To them that so vaunted their liberty about Idolothyta, he bringeth his own example, to wit, that he also had liberty to live by the Gospel, but yet that he used it not, so to avoid scandal of the infirm, and because it was more meritorious. 24 Declaiming against their security, and showing them by similitudes and examples, 24 both of himself, 1 And of the Israelites, that salvation is not so lightly come by: 14 and so concludeth again against eating of Idolothyta. because it is also to commit idolatry, 22 and not only to give ill example to the infirm.To them that so vaunted their libertie about Idolothyta, he bringeth his ovvne example, to vvit, that he also had libertie to liue by the Gospel, but yet that he vsed it not, so to auoid scandal of the infirme, and because it vvas more meritorious. 24 Declaiming against their securitie, and shevving them by similitudes and examples, 24 both of him self, 1 And of the Israelites, that saluation is not so lightly come by: 14 and so concludeth againe against eating of Idolothyta. because it is also to commit idolatrie, 22 and not onely to giue il example to the infirme.
Am I not free? Am I not an Apostle? Have I not seen Christ Jesus our Lord? Are not you my work in our Lord?AM I not free? Am I not an Apostle? Haue I not seen Christ IESVS our Lord? Are not you my vvorke in our Lord?¶Non sum liber ? non sum Apostolus ? nonne Christum Jesum Dominum nostrum vidi ? nonne opus meum vos estis in Domino ?
2And if to others I be not an Apostle, but yet to you I am. for you are the seal of my Apostleship in our Lord.And if to others I be not an Apostle, but yet to you I am. for you are the seale of my Apostleship in our Lord.Et si aliis non sum Apostolus, sed tamen vobis sum : nam signaculum apostolatus mei vos estis in Domino.
3My defence to them that examine me is this:my defense to them that examine me is this:Mea defensio apud eos qui me interrogant, hæc est :
4Have not we power to eat and drink?Haue not vve povver to eate and drinke?Numquid non habemus potestatem manducandi et bibendi ?
5Have we not power to lead about a woman a sister, as also the rest of the Apostles, and our Lords brethren, and Cephas?Haue vve not povver to lead about a vvoman a sister, as also the rest of the Apostles, and our Lordes brethren, and Cephas?¶numquid non habemus potestatem mulierem sororem circumducendi sicut et ceteri Apostoli, et fratres Domini, et Cephas ?
6Or I only and Barnabas have not we power to do this?Or I only and Barnabas haue not vve povver to doe this?aut ego solus, et Barnabas, non habemus potestatem hoc operandi ?
7Who ever playeth the soldier at his own charges? Who planteth a vine, and eateth not of the fruit thereof? Who feedeth a flock, and eateth not of the milk of the flock?Vvho euer plaieth the souldiar at his ovvne charges? Vvho planteth a vine, and eateth not of the fruite thereof? Vvho feedeth a flocke, and eateth not of the milke of the flocke?¶Quis militat suis stipendiis umquam ? quis plantat vineam, et de fructu ejus non edit ? quis pascit gregem, et de lacte gregis non manducat ?
8Speak I these things according to man? Or doth not the Law also say these things?Speake I these things according to man? Or doth not the Lavv also say these things?Numquid secundum hominem hæc dico ? an et lex hæc non dicit ?
9For it is written in the Law of Moyses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Why, hath God care of oxen?For it is vvritten in the Lavv of Moyses, *Thou shalt not moosel the mouth of the oxe that treadeth out the corne.* Vvhy, hath God care of oxen?Scriptum est enim in lege Moysi : Non alligabis os bovi trituranti. Numquid de bobus cura est Deo ?
10Or for us utique: assuredly, certainly doth he say it? For they are written for us, because he that eateth, ought to eat in hope: and he that treadeth, in hope to receive fruit.Or for vs certes doth he say it? For they are vvritten for vs, because he that eateth, ought to eate in hope: and he that treadeth, in hope to receiue fruite.an propter nos utique hoc dicit ? Nam propter nos scripta sunt : quoniam debet in spe qui arat, arare : et qui triturat, in spe fructus percipiendi.
11If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?If vve haue sovven vnto you spiritual things, is it a great matter if vve reape your carnal things?Si nos vobis spiritualia seminavimus, magnum est si nos carnalia vestra metamus ?
