur similitudo carnis peccati. Unde dicitur: *De peccato delevit vel damnavit peccatum,* id est de similitudine carnis peccati: *quia misit Deus Filium suum in similitudinem carnis peccati.* Ita etiam maledictum pro morte accipitur, quae de maledicto Dei venit, ut vere dictum in lege intelligatur: *Maledictus omnis qui pendet in ligno [n: (Deut. XXI)]*. Quid est quod ait, maledictus? id est, *terra es, in terram ibis [n: (Gen. III)]*. Quid est quod dicit, omnis? quia Christus, qui pependit in ligno, cum esset vera vita, mortuus est vera morte non ficta.

## CAPUT VI.

[0559D]

VERS. 1.-- *Ne in vacuum.* Gratia Dei est remissio peccatorum, quam in vanum recipit, qui non vult se exercere in operibus bonis, vel qui in legalibus confidit.

VERS. 2.-- *Nunc tempus.* Quod non in lege veteri, vel nunc, non cras, non post annum: quia statim in obitu fidelis: salus datur.

VERS. 3.-- *Ut non vituperetur.* Quod utique fieret, si, quod verbo doceremus, operis exemplo non exhiberemus.

VERS. 4.-- *Sicut Dei ministros.* Hi non adulantur, ut pseudo studentes lucro. *In multa patientia, in [0560A] tribulationibus.* In tot duris, leve est onus Christi et requies, intus Spiritu sancto vivificante, et spe futuri omnia mitigante, omnia enim saeva et immania, facilia et prope nulla facit amor. Et secundum hoc intellige quod dicitur: *Venite ad me, omnes qui laboratis et onerati estis, et ego reficiam vos [n: (Matth. XI)]*. Et iterum: *Tollite jugum meum super vos, et invenietis requiem animabus vestris. Jugum enim meum suave est [n: (Ibid.)]*, etc.

VERS. 6.-- *In castitate* habita, *in scientia,* ut caste omnes agere sciant, nihil adulterinae opinionis admisceant. *In suavitate,* habita, *in Spiritu sancto:* ut scilicet, secundum Deum suaves et affabiles, non ut illi qui per dulces sermones seducunt corda innocentium. *In charitate non ficta.* Ficta est, quae deserit [0560B] in adversitate.

VERS. 7.-- *In virtute Dei.* Non speremus in homine vel in bonis; si quid boni est, Deo attribuamus. Vel hoc dicit, quia qui praedicta habet, miracula facit ad conversionem infidelium.

VERS. 8.-- *Per gloriam et ignobilitatem.* Exhibeamus nos ut ministri Dei. *Per gloriam.* Si gloriosi sumus apud homines, vel ignobiles et contempti, nec inde inflemur, nec inde succumbamus vel doleamus. Eodem modo si infamamur de aliquo scelere vel bonam famam habeamus de aliquo opere. Item exhibeamus nos Deo habiti *ut seductores* apud quosdam, quod falsum est. Et non dicit simpliciter, *habiti seductores,* sed addit: *ut,* et inde est infamia. Et apud alios habiti ut *veraces.* Quasi dicat: hoc verum est, [0560C] attamen nec bona aestimatione superbiamus, nec mala doleamus. Item habiti apud alios, *ut castigati,* etc.

VERS. 10.-- *Quasi tristes.* Inimici putabant apostolos non evadere minas iniquorum. Ipsi ope Dei tuti sunt a morte praesenti et futura. *Omnia possidentes.* Tales sunt qui, terrenas divitias abjicientes, coelestes per fidem jam tenent. Quasi nihil habentes omnia possident, qui, terrenis in usum vel opus misericordiae retentis, coelestes divitias se quandoque habituros sperant. Gloria apostolorum fuit, nihil omnino possidere, sine sollicitudine esse: et tam res quam dominos earum possidere, quia omnia ad pedes eorum ponebantur.

VERS. 11.-- *Os nostrum.* Quasi dicat: Multa dixi [0560D] de vobis, sed haec omnia ample et diffuse dicta, ad vos corrigendos spectant, o Corinthii, et non ad meam superbiam; itaque stulti estis qui me dimisistis.

VERS. 14.-- *Nolite jugum,* etc. Ratio est, quia vos justi, illi iniqui: et ideo in nullo debetis eis communicare.

VERS. 15.-- *Quae autem conventio Christi.* Ut Christus et Belial non conveniunt, sic Christianus et quilibet infidelis. Item nihil habet templum Dei cum idolis; et quia vos estis templum Dei, ideo non debetis communicare cum his qui sunt templum diaboli.

VERS. 16.-- *Cum idolis?* Idola prohibet coli, quia ab uno Deo separant. His omnibus modis ostendit [0561A] communitatem pseudo esse vitandam. *Quoniam inhabitabo.* Potest hoc intelligi de corporali conversatione quam Christus inter homines egit. Et dicit Christus: *Habitabo inter illos et ambulabo (Baruch III)*, id est, corporaliter inter illos conversabor. Unde alibi: *Terris visus est, et cum hominibus conversatus est;* et *Vebum caro factum est, et habitavit in nobis [n: (Joan. I)]*. Et hic Christus Deus noster est, et Ecclesia est populus ejus: et ideo Apostolus vult eos separari ab omni contaminatione.

## CAPUT VII.

VERS. 1.-- *Ab omni iniquitate.* Scilicet mentis: quod tunc fit, si timorem Dei sequimur, quia qui sine Deo haec agit, sanctus mundi est, non Dei. *Ab omni [0561B] inquinamento carnis.* Id est carnalis observantiae, et perficientes sanctificationem quae est tantum Spiritus sancti.

VERS. 3.-- *Ad commoriendum.* Vel ut mecum patiamini, vel ut mecum coronemini.

VERS. 4.-- *Repletus sum consolatione.* Per jam correctos, invitat alios ad correctionem. *Superabundo,* etc. Hoc contingit Apostolo dum videt eos proficere pro quibus patitur.

VERS. 5.-- *Caro nostra.* Dicit *caro,* quia in adversis anima quae est in corpore quod patitur, spe futuri quiescit. *Foris.* Hoc intelligitur de apertis inimicis, *intus* de falsis fratribus, qui difficilius tolerantur. Vel ab his qui foris sunt, est tribulatio: de his, scilicet fidelibus qui intus, id est in Ecclesia; timores, ne [0561C] moveantur. Vel de his qui sunt intus, id est in Ecclesia, corpore, non mente: nomine, non homine, id est de falsis fratribus, ut prius.

VERS. 7.-- *Qua consolatus est in vobis.* Quia vidi Titum consolatum in vobis, et ego consolatus sum.

VERS. 8.-- *Et si* prius *poeniteret.* Hoc dicit ne videatur inhumanus, qui de aliorum tristitia gauderet. *Videns.* Quasi dicat, non me poenitet, sed gaudeo. *Videns quod,* id est quamvis videam quod Epistola contristavit; unde primum dolui, et me poenituit.

VERS. 9.-- *Contristati estis.* Non cum ira quae pejores efficit, sed cum pudore qui corrigit.

VERS. 10.-- *Poenitentiam in salutem.* Satisfactio poenitentiae est causas peccatorum excidere, nec earum [0561D] suggestionibus aditum indulgere.

*Saeculi autem,* etc. Dum dolet peccator se detectum.

VERS. 11.-- *Ecce enim.* Tristitia secundum Deum facit poenitere in salutem: quia quae ducunt ad salutem, sollicitudinem operantur.

*Quantam in vobis.* Qui poenitet sollicitus est ne denuo peccet, et non se excusat, sed confitetur: quod est se defendere a gehenna: et desiderat reformari, qui scit se per peccatum deformem, et habet zelum bonorum operum, et vindicat in se quod deliquit.

*Exhibuistis,* etc. Id est, ostendistis puniendo illum qui incestum admiserat, *vos esse incontaminatos, a [0562A] negotio,* id est gravi peccato illius qui uxorem patris habuit, cui consentiendo inquinati eratis.

VERS. 12.-- *Qui fecit injuriam.* Ut ille qui incestum fecit. Vel illos tangit quos superius in prima. Epistola injurias et fraudes fratribus fecisse dixit. Et ostendit non magis causa eorum qui peccaverunt scripsisse remitti eis, quam causa Ecclesiae quae omni contumeliam aut fraudem patienti compatitur et indignatur. Et hoc est quod ait: *Igitur etsi scripsi vobis, non* tantum *propter eum qui fecit injuriam,* id est fraudem proximo suo, *nec propter eum qui passus est fraudem, sed ad manifestandam sollicitudinem nostram, quam,* etc. Totius populi sollicitudinem se habere ostendit, ut scilicet injusti emendentur et polluti sanctificentur, et Ecclesiae reconcilientur.

[0562B]VERS. 13.-- *Abundantius magis.* Quasi dicat de utroque, id est de correctione vestra et de gaudio Titi. Sed magis abundantius de gaudio Titi sumus gavisi, quia se gaudebat Apostolus non solum de correctis, sed etiam de aliis quos sperabat corrigendos.

VERS. 14.-- *Sed sicut,* ete. In corrigendo veritas arguentis apparet, dum qui arguuntur se emendant. Dum enim correcti emendantur, testimonium perhibent arguenti. Verum ergo ostendens Apostolus praedicationem suam, per efficaciam illorum ait: *Sed sicut omnia in veritate,* etc.

*Et viscera ejus,* etc. Sancti affectus in omni bono est.

## CAPUT VIII.

[0562C]

VERS. 1.-- *Notam autem vobis.* Hic (ubi de correctis agitur) mentio fit de collectis: quia ab aliis non quaerit, quibus suadere non potest. Vel, ut alii codices habent, quibus sua dare non prodest.

VERS. 2.-- *Quod in multo experimento.* Abundantissima gratia eorum fuit in multo experimento tribulationis. Quia pro tribulatione Pauli et Sylae ibi facta, non sunt scandalizati: sed cum gaudio acceperunt verbum, probati passionibus eorum. *Et altissima.* Tenues in substantia, divites in dando: quia pura conscientia operati sunt.

VERS. 5.-- *Primum Domino* se emendantes, deinde fratribus sua offerentes. Aliter non erat accipiendum, quia munera excaecant oculos, et jura auctoritatis [0562D] inclinant. Qui vero dant ne arguantur, fructum dandi non habent.

VERS. 8.-- *Non quasi imperans,* etc. Non solum rogavi Titum, sed ego ipse dico ut abundetis, *non quasi imperans.* Id est non quasi poenitentiam injungendo, quia sic quasi ex voto tenerentur Corinthii.

VERS. 9.-- *Egenus factus est.* Non ait, pauper factus est, cum dives fuisset: sed, *cum dives esset.* Paupertatem enim assumpsit, et divitias non amisit: intus dives, foris pauper; latens Deus in divitiis, apparens homo in paupertate.

*Ut inopia illi.* Per illius enim paupertatem abjicicimus pannos iniquitatis, ut induamur stola immortalitatis. [0563A] Omnes ergo divites facti sunt, in pauperem Christum credentes. Nemo ergo se contemnat pauper in cella, dives in conscientia. Securior dormit in terra, quam auro dives in purpura. Non ergo expavescas cum-tua mendicitate ad illum accedere qui indutus nostra paupertate, ubi se pauperavit, nos ditavit.

