He rebuketh the learned who in pride of their knowledge did eat Idolothyta, that is things offered to Idols, using (as they said) their liberty: but not considering that the ignorant took their doing as an example for them to frequent such meats so, as they did before in their Paganism, with opinion that they did sanctify the eaters.He rebuketh the learned vvho in pride of their knovvledge did eate Idolothyta, that is things offered to Idols, vsing (as they said) their libertie: but not considering that the ignorant tooke their doing as an example for them to frequent [such] meates so, as they did before in their Paganisme, vvith opinion that they did sanctifie the eaters.
The 4. part. Of meates sacrificed to Idols.
And concerning those things that are sacrificed to Idols, we know that we all have knowledge. Knowledge puffeth up: but charity edifieth.AND concerning those things that are sacrificed to Idols, vve knovv that vve al haue knovvledge. Knovvledge puffeth vp: but charitie edifieth.¶De iis autem quæ idolis sacrificantur, scimus quia omnes scientiam habemus. Scientia inflat, caritas vero ædificat.
2And if any man think that he knoweth something, he hath not yet known, as he ought to know.And if any man thinke that he knoweth something, he hath not yet knovven, as he ought to knovv.Si quis autem se existimat scire aliquid, nondum cognovit quemadmodum oporteat eum scire.
3But if any man love God, the same is known of him.But if any man loue God, the same is knovven of him.Si quis autem diligit Deum, hic cognitus est ab eo.
4But as for the meats that are immolantur: offered in sacrifice, slain as a victim to Idols, we know that an Idol is nothing in the world, and that there is no God, but one.But as for the meates that are immolated to Idols, vve knovv that an Idol is nothing in the vvorld, and that there is no God, but one.De escis autem quæ idolis immolantur, scimus quia nihil est idolum in mundo, et quod nullus est Deus, nisi unus.
5For although there be that are called gods, either in heaven, or in earth (for there are many gods, and many lords)For although there be that are called gods, either in heauen, or in earth (for there are many gods, and many lordes)Nam etsi sunt qui dicantur dii sive in cælo, sive in terra (siquidem sunt dii multi, et domini multi) :
6yet to us there is one God, the Father, of whom all things, and we unto him: and one Lord, Jesus Christ, by whom all things, and we by him.yet to vs there is one God, the Father, of vvhom al things, and vve vnto him: and one Lord, IESVS Christ, by vvhom al things, and vve by him.nobis tamen unus est Deus, Pater, ex quo omnia, et nos in illum : et unus Dominus Jesus Christus, per quem omnia, et nos per ipsum.
7But there is not knowledge in all. For some until this present with a conscience of the Idol, eat as a thing sacrificed to Idols: and their conscience being weak, is polluted.But there is not knovvledge in al. For some vntil this present vvith a conscience of the Idol, eate as a thing sacrificed to Idols: and their conscience being vveake, is polluted.¶Sed non in omnibus est scientia. Quidam autem cum conscientia usque nunc idoli, quasi idolothytum manducant : et conscientia ipsorum cum sit infirma, polluitur.
8But meat doth not commend us to God. For neither if we eat, shall we abound: nor if we eat not, shall we lack.But meate doth not commend vs to God. For neither if vve eate, shal vve abound: nor if vve eate not, shal vve lacke.Esca autem nos non commendat Deo. Neque enim si manducaverimus, abundabimus : neque si non manducaverimus, deficiemus.
9But take heed lest perhaps this your liberty be an offendiculum: a stumbling-block, an occasion of another's sin, not a mere affront or insult to the weak.But take heede lest perhaps this your libertie be an offense to the vveake.Videte autem ne forte hæc licentia vestra offendiculum fiat infirmis.
10For if a man see him that hath knowledge, sit at table in the Idols temple: shall not his conscience, being weak, be edified, to eat things sacrificed to Idols?For if a man see him that hath knovvledge, sit at table in the Idols temple: shal not his conscience, being vveake, be edified, to eate things sacrificed to Idols?¶Si enim quis viderit eum, qui habet scientiam, in idolio recumbentem : nonne conscientia ejus, cum sit infirma, ædificabitur ad manducandum idolothyta ?
