title: Epistola I ad Corinthios

source_edition: Migne, Patrologia Latina, vol. 114, coll. 519C–550D

source_text:
## ARGUMENTUM.

Corinthii sunt Achaici, et hi similiter ab Apostolo audierunt verbum veritatis, et subversi sunt multifarie a falsis apostolis. Quidam a philosophiae verbosa eloquentia, alii secta legis Judaicae inducti sunt. Hos revocat Apostolus ad veram fidem et Evangelicam sapientiam, scribens eis ab Epheso, per Timotheum discipulum suum.

## CAPUT PRIMUM.

VERS. 1.-- *Paulus vocatus.* Id est ab omnibus privilegio [0519C] nominis dictus *Apostolus Jesu Christi.* Hic non servum se nominat: quia potius erat opus auctoritate et commendatione contra superbiam Corinthiorum, apud quos viluerat. *Et Sosthenes.* Ecce per eum qui inter eos versabatur, culpas eorum se rescisse innuit. *Frater.* Per hoc removet, quod non malo animo ei notificaverit, sed ex charitate et desiderio correctionis.

VERS. 2.-- *Cum omnibus.* Et omnibus scribit suffraganeiis Corinthiis, qui in eisdem vitiis laborabant.

VERS. 3.-- *Gratia.* Primum proponit de bonis, ut his alii conformentur. *Et Domino Jesu Christo.* Qui a Patre personali quidem proprietate distinctus est, sed unus cum ipso unitate substantiae Deus.

[0519D]VERS. 5.-- *In omnibus.* Supponit partes aliquas in omni verbo, id est in omni genere linguarum, vel in omni modo praedicandi, id est minoribus, mediocribus, et perfectis.

VERS. 10.-- *Obsecro.* Hucusque bonos laudavit. His laudatis, invitat ahos ad horum similitudinem.

VERS. 11.-- *Chloes.* Nomen est loci vel personae. Aliquibus enim videtur locus esse, ac si diceretur: ab his qui sunt Antiochiae. Aliquibus autem femina fuisse videtur Deo devota cum qua multi essent colentes Deum.

VERS. 12.-- *Hoc autem dico.* Hic contra baptistas agere incipit, de quibus illi gloriabantur. *Ego quidem.* Sub suo nomine et apostolorum notat pseudo, ne si diceret: in nomine ipsius vel illius, videretur [0520B] eis invidere, et sibi velle attribuere. Vel posuit nomina bonorum apostolorum ut ostendat quod si in nomine majorum non est gloriandum, nec in nomine illorum quorum doctrina prava est, gloriandum est.

VERS. 13.-- *Divisus est* secundum vos *Christus,* quasi dicat: Multos facitis Christos, id est datores gratiarum. Vel qui operatur idem in omnibus divisus est, dum creditur in isto plus operari, in illo minus. Vel quia hoc dicitis, modo a vobis divisus est Christus, id est separatus: *Nunquid Paulus crucifixus est?* Per hoc verum quod Corinthii tenebant, [0520C] facit eos erubescere de falsis: sicut per Christi resurrectionem, quam credebant, probat resurrectionem mortuorum, quam negabant.

VERS. 14.-- *Gratias ago Deo,* etc. [n: (AUG.)] Paulus gratias agit Deo, quod neminem ipsorum baptizaverit, qui tanquam obliti in cujus nomine baptizati essent, per hominum se nomina devidebant. Cum enim tantum valet baptismus per hominem contemptibilem, quantum per Apostolum datus, ita nec illius, sed Christi esse cognoscitur, etc.

VERS. 17.-- *Sed evangelizare.* Perfecte enim baptizare etiam minus docti possunt. Perfecte autem evangelizare multo difficilius est et rarioris operis. Ideo doctor gentium pluribus excellentior, evangelizare se missum dicit, non baptizare. Hoc tamen necessitate [0520D] instante interdum egit. *Non in sapientia.* Contra sapientiam saeculi. *Non in sapientia verbi.* Sapientiam dicit philosophorum quae sic dicitur, etsi non sit: attamen illa est quae verbosos facit, per quam crux, id est mors Christi, evacuatur; et impossibile secundum naturam judicatur, ut Deus immortalis moreretur. *Verbi.* Ibi compositio verborum quaeritur, ubi teste virtute ipsa veritas se non commendat.

VERS. 18.-- *Pereuntibus.* Id est sapientibus mundi, quorum et sapientia perit, et falsa ostenditur, et ipsi damnandi sunt.

*Dei virtus.* Dum occisus diabolum vicit, et hominem liberavit, vel virtutem dat credentibus per quam fiunt miracula, cum res exigit.

[0521A]VERS. 19.-- *Scriptum est enim.* Ideo non misit me in sapientia, quia praedixerat quod eam non reciperet in praedicatione evangelica, sed perderet et reprobaret de collegio praedicatorum suorum: et sic factum est.

VERS. 21.-- *Placuit Deo per stultitiam praedicationis salvos facere credentes.* Id est crucis fide aeternitatem provenire mortalibus: ut ibi salus reperiretur, ubi stultitia creditur.

VERS. 26.-- *Videte enim.* Vere stultum et infirmum Dei, est sapientius et fortius hominibus. Quod in vobis potestis experiri. Insipientes enim et infirmi vos vocaverunt, inter stulta et infirma Dei enumerati sunt tales vocatores, qui tamen confundunt sapientes et fortes. Et vere sunt tales, *quia non multi.* [0521B] Non autem ait, *nulli,* forsan pro se, qui solus inter apostolos saecularium litterarum peritus, terrenarum opum dives, Romanae dignitatis parentela conspicuus fuit; qui tamen haec nihili pendit, nec usus est eis.

VERS. 27.-- *Sed quae stulta.* Ecce contra ordinationem Dei faciunt aperte, quia sapientiam saeculi jactant, cum Deus humilitatem proponat. Venit enim humilis Deus quaerens humiles, non altos. Qui etsi primum elegerit pauperes, indoctos, infirmos, non tamen relinquit sapientes, divites, nobiles, sed si eos primos eligeret, merito talium rerum sibi viderentur eligi; et ita in eis esset superbia qua homo cecidit. Nisi fideliter praecederet piscator, non humilis sequeretur orator. Unde Nathanael doctus, in apostolum non est electus.

[0521C]VERS. 29.-- *Ut non glorietur.* De se, sed de Deo, quod ibi ostenditur: qui gloriatur, in Domino glorietur.

VERS. 30.-- *Ex ipso autem.* Non glorietur quis ex se, sed tamen est alia gloria, quia ex ipso vos estis.

## CAPUT II.

VERS. 2.-- *Non enim judicavi.* Qui minus capaci altiora loquitur, non utilitatem, sed sui ostentationem facit.

VERS. 6.-- *Perfectos.* Non cognitores et doctores, quibus opus non est, sed auditores jam capaces.

VERS. 7.-- *In mysterio.* Exponendo mysteria Veteris Testamenti in quibus Christus significatus est, ut in hostia Abel, vel Abrahae. *Quae abscondita.* [0521D] Quia non verbis, sed in virtute: non humana ratione comprehensibilis, sed spiritus efficacia credibilis.

VERS. 8.-- *Si enim cognovissent.* Vel minores illum esse Messiam in lege promissum, vel majores Deum esse, vel Dei Filium: *nunquam Dominum gloriae crucifixissent.*

VERS. 9.-- *Nec in cor hominis.* Infra cor hominis est quod in cor ascendit; super cor est aeternum ad quod cor ascendit. Vel non est homo, sed spiritus qui novit. *Ascendit.* Res dicitur in corde ascendere, quando bene intellecta placet.

VERS. 10.-- *Scrutatur,* etc. Scrutari dicitur spiritus Dei omnia, non ut quod nescit, inveniat, sed [0522A] quia nihil relinquit omnino quod nesciat, vel quia scrutari te facit; quod enim dono ipsius tu facis, ille facere dicitur, quia sine illo tu non faceres.

VERS. 12.-- *Sed Spiritum qui ex Deo est.* Spiritus sanctus utique Patris et Filii est, necnon et noster. Quod enim datum est, etiam ad eum qni dedit refertur, et ad eos quibus dedit. Itaque Spiritus sanctus non tantum Patris et Filii qui dederunt, sed etiam noster est qui accepimus. Et non est iste spiritus noster in quo sumus: quia ipse spiritus noster in quo sumus ipse spiritus est hominis, qui in ipso est. Et ipsum tamen spiritum qui hominis est accepimus. Sed aliud est quod accipimus, ut essemus, aliud quod accepimus ut sancti essemus. Spiritus autem hominis in Scriptura accipitur, pro ipsa [0522B] anima vel ipsius animae potentia rationalis. Dedit enim nobis naturam ut essemus, animam ut viveremus, mentem, ut intelligeremus. *Ut sciamus.* Multi habent dona Dei, et nesciendo a quo habeant impia vanitate jactantur. Nemo donis Dei beatus, qui danti est ingratus, unde in Evangelio: *Qui habet, dabitur ei.* Plene habere est scire unde habeat. *Qui ergo non habet,* id est, qui nescit unde habeat, *et quod habet, auferetur ab eo [n: (Luc. VIII)]*.

VERS. 13.-- *Spiritualia.* Quod Corinthii non estis; et ideo culpa vestra est, non nostra, quod majora non diximus.

VERS. 14.-- *Animalis autem homo.* Dicitur animalis homo vita, qui fertur dissoluta lascivia animae suae, quam intra naturalis ordinis metas spiritus [0522C] rector non continet, eo quod ipse Deo regendum se non subjicit. Animi vero sensu dicitur animalis, qui Deo juxta corporum phantasiam, vel legis litteram, vel rationem philosophicam judicat. *Quia spiritualiter examinatur.* Animalis non potest intelligere spiritualia, quia examinatur, id est, examinatio et comprobatio fit illorum spiritualium, tantum spiritualiter, id est, a spirituali homine, personaliter legitur: examinatur. Vel ita: Animalis non intelligit spiritualia, quia spiritualiter, id est, per spiritualia tantum probatur quod animalis est; quia audita improbat, et non ob aliud ei proponuntur, nisi ut examinetur.

VERS. 15.-- *Spiritualis autem homo.* Est vel vita vel scientia: spiritualis est vita, qui spiritum Domini [0522D] habens rectorem, animam regit; scientia vero spiritualis est qui, etsi ex parte et per speculum videt, tamen de eo secundum imagines corporum, vel legis litteram, vel humanam philosophiam non sapit, sed spiritui. Dei subjectus certissime ac fideliter judicat. *Omnia.* Non quidem universa quae continet divina scientia, sed quae ad justitiam et vitam sufficiunt, id est, omnia judicanda.

## CAPUT III.

VERS. 2.-- *Adhuc enim carnales.* Arguit eos qui querebantur se dudum non audisse spiritualia, cum adhuc indigni essent audire.

*Ministri ejus. [n: (AUG.)]* Homo exterius ministrat [0523A] quasi servus, etc., *usque ad* quia Deus operatur velle et perficere.

VERS. 8.-- *Unum sunt.* Posset videri quod si nihil ex se dant, tamen Deus magis per hunc quam per illum.

VERS. 9.-- *Adjutores.* In colendo agro dominico; non depravatores, ut quidam aiunt. Quod inde patet, quia vos estis agricultura. *Agricultura.* Quia colit vos ad fructum. *Aedificatio,* quia qui colit habitat in vobis. Et ita idem est ager et aedificium, quod non in rebus visibilibus. Nos colimus Deum adorando, non ornando. Ille autem sic nos colit, quod meliores nos reddit.

VERS. 11.-- *Fundamentum enim. [n: (AUG., lib. de Fide et operibus, c. 15.)]* Fides gratiae christianae, id [0523B] est, ea quae per dilectionem operatur, etc., *usque ad* de qua scriptum est: *Vasa figuli probat fornax, et homines tentatio tribulationis probat [n: (Eccli. XXVII)]*.

*Christus.* Id est, fides Christi, quae per dilectionem operatur, per quam Christus habitat in cordibus. Aliud non est fundamentum. Haec autem neminem perire sinit.

VERS. 12.-- *Si quis autem.* In auro, argento, lapidibus pretiosis praeclara doctrina significatur, in tribus aliis vana doctrina signatur, quae si modo fallit, in igne apparebit: quia ardebit bona permanente, et erit ei bonae, scilicet doctrinae merces vita aeterna. *Ligna, fenum, stipulam.* Non haec de malis operibus accipienda sunt quasi fides sine operibus salvet, quod non est.

[0523C] [n: (AUG., in psal. XXX.)] Non sibi polliceatur quisquam habens nefaria opera regnum Dei, etc., *usque ad* peccata minima atque levissima, quae ignis facile consumat.

VERS. 13.-- *Dies enim.* Hic, dies est hominis pro nutu suo agentis, sed in judicio vel morte cujusque, dies est Domini secundum merita judicantis, imo et hic judicium incipit a domo Dei, id est, a salvandis incipit poena, quae consummabitur in reprobis. Ideo enim puniuntur electi, ut ibi non puniantur. In quo die est ignis tribulationis quo uritur amor rerum temporalium, dum contristantur de amissis, unde et dicitur: *Tribulationem carnis habebunt hujusmodi.* Ignis vero extremi judicii tam diu durabit, quousque purgati sint qui salvandi erunt. *Ignis probabit.* [0523D] Duos ignes futuros legimus. Unum aeternum, quo aeternaliter punientur reprobi, qui sequetur judicium. Alterum qui praecedet, quo exuretur facies mundi hujus, qui emendabit eos qui superaedificaverunt lignum, fenum, stipulam. Qui autem aurum, argentum, lapides pretiosos de utroque igne securi sunt.

VERS. 14.-- *Mercedem.* Non solum post finem, sed et in hac vita habet requiem suae animae contemnentis omnia.

VERS. 16.-- *Nescitis,* etc. Hoc praemisit ut illos compungat, qui turpiter viventes corpora sua violant; maxime ille qui uxorem patris habet. Hic agit de structoribus super fundamentum.

VERS. 17.-- *Si quis autem.* Iste salvus per ignem, [0524A] sed si quis voluerit templum quod vos estis, disperdet illum. Et nescitis hoc.

*Templum. [n: (AUG.)]* In quibus Deus habitat per fidem sunt templum Dei, etc., qualiter etiam nunc sunt templum Angeli Dei.

[n: (AUG.)] Talis congregatio aedificatio est templi Dei; talem congregationem non generatio carnalis, sed regeneratio spiritualis facit. Habitat itaque in singulis Deus tanquam in templis suis, et in omnibus simul congregatis, tanquam in templo suo. Deus igitur ubique praesens est, et ubique totus praesens, nec ubique habitans, sed in templo suo, cui per gratiam benignus est et propitius. Capitur autem habitans ab aliis amplius, ab aliis minus. Habitare autem ideo in animalibus hominibus et parvulis non [0524B] carnis aetate, sed mentis, quia in eis occulte agit ut sint templum ejus, idque in proficientibus et proficiendo perseverantibus perficit.

[n: (ID.)] Sed diceret aliquis: Antequam faceret Deus coelum et terram, antequam, etc., *usque ad* beatissimi autem sunt illi, quibus hoc est Deum habere quod nosse.

*Sapientia enim hujus mundi,* etc. [n: (AMBR.)] Abusive ponitur sapientia pro astutia.

VERS. 21.-- *Nemo,* etc. Baptistis vel doctoribus. *Nemo.* Quia vestri sunt ipsi; quia universa sunt ad serviendum vobis data, et non est gloriandum, nisi de rebus excellentioribus. *In hominibus.* Quia non sunt datores gratiarum, sive boni sive mali sint, sed tantum ministri.

[0524C]VERS. 22.-- *Omnia enim.* Singulos non sibi defendant doctores vel baptistas, cum omnibus utantur. Mundus est noster si cursus ejus in Dei voluntate ponimus. Vita praesens, nostra, si modeste et cum gloria Dei agitur. Mors nostra est, si spe futuri libenter pro Christo morimur. Praesentia sunt nostra, si sic utimur eis, ne offendamus. Futura, si ea credentes magis optamus.

*Sive vita,* etc. Et vita et mors doctorum ad aedificationem subditis esse debent. Vel per vitam, sanctos homines et angelos accipe: qui student profectui fidelium, per mortem, diabolum et membra ejus, qui dum persequuntur, utilitati servorum Dei inserviunt.

VERS. 23.-- *Vos autem Christi.* Ut sicut haec [0524D] nobis, ita nos Christo subjiciamur. *Christus autem Dei.* Proprius Filius ejus voluntatem ejus faciens, ut et nos faciamus ipsius. Cur ergo ad injuriam Christi de hominibus aliquid speratis?

## CAPUT IV.

VERS. 1.-- *Sic nos.* Hactenus de gloria pseudo: hic de suo contemptu agit. *Sic nos.* Hoc ideo ait Apostolus, quia de eo minus sentiebant; sed sic homo sentiat, ut Deus qui eum elegit.

*Et dispensatores. [n: (AUG.)]* Non solum boni, sed etiam mali dispensatores sunt, etc., *usque ad* est, illius esse participem.

VERS. 2.-- *Hic jam quaeritur.* Ita de nobis aestimandum, [0525A] sed hic inter vos quod non alibi. *Jam* in praesenti cum exspectandum esset, donec Deus judicet.

VERS. 3.-- *Meipsum.* Periculum est vobis de ignotis cordis mei vel aliorum judicare. Tanta enim profunditas credenda est esse in homine quae lateat etiam ipsum hominem in quo est, ut in Petro profunditas infirmitatis latebat, cum se Domino commoriturum temere promittebat. Cum ergo quisque de se aut non omnino aut vix possit veram ferre sententiam, quomodo potest de alio judicare, cum nemo sciat quid agatur in homine, nisi spiritus hominis? *Ab humano.* Id est ab hominibus, dum sunt in suo die, et non est dies Domini. *Humano.* Quia est dies Domini, quo judicabit quando unusquisque pro [0525B] se rationem reddet, et tunc secreta cordium patebunt.

VERS. 4.-- *Nihil enim conscius sum. [n: (AMBR.)]* Ne dicatis: Non peccavimus. Dixit sanctus Paulus: *Etsi nihil mihi conscius sum;* addidit tamen, *sed in hoc justificatus non sum.* Et vos etiam, si nihil estis conscii, confiteamini tamen Domino, ne quid sit quod vos praetereat.

VERS. 5.-- *Quoadusque veniat Dominus.* Aliter injuria judici fit: quia judicis injuria est si ante judicium ejus a servo procedat sententia. *Illuminabit.* Id est aperta faciet abscondita tenebrarum, id est peccatorum. *Tunc laus erit unicuique.* Bene agenti vel cogitanti; hic autem nescitur quis sit laude [0525C] dignus.

VERS. 6.-- *Me et Apollo.* Proposui figuram pro omnibus, ut ab omnibus abhorreatur sicut a nobis. *Ne* etc., *unus,* etc. Ab illo, id est meliori quam ille, id est, quasi sit alius ab illo qui nullus est, quantum ad se vel quantum ad ministerium.

VERS. 7.-- *Quis enim te discernit.* A massa perditorum? Nullus nisi Deus. Vel si baptizatus es a Petro, quomodo discerneris ab eo qui a Paulo? Nihil ille habet a baptista, nihil tu. Vel redarguit illos eosdem, qui gloriabantur de magisterio pseudo. Quasi dicat: Gloriaris pro illis, sed quid habes ab illis quod non a me? et si a me, quid contra me gloriaris, quasi non idem a me acceperis?

[0525D] *Quid autem,* etc. Aliud genus arrogantiae amovere conatur, scilicet ne homo superbiat propter aliquam gratiam a Deo sibi datam, putans se eam habere a se vel a ministro.

*Si autem accepisti.* Hoc dicit contra illos, qui eadem quae ab Apostolo audientes, de magisterio pseudoapostolorum gloriabantur, qui per eloquentiam commendantes, gloriam in se vertebant; cum Apostolus contemptibilem se videri fecerat, ut gloriam Deo faceret. Ideo Apostolus ironice eis loquitur, quasi concedens quod eis de seipsis videbatur, cum subdit.

VERS. 8.-- *Jam saturati estis.* Quasi: Inquiro a vobis, Quid gloriaris, etc.; sed non recte videor hoc facere; quia vos, *jam saturati, jam divites,* ironia [0526A] est, ac si diceret: Non est ita. Irascentis enim verba sunt, non confirmantis.

*Regnetis.* Vere regnare est de spe et promissis Dei securum esse, et in adversis gaudere.

VERS. 9.-- *Puto enim.* Quasi dicat: Nullatenus putandum est. Ironice enim loquitur. Dico *sine nobis,* quia per mala quae patimur, *Deus ostendit nos apostolos novissimos,* de quibus non curetur, *tanquam morti destinatos,* id est ad nullam utilitatem, sed ad mortem reservatos: quod per hoc videtur, quia ad spectaculum nostrum quasi ad monstrum conveniunt homines; per quod magis probamur amici Dei. Vel ideo deberetis nobiscum regnare, quia puto et certus sum quod nos sumus similes novissimis Eliae et Enoch in tribulationibus.

[0526B] *Et angelis.* Boni angeli et boni homines laudant, mali irrident: haec sunt dextera et sinistra. His utimur ad feriendum hostem, id est diabolum, nec illa elevant, nec ista frangunt.

VERS. 10.-- *Propter Christum.* Cujus crucem praedicamus, quod vos tacentes, videmini in Christo prudentes.

VERS. 13.-- *Tanquam purgamenta.* Per haec omnia probamur in Christo prudentes et fortes.

VERS. 14.-- *Non ut confundam vos.* Aspera blandis mitigat, ut salutaris medicus.

