See the argument of the 9 Chapter, which comprehendeth the contents of this also.See the argument of the 9 Chapter, vvhich comprehendeth the contents of this also.
For I will not have you ignorant brethren, that our fathers were all under the cloud, and all passed through the sea,FOR I vvil not haue you ignorant brethren, that our fathers vvere al* vnder the cloude, & al* passed through the sea,Nolo enim vos ignorare fratres, quoniam patres nostri omnes sub nube fuerunt, et omnes mare transierunt,
2and all in Moyses were baptized in the cloud and in the sea:and al in Moyses vvere baptized in the cloude and in the sea:et omnes in Moyse baptizati sunt in nube, et in mari :
3and all did eat the same spiritual food,and* al did eate the same spiritual foode,¶et omnes eamdem escam spiritalem manducaverunt,
4and all drank the same spiritual drink (and they drank of the spiritual rock that followed them, and the rock was Christ,)and al* drunke the same spiritual drinke (and they* drunke of the spiritual rocke that folovved them, and the rocke vvas Christ,)et omnes eumdem potum spiritalem biberunt (bibebant autem de spiritali, consequente eos, petra : petra autem erat Christus) :
5but in the more part of them God was not well pleased. for they were overthrown in the desert.but in the more part of them God vvas not vvel pleased. ¶ for they* vvere ouerthrovven in the desert.sed non in pluribus eorum beneplacitum est Deo : nam prostrati sunt in deserto.
6And these things were done in a figure of us, that we be not coveting evil things, as they also coveted.And these things vvere done in a figure of vs, that vve be not coueting euil things, as* they also coueted.Hæc autem in figura facta sunt nostri, ut non simus concupiscentes malorum, sicut et illi concupierunt.
7Neither become ye Idolaters, as certain of them: as is written: The people sat down to eat and drink, and rose up to play.Neither become ye Idolaters, as certaine of them : as is vvritten : *The people sate dovvne to eate and drinke, and rose vp to play.Neque idololatræ efficiamini, sicut quidam ex ipsis : quemadmodum scriptum est : Sedit populus manducare, et bibere, et surrexerunt ludere.
8Neither let us fornicate, as certain of them did fornicate, and there fell in one day three and twenty thousand.Neither let vs fornicate, as certaine of them did fornicate, and ther fel in one day three and tvventie thousand.Neque fornicemur, sicut quidam ex ipsis fornicati sunt, et ceciderunt una die viginti tria millia.
9Neither let us tempt Christ: as certain of them tempted, and perished by the serpents.Neither let vs tempt Christ: as certaine of them tempted, and* perished by the serpents.Neque tentemus Christum, sicut quidam eorum tentaverunt, et a serpentibus perierunt.
10Neither do you murmur: as certain of them murmured, and perished by the destroyer.Neither doe you murmure : as* certaine of them murmured, and perished by the destroyer.Neque murmuraveritis, sicut quidam eorum murmuraverunt, et perierunt ab exterminatore.
11And all these things chanced to them in figure: but they are written to our correptionem: reproof, instructive chastisement, not the modern correcting of mistakes, upon whom the ends of the world are come.And al these things chaunced to them in figure: but they are vvritten to our correption, vpon vvhom the ends of the vvorld are come.Hæc autem omnia in figura contingebant illis : scripta sunt autem ad correptionem nostram, in quos fines sæculorum devenerunt.
12Therefore he that thinketh himself to stand, let him take heed lest he fall.Therefore he that thinketh him self to stand, let him take heede lest he fall.Itaque qui se existimat stare, videat ne cadat.
13Let not tentatio: trial, testing apprehendat: lay hold of, seize, overtake, not arrest or grasp mentally you, but humane. and God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with tentation issue, that you may be able to sustain.Let not tentation `apprehend you, but humane. and God is faithful, vvho vvil not suffer you to be tempted aboue that vvhich you are able : but vvil make also vvith tentation ᶜ issue, that you may be able to susteine.Tentatio vos non apprehendat nisi humana : fidelis autem Deus est, qui non patietur vos tentari supra id quod potestis, sed faciet etiam cum tentatione proventum ut possitis sustinere.
14For the which cause, my dearest, flee from the serving of Idols.For the vvhich cause, my deerest, flee from the seruing of Idols.Propter quod, carissimi mihi, fugite ab idolorum cultura :
15I speak as to wise men: your selves judge what I say.I speake as to vvise men : your selues iudge vvhat I say.¶ut prudentibus loquor, vos ipsi judicate quod dico.