VERS. 10.-- *Sed et velle.* Quasi dicat: Vestrorum quidam voluerant, quidam autem coeperant: nunc vero utrique perficiant.

VERS. 13.-- *Sed ex aequalitate.* Dividat quisque quantum habet cum sanctis, quia non plus exigitur quam retinere sibi debet: sic Zachaeus dimidium bonorum suorum dedit pauperibus.

VERS. 14.-- *Ut fiat aequalitas.* Non quin differant [0563B] in claritate: sed quia omnibus idem, et omnibus erit sufficientia. *Sicut scriptum.* De manna in signo hujus rei.

VERS. 15.-- *Qui multum non abundavit.* Plus habent sancti in spe futuri, minus hi qui in tempore divites, et tamen ibi aequabuntur. Ut sicut hic inopiam sanctorum sustentant, ita ibi ab eis sustententur, et divites fient in aeterno bono. *Qui multum non abundavit.* Sic qui multum dat dives, et qui parum pauper, si aequa sit utriusque voluntas, aequalem habent mercedem.

VERS. 18.-- *Misimus autem.* Duos fratres Apostolus misit cum Tito, sed eos non nominat, forte enim ignorabant eos Corinthii, nec de ipsis adhuc periculum fecerant. Quoniam autem pecuniarum collectarum [0563C] multitudo sufficit malis dare suspicionem, securitatem exhibet; propterea, inquit, tales misimus, et non unum solum, sed et duos et tres. Commendat vero eos non ab Evangelio, neque ab electione solum, sed etiam quod probati sint, et propterea electi, ita ut nihil suspicentur.

VERS. 19.-- *In hanc gratiam.* Id est praedicationem gentium cui destinatus sum, et volo.

VERS. 20.-- *Devitantes hoc.* Circa curam sanctorum negligentius agere non vult videri Apostolus, et ideo praemonet ut sollicitudo ejus providentia appareat. *In hac parte.* Doctrinae et miraculorum, ut dicatur, Bene praedicat, sed non est memor sanctorum, sicut alii apostoli, et sicut sibi praeceptum est.

VERS. 21.-- *Coram Deo.* Propter nos conscientia [0563D] nostra sufficit nobis: propter vos fama nostra non pollui, sed pollere debet in vobis. Duae res sunt, conscientia et fama: conscientia tibi, fama proximo: qui conscientiae fidens negligit famam, crudelis est.

VERS. 22.-- *Confidentia.* Quasi dicat: pro confidentia vestri ivit? et pro Tito et Luca cum quibus libenter ibat.

VERS. 23.-- *Sive.* Vel sive per patres vestros apostolos Ecclesiarum ad gloriam Dei, id est quod ipsi sunt apostoli Ecclesiarum, hoc est gloriae Dei Christi, id est ad gloriam Christi: quia in eis non hominum, sed Christi gloria est.

VERS. 24.-- *Ostensionem.* Id est charitatem vestram [0564A] quam ostendistis aliis et gloriam nostram quam similiter ostendistis esse veram, nunc ostendite, bene istos recipiendo, et hoc in faciem Ecclesiarum, ut alii a vobis accipiant exemplum.

## CAPUT IX.

VERS. 2.-- *Et vestra aemulatio.* Aemulatione Corinthiorum aliae Ecclesiae (dum audiunt illos prius erroribus implicatos, postea bonae voluntatis fuisse effectos) incitatae sunt ad bonum opus.

VERS. 4.-- *Erubescamus.* Si enim non fuerit hoc inventum, quod Apostolus testificatus est de his, et ipse erubescet et ipsi amplius confundentur.

VERS. 6.-- *Qui parce seminat.* Non parce seminat qui parum habens parum largitur, si animus promptus [0564B] sit plus dare, si plus haberet.

VERS. 7.-- *Non ex tristitia.* Qui invitus dat propter praesentem pudorem, non habet mercedem. *Hilarem enim datorem,* qui dat ut careat taedio interpellantis, non ut reficiat viscera indigentis, et meritum et rem perdit. Large dat qui affectum largiendi habet, etiamsi nihil habeat quod largiri possit.

VERS. 8.-- *Abundare,* etc. Licet enim exiguum sit quod parum habens tribuit, abundat tamen, quia recto judicio fit: quia non quaeritur de quanto, sed quo animo detur.

VERS. 9.-- *Justitia enim.* Justus est qui bona mundi fine aeterni praemii communia reputat.

VERS. 10.-- *Incrementa frugum.* Justitia est sanctitas, et bona vita: et inde fruges, id est, aeterna [0564C] remuneratio. Incrementa eleemosynae: pro quibus et hic virtutes, et in futuro gloria augebitur.

VERS. 11.-- *Quae operatur.* Id est, ipsa largitio est causa quare gratiae agantur Deo, cujus largitionis nos sumus ministri.

VERS. 15.-- *Gratias Deo.* De alterna indigentia, et de alterno supplemento indigentiae provincialium Christi et militum Christi gratias Deo agit. Egit hic de rebus carnalibus in illos, et postquam egit de spiritualibus in istos, tanquam plenus gaudiis exclamat: *Gratias ago,* etc.

## CAPUT X.

VERS. 1.-- *Ipse autem ego Paulus.* Incipit agere de incorrectis qui pseudo sequebantur, et Apostolum [0564D] ferocem putabant, quasi diceret: Correctos ad eleemosynas invito: *Paulus* vere *humilis,* non superbus ipse qui alios ad eleemosynas moneo, idem vobis qui illis, obsecro, dico, etc.

VERS. 3.-- *Non secundum carnem militamus.* Non enim militiam a Deo nobis datam exercemus secundum carnem, id est, pro terreno commodo.

VERS. 4.-- *Ad destructionem munitionum.* Ut destruantur consilia diversis calliditatibus hominum seu daemonum munita. *Munitiones,* etc. Munitiones sunt corda infidelium, quae diabolus obtinet, et munit diversis erroribus, ne verbum Dei possit intrare per fidem, vel per similitudinem munitionum. Et ad haec devincendum valeant arma militiae Apostoli, [0565A] et ostendit munitionis illius partes, scilicet, consilia.

VERS. 6.-- *Et in promptu habentes.* Quia nihil nos remordet quo minus audeamus. *Ulcisci,* etc. Tunc aliquis vindicat inobedientiam, cum illam condemnat per obedientiam. Tunc illam destruit quando illos qui resistunt, perducit ad fidem. Et haec est digna ultio, ut perfidia ab his quibus defendebatur, damnetur.

VERS. 7.-- *Quae secundum faciem.* Multa dixi quibus ostendi vobis potius debere nos sequi quam pseudo, quasi diceret: Si vobis non sufficiunt quae dixi, quare me potius quam pseudo sequamini? Videte haec quae secundum faciem, id est, ita evidentia sunt, sicut ea quae sunt subjecta oculis.

[0565B]VERS. 8.-- *Non erubescam.* Quia et verum est, et non ad gloriam meam, sed hoc dicitur ad utilitatem vestram.

VERS. 9.-- *Ut autem non existimer.* Hic dicit se cum praesens fuerit, opere implere quod absens verbo minatur. Hoc autem dicit occasione illius sententiae: *parati ulcisci omnem inobedientiam:* ut, inquit, non existimer a vobis tantum terrere verbis, et opere (quod minor verbis) non implere, sciatis quod minor verbis impleturus sum factis.

VERS. 11.-- *Hoc cogitet,* etc. [n: (HIER.)] Ne quis putet me illa comminari, etc., *usque ad* et peccantibus per severitatem fortis existo.

*Tales.* Quia si vitia vestra palparemus, tunc non aedificaremus, sed destrueremus.

[0565C]VERS. 12.-- *Non enim audemus,* etc. Tales erimus facto, quia non sumus similes pseudo, qui usurpant sibi potestatem, et vitia palpant. Et hoc est: Non inserimus nos quibusdam, id est, pseudo qui commendant, id est, usurpant potestatem. Quod est, non ponimus nos in numero illorum, ut potestatem usurpemus, sed a Deo accepimus. Aut non comparamus nos illis ut, sicut illi, adulemur vobis et vitia vestra palpemus: quod posset etiam habens potestatem.

VERS. 13.-- *Nos autem,* etc. Sicut illi qui usurpando gloriantur ultra mensuram. *Sed secundum mensuram.* Dei enim nutu Corinthiis evangelizare monitus est. Partitum erat unicuique ad quos in praedicatione dirigeretur, ut singuli aliquos populos [0565D] haberent proprios, de quorum fide gloriarentur. Ad regulam autem Apostoli illi omnes pertinebant, quos in fide fundaverat: qui ad omnes missus erat a Deo.

VERS. 15.-- *Non in alienis laboribus.* Hoc facere esset ultra mensuram gloriari; sed spem habentes in vobis: id est, per vos magnificari apud alios, et evangelizare secundum regulam nostram, id est, secundum quod a Deo injunctum est, non habentes spem gloriari in aliena regula.

VERS. 17.-- *Qui autem gloriatur.* Ego non gloriabor in aliena regula. Similiter autem qui gloriatur, id est vult potestatem exercere, in Domino, id est, in mensura a Deo data glorietur.

[0566A]VERS. 18.-- *Sed quem Deus.* Illum Deus commendat et probatus est, quem dignum habet, ac mittit ut praedicet donum ejus: quem non mittit, non commendat, quia non missus praedicat.

## CAPUT XI.

VERS. 1.-- *Utinam sustineretis,* etc. Quasi: Glorior de regimine (quod videtur insipientia). sed *utinam sustineretis,* etc. Insipientiam dicit gloriationem secundum carnem, ne in eo illis videatur inferior quam ipse quidem non curat, sed prodest Corinthiis de ea agere. *Insipientiae.* Quia dictum est: Non te laudent labia tua, sed proximi tui. *Supportate.* Quasi dicat: Et si gravem, vos tamen patienter ferte.

[0566B]VERS. 2.-- *Aemulor.* Aemulatio est propter alienum statum motus mentis, vel in bonum vel in malum. Hic amoris est, non livoris, quia diligit eos aemulatione Dei, id est quam Deus spiritu suo inspirat, per hoc ostendit ea quae dicet, amore eorum se dicturum, non ut ad laudem ejus proficiant, sed ad horum profectum. *Vos uni.* A plurali ad singulare descendit, volens intelligi totam Ecclesiam virginem esse, et in omnibus veris membris virginitate mentis (etsi non corporis) servare. Virginitas carnis, corpus est intactum: haec virginitas paucorum est. Virginitas cordis fides est incorrupta: haec est omnium fidelium.

VERS. 3.-- *Timeo autem. [n: (HIER.)]* Serpens Evam de Deo mentiendo seduxit, etc., *usque ad* penitus [0566C] non esse, aut aeternam non esse affirmat contra auctoritatem omnium Scripturarum.

VERS. 4.-- *Nam si is qui venit.* Non missus. *Recte pateremini.* Si aliquid majus vobis sit per eos quam per nos, tunc recte pateremini. Galatis anathema dicit, si aliud reciperent, quod non utique majus esset, sed contrarium.