VERS. 15.-- *Paedagogorum.* Dum paedagogos nominat, pueros significat. *Per Evangelium.* Addidit *per Evangelium,* ne ipsius putaretur esse quod Dei est. Ait enim Dominus in Evangelio: *Ne vobis dicatis [0526C] Patrem in terra, unus est enim Pater Deus [n: (Matth. XXIII)]*; non ut hoc nomen caeteris tollatur, sed ne gratia Dei qua in aeternam vitam generamur, naturae vel potestati, vel etiam sanctitati cujusquam hominis tribuatur.

VERS. 19.-- *Si Dominus voluerit.* Ideo dicit, ut ostenderet, quod si non iret, Deum noluisse, causa utique indignitatis illorum.

VERS. 20.-- *In virtute.* Terroris verba infert, ut inflati humiliarentur, et se praepararent ad recipiendum eum. Absit autem, ut pii filii dicerent: Si in virga venturus es, noli venire. Melius enim est erudiri in virga patris, quam perire in blandimento praedonis.

## CAPUT V.

[0526D]

VERS. 1.-- *Omnino auditur.* Incipit agere de fornicatione, et redarguit illum fornicatorem qui uxorem patris tenebat, et eos qui eum tolerabant. Erant enim et ipsi comparticipes, dum paterentur reum tam ingentis peccati secum incorreptum convenire. Non solum ergo illum reum mortis, sed etiam inhaerentes illi, non esse immunes a crimine demonstravit.

VERS. 2.-- *Inflati estis.* Vento superbiae, quae pellit misericordiam; quia si unum membrorum patitur, compatiuntur et caetera.

VERS. 4.-- *In nomine Domini.* Hoc modo judicavi, ut vos congregati in unum sine aliqua dissensione [0527A] (quibus mea auctoritas et virtus Christi cooperabitur) tradatis hujusmodi Satanae.

VERS. 5.-- *Tradere,* etc. Hanc potestatem dicitur Apostolus habuisse, ut dum aliquem a stultitia non posset amovere, diabolo eum vexandum traderet; quousque poenitentiam profitens, a malo desisteret.

*Ut spiritus salvus sit.* Sic Apostolus non crudeliter, sed amabiliter Satanae tradit. Sic Moyses in cultores idolorum paucos quidem judicavit in praesens terrens, in posterum disciplinam sanciens. Sic et Elias et alii boni: quia sic et metus aliis incutitur, et ipsis peccatum minuitur. Unde hoc exemplum Eliae non reprehendit Christus in discipulis suis; sed quia odio et non amore correctionis desiderabant vindictam ignis in eos qui sibi hospitium [0527B] non praebuerunt; sic et Petrus in Anania et uxore ejus vindicasse legitur, vel tradit, ut Spiritus sanctus quo contaminati nudantur, salvus sit eis, non amissus in die judicii.

VERS. 6.-- *Totam massam.* Participes erant, dum paterentur reum. Sed si quis potestatem non habet, quem scit reum abjicere, vel probare non valet, immunis est. Et judicis non est sine accusatore damnare, ut nec Christus Judam abjecit.

VERS. 7.-- *Conspersio.* Est farina per aquam conglutinata sine fermento, id est, azyma. Vult ergo ut isti sint unum quid per dilectionem, puri a corruptione peccati, novum hominem induti sicut in baptismo sunt facti. Zyma Graece, fermentum Latine.

Pascha immolatio est, non transitus, sicut quibusdam [0527C] videtur, prius enim Pascha et sic transitus: quia ante exemplum est Salvatoris, et sic salus.

[n: (AUG.)] Haec vitae nostrae innovatio est quidam transitus de morte ad vitam, etc., *usque ad* quoniam pascha nostrum immolatus est Christus.

VERS. 8.-- *Sinceritatis.* Novae vitae et veritatis, sine omni fraude, ut sinceritas mundam vitam faciat, et veritatis omnem fraudem excludat.

VERS. 10.-- *Alioquin,* etc. Non possent tales Christo lucrari, si colloquium eorum vitarent et convivium; unde et Dominus cum publicanis et peccatoribus comedebat.

VERS. 11.-- *Nunc autem.* Tunc scripsi vobis, et non bene accepistis, nunc autem determinate scribo. *Nominatur.* Eam nominationem voluit intelligi Apostolus: [0527D] quae in quemquam, cum sententia, et ordine judiciario, atque integritate, profertur. Nam si quaelibet nominatio sufficit, multi damnandi sunt innocentes, quia saepe falso in quoquam crimina nominantur. Dicendo *nominatur,* ostendit satis non temere, et quolibet modo, sed per judicium auferendos esse malos ab Ecclesiae conjunctione, aut si per judicium auferri non possunt, tollerentur potius, ne perverse malos evitando quisque ab Ecclesia discedens, eos quos fugere videtur mittat ad gehennam.

## CAPUT VI.

VERS. 1.-- *Audet aliquis.* Occasione hujusmodi judicii incipit agere de judiciis, in quibus multis modis [0528A] peccabant Corinthii, velut, quod contemptis fidelibus infideles judices adibant, vel stultos judices constituebant, et litigabant, et fraudabant, et alia hujusmodi faciebant.

VERS. 2.-- *Quoniam.* Quia exemplo fidei illorum, perfidia hujusmodi damnabitur.

VERS. 4.-- *Saecularia igitur judicia.* Quia dixerat Apostolus eos posse de his minimis judicare, determinat, qui ad hujusmodi negotia definienda sint constituendi, scilicet, contemptibiles qui sunt in Ecclesia. Majores enim spiritualibus intendere debent.

[n: (AUG., lib. de opere Monac. c. 20.)] Sapientes igitur qui in locis consistebant fideles, etc., *usque ad* vel interveniendo praecidendis.

VERS. 5.-- *Ad verecundiam.* Terrenas causas examinent [0528B] qui exteriorum rerum sapientiam perceperunt. Qui autem spiritualibus donis dotati sunt, terrenis non debent negotiis implicari; ut dum non coguntur inferiora bona disponere, valeant bonis superioribus deservire. Cavendum est tamen, ut hi qui donis spiritualibus emicant, nequaquam proximorum infirmantium negotia funditus deserant, sed vel aliis quibus dignum est tractanda committant, vel per se gerant.

VERS. 8.-- *Fratribus.* Quos juvare deberetis, et sic regnum perditis, et pejus, quia scientes.

VERS. 9.-- *An nescitis.* Nota quod toties repetit, *Nescitis;* quasi: Me sequendo, hoc scire deberetis; sed sequentes pseudo, stulti facti estis.

VERS. 11.-- *Sed sanctificati estis.* Nota *sed,* repetitam conjunctionem, non parvum pondus dare sententiae.

[0528C]VERS. 12.-- *Omnia mihi licent.* Quia dixit potius ferendum esse, quam causas male agere, ne quis putet sua nullo modo esse repetenda, supponit: Omnia mea mihi licet repetere, sed tamen non repetam, quia non omnia expediunt ad cursum meum, sed impediunt. Item per aliam causam idem ostendit. Quasi: Licita sunt, sed non repetam, quia cum sim liber, nolo redigi suo potestate judicis: vel, nolo esse sub dominio alicujus rei, ut causa ejus fratrem offendam.

VERS. 13.-- *Esca ventri.* Propter haec non sunt repetenda, tamen esca debetur ventri. Per haec nota necessaria naturae, et ideo licet repeti. Sed non multum pro his laborandum, quia destruentur, et ideo licet de his fieri judicium vel praetermitti.

VERS. 15.-- *Corpora.* Non potest non esse sanctum [0528D] corpus, quo sanctificatus utitur Spiritus. *Membra sunt,* etc. Sicut membra omnia quae una eademque anima reguntur, unum corpus sunt, ita omnes qui eodem Spiritu sancto vivificantur, unum in Christo corpus efficiuntur. *Christi.* Quia corpus accepit, et corporum caput est.

VERS. 16.-- *Unum corpus.* Tradunt physici, quod adeo uniuntur, quod si sanguis eorum commisceretur, omnino conjungeretur.

VERS. 17.-- *Qui autem adhaeret,* etc. Non substantiae identitate sed participatione, cum ei sic adhaeret hic per fidem accedens, ut sit particeps beatitudinis ejus, quod tunc plene erit, cum satiabitur desiderium ejus in bonis immutabilibus, [0529A] scilicet in ipsa Trinitate Domino suo cujus est imago.

VERS. 18.-- *Fugite fornicationem.* Cum aliis vitiis potest exspectari conflictus, sed hanc fugite, ne approximetis, quia non aliter potest melius vinci. *Omne enim peccatum.* Nullum peccatum intantum dehonestat et coinquinat corpus, ut illud. *Qui autem fornicatur.* Non dicitur propter quantitatem fornicationis, quod ipsa sola sit in corpore, et alia extra corpus. Plura enim adeo magna, ut fornicatio, vel majora. Sed propter qualitatem, quia turpius coinquinat corpus quam alia peccata.

VERS. 19.-- *Templum.* Ex hoc patet quod Spiritus sanctus est Deus; si enim non esset Deus, templum utique nosipsos non haberet. Non solum autem Spiritus sanctus, sed etiam Pater et Filius templum [0529B] nos habent. Templum ergo Dei, hoc est totius Trinitatis, sancta Ecclesia est.

VERS. 20.-- *Et portate Deum.* Portare Deum est imaginem Dei in rebus bene gestis ostendere. *In corpore.* Si non parcis tibi propter te, parce vel propter Deum qui te sibi fecit domum. Quam si evertis, peccas in Deum, quod grave est genus peccati; aliud vero genus est peccare in hominem.

## CAPUT VII.

VERS. 1.-- *De quibus.* Occasione fornicationis quam prohibet, continuat de nuptiis, unde illi quaesierant. Et agit tripliciter, secundum consilium, secundum indulgentiam, secundum praeceptum.

VERS. 6.-- *Hoc autem,* etc.--Dicet aliquis: Si [0529C] hoc secundum veniam concessit Apostolus, ergo peccatum sunt nuptiae; cui enim venia nisi peccato conceditur? Plane quod infirmitati concessit Apostolus secundum veniam concubitum attendit conjugatorum ubi est incontinentiae malum. Incontinentiae malum est, quod vir cognoscit uxorem etiam ultra necessitatem procreandi liberos, sed et ibi est nuptiarum bonum. Non enim quia incontinentiae ibi malum est, ideo connubium quod est praeter intentionem generationis, non est bonum; imo vero non propter illud malum culpabile est hoc bonum, sed illud malum fit veniale propter bonum nuptiale. Hoc bonum nuptiarum non reprehendit Apostolus, sed malum incontinentiae. Concubitus is necessarius causa generationis inculpabilis, et solus ipse nuptialis est. Ille vero qui [0529D] ultra necessitatem progreditur, non rationi, sed libidini obsequitur.

VERS. 7.-- *Unusquisque,* etc. Non debet quis constringi, ne prohibitus a licitis admittat illicita, sed ipse quid sequatur eligat, attamen in hoc propensiorem esse melius est.

VERS. 9.-- *Uri,* est desideriis agi vel vinci. Non ergo ideo dicit *melius,* quasi bonum sit uri et nubere melius, sed consuetudinem locutionis est secutus.

VERS. 11.-- *Quod si discesserit.* Aliud est discedere, aliud ex communi consensu continere. Illud enim malum est, hoc bonum.

[n: (AMBR.)]. Ideo non subdit de viro sicut de muliere, quia licet viro aliam ducere, quia inferior non omnino [0530A] hac lege utitur, quia potior quod a falsariis dicitur esse appositum.

*Et vir uxorem.* Non debet vir dimittere uxorem, quia faceret eam moechari. Quod si illa est adultera non facit, sed adulteram dimittit. Causa quam Christus excepit hic tacetur, quia notissima est, scilicet fornicationis.

VERS. 12.-- *Nam caeteris.* Ubi uterque fidelis hoc praeceptum Domini dedit Apostolus. Nam caeteris ubi non est uterque fidelis (quod in initio Ecclesiae contigit, cum Evangelium praedicari coepit), ego dico, etc. *Si quis frater,* etc. Idololatria et quaelibet noxia superstitio fornicatio est, et Dominus causa fornicationis quidem permisit uxorem dimitti, sed non jussit, et sic dedit locum Apostolo monendi, ut [0530B] qui voluerit, non dimittat infidelem, quo forsan possit fieri fidelis.

VERS. 14.-- *Sanctificatus est.* Quia hoc saepe contingit quod alter per alterum ad fidem convertitur. Vel mundus est vir infidelis quantum ad fidelem mulierem, et nullam ex ejus conjunctione immunditiam patitur mulier fidelis. *Alioquin.* Si dimittitis, invicem nolentes cohabitare et aliis vos copulatis, adulteri estis, et filii vestri spurii, et ideo immundi; nunc, sancti, quia de licitis conjugiis nati, et sub Creatoris veneratione nati.

VERS. 15.-- *Non enim.* Non est tantum conjugium quod sine Dei devotione est: et ideo non est peccatum ei qui dimittit propter Deum si alii se copulavit. Si vero ambo crediderint, per cognitionem Dei confirmatur [0530C] conjugium. *In pace.* Non oportet litigare cum discedente, quia odio Dei discedit.

VERS. 16.-- *Unde enim.* Hortatus est supra per ea quae evenerunt, nunc quia eadem fieri possunt, ad idem hortatur. Haec autem non lege jubente, sed libera charitate fiunt.

VERS. 17.-- *Divisit Dominus.* Cuique Deus dedit quando salvetur, id est, scit quando credet, et sustinet donec credat, sic et tu exspecta.

VERS. 18.-- *Circumcisus aliquis.* Nusquam aufert Apostolus consuetudinem, quae servata non impedit salutem, monens ne in talibus spes salutis ponatur, cum tantum pro offensione infirmorum serventur. Unde dicit nihil ea esse, subdens: *Circumcisio nihil est.*

VERS. 20.-- *Unusquisque in ea.* Hoc ad eas conditiones [0530D] vel vitae consuetudines respicit, quae nihil obsunt fidei bonisque moribus. Sicut enim conjux, sic et latro ad Christi fidem vocatur. Sed ille in conjugio, non a conjugio. Iste vero non in latrocinio, sed a latrocinio. Non enim necesse est, ut conjuges desinant esse conjuges propter fidem Christi, sicut necesse est ut latrones desinant esse latrones.

VERS. 21.-- *Servus,* etc. Supra posuit unum exemplum de ritu vivendi, hic aliud de conditione officii. *Magis utere.* Quia quanto quis propter Deum despectior est in hoc saeculo, tanto magis exaltabitur in futuro.

VERS. 22.-- *Libertus.* Quia ereptus a peccatis, quae servos faciunt. Ergo nec servus conditione despiciatur, nec liber ereptus elatus servo se praeponat.

[0531A]VERS. 23.-- *Empti estis.* Reddite vicem, ut vos servi sitis Christi, non hominum. Hi sunt servi hominum, qui humanis se subjiciunt superstitionibus. *Servi hominum.* Quod contingit vobis si dicatis: *Ego sum Pauli, ego Apollo,* etc.

VERS. 25.-- *De virginibus.* Causa illius fornicatoris, de omni fornicatione vitanda docet.

VERS. 26.-- *Necessitatem* dicit penuriam saeculi quam saepe patiuntur conjugati. Infirmis infirmam rationem praetendit. Posset enim digniorem reddidisse virginitatis rationem, ejus munus amplius commendando. Supergreditur enim virginitas conditionem humanae naturae, per quam homines angelis assimilantur. Major tamen victoria virginum est quam angelorum. Angeli enim sine carne vivunt, [0531B] virgines vero in carne triumphant.

VERS. 29.-- *Hoc itaque dico.* Hic ad temperantiam monet, quasi diceret: Quando conjungemini, ut id sine peccato possit fieri; hoc consilium do vobis, ut qui habent *Tanquam non habentes sint.* Hoc facit qui habens uxorem, reddit et non exigit debitum; qui propter infirmitatem propriam ducit uxorem, plangens potius quia sine uxore esse non potuit, quam gaudens quia duxit, et maxime quia pari consensu continentiam servant. Beatiora sane conjugia indicanda sunt, quae sive filiis procreatis, sive prole contempta continentiam pari consensu servare potuerunt.

VERS. 34.-- *Cogitat,* etc. Haec enim de damnatione non timens et de salute secura, cogitat tantum [0531C] quae Domini sunt. *Ut sit sancta,* etc. Hoc et nupta, sed amplius innupta, quae libera a necessitatibus mundanis, quibus astricta est nupta, intensius vacat coelestibus praeceptis.

VERS. 35.-- *Non ut laqueum.* Sed ad id tendens dico, quod honestum est, ut homo sit castus corpore et animo, non quod turpe sit conjugium, sed quod hoc honestius et facilitatem habeat Deum orandi.

VERS. 36.-- *Si quis autem,* etc. Sicut de virginibus determinavit, sic de custodibus determinat.

VERS. 38.-- *Melius facit.* Quia apud Deum, meritum illi collocat, et a saeculi sollicitudine liberat illam. Et ideo recte ait: Melius est enim quod licet et expedit, quam quod licet et non expedit.

VERS. 39.-- *Mulier alligata.* Dixerat mulierem [0531D] causa fornicationis a viro recedentem manere innuptam, aut viro suo reconciliari, et non dixerat, an maneret toto tempore vitae suae, an tempore viri; hoc ergo determinat. Itaque virgo semper potest nubere cui vult, sed mulier, id est conjugata, etiam causa fornicationis dimissa, et separata a viro, vivente viro alligata est legi, etc. *Quod si dormierit.* Non dicit, primus, vel secundus, vel quotus, nec enim nobis diffiniendum quod non diffinit Apostolus: unde nec ullas debeo damnare nuptias, nec eis verecundiam numerositas inferre. Dominus autem septemviram non damnat, nec dicit in resurrectione non posse esse. Sed tantum: *neque nubent, neque nubentur.* Unde nec contra humanae verecundiae sensum [0532A] audeo dicere, ut quoties voluerint, nubant, nec ex corde meo quaslibet nuptias condemnare. Quod dicitur univirae, hoc omni viduae.

VERS. 40.-- *Beatior,* etc. Satis ostendit beatam esse etiam post mortem viri iterum nubentem fidelem, sed beatiorem non nubentem. *Puto autem.* Non dubitat Apostolus, sed contemptores increpat, ut et Dominus dicens: *Si me sciretis, forsitan et Patrem meum sciretis:* Vel, *Putas inveniet fidem in terra?* verbo dubitationis infidelitatem arguit.

## CAPUT VIII.

VERS. 1.-- *De his.* Quasi dicat: scitis aeque ac ego, quod licet ea comedere; quia omnes scientiam habemus. Hoc de his dicit qui habentes scientiam cum [0532B] offendiculo edebant. Quos primum arguit, nec sufficienter scire dicit. Alii autem ignari sub veneratione idoli comedebant.

*Scientia inflat.* Per se inutilis est scientia, cum charitate utilis. Per se inflat in superbiam, ut daemones qui Graeco nomine a scientia sic sunt nominati. Propter elationem scientiae reprimendam datus est Paulo stimulus. Melius est scire infirmitatem nostram, quam naturas rerum; hanc scientiam qui apponit, apponit dolorem peregrinationis ex desiderio patriae.

VERS. 3.-- *Si quis autem diligit Deum.* Hic diligit Deum, qui charitatis causa scientiam mitigat, ut prosit fratri pro quo Christus mortuus est.

VERS. 4.-- *De escis.* Vituperata scientia eorum, [0532C] tandem aperit quae est ea vera. *Idolum nihil est in mundo.* Id est, inter creaturas mundi. Materiam enim Deus formavit, sed stultitia hominum formam dedit. Quaecunque enim sunt in creaturis, facta sunt per Verbum. Sed forma hominis in idolo non est facta per Verbum, sicut nec peccatum per Verbum. Sed est nihil, et nihil fiunt homines cum peccant. *Nisi unus.* Hoc dicit ne putetur Deus esse in idolo.

VERS. 5.-- *Si quidem sunt dii multi.* Id est gentibus plures: quos terret Deus noster, id est daemones qui volentes videri dii sibi exigunt quae vero Deo debentur, aras, sacrificia, et alia. Noster vero homines deos facit.

VERS. 6.-- *Deus.* Tribus modis Deus dicitur. Substantive dicitur Deus, Trinitas. Adoptive, sancti [0532D] qui per adoptionis gratiam dii sunt. Nuncupative, daemones et idola. *Ex quo.* Omnia a Patre, sed per Filium creata sunt. Nec alia per Filium, alia per Patrem, sed eadem: alioquin jam non omnia per Patrem, nec omnia per Filium; si autem omnia per Patrem, et omnia per Filium; ergo eadem per Patrem quae et per Filium facta sunt; aequalis est ergo Patri Filius, et inseparabilis operatio utriusque. *Et unus.* De Christo pro humanitate subdit, sed de Spiritu sancto non oportuit.

VERS. 7.-- *Polluitur.* Per illos scilicet qui habent scientiam unius Dei, sed non cum charitate, per quos in hunc errorem infirmi inducebantur, quorum non cibus polluitur, sed conscientia.

[0533A]VERS. 12.-- *In Christum.* In Christum peccare, est Christum negare.

## CAPUT IX.

VERS. 1.-- *Non sum liber.* Incipit se proponere in exemplum, ut sicut ipse abstinet a licitis pro scandalo fratrum, ita et illi. Quasi diceret: Abstinete ab hoc licito, quia ego habeo libertatem accipiendi stipendia, et tamen non accipio. Etsi sic inductum sit, intendit tamen se comprobare apostolum, quia occasione pseudoapostolorum minus de eo senserunt Corinthii.

VERS. 4.-- *Nunquid,* etc. [n: (BEDA.)] Permisit enim Dominus, non jussit, etc., *usque ad* potestas igitur est, non jussio Domini, accipere sumptus.

[0533B] *Sororem mulierem.* Dominus in comitatu suo mulieres habuit ne viderentur alienae a salute, quae et ministrabant ei; sic et apostoli.