16The chalice of benediction which we do bless: is it not the communicatio: partaking in common, communion, fellowship, not the modern exchange of messages of the blood of Christ? and the bread which we break, is it not the participation of the body of our Lord?The chalice of benediction vvhich vve do blesse: is it not the comunication of the bloud of Christ? and the bread vvhich vve breake, is it not the participation of the body of our Lord?¶Calix benedictionis, cui benedicimus, nonne communicatio sanguinis Christi est ? et panis quem frangimus, nonne participatio corporis Domini est ?
17For being many, we are one bread, one body, all that participate of one bread.For being many, vve are one bread, one body, al that participate of one bread.¶Quoniam unus panis, unum corpus multi sumus, omnes qui de uno pane participamus.
18Behold Israël according to the flesh: they that eat the hostias: sacrificial victims, the immolated offerings, not enemies or armies, are they not partakers of the altar?Behold Israël according to the flesh: they that eate the hostes, are they not partakers of the altar?¶Videte Israël secundum carnem : nonne qui edunt hostias, participes sunt altaris ?
19What then? do I say that that which is immolated to Idols, is any thing? or that the Idol is any thing?Vvhat then? do I say that that vvhich is immolated to Idols, is any thing? or that the Idol is any thing?Quid ergo ? dico quod idolis immolatum sit aliquid ? aut quod idolum, sit aliquid ?
20But the things that the heathen do immolate, to devils they do immolate, and not to God. And I will not have you become fellows of devils.But the things that the heathen do immolate, to deuils they do immolate, and not to God. And I vvil not haue you become felovves of deuils.¶Sed quæ immolant gentes, dæmoniis immolant, et non Deo. Nolo autem vos socios fieri dæmoniorum :
21You can not drink the chalice of our Lord, and the chalice of devils: you can not be partakers of the table of our Lord, and of the table of devils.You can not drinke the chalice of our Lord, and the chalice of deuils: you can not be partakers of the table of our Lord, and of the table of deuils.¶non potestis calicem Domini bibere, et calicem dæmoniorum ; non potestis mensæ Domini participes esse, et mensæ dæmoniorum.
22Or do we emulate our Lord? Why, are we stronger than he? All things are lawful for me, but all things are not expediunt: profitable, beneficial, not a self-serving shortcut.Or do vve emulate our Lord? Vvhy, are we stronger then he? Al things are lavvful for me, but al things are not expedient.An æmulamur Dominum ? numquid fortiores illo sumus ? Omnia mihi licent, sed non omnia expediunt.
23All things are lawful for me, but all things do not edify.Al things are lavvful for me, but al things do not edifie.¶Omnia mihi licent, sed non omnia ædificant.
24Let no man seek his own, but another man's.Let no man seeke his ovvne, but an other mans.Nemo quod suum est quærat, sed quod alterius.
25All that is sold in the macello: the meat-market, the butchers' stalls, not a scene of carnage or disorder, eat: asking no question for conscience.Al that is sold in the shambles, eate: asking no question for conscience.Omne quod in macello venit, manducate, nihil interrogantes propter conscientiam.
26The earth is our Lord's, and the fulness thereof.*The earth is our Lordes, and the fulnes therof.Domini est terra, et plenitudo ejus.
27If any invite you of the infidelium: unbelievers, and you will go: eat of all that is set before you, asking no question for conscience.If any inuite you of the infidels, and you vvil goe: eate of al that is set before you, asking no question for conscience.Si quis vocat vos infidelium, et vultis ire : omne quod vobis apponitur, manducate, nihil interrogantes propter conscientiam.
28But if any man say, This is immolated to Idols: do not eat for his sake that showed it, and for conscience:But if any man say, This is immolated to Idols: do not eate for his sake that shevved it, and for conscience:Si quis autem dixerit : Hoc immolatum est idolis : nolite manducare propter illum qui indicavit, et propter conscientiam :
29conscience I say not thine but the others. For why is my liberty judged of another man's conscience?conscience I say not thine but the others. For vvhy is my libertie iudged of an other mans conscience?conscientiam autem dico non tuam, sed alterius. Ut quid enim libertas mea judicatur ab aliena conscientia ?
30If I participate with thanks: why am I blasphemed for that which I give thanks for?If I participate vvith thankes: vvhy am I blasphemed for that vvhich I giue thankes for?Si ego cum gratia participo, quid blasphemor pro eo quod gratias ago ?