VERS. 5.-- *Existimo.* Supra egit de pseudoapostolis, nunc de veris, quibus Paulus inferior videbatur; quia non fuerat cum Jesu conversatus.

VERS. 6.-- *Nam etsi imperitus.* Hoc non ad apostolos pertinet, quia non erant eloquentes, sed ad pseudo, qui componebant verba. Imperitus ergo sermone non est reus apud Deum, sed qui non habet scientiam Dei, quae pertinet ad salutem.

[0566D]VERS. 7.-- *Quoniam gratis Evangelium.* Minus non feci, sed plus: quia gratis, unde mihi irascimini, et alios mihi praeponitis: cum hoc non sit peccati, sed gloriae.

VERS. 10.-- *Est veritas. [n: (HIER.)]* Sicut Christus semel statuit, nec negavit, necesse est ut etiam ego non mentitus ita faciam. *Ut in quo gloriantur.* Gloriantur in accipiendo, sed me non accipiente, non accipient. *Nam ejusmodi,* etc. *Inveniantur sicut et nos.* Id est, similes nobis. *In quo,* id est, in hoc quod glorientur se esse similes nobis.

VERS. 13.-- *Transfigurantes se.* Ad tentandum eos quos ita erudire opus est. Vel ad decipiendum prout justum est. Ad hoc magna Dei misericordia necessaria [0567A] est, ne quisquam cum angelos bonos amicos se habere putat, habeat malos daemones, fictos amicos; eosque tanto nocentiores, quanto astutiores ac fallaciores patitur inimicos.

VERS. 15.-- *Quorum finis.* Id est, retributio data in fine vitae *erit secundum opera ipsorum,* quia sicut pseudo peritura appetiverunt, ita et ipsi peribunt, et sicut ministri justitiae aeternae, ita et ipsi erunt aeterni.

VERS. 17.-- *Quod loquor.* In hac substantia gloriae, id est, in gloria carnis quam putant substantiam, id est, ita amant ac si per eam credant se subsistere. *Sed quasi in insipientia.* Quia haec ad carnis tumorem pertinere videntur, ubi insipientia est. Insipientia enim est aliquem laudare se. Sed quia [0567B] Apostolus non propter se facit, sed propter Deum, ideo ait, *quasi in insipientia.*

VERS. 20.-- *Caedit.* Id est, decipit. In faciem caeditur is, in cujus os injuria irrogatur. Hoc faciebant quidam Judaei qui eo quod essent de genere Abrahae, detrahebant illis, eo quod essent incircumcisi et se praeferebant, nobilitatem carnis sibi vindicantes: quos Corinthii tolerabant, et Apostolo praeferebant.

VERS. 22.-- *Hebraei.* Hebraei dicuntur ab Heber, qui in confusione linguarum solus retinuit linguam naturalem. Et quia multi sunt Hebraei, qui non sunt Israelitae, sicut proselyti, addit: *Israelitae sunt, et ego.*

VERS. 23.-- *Ut minus sapiens. [n: (AMBR.)]* Ostendlt [0567C] se coactum in laudem suam prorupisse.

*In laboribus.* Occasione inventa etiam veros apostolos tangit, quibus plus laboravit, ne in se videatur minor gratia.

VERS. 24.-- *A Judaeis quinquies.* Judaeis mos erat in synagoga contra legem agentes verberare correctionis causa. Unde Paulum legem impugnantem quinquies verberaverunt, et in unaquaque correctione triginta novem ictus ei dederunt, quadragesimum pro misericordia condonantes. *Una minus.* In ultima vice corrigia subtracta. Vel, in unaquaque percussione una minus.

VERS. 26.-- *Periculis latronum,* etc. Quos diabolus (cum in civitate occidere non posset) ei excitabat in via, cum tamen nihil ferret, quod latrones [0567D] cuperent.

VERS. 27.-- *In fame.* Ubi ergo promissio Dei: *Primum quaerite regnum Dei, et haec omnia adjicientur vobis? [n: (Luc. XII.)]* Sed novit medicus, cui nos semel commisimus, haec adjutoria quando apponat, quando subtrahat.

VERS. 28.-- *Sollicitudo.* Quanto major charitas, tanto majores plagae de peccatis alienis. Unde: *Qui apponit scientiam, apponit et dolorem.*

VERS. 29.-- *Non uror?* Urunt omnes tribulationes, sed non ad consumptionem, imo ad purgationem. Iste affectus purgat: quia de charitate venit. Omnes qui scandalum patiuntur frixorium sunt habentium charitatem, id est ossium quae ferunt [0568A] carnes, id est perfectorum qui portant et regunt carnales; unde: *Et ossa mea in frixorio confrixa sunt.*

VERS. 31.-- *Non mentior.* Quia fert mihi testimonium per signa et prodigia.

## CAPUT XII.

VERS. 2.-- *Scio hominem.* Quasi de alio, et res dicitur, et jactantia vitatur. *Sive in corpore, sive,* etc. Hoc ignoravit Apostolus, utrum quando raptus est, in corpore fuerit anima, an omnino de corpore exierit, adeo ut mortuum corpus jaceret, an secundum modum alium quemdam viventis corporis ubi anima fuerit, mens ejus ad videnda vel audienda ineffabilia illius visionis accepta sit. Et quia hoc incertum [0568B] erat, ideo forsitan dixit, *sive in corpore, sive extra. Raptum.* Contra naturam elevatum.

*Usque ad tertium coelum.* Id est, ad cognitionem Deitatis. Primum coelum est aereum; secundum, firmamentum; tertium spirituale, ubi angeli et sanctae animae Dei fruuntur contemplatione.

VERS. 4.-- *Raptus est. [n: (THEOPH.)]* Ipsius vide summam demissionem et humilitatem, quomodo tanquam de alio haec recenseat: de hoc enim, inquit, gloriabor. At cujus gratia (si alius raptus est) gloriaris? Itaque haec de seipso dicit. *Arcana verba.* Intimationem de secreta Dei essentia, quasi per verba.

VERS. 6.-- *Supra id quod,* etc. Si enim magna referrem [0568C] et plura, forte aliqui putarent me non esse infirmum, sed hominem immortalem, vel angelum, etc.; ideoque parce de me loquor.

VERS. 7.-- *Et ne magnitudo.* Parco multum gloriari, ne alter puter. Et ideo datus est stimulus pungens carnem. Quis? angelus malignus missus a Satana, ut colaphizet, id est reprimat omnem motum superbiae incutiendo tribulationes, vel tentando (ut quidam aiunt) per libidinem. Tentatio autem cui non consentitur, non est peccatum, sed materia exercendae virtutis.

VERS. 9.-- *Dixit mihi.* Per inspirationem, vel per angelum. *Nam virtus in infirmitate perficitur.* Perfectio virtutum est, quae habet infirmitatem contrariam, cum qua legitime certet: et ideo gloriabor [0568D] in infirmitatibus, non invitus, sed libens.

VERS. 11.-- *Factus sum insipiens.* In his omnibus commendationibus videor insipiens, sed vestra culpa qui debuistis me contra pseudo commendare.

VERS. 12.-- *In omni patientia.* Patientiam primam memorat, quae ad mores pertinet: quia diu illos portavit, quasi impatientes aegros, ut adhibita potestate signorum, quasi medicina curaret vulnera eorum. *Et virtutibus.* Virtus est genus signorum et prodigiorum, id est omne miraculum. Signum, quod in quocunque tempore aliquid significat, et est prodigii genus. Prodigium quod in futuro. Vel signum et prodigium in his quae contra naturam, virtus in his quae non contra naturam, [0569A] ut per impositionem manus et orationem a morbo liberare.

VERS. 14.-- *Nec enim debent,* etc. Carnales patres filiis congregant, sed spirituales dignum est ut a filiis sumptus accipiant. Hic autem in tantum probat se nolle accipere, ut transferat causam carnalis patris ad spiritualem: et dicit non solum se pro salute eorum impendere, sed et mori paratum.

VERS. 15.-- *Et superimpendar,* etc. Perfecta quidem charitas haec est, ut quidem paratus sit etiam pro fratribus mori. Sed nunquid mox ut nascitur? Cum fuerit nata, nutritur: cum fuerit nutrita, roboratur: cum fuerit roborata, perficitur: cum ad perfectionem venerit, dicit: *Cupio dissolvi, et esse cum Christo.*

[0569B]VERS. 19.-- *Olim putatis.* Quasi dicat: Jamdudum forsan putatis: quod causa excusationis quasi reus dicam, quod non gravavi, sed dico (teste Deo qui scit) quod non circumveni vos, et non superbe, sed in Christo amplificando in vobis.

VERS. 21.-- *Ne iterum cum venero,* etc. [n: (CHRYS.)] Gloria est punire, improperare, poenas exigere, etc., *usque ad* sed propter illius praeceptum.

*Et non egerunt.* Non sufficit mores in melius commutare et a malis recedere, nisi de his quae facta sunt, satisfiat Domino per poenitentiae dolorem, per humilitatis gemitum, per contriti cordis sacrificium, cooperantibus eleemosynis.

## CAPUT XIII.

[0569C]VERS. 2.-- *Non parcam.* Post tot correctiones, si qui se non emendant, non debet eis parci.

VERS. 3.-- *An experimentum.* Moris est divinae Scripturae personae Dei tribuere quod in nobis facit, sicut Apostolus locutionem ipsam illi tribuit cujus munere loquebatur, id est Christo. *Qui in vobis non infirmatur,* sed potens apparuit cum dona dedit. Quod experti, non dubitent se ab eo posse puniri.

VERS. 4.-- *Nam et nos infirmi.* Vivit Christus qui prius fuerat infirmus. *Nam et nos* multo minores, licet *infirmi in illo,* id est licet ad imitationem ejus multa patimur a perfidis, *tamen vivemus,* id est potestatem [0570A] habebimus per eum in vobis judicandis. Vel, *vivemus cum eo,* id est in simili beatitudine cum eo: et hoc ex *virtute Dei;* quod tale est *in vobis,* id est in conscientiis vestris: *In vobis.* Erga vos. Mors illata a perfidis vita est erga credentes, quia virtute Dei resurgentes vivent cum Christo.

VERS. 7.-- *Oramus autem,* etc. Hoc orat Apostolus, ut his bene agentibus in eis corripienda non inveniat, et sic reprobi appareant: probati enim videntur, dum judicant peccatores. Sic ergo si non sint quos judicet, cessante auctoritate quasi reprobi videntur. *Reprobi simus,* id est appareamus reprobi, non habentes quod vindicemus vel dijudicemus.

VERS. 9.-- *Gaudemus enim,* etc. [n: (HIER.)] Gaudemus si non sit necesse ut nostra virtus appareat, [0570B] sicut Petri apparuit in Saphyra et Anania.

VERS. 10.-- *Secundum potestatem.* Iterum ostendit quod non cupit potestate in illis abuti, adjiciens non in destructionem sed in aedificationem se eam accepisse, unde subdit: *Non in destructionem.* Non destruuntur autem qui corriguntur, sed correcti aedificantur.