VERS. 6.-- *Operandi.* Verbum operandi, honestius quam accipiendi.

VERS. 7.-- *Quis militat.* Ne, quia abstinet, coapostolos reprehendisse videretur, addit: *Quis militat.*

*[n: (CHRYS.)] Quis plantat vineam, et de fructu ejus non edit?* Per illud pericula; hoc autem laborem et miseriam multam et curam ostendit, et tertium item addit exemplum his verbis.

*Quis pascit,* etc. [n: (ID.)] Multam diligentiam, et magistro debitam erga subditos ostendit. Quod ex his apparet: Etenim milites, et agricolae, et pastores [0533C] erant apostoli, non bellorum, neque terrae, neque brutorum animantium, sed rationem praeditarum animarum, et ejus exercitus qui adversus daemones armatur. *Et de lacte.* Lac gregis dicitur quidquid a plebe praepositis datur.

VERS. 8.-- *Nunquid,* etc., [n: (ID.)] Hoc est: Nunquid ego humanis duntaxat exemplis rem meam confirmo? an et lex haec non dicit?

VERS. 9.-- *Nunquid de bobus.* Curae quidem sunt; verum non ita, ut de iis legem instituat.

VERS. 12.-- *Ne quod offendiculum.* Id est, ne dicatur de nobis, quod causa quaestus et lucri temporalis potius praedicemus Evangelium, quam causa salutis animarum et remunerationis aeternae, habeaturque Evangelium venale.

[0533D]VERS. 13.-- *Nescitis.* Redit rursus ad illud quod incoeperat, ostendens quia sibi liceat, et tamen non faciat. Naturalis etiam ratio hoc habet, ut quis inde vivat ubi laborat.

VERS. 15.-- *Ego autem.* Abstinet Apostolus a sumptibus, ne sit forma pseudoapostolis rapacibus.

*Bonum est,* etc. Quisquis enim eo quod sibi debetur uti non vult, amplius impendit Ecclesiae. Maximam ergo habebat gloriam Apostolus apud Deum, non exigendo stipendium ab infirmis, vel de suis laboribus transigendo quotidianum victum. *Gloriam.* Quam habeo apud Deum infirmis compatiens.

VERS. 16.-- *Nam et si,* etc. Pro mercede: Vel, si [0534A] ita evangelizavero, *non est mihi gloria;* quia tunc esset pro necessitate, quia *vae,* id est, penuria esset sicut pseudoapostolis. *Necessitas,* hujus vitae sustentandae. *Vae.* Quia unde vivam non habeo.

VERS. 17.-- *Si enim volens.* Quia ex voluntate est merces. Videamus quomodo, scilicet si ita ex dilectione facio, ut potius patiar penuriam quam abutar potestate. *Si autem invitus.* Ut quod necessitate cogar, aliis prodero, at non mihi. *Dispensatio mihi.* Hic dispensatio talis intelligitur, ut quasi servus alienum censum dispenset, unde ipse nihil capiat praeter cibaria. Alibi dispensator dicitur qui ut filius ministrat Evangelium cohaeredibus. Non debemus ideo evangelizare, ut manducemus, sed ideo manducare, ut evangelizemus; ut cibus non sit bonum [0534B] quod appetitur, sed necessarium quod adjicitur.

VERS. 19.-- *Ex omnibus.* Negotiis hominum, nihil ab eis accipiendo; *Omnium,* subaudi hominum, *me servum feci,* supportando omnes, veluti bonus procurator supportat infirmos, maxime vos, o Corinthii, per meam patientiam. Feci autem hoc non calliditatis astutia, sed compatientis affectu, *ut plures lucrifacerem Christo.*

VERS. 20.-- *Tanquam Judaeus. [n: (HIER.)]* Non vere Judaeus, sicut nec vere gentilis, quibus in cibis, etc., *usque ad* quomodo sibi serviri velit, si aegrotaret.

VERS. 21.-- *His qui sub lege,* etc. Samaritanis qui libros Moysi recipiunt, quibus non coutuntur Judaei. Sunt autem ex origine Persarum, quos sublato Israel posuit rex Assyriorum vel Persarum ad [0534C] incolenda loca Samariae.

VERS. 22.-- *Omnibus omnia.* Omnibus cessit, non tamen religionem excessit.

VERS. 24.-- *Nescitis,* etc. Ostendit quanta sit utilitas legis nostrae, in qua non uni, sed omnibus promissa est palma; et qui prior venit, exspectat ut coronetur cum posteriori. *Bravium.* Est praemium cursus.

VERS. 25.-- *Omnis enim,* etc. De rebus non laudandis trahuntur multae similitudines, ut in Evangelio de iniquo judice, qui viduam nolebat audire, et pigro qui non ex amicitia, sed ex taedio panes commodabat; ita hic non commendantur agonistica et ludicra.

VERS. 26.-- *Non quasi.* In incertum currit qui [0534D] talia facit, ut ex quibusdam sperare, ex aliis desperare possit.

VERS. 27.-- *Castigo corpus meum.* Apostolus suo timore nos terruit. Quid enim faciet agnus, ubi aries tremit? *Ne forte,* etc. Quod cito contingere posset; tunc aliis magis cavendum, ne offendendo sint reprobi.

## CAPUT X.

VERS. 1.-- *Nolo enim.* Volenti comprehendere sic est agendum; non enim baptisma et sacramenta sufficiunt, ut quidam putant; sicut nec Judaeis beneficia Dei valuerunt, cum post peccarent. *Quoniam patres.* Exemplo Judaeorum, qui negligentia sua offenderunt, sollicitos facit. *Sub nube.* Quia omnia in figura nostri illis contingebant.

[0535A]VERS. 2.-- *In Moyse baptizati.* In ducatu Moysi purgati per visa signa illa. Vel, signum baptismi acceperunt, quod credentibus idem valuit. *Baptizati sunt,* quia a morte liberati et per eam mundati ab ignorantia Dei, quae premebat omnes gentes, et praeparati ad accipiendam legem. Vel baptizati dicuntur, quia gerebant formam nostri sacramenti. Moyses Christum, nubes Spiritum sanctum, mare baptismum significat.

VERS. 3.-- *Eamdem escam.* Id est fide: diversa in tempore, diversa in specie. *Spiritalem.* Id est, spirituale aliquid significantem. Cum dicit *spiritalem,* ostendit spiritualiter intelligi in Christo et hoc de omnibus innuit, unum exponit: *Petra erat Christus.*

VERS. 4.-- *Consequente eos petra.* Id est, satisfaciente [0535B] voluntati eorum, quia quoquo irent, aquae inundantes secutae sunt; sic Christus in deserto hujus mundi suos comitatur. Vel, *consequente,* id est, secuturam veritatem significante. *Petra autem.* Solet res, quae significatur nomine rei quam significat nominari. *Petra.* Id est Christus, sequebatur, quia ubi humanum deficiebat suffragium, aderat.

VERS. 7.-- *Neque idololatrae,* etc. Illos tangit, qui in idolio epulabantur, putantes se immunes a crimine. *Sedit populus.* Per commemorationem illorum notat ea quae in Corinthiis sunt, ostendens quam graviter punita sint in Judaeis. *Ludere.* Id est adorare, quod ludo puerorum simile. Facilis namque ad lusum est pueritia. Quid autem lusui puerili [0535C] tam simile est quam idola adorare?

VERS. 9.-- *Neque tentemus Christum.* Nota Christum Deum quem tentaverunt Judaei, et ideo a serpentibus perierunt, donec serpens aeneus erectus est, quem qui intuebantur, a morsibus sanabantur.

VERS. 10.-- *In figura.* Ecce ostendit cur signa illa jam non observantur, cum res manifesta sit ad correctionem nostram.

VERS. 11.-- *Scripta sunt.* Non propter nos tantum. Per haec enim exempla ad correctiorem vitam provocamur, ut aut praemium, si obedientes fuerimus, aut propensiorem poenam inobedientes mereamur. *Fines saeculorum.* Quia in ultima aetate sumus, et tot exemplis priorum magis corrigi debemus. Vel fines saeculi devenerunt in nos, saecularitas [0535D] in nobis finitur; et ideo turpius si peccamus.

VERS. 12.-- *Videat ne cadat.* Ut qui praesumentes de scientia, cum scandalo fratrum edebant idolothyta, et de pseudo gloriantes, judicabant apostolum cum ipsi essent rei.

VERS. 13.-- *Tentatio vos,* etc. Hortatur ut humana tentatio illos apprehendat, non alia. Humana enim tentatio est, ut in necessitate vel pressura non diffidat homo de Deo, auxilium humanum requirendo. Propter Christum ergo pati, humana tentatio est, per quam proficitur apud Deum.

*Possitis sustinere.* Quod fit per humilitatem. Humiles enim in omni tentatione custodit, ut illi non [0536A] crepent in fornace, qui non habent ventum superbiae.

VERS. 14.-- *Propter quod,* etc. Quia sola sacramenta non salvant, et quia qui cadit punitur, et quia auxilium Dei non deest, fugite ab idolorum cultu. Vel, ne comedant sapientes idolothyta cum offendiculo infirmorum, quibus idololatrae viderentur. Vel, ne ipsi infirmi idololatrae sint, et ut fugiatis loquor altum aliquid quasi prudentibus, et ideo diligenter dijudicate. Vel. modo loquor infirmis, ut supra prudentibus.

VERS. 16.-- *Calix benedictionis.* Ideo fugiendum a cultura idolorum, quia ut comedens idolothytum unum est cum daemone, sic per corpus Christi unum est cum Christo.

[0536B] *Panis quem frangimus. [n: (BEDA.)]* Christus quando manducatur, vita manducatur. Sed quis audeat, etc., *usque ad* manebat apud Patrem integer, ut angelos pasceret.

VERS. 17.-- *Quoniam unus,* etc. Unus panis unione fidei, spei et charitatis. Corpus est per subministrationem charitatis: quia unum sumus, et unum sentire debemus. Haec autem dicit ut fides una unum habeat sensum et opus.

VERS. 18.-- *Videte.* Similitudo est ad intelligendum quod supra dictum est. Ideo addidit, *secundum carnem,* quia est Israel secundum spiritum, qui veteres umbras jam non sequitur, sed eam consequentem (quae illis umbris praecedentibus significata est) veritatem; et immolat Deo in corpore [0536C] Christi sacrificium laudis, ex quo Deus deorum Dominus locutus est, et vocavit terram a solis ortu usque ad occasum.

VERS. 19.-- *Quid ergo?* Quia dixi, fugite a cultura idolorum, videor dicere, quod *idolis immolatum sit aliquid* magnum, sed non hoc dico, sed potius dico, quod ea quae gentes immolant, daemoniis immolant: quia idolo diabolus colitur, qui pejor est idolo.

VERS. 20.-- *Socios fieri daemoniorum. [n: (AUG., lib. II de Doctrin. Christ., c. 20, 21, etc.)]* Ad hoc genus etiam pertinent consultationes et pacta, etc., *usque ad* mathematici, qui conantur actionum eventus praedicere, dicuntur.

[0536D]VERS. 22.-- *An aemulamur Dominum.* Videntur aemulari et invidere Domino, cujus regnum diminuerunt, qui cum scandalo fratrum comedunt.

VERS. 23.-- *Omnia mihi licent.* Potestate liberi arbitrii et doctrina legis naturalis. Non quia omnia liceant etiam illicita, sed ecce ponamus licere omnia.

VERS. 25.-- *Omne quod in macello.* Quia licita sunt, et tamen non est utendum eis semper, determinat quomodo liceat edere vel non edere.

VERS. 28.-- *Propter illum.* Quia qui idolis servit, per hoc gloriabitur et confirmabitur in errore, et fratribus malum datur exemplum.

VERS. 29.-- *Ut quid enim.* Quasi: Quid opus est, [0537A] ut puter causa venerationis edere? Judicor enim non distare ab idololatra.

VERS. 31.-- *Sive ergo manducatis.* Non solum ergo vox tua sonet laudes Dei, sed etiam opera tua concordent cum voce tua. Cum enim voce cantaveris, silebis aliquando vita. Sed sic canta, ut nunquam sileas. Si enim ore clamas, et fraudem cogitas, siluisti a laude Dei, et quod gravius est, in blasphemiam perrexisti. Cum enim laudatur Deus de bono opere tuo, laudas Deum: et cum blasphematur Deus de malo opere tuo, blasphemas Deum. Si ergo quod manducas et bibis, ad refectionem corporis sumis, reparationemque membrorum, gratias agens ei qui tibi tribuit mortali et fragili ista supplementorum solatia, cibus tuus et potus laudat [0537B] Deum. Si vero modum naturae debitum immoderatione voracitatis excedas, et vinolentia te ingurgites, quantaslibet laudes Dei lingua tua sonet, vita blasphemat.

VERS. 32.-- *Ecclesiae Dei.* Quantum ad infirmos quibus fiunt offendicula, dum eorum exemplo adhaerent his quae inimica sunt Deo.

VERS. 33.-- *Omnibus placeo.* Qui hominibus propter veritatem placet, jam non ipse illis, sed veritas placet. Si propter seipsum placet homo, superbia est; hoc est quod alibi dixit: *Si hominibus placerem, servus Christi non essem [n: (Gal. I)]*. Sed nunquid placebat persecutoribus suis? Placebat omni generi hominum, quod Christi congregabat Ecclesiam, sive jam intus positis, sive introducendis [0537C] in eam.

## CAPUT XI.

VERS. 1.-- *Imitatores.* Sunt gradus in Ecclesia majorum et minorum, ut illi exemplo praecedant, hi imitatione sequantur. Sed et qui praecedunt, si neminem sequuntur, errabunt: sequuntur ergo aliquem, id est Christum.

VERS. 2.-- *Laudo,* etc. Incipit hic agere de velationibus in quibus arguit illos suas traditiones non servantes: quia illorum aliqui viri velato capite, et aliquae mulieres non velato capite orabant, aut prophetabant. Unde et succenset eis Apostolus, quia cum esset eis Apostolus, immemores erant traditionum ejus, quasi. Etsi de aliis culpo, laudo [0537D] tamen de hoc: ironia.

VERS. 3.-- *Viri,* etc. Potest nomine viri intelligi hic spiritus, non ille Spiritus sanctus qui cum Patre et Filio immutabilis manet, et dignis animis incommutabiliter datur; sed spiritus hominis, qui quasi animae maritus, animalem affectionem tanquam conjugem regit. *Caput Christus est.* Quia spiritus hominis regitur a sapientia Dei, quae Christus est: in quo sicut in capite sunt omnes sensus spirituales, id est, plenitudo gratiarum, de qua accipit vir iste, et per hoc est vir caput mulieris, id est, rector animalitatis, quae regitur a spiritu tanquam mulier a viro.

*Orans.* Quia in aliis ubi est, potest velare, sed [0538A] nondum suo judici se offert et colloquitur, ubi conditionem suam necesse est profiteri.

VERS. 7.-- *Quoniam imago.* Imago et similitudo pro se invicem accipiuntur, sed tamen in hoc proprie est similitudo animae cum Deo, quod incircumscripta, quod ubique tota et simul.

[n: (AUG., lib. XII de Trin. c. 7, 8, 9.)] Homo dicitur imago Dei, et ad imaginem: quia non aequalis, etc., *usque ad* ut male viventes bene loquendo turpitudinem suam contegant.

VERS. 11.-- *Verumtamen.* Quamvis in prima conditione non sit vir de femina, sed converso: etiam in sequenti generatione non est hoc. *In Domino.* Id est in operatione Domini, in qua alter sine altero non creatur.

[0538B]VERS. 12.-- *Omnia autem.* Postquam singula dixit, ut omnia Deo uni principio subjiceret, addit *omnia ex Deo,* ut neque mulier de subjectione doleat, neque vir de exaltatione superbiat.

VERS. 13.-- *Vos ipsi.* Quia Corinthii ejus traditionem non servaverant (quod eis succenset), jam non ex auctoritate traditionis suadet, sed ex natura. *Natura nos docet, quia vir si comam nutriat,* etc. Coma est gloria mulieri, quia naturaliter eam habet pro velamine: coma enim indicium velaminis est ut naturae voluntas addatur. Et ideo vir non est naturaliter comatus, quia non est velandus, et lex prohibet virum esse comatum.

VERS. 14.-- *Si comam,* etc. Coma Samuelis et prophetarum pro velamine veteris legis, in revelatione [0538C] Evangelii deponitur: unde cum transieris ad Christum, auferetur velamen.

VERS. 17.-- *Hoc autem praecipio.* Non deserentis solertia requiratur, sed praecipientis auctoritas attendatur. *Non laudans.* Incipit de Dominica coena dicere, in qua multum peccabant.

VERS. 19.-- *Oportet et haereses,* etc. Non vult nec optat Apostolus esse haereses, sed quia sic futurum est, dicit. Et ad quid hoc sit utile, subdit: Ut non tantum reprobi (qui dicunt: *Ego sum Pauli* ), sed et qui probati sunt, manifesti fiant. Haereses dicit pro his qui dubitant de resurrectione. Scissurae erant pro donis spiritualibus: et hi malo suo prosunt catholicis. Omnes enim inimici Ecclesiae vel errore caecati vel malitia depravati prosunt Ecclesiae: [0538D] quia si accipiunt potestatem corporaliter affligendi, exercent ejus patientiam. Si vero male sentiendo adversantur, exercent ejus sapientiam.

VERS. 20.-- *Dominicam coenam.* Dominicam coenam dicit acceptionem Eucharistiae, quam non debent pransi sumere, vel mensis suis miscere, ut hi quos Apostolus arguit, sed jejuni, in honorem tanti sacramenti. Licet enim post coenam discipulis suis dederit corpus et sanguinem suum, non tamen jam calumniandum est universae Ecclesiae, quod a jejunis semper sumitur. Nam Salvator quo vehementius commendaret mysterii hujus altitudinem, voluit hoc ultimum infigere cordibus et memoriae eorum. Quo ordine autem post sumeretur, ab apostolis [0539A] per quos ecclesias dispositurus erat, servavit docendum.

VERS. 21.-- *Unusquisque enim,* etc. Notat illos qui munera quae offerebant altaribus pro sacrificio conficiendo, peracto illo, sibi resumebant, nec aliis non habentibus communicari sinebant, sed soli sumebant: ita ut inde etiam inebriarentur, aliis esurientibus.

[n: (AMBR.)] Munus oblatum totius fit populi, etc., *usque ad* formam quae a Christo in hujusmodi re data est iterat.

VERS. 22.-- *Ecclesiam.* Ecclesia sunt fideles; de quibus dicitur: *Ut exhiberet sibi Ecclesiam gloriosam.* Hoc tamen nomine vocari ipsam domum orationis Apostolus testatur, dicens, *Aut Ecclesiam Dei,* [0539B] etc. *Laudo vos?* Vel sic distingue: *Laudo vos in hoc?* utique non laudo.

VERS. 23.-- *Ego enim accepi,* etc. Ostendit mysterium Eucharistiae inter coenandum celebratum, non coenam esse. Medicina enim spiritualis est, et memoria redemptionis, ut majora consequamur, quia morte Christi liberati sumus. Hujus in edendo et bibendo memores esse debemus, Novum Testamentum in hoc consecuti: quia beneficii divini sanguis est testis, unde ad tuitionem corporis et animae percipimus: quia caro Christi pro salute corporis, sanguis pro anima nostra: ideoque non manducandum praedixit lex sanguinem. *In qua nocte.* In nocte passus ad lucem resurrectionis venit.

VERS. 24.-- *Fregit.* In sacramento scilicet, secundum [0539C] quod videbatur et integrum esse a fidelibus credebatur. Unum omnibus dedit, ut in unitate permanerent: sed cum fregit, spontaneam passionem suam ostendit.

VERS. 26.-- *Quotiescunque.* Exponit in quam Christi commemorationem, mortem scilicet. *Donec veniat.* Quia hoc non mutabitur sicut sacramenta Judaeorum.

VERS. 27.-- *Indigne.* Non quia manducat aliquis non ad salutem, ideo minus est corpus et sanguis quod accipit.

VERS. 29.-- *Judicium sibi manducat.* Quaeritur quomodo hoc, cum Dominus dicat: *Qui manducat me, ipse vivet propter me?* Sed duo sunt modi manducandi: unus sacramentalis, quo manducant tam [0539D] boni quam mali; alius spiritualis, quo soli boni. Et hoc est non solum Christum manducare et in sacramento ejus corpus accipere, sed in ipso manere, et habere ipsum in se manentem. Spiritualiter enim manducat, qui in unitate Ecclesiae (quam ipsum sacramentum significat) manet. Nam qui discordat a Christo, nec carnem Christi manducat, nec sanguinem bibit, etsi tantae rei sacramentum ad judicium quotidie sumat.

VERS. 30.-- *Ideo inter vos.* Hoc fit ad correctionem aliorum.

VERS. 32.-- *Dum judicamur,* etc. Eisdem qui patiuntur etiam poena propria, est aliquando purgatio, ut prophetae Addo, qui prohibitus comedit: qui vivus [0540A] potuit terreri vel contristari de eo quod non erat sensurus mortuus. Dictum est enim ei: *Non inferetur cadaver tuum in sepulcro patrum tuorum [n: (III Reg. XIII)]*. Et per hoc inobedientia prophetae puniri potuit, ne ad supplicium tartareum ejus anima raperetur. *Corripimur.* In paucis est omnium emendatio, quatenus timore poenae nostrae alii emendantur.

VERS. 33.-- *Invicem exspectare.* Ut multorum oblatio simul celebretur, et omnibus ministretur.

## CAPUT XII.

VERS. 1.-- *De spiritualibus.* Agere incipit Apostolus de bonis sancti Spiritus, pro quorum majoribus alii superbiebant, minores invidebant et despiciebant, [0540B] quasi nunquam habituri essent.