31Therefore whether you eat, or drink, or do any other thing: do all things unto the glory of God.Therfore vvhether you eate, or drinke, or do any other thing: doe al things vnto the glorie of God.Sive ergo manducatis, sive bibitis, sive aliud quid facitis : omnia in gloriam Dei facite.
32Be without offense to the Jews and to the Gentiles, and to the Church of God:Be vvithout offense to the Ievves and to the Gentiles, and to the Church of God:Sine offensione estote Judæis, et gentibus, et ecclesiæ Dei :
33as I also in all things do please all men, not seeking that which is profitable to myself, but which is to many: that they may be saved.as I also in al things doe please al men, not seeking that vvhich is profitable to my self, but vvhich is to many: that they may be saued.sicut et ego per omnia omnibus placeo, non quærens quod mihi utile est, sed quod multis : ut salvi fiant.
Annotations
3The same. The red sea and the cloud, a figure of our Baptism: the Manna from heaven and water miraculously drawn out of the rock, a figure of the holy Sacrament of Christ's body and blood: our Sacraments containing the things and graces in truth, which theirs only signified. And it is an impudent forgery of the Calvinists, to write upon this place, that the Jews received no less the truth and substance of Christ and his benefits in their figures or Sacraments, than we do in ours: and that they and we all eat and drink of the self same meat and drink: the Apostle saying only, that they among themselves did all feed of one bread, and drink of one rock: which was a figure of Christ, therein especially, that out of Christ's side pierced upon the Cross, gushed out blood and water for the matter of our Sacraments.The same. The red sea and the cloud, a figure of our Baptism: the Manna from heaven and water miraculously drawn out of the rock, a figure of the holy Sacrament of Christ's body and blood: our Sacraments containing the things and graces in truth, which theirs only signified. And it is an impudent forgery of the Calvinists, to write upon this place, that the Jews received no less the truth and substance of Christ and his benefits in their figures or Sacraments, than we do in ours: and that they and we all eat and drink of the self same meat and drink: the Apostle saying only, that they among themselves did all feed of one bread, and drink of one rock: which was a figure of Christ, therein especially, that out of Christ's side pierced upon the Cross, gushed out blood and water for the matter of our Sacraments.
15As to wise men. To cause them to leave the sacrifices and meats or drinks offered to Idols, he putteth them in mind of the only true Sacrifice and meat and drink of Christ's body and blood: of which and the sacrifice of Idols also, they might not be in any case partakers. Using this term, ut prudentibus loquor, in the same sense (as it is thought) as the Fathers of the primitive Church did give a watchword of keeping secret from the Infidels and unbaptized, the mystery of this divine Sacrifice, by these words, Norunt fideles, norunt qui initiati sunt. August. in Ps. 9 & 33. Conc. 1. 2. & Ps. 109. Ho. 42. c. 4. in lib. 50 hom. Orig. in Levit. ho. 9. Chrys. ho. 2 in Gen. in fine ho. 51 ad po. Antioch. ho. 5. in 1 Tim. St. Paul saith, I speak to you boldly of this mystery as to the wiser and better instructed in the same.As to wise men. To cause them to leave the sacrifices and meats or drinks offered to Idols, he putteth them in mind of the only true Sacrifice and meat and drink of Christ's body and blood: of which and the sacrifice of Idols also, they might not be in any case partakers. Using this term, ut prudentibus loquor, in the same sense (as it is thought) as the Fathers of the primitive Church did give a watchword of keeping secret from the Infidels and unbaptized, the mystery of this divine Sacrifice, by these words, Norunt fideles, norunt qui initiati sunt. August. in Ps. 9 & 33. Conc. 1. 2. & Ps. 109. Ho. 42. c. 4. in lib. 50 hom. Orig. in Levit. ho. 9. Chrys. ho. 2 in Gen. in fine ho. 51 ad po. Antioch. ho. 5. in 1 Tim. St. Paul saith, I speak to you boldly of this mystery as to the wiser and better instructed in the same.