12If other be partakers of your power: why not we rather? Howbeit we have not used this power: but we bear all things, lest we should give any offendiculum: a hindrance or stumbling-block, an occasion of another's fall, not a mere affront to the Gospel of Christ.If other be partakers of your povver: vvhy not vve rather? Hovvbeit vve haue not vsed this povver: but vve beare al things, lest vve should giue any offence to the Gospel of Christ.Si alii potestatis vestræ participes sunt, quare non potius nos ? Sed non usi sumus hac potestate : sed omnia sustinemus, ne quod offendiculum demus Evangelio Christi.
13Know you not that they which work in the holy place, eat the things that are of the holy place: and they that serve the altar, participate with the altar?Knovv you not that they vvhich vvorke in the holy place, eate the things that are of the holy place: and they that serue ᶜthe altar, participat vvith the altar?Nescitis quoniam qui in sacrario operantur quæ de sacrario sunt, edunt : et qui altari deserviunt, cum altari participant ?
14So also our Lord ordained for them that preach the Gospel, to live of the Gospel.So also our Lord ordained for them that preach the Gospel, to liue of the Gospel.Ita et Dominus ordinavit iis qui Evangelium annuntiant, de Evangelio vivere.
15But I have used none of these. Neither have I written these things, that they should be so done in me: for it is good for me to die rather, than that any man should make my glory void.But I haue vsed none of these. Neither haue I vvritten these things, that they should be so done in me: for it is good for me to die rather, then that any man should make my glorie void.Ego autem nullo horum usus sum. Non autem scripsi hæc ut ita fiant in me : bonum est enim mihi magis mori, quam ut gloriam meam quis evacuet.
16For and if I evangelize, it is no glory to me: for necessity lieth upon me: for woe is to me if I evangelize not.For and if I euangelize, it is no glorie to me: for necessitie lieth vpon me: for vvoe is to me if I euangelize not.¶Nam si evangelizavero, non est mihi gloria : necessitas enim mihi incumbit : væ enim mihi est, si non evangelizavero.
17For if I do this willingly, I have reward: but if against my will, a charge is committed to me.For if I doe this vvillingly, I haue revvard: but if against my vvil, a charge is committed to me.Si enim volens hoc ago, mercedem habeo : si autem invitus, dispensatio mihi credita est.
18What is my reward then? That preaching the Gospel, I yield the Gospel without cost, that I abuse not my power in the Gospel.Vvhat is my revvard then? That preaching the Gospel, I yeld the Gospel vvithout cost, that I abuse not my povver in the Gospel.Quæ est ergo merces mea ? ut Evangelium prædicans, sine sumptu ponam Evangelium, ut non abutar potestate mea in Evangelio.
19For whereas I was free of all, I made my self the servant of all: that I might gain the plures: the more, the greater number.For vvheras I vvas free of al, I made my self the seruant of al: that I might gaine the moe.Nam cum liber essem ex omnibus, omnium me servum feci, ut plures lucrifacerem.
20And I became to the Jews as a Jew, that I might gain the Jews:And I became to the Ievves as a Ievv, that I might gaine the Ievves:Et factus sum Judæis tamquam Judæus, ut Judæos lucrarer :
21to them that are under the Law, as though I were under the Law (whereas my self was not under the Law) that I might gain them that were under the Law. to them that were without the Law, as though I were without the Law (whereas I was not without the law of God, but was in the law of Christ) that I might gain them that were without the Law.to them that are vnder the Lavv, as though I vvere vnder the Lavv (vvhereas my self vvas not vnder the Lavv) that I might gaine them that vvere vnder the Lavv. to them that vvere vvithout the Lavv, as though I vvere vvithout the Lavv (vvhereas I vvas not vvithout the lavv of God, but vvas in the lavv of Christ) that I might gaine them that vvere vvithout the Lavv.iis qui sub lege sunt, quasi sub lege essem (cum ipse non essem sub lege) ut eos qui sub lege erant, lucrifacerem : iis qui sine lege erant, tamquam sine lege essem (cum sine lege Dei non essem : sed in lege essem Christi) ut lucrifacerem eos qui sine lege erant.
22To the weak I became weak, that I might gain the weak. To all men I became all things, that I might save all.To the vveake I became vveake, that I might gaine the vveake. To al men I became al things, that I might saue al.Factus sum infirmis infirmus, ut infirmos lucrifacerem. Omnibus omnia factus sum, ut omnes facerem salvos.