VERS. 2.-- *Scitis.* Spiritualia, traditurus priora commemorat, ut sicut fuerunt tunc imago idolorum, ita nunc sint imago Dei.

VERS. 3.-- *Ideo notum.* Quia per singula charismata hominibus magis gloriam quam Deo dabant, nescientes hoc a Spiritu sancto ministrari; in omnibus ostendit laudem Dei esse et gratiam, ut sicut tunc imago idoli totum malum fuit ex homine, ita nunc ex Spiritu Dei omnia bona credantur. *Nemo in spiritu,* etc. Cogitando, loquendo, operando. *Dicit* similiter tribus modis, scilicet, corde, ore et opere anathema Jesu, id est aliquam separationem, a Jesu, id est quodlibet peccatum: quasi: Abstinetur per [0540C] spiritum a malo.

*Nisi in Spiritu sancto.* Quasi: Bene operari et omne bonum est per Spiritum sanctum, et ideo major non despiciat minorem, quia nihil habet nisi a Spiritu sancto.

VERS. 4.-- *Divisiones.* Hoc commune omnibus: sed gratiae sunt divisae, ne minor desperet: ne major, dum audit gratias, superbiat.

VERS. 6.-- *Idem vero Deus.* Hoc ait, ne Pater et Filius et Spiritus sanctus alia separatim operari videantur, ex eo quod Spiritui gratias, et Domino ministrationes, et Deo operationes supposuerat, omnia referens ad unum Deum subdit: *Quia Deus operatur. Omnia in omnibus.* Non uni omnia tribuit, sed in omnibus omnia operatur, ut quod non habet quis [0540D] in se, habeat in alio, et sic maneat charitas et humilitas.

VERS. 7.-- *Unicuique.* Divisa sunt bona, et non ad meritum alicujus singulariter dantur, sed ad utilitatem aedificandae Ecclesiae. Accepimus et nos Spiritum sanctum, si amamus Ecclesiam, si charitate compaginamur, si catholico nomine et fide gaudemus. Credamus, fratres, quantum quisque amat Ecclesiam Christi, tantum habet Spiritum sanctum.

VERS. 8.-- *Sapientiae.* Sapientia est in contemplatione aeternorum. Scientia in actione temporalium. Unde in Job: *Ecce pietas.* Id est, cultus, Dei *est sapientia,* qui Graece *theosebia.* Et quis hic cultus ejus, nisi amor et cognitio ejus? abstinere autem a malis [0541A] scientia est: mala autem in temporalibus sunt, in quibus caute et prudenter versandum est. Cui datur sapientia, est quasi sol; cui scientia, luna in nocte saeculi; quibus caetera dantur, stellae sunt: quia haec in nocte sunt necessaria.

VERS. 9.-- *Alteri fides.* Et fides inter dona Dei et munera est. Non ergo sola charitas, sed charitas cum fide a Deo nobis est.

VERS. 10.-- *Sermonum.* Sermones sunt allegoricae pronuntiationes quae in prophetis et in Evangeliis apparent.

VERS. 11.-- *Unus atque idem spiritus.* Quod supra dixit tres operari, hic nominat spiritum: quia enim unius sunt naturae, quod unus operatur, tres operantur. Unus et idem, inquit, ne tot putentur [0541B] quot sunt opera: non quod sine Patre et Filio Spiritus operetur. Inseparabilis est enim operatio Trinitatis. *Dividens singulis.* Unde nec huic dolendum, nec illi superbiendum. *Ut vult.* Qui solus novit quod conveniat, et gratis, non ad meritum hominum.

VERS. 12.-- *Ita et Christus.* Caput et corpus dicitur Christus, propter ineffabilem unitatem capitis et membrorum. Unus spiritus faciet omnia in membris corporis Christi, sicut una anima videt in oculo, audit in aure, et in caeteris omnibus omnia facit.

VERS. 13.-- *Etenim.* Ostendit quomodo corpus Christi sit unum quia omnes baptizati, id est abluti et in uno spiritu ducti sumus in hoc, ut simus unum corpus, id est unanimes per illum unum spiritum, ut totum corpus hominis una anima vegetatur. Et quia [0541C] omnes potati sumus in acceptione diversorum donorum Spiritus sancti, *in uno spiritu:* quia omnia dona ad unum efficiendum dirigit. Non illius persona contemnenda vel praeferenda, nec hominibus gloria Dei danda: quia unus et idem in omnibus operatur.

VERS. 14.-- *Nam et corpus.* Ostendit per similitudinem humani corporis unitatem corporis Christi, id est Ecclesiae, habere varietatem officiorum et diversitatem hanc non tollere unitatem: sicut humani corporis unitas non in singularitate consistit, sed in multis membris, ut invicem sibi praestent quod debent.

VERS. 17.-- *Si totum.* Quasi dicat: Si in Ecclesia omnes essent unius officii, quomodo impleretur necessitas corporis, cujus gubernationi diversis [0541D] opus est?.

VERS. 18.-- *Memora, unumquodque eorum sicut voluit.* Ut nihil desit illi: ita et in Ecclesia diversas personas quibus tribuit munera diversa.

VERS. 19.-- *Quod si essent omnia unum,* non modo multitudo sensuum periret, sed etiam corpus. Ita si in Ecclesia omnes essent unius officii et dignitatis, non discernerentur membra neque corpus.

VERS. 21.-- *Aut iterum caput pedibus.* Ipsa dignitas contemptibilis est sine subjectis. Officium enim est per quod dignitas constat. Magnus imperator necessarium habet exercitum.

VERS 23.-- *Inhonesta sunt.* Absit ut in membris sanctorum aliqua sit turpitudo: sed dicuntur inhonesta, [0542A] quia non habent eam speciem decoris quam habent ea quae in promptu sunt. Vel propter legem membrorum quae de peccato venit; usus membrorum illicitus turpis est, non membra ipsa. Intelliguntur etiam quidam fratres qui cum honesti sunt egestate et habitu, aliquando tamen vitae mundioris sunt. Vel intelliguntur illi qui in Ecclesia per aliquod peccatum inhonesti, abundantius adjuvantur consolationibus et orationibus, ut honesti fiant.

VERS. 24.-- *Honesta autem.* Quasi dicat: Ita et fratribus in quibus studium peritiae, conversationis ornavit honestas, nihil est quod addatur a nobis. *Sed Deus temperavit.* Remoto illo quod obest, ponit illud quod prodest, scilicet contemperationem.

VERS. 25.-- *Sed in idipsum pro invicem.* Quasi [0542B] dicat: Sollicita sint membra, ut tendant in idipsum, id est in id sollicitudinis quod sit ipsum, id est indifferens, ut non minus pro alio quam pro se.

VERS. 26.-- *Et si quid patitur.* Hoc de membris corporis ambiguum non est, quia si oculus vel pes capiatur aliqua aegritudine, totum corpus condolet. Ita et nos decet condolere fratribus si quid adversitatis emerserit, et laetari si bene cesserit.

VERS. 27.-- *De membro.* Vel Christo, vel a me cujus praedicatione instituti estis.

VERS. 28.-- *Et quosdam quidem.* Determinat hic de donis Dei, quae altiora, et quae sint inferiora. De his enim putabant Corinthii, quod minus esset majus, et quod majus esset minus. *Primum.* Dignitate et tempore *apostolos* vice Christi praedicantes et omnium [0542C] judices.

*Secundo prophetas.* Id est mysteria Scripturarum vel futura revelantes. *Tertio doctores.* Praecepta vivendi dantes, vel qui pueros litteris imbuunt.

*Genera linguarum. [n: (CHRYS.)]* Ecce donum Dei est, multas scire linguas. Et nota quod ultimum ponit illud, quod illi primum ponebant.

VERS. 29.-- *Nunquid omnes pro,* etc. Qui haec non habet in se amet in aliis ea: et in eis jam haec habet, quae in se non habet.

VERS. 31.-- *Excellentiorem viam.* Charitatem, quia est majus omnibus praedictis donum; unde in fine, his qui dicunt, *Domine, in nomine tuo prophetavimus, daemonia ejecimus, virtutes fecimus, dicet Dominus: Recedite a me, non novi vos, operarii iniquitatis* [0542D] [n: (Matth. VII)].

## CAPUT XIII.

VERS. 1.-- *Si linguis,* etc. Probat hic quod charitas excellentior est: quia alia sine illa non valent, et illa sine istis prodest plurimum. *Charitatem autem.* Charitas est fons proprius et singularis bonorum cui alienus non communicat. Quae ut oleum non potest premi in imo, sed superexcellit; quae si desit, frustra habentur caetera: si adsit, habentur omnia? *Velut aes sonans,* etc. Sicut impulsu aliquo et non per se aes resonat, sic loquens linguis, non per se, qui nescit quod loquitur, sed virtute spiritus profert ea quibus audientes mulceat.

[0543A]VERS. 2.-- *Et si habuero prophetiam.* Ut Balaam, et Caiphas, et Saul. *Noverim mysteria.* Ut et Judas cum apostolis, et diabolus qui (ut Ezechiel dicit) mysteria divina novit. *Scientiam.* Ut scribae et Pharisaei, unde: *Vos habetis clavem scientiae, sed nec intratis, nec alios intrare sinitis [n: (Matth. XXIII)]*. Habent haec utique et mali, qui et confitebuntur in judicio, ubi non audebunt mentiri: quibus non dicetur: Non habuistis, sed *non novi vos:* quia ea sine charitate habuerunt.

VERS. 4.-- *Charitas patiens est,* etc. Haec sunt arma quibus miles Christi armatur. Cujus armaturae quasi praecipua arma praemisit, patientiam et benignitatem.

[n: (ORIG.)] Patientia illata a proximis mala aequanimiter [0543B] portat, benignitas sua bona proximis desiderabiliter impendit. *Non aemulatur.* Quia non eam aliena felicitas contristat. *Non inflatur.* Quia non eam sua felicitas attollit.

VERS. 5.-- *Non quaerit,* etc. Non est amatrix pecuniae.

VERS. 7.-- *Omnia credit.* Non dicit omnibus credit, quia soli Deo. *Omnia sperat.* Sic in patribus, id est in populo Israel apparuit, qui sperabant habere quod promittebat Deus. *Omnia sustinet.* In capite, id est in Christo, qui patienter exspectavit gloriam resurrectionis et ascensionis.

VERS. 8.-- *Charitas.* Item in hoc est dignior quia nec in hoc saeculo, nec in futuro finitur, etsi quaedam opera ejus cessent. *Nunquam excidit.* Si credendo et [0543C] sperando diligimus quod nondum videtur, quanto magis cum videbitur?

VERS. 10.-- *Evacuabitur quod.* Destructio imperfectionis est, quando id quod imperfectum est impletur in totum.

VERS. 12.-- *Nunc.* Imagines veritatis per fidem videntur. *Tunc autem facie ad faciem.* Id est res ipsae manifeste videbuntur. *Tunc cognoscam.* Id est videbo promissa, *sicut ipse est,* hoc est praesentem ad Deum esse, ubi Christus est. Vel sicut praescitus sum cognoscere quod modo est secretum, *Speculum.* Est anima: speculum vi cujus aliquo modo Deum noscimus, sed obscure. *Aenigma.* Est autem aenigma non omnis, sed obscura allegoria. Unde sicut per speculum significavit imaginem, ita nomine aenigmatis similitudinem [0543D] quamvis, sed obscuram et ad percipiendum difficilem intelligit.

VERS. 13.-- *Fides, spes,* etc. Quibus scientia et prophetia militat sine quibus nullius justi est vita ista perfecta. *Major autem horum est charitas.* Charitas est cui hic fides et spes non potest deesse, sed fides et spes sine charitate possunt esse.

## CAPUT XIV.

VERS. 2.-- *Qui enim loquitur lingua,* etc. Hoc autem fiebat quando lingua loquens se non intelligebat, ut si quis alicujus linguae prolationem et non significationem sciret

VERS. 6.-- *Nunc autem.* Dixi quod major est qui [0544A] prophetat, quam qui loquitur lingua. In meipso autem videre potestis, quod lingua non prodest, prophetia autem prodest. *Nunc autem.* Si venero nunc ad vos, quando fideles estis, *linguis loquens,* quid vobis prodero? quasi dicat nihil, quid ergo tunc lingua proderat, quando infideles eratis? quasi dicat nihil. *Aut in revelatione.* Ut exponam revelationem. Revelatio est quando per figuras ostenduntur quaedam mysteria, ut in Apocalypsi. *Aut in scientia.* Ut exponam ea quae ad sciendum pertinent. Ea sunt quae fidem illuminant, ut de natura Deitatis. *Aut in prophetia.* Ut exponam Scripturas quae de futuris agunt.

*Aut in doctrina.* Ut exponam Scripturas quae mores informant.

VERS. 7.-- *Tamen quae sine,* etc. Per me ostendi [0544B] linguam non valere sine interprete. Per me dico, ostendi, qui sum rationalis, tamen per inanimata idem possum ostendere.

VERS. 8.-- *Etenim si incertam.* Item per aliam similitudinem. *Etenim si incertam,* etc. Judaeis erat usus tubae in festis et in bellis diversis sonis.

VERS. 10-- *Et sine voce.* Multae sunt linguae, sed habent proprias significationes vocum, ut intelligantur.

VERS. 11.-- *Si ergo nesciero.* Et quia alii sine interprete non intelligerent, ego ero barbarus.

VERS. 12.-- *Sic et vos.* Vel sub una distinctione, sic. Et propter hoc ne sitis barbari, et vos ut ego quaerite ut abundetis.

VERS. 14.-- *Spiritus meus orat.* Spiritus vocatur vis animae inferior mente, ubi corporalium rerum [0544C] similitudines imprimuntur. Mens, altera superior vis animae, ut supra. Spiritus Pharaonis informatus est, ut videret imagines mens Joseph illuminata est, ut intelligeret. *Sine fructu.* Ita est si lingua incognita quis loquatur, vel signa aliquarum rerum sine intellectu proferat, sicut solent Latini homines Graece cantare, oblectari sono verborum, nescientes tamen quid dicant.

VERS. 15.-- *Orabo spiritu.* Id est, ita loqui approbo, ut signa rerum formentur in spiritu, et eorum intellectus refulgeat in mente. Vel, *Orabo* ore et mente.

VERS. 16.-- *Amen.* Nota quod hoc verbum *amen,* nec Graecum, nec Latinum est, sed Hebraeum, et interpretatur *verum.* Cumque posset dici, *verum,* non tamen dixit, sed *amen.* Nec Graecus, nec Latinus [0544D] interpres ausus est id facere, ne vilesceret nudatum, sed honorem haberet velamento secreti.

VERS. 18.-- *Gratias ago Deo.* Proponit se exemplum, quod non debent loqui linguis nisi ad aedificationem, sicut ipse qui omnes novit.

VERS 20.-- *Sed malitia parvuli estote.* Sitis remoti a malitia, ut parvuli, studentes his quae prosunt, quod est perfectio sensus.

VERS. 21.-- *In lege.* Ratio quare non debet quaerere linguas est quia in signum sunt infidelibus (quod ipsi jam non sunt) et non ad aedificationem quae necessaria est jam fidelibus. *Aliis linguis.* Non de sabbato, et neomeniis, et circumcisione et hujusmodi, sed Novum Testamentum. Vel, non in revelatione, [0545A] qua indigni sunt, sed in parabolis dicitur eis Evangelium. *Et nec sic exaudient.* Hoc de his praedixit quos praesciit non credituros, quibus propter peccata non patet vel placet veritas.

VERS. 22.-- *Itaque linguae in signum.* Id est sermones Dei incognita lingua et peregrina obscuri sunt ne videantur a perfidis, ut cum audiuntur, signum sit quia propter perfidiam factum est ne audientes intelligant: hoc utique fit infidelibus quibus teguntur sensus, fidelibus autem convenit prophetia et non lingua incognita.

VERS. 23.-- *Si ergo conveniat.* Alia ratio datur hic cur non debeant loqui linguis, quasi dicat, quia *linguae sunt in signum,* non ad aedificationem.

VERS. 26.-- *Quid ergo.* Jam incipit determinare [0545B] quo modo linguis sit utendum; quasi dicat: Quandoquidem haec veniunt de locutione linguarum; ergo quid agendum de his est? quasi dicat: Utamini linguis ad aedificationem, sicut caetera agenda sunt. *Unusquisque,* etc. Ideo nullus se excuset. *Psalmum habet.* Laudem Dei, per canticum. *Doctrinam.* Sensum spiritualem per prudentiam.

VERS. 27.-- *Aut ut multum tres.* Non plus quam tres, ne loquens linguis occupet diem, et non sit locus prophetis Scripturas disserentibus.

VERS. 28.-- *Sibi autem loquatur.* Sibi loquitur qui compungitur ex his quae dicit. Et ideo ad honorem Dei, quem laudat vel orat.

VERS. 29.-- *Prophetae duo.* Quia sufficit sermo tot hominum, et in ore duorum vel trium stat omne [0545C] verbum.

VERS. 30.-- *Quod si alii.* Datur inferiori, quod non superiori.

VERS. 33.-- *Non enim est dissensionis Deus.* Esset autem Deus dissensionis si eos quos replet, simul loqui compelleret.

*Sicut in omnibus,* etc. Mulieres taceant, sicut ego doceo in omnibus ecclesiis.

VERS. 35.-- *Turpe est.* Quia contra disciplinam ecclesiasticam hoc est.

VERS. 37.-- *Si quis videtur propheta.* Quod utique non est, si non ita esse cognoscit: qui enim vere est, ita cognoscit, et qui haec ignorat, ignorabitur, id est improbabitur. Pusilli in cruce gloriantes etiamsi ignorent quae subtilissime disseruntur, ad gloriam [0545D] tamen perveniunt, quia non perit unus de pusillis pro quibus Christus mortuus est. *Cognoscat.* Cum hoc dicit, innuit difficilia esse verba epistolarum, cum a propheta vel spirituali jubet cognosci.

VERS. 38.-- *Si quis autem ignorat.* Sed si quis haec ignorat, et non vult credere esse mandata Dei, ignorabitur, ut in Evangelio: *Nescio vos,* id est non novi vos esse meos, vel inter praedestinatos.

## CAPUT XV.

VERS. 2.-- *Per quod et salvamini.* Si retinetis illud Evangelium, id est resurrectionem mortuorum, ea ratione qua confirmavi vobis, id est per resurrectionem Christi. *Nisi frustra credidistis.* Quod est, si [0546A] non tenetis resurrectionem mortuorum. Incassum est fides quae non accipitur sub spe resurrectionis.

VERS. 4.-- *Resurrexit tertia die.* Et hoc dixi secundum Scripturas. Inquit enim Osee: *Post biduum vivificabit nos, et in die tertio resurgemus in conspectu ejus [n: (Ose. VI)]*. Si mortuus et sepultus resurrexit, ne dubitetis mortuos et sepultos resurgere.

VERS. 5.-- *Visus est Cephae.* Prius quam aliis viris quibus apparuisse legitur in Evangelio, aliter contrarium esset ei quod primo mulieribus apparuisse legitur.

VERS. 8, 9.-- *Abortivo.* Abortivus dicitur quia extra tempus legitimum natus, id est antequam debeat, vel post et tardius renatus apostolatum accepit, jam Christo assumpto. Vel similis abortivo, quia sum minimus, vel tempore et vocatione, non dignitate, [0546B] labore et praedicatione. Hoc causa humilitatis vere dixit, et probat dicens: *Non sum dignus.* Cur ergo Apostolus? *Gratia autem Dei* Primum sola gratia, cum non praecederent nisi mala merita. Sed post per gratiam incipiunt merita.

VERS. 10.-- *Abundantius.* Hoc magis impletum est, quia de opere manuum vixit, nec Evangelio minus fecit. Et ne voluntas sine gratia Dei putaretur aliquid posse, subdit: *Non ego, sed gratia,* etc

VERS. 11.-- *Et sic credidistis.* Arguit eos: quia cum haec manifesta fides esset apud omnes ecclesias, illi tamen inde desciverant.

VERS. 14.-- *Si autem Christus.* Hucusque Christum resurrexisse ostendit. Nunc per resurrectionem ejus probat resurrectionem mortuorum. Negabant [0546C] pseudoapostoli Christum vere passum fuisse, aut sepultum, aut resurrexisse vel in carnem venisse.

VERS. 15.-- *Invenimur autem.* Haec et alia ideo inferuntur, ut erubescant Corinthii sequentes errorem pseudoapostolorum, quem absurda haec consequuntur, quae etiam ipse damnat. Ne ergo in hoc errore remaneant, dicit: *Inveni,* etc. *Adversus Deum.* Non minore, sed majore fortassis scelere in Deo laudatur falsitas, quam vituperatur veritas.

VERS. 17.-- *Quod si Christus non,* etc. Si Christus non resurrexit; Christus in morte retinetur. Et si in morte, tunc et in peccato, quod est causa mortis Et si in peccato tenetur, peccata vestra remittere non potuit. Et ita adhuc estis in peccatis vestris, quae remissa vobis credebatis, et sic est vana fides vestra.

[0546D]VERS. 21.-- *Quoniam quidem per hominem.* Ecce primitiae, homo et homo, homo ad vitam, homo ad mortem, sed ille non nisi homo, iste Deus et homo.

VERS. 22.-- *Et sicut.* Per *sicut,* notatur similitudo et causa, quia sicut ex corruptione Adae ad mortem, ita ex spiritu Christi ad vitam.

VERS. 23.-- *Unusquisque.* Ordines exponit, ut de re certa: et tempora quando factum sit, et quando futurum sit, ut resurgant mortui. *Deinde qui sunt.* Alia littera: *Deinde hi qui sunt Christi in adventu ejus,* scilicet resurgent. Itaque qui in Christum credunt, et minus eo digni sunt, resurgent posteriores tempore, et dignitate minores. Et qui sint Christi, exponit subdens: *Qui in adventu ejus crediderunt,* etc.