16Which we bless. That is to say, the Chalice of Consecration which we Apostles and Priests by Christ's commission do consecrate, by which speech as well the Calvinists (that use no consecration of the cup at all, blasphemously calling it magical murmuration, and perversely referring the benediction to thanksgiving to God) as also the Lutherans be refuted, who affirm Christ's body and blood to be made present by receiving and in the receiving only. for the Apostle expressly referreth the benediction to the chalice, and not to God, making the holy blood and the communicating thereof the effect of the benediction.Which we bless. That is to say, the Chalice of Consecration which we Apostles and Priests by Christ's commission do consecrate, by which speech as well the Calvinists (that use no consecration of the cup at all, blasphemously calling it magical murmuration, and perversely referring the benediction to thanksgiving to God) as also the Lutherans be refuted, who affirm Christ's body and blood to be made present by receiving and in the receiving only. for the Apostle expressly referreth the benediction to the chalice, and not to God, making the holy blood and the communicating thereof the effect of the benediction.
16The participation of the body. The holy Sacrament and Sacrifice of Christ's body and blood being received of us, joineth us in soul and body and engrafteth us into Christ himself, making us partakers and at a piece of his body and blood. For not by love or spirit only (saith St. Chrysostom) but in very deed we are united in his flesh, made one body with him, members of his flesh and bones. Chrys. ho. 45 in Io. sub finem. And St. Cyril, Such is the force of mystical benediction that it maketh Christ corporally by communicating of his flesh to dwell in us. Cyril. li. 10. in Io. c. 13.The participation of the body. The holy Sacrament and Sacrifice of Christ's body and blood being received of us, joineth us in soul and body and engrafteth us into Christ himself, making us partakers and at a piece of his body and blood. For not by love or spirit only (saith St. Chrysostom) but in very deed we are united in his flesh, made one body with him, members of his flesh and bones. Chrys. ho. 45 in Io. sub finem. And St. Cyril, Such is the force of mystical benediction that it maketh Christ corporally by communicating of his flesh to dwell in us. Cyril. li. 10. in Io. c. 13.
17One bread, one body. As we be first made one with Christ by eating his body and drinking his blood, so secondly are we conjoined by this one bread which is his body, and cup which is his blood, in the perfect union and fellowship of all Catholic men, in one Church which is his body Mystical. Which name of Body mystical is specially attributed and appropriated to this one commonwealth and Society of faithful men, by reason that all the true persons and true members of the same, be marvelously knit together by Christ's own one body, and by the self same blood in this divine Sacrament. See St. August. li. 21, c. 25 de civ. Dei. Hilar. li. 8 de Trin. circa med.One bread, one body. As we be first made one with Christ by eating his body and drinking his blood, so secondly are we conjoined by this one bread which is his body, and cup which is his blood, in the perfect union and fellowship of all Catholic men, in one Church which is his body Mystical. Which name of Body mystical is specially attributed and appropriated to this one commonwealth and Society of faithful men, by reason that all the true persons and true members of the same, be marvelously knit together by Christ's own one body, and by the self same blood in this divine Sacrament. See St. August. li. 21, c. 25 de civ. Dei. Hilar. li. 8 de Trin. circa med.
18They that eat the hosts. It is plain also by the example of the Jews in their Sacrifices, that he that eateth any of the host immolated, is partaker of the Sacrifice, and joined by office and obligation to God, of whose sacrifice he eateth.They that eat the hosts. It is plain also by the example of the Jews in their Sacrifices, that he that eateth any of the host immolated, is partaker of the Sacrifice, and joined by office and obligation to God, of whose sacrifice he eateth.
20I will not have you. I conclude then (saith the Apostle) thus: that as the Christian which eateth and drinketh of the sacrifice or Sacrament of the altar, by his eating is participant of Christ's body, and is joined in fellowship to all Christian people that eat and drink of the same, being the host of the new Law: and as all that did eat of the hosts of the Sacrifices of Moyses Law, were belonging and associated to that state and to God to whom the Sacrifice was done: even so whosoever eateth of the meats offered to Idols, he showeth and professeth himself to be of the Communion and Society of the same Idols.I will not have you. I conclude then (saith the Apostle) thus: that as the Christian which eateth and drinketh of the sacrifice or Sacrament of the altar, by his eating is participant of Christ's body, and is joined in fellowship to all Christian people that eat and drink of the same, being the host of the new Law: and as all that did eat of the hosts of the Sacrifices of Moyses Law, were belonging and associated to that state and to God to whom the Sacrifice was done: even so whosoever eateth of the meats offered to Idols, he showeth and professeth himself to be of the Communion and Society of the same Idols.