VERS. 11.-- *Gaudete, fratres.* Id est bene operamini ut verum gaudium habere possitis. *Et Deus pacis erit vobiscum.* Hinc vobis erit pax a dilectione illius, hinc malorum omnium sublatio. Ista pax orbem servavit, diuturnum bellum solvit, coelo terram conjunxit, ista homines angelos fecit. Istam ergo imitetur. Innumerabilium enim bonorum mater est dilectio, per istam salvati sumus, per [0570C] istam ineffabilia bona omnia assequimur.

VERS. 13.-- *Gratia.* Totam Trinitatem optat benedicere eos. Sua tribuit congrua cuique. Gratiam, id est remissionem Filio, charitatem Patri qui ex dilectione misit Filium, communicationem Spiritui, per quem fit unio. *Et charitas Dei.* Dilectio Dei misit Christum, cujus gratia salvat. Et ut possideamus hanc gratiam salutis, communicatio facti Spiritus sancti, vel ipse Spiritus ita sit vobiscum, ut communicet et conferat vobis et gratiam Christi et charitatem Dei. Quasi: Tota sit vobiscum Trinitas, dans gratiam de commissis et charitatem per Spiritum.

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## THE ARGUMENT.

[0551A]

After the penance performed by the Corinthians, the Apostle writes them a consolatory Epistle from Troas by Titus; and, praising them, he exhorts them to better things, showing them indeed made sorrowful, but amended.

## CHAPTER ONE.

VERS. 1.-- *Paul, an apostle.* First he sets a salutation before, after the accustomed manner. Then he gives thanks to God for the good things conferred through grace, speaking to the perfect: afterwards he invites them by his own example to the endurance of suffering; then, putting down the false apostles, he refutes them, uncovering their craftiness. And he commends himself in many ways. At the last a moral admonition is subjoined, with a repetition of the blessing. Setting the salutation first therefore, against [0551B] false pride, *Paul;* and against the presumption of the heart, *an apostle,* he names himself, saying: *Paul,* etc.

VERS. 2.-- *Blessed.* First he speaks to the perfect concerning tribulation, setting himself forth as an example of patience and of the consolation received from God, reckoning for praise what others reckon for disgrace. *God.* The creator of all things. *The Father of the Lord.* Through whom he is the Father of us also. *The Father of mercies.* Fatherly giving pardon of sins, and good works, and constancy in tribulation. *And the God.* The giver *of all* perfect *consolation:* as great as it befits God to give to those who suffer for Christ. That God is of consolation is plain from this, that he consoles.

VERS. 4.-- *Wherewith we are exhorted.* That is, which God [0551C] gave to this end, not only that he might console, but also exhort: and so our consolation avails also to exhort others, that we may truly be able to console.

VERS. 9.-- *We ourselves.* Not only others concerning us, but *in ourselves* also, etc., because our nature promised nothing but death or failing. He signifies that so great an insolence of the ungodly had risen up against the preachers of the faith, that they had death before their eyes. For they had been so afflicted that they despaired of the present life. But because God does not deny his helps to those set in despair, and most of all to his own, he rescued them, despairing of themselves, but trusting in God. For under too great a pressure they professed that they would fail unless God were at hand.

VERS. 10.-- *And hath delivered.* God does not deny his helps [0551D] to his own when they are set in necessity

VERS. 12.-- *For our glory.* Therefore both you and others ought to pray for us Or therefore your prayers will be able to help us: because that wherein we glory is so honourable, namely: *The testimony.* These are good works, which bear witness outwardly what is in the conscience. *The testimony,* that is, a conscience that does not bite back, but bears witness, that in simplicity, etc.

*The sincerity of God.* As the conscience is a great punishment to the ungodly, [0552A] so is it a joy to the godly. Not as though they gloried proudly therein, but gave the whole to God; therefore he rightly does not say: Our glory is the testimony of another's malice or of a lesser grace, but of our own conscience. Which, because it is hidden, is not subject to another's judgment, and therefore let no man presume either to think or to pronounce sentence against it. *Not in fleshly wisdom.* It belongs to fleshly wisdom to love pleasures, to shun labours, or to preach according to the natures of things and not against them, as the false apostles did, whose painted preaching he reproves

VERS. 13.-- *And I hope.* He hopes that they profit, because they had begun to be made better, the Apostle's affection toward them being known, and they gloried in him.

VERS. 14.-- *That we are your glory.* You shall know [0552B] that we are your glory, that is, through us you ought to obtain eternal glory, and we through you well instructed, which would not be, if we received stumbling-blocks from you.

VERS. 15.-- *In this confidence.* Because the life of certain of them was clean or amended, he wished to see those whom before it was unworthy to see. If then he did not go, he wished it to be understood that there were some among them on whose account the Apostle did not fulfil his own will, and these ought to apply diligence that they may now purge themselves. *I was minded to come to you first, that a second grace,* etc. *First,* because in the former Epistle he had promised that he would come, and had not come: and therefore he seemed a liar and fickle, which he now excuses. For he did not do this, except for their fault. He is not to be judged a liar who says what is false which he thinks true: because, so far as in him lies, he himself does not deceive, but is deceived. [0552C] On the contrary he lies who says what is true which he thinks false, nor is he free from a lie; he who with his mouth unknowingly speaks the truth, but knowing it not to be true, lies by his will.

VERS. 17.-- *That with me there should be, it is and it is not.* That is, that I should set my own will before profit; as if he should say: Not so, because profit is to be set before will, and so have I done.

VERS. 18.-- *But God is faithful, for our word which was with you was not,* etc. As if he should say: In this I am not to be believed to lie, because in nothing else have I lied to you. And this can be believed, because God is faithful, who promised teachers of the truth.

VERS. 20.-- *Unto our glory.* Because by this we are proved to preach things that are true. Ours, I say, for I ascribe it not [0552D] only to ourselves, but to God, because he who confirms is God.

VERS. 21.-- *With you in Christ.* Then, if you are firm in Christ, it is the more established concerning us, through whom you have been confirmed.

VERS. 23.-- *But I,* etc. As if he should say: Not for fickleness or for earthly advantage did I let it go, but sparing you. The spiritual man then does not fulfil what he has appointed, when he devises something more providently unto salvation.

[0553A]VERS. 23.-- *Not because we lord it.* Lest they should be indignant as at a lordship, because he had said, *sparing you I came not, he subjoins: Not because we lord it,* etc.

## CHAPTER II.

VERS. 1.-- *But I determined.* Sparing you I came not, *but I determined this same thing:* which I promised when I sent the first epistle, namely *that I would not come again:* or else there would again be sorrow as there was, their sins having been heard.

VERS. 2.-- *For if I make you sorrowful.* By correcting, by rebuking in whatsoever manner, either by epistle or by presence.

VERS. 4.-- *Not that you should be made sorrowful.* For to this end did the Apostle rebuke, that he might show with what love he loved them [0553B] over whose sins he grieved more than they did. He who rebukes not with this affection makes sorrowful. For he insults, who does not grieve with his brother.

VERS. 5.-- *But if any one hath caused grief.* He commands that the fornicator, whom before he had declared must be delivered over to Satan, be received back, because he had been corrected. *But in part, that I may not burden,* etc. I lay the burden of sorrow not upon all, on account of those who have grieved for their sins.

VERS. 6.-- *This rebuke, which is made by many, so that on the contrary rather.* Which, although in respect of the length of time or in some other manner it seem a punishment not sufficiently worthy, yet in this it is not to be esteemed small, that it is made by many, at whose gathering he was delivered over to Satan. Surely he suffers great grief who sees many abhor his offence. And so it suffices, that by many [0553C] he be rebuked.

VERS. 7.-- *You should forgive and console.* Rightly does he command that a man afflicted for his sin be pardoned and be helped by consolations. For if, being corrected, he grieves in mind, he presently has the fruit. For this is true penance, to cease from sin.

VERS. 9.-- *For to this end also did I write.* Since I have written for the receiving back of that man, for this also I wrote, that those whom I have found obedient to me in the casting out, I may know whether they will be obedient in all things.

VERS. 11.-- *That we be not overreached.* Therefore we ought to forgive, lest we be deceived by Satan through too great harshness. For often, because of harsher censures, the weak man is cast headlong into despair.

[0553D]VERS. 12.-- *And when I was come to Troas,* etc. After the interposition concerning the receiving back of the fornicator, he returns to them, showing that, as it was their fault that he came not to Corinth, so too that he did not advance at Troas, while Titus, hindered among them, was delayed, without whom he could not advance there, because perhaps Titus could use their tongue more expressly.

VERS. 13.-- *Because I found not Titus my brother.* Because being alone he could not instruct the faithful, and at the same time withstand the unbelievers making their din.

VERS. 14.-- *The odour of his knowledge,* etc. That is, Christ, who, as an odour proceeding from the Father, makes known him who is invisible: as some thing which is not seen is known by its odour, and it is understood in what place it is. [0554A] Or understand by the name of odour either miracles or the words of doctrine by which men come to the knowledge of him.

VERS. 15.-- *A good odour.* Namely, as of old the victim of the law, so now the true preaching and sincere report of the apostles. The odour of God the Father is Christ: the odour of Christ are the apostles, in whose life and preaching Christ is shown forth, not blasphemed. As it is said of the wicked: *The name of the Lord is blasphemed among the Gentiles through you.*

VERS. 16.-- *The odour of death.* So that from our preaching death proceeds, to those who thereby rush into eternal damnation.

VERS. 17.-- *As very many.* Here he touches the false apostles, who by corrupt teaching violated the truth, of whom Isaias says: *Thy tavern-keepers mingle water with the wine.* [var: Vulg. Is. I, 22 *vinum tuum mistum est aqua*, "thy wine is mingled with water," with no tavern-keepers]

## CHAPTER III.

[0554B]

VER. 1.-- *Do we begin again.* Because he knew that they took his commendation of himself amiss, as also in the first Epistle, as though he sought his own glory; he begins, against their opinion, to show that he seeks not his own glory, but God's.

VERS. 3.-- *Written not.* You are the representation of Christ and of me, and this is written firmly in our hearts, not so as to be blotted out, as what is written with ink: or not with the foul characters of heretical depravity, such as they set in who bring in heresies. *Not in tables.* Stone signifies nothing but a will most hard, and unbending against God. *Of flesh.* That is, having feeling, not of stone and without feeling.

[0554C]VERS. 4.-- *Confidence.* He said that he had no need of letters, now he says that he commends not himself, but Christ; as if he should say: You are the epistle of Christ, and ours, but the confidence of saying such things we refer not to you, but to God.

VERS. 5.-- *Not that we are sufficient. [n: (AUG., lib. II, contra duas epist. Pelag., c. 8.)]* Who would not see that thinking is before believing? For no one believes anything unless he has first thought that it is to be believed. And yet believing itself is nothing else than to think with assent. If therefore to think what is good is not of ourselves, neither is it to believe.

*But our sufficiency.* Let them give heed here and weigh these words, who think that the beginning of faith is of ourselves, and its completion of God. For he commends grace, [0554D] which is not given according to any merits, but effects all good merits.

VERS. 6.-- *Who also hath made us fit.* Here he commends himself by the dignity of his office, namely of the Gospel, preferring himself not only to the false apostles who preach fleshly observances, but even to Moses himself, the minister of the law.