23And I do all things for the Gospel, that I may be made partaker thereof.And I doe al things for the Gospel, that I may be made partaker thereof.¶Omnia autem facio propter Evangelium : ut particeps ejus efficiar.
24Know you not that they that run in the race, all run indeed, but one receiveth the price? So run that you may obtain.Knovv you not that they that runne in the race, al runne in deede, but one receiueth the price? So runne that you may obteine.¶Nescitis quod ii qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium ? Sic currite ut comprehendatis.
25And every one that striveth for the in agone contendit: contendeth in the contest, in the games, refraineth him self from all things: and they certes, that they may receive a corruptible crown: but we an incorruptible.And euery one that striueth for the maistrie, refraineth him self from al things: and they certes, that they may receiue a corruptible crovvne: but vve an incorruptible.Omnis autem qui in agone contendit, ab omnibus se abstinet, et illi quidem ut corruptibilem coronam accipiant : nos autem incorruptam.
26I therefore so run, not as it were at an uncertain thing: so I fight, not as it were beating the air:I therfore so runne, not as it vvere at an vncertaine thing: so I fight, not as it vvere beating the aire:Ego igitur sic curro, non quasi in incertum : sic pugno, non quasi aërem verberans :
27but I chastise my body, and bring it into servitude: lest perhaps when I have preached to others, my self become reprobus: rejected, disqualified, cast away as failing the trial, not morally depraved.but I chastise my body, and bring it into seruitude: lest perhaps vvhen I haue preached to others, my self become reprobate.¶sed castigo corpus meum, et in servitutem redigo : ne forte cum aliis prædicaverim, ipse reprobus efficiar.
Annotations
1My work. As he called himself before Gods coadjutor, so here he boldly also challengeth the Corinthians conversion to be his handy work in our Lord: nothing derogating thereby from Christ, as the Protestants rudely charge the Fathers and Catholic men (under pretense of Gods honour) for using such phrases or speeches in the Apostles sense, of the Saints or Sacraments.My work. As he called himself before Gods coadjutor, so here he boldly also challengeth the Corinthians conversion to be his handy work in our Lord: nothing derogating thereby from Christ, as the Protestants rudely charge the Fathers and Catholic men (under pretense of Gods honour) for using such phrases or speeches in the Apostles sense, of the Saints or Sacraments.
5A woman a sister. The Heretics perversely (as they do all other places for the advantage of their Sect) expound this of the Apostles wives, and for, woman, translate, wife, all belles founding wedding to them. Where the Apostle meaneth plainly the devout women that after the manner of Jewry did serve the preacher of necessaries, of which sort many followed Christ, and sustained him and his of their substance. So doth St. Chrysostom, Theodoret, and all the Greeks (Oecumenius, in his collection upon this place) take it. So doth St. Augustine, Of the Work of Monks, ch. 4. and St. Hierom bk. 1 Against Jovinian, ch. 14. both disputing and proving it by the very words of the text. St. Ambrose also upon this place. And the thing is most plain, for to what end should he talk of burdening the Corinthians, with finding his wife, when himself (ch. 7:7, 8) clearly saith that he was single?A woman a sister. The Heretics perversely (as they do all other places for the advantage of their Sect) expound this of the Apostles wives, and for, woman, translate, wife, all belles founding wedding to them. Where the Apostle meaneth plainly the devout women that after the manner of Jewry did serve the preacher of necessaries, of which sort many followed Christ, and sustained him and his of their substance. So doth St. Chrysostom, Theodoret, and all the Greeks (Oecumenius, in his collection upon this place) take it. So doth St. Augustine, Of the Work of Monks, ch. 4. and St. Hierom bk. 1 Against Jovinian, ch. 14. both disputing and proving it by the very words of the text. St. Ambrose also upon this place. And the thing is most plain, for to what end should he talk of burdening the Corinthians, with finding his wife, when himself (ch. 7:7, 8) clearly saith that he was single?
7Who playeth the soldier. He proveth by the Scriptures and natural reasons that Preachers and Pastors may challenge their finding of their flock, though himself for causes had not, nor intended not to use his right and liberty therein.Who playeth the soldier. He proveth by the Scriptures and natural reasons that Preachers and Pastors may challenge their finding of their flock, though himself for causes had not, nor intended not to use his right and liberty therein.