21You can not drink. Upon the premises he warneth them plainly, that they must either forsake the sacrifice and fellowship of the Idols and Idolaters, or else refuse the Sacrifice of Christ's body and blood in the Church. In all which discourse we may observe that our bread and chalice, our table and altar, the participation of our host and oblation, be compared or resembled point by point, in all effects, conditions, and properties, to the altars, hosts, sacrifices and immolations of the Jews and Gentiles. Which the Apostle would not, nor could not have done in this Sacrament of the Altar, rather than in other Sacraments or service of our religion, if it only had not been a Sacrifice and the proper worship of God among the Christians, as the other were among the Jews and Heathen. And so do all the Fathers acknowledge, calling it only, and continually almost, by such terms as they do no other Sacrament or ceremony of Christ's religion: The lamb of God laid upon the table: Conc. Nic. the unbloody service of the Sacrifice, In Conc. Ephes. ep. ad Nestor. pag. 605. the Sacrifice of sacrifices: Dionys. Ec. Hier. c. 3. the quickening holy sacrifice: the unbloody host and victim: Cyril. Alex. in Conc. Ephes. Anath. 11. the propitiatory sacrifice both for the living and the dead: Tertul. de cor. Milit. Chrys. ho. 41 in 1 Cor. Ho. 3. ad Philip. Ho. 66 ad po. Antioch. Cypr. ep. 66. and de coen. Do. nu. 1. August. Ench. 109. Quaest. 2. ad Dulcit. to. 4. Ser. 34. de verb. Apost. the Sacrifice of our Mediator: the sacrifice of our price: the Sacrifice of the new Testament: the sacrifice of the Church: August li. 9. c. 13. and li. 3 de bapt. c. 19. the one only inconsumptible victim without which there is no religion: Cyprian. de coen. Do. nu. 2. Chrys. ho. 17 ad Hebr. The pure oblation, the new offering of the new Law: the vital and impolluted host: the honorable and dreadful Sacrifice: the Sacrifice of thanksgiving or Eucharistical: and the Sacrifice of Melchisedec. Which Melchisedec by his oblation in bread and wine did properly and most singularly prefigurate this office of Christ's eternal Priesthood and sacrificing himself under the forms of bread and wine: which shall continue in the Church throughout all Christian Nations in stead of all the offerings of Aaron's Priesthood, as the Prophet Malachi did foretell, as St. Cyprian, St. Justine, St. Irenaeus and others the most ancient Doctors and Martyrs do testify. Cypr. ep. 63. nu. 2. Justin. Dial. cum Trypho. post med. Irenae. li. 4. c. 12. And St. Augustine li. 17 c. 20 de civ. Dei. & li. 1 cont. adv. leg. & proph. c. 18. & li. de bapt. c. 19: St. Leo ser. 8 de Passione: and others do expressly avouch that this one Sacrifice hath succeeded all other and fulfilled all other differences of sacrifices, that it hath the force and virtue of all other, to be offered for all persons and causes that the others, for the living and the dead, for sins and for thanksgiving, and for what other necessity soever of body or soul. Which holy action of Sacrifice they also call the MASS in plain words. August. ser. 251. 91. Con. Carthag. 2, c. 3. 4. Milevit. c. 12. Leo ep. 88. 81 c. 2. Greg. li. 2. ep. 93. etc. This is the Apostles and Fathers doctrine. God grant the Adversaries may find mercy to see so evident and invincible a truth.You can not drink. Upon the premises he warneth them plainly, that they must either forsake the sacrifice and fellowship of the Idols and Idolaters, or else refuse the Sacrifice of Christ's body and blood in the Church. In all which discourse we may observe that our bread and chalice, our table and altar, the participation of our host and oblation, be compared or resembled point by point, in all effects, conditions, and properties, to the altars, hosts, sacrifices and immolations of the Jews and Gentiles. Which the Apostle would not, nor could not have done in this Sacrament of the Altar, rather than in other Sacraments or service of our religion, if it only had not been a Sacrifice and the proper worship of God among the Christians, as the other were among the Jews and Heathen. And so do all the Fathers acknowledge, calling it only, and continually almost, by such terms as they do no other Sacrament or ceremony of Christ's religion: The lamb of God laid upon the table: Conc. Nic. the unbloody service of the Sacrifice, In Conc. Ephes. ep. ad Nestor. pag. 605. the Sacrifice of sacrifices: Dionys. Ec. Hier. c. 3. the quickening holy sacrifice: the unbloody host and victim: Cyril. Alex. in Conc. Ephes. Anath. 11. the propitiatory sacrifice both for the living and the dead: Tertul. de cor. Milit. Chrys. ho. 41 in 1 Cor. Ho. 3. ad Philip. Ho. 66 ad po. Antioch. Cypr. ep. 66. and de coen. Do. nu. 1. August. Ench. 109. Quaest. 