[0547A]VERS. 24.-- *Deinde finis.* Hoc ponit ad commendationem resurrectionis, qua impleta finis erit mundi et consummatio omnium. *Cum evacuaverit.* Dum durat mundus, angeli angelis praesunt, daemones daemonibus, homines hominibus: ad utilitatem viventium, vel ad deceptionem. Sed hominibus collectis in angelis et hominibus omnis praelatio cessabit, non erit inter praesidentes et subditos illa dissensio. Tunc autem notum erit omnibus, nihil horum aliquos terrenos vel coelestes habuisse ex se, sed ab illo, ex quo sunt omnia.

VERS. 25.-- *Oportet autem illum regnare.* Sensus est: Oportet regnum ejus interim manifestari, donec omnes inimici eum regnare fateantur: dicendo *donec* excludit majorem manifestationem, non ampliorem [0547B] regni permanentiam. Unde alibi: *Oculi nostri ad Dominum Deum nostrum, donec misereatur,* etc. Non ut tunc avertantur, sed ut nihil amplius requirant.

VERS. 26.-- *Novissima autem.* Inter alia constat quod et potestatem suscitandi habet Christus cum subdit: *Novissime autem inimica destruetur mors.* Modo Christus regnat, et tunc regnabit: sed novissime, id est post omnia destruetur mors, quia amplius non dissolventur homines sicut haeretici arbitrantur. *Novissime.* Quia non erit aliquid quod destruat; postquam hoc mortale induat immortalitatem. *Inimica.* Cui inimicamur: vel ipsa nobis. Iterum commendatio resurrectionis.

VERS. 27.-- *Praeter eum qui subjecit ei omnia.* Qui sicut ex nullo est, ita nulla ratione potest alicui [0547C] esse subjectus: Ipse enim principium est omnium.

*Ut sit Deus omnia.* Quia cum dicet omnis creatura Christum esse suum caput, Christi autem caput, Deum, non tantum in omnibus, id est in confessione omnium, unus erit Deus, sed et omnis creatura fatebitur ipsum esse ex quo sunt omnia.

VERS. 28.-- *Ut sit Deus.* Ipse est finis quem supra toties concludens posuit: post membratim explicat quae sit consummatio futura. *Omnia.* Quae desiderari possunt. *In omnibus,* membris suis: quia praemium virtutis erit ipse qui dedit virtutem, quia Deus erit unde satientur.

VERS. 29.-- *Pro mortuis.* Id est pro peccatis delendis. Vel, pro se mortuis faciendis ad similitudinem mortis Christi, quid facient cum non sint vitam habituri? [0547D] *Si omnino,* etc. Ita ut nec Christus surrexerit? ut quid baptizantur cum peccata non dimittantur, si Christus non resurrexerit?

VERS. 31.-- *Propter vestram.* Vel: *Per vestram gloriam.* Ecce Apostolus jurat ut sciamus quia verum jurare non est peccatum, sed non ideo in dubiis jurandum est; et tutius est non jurare quam consuetudine jurandi pejerare. Falsum vero jurare, gravissimum est peccatum. Contra praeceptum non est juratio: quae non est a malo jurantis, sed increduli vel infirmi, qui aliter non credit.

VERS. 32.-- *Si secundum hominem.* Id est agens rationabiliter quia hominis est credere, non mori hominem ut bestiam, *pugnavi,* id est disputavi. *Manducemus [0548A] et bibamus, cras enim moriemur.* Hoc propter eos qui quasi nihil futurum sit post mortem, ventri tantum student ut pecora, dicentes: Quis inde venit? Non audivi vocem cujusquam inde venientis. Quibus dicitur: Stulte, si pater tuus surgeret, crederes? Dominus omnium surrexit, et non credis. Qui voluit mori et surgere, ut omnes uni crederemus, ne a multis deciperemur. Crederes patri iterum morituro, et non credis jam immortalis, qui denique testimonium habet in coelo, testimonium in terra, testimonium ab angelis, testimonium ab inferis.

VERS. 33.-- *Nolite seduci,* etc., a pseudo; qui de medicina quaerunt vulnus et de Scripturis conantur torquere vinculum, unde laqueum mortis injiciant. [0548B] *Corrumpunt bonos mores,* etc. [n: (THEODOR.)] Bonos hic leves vocavit qui facile decipiuntur.

VERS. 34.-- *Evigilate.* Hoc nolite, sed *evigilate* a corpore; et sic eritis *justi;* et post: *Nolite peccare* illis consentiendo, quia ignorant Deum.

VERS. 35.-- *Sed dicet aliquis.* Hactenus per rationes probavit resurrectionem mortuorum, modo per ipsam rerum naturam posse fieri ostendit; quasi dicat per haec probatur: sed tamen aliquis depravatus sic loqui posset, quasi mortuorum resurrectio per naturam fieri non possit: *Et si resurgent: qualive corpore,* quasi dicat: Non poterit aliud esse quam modo, id est passibile et mortale. Respondet Apostolus: *Insipiens,* id est qui non attendis quod quotidie vides in grano.

[0548C]VERS. 36.-- *Insipiens tu: quod seminas.* Ita mortuus poterit vivere, et meliori corpore: ut quod seminas, melius surgit.

VERS. 38.-- *Deus autem dat.* Sicut ergo nudum granum seminatur, et Dei nutu quodammodo vestitum resurgit multa secum habens incrementa, ita mortuus Dei virtute poterit vivere, et meliori corpore resurgere. *Unicuique seminum.* Ita et nobis reformabit corpora nostra antiqua, ut Job ait: *Quem visurus sum ego ipse, et non alius.* Sed erit differentia in gloria et dignitate, quamvis de eadem sint natura. Sicut non omnis caro est ejusdem dignitatis, licet de eisdem elementis, et hoc est quod ait:

[0548D]VERS. 39.-- *Et eadem caro.* Omnis caro corpus, sed non e converso: ut lignum.

VERS. 40.-- *Coelestia.* Resurgentium corpora sunt coelestia; terrestria antequam moriantur, quia ex Adam. Et quia Christus coelestis est, ex eo corpora coelestia dicuntur, et non jam caro dicuntur. Ex Adam vero, quia terrestris est, terrestria corpora denominantur.

VERS. 41.-- *Stella enim a stella differt,* etc. *In domo Patris mei mansiones multae sunt,* etsi idem denarius, id est vita aeterna omnibus. Una est enim beatitudo, quam justi percipiunt; sed dispar retributionis qualitas. Cum sint autem resurgentes imparis claritatis, tamen Deus est omnia in omnibus, [0549A] quia Deus charitas est, et per charitatem fiet; ut quod habent singuli, communiter sit omnium.

VERS. 42.-- *Seminatur.* Id est, quamvis homo ex quo concipitur usque ad dissolutionem sit in corruptione et post vermibus scateat, tamen surget in incorruptione.

VERS. 44.-- *Corpus animale.* Id est quod nihil habet ab anima, nisi quod sensificetur per eam, sicut animalia. *Surget spirituale.* Transiens in naturam spiritus, id est habens quaedam spiritualia, quia agile, leve, cibis non indigens. Cum dixit corpus transiturum ad incorruptionem, corruptionis mentionem facit, ut ostendatur major dignitas resurrectionis. *Si est corpus.* Vere surget corpus spirituale, quia *si* modo est, *animale est,* id est constat [0549B] esse; quandoque *erit spirituale.* Sicut enim animales sumus quia pater noster carnalis factus est in animam viventem: sic erimus in resurrectione spirituales: quia Pater noster spiritualis factus est in sua resurrectione in spiritum vivificantem.

VERS. 45.-- *Homo.* Totum genus humanum sunt quodammodo illi duo homines, primus et secundus: ex illo nati, ex hoc renati. Christus dicitur Adam, quia de eadem materia; novissimus, quia post eum non succedit homo alius, qui sit caput vel auctor humani corporis.

*Sed non.* Dixit corpora nostra futura spiritualia; sed ne quis dubitet an animale possit fieri spirituale, probat per similitudinem Christi; quasi dicat, [0549C] factus est in spiritum vivificantem. *Sed non prius* fuit in eo illud *quod est spirituale, sed quod est animale, deinde spirituale.* Sic et de nobis poterit fieri.

VERS. 47.-- *Primus homo.* Vere primus est in animam viventem; quia de pulvere terrae formatus est animalis et passibilis ex natura. *Secundus homo,* quia *de coelo,* id est quia divina natura fuit humanae unita, ideo *coelestis,* id est spiritualis in resurrectione; et quia primus pater fuit terrenus, tales sunt omnes. *Coelestis.* Dicitur esse Christus, quia non humano ritu, sed divino nutu conceptus est et natus.

## CAPUT XV. (cont.)

VERS. 50.-- *Hoc autem dico.* Judaei credebant futuram resurrectionem, sed more hujus vitae, ut nuberent et generarent: unde sadducaeis quidam non poterant respondere de septemvira muliere, [0549D] de resurrectione enim erant hi carnaliter cogitantes: sed hoc Apostolus removet, dicens:

*Quia caro.* Per carnem et sanguinem, ventrem et libidinem, id est opera carnis (quae ibi non erunt) significat.

*Neque corruptio incorruptelam possidebit.* Ne putares secundum substantiam carnis hoc dici, aperuit. Ideo dixit quod caro non possidebit regnum Dei: [0550A] quia corruptio mortalitatis, quae nomine carnis hic ostenditur, non possidebit incorruptibilitatem.

VERS. 51.-- *Omnes quidem.* Vel (secundum Hieronymum qui vivos repertos non morituros asserit, ad Marcellam scribens) omnes mortui resurgent, et non omnes vivi reperti immutabuntur, sed soli sancti.

VERS. 52.-- *In novissimo.* Id est in novissimo signo, quod dabitur, ut ista impleantur. Haec tuba est clamor de quo dicitur: *Media nocte clamor factus est: ecce sponsus venit.* Tubae nomine aliquod evidens et praeclarum signum dicitur, quod vox archangeli et tuba Dei alibi dicitur, et in Evangelio appellatur vox quam audient mortui qui in monumentis sunt et procedent, etc.

*Immutabimur.* Exponit quomodo hoc fiat, vel qualis sit immutatio.

VERS. 54.-- *Absorpta est.* Id est destructa in victoria Christi; vel in hoc quod modum vincendi excessit, Christum invadendo; vel mors est peccati delectatio cum consensu, quae victa est in hoc quod servi Dei vincent concupiscentias carnis suae.

VERS. 55.-- *Ubi est, mors, victoria tua?* Haec sunt verba prophetae, vel Apostoli laetantis et morti insultantis in persona resurgentium, ut certior sit resurrectio: quasi dicat: Vicisti in morientibus, victa es in resurgentibus. Victoria tua qua absorbueras corpora morientium, temporalis fuit: qua in corporibus resurgentium absorpta es; aeterna constabit.

## CAPUT XVI.

[0550C]

VERS. 1.-- *De collectis.* Post alia, de collectis faciendis in sanctos qui erant in Hierosolymis breviter monet. Quod non est contra illud: *Nolite cogitare de crastino.* Non est enim cogitare de crastino, si quis humano more ista cogitet: sed si quis propter ista Deo militet, ut in operibus suis non regnum Dei, sed istorum acquisitionem intueatur.

*Ita et vos. [n: (AMBROS.)]* Praecipit Apostolus omnem plebem die Dominico convenire, etc., *usque ad* nec grave est, et multum invenitur.

VERS. 2.-- *Per,* etc. Id est Dominica die. Quia una dies sabbati vel una sabbatorum, vel prima sabbati vocatur apud Judaeos dies iste, quem Christiani Dominicum appellamus.

[0550D]VERS. 6.-- *Manebo vel etiam hiemabo,* etc. Ibi tanquam medicus, moram habuit, ubi multi aegrotabant.

VERS. 15.-- *Obsecro autem vos, fratres, nostis domum Stephanae et Fortunati,* etc. Ordo hujus litterae respicit et pendet usque illuc, *ut et vos subditi sitis.*

VERS. 18.-- *Spiritum meum et vestrum,* etc. Meum, laetitia: vestrum, charitate.

english:
## THE ARGUMENT.

The Corinthians are Achaeans, and these likewise heard the word of truth from the Apostle, and were subverted in many ways by false apostles. Some were led on by the wordy eloquence of philosophy, others by the sect of the Jewish law. These the Apostle calls back to the true faith and to evangelical wisdom, writing to them from Ephesus, by Timothy his disciple.

## CHAPTER ONE.

VERS. 1.-- *Paul, called.* That is, named by all with the privilege of [0519C] the name, *an apostle of Jesus Christ.* Here he does not name himself a servant: because there was rather need of authority and of commendation against the pride of the Corinthians, in whose eyes he had grown cheap. *And Sosthenes.* Behold, he hints that it was through him who was living among them that he had learned their faults. *A brother.* By this he removes it, that he had made it known to him not out of an evil mind, but out of charity and a desire of correction.

VERS. 2.-- *With all.* And he writes to all the suffragan Corinthians, who laboured under the same vices.

VERS. 3.-- *Grace.* First he sets forth what belongs to the good, that others may be conformed to these. *And from the Lord Jesus Christ.* Who is indeed distinguished from the Father by a personal property, but is one God with him by unity of substance.

[0519D]VERS. 5.-- *In all things.* He subjoins certain particulars, in every word, that is, in every kind of tongues, or in every manner of preaching, that is, to the lesser, the middling, and the perfect.

VERS. 10.-- *I beseech.* Thus far he has praised the good. These being praised, he invites the others to the likeness of these.

VERS. 11.-- *Of Chloe.* It is the name of a place or of a person. For to some it seems to be a place, as if it were said: from those who are at Antioch. But to others she seems to have been a woman devoted to God, with whom were many that worshipped God.

VERS. 12.-- *Now this I say.* Here he begins to argue against the baptizers, in whom those men gloried. *I indeed.* Under his own name and that of the apostles he marks the false apostles, lest, if he were to say: in the name of this man or of that, he should seem [0520B] to envy them, and to wish to claim it for himself. Or he set down the names of the good apostles, that he might show that if there is no glorying in the name of the greater, neither is there glorying in the name of those whose doctrine is depraved.

VERS. 13.-- *Divided is* according to you *Christ,* as if he should say: You make many Christs, that is, many givers of graces. Or he who works the same thing in all is divided, while he is believed to work more in this man, less in that. Or because you say this, now Christ is divided from you, that is, separated: *Was Paul crucified?* By this truth which the Corinthians held, [0520C] he makes them blush for the falsehoods: as by the resurrection of Christ, which they believed, he proves the resurrection of the dead, which they denied.

VERS. 14.-- *I give thanks to God,* etc. [n: (AUG.)] Paul gives thanks to God that he baptized none of them, who, as though they had forgotten in whose name they had been baptized, were dividing themselves by the names of men. For since baptism given through a contemptible man avails as much as that given through an Apostle, so also it is known to be not his, but Christ's, etc.

VERS. 17.-- *But to preach the gospel.* For even the less learned can baptize perfectly. But to preach the gospel perfectly is far more difficult and of rarer accomplishment. Therefore the teacher of the Gentiles, more excellent than many, says that he was sent to preach the gospel, not to baptize. Yet this he did at times, when necessity [0520D] pressed. *Not in wisdom.* Against the wisdom of the world. *Not in wisdom of speech.* He means the wisdom of the philosophers, which is so called although it is not such: yet it is that which makes men wordy, through which the cross, that is, the death of Christ, is made void; and it is judged impossible according to nature that the immortal God should die. *Of speech.* The composition of words is sought there, where the truth itself does not commend itself with power for witness.

VERS. 18.-- *To them that perish.* That is, to the wise men of the world, whose wisdom both perishes and is shown to be false, and who themselves are to be damned.

*The power of God.* In that, being slain, he conquered the devil and set man free, or he gives power to believers, by which miracles are done, when the matter requires.

[0521A]VERS. 19.-- *For it is written.* Therefore he did not send me in wisdom, because he had foretold that he would not receive it into the preaching of the gospel, but would destroy it and reject it from the college of his preachers: and so it was done.

VERS. 21.-- *It pleased God, by the foolishness of preaching, to save them that believe.* That is, that by the faith of the cross eternity should come to mortals: that salvation might be found there, where foolishness is believed.

VERS. 26.-- *For see.* Truly the foolish and weak thing of God is wiser and stronger than men. Which you can prove in yourselves. For unwise and weak men called you, among the foolish and weak things of God such callers are numbered, who nevertheless confound the wise and the strong. And truly they are such, *for there are not many wise.* [0521B] But he does not say, *none,* perhaps on his own account, who alone among the apostles was skilled in secular letters, rich in earthly goods, and conspicuous by kindred of Roman rank; who nevertheless counted these things as nothing, and did not use them.

VERS. 27.-- *But the foolish things.* Behold, they act openly against the ordinance of God, because they boast the wisdom of the world, while God sets forth humility. For God came humble, seeking the humble, not the lofty. And although he first chose the poor, the unlearned, the weak, yet he does not leave the wise, the rich, the noble, but if he were to choose these first, they would seem to themselves to be chosen for the merit of such things; and so there would be in them the pride by which man fell. Unless the fisherman had gone faithfully before, the humble orator would not have followed. Whence Nathanael, a learned man, was not chosen for an apostle.

[0521C]VERS. 29.-- *That no flesh may glory.* Of itself, but of God, which is shown there: he that glorieth, let him glory in the Lord.

VERS. 30.-- *But of him.* Let no one glory of himself, but yet there is another glory, because of him you are.

## CHAPTER II.

VERS. 2.-- *For I judged not myself to know anything.* He who speaks higher things to one less capable works not profit, but the display of himself.

VERS. 6.-- *The perfect.* Not those who already know and are teachers, who have no need of it, but hearers now capable.

VERS. 7.-- *In a mystery.* By expounding the mysteries of the Old Testament in which Christ was signified, as in the sacrifice of Abel, or of Abraham. *Which is hidden.* [0521D] Because it is not in words, but in power: not comprehensible by human reason, but credible by the efficacy of the Spirit.

VERS. 8.-- *For if they had known.* Either the lesser, that he was the Messiah promised in the law, or the greater, that he was God, or the Son of God: *they would never have crucified the Lord of glory.*

VERS. 9.-- *Nor into the heart of man.* Below the heart of man is that which ascends into the heart; above the heart is that eternal thing to which the heart ascends. Or it is not man, but the spirit, that knows. *Hath ascended.* A thing is said to ascend in the heart when, being well understood, it pleases.

VERS. 10.-- *Searcheth,* etc. The Spirit of God is said to search all things, not that he may find what he does not know, but [0522A] because he leaves nothing at all that he does not know, or because he makes thee search; for what thou doest by his gift, he is said to do, because without him thou wouldst not do it.

VERS. 12.-- *But the Spirit that is of God.* The Holy Spirit is assuredly of the Father and of the Son, and ours as well. For what has been given is referred both to him who gave, and to those to whom he gave. And so the Holy Spirit is not only of the Father and of the Son, who gave, but is also ours, who received. And this is not that spirit of ours in which we are: because that very spirit of ours in which we are is itself the spirit of man, which is in him. And yet we have received that very spirit also which is man's. But one thing is what we receive, that we might be, another what we received, that we might be holy. But the spirit of man is taken in Scripture for the [0522B] soul itself, or for the rational power of the soul itself. For he gave us nature that we might be, a soul that we might live, a mind that we might understand. *That we may know.* Many have the gifts of God, and by not knowing from whom they have them, they are puffed up with impious vanity. No one is blessed by the gifts of God who is ungrateful to the giver, whence in the Gospel: *He that hath, to him shall be given.* To have fully is to know whence one has it. *He therefore that hath not,* that is, he who knows not whence he has it, *even that which he hath shall be taken away from him [n: (Luc. VIII)]* [var: Vulg. Luc. VIII, 18 reads *Qui enim habet, dabitur illi: et quicumque non habet, etiam quod putat se habere, auferetur ab illo*; the wording printed here is that of Matth. XIII, 12].

VERS. 13.-- *Spiritual things.* Which you Corinthians are not; and therefore it is your fault, not ours, that we have not spoken greater things.

VERS. 14.-- *But the sensual man.* A man is called sensual in respect of life, who is carried along by the dissolute wantonness of his own soul, which the spirit as [0522C] ruler does not hold within the bounds of the natural order, for the reason that it does not itself subject itself to God to be ruled. But in respect of the sense of the mind he is called sensual, who judges of God according to the phantasy of bodies, or the letter of the law, or philosophical reasoning. *Because it is spiritually examined.* The sensual man cannot understand spiritual things, because it is examined, that is, the examination and proving of those spiritual things is made only spiritually, that is, by a spiritual man, it is read personally: it is examined. Or thus: the sensual man does not understand spiritual things, because it is spiritually, that is, only through spiritual things, that it is proved that he is sensual; because he disapproves what he hears, and they are not set before him for any other cause, save that he may be examined.

VERS. 15.-- *But the spiritual man.* [var: Vulg. I Cor. II, 15 *Spiritualis autem judicat omnia*, without *homo*] He is such either in life or in knowledge: he is spiritual in life who, having the Spirit of the Lord [0522D] for his ruler, governs his soul; but he is spiritual in knowledge who, although he sees in part and through a glass, yet savours not of him according to the images of bodies, or the letter of the law, or human philosophy, but to the spirit. Subject to God, he judges most certainly and faithfully. [cj: *spiritui. Dei subjectus*; read *spiritui Dei subjectus*, "subject to the Spirit of God" — Migne's point divides the phrase, and *Dei* is genitive with *spiritui*, not the dative *subjectus* governs] *All things.* Not indeed the whole of what divine knowledge contains, but those things which suffice for righteousness and for life, that is, all things that are to be judged.

## CHAPTER III.

VERS. 2.-- *For you are yet carnal.* He reproves those who complained that they had not long since heard spiritual things, when they were as yet unworthy to hear them.