16If I evangelize. If I should preach either of compulsion and servile fear, or mere necessity, not having otherwise to live and sustain my self in this world, I could not look for reward in heaven. but now doing it, not only as enjoined me, but also as of love and charity, and freely without putting any man to cost, and that voluntarily and of very desire to save my hearers, I shall have my reward of God, yea and a reward of Supererogation, which is given to them that of abundant charity do more in the service of God than they be commanded, as St. Augustine expoundeth it. Of the Work of Monks, ch. 5.If I evangelize. If I should preach either of compulsion and servile fear, or mere necessity, not having otherwise to live and sustain my self in this world, I could not look for reward in heaven. but now doing it, not only as enjoined me, but also as of love and charity, and freely without putting any man to cost, and that voluntarily and of very desire to save my hearers, I shall have my reward of God, yea and a reward of Supererogation, which is given to them that of abundant charity do more in the service of God than they be commanded, as St. Augustine expoundeth it. Of the Work of Monks, ch. 5.
23That I may be partaker. A singular place to convince the Protestants, that will not have men work well in respect of reward at Gods hand: the Apostle confessing expressly, that all this that he doth either of duty or of Supererogation above duty (as to preach of free cost, and to work with his own hands to get his own meat and his fellows, and to abstain from many lawful things) all is, the rather to attain the reward of heaven.That I may be partaker. A singular place to convince the Protestants, that will not have men work well in respect of reward at Gods hand: the Apostle confessing expressly, that all this that he doth either of duty or of Supererogation above duty (as to preach of free cost, and to work with his own hands to get his own meat and his fellows, and to abstain from many lawful things) all is, the rather to attain the reward of heaven.
24So run. If such as run for a price, to make themselves more swift, and to win the game, abstain from many meats and pleasures: what should not we do or suffer to win the crown of glory, proposed and promised to none but such as run, travail, and endeavour for it?So run. If such as run for a price, to make themselves more swift, and to win the game, abstain from many meats and pleasures: what should not we do or suffer to win the crown of glory, proposed and promised to none but such as run, travail, and endeavour for it?
27I chastise. The goal of everlasting glory is not promised nor set forth for only-faith men, for such run at random: but it is the price of them that chastise and subdue their bodies and fleshly desires by fasting, watching, voluntary poverty, and other afflictions. Lord, how far is the carnal doctrine of the Sectaries and the manners of these days from the Apostles spirit. Wherein even we that be Catholics, though we do not condemn with the Protestants these voluntary afflictions as superfluous (much less as superstitious or injurious to Christs death,) but much commend them, yet we use nothing the zeal and diligence of our first Christian ancestors herein, and therefore are like to be more subject to Gods temporal chastisements, at the least in the next life, than they were.I chastise. The goal of everlasting glory is not promised nor set forth for only-faith men, for such run at random: but it is the price of them that chastise and subdue their bodies and fleshly desires by fasting, watching, voluntary poverty, and other afflictions. Lord, how far is the carnal doctrine of the Sectaries and the manners of these days from the Apostles spirit. Wherein even we that be Catholics, though we do not condemn with the Protestants these voluntary afflictions as superfluous (much less as superstitious or injurious to Christs death,) but much commend them, yet we use nothing the zeal and diligence of our first Christian ancestors herein, and therefore are like to be more subject to Gods temporal chastisements, at the least in the next life, than they were.
27Lest perhaps. Here may we lambs tremble (saith a holy father) when the ram, the guide of the flock, must so labour and punish himself (besides all his other miseries adjoined to the preaching of the Gospel) lest perhaps he miss the mark. A man might think St. Paul should be as sure and as confident of Gods grace and salvation as we poor wretched caitiffs: but the Heretics unhappy security, presumption, and faithless persuasion of their salvation is not fides Apostolorum but fides dæmoniorum, not the faith of the Apostles, but the faith of Devils.Lest perhaps. Here may we lambs tremble (saith a holy father) when the ram, the guide of the flock, must so labour and punish himself (besides all his other miseries adjoined to the preaching of the Gospel) lest perhaps he miss the mark. A man might think St. Paul should be as sure and as confident of Gods grace and salvation as we poor wretched caitiffs: but the Heretics unhappy security, presumption, and faithless persuasion of their salvation is not fides Apostolorum but fides dæmoniorum, not the faith of the Apostles, but the faith of Devils.
The reading text follows the 1582 first edition. Facsimile available in two scans.