2. ad Dulcit. to. 4. Ser. 34. de verb. Apost. the Sacrifice of our Mediator: the sacrifice of our price: the Sacrifice of the new Testament: the sacrifice of the Church: August li. 9. c. 13. and li. 3 de bapt. c. 19. the one only inconsumptible victim without which there is no religion: Cyprian. de coen. Do. nu. 2. Chrys. ho. 17 ad Hebr. The pure oblation, the new offering of the new Law: the vital and impolluted host: the honorable and dreadful Sacrifice: the Sacrifice of thanksgiving or Eucharistical: and the Sacrifice of Melchisedec. Which Melchisedec by his oblation in bread and wine did properly and most singularly prefigurate this office of Christ's eternal Priesthood and sacrificing himself under the forms of bread and wine: which shall continue in the Church throughout all Christian Nations in stead of all the offerings of Aaron's Priesthood, as the Prophet Malachi did foretell, as St. Cyprian, St. Justine, St. Irenaeus and others the most ancient Doctors and Martyrs do testify. Cypr. ep. 63. nu. 2. Justin. Dial. cum Trypho. post med. Irenae. li. 4. c. 12. And St. Augustine li. 17 c. 20 de civ. Dei. & li. 1 cont. adv. leg. & proph. c. 18. & li. de bapt. c. 19: St. Leo ser. 8 de Passione: and others do expressly avouch that this one Sacrifice hath succeeded all other and fulfilled all other differences of sacrifices, that it hath the force and virtue of all other, to be offered for all persons and causes that the others, for the living and the dead, for sins and for thanksgiving, and for what other necessity soever of body or soul. Which holy action of Sacrifice they also call the MASS in plain words. August. ser. 251. 91. Con. Carthag. 2, c. 3. 4. Milevit. c. 12. Leo ep. 88. 81 c. 2. Greg. li. 2. ep. 93. etc. This is the Apostles and Fathers doctrine. God grant the Adversaries may find mercy to see so evident and invincible a truth.
21Partakers of the table. Though the faithful people be many ways known to be God's peculiar, and be joined both to him and among themselves, and also severed and distinguished from all others that pertain not to him, as well Jews and Pagans, as Heretics and Schismatics, by sundry other external signs of Sacraments, doctrine, and government: yet the most proper and substantial union or difference consisteth in the Sacrifice and Altar: by which God so specially bindeth his Church unto him, and himself unto his Church, that he acknowledgeth none to be his, that is not partaker of his one only Table and Sacrifice in his Church: and acquitteth himself of all such as join in fellowship with any of the Heathen at their Idolatry, or with the Jews at their Sacrifices, or with Heretics and Schismatics at their profane and detestable table. Which because it is the proper badge of their separation from Christ and his Church, and an altar purposely erected against Christ's Altar, Priesthood, and Sacrifice, is in deed a very sacrifice, or (as the Apostle here speaketh) a table and cup of Devils, that is to say, wherein the Devil is properly served, and Christ's honour (no less than by the altars of Jeroboam or any profane superstitious rites of Gentility) defiled. And therefore all Catholic men, if they look to have fellowship with Christ and his members in his body and blood, must deem of it as of Idolatry or sacrilegious superstition, and abstain from it and from all society of the same, as good Tobie did from Jeroboam's calves and the altars in Dan and Bethel: and as the good faithful did from the Excelses, and from the temple and sacrifices of Samaria. Now in the Christian times we have no other Idols, but heresies, nor Idolothytes, but their false services shifted into our Churches in stead of God's true and only worship. Cypr. de unit Ec. nu. 2 Hiero. in 11 Osee. & 8. Amos. & in 2. Habat. Aug. in ps. 80. v. 10. De Civ. Dei li. 18. c. 51.Partakers of the table. Though the faithful people be many ways known to be God's peculiar, and be joined both to him and among themselves, and also severed and distinguished from all others that pertain not to him, as well Jews and Pagans, as Heretics and Schismatics, by sundry other external signs of Sacraments, doctrine, and government: yet the most proper and substantial union or difference consisteth in the Sacrifice and Altar: by which God so specially bindeth his Church unto him, and himself unto his Church, that he acknowledgeth none to be his, that is not partaker of his one only Table and Sacrifice in his Church: and acquitteth himself of all such as join in fellowship with any of the Heathen at their Idolatry, or with the Jews at their Sacrifices, or with Heretics and Schismatics at their profane and detestable table. Which because it is the proper badge of their separation from Christ and his Church, and an altar purposely