*His ministers. [n: (AUG.)]* Man ministers outwardly [0523A] as a servant, etc., *as far as* because God works both to will and to accomplish.

VERS. 8.-- *Are one.* It might seem that, if they give nothing of themselves, God nevertheless gives more through this man than through that.

VERS. 9.-- *Helpers.* In tilling the Lord's field; not corrupters, as certain men say. Which is plain from this, that you are the husbandry. *Husbandry.* Because he tills you unto fruit. *Building,* because he who tills dwells in you. And so the field and the building are the same, which is not so in visible things. We cultivate God by adoring, not by adorning. But he so cultivates us that he renders us better.

VERS. 11.-- *For other foundation no man can lay. [n: (AUG., lib. de Fide et operibus, c. 15.)]* The faith of Christian grace, that [0523B] is, that faith which works through love, etc., *as far as* of which it is written: *The furnace proveth the potter's vessels, and the temptation of tribulation proveth men [n: (Eccli. XXVII)]* [var: Vulg. Eccli. XXVII, 6 *et homines justos tentatio tribulationis*, with *justos* and with no second verb].

*Christ.* That is, the faith of Christ, which works through love, by which Christ dwells in hearts. There is no other foundation. And this suffers no one to perish.

VERS. 12.-- *But if any man.* In gold, silver, precious stones excellent doctrine is signified, in the three others empty doctrine is marked out, which, if for the present it deceives, will appear in the fire: because it will burn while the good abides, and there will be for it, that is, for the good doctrine, a reward, life eternal. *Wood, hay, stubble.* These are not to be taken of evil works, as though faith without works saved, which it does not.

[0523C] [n: (AUG., in psal. XXX.)] Let no one who has wicked works promise himself the kingdom of God, etc., *as far as* the least and lightest sins, which the fire easily consumes.

VERS. 13.-- *For the day.* Here it is the day of man, acting at his own nod, but in the judgment or in the death of each it is the day of the Lord, judging according to merits, nay, even here judgment begins from the house of God, that is, punishment begins from those who are to be saved, and will be consummated in the reprobate. For the elect are punished for this, that they may not be punished there. In which day there is the fire of tribulation by which the love of temporal things is burned, while they are grieved over what is lost, whence also it is said: *Such shall have tribulation of the flesh.* But the fire of the last judgment will endure so long, until those who are to be saved have been purged. *The fire shall try.* [0523D] We read that there will be two fires. One eternal, by which the reprobate will be punished eternally, which will follow the judgment. The other which will go before, by which the face of this world will be burned away, which will amend those who have built upon it wood, hay, stubble. But those who have built gold, silver, precious stones are safe from either fire.

VERS. 14.-- *A reward.* Not only after the end, but even in this life he has the rest of his soul, which despises all things.

VERS. 16.-- *Know you not,* etc. This he set down beforehand that he might prick those who, living basely, violate their own bodies; and most of all that man who has his father's wife. Here he treats of the builders upon the foundation.

VERS. 17.-- *But if any man.* That man is saved by fire, [0524A] but if any man shall have wished the temple which you are, he will destroy him. [cj: *voluerit*; read *violaverit*, "shall have violated" (I Cor. III, 17)] And this you know not.

*The temple. [n: (AUG.)]* They in whom God dwells by faith are the temple of God, etc., in what manner the Angels of God also are now a temple.

[n: (AUG.)] Such a congregation is the building of the temple of God; such a congregation is made not by carnal generation, but by spiritual regeneration. And so God dwells in individuals as in his temples, and in all gathered together as in his temple. God therefore is everywhere present, and everywhere wholly present, yet not dwelling everywhere, but in his temple, to which he is by grace kind and propitious. But as dwelling he is received by some more amply, by others less. And his dwelling in sensual men and in little ones, not [0524B] in age of flesh, but of mind, is for this reason, that in them he works secretly that they may be his temple, and this he perfects in those who advance and who persevere in advancing.

[n: (ID.)] But someone might say: Before God made heaven and earth, before, etc., *as far as* but most blessed are they, for whom to have God is the same as to know him.

*For the wisdom of this world,* etc. [n: (AMBR.)] Wisdom is put improperly for cunning.

VERS. 21.-- *Let no man,* etc. In baptizers or teachers. *Let no man.* Because they themselves are yours; because all things are given to serve you, and there is no glorying save in things more excellent. *In men.* Because they are not givers of graces, whether they be good or bad, but only ministers.

[0524C]VERS. 22.-- *For all things.* Let them not claim single teachers or baptizers for themselves, since they have the use of all. The world is ours, if we set its course in the will of God. The present life is ours, if it is led modestly and with the glory of God. Death is ours, if in hope of what is to come we willingly die for Christ. Things present are ours, if we so use them that we give no offence. Things to come, if believing them we rather desire them.

*Or life,* etc. Both the life and the death of teachers ought to be for the edification of their subjects. Or by life understand holy men and angels: who study the advancement of the faithful, by death, the devil and his members, who, while they persecute, serve the profit of the servants of God.

VERS. 23.-- *And you are Christ's.* That as these things [0524D] are subject to us, so we may be made subject to Christ. *And Christ is God's.* His proper Son, doing his will, that we also may do his. Why then, to the injury of Christ, do you hope for anything from men?

## CHAPTER IV.

VERS. 1.-- *So let a man account of us.* Thus far concerning the glory of the false apostles: here he treats of the contempt shown to himself. *So let a man account of us.* The Apostle says this for the reason that they thought too little of him; but let a man think of him as God does, who chose him.

*And the dispensers. [n: (AUG.)]* Not only the good, but the bad also are dispensers, etc., *as far as* is, to be a partaker of it.

VERS. 2.-- *Here now it is required.* Thus is it to be judged of us, [0525A] but here among you, which is not so elsewhere. *Now* in the present, when there ought rather to be a waiting until God judge.

VERS. 3.-- *Myself.* It is perilous for you to judge concerning the unknown things of my heart or of others'. For so great a depth must be believed to be in man that it lies hidden even from the very man in whom it is, as in Peter the depth of weakness lay hidden, when he rashly promised that he would die together with the Lord. Since therefore each one either cannot at all, or can scarcely, pass a true sentence upon himself, how can he judge of another, since no one knows what is done in a man, but the spirit of a man? *By man's day.* That is, by men, while they are in their own day, and it is not the day of the Lord. *Man's day.* Because there is a day of the Lord, in which he will judge, when each one shall render account for [0525B] himself, and then the secrets of hearts shall lie open.

VERS. 4.-- *For I am conscious to myself of nothing. [n: (AMBR.)]* Lest you say: We have not sinned. Saint Paul said: *Although I am conscious to myself of nothing;* yet he added, *but in this I am not justified.* And you also, if you are conscious of nothing, yet confess to the Lord, lest there be anything which passes you by.

VERS. 5.-- *Until the Lord come.* Otherwise an injury is done to the judge: because it is an injury to a judge if before his judgment a sentence proceeds from a servant. *He will bring to light.* That is, he will make open the hidden things of darkness, that is, of sins. *Then shall every man have praise.* To him that does or thinks well; but here it is not known who is [0525C] worthy of praise.

VERS. 6.-- *In me and Apollo.* I have set forth a figure for all, that it may be shrunk from by all as it is by us. *Lest* etc., *one,* etc. Than that man, that is, better than he, that is, as though he were other than that man who is nobody, whether as regards himself or as regards his ministry.

VERS. 7.-- *For who distinguisheth thee.* From the mass of the lost? None but God. Or if thou wast baptized by Peter, how art thou distinguished from him who was baptized by Paul? That man has nothing from his baptizer, nothing hast thou. Or he refutes those same men who gloried in the teaching authority of the false apostles. As if he should say: Thou gloriest for them, but what hast thou from them which thou hast not from me? And if from me, why dost thou glory against me, as though thou hadst not received the same from me?

[0525D] *And what,* etc. He endeavours to remove another kind of arrogance, namely, that a man be not proud on account of some grace given him by God, thinking that he has it from himself or from a minister.

*But if thou hast received.* This he says against those who, hearing the same things from the Apostle, gloried in the teaching authority of the false apostles, who by commending themselves through eloquence turned the glory upon themselves; whereas the Apostle had made himself seem contemptible, that he might give the glory to God. Therefore the Apostle speaks to them ironically, as though conceding what seemed to them concerning themselves, when he subjoins.

VERS. 8.-- *Now you are filled.* As if: I ask of you, Why dost thou glory, etc.; but I do not seem to do this rightly; because you, *now filled, now rich,* it is irony [0526A], as if he should say: It is not so. For they are the words of one angry, not of one confirming.

*You may reign.* Truly to reign is to be secure concerning the hope and the promises of God, and to rejoice in adversities.

VERS. 9.-- *For I think.* As if he should say: It is by no means to be thought. For he speaks ironically. I say *without us,* because through the evils which we suffer, *God hath set forth us apostles the last,* men for whom no care is taken, *as it were appointed to death,* that is, reserved for no usefulness, but for death: which appears from this, that men come together to our spectacle as to a monster; by which we are the more proved to be friends of God. Or you ought therefore to reign with us, because I think and am certain that we are like the last men, Elias and Enoch, in tribulations.

[0526B] *And to angels.* Good angels and good men praise, the evil deride: these are the right hand and the left. We use them for striking the enemy, that is, the devil, and neither do the former lift us up, nor do the latter break us.

VERS. 10.-- *For Christ's sake.* Whose cross we preach, and, keeping silence of it, you seem wise in Christ.

VERS. 13.-- *As the refuse.* Through all these things we are proved wise and strong in Christ.

VERS. 14.-- *Not to confound you.* He softens harsh things with gentle, as a healing physician.

VERS. 15.-- *Of pedagogues.* While he names pedagogues, he signifies children. *By the gospel.* He added *by the gospel,* lest that which is God's should be thought to be his own. For the Lord says in the Gospel: *Say not to yourselves [0526C] a Father upon earth, for one is the Father, God [n: (Matth. XXIII)]* [var: Vulg. Matth. XXIII, 9 *Et patrem nolite vocare vobis super terram: unus est enim pater vester qui in caelis est*]; not that this name should be taken away from others, but that the grace of God, by which we are begotten unto eternal life, be not attributed to the nature or the power, or even the holiness, of any man.

VERS. 19.-- *If the Lord will.* He says this that he might show that, if he did not go, it was God who had not willed it, by reason certainly of their unworthiness.

VERS. 20.-- *In power.* He brings in words of terror, that the puffed up might be humbled and might prepare themselves to receive him. But far be it that pious sons should say: If thou art to come with a rod, do not come. For it is better to be instructed under the rod of a father than to perish in the flattery of a robber.

## CHAPTER V.

[0526D]

VERS. 1.-- *It is absolutely heard.* He begins to treat of fornication, and rebukes that fornicator who was keeping his father's wife, and those who tolerated him. For they too were partakers with him, in that they suffered a man guilty of so huge a sin to come together with them uncorrected. Therefore he showed that not only was that man guilty of death, but that those also who clung to him were not free from the crime.

VERS. 2.-- *You are puffed up.* With the wind of pride, which drives out mercy; because if one of the members suffers, the rest suffer with it.

VERS. 4.-- *In the name of the Lord.* In this manner I have judged, that you, gathered together into one without any dissension [0527A] (with whom my authority and the power of Christ will cooperate), should deliver such a one to Satan.

VERS. 5.-- *To deliver,* etc. The Apostle is said to have had this power, that when he could not remove someone from his folly, he would deliver him to the devil to be vexed; until, professing penitence, he should desist from evil.

*That the spirit may be saved.* Thus the Apostle delivers to Satan not cruelly, but lovingly. Thus Moses judged but few among the worshippers of idols, terrifying for the present, and establishing discipline for the time to come. So also Elias and other good men: because thus both fear is struck into others, and their own sin is lessened. Whence Christ did not reprehend this example of Elias in his disciples; but because it was from hatred and not from love of correction that they desired the vengeance of fire upon those who had [0527B] not afforded them lodging; thus also Peter is read to have taken vengeance upon Ananias and his wife, or he delivers him, that the Holy Spirit, of whom the defiled are stripped, may be saved to them, not lost in the day of judgment.

VERS. 6.-- *The whole lump.* They were partakers, in that they suffered the guilty man. But if anyone has not the power to cast out one whom he knows to be guilty, or is not able to prove it, he is free from blame. And it is not the judge's part to condemn without an accuser, as neither did Christ cast out Judas.

VERS. 7.-- *Paste.* It is flour kneaded together with water without leaven, that is, unleavened bread. He wills therefore that these be some one thing through love, pure from the corruption of sin, having put on the new man, as they were made in baptism. Zyma in Greek, fermentum in Latin.

The Pasch is an immolation, not a passing over, as to certain men [0527C] it seems, for first the Pasch and so the passing over: because first is the example of the Saviour, and so salvation.

[n: (AUG.)] This renewal of our life is a certain passing over from death to life, etc., *as far as* since Christ our pasch is immolated.

VERS. 8.-- *Of sincerity.* Of the new life and of truth, without any deceit, that sincerity may make life clean, and may exclude every deceit of truth.

VERS. 10.-- *Otherwise,* etc. Such men could not be gained for Christ, if they were to avoid conversation with them and their table; whence also the Lord ate with publicans and sinners.

VERS. 11.-- *But now.* Then I wrote to you, and you did not take it well, but now I write determinately. *Is named.* The Apostle wished that naming to be understood: [0527D] which is pronounced against anyone with a sentence, and with judicial order, and with integrity. For if any naming whatever suffices, many innocent men must be condemned, because crimes are often falsely named against someone. By saying *is named,* he sufficiently shows that the wicked are to be taken away from the fellowship of the Church not rashly or in any manner whatever, but by judgment, or, if they cannot be taken away by judgment, that they should rather be borne with, lest anyone, by perversely avoiding the wicked and departing from the Church, should send those whom he seems to flee to hell.

## CHAPTER VI.

VERS. 1.-- *Doth any man dare.* On occasion of such a judgment he begins to treat of judgments, in which in many ways [0528A] the Corinthians sinned, as, that despising the faithful they went to unbelieving judges, or appointed foolish judges, and went to law, and defrauded, and did other things of this kind.

VERS. 2.-- *That.* Because by the example of their faith, perfidy of this kind will be condemned.

VERS. 4.-- *If therefore you have secular judgments.* Because the Apostle had said that they could judge of these least matters, he determines who are to be appointed for settling business of this kind, namely, the contemptible who are in the Church. For the greater ought to attend to spiritual things.

[n: (AUG., lib. de opere Monac. c. 20.)] The wise therefore, the faithful who were established in those places, etc., *as far as* or to be cut short by intervening.

VERS. 5.-- *To your shame.* Let them examine earthly causes [0528B] who have received the wisdom of outward things. But those who are endowed with spiritual gifts ought not to be entangled in earthly business; that while they are not compelled to dispose of lower goods, they may be able to serve the higher goods. Yet care must be taken that those who shine with spiritual gifts do by no means utterly desert the affairs of their weak neighbours, but either commit them to be handled by others for whom it is fitting, or manage them themselves.

VERS. 8.-- *To your brethren.* Whom you ought to help, and so you lose the kingdom, and worse, because you do it knowingly.

VERS. 9.-- *Know you not.* Note that he so often repeats, *You know not;* as if: By following me, you ought to know this; but by following the false apostles, you are become fools.

VERS. 11.-- *But you are sanctified.* Note that *but,* a repeated conjunction, gives no small weight to the sentence.

[0528C]VERS. 12.-- *All things are lawful to me.* Because he said that it was rather to be borne than that causes should be ill conducted, lest anyone should think that his own goods are in no way to be reclaimed, he subjoins: It is lawful for me to reclaim all my own, but yet I will not reclaim them, because not all things are expedient for my course, but hinder it. Again he shows the same by another reason. As if: They are lawful, but I will not reclaim them, because, since I am free, I do not wish to be brought under a judge's own power [cj: *suo potestate*; read *sub potestate* — the plate prints *sub* in the parallel clause on the same line]: or, I do not wish to be under the dominion of any thing, so as to offend a brother for its sake.

VERS. 13.-- *Meat for the belly.* For these reasons they are not to be reclaimed, nevertheless meat is due to the belly. By these understand the necessaries of nature, and therefore it is lawful for them to be reclaimed. But there must not be much labour for these, because they will be destroyed, and therefore it is lawful either that judgment be made concerning them, or that it be passed over.

VERS. 15.-- *Your bodies.* It cannot be that a body is not holy, [0528D] which the sanctified Spirit uses. *They are the members,* etc. As all the members which are ruled by one and the same soul are one body, so all who are quickened by the same Holy Spirit are made one body in Christ. *Of Christ.* Because he took a body, and is the head of bodies.

VERS. 16.-- *One body.* Natural philosophers hand down that they are so united that, if their blood were mingled, it would be wholly joined together.

VERS. 17.-- *But he that is joined,* etc. Not by identity of substance, but by participation, since he who here draws near by faith so cleaves to him that he is a partaker of his beatitude, which will then be full, when his desire will be satisfied in unchangeable goods, [0529A] namely in the Trinity itself, his Lord, whose image he is.

VERS. 18.-- *Fly fornication.* With other vices a conflict may be awaited, but flee this one, that you come not near it, because it cannot otherwise be better conquered. *For every sin.* No sin so dishonours and defiles the body as that one. *But he that committeth fornication.* It is not said on account of the greatness of fornication, that it alone is in the body, and the others outside the body. For many are as great as fornication, or greater. But on account of the quality, because it defiles the body more basely than other sins.

VERS. 19.-- *The temple.* From this it is plain that the Holy Spirit is God; for if he were not God, he would assuredly not have ourselves for a temple. But not only the Holy Spirit, but the Father also and the Son have us for a [0529B] temple. The temple therefore of God, that is, of the whole Trinity, is the holy Church.

VERS. 20.-- *And bear God.* To bear God is to show the image of God in deeds well done. *In your body.* If thou sparest not thyself for thine own sake, spare at least for God's sake, who has made thee a house for himself. And if thou overthrowest it, thou sinnest against God, which is a grave kind of sin; but it is another kind to sin against man.

## CHAPTER VII.

VERS. 1.-- *Concerning the things whereof.* On the occasion of the fornication which he forbids, he goes on to treat of marriage, whereon they had made inquiry. And he handles it in three ways, according to counsel, according to indulgence, according to precept.

VERS. 6.-- *But this,* etc.--Someone will say: If [0529C] the Apostle granted this by way of pardon, then marriage is a sin; for to whom is pardon granted save to sin? Plainly, what the Apostle granted to weakness by way of pardon has regard to the marital act of the wedded, where the evil of incontinence is. The evil of incontinence is that a husband knows his wife even beyond the necessity of procreating children, but there too is the good of marriage. For not because the evil of incontinence is there, is the wedlock which is apart from the intention of generation therefore not good; nay rather, not on account of that evil is this good culpable, but that evil is made venial on account of the nuptial good. This good of marriage the Apostle does not reprehend, but the evil of incontinence. That intercourse which is necessary for the cause of generation is blameless, and it alone is nuptial. But he who [0529D] goes on beyond necessity obeys not reason, but lust.

VERS. 7.-- *Let every one,* etc. No one ought to be constrained, lest, being forbidden what is lawful, he take up what is unlawful, but let him himself choose what he will follow, yet in this it is better to be the more inclined.

VERS. 9.-- *To burn,* is to be driven or overcome by desires. He does not therefore say *better* as though it were good to burn and better to marry, but he has followed the custom of speech.

VERS. 11.-- *But if she depart.* It is one thing to depart, another to abstain by common consent. For the first is evil, the second good.

[n: (AMBR.)]. Therefore he does not add concerning the husband as concerning the wife, because it is lawful for a man to marry another, because the inferior does not altogether [0530A] use this law, because he is the mightier, which is said to have been inserted by falsifiers.

*And the husband the wife.* A husband ought not to put away his wife, because he would make her commit adultery. But if she is an adulteress he does not do this, but puts away an adulteress. The cause which Christ excepted is here passed over in silence, because it is most well known, namely, that of fornication.

VERS. 12.-- *But to the rest.* Where both are believers, the Apostle gave this precept of the Lord. But to the rest, where not both are believers (which happened at the beginning of the Church, when the Gospel began to be preached), I say, etc. *If any brother,* etc. Idolatry and any harmful superstition whatever is fornication, and the Lord did indeed permit a wife to be put away for the cause of fornication, but he did not command it, and so he gave the Apostle place for admonishing, that [0530B] he who will may not put away the unbelieving wife, whereby perhaps she may be made a believer.

VERS. 14.-- *Is sanctified.* Because it often happens that the one is converted to the faith through the other. Or, the unbelieving husband is clean as regards the believing wife, and the believing wife suffers no uncleanness from her union with him. *Otherwise.* If you put away, being unwilling to dwell together, and join yourselves to others, you are adulterers, and your children bastards, and therefore unclean; but now, holy, because born of lawful marriages, and born under reverence for the Creator.

VERS. 15.-- *For not.* That is not so great a marriage which is without devotion to God: and therefore it is no sin for him who puts away for God's sake, if he has joined himself to another. But if both have believed, the marriage is confirmed [0530C] through the knowledge of God. *In peace.* There is no need to quarrel with the one who departs, because he departs out of hatred of God.

VERS. 16.-- *For how.* He exhorted above by the things that had come to pass, now, because the same things can happen, he exhorts to the same. But these things are done not by the command of a law, but by free charity.

VERS. 17.-- *The Lord hath distributed.* To each God has given when he shall be saved, that is, he knows when he will believe, and he bears with him until he believe, so do thou also wait.