VERS. 9.-- *Much more aboundeth.* That is, in praise than the old: because the glory of God is more in salvation than in death. For although he justly condemns what was done under the law, yet it profits more unto praise if he pardons, that the guilty man may be able to correct himself; which is granted through grace in the New Testament.

VERS. 10.-- *For neither was it glorified.* It truly abounds, so far that in comparison with it that other is not even to be called glory.

[0555A] *Which was glorious.* Namely Moses in *this* aforesaid *part,* that is, his face. Or, it is not glorious in this part, that is, in respect of this our part. For that glory was as great as ought to have been entrusted to a servant. But this is as great as is the glory of the begetter of Christ: because Christ is in the glory of God the Father, so that there is as much between the glory of Moses and that of Christ, as between the image and the truth.

VERS. 12.-- *Having.* That is, the dignity of the New and of the Old Testament having been shown, he shows the use of each. *Much confidence.* By use we exercise ourselves in good works, whence confidence grows for us. For we shall see so much as we believe, and because the glory is open, we hide not our meaning, as Moses did, but speak openly.

VERS. 14.-- *The selfsame.* Because they now understand no otherwise [0555B] than before the coming of Christ. *Which is made void in Christ.* Whence in the passion of Christ the veil of the temple was rent, that it might be signified that through the passion of Christ the sacraments of the law and of prophecy are revealed. For he says a veil in comparison with prophecy, that it should not [sic: nou] be understood.

VERS. 15.-- *But until,* etc. For those who are in Christ it is made void: *but upon their heart there is a veil,* that is, a blindness pressing down their reason: *when,* that is, although, *there is read,* that is, expounded, to them, *Moses.* And so two things stand in the way, why they understand not, both a veil, that is, obscurity is in the reading, and blindness upon their hearts, and this even unto the present day.

VERS. 16.-- *But when he shall be converted.* That is, when their mind, having laid aside the hardness of heart and its own [0555C] blindness, shall have been converted by believing. *The veil shall be taken away.* So that the wine may be understood to lie hid in the water, for all prophecy, Christ not being understood, is a thing insipid and foolish.

VERS. 17.-- *Now the Lord is a spirit.* The order of the words is: The Holy Spirit is Lord, that is, he can work what he wills, and therefore what he wills he enlightens; and what he wills he leaves in darkness. *But wheresoever the Spirit of the Lord is,* that is, of the Son, through whom the Holy Spirit is given, *there is liberty:* and therefore the Jews, who have not the Spirit, cannot understand freely as we do. Or, the Lord to whom they are converted is a spirit, that is, a spiritual essence, and so he makes them understand spiritually.

[0555D]VERS. 18.-- *We with face unveiled.* On which there is a veil for the Jews. In a mirror nothing but an image is discerned. This therefore we strive after, that through this image, that is, reason, which is what we are, we may in some sort see him by whom we were made, as through a mirror. *Into the same image.* Because the same image of God is the glory of God, as above: *The man indeed is the image of God, and the glory of God.--He is transformed.* We pass from form into form, from a dark one into a bright: because that dark image also is the image of God in which men were created, whereby they are set over the beasts. Which excelling nature, when it is justified by God, is changed from a deformed form into a comely form. For even among vices there is a good nature. Or this is understood of the glory of creation into the glory of justification. Or [0556A] of the glory of faith, where we are sons of God; into the glory of sight, where we shall be like to him, when we shall see him as he is.

## CHAPTER IV.

VERS. 2.-- *Commending.* That your light may shine before men. *Before God.* Not that they may be seen by men.

VERS. 4.-- *In whom.* The order of the words can be such: In whom that perish, the true and just God hath blinded the minds of the unbelievers of this world.

*The god of this world.* That is, God who not only rules the good, but also casts down the evil according to their desert, giving them what they will, that is, that they should not believe: which malice does not do, but justice. Or, the god of this world is pride or gluttony, or the devil the prince of the world, who over worldly men [0556B] bears rule.

VERS. 5.-- *For we preach not ourselves.* As if he should say: I speak well unto the glory of Christ, or: We have commended ourselves before God in the manifestation of the truth, and we do other such things; and this for Christ's sake.

VERS. 6.-- *Light to shine.* Which was in the separation of the elements. For darkness began from the time when the confused mass of heaven and earth began to be: afterwards, the light being added, which was done; it is rendered better. In which the disposition of the man who makes progress is signified, whence *you were heretofore darkness, but now light in the Lord [n: (Ephes. V)]*. *In the face of Jesus.* It has this sense: Since the divine nature falls not under sight, it is beheld, so far as is permitted, through the assumed humanity that shines back with the divine light and sends forth lightnings. And hence [0556C] it is also manifest that God did not send in unbelief, who has abundantly furnished to all the splendour of the light that gives understanding: but they indeed loved unbelief, while he, when they would not look, did not furnish them the ray. *Of the knowledge of the brightness.* The knowledge of the glory of God is that whereby we know that there is a light by which our darkness is enlightened.

VERS. 7.-- *We have.* Thus far he has treated of the height of knowledge: here of the frailty of the flesh, which is unto glory, although it seem the contrary. *A treasure.* The mystery of God, which is dispensed to the faithful, is hidden from the faithless; he affirms it to be a treasure.

VERS. 10.-- *Always the mortification,* etc. There is no doubt that in the martyrs Christ is slain, and that in [0556D] those who suffer for the faith, whether departures, or bonds, or stripes, are the passions of Christ, that his life also may be made manifest in their body. For the sufferings are they which show the merit unto the life to come, which Christ promised, whence the Apostle says in another place: *When I am weak, then am I powerful,* and again: *Through tribulations,* etc. *May be made manifest.* For certain men doubted concerning the resurrection.

VERS. 12.-- *Therefore death,* etc. Because through death we obtain the life of Jesus: therefore death is not useless, but works something great in us. But the life wherein you delight in earthly things works in you eternal death. Or else, then, passively, that is, for the hope of the life of Jesus death is wrought, that is, by the aforesaid sufferings [0557A] it is effected in us, that is, we permit it to be effected: but through this, life is effected in you, that is, faith is planted.

VERS. 14.-- *With you.* Not you with us, as inferiors, but that you may be our equals, if you will. And I well affirm concerning you, that we do all these things for the instructing of you by our example. So all things look to you: that the grace of God abounding in us may abound in you, and through you in others, and through you many it may abound in thanksgiving, that both you and they may give thanks to God. Unto the glory of God, that is, to show God glorious.

## CHAPTER V.

VERS. 1.-- *For we know that if our earthly house of this habitation be dissolved, that we have a building,* etc. That is, we shall have an immortal body, [0557B] if the body be dissolved through tribulations, and therefore, since it shall be so dissolved, so that the condition and the cause is set down first. *Not made with hands, but eternal.* That is, not made by the embrace of men, namely, not brought forth by the work of human generation nor increased by human fomentations, but ineffably framed together by God. *Eternal.* Because in it there shall be abiding without end.

VERS. 2.-- *For.* Not only for the present habitation, but also, *in this,* that is, in the consideration of this so great glory, *we groan.* From the delay of desire: which we should not do, unless we were certain. In figure of which thing Axa the daughter of Caleb asked for the upper watering and the lower watering, that we should pour out tears, not only for the misery of our present sojourning, but for the delay of the glory above. We groan, because [0557C] we long beyond the invocation of the soul, which we have already received. *From heaven.* That is, we desire to have an immortal and impassible body, after the likeness of the heavenly.

*For we also who,* etc. As if he should say: We who are more perfect groan for the delay, because even the less perfect groan, who cherish the flesh. But the Apostle numbers himself among these, lest they should think the less of themselves.

VERS. 3.-- *If so be that clothed* with the glory of the promise; *not naked.* This the saints desire, lest, rising again with the body received back, they be found naked, that is, strangers to the promised glory. For this is what is needful: that, being clothed with the body, they may be clothed upon with glory, which is a change into brightness. *Being burdened with that* body: by which nevertheless we do not wish death to be taken from us, but to be clothed upon, that is, to be clothed by God with the robe [0557D] of immortality which shall destroy mortality, not that it should come over it.

VERS. 4.-- *We that are in the tabernacle.* We who love the habitation of this body, for which there is no need to care, since it is not a tabernacle save for a time, *do groan* with the desire of the heavenly. We, I say, being burdened, as if he should say: It is no wonder if we groan: because we are far removed from blessedness. For we groan even over this lesser thing, that we are stripped of this body. *For that.* That is, for that reason we groan. *Because we would not be despoiled,* if this could be done. Or, we groan with the desire of the heavenly. *But God hath wrought this.* Or, we would not be despoiled: *God nevertheless hath wrought it* that we should desire immortality. *That it may be swallowed up,* etc. So that mortality may be nowhere. [0558A] Not beneath, not above, not within, not without. For death is swallowed up in victory.

VERS. 6.-- *Being confident.* God makes us to will immortality, and makes us also certain through the Spirit, and therefore we are confident. *We are absent from the Lord.* How? when it is written elsewhere: *In him we live, and move, and are? [n: (Act. XVII.)]* Because, although God is everywhere, yet he is not seen here as in heaven. We are absent therefore not by faith, but by sight.

VERS. 10.-- *That every one may render.* Even children, who, if not by themselves, have done by others, while through them they believed or believed not, according to which they are judged, not according to what they were about to do if they lived long. For he says: *according as he hath done in the body,* not as he was about to do if he lived, in vain therefore does a man promise himself after this [0558B] body what here in the body he neglected to procure. *We persuade.* The apostles persuade that the rest, living well, believe and provide for themselves, because by the perverse speech of certain men the day of the Lord is come into doubt

VERS. 11.-- *But to God we are manifest,* because we preach this which God commands.

VERS. 13.-- *For whether in mind.* As if he should say: Of us assuredly you may glory, because whatsoever we do is either the honour of God or the profit of our neighbour. *Or whether we go beyond,* that is, if we commend ourselves (wherein we are thought senseless), it is to God, that is, unto the honour of God, who has so exalted us. *Or whether sober:* that we speak not high things of ourselves, this is unto your profit. *For whether we go beyond in mind.* The Apostle speaks of a certain ineffable contemplation and rapture, where he heard what [0558C] it is not lawful for a man to speak. *It is to God:* not to you, who cannot receive it.

*For whether we are sober.* By condescending. *To you.* Because we so speak that you may be able to receive it. These are the angels of whom the Lord says in the Gospel: You shall see heaven opened, and the angels ascending and descending upon the Son of man; these same angels Jacob saw upon the ladder ascending and descending.

VERS. 14.-- *For the charity of Christ,* etc. Because Christ died for us out of charity, it is evident that all died in Adam; for whom Christ died, that he might free them from death. And lest that grace be useless to men, the apostles, that they may allure them, of necessity praise themselves; for through the glory and merit of the apostles the grace and benefit of Christ is acknowledged. [0558D] *If one for all.* That is, if Christ died for all as far as in him lay, although he profited not all, therefore all men also ought to die for his honour.

VERS. 15.-- *Who live* in the body, *should live not to themselves, but* to the will of God. Which indeed they ought: because although Christ even unto death was weak and wronged, yet now after the resurrection he is not so, but appears what he seemed to be. Whence: *When you shall have lifted up the Son of man, then shall you know that I am he [n: (Joan. VIII)]*. Let them therefore render him recompense as to God, not to a mere man who suffered for them.