erected against Christ's Altar, Priesthood, and Sacrifice, is in deed a very sacrifice, or (as the Apostle here speaketh) a table and cup of Devils, that is to say, wherein the Devil is properly served, and Christ's honour (no less than by the altars of Jeroboam or any profane superstitious rites of Gentility) defiled. And therefore all Catholic men, if they look to have fellowship with Christ and his members in his body and blood, must deem of it as of Idolatry or sacrilegious superstition, and abstain from it and from all society of the same, as good Tobie did from Jeroboam's calves and the altars in Dan and Bethel: and as the good faithful did from the Excelses, and from the temple and sacrifices of Samaria. Now in the Christian times we have no other Idols, but heresies, nor Idolothytes, but their false services shifted into our Churches in stead of God's true and only worship. Cypr. de unit Ec. nu. 2 Hiero. in 11 Osee. & 8. Amos. & in 2. Habat. Aug. in ps. 80. v. 10. De Civ. Dei li. 18. c. 51.
23All things are lawful. Hitherto the Apostle's arguments and examples whereby he would avert them from the meats offered to Idols, seem plainly to condemn their fact as Idolatrical, or as participant and accessory to Idolatry, and not only as of scandal given to the weak brethren: and so no doubt it was in that they went into the very temple of the Idols; and did with the rest that served the Idols, eat and drink of the flesh and libaments directly offered to the Idol, yea and feasted together in the same banquets made to the honour of the same Idols: which could not but defile them and entangle them with Idolatry: not for that the meat itself was justly belonging to any other but to God, or could be defiled, made noisome or unlawful to be eaten, but for and in respect of the abuse of the same and detestable dedicating of that to the devil, which belonged not to him, but to God alone. Of which sacrilegious act that ought not to be partakers, as needs they must, entering and eating with them in their solemnities, to this end hath St. Paul hitherto admonished the Corinthians. Now he declareth that otherwise in profane feasts it is lawful to eat without curious doubting or asking whether this or that were offered meats, and in markets to buy whatsoever is there sold, without scruple and without taking knowledge whether it be of the Idolothytes or no: with this exception, first, that if one should invite him to eat, or buy this or that as sacred and offered meats, that then he should not eat it, lest he should seem to approve the offering of it to the Idol, or to like it the better for the same. Secondly, when the weak brother may take offence by the same. For though it be lawful in itself to eat any of these meats without care of the Idol: yet all lawful things be not in every time and place expedient to be done.All things are lawful. Hitherto the Apostle's arguments and examples whereby he would avert them from the meats offered to Idols, seem plainly to condemn their fact as Idolatrical, or as participant and accessory to Idolatry, and not only as of scandal given to the weak brethren: and so no doubt it was in that they went into the very temple of the Idols; and did with the rest that served the Idols, eat and drink of the flesh and libaments directly offered to the Idol, yea and feasted together in the same banquets made to the honour of the same Idols: which could not but defile them and entangle them with Idolatry: not for that the meat itself was justly belonging to any other but to God, or could be defiled, made noisome or unlawful to be eaten, but for and in respect of the abuse of the same and detestable dedicating of that to the devil, which belonged not to him, but to God alone. Of which sacrilegious act that ought not to be partakers, as needs they must, entering and eating with them in their solemnities, to this end hath St. Paul hitherto admonished the Corinthians. Now he declareth that otherwise in profane feasts it is lawful to eat without curious doubting or asking whether this or that were offered meats, and in markets to buy whatsoever is there sold, without scruple and without taking knowledge whether it be of the Idolothytes or no: with this exception, first, that if one should invite him to eat, or buy this or that as sacred and offered meats, that then he should not eat it, lest he should seem to approve the offering of it to the Idol, or to like it the better for the same. Secondly, when the weak brother may take offence by the same. For though it be lawful in itself to eat any of these meats without care of the Idol: yet all lawful things be not in every time and place expedient to be done.
The reading text follows the 1582 first edition. Facsimile available in two scans.