VERS. 18.-- *Is any man circumcised.* Nowhere does the Apostle take away a custom which, when kept, does not hinder salvation, admonishing that the hope of salvation be not placed in such things, since they are kept only for the offence of the weak. Whence he says that they are nothing, adding: *Circumcision is nothing.*

VERS. 20.-- *Let every one abide in the same.* This has regard to those conditions [0530D] or usages of life which are in nothing hurtful to faith and to good morals. For as a married man, so also a robber is called to the faith of Christ. But the one in his marriage, not from his marriage. The other, however, not in his robbery, but from his robbery. For it is not necessary that married persons cease to be married for the faith of Christ, as it is necessary that robbers cease to be robbers.

VERS. 21.-- *A servant,* etc. Above he set down one example concerning a manner of living, here another concerning the condition of an office. *Use it rather.* Because the more anyone is despised in this world for God's sake, so much the more shall he be exalted in the world to come.

VERS. 22.-- *A freedman.* Because he has been rescued from the sins which make men servants. Therefore let neither the servant be despised for his condition, nor let the free man who has been rescued be lifted up and set himself before the servant.

[0531A]VERS. 23.-- *You are bought.* Render the recompense, that you may be the servants of Christ, not of men. These are the servants of men, who subject themselves to human superstitions. *The servants of men.* Which happens to you if you say: *I am of Paul, I of Apollo,* etc.

VERS. 25.-- *Concerning virgins.* By occasion of that fornicator, he teaches concerning all fornication that is to be shunned.

VERS. 26.-- By *necessity* he means the want of the world which the married often suffer. To the weak he holds out a weak reason. For he could have rendered a worthier reason for virginity, by commending its gift more amply. For virginity passes beyond the condition of human nature, whereby men are made like to the angels. Yet the victory of virgins is greater than that of the angels. For the angels live without flesh, [0531B] but virgins triumph in the flesh.

VERS. 29.-- *This therefore I say.* Here he admonishes to temperance, as if he were to say: When you are joined together, that it may be done without sin; this counsel I give you, that they who have wives *be as though they had none.* This he does who, having a wife, renders the debt and does not exact it; who takes a wife on account of his own weakness, lamenting rather that he could not be without a wife than rejoicing that he has taken one, and most of all because they keep continence by equal consent. Those marriages surely are to be judged more blessed which, whether children have been begotten or offspring despised, have been able to keep continence by equal consent.

VERS. 34.-- *She thinketh,* etc. For she, not fearing concerning damnation and secure concerning salvation, thinks only [0531C] on the things that are the Lord's. *That she may be holy,* etc. This the married woman also does, but the unmarried more amply, who, free from the worldly necessities by which the married woman is bound, is more intently at leisure for the heavenly precepts.

VERS. 35.-- *Not that I may cast a snare.* But tending to this I say what is honourable, that a man be chaste in body and in mind, not that marriage is base, but that this is more honourable and has the facility of praying to God.

VERS. 36.-- *But if any man,* etc. As he determined concerning virgins, so he determines concerning their guardians.

VERS. 38.-- *Doeth better.* Because with God he lays up merit for her, and frees her from the solicitude of the world. And therefore he rightly says: For better is that which is lawful and expedient, than that which is lawful and not expedient.

VERS. 39.-- *A woman is bound.* He had said that a woman who departs [0531D] from her husband for the cause of fornication remains unmarried, or is reconciled to her husband, and he had not said whether she should so remain the whole time of her own life, or for the time of her husband; this therefore he determines. And so a virgin may always marry whom she will, but a woman, that is, one married, even though put away for the cause of fornication and separated from her husband, is bound to the law while her husband lives, etc. *But if he sleep.* He does not say, the first, or the second, or the how-manieth, for we are not to define what the Apostle does not define: whence neither ought I to condemn any marriages, nor ought their multiplicity to bring shame upon them. But the Lord does not condemn the woman of seven husbands, nor does he say that she cannot be in the resurrection. But only: *neither shall they marry, nor be married.* Whence neither, against the sense of human modesty, [0532A] do I dare to say that they may marry as often as they will, nor from my heart to condemn any marriages whatsoever. What is said of a woman of one husband, this holds of every widow.

VERS. 40.-- *More blessed,* etc. He shows well enough that a faithful woman who marries again even after her husband's death is blessed, but that she who does not marry is more blessed. *But I think.* The Apostle does not doubt, but rebukes the scornful, as the Lord also, saying: *If you knew me, perhaps you would know my Father also:* Or, *Thinkest thou, shall he find faith on the earth?* By a word of doubting he convicts unbelief.

## CHAPTER VIII.

VERS. 1.-- *Concerning these things.* As if he should say: You know as well as I that it is lawful to eat them; because we all have knowledge. This he says of those who, having knowledge, ate with [0532B] offence. These he first reproves, and says that they do not know sufficiently. But others in ignorance ate under veneration of the idol.

*Knowledge puffeth up.* Of itself knowledge is unprofitable, with charity it is profitable. Of itself it puffs up into pride, like the demons, who by a Greek name are so called from knowledge. For the repressing of the elation of knowledge a sting was given to Paul. It is better to know our own weakness than the natures of things; he who adds this knowledge adds the sorrow of pilgrimage out of longing for the fatherland.

VERS. 3.-- *But if any man love God.* He loves God who for charity's sake tempers his knowledge, that it may profit the brother for whom Christ died.

VERS. 4.-- *Concerning meats.* Having found fault with their knowledge, [0532C] he at length discloses what that true knowledge is. *An idol is nothing in the world.* That is, among the creatures of the world. For God formed the matter, but the folly of men gave the form. For whatsoever things are in creatures were made through the Word. But the form of a man in an idol was not made through the Word, as neither was sin made through the Word. But it is nothing, and men become nothing when they sin. *But one.* This he says, lest God be thought to be in the idol.

VERS. 5.-- *For indeed there are many gods.* That is, many to the Gentiles: whom our God terrifies, that is, the demons, who, wishing to be seen as gods, exact for themselves the things that are owed to the true God, altars, sacrifices, and the rest. But ours makes men gods.

VERS. 6.-- *God.* In three ways is God said. Substantively God is said, the Trinity. By adoption, the saints [0532D] who by the grace of adoption are gods. By appellation, the demons and idols. *Of whom.* All things are from the Father, but created through the Son. Nor are some things through the Son and others through the Father, but the same: otherwise now not all things are through the Father, nor all things through the Son; but if all things are through the Father, then all things also through the Son; therefore the same things were made through the Father which were made also through the Son; the Son therefore is equal to the Father, and the operation of both is inseparable. *And one.* Of Christ, in respect of his humanity, he adds it, but of the Holy Spirit it was not needful.

VERS. 7.-- *Is defiled.* Namely, through those who have the knowledge of one God, but not with charity, through whom the weak were led into this error, whose food is not defiled, but their conscience.

[0533A]VERS. 12.-- *Against Christ.* To sin against Christ is to deny Christ.

## CHAPTER IX.

VERS. 1.-- *Am I not free.* He begins to set himself forth as an example, that as he himself abstains from what is lawful for the scandal of the brethren, so also they. As if he were to say: Abstain from this lawful thing, because I have the liberty of receiving a stipend, and yet I do not receive it. And although it be so introduced, yet he intends to prove himself an apostle, because on occasion of the false apostles the Corinthians thought less of him.

VERS. 4.-- *Have we not power,* etc. [n: (BEDA.)] For the Lord permitted, he did not command, etc., *as far as* it is therefore a power, not a command of the Lord, to receive maintenance.

[0533B] *A woman, a sister.* The Lord had women in his company, lest they should seem strangers to salvation, who also ministered to him; and so also the apostles.

VERS. 6.-- *Of working.* The word of working is more honourable than that of receiving.

VERS. 7.-- *Who serveth as a soldier.* Lest, because he abstains, he should seem to have reproved his fellow apostles, he adds: *Who serveth as a soldier.*

*[n: (CHRYS.)] Who planteth a vineyard, and eateth not of the fruit thereof?* By the former he shows perils; by this, labour and much misery and care, and he adds likewise a third example in these words.

*Who feedeth,* etc. [n: (ID.)] He shows the much diligence owed also by a master toward those under him. Which appears from these things: for soldiers, and husbandmen, and shepherds [0533C] were the apostles, not of wars, nor of the earth, nor of brute animals, but of souls endowed with reason [cj: *rationem*; read *ratione*, "endowed with reason" — *praeditus* governs the ablative], and of that army which is armed against the demons. *And of the milk.* The milk of the flock is said to be whatever is given by the people to those set over them.

VERS. 8.-- *Do I speak these things according to man,* etc., [n: (ID.)] That is: Do I confirm my case by human examples only? or does not the law also say this?

VERS. 9.-- *Doth God take care for oxen.* They are indeed a care; but not so, that he should establish a law concerning them.

VERS. 12.-- *That we give no offence.* That is, lest it be said of us that we preach the Gospel rather for the cause of gain and of temporal profit than for the cause of the salvation of souls and of the eternal reward, and the Gospel be held as a thing for sale.

[0533D]VERS. 13.-- *Know you not.* He returns again to what he had begun, showing that it is lawful for him, and yet that he does not do it. Natural reason also has this, that a man live from that whereon he labours.

VERS. 15.-- *But I.* The Apostle abstains from maintenance, lest he be a pattern to the rapacious false apostles.

*It is good,* etc. For whoever is unwilling to use what is owed to him spends the more upon the Church. The Apostle therefore had the greatest glory with God, in not exacting a stipend from the weak, or in procuring his daily food from his own labours. *Glory.* Which I have with God, having compassion on the weak.

VERS. 16.-- *For if,* etc. For a reward: or, if [0534A] I shall so preach the gospel, *it is no glory to me;* because then it would be for necessity, since *woe,* that is, want, would be, as it is to the false apostles. *Necessity,* of sustaining this life. *Woe.* Because I have not whence to live.

VERS. 17.-- *For if I do this willingly.* Because the reward is from the will. Let us see how, namely, if I so act out of love that I rather suffer want than abuse the power. *But if against my will.* So that what I am compelled to by necessity will profit others, but not me. *A dispensation is committed to me.* Here such a dispensation is understood, as that a servant dispenses another's revenue, whereof he himself takes nothing beyond his victuals. Elsewhere he is called a dispenser who, as a son, ministers the Gospel to his co-heirs. We ought not therefore to preach the Gospel that we may eat, but therefore to eat that we may preach the Gospel; so that food be not the good [0534B] which is sought, but the necessary thing which is added.

VERS. 19.-- *From all.* From the businesses of men, taking nothing from them; *of all,* understand men, *I made myself the servant,* bearing with all, as a good steward bears with the weak, and most of all you, O Corinthians, through my patience. But I did this not by the craft of cunning, but by the affection of one who has compassion, *that I might gain the more to Christ.* [var: Vulg. 1 Cor 9:19 *ut plures lucrifacerem*, without *Christo*]

VERS. 20.-- *As a Jew. [n: (HIER.)]* Not truly a Jew, as neither truly a Gentile, to whom in meats, etc., *as far as* how he would wish to be served, if he were sick.

VERS. 21.-- *To them that are under the law,* etc. To the Samaritans, who receive the books of Moses, which the Jews do not use in common with them. But they are of Persian origin, whom, when Israel had been taken away, the king of the Assyrians or of the Persians settled to inhabit [0534C] the places of Samaria.

VERS. 22.-- *All things to all men.* He yielded to all, yet he did not go beyond religion.

VERS. 24.-- *Know you not,* etc. He shows how great is the profit of our law, in which the palm is promised not to one, but to all; and he who comes first waits that he may be crowned with the later. *The prize.* It is the reward of the race.

VERS. 25.-- *For every one,* etc. From things not to be praised many similitudes are drawn, as in the Gospel concerning the unjust judge, who would not hear the widow, and concerning the slothful man who lent loaves not out of friendship, but out of weariness; so here athletic and sportive things are not commended.

VERS. 26.-- *Not as.* He runs at uncertainty who [0534D] does such things, so that from some things he may hope, from others despair.

VERS. 27.-- *I chastise my body.* The Apostle has terrified us by his own fear. For what shall the lamb do, where the ram trembles? *Lest perhaps,* etc. Which could quickly happen; then must others the more beware, lest by giving offence they be reprobate.

## CHAPTER X.

VERS. 1.-- *For I would not.* He who wishes to lay hold must so act; for baptism and the sacraments do not suffice, as some think; even as neither did the benefits of God avail the Jews, since they afterwards sinned. *That our fathers.* By the example of the Jews, who by their own negligence gave offence, he makes them anxious. *Under the cloud.* Because all things befell them in a figure of us.

[0535A]VERS. 2.-- *Baptized in Moses.* Under the leadership of Moses, purged through those signs that were seen. Or, they received the sign of baptism, which availed the same for believers. *They were baptized,* because they were freed from death and through it cleansed from the ignorance of God which pressed upon all the nations, and made ready for receiving the law. Or they are said to be baptized because they bore the form of our sacrament. Moses signifies Christ, the cloud the Holy Spirit, the sea baptism.

VERS. 3.-- *The same meat.* That is, in faith: diverse in time, diverse in appearance. *Spiritual.* That is, signifying something spiritual. When he says *spiritual,* he shows that it is to be understood spiritually in Christ, and this he intimates of them all, and expounds one: *The rock was Christ.*

VERS. 4.-- *The rock following them.* That is, satisfying [0535B] their will, because wheresoever they went, overflowing waters followed; so Christ accompanies his own in the desert of this world. Or, *following,* that is, signifying the truth that was to follow after. *And the rock.* A thing which is signified is wont to be named by the name of the thing which it signifies. *The rock.* That is, Christ, was following, because where human support failed, he was at hand.

VERS. 7.-- *Neither become idolaters,* etc. He touches those who feasted in the idol's temple, thinking themselves free from crime. *The people sat down.* By the commemoration of those things he marks what things are in the Corinthians, showing how gravely they were punished in the Jews. *To play.* That is, to adore, which is like the play of boys. For childhood is prone to play. And what is so like to a boyish game [0535C] as to adore idols?

VERS. 9.-- *Neither let us tempt Christ.* Note Christ as God, whom the Jews tempted, and therefore they perished by serpents, until the brazen serpent was raised up, and they who looked upon it were healed of the bites.

VERS. 10.-- *In a figure.* Behold, he shows why those signs are no longer observed, since the thing is made manifest for our correction.

VERS. 11.-- *They are written.* Not for us only. For by these examples we are stirred up to a more corrected life, that we may merit either a reward, if we have been obedient, or a heavier punishment if disobedient. *The ends of the world.* Because we are in the last age, and by so many examples of those before us we ought the more to be corrected. Or the ends of the world have come upon us, worldliness [0535D] is ended in us; and therefore it is the more shameful if we sin.

VERS. 12.-- *Let him take heed lest he fall.* As those who, presuming upon knowledge, ate things offered to idols with scandal to the brethren, and glorying in the false ones, judged the apostle, whereas they themselves were guilty.

VERS. 13.-- *Let no temptation take hold of you,* etc. He exhorts that human temptation may take hold of them, not another. For human temptation is this, that in necessity or in pressure a man should not distrust God, by seeking human help. Therefore to suffer for Christ is a human temptation, whereby profit is made with God.

*That you may be able to bear it.* Which is done through humility. For he keeps the humble in every temptation, so that they do not [0536A] burst in the furnace who have not the wind of pride.

VERS. 14.-- *Wherefore,* etc. Because the sacraments alone do not save, and because he who falls is punished, and because the help of God is not wanting, flee from the worship of idols. Or, lest the wise eat things offered to idols with offence to the weak, to whom they would seem idolaters. Or, lest the weak themselves be idolaters, and that you may flee I speak something lofty, as to the prudent, and therefore judge diligently. Or. now I speak to the weak, as above to the prudent.

VERS. 16.-- *The chalice of blessing.* Therefore must the worship of idols be fled, because as he who eats a thing offered to an idol is one with the demon, so through the body of Christ he is one with Christ.

[0536B] *The bread which we break. [n: (BEDA.)]* Christ, when he is eaten, life is eaten. But who would dare, etc., *as far as* he remained whole with the Father, that he might feed the angels.

VERS. 17.-- *For one,* etc. One bread by the union of faith, of hope and of charity. It is a body through the ministering of charity: because we are one, and ought to be of one mind. And this he says, that one faith may have one understanding and one work.

VERS. 18.-- *Behold.* It is a similitude for the understanding of what was said above. He therefore added, *according to the flesh,* because there is an Israel according to the spirit, which no longer follows the old shadows, but that truth which follows after them (which was signified by those foregoing shadows); and it offers to God in the body [0536C] of Christ the sacrifice of praise, from which the God of gods, the Lord, has spoken, and has called the earth from the rising of the sun unto the going down thereof.

VERS. 19.-- *What then?* Because I have said, flee from the worship of idols, I seem to say that *a thing offered to idols is something* great, but I do not say this, but rather I say that the things which the Gentiles offer, they offer to devils: because in the idol the devil is worshipped, who is worse than the idol.

VERS. 20.-- *To be made partakers of devils. [n: (AUG., lib. II de Doctrin. Christ., c. 20, 21, etc.)]* To this kind belong also consultations and pacts, etc., *as far as* they are called mathematicians, who attempt to foretell the outcomes of actions.

[0536D]VERS. 22.-- *Do we provoke the Lord.* They seem to provoke and to envy the Lord, whose kingdom they have diminished, who eat with scandal to the brethren.

VERS. 23.-- *All things are lawful for me.* By the power of free will and by the teaching of the natural law. Not that all things are lawful, even unlawful things, but behold, let us suppose that all things are lawful.

VERS. 25.-- *Whatsoever is sold in the shambles.* Because they are lawful, and yet they are not always to be used, he determines how it may be lawful to eat or not to eat.

VERS. 28.-- *For his sake.* Because he who serves idols will glory in this and be confirmed in his error, and a bad example is given to the brethren.

VERS. 29.-- *For why.* As if: What need is there [0537A] that I should be thought to eat for the sake of veneration? For I am judged not to differ from an idolater.

VERS. 31.-- *Whether therefore you eat.* Not only therefore let thy voice sound the praises of God, but let thy works also agree with thy voice. For when thou hast sung with the voice, thou wilt sometimes be silent in life. But sing so that thou never be silent. For if thou criest out with the mouth and thinkest fraud, thou hast been silent from the praise of God, and, what is more grievous, thou hast gone on into blasphemy. For when God is praised because of thy good work, thou praisest God: and when God is blasphemed because of thy evil work, thou blasphemest God. If therefore what thou eatest and drinkest thou takest for the refreshment of the body and the repairing of the members, giving thanks to him who has bestowed on thee these mortal and frail solaces of supports, thy food and thy drink praise [0537B] God. But if thou exceedest the measure owed to nature by the immoderation of voracity, and gorgest thyself with wine-drinking, however many praises of God thy tongue may sound, thy life blasphemes.

VERS. 32.-- *To the church of God.* As regards the weak, for whom offences are made, while by their example they cleave to those things which are hostile to God.

VERS. 33.-- *I please all men.* He who pleases men for the truth's sake, now not he himself, but the truth pleases them. If a man pleases for his own sake, it is pride; this is what he said elsewhere: *If I pleased men, I should not be the servant of Christ [n: (Gal. I)]*. But did he please his persecutors? He pleased every kind of men, in that he was gathering the Church of Christ, whether those already placed within, or those to be brought into [0537C] it.

## CHAPTER XI.

VERS. 1.-- *Be imitators.* There are degrees in the Church, of the greater and of the lesser, that the former may go before by example, the latter follow by imitation. But even those who go before will err, if they follow no one: they follow therefore someone, that is, Christ.

VERS. 2.-- *I praise,* etc. Here he begins to treat of veilings, wherein he reproves them as not keeping his traditions: because some of them, men, prayed or prophesied with the head veiled, and some women with the head not veiled. Whence the Apostle is also incensed against them, because, though he was their apostle, they were forgetful of his traditions, as if. Though I blame concerning other things, I praise [0537D] nevertheless concerning this: irony.

VERS. 3.-- *Of the man,* etc. By the name of man there can here be understood the spirit, not that Holy Spirit who remains unchangeable with the Father and the Son, and is unchangeably given to worthy souls; but the spirit of man, which, as it were the husband of the soul, governs the animal affection as a wife. *Christ is the head.* Because the spirit of man is governed by the wisdom of God, which is Christ: in whom, as in the head, are all the spiritual senses, that is, the fulness of graces, whereof this man receives, and through this the man is the head of the woman, that is, the ruler of the animal nature, which is governed by the spirit as a woman by a man.

*Praying.* Because in other places where he is, he may veil, but [0538A] he does not yet present himself to his judge and speak with him, where he must needs profess his condition.

VERS. 7.-- *Forasmuch as the image.* Image and likeness are taken the one for the other, but yet in this properly is the likeness of the soul with God, that it is uncircumscribed, that it is everywhere whole and all at once.

[n: (AUG., lib. XII de Trin. c. 7, 8, 9.)] Man is called the image of God, and to the image: because he is not equal, etc., *as far as* that they who live ill may cover their foulness by speaking well.

VERS. 11.-- *Nevertheless.* Although in the first creation the man is not of the woman, but the contrary: even in the generation that follows this is not so. *In the Lord.* That is, in the operation of the Lord, in which the one is not created without the other.

[0538B]VERS. 12.-- *But all things.* After he had said each thing severally, in order to subject all things to God as to one principle, he adds *all things of God,* that neither the woman may grieve at her subjection, nor the man be proud of his exaltation.

VERS. 13.-- *You yourselves.* Because the Corinthians had not kept his tradition (whereat he is incensed against them), he now persuades not from the authority of tradition, but from nature. *Nature teacheth us that if a man nourish his hair,* etc. [var: Vulg. 1 Cor 11:14 *Nec ipsa natura docet vos, quod vir quidem si comam nutriat*, a question with the negative, and "you" where Migne has "us"] Hair is a glory to a woman, because she has it naturally for a covering: for the hair is a token of a covering, that the will of nature may be added. And therefore the man is not naturally long-haired, because he is not to be veiled, and the law forbids a man to be long-haired.