VERS. 16.-- *We know no man.* That is, we praise. *According to the flesh.* That is, one seeking his own things, not those [0559A] which are Christ's: temporal things, not eternal. Nor ought anyone to do this, because although Christ was mortal as I am, whereby I thought him to be a man only, while I was unbelieving: yet now he is immortal, and so we are secure of the reward. If therefore anyone is born again new in Christ, for him mortality has already passed away in hope, and shall pass away, and a new immortality shall be given. Or, if anyone is new, the old law has passed away for him, and he has a new one. *No man not according to the flesh.* He holds the life to come with a hope so sure, as though it were already present: which was fulfilled in Christ rising again, which is not according to the flesh: not but that we shall rise again in the same substance of flesh, but that it will not be in the same quality of corruption, which is signified by the name of flesh. *And if we have known according to the flesh.* Because although, while he was unbelieving, [0559B] he understood Christ to have been promised in the law according to the flesh, so that he observed the things of the law and commanded them to be kept: yet nevertheless after his conversion he does not now believe it to be so any longer, but the shadow wholly ceases.

VERS. 17.-- *The old things.* Wholly the Old Testament and all things pertaining to the old man, as such. *New things.* There have come the New Testament, and all things of the new man. *The old things.* As the error of idolatry, upon which the knowledge of the one true God has followed.

VERS. 19.-- *God was in Christ.* By this it is understood that the Father is in the Son, and the Son in the Father, because their substance is one. There is unity, where there is no diversity: and therefore the one is in the other, because both their image and their likeness is one.

VERS. 20.-- *Be ye reconciled.* We are reconciled by confessing [0559C] our sins, and by repenting to him who reconciles us to himself.

VERS. 51.-- [sic: VERS. 51.] *He hath made him sin for us.* It is the usage of the Old Testament that sacrifices for sins are called sins, or, sin is said to be the likeness of the flesh of sin. Whence it is said: *Of sin he blotted out or condemned sin,* that is, out of the likeness of the flesh of sin: *because God sent his own Son in the likeness of the flesh of sin.* So also a curse is taken for death, which comes of the curse of God, that what is said in the law may be understood as truly said: *Cursed is every one that hangeth on a tree [n: (Deut. XXI)]*. [var: Vulg. Deut. XXI, 23 *maledictus a Deo est qui pendet in ligno*, "cursed of God"; the reading with *omnis* is that of Gal. III, 13] What is it that he says, cursed? that is, *earth thou art, into earth shalt thou go [n: (Gen. III)]*. [var: Vulg. Gen. III, 19 *pulvis es et in pulverem reverteris*, "dust thou art, and into dust shalt thou return"] What is it that he says, every one? Because Christ, who hung on the tree, though he was the true life, died a true death, not a feigned one.

## CHAPTER VI.

[0559D]

VERS. 1.-- *Lest in vain.* The grace of God is the remission of sins, which he receives in vain who is not willing to exercise himself in good works, or who trusts in the things of the law.

VERS. 2.-- *Now is the time.* Which was not in the old law, or, now, not tomorrow, not a year hence: because straightway, at the death of a faithful man: salvation is given.

VERS. 3.-- *That it be not blamed.* Which would surely come to pass, if what we teach by word we did not show forth by the example of our work.

VERS. 4.-- *As the ministers of God.* These do not flatter, as the false apostles do, being eager for gain. *In much patience, in [0560A] tribulations.* Amid so many hard things the burden of Christ is light, and is rest, while within the Holy Spirit gives life and the hope of what is to come softens all things, for love makes all things savage and monstrous easy and well-nigh nothing. And according to this understand what is said: *Come to me, all you that labour and are burdened, and I will refresh you [n: (Matth. XI)]*. And again: *Take up my yoke upon you, and you shall find rest to your souls. For my yoke is sweet [n: (Ibid.)]*, etc.

VERS. 6.-- *In chastity* being had, *in knowledge,* that all may know how to act chastely, and mingle in nothing of adulterate opinion. *In sweetness,* being had, *in the Holy Spirit:* that is to say, that they be sweet and affable according to God, not like those who by sweet discourses seduce the hearts of the innocent. *In charity not feigned.* That charity is feigned which forsakes [0560B] in adversity.

VERS. 7.-- *In the power of God.* Let us not hope in man or in goods; if there is anything of good, let us attribute it to God. Or he says this, because he who has the things aforesaid works miracles for the conversion of unbelievers.

VERS. 8.-- *By glory and dishonour.* Let us show ourselves as the ministers of God. *By glory.* Whether we are glorious among men, or ignoble and despised, let us neither be puffed up thereby, nor thereby sink down or grieve. In the same way if we are defamed for some crime, or have a good repute for some work. Likewise let us show ourselves to God, held *as seducers* among some, which is false. And he does not say simply, *held seducers,* but adds: *as,* and thence comes the ill fame. And among others held as *true.* As if to say: this is true, [0560C] yet let us neither be proud at a good esteem, nor grieve at a bad. Likewise held among others, *as chastised,* etc.

VERS. 10.-- *As sorrowful.* The enemies thought that the apostles would not escape the threats of the wicked. They themselves, by the help of God, are safe from death present and to come. *Possessing all things.* Such are they who, casting away earthly riches, already hold the heavenly by faith. As having nothing they possess all things, who, keeping earthly things for use or for the work of mercy, hope that they shall one day have the heavenly riches. The glory of the apostles was to possess nothing at all, to be without care: and to possess both the things and the lords of them, because all things were laid at their feet.

VERS. 11.-- *Our mouth.* As if to say: I have said many things [0560D] about you, but all these, said amply and diffusely, look to your correction, O Corinthians, and not to my own pride; and so you are foolish, who have dismissed me.

VERS. 14.-- *Bear not the yoke,* etc. The reason is, because you are just, they wicked: and therefore in nothing ought you to have fellowship with them.

VERS. 15.-- *But what agreement of Christ.* As Christ and Belial do not agree, so the Christian and any unbeliever whatsoever. Likewise the temple of God has nothing in common with idols; and because you are the temple of God, therefore you ought not to have fellowship with those who are the temple of the devil.

VERS. 16.-- *With idols?* He forbids idols to be worshipped, because they separate from the one God. By all these ways he shows [0561A] that the fellowship of the false apostles is to be shunned. *For I will dwell in them.* This can be understood of the bodily converse which Christ carried on among men. And Christ says: *I will dwell among them and will walk (Baruch III)*, that is, I will have converse among them bodily. Whence elsewhere: *He was seen upon earth, and conversed with men;* and *The Word [sic: Vebum] was made flesh, and dwelt among us [n: (Joan. I)]*. And here Christ is our God, and the Church is his people: and therefore the Apostle wills them to be separated from every defilement.

## CHAPTER VII.

VERS. 1.-- *From all iniquity.* [var: Vulg. 2Cor 7:1 *mundemus nos ab omni inquinamento carnis et spiritus*, "from all defilement of the flesh and of the spirit"; the received text has no *iniquitate*] That is, of the mind: which then comes to pass, if we follow the fear of God, because he who does these things without God is holy of the world, not of God. *From all [0561B] defilement of the flesh.* That is, of fleshly observance; and perfecting the sanctification which is of the Holy Spirit only.

VERS. 3.-- *To die together.* Either that you may suffer with me, or that you may be crowned with me.

VERS. 4.-- *I am filled with consolation.* Through those already corrected, he invites others to correction. *I exceedingly abound,* etc. This befalls the Apostle while he sees those advance for whom he suffers.

VERS. 5.-- *Our flesh.* He says *flesh,* because in adversities the soul, which is in the body that suffers, rests in the hope of what is to come. *Without.* This is understood of open enemies, *within* of false brethren, who are the more hardly borne. Or, from those who are without there is tribulation: concerning these, namely the faithful who are within, that is, in the Church, there are fears, lest they [0561C] be moved. Or, concerning those who are within, that is, in the Church, in body, not in mind: in name, not in the man, that is, concerning false brethren, as before.

VERS. 7.-- *Wherewith he was consoled in you.* Because I saw Titus consoled in you, I also have been consoled.

VERS. 8.-- *And if* before *it repented me.* He says this lest he seem inhuman, as one who would rejoice at the sorrow of others. *Seeing.* As if to say, it repents me not, but I rejoice. *Seeing that,* that is, although I see that the Epistle made you sorrowful; whence at first I grieved, and it repented me.

VERS. 9.-- *You were made sorrowful.* Not with anger, which makes men worse, but with shame, which corrects.

VERS. 10.-- *Penance unto salvation.* The satisfaction of penance is to cut away the causes of sins, and not to allow an entrance to their [0561D] suggestions.

*But the sorrow of this world,* etc. When the sinner grieves that he has been detected.

VERS. 11.-- *For behold.* Sorrow according to God makes a man repent unto salvation: because the things which lead to salvation work carefulness.

*How great in you.* He who repents is careful lest he sin anew, and does not excuse himself, but confesses: which is to defend himself from hell: and he desires to be re-formed, who knows himself deformed by sin, and has a zeal of good works, and takes vengeance in himself for what he has done amiss.

*You have shewed,* etc. That is, you have shown, by punishing him who had committed incest, *that you are undefiled, from the [0562A] business,* that is, from the grievous sin of him who had his father's wife, by consenting to whom you had been defiled.

VERS. 12.-- *Who did the wrong.* As he who committed the incest. Or he touches those whom above in the first. Epistle he said had done wrongs and frauds to their brethren. And he shows that he wrote, that it might be forgiven them, not more for the sake of those who had sinned than for the sake of the Church, which has compassion upon everyone that suffers insult or fraud, and is indignant. And this is what he says: *Therefore although I wrote to you, not* only *for his sake who did the wrong,* that is, the fraud to his neighbour, *nor for his sake who suffered the fraud, but to make manifest our carefulness, which,* etc. [var: Vulg. 2Cor 7:12 *nec propter eum qui passus est*, with no object; the received text has no *fraudem* here] He shows that he has a carefulness for the whole people, namely that the unjust may be amended and the polluted sanctified, and that they may be reconciled to the Church.

[0562B]VERS. 13.-- *The more abundantly.* As if he should speak of both, that is, of your correction and of the joy of Titus. But the more abundantly did we rejoice over the joy of Titus, because the Apostle rejoiced in himself not only over those corrected, but also over others whom he hoped were to be corrected.

VERS. 14.-- *But as,* etc. [sic: ete.] In correcting, the truth of him who reproves appears, while those who are reproved amend themselves. For while the corrected are amended, they bear witness to him who reproves. Therefore the Apostle, showing his preaching to be true through the effectiveness of those men, says: *But as all things in truth,* etc.

*And his bowels,* etc. The affection of a holy man is in every good.

## CHAPTER VIII.

[0562C]

VERS. 1.-- *And we make known to you.* Here (where it is treated of those corrected) mention is made of the collections: because he does not ask of others, whom he cannot persuade. Or, as other copies have it, to whom it profits not to give their own.

