28 II. CORINTHIANS 1, 24.

ject to man, or that we should have dominion over your faith.' This, however, is rather an obscure argument. Ac- cording to Meyer the connection is with the immediately pre- ceding words, ' We are helpers of your joy, because ye are steadtast as to faith,' That is, steadfastness in faith is necessa- ry to joy. The most natural interpretation probably is that given by Erasmus : fidei nomine nullum habemus in vos domi- nium, in qua perseveratis ; sed est in vita quod in vobis cor- rectum volebam. ' Over your faith I have no dominion, for in that ye stand ; but, when I speak of not sparing, I had refer- ence to your conduct.' He had authority in matters of dis- cipline, but not in matters of laith. As to the latter, he and they were equally under subjection to the revelation of God. He indeed, as the organ of the Spirit, could declai-e infallibly what that revelation was, but he could not go counter to it, and was to be judged by it. If the inspired apostles recog- nised not only their subjection to the word of God, but also the right of the people to judge whether their teachings were in accordance with the supreme standard, it is most evident that no church authority can make any thing contrary to Scripture obligatory on believers, and that the ultimate right to decide whether ecclesiastical decisions are in accordance with the word of God, rests with the people. In other words, Paul recognises, even in reference to himself, the right of pri- vate judgment. He allowed any man to pronounce him anathema, if he did not preach the gospel as it had been re- vealed and authenticated to the church. Quum eorum iidei dominaii se negat, signilicat injustam banc esse et minime tolerandam potestatem, imo tyrannidem in ecclesia. Fides enim prorsus ab hominum jugo soluta, liberrimaque esse debet. Notandum autem, quis loquatur : nam siquis omnino sit mor- talium qui jus habeat tale dominium sibi vindicandi, Paulus certe dignus liac prierogativa fuit, fatetur autem sibi non competere. Itaque colligimus, fidem non aliam subjectionem agnoscere, quam verbi Dei: hominum imperio minime esse obnoxiam. Calvin.