11And through thy knowledge shall the weak brother perish, for whom Christ hath died?And through thy knovvledge shal the* vveake brother perish, for vvhom Christ hath died?Et peribit infirmus in tua scientia, frater, propter quem Christus mortuus est ?
12But sinning thus against the brethren, and striking their weak conscience, you sin against Christ.But sinning thus against the brethren, and striking their vveake conscience, you sinne against Christ.Sic autem peccantes in fratres, et percutientes conscientiam eorum infirmam, in Christum peccatis.
13Wherefore if meat scandalizat: cause another to stumble, lead into sin, not to shock or disgrace my brother: I will never eat flesh, lest I scandalize my brother.Vvherefore if* meate scandalize my brother: I vvil neuer eate flesh, lest I scandalize my brother.Quapropter si esca scandalizat fratrem meum, non manducabo carnem in æternum, ne fratrem meum scandalizem.
Annotations
1We all have knowledge. The spiritual and perfectly instructed Christians knew no meats, now to be unclean, neither for signification, as in the Law of Moyses: nor always by nature and creation, as the Manichees thought: nor by any other pollution, as in that they were offered to Idols: and therefore they did eat boldly of such meats as were sacrificed, contemning and condemning their Idols as mere nothing, and the worship of them as the honour of things imaginary, which their facte, for their want of discretion and charity, and for the use of that their liberty to the offence and scandal of the weak, the Apostle doth here reprehend.Vve al haue knovvledge. The spiritual and perfectly instructed Christians knevv no meates, novv to be vncleane, neither for signification, as in the Lavv of Moyses: nor alvvaies by nature and creation, as the Manichees thought: nor by any other pollution, as in that they vvere offered to Idols: and therefore they did eate boldly of such meates as vvere sacrificed, contemning and condemning their Idols as mere nothing, and the vvorship of them as the honour of things imaginarie, vvhich their facte, for their vvant of discretion and charitie, and for the vse of that their libertie to the offense and scandal of the vveake, the Apostle doth here reprehend.
7Some with a conscience. The perfecter men's fault was, that they gave offence by their eating, to the weaker Christians. Who seeing them whom they reputed wise and learned, to eat the meats offered to idols, conceived that there was some virtue and sanctification in those meats, from the Idol to which they were offered: and though that such things were or might be eaten with the same conscience and devotion as before their conversion. Therefore the case standing thus, and the Apostle's discourse of eating or not eating meats being so as is declared (a thing so evident that it admitteth no other interpretation) if the Protestants apply any of this admonition against our fasts in the Cath. Church, they be too too ridiculous.Some vvith a conscience. The perfecter mens fault vvas, that they gaue offense by their eating, to the vveaker Christians. Who seeing them vvhom they reputed vvise and learned, to eate the meates offered to idols, conceiued that there vvas some vertue and sanctification in those meates, from the Idol to vvhich they vvere offered: and though that such things vvere or might be eaten vvith the same conscience and deuotion as before their conuersion. Therfore the case standing thus, and the Apostles discourse of eating or not eating meates being so as is declared (a thing so euident that it admitteth no other interpretation) if the Protestants apply any of this admonition against our fastes in the Cath. Church, they be to to ridiculous.
10In the Idols temple. Like as now, some Catholics have said, they know that Calvin's communion is but as other bread and wine: but yet the ignorant seeing such go to the Communion, think that it is a good act of Religion. Yea whatsoever they pretend, it must needs seem an honour to Calvin's Communion, when they are seen in the Idols temple solemnly sitting or communicating at the abominable table.In the Idols temple. Like as novv, some Catholikes haue said, they knovv that Caluins communion is but as other bread and vine: but yet the ignorant seing such goe to the Communion, thinke that it is a good act of Religion. Yea vvhatsoeuer they pretend, it must needes seeme an honour to Caluins Communion, vvhen they are seen in the Idols temple solemly sitting or communicating at the abominable table.
The reading text follows the 1582 first edition. Facsimile available in two scans.