VERS. 2.-- *That in much experience.* Their grace was most abundant in much experience of tribulation. Because they were not scandalized at the tribulation of Paul and Silas which was there brought about: but with joy they received the word, being proved by their sufferings. *And the deepest poverty.* Slender in substance, rich in giving: because they wrought with a pure conscience.

VERS. 5.-- *First to the Lord,* amending themselves, then to the brethren, offering their own goods. Otherwise it was not to be received, because gifts blind the eyes, and [0562D] bend down the rights of authority. But they who give lest they be reproved have not the fruit of giving.

VERS. 8.-- *Not as commanding,* etc. Not only did I ask Titus, but I myself say that you should abound, *not as commanding.* That is, not as enjoining a penance, because so the Corinthians would be held as by a vow.

VERS. 9.-- *He became needy.* He does not say, he became poor, when he had been rich: but, *when he was rich.* For he took up poverty, and did not lose his riches: within rich, without poor; God lying hidden in riches, man appearing in poverty.

*That by poverty for him.* [var: Vulg. 2Cor 8:9 *ut illius inopia vos divites essetis*, "that through his poverty you might be rich"; Migne prints the dative *illi*, and his own gloss immediately reads *illius*] For through his poverty we cast off [sic: abjicicimus] the rags of iniquity, that we may be clothed with the robe of immortality. [0563A] All therefore have been made rich, believing in the poor Christ. Let no man therefore despise himself, poor in his cell, rich in conscience. He sleeps more securely on the ground than the man rich in gold in his purple. Be not therefore afraid to come with thy beggary to him who, clothed with our poverty, where he made himself poor, made us rich.

VERS. 10.-- *But also to will.* As if to say: Some of you had willed it, but some had begun it: now, however, let both accomplish it.

VERS. 13.-- *But by equality.* Let each one divide with the saints as much as he has, because no more is required than he ought to keep for himself: so Zacchaeus gave the half of his goods to the poor.

VERS. 14.-- *That there may be an equality.* Not but that they differ [0563B] in brightness: but because to all it is the same, and to all there will be sufficiency. *As it is written.* Of the manna, as a sign of this thing.

VERS. 15.-- *He that had much did not abound.* The saints have more in the hope of what is to come, less those who are rich in time, and yet there they shall be made equal. So that as here they support the want of the saints, so there they may be supported by them, and shall become rich in the eternal good. *He that had much did not abound.* So the rich man who gives much, and the poor man who gives little, if the will of both be equal, have an equal reward.

VERS. 18.-- *And we have sent.* The Apostle sent two brethren with Titus, but he does not name them, for perhaps the Corinthians did not know them, nor had they yet made trial of them. But since the multitude of the money collected [0563C] suffices to give suspicion to the wicked, he affords security; therefore, he says, we have sent such men, and not one only, but two and three. And he commends them not from the Gospel and their election alone, but also because they have been proved, and for that cause chosen, so that they may suspect nothing.

VERS. 19.-- *Unto this grace.* That is, the preaching of the Gentiles, to which I am appointed, and which I will.

VERS. 20.-- *Avoiding this.* The Apostle does not wish to seem to act too negligently about the care of the saints, and therefore he gives warning beforehand, that his carefulness may appear as foresight. *In this part.* Of doctrine and of miracles, namely, that it be said, He preaches well, but he is not mindful of the saints, as the other apostles are, and as was commanded him.

VERS. 21.-- *Before God.* For our own sake our [0563D] conscience suffices us: for your sake our good name ought not to be defiled, but to be strong among you. There are two things, conscience and good name: conscience for thyself, good name for thy neighbour: he who, trusting to his conscience, neglects his good name, is cruel.

VERS. 22.-- *Confidence.* As if to say: did he go because of confidence in you? and for Titus and Luke, with whom he gladly went.

VERS. 23.-- *Whether.* Or, whether through your fathers, the apostles of the Churches, unto the glory of God, that is, because they themselves are apostles of the Churches, that is, of the glory of God, of Christ, that is, unto the glory of Christ: because in them there is not the glory of men, but of Christ.

VERS. 24.-- *The shewing.* That is, your charity, [0564A] which you have shown to others, and our glory, which you have likewise shown to be true, show now, by receiving these men well, and this in the face of the Churches, that others may take example from you.

## CHAPTER IX.

VERS. 2.-- *And your emulation.* By the emulation of the Corinthians other Churches (while they hear that those men, formerly entangled in errors, were afterwards made of good will) have been stirred up to a good work.

VERS. 4.-- *We should be ashamed.* For if this be not found which the Apostle testified concerning them, both he himself will blush and they themselves will be the more confounded.

VERS. 6.-- *He that soweth sparingly.* He does not sow sparingly who, having little, bestows little, if his mind be ready [0564B] to give more, if he had more.

VERS. 7.-- *Not out of sadness.* He who gives unwillingly because of present shame has not a reward. *For a cheerful giver,* he who gives that he may be rid of the tedium of the one importuning him, not that he may refresh the bowels of the needy, loses both the merit and the thing. He gives largely who has the affection of giving largely, even if he have nothing that he can give.

VERS. 8.-- *To abound,* etc. For although what he who has little bestows be scanty, yet it abounds, because it is done with right judgment: because the question is not out of how much, but with what mind, it is given.

VERS. 9.-- *For justice.* He is just who reckons the goods of the world common, with a view to the end of the eternal reward.

VERS. 10.-- *The increase of the fruits.* Justice is holiness, and a good life: and thence the fruits, that is, the eternal [0564C] recompense. The increases of alms: for which both here virtues, and in the time to come glory, shall be increased.

VERS. 11.-- *Which worketh.* That is, the bounty itself is the cause why thanks are given to God, of which bounty we are the ministers.

VERS. 15.-- *Thanks be to God.* He gives thanks to God for the alternate need, and for the alternate supplying of the need, of Christ's provincials and of Christ's soldiers. He has treated here of carnal things toward those, and after he had treated of spiritual things toward these, as one full of joys he exclaims: *I give thanks,* etc.

## CHAPTER X.

VERS. 1.-- *But I myself, Paul.* He begins to treat of the uncorrected, who were following the false apostles, and thought the Apostle [0564D] fierce, as though he should say: The corrected I invite to almsgiving: *Paul,* truly *humble,* not proud, I myself who admonish others to almsgiving, the same to you as to them, I beseech, I say, etc.

VERS. 3.-- *We do not war according to the flesh.* For we do not exercise the warfare given us by God according to the flesh, that is, for earthly advantage.

VERS. 4.-- *Unto the destruction of fortifications.* That there may be destroyed the counsels fortified with the divers craftinesses of men or of demons. *Fortifications,* etc. Fortifications are the hearts of unbelievers, which the devil holds, and fortifies with divers errors, lest the word of God be able to enter in by faith, or by the likeness of fortifications. And to overcome these things let the arms of the Apostle's warfare avail, [0565A] and he shows the parts of that fortification, namely, the counsels.

VERS. 6.-- *And having in readiness.* Because nothing bites us back, whereby we should be the less bold. *To avenge,* etc. Then does a man avenge disobedience, when he condemns it by obedience. Then does he destroy it, when he leads those who resist to the faith. And this is a worthy vengeance, that perfidy be condemned by those by whom it was defended.

VERS. 7.-- *The things that are according to the face.* I have said many things by which I have shown you that you ought rather to follow us than the false apostles, as though he should say: If the things which I have said do not suffice you, why should you follow me rather than the false apostles? See these things which are according to the face, that is, they are as evident as those things which are set before the eyes.

[0565B]VERS. 8.-- *I shall not be ashamed.* Because it is both true, and not for my own glory, but this is said for your profit.

VERS. 9.-- *But that I may not be thought.* Here he says that, when he shall be present, he fulfils in deed what when absent he threatens in word. And he says this on the occasion of that sentence: *ready to avenge all disobedience:* that I may not, he says, be thought by you only to terrify with words, and not to fulfil in deed what I threaten with words, know that what I threaten with words I am about to fulfil in deeds.

VERS. 11.-- *Let him think this,* etc. [n: (HIER.)] Lest anyone think that I threaten those things, etc., *as far as* and toward sinners I stand forth strong by severity.

*Such.* Because if we were to stroke your vices, then we should not build up, but destroy.

[0565C]VERS. 12.-- *For we dare not,* etc. Such shall we be in deed, because we are not like the false apostles, who usurp authority to themselves, and stroke vices. And this is: We do not insert ourselves among certain ones, that is, the false apostles who commend themselves, that is, who usurp authority. Which is, we do not put ourselves in the number of those men, that we should usurp authority, but we have received it from God. Or we do not compare ourselves to them, that, like them, we should flatter you and stroke your vices: which even one having authority might do.

VERS. 13.-- *But we,* etc. As those who by usurping glory beyond measure. *But according to the measure.* For at the beck of God he was admonished to preach the Gospel to the Corinthians. It had been apportioned to each one to whom he should be directed in his preaching, so that individuals might have [0565D] certain peoples of their own, of whose faith they might glory. But to the Apostle's rule all those belonged whom he had founded in the faith: he who had been sent by God to all.

VERS. 15.-- *Not in other men's labours.* To do this would be to glory beyond measure; but having hope in you: that is, to be magnified among others through you, and to preach the Gospel according to our rule, that is, according to what has been enjoined by God, not having hope to glory in another's rule.

VERS. 17.-- *But he that glorieth.* I will not glory in another's rule. And in like manner let him who glories, that is, who wishes to exercise authority, glory in the Lord, that is, in the measure given by God.

[0566A]VERS. 18.-- *But whom God.* Him God commends, and he is approved, whom he holds worthy, and whom he sends to preach his gift: whom he does not send, he does not commend, because unsent he preaches.

## CHAPTER XI.

VERS. 1.-- *Would that you would bear with me,* etc. As if: I glory in my rule (which seems foolishness). but *would that you would bear with me,* etc. He calls foolishness the glorying according to the flesh, lest in that he should seem to them inferior, which glorying indeed he himself does not care for, but it profits the Corinthians that he should treat of it. *Of foolishness.* Because it is said: Let not thy own lips praise thee, but thy neighbour's. *Bear with me.* As if to say: Though I be burdensome, yet do you bear it patiently.

[0566B]VERS. 2.-- *I am jealous.* Emulation is a motion of the mind on account of another's state, either unto good or unto evil. Here it is of love, not of envy, because he loves them with the emulation of God, that is, with that emulation which God inspires by his Spirit, by this he shows that the things which he will say, he will say out of love for them, not that they may tend to his own praise, but to the profit of these men. *You to one.* He descends from the plural to the singular, wishing it to be understood that the whole Church is a virgin, and that in all her true members she keeps virginity of the mind (although not of the body). Virginity of the flesh is a body untouched: this virginity is of few. Virginity of the heart is an uncorrupted faith: this is of all the faithful.

VERS. 3.-- *But I fear. [n: (HIER.)]* The serpent seduced Eve by lying about God, etc., *as far as* that it altogether [0566C] is not, or is not eternal, he affirms against the authority of all the Scriptures.

VERS. 4.-- *For if he that cometh.* Not sent. *You might well bear with him.* If anything greater should be to you through them than through us, then you might well bear with it. To the Galatians he says anathema, if they should receive another gospel, which surely would not be greater, but contrary.

VERS. 5.-- *I suppose.* Above he treated of the false apostles, now of the true, than whom Paul seemed inferior; because he had not had converse with Jesus.

VERS. 6.-- *For although I be unskilful.* This does not pertain to the apostles, because they were not eloquent, but to the false apostles, who composed their words. Therefore he that is unskilful in speech is not guilty before God, but he who has not the knowledge of God, which pertains to salvation.

[0566D]VERS. 7.-- *Because I preached the Gospel freely.* I did not do less, but more: because freely, whence you are angry with me, and prefer others before me: although this is not a matter of sin, but of glory.

VERS. 10.-- *There is truth. [n: (HIER.)]* As Christ once appointed, and did not deny it, it is necessary that I too, not having lied, should so do. *That wherein they glory.* They glory in receiving, but since I do not receive, they shall not receive. *For such,* etc. *They may be found even as we.* That is, like to us. *Wherein,* that is, in this, that they may glory that they are like to us.

VERS. 13.-- *Transforming themselves.* For the tempting of those whom it is needful so to instruct. Or for the deceiving of them, according as is just. For this the great mercy of God is [0567A] necessary, lest anyone, while he thinks that he has good angels for friends, should have evil demons, feigned friends; and he suffers them as enemies the more hurtful, the more crafty and deceitful they are.

VERS. 15.-- *Whose end.* That is, the retribution given at the end of life *shall be according to their works,* because as the false apostles sought after things that perish, so they themselves also shall perish, and as the ministers of eternal justice, so they themselves also shall be eternal.

VERS. 17.-- *That which I speak.* In this substance of glory, that is, in the glory of the flesh which they think to be substance, that is, they so love it as if they believed that they subsist through it. *But as it were in foolishness.* Because these things seem to pertain to the swelling of the flesh, where there is foolishness. For it is foolishness that anyone should praise himself. But because [0567B] the Apostle does it not for his own sake, but for God's, therefore he says, *as it were in foolishness.*

VERS. 20.-- *He striketh.* That is, he deceives. He is struck on the face upon whose mouth an injury is inflicted. This certain Jews did, who, because they were of the race of Abraham, disparaged them, because they were uncircumcised, and set themselves before them, claiming to themselves the nobility of the flesh: whom the Corinthians bore with, and preferred to the Apostle.

VERS. 22.-- *Hebrews.* They are called Hebrews from Heber, who in the confusion of tongues alone retained the natural tongue. And because there are many Hebrews who are not Israelites, as the proselytes are, he adds: *They are Israelites, and so am I.*

VERS. 23.-- *As one less wise. [n: (AMBR.)]* He shows [sic: Ostendlt] [0567C] that he was compelled to break forth into his own praise.

*In labours.* An occasion being found, he touches even the true apostles, than whom he laboured more, lest the grace in himself should seem the less.

VERS. 24.-- *Of the Jews five times.* It was the custom of the Jews in the synagogue to beat with stripes, for the sake of correction, those acting against the law. Whence they beat Paul five times as one assailing the law, and in each correction they gave him thirty-nine stripes, remitting the fortieth for mercy. *One less.* At the last time the thong was withdrawn. Or, at each beating one less.

VERS. 26.-- *In perils of robbers,* etc. Whom the devil (since he could not kill him in the city) stirred up against him on the way, although he carried nothing that robbers [0567D] might desire.

VERS. 27.-- *In hunger.* Where then is the promise of God: *Seek ye first the kingdom of God, and all these things shall be added unto you? [n: (Luc. XII.)]* But the physician, to whom we have once committed ourselves, knows when to apply these helps, and when to withdraw them.

VERS. 28.-- *Carefulness.* The greater the charity, the greater the wounds from other men's sins. Whence: *He that addeth knowledge, addeth also sorrow.* [var: Vulg. Eccle. I, 18 *qui addit scientiam, addit et laborem*, "addeth also labour"]

VERS. 29.-- *Am I not burned?* All tribulations burn, but not unto consuming, rather unto purging. This affection purges: because it comes of charity. All who suffer scandal are the frying-pan of those that have charity, that is, of the bones which bear [0568A] the flesh, that is, of the perfect who carry and rule the carnal; whence: *And my bones are fried together in a frying-pan.* [var: Vulg. Psal. CI, 4 *et ossa mea sicut cremium aruerunt*, "my bones are withered like fuel"]

VERS. 31.-- *I lie not.* Because he bears me witness by signs and wonders.

## CHAPTER XII.

VERS. 2.-- *I know a man.* As if concerning another, both the thing is told, and boasting is avoided. *Whether in the body, or,* etc. This the Apostle did not know, whether, when he was caught up, the soul was in the body, or whether it went out of the body altogether, so that the body lay dead, or whether, according to some other manner of a living body wherein the soul was, his mind was taken up to see or to hear the unspeakable things of that vision. And because this [0568B] was uncertain, therefore perhaps he said, *whether in the body, or without. Caught up.* Lifted up against nature.

*Even unto the third heaven.* That is, unto the knowledge of the Godhead. The first heaven is the airy; the second, the firmament; the third spiritual, where the angels and the holy souls enjoy the contemplation of God.

VERS. 4.-- *He was caught up. [n: (THEOPH.)]* See his utmost lowliness and humility, how he recounts these things as though of another: for of such a one, he says, I will glory. But for whose sake (if it was another that was caught up) dost thou glory? And so he says these things of himself. *Secret words.* An intimation concerning the hidden essence of God, as it were through words.

VERS. 6.-- *Above that which,* etc. For if I should relate great things [0568C] and many, perhaps some would think that I am not weak, but an immortal man, or an angel, etc.; and therefore I speak sparingly of myself.

VERS. 7.-- *And lest the greatness.* I forbear to glory much, lest I be thought to be other than I am. And therefore a sting was given, pricking the flesh. Who? A malignant angel sent by Satan, that he might buffet him, that is, might repress every motion of pride by striking in tribulations, or by tempting (as some say) through lust. But a temptation to which consent is not given is not a sin, but matter for the exercise of virtue.

VERS. 9.-- *He said to me.* By inspiration, or by an angel. *For power is made perfect in infirmity.* That is the perfection of virtues which has a contrary infirmity, with which it may lawfully strive: and therefore I will glory [0568D] in infirmities, not unwillingly, but gladly.

VERS. 11.-- *I am become foolish.* In all these commendations I seem foolish, but by your fault, who ought to have commended me against the false apostles.

VERS. 12.-- *In all patience.* He mentions patience first, which pertains to morals: because he long bore with them, as with impatient sick men, that, the power of signs being applied as a medicine, he might heal their wounds. *And mighty deeds.* A mighty deed is the genus of signs and wonders, that is, every miracle. A sign is that which at any time whatsoever signifies something, and is the genus of a wonder. A wonder, that which is in the future. Or a sign and a wonder are in those things which are against nature, a mighty deed in those things which are not against nature, [0569A] as to free a man from disease by the imposition of a hand and by prayer.

VERS. 14.-- *For neither ought the children,* etc. Carnal fathers gather for their children, but it is meet that spiritual fathers should receive their charges from their children. But here he proves that he is unwilling to receive, to such a degree that he transfers the case of the carnal father to the spiritual: and he says that not only does he spend himself for their salvation, but that he is ready even to die.

VERS. 15.-- *And I will be spent over and above,* etc. This indeed is perfect charity, that one should be ready to die even for the brethren. But is it so as soon as it is born? When it has been born, it is nourished: when it has been nourished, it is strengthened: when it has been strengthened, it is perfected: when it has come to perfection, it says: *I desire to be dissolved, and to be with Christ.*

[0569B]VERS. 19.-- *Of old you think.* As if to say: Perhaps you have long thought: that I say for the sake of excuse, as one guilty, that I did not burden you, but I say (God being witness, who knows) that I did not circumvent you, and not proudly, but in the magnifying of Christ in you.

VERS. 21.-- *Lest again when I come,* etc. [n: (CHRYS.)] It is glory to punish, to upbraid, to exact penalties, etc., *as far as* but because of his commandment.

*And have not done penance.* It does not suffice to change one's manners for the better and to depart from evils, unless satisfaction be made to the Lord for the things which have been done, by the sorrow of penance, by the groaning of humility, by the sacrifice of a contrite heart, alms co-operating.

## CHAPTER XIII.

[0569C]VERS. 2.-- *I will not spare.* After so many corrections, if any do not amend themselves, they ought not to be spared.

VERS. 3.-- *Or a proof.* It is the custom of divine Scripture to attribute to the person of God what he does in us, as the Apostle attributed the very speaking to him by whose gift he was speaking, that is, to Christ. *Who in you is not weakened,* but appeared powerful when he gave gifts. Which things having experienced, let them not doubt that they can be punished by him.

VERS. 4.-- *For we also are weak.* Christ lives, who before had been weak. *For we also,* much less than he, although *weak in him,* that is, although in imitation of him we suffer many things from the faithless, *yet we shall live,* that is, we shall have power [0570A] through him in judging you. Or, *we shall live with him,* that is, in a like blessedness with him: and this out of *the power of God;* which is such *in you,* that is, in your consciences: *In you.* Toward you. The death inflicted by the faithless is life toward believers, because rising again by the power of God they shall live with Christ.

VERS. 7.-- *Now we pray,* etc. This the Apostle prays, that, these men doing well, he may not find in them things to be corrected, and that so the apostles may appear reprobates: for they are seen to be approved while they judge sinners. So then, if there be none whom he may judge, authority ceasing, they seem as it were reprobate. *We may be reprobates,* that is, we may appear reprobate, not having anything to avenge or to judge.

VERS. 9.-- *For we rejoice,* etc. [n: (HIER.)] We rejoice if it be not necessary that our power should appear, [0570B] as Peter's appeared in Saphira and Ananias.

VERS. 10.-- *According to the power.* Again he shows that he does not desire to abuse his power upon them, adding that he received it not unto destruction but unto edification, whence he subjoins: *Not unto destruction.* But they are not destroyed who are corrected, but being corrected they are built up.

VERS. 11.-- *Rejoice, brethren.* That is, work well, that you may be able to have true joy. *And the God of peace shall be with you.* [var: Vulg. 2Cor 13:11 *et Deus pacis et dilectionis erit vobiscum*, "and the God of peace and of love shall be with you"; Migne's lemma lacks *et dilectionis*, and yet the gloss beneath expounds love by name] Hence there shall be to you peace from his love, hence the taking away of all evils. This peace has saved the world, has dissolved a long war, has joined earth to heaven, this has made men angels. Let him therefore imitate this peace. For love is the mother of innumerable goods, through this we have been saved, through [0570C] this we attain all unspeakable goods.

VERS. 13.-- *Grace.* He desires that the whole Trinity may bless them. He assigns to each his own fitting things. Grace, that is, remission, to the Son, charity to the Father, who out of love sent the Son, communication to the Spirit, through whom union is made. *And the charity of God.* The love of God sent Christ, whose grace saves. And that we may possess this grace of salvation, may the communication of the deed of the Holy Spirit, or the Spirit himself, be so with you, that he may communicate and confer upon you both the grace of Christ and the charity of God. As if: May the whole Trinity be with you, giving grace for the things committed and charity through the Spirit.