VERS. 14.-- *If the hair,* etc. The hair of Samuel and of the prophets, for the covering of the old law, is laid aside in the revelation [0538C] of the Gospel: whence when thou shalt have passed over to Christ, the veil shall be taken away.

VERS. 17.-- *Now this I ordain.* Let not the skill of one who forsakes be required, but let the authority of him who commands be regarded. *Not praising.* He begins to speak of the Lord's supper, wherein they sinned much.

VERS. 19.-- *There must be also heresies,* etc. The Apostle does not will nor wish that there be heresies, but because it will be so, he says it. And to what this is useful, he adds: That not only the reprobate (who say: *I am of Paul* ), but also they who are approved may be made manifest. He says heresies for those who doubt of the resurrection. The schisms were on account of spiritual gifts: and these by their own evil profit Catholics. For all the enemies of the Church, whether blinded by error or depraved by malice, profit the Church: [0538D] because if they receive power to afflict it bodily, they exercise its patience. But if by thinking ill they oppose it, they exercise its wisdom.

VERS. 20.-- *The Lord's supper.* By the Lord's supper he means the receiving of the Eucharist, which they ought not to take after having dined, nor to mingle with their own tables, as did those whom the Apostle reproves, but fasting, in honour of so great a sacrament. For although after supper he gave his body and his blood to his disciples, yet the universal Church is not now to be reproached, in that it is always taken by those who are fasting. For the Saviour, the more vehemently to commend the loftiness of this mystery, willed to fix this last in their hearts and in their memory. But in what order it should afterwards be taken, he reserved to be taught by the apostles, [0539A] through whom he was about to order the churches.

VERS. 21.-- *For every one,* etc. He marks those who took back for themselves the gifts which they offered at the altars for the confecting of the sacrifice, when that was finished, and did not allow them to be shared with others who had none, but took them alone: so that they even became drunk therefrom, while others hungered.

[n: (AMBR.)] The gift offered becomes the whole people's, etc., *as far as* he repeats the form which was given by Christ in a matter of this kind.

VERS. 22.-- *The church.* The Church is the faithful; of whom it is said: *That he might present to himself a glorious Church.* Yet the Apostle testifies that by this name the house of prayer itself is called, saying, *Or the church of God,* [0539B] etc. *Do I praise you?* Or distinguish thus: *Do I praise you in this?* Assuredly I do not praise.

VERS. 23.-- *For I have received,* etc. He shows that the mystery of the Eucharist, celebrated in the midst of supping, is not the supper. For it is a spiritual medicine, and the memory of our redemption, that we may obtain greater things, because by the death of Christ we have been freed. Of this we ought to be mindful in eating and in drinking, having obtained the New Testament herein: because the blood is the witness of the divine benefit, whence we receive it for the protection of body and of soul: because the flesh of Christ is for the health of the body, the blood for our soul: and therefore the law foretold that blood was not to be eaten. *In the night wherein.* Having suffered in the night, he came to the light of the resurrection.

VERS. 24.-- *He broke.* In the sacrament, namely, according to [0539C] what was seen and was believed by the faithful to be also whole. He gave one to all, that they might remain in unity: but when he broke it, he showed his voluntary passion.

VERS. 26.-- *As often as.* He expounds unto what commemoration of Christ, namely, his death. *Until he come.* Because this will not be changed, as were the sacraments of the Jews.

VERS. 27.-- *Unworthily.* Not because a man eats not unto salvation is the body and blood which he receives therefore any less.

VERS. 29.-- *Eateth judgment to himself.* It is asked: how is this, when the Lord says: *He that eateth me, he himself shall live by me?* But there are two manners of eating: one sacramental, whereby both [0539D] the good and the bad eat; the other spiritual, whereby the good alone. And this is not only to eat Christ and to receive his body in the sacrament, but to abide in him, and to have him abiding in oneself. For he eats spiritually who abides in the unity of the Church (which the sacrament itself signifies). For he who is at discord with Christ neither eats the flesh of Christ nor drinks his blood, even though he daily take the sacrament of so great a thing unto judgment.

VERS. 30.-- *Therefore among you.* This is done for the correction of others.

VERS. 32.-- *While we are judged,* etc. To those same who suffer, their own punishment also is sometimes a purgation, as for the prophet Addo, who ate though forbidden: who while alive [0540A] could be terrified or made sorrowful concerning that which he was not going to feel when dead. For it was said to him: *Thy carcass shall not be brought into the sepulchre of thy fathers [n: (III Reg. XIII)]*. And by this the prophet's disobedience could be punished, lest his soul be snatched away to the punishment of hell. *We are chastised.* In a few is the amendment of all, inasmuch as by the fear of our punishment others are amended.

VERS. 33.-- *To wait for one another.* That the oblation of many may be celebrated together, and ministered unto all.

## CHAPTER XII.

VERS. 1.-- *Concerning spiritual things.* The Apostle begins to treat of the goods of the Holy Spirit, on account of whose greater gifts some grew proud, while the lesser envied and despised them, [0540B] as though they would never have them.

VERS. 2.-- *You know.* Being about to hand on spiritual things, he recalls the former things, that as they were then the image of idols, so now they may be the image of God.

VERS. 3.-- *Therefore I give you to understand.* Because through the several graces they gave glory to men rather than to God, not knowing that this was ministered by the Holy Spirit; in all things he shows that the praise and the grace are God's, that as then the image of the idol was wholly an evil out of man, so now all good things may be believed to be from the Spirit of God. *No man in the Spirit,* etc. By thinking, by speaking, by working. *Saith* likewise in three ways, namely, by heart, by mouth and by work, anathema to Jesus, that is, some separation, from Jesus, that is, any sin whatsoever: as if: one is kept back through [0540C] the Spirit from evil.

*But in the Holy Spirit.* As if: To work well, and every good, is through the Holy Spirit, and therefore let not the greater despise the lesser, because he has nothing save from the Holy Spirit.

VERS. 4.-- *Divisions.* This is common to all: but the graces are divided, lest the lesser despair: lest the greater, while he hears of the graces, be proud.

VERS. 6.-- *But the same God.* This he says, lest the Father and the Son and the Holy Spirit should seem to work different things separately, from the fact that he had set graces under the Spirit, and ministrations under the Lord, and operations under God, referring all to the one God he adds: *Because God worketh. All in all.* He does not attribute all things to one, but works all things in all, so that what one has not [0540D] in himself, he may have in another, and so charity and humility may abide.

VERS. 7.-- *To every one.* The goods are divided, and are not given to the merit of anyone severally, but for the profit of building up the Church. We too have received the Holy Spirit, if we love the Church, if we are compacted together by charity, if we rejoice in the catholic name and faith. Let us believe, brethren, as much as each one loves the Church of Christ, so much has he the Holy Spirit.

VERS. 8.-- *Of wisdom.* Wisdom is in the contemplation of eternal things. Knowledge, in the action of temporal things. Whence in Job: *Behold, piety.* [var: Vulg. Job 28:28 *Ecce timor Domini, ipsa est sapientia*, "the fear of the Lord, that is wisdom"] That is, the worship, of God, *is wisdom,* which in Greek is *theosebia.* And what is this worship of him, save the love and the knowledge of him? But to abstain from evils [0541A] is knowledge: and evils are in temporal things, in which one must be conversant warily and prudently. He to whom wisdom is given is as the sun; he to whom knowledge, a moon in the night of the world; they to whom the rest are given are stars: because these things are necessary in the night.

VERS. 9.-- *To another, faith.* Faith too is among the gifts and endowments of God. Not therefore charity alone, but charity with faith is from God to us.

VERS. 10.-- *Of speeches.* Speeches are the allegorical utterances which appear in the prophets and in the Gospels.

VERS. 11.-- *One and the same spirit.* What he said above, that the three work, here he names the spirit: for because they are of one nature, what one works, the three work. One and the same, he says, lest there be thought to be as many [0541B] as there are works: not that the Spirit works without the Father and the Son. For the operation of the Trinity is inseparable. *Dividing to every one.* Whence neither is this one to grieve, nor that one to be proud. *As he will.* Who alone knows what is fitting, and freely, not according to the merit of men.

VERS. 12.-- *So also Christ.* Christ is called head and body, on account of the ineffable unity of the head and of the members. One spirit will do all things in the members of the body of Christ, as one soul sees in the eye, hears in the ear, and in all the rest does all things.

VERS. 13.-- *For indeed.* He shows how the body of Christ is one, because we have all been baptized, that is, washed, and led in one spirit unto this, that we may be one body, that is, of one mind through that one spirit, as the whole body of a man is quickened by one soul. And because [0541C] we have all been given to drink in the receiving of the diverse gifts of the Holy Spirit, *in one spirit:* because he directs all the gifts to the effecting of one thing. That man's person is not to be contemned or preferred, nor is the glory of God to be given to men: because one and the same works in all.

VERS. 14.-- *For the body also.* He shows by the similitude of the human body that the unity of the body of Christ, that is, of the Church, has variety of offices, and that this diversity does not take away unity: as the unity of the human body consists not in singleness, but in many members, that they may render to one another what they owe.

VERS. 17.-- *If the whole.* As if he should say: If in the Church all were of one office, how would the need of the body be fulfilled, for whose governance divers things [0541D] are needful?.

VERS. 18.-- *Members, every one of them as he would.* [cj: *Memora*; read *membra*, "members" (I Cor. XII, 18)] That nothing be lacking to it: so also in the Church diverse persons to whom he has assigned diverse gifts.

VERS. 19.-- *But if all were one,* not only would the multitude of the senses perish, but the body also. So if in the Church all were of one office and dignity, neither the members nor the body would be distinguished.

VERS. 21.-- *Or again the head to the feet.* Dignity itself is contemptible without subjects. For office is that whereby dignity stands. A great emperor has need of an army.

VERS 23.-- *They are uncomely.* Far be it that there should be any foulness in the members of the saints: but they are called uncomely, [0542A] because they have not that beauty of comeliness which those have that are in open view. Or on account of the law of the members which comes from sin; the unlawful use of the members is base, not the members themselves. There are understood also certain brethren who, though they are comely in poverty and in habit, are nevertheless sometimes of a cleaner life. [cj: *honesti*; read *inhonesti*, "unseemly" — the same gloss prints *inhonesti* of the same men two lines below] Or there are understood those who, being uncomely in the Church through some sin, are more abundantly helped by consolations and by prayers, that they may become comely.

VERS. 24.-- *But our comely parts.* As if he should say: So too for the brethren in whom the comeliness of their converse has adorned their zeal for skill, there is nothing that should be added by us. *But God hath tempered.* That which hinders being removed, he sets down that which profits, namely, a tempering together.

VERS. 25.-- *But unto the same one for another.* [var: Vulg. 1 Cor 12:25 *sed idipsum pro invicem*, without the preposition] As if [0542B] he said: Let the members be solicitous, that they may tend unto the same thing, that is, unto that of solicitude which is itself, that is, undifferentiated, so that it be not less for another than for oneself.

VERS. 26.-- *And if one member suffer.* Concerning the members of the body this is not doubtful, because if the eye or the foot be seized by some sickness, the whole body suffers with it. So too it becomes us to suffer with our brethren if any adversity has arisen, and to rejoice if it has gone well.

VERS. 27.-- *Of a member.* Either of Christ, or from me, by whose preaching you were instructed.

VERS. 28.-- *And some indeed.* Here he determines concerning the gifts of God, which are the higher and which the lower. For concerning these the Corinthians thought that the lesser was the greater, and that the greater was the lesser. *First.* In dignity and in time, *apostles,* preaching in the stead of Christ and judges of all [0542C].

*Secondly prophets.* That is, revealing the mysteries of the Scriptures or things to come. *Thirdly doctors.* [var: Vulg. 1 Cor 12:28 *exinde doctores*, "thereafter doctors"] Giving precepts of living, or who instruct boys in letters.

*Kinds of tongues. [n: (CHRYS.)]* Behold, it is a gift of God, to know many tongues. And note that he puts last that which they put first.

VERS. 29.-- *Are all prophets,* etc. He who has not these things in himself, let him love them in others: and in them he now has these things which he has not in himself.

VERS. 31.-- *A more excellent way.* Charity, because it is a gift greater than all the aforesaid; whence at the end, to those who say, *Lord, in thy name we have prophesied, we have cast out devils, we have wrought miracles, the Lord shall say: Depart from me, I know you not, workers of iniquity* [0542D] [n: (Matth. VII)]. [var: Vulg. Mt 7:22-23 *nonne in nomine tuo prophetavimus … numquam novi vos : discedite a me, qui operamini iniquitatem*; the closing words follow Lc 13:27 *discedite a me omnes operarii iniquitatis*]

## CHAPTER XIII.

VERS. 1.-- *If I speak with tongues,* etc. Here he proves that charity is the more excellent: because the others without it avail nothing, and it without them profits very much. *But charity.* Charity is the proper and singular fountain of good things, in which a stranger has no share. Which, like oil, cannot be pressed down to the bottom, but rises above; which, if it be lacking, the rest are had in vain: if it be present, all things are had? *As sounding brass,* etc. As brass resounds by some striking and not of itself, so he who speaks with tongues does so not of himself, who knows not what he speaks, but by the power of the Spirit brings forth things wherewith he may soothe his hearers.

[0543A]VERS. 2.-- *And if I should have prophecy.* As Balaam, and Caiaphas, and Saul. *I should know mysteries.* As Judas also among the apostles, and the devil, who (as Ezechiel says) knew the divine mysteries. *Knowledge.* As the scribes and the Pharisees, whence: *You have the key of knowledge, but neither do you enter in, nor do you suffer others to enter in [n: (Matth. XXIII)]*. [var: Vulg. Matth. XXIII, 13 *vos enim non intratis, nec introeuntes sinitis intrare*; the clause on the key of knowledge is Luc. XI, 52 *tulistis clavem scientiae*, "you have taken away the key of knowledge"] The wicked too assuredly have these things, who will also confess them in the judgment, where they will not dare to lie: to whom it will not be said, You have not had them, but *I have not known you:* because they had them without charity.

VERS. 4.-- *Charity is patient,* etc. These are the arms wherewith the soldier of Christ is armed. Of which armour he has set foremost, as the chief arms, patience and kindness.

[n: (ORIG.)] Patience, with an even mind, [0543B] bears the evils brought upon it by its neighbours, kindness lovingly lays out its own goods upon its neighbours. *It is not envious.* Because another's good fortune does not sadden it. *It is not puffed up.* Because its own good fortune does not lift it up.

VERS. 5.-- *It seeks not,* etc. It is no lover of money.

VERS. 7.-- *It believes all things.* He does not say, it believes all men, because it believes God alone. *It hopes all things.* So it appeared in the fathers, that is, in the people of Israel, who hoped to have what God was promising. *It endures all things.* In the head, that is, in Christ, who patiently awaited the glory of the resurrection and of the ascension.

VERS. 8.-- *Charity.* Again, in this it is the worthier, because it is ended neither in this world nor in the world to come, even though certain of its works cease. *It never falls away.* If by believing and [0543C] hoping we love what is not yet seen, how much more when it shall be seen?

VERS. 10.-- *That which is in part shall be done away.* It is the destruction of imperfection, when that which is imperfect is fulfilled in the whole.

VERS. 12.-- *Now.* The images of the truth are seen through faith. *But then face to face.* That is, the things themselves will be seen manifestly. *Then I shall know.* That is, I shall see the things promised, *as he himself is,* which is to be present with God, where Christ is. Or, as I have been foreknown to know that which now is secret, *A glass.* It is the soul: a glass by whose power we in some manner know God, but darkly. *An enigma.* Now an enigma is not every allegory, but an obscure one. Whence, as by the glass he signified an image, so by the name of enigma he understands a likeness, [0543D] albeit an obscure one and hard to perceive.

VERS. 13.-- *Faith, hope,* etc. Which knowledge and prophecy serve as soldiers, without which the life of no just man is perfect. *But the greater of these is charity.* Charity is that to which here faith and hope cannot be lacking, but faith and hope can be without charity.

## CHAPTER XIV.

VERS. 2.-- *For he who speaks with a tongue,* etc. Now this happened when one speaking with a tongue did not understand himself, as if a man knew the utterance of some language and not its signification

VERS. 6.-- *But now.* I have said that he who [0544A] prophesies is greater than he who speaks with a tongue. But in my own person you can see that a tongue profits nothing, whereas prophecy profits. *But now.* If I come now to you, when you are believers, *speaking with tongues,* what shall I profit you? as if he should say, nothing, what then did a tongue profit at that time, when you were unbelievers? as if he should say, nothing. *Or in revelation.* That I may expound a revelation. Revelation is when certain mysteries are shown through figures, as in the Apocalypse. *Or in knowledge.* That I may expound those things which pertain to knowing. These are the things which give light to faith, as concerning the nature of the Godhead. *Or in prophecy.* That I may expound the Scriptures which treat of things to come.

*Or in doctrine.* That I may expound the Scriptures which form men's manners.

VERS. 7.-- *Yet the things which are without life,* etc. By myself I have shown [0544B] that a tongue avails not without an interpreter. By myself, I say, I have shown it, I who am rational, yet by things without life I can show the same.

VERS. 8.-- *For if the trumpet give an uncertain sound.* Again by another likeness. *For if the trumpet give an uncertain sound,* etc. Among the Jews there was a use of the trumpet at feasts and in wars, with diverse soundings.

VERS. 10-- *And without a voice.* There are many tongues, but they have their own significations of sounds, that they may be understood.

VERS. 11.-- *If then I know not.* And because others without an interpreter would not understand, I shall be a barbarian.

VERS. 12.-- *So you also.* Or, under one distinction, thus. And for this cause, that you be not barbarians, do you also, as I do, seek that you may abound.

VERS. 14.-- *My spirit prays.* The spirit is the name of that power of the soul which is lower than the mind, where the [0544C] likenesses of bodily things are impressed. The mind is the other and higher power of the soul, as above. Pharaoh's spirit was informed, that he might see the images the mind of Joseph was enlightened, that he might understand. *Without fruit.* So it is if a man speaks in an unknown tongue, or brings forth the signs of certain things without understanding, as Latin men are wont to sing in Greek, and to be delighted with the sound of the words, not knowing however what they say.

VERS. 15.-- *I will pray with the spirit.* That is, I approve of so speaking, that the signs of things be formed in the spirit, and the understanding of them shine out in the mind. Or, *I will pray* with mouth and with mind.

VERS. 16.-- *Amen.* Note that this word *amen,* is neither Greek nor Latin, but Hebrew, and is interpreted *true.* And though it could have been said, *true,* yet he did not say it, but *amen.* Neither the Greek nor the Latin [0544D] translator has dared to do this, lest, laid bare, it should grow cheap, but that it might keep its honour by the veil of a secret.

VERS. 18.-- *I give thanks to God.* He sets himself forth as an example, that they ought not to speak with tongues save unto edification, as he himself who knows them all.

VERS 20.-- *But in malice be children.* Be removed from malice, as little ones, giving your zeal to the things that profit, which is the perfection of understanding.

VERS. 21.-- *In the law.* The reason why one ought not to seek after tongues is that they are for a sign to unbelievers (which these men now are not), and not unto edification, which is now needful for believers. *In other tongues.* Not of the sabbath, and the new moons, and circumcision and the like, but the New Testament. Or, not in revelation, [0545A] of which they are unworthy, but in parables the Gospel is spoken to them. *And neither so will they hear.* This he foretold of those whom he foreknew would not believe, to whom, because of their sins, the truth neither lies open nor is pleasing.

VERS. 22.-- *Therefore tongues are for a sign.* That is, the words of God in an unknown and foreign tongue are obscure, lest they be seen by the faithless, so that, when they are heard, it may be a sign that it was done because of faithlessness, lest the hearers should understand: this assuredly happens to unbelievers, whose senses are veiled, but to believers prophecy is fitting, and not an unknown tongue.

VERS. 23.-- *If therefore there come together.* Another reason is given here why they ought not to speak with tongues, as if he should say, because *tongues are for a sign,* not unto edification.

VERS. 26.-- *What then.* Now he begins to determine [0545B] in what manner tongues are to be used; as if he should say: Since these things come of the speaking of tongues; therefore what is to be done about them? as if he should say: Use tongues unto edification, as the rest of things are to be done. *Every one,* etc. Therefore let no man excuse himself. *Has a psalm.* The praise of God, by a canticle. *Doctrine.* A spiritual understanding, by prudence.

VERS. 27.-- *Or at the most three.* Not more than three, lest he who speaks with tongues take up the day, and there be no place for the prophets who discourse upon the Scriptures.

VERS. 28.-- *But let him speak to himself.* He speaks to himself who is pricked in heart by the things he says. And therefore unto the honour of God, whom he praises or entreats.

VERS. 29.-- *Let two prophets speak.* Because the discourse of so many men suffices, and in the mouth of two or three stands every [0545C] word.

VERS. 30.-- *But if to another.* It is given to the lesser which is not given to the greater.

VERS. 33.-- *For God is not the God of dissension.* But he would be a God of dissension if he compelled those whom he fills to speak all at once.

*As in all the churches,* etc. Let women keep silence, as I teach in all the churches.

VERS. 35.-- *It is a shame.* Because this is against ecclesiastical discipline.

VERS. 37.-- *If any seem to be a prophet.* Which assuredly he is not, if he does not acknowledge that it is so: for he who truly is one acknowledges it so, and he who is ignorant of these things shall be ignored, that is, shall be disapproved. The little ones who glory in the cross, even though they be ignorant of the things that are discussed most subtly, to glory [0545D] nevertheless attain, because not one of the little ones perishes for whom Christ died. *Let him acknowledge.* When he says this, he intimates that the words of the epistles are hard, since he bids them be acknowledged by a prophet or a spiritual man.

VERS. 38.-- *But if any man know not.* But if any man is ignorant of these things, and will not believe that they are the commandments of God, he shall be ignored, as in the Gospel: *I know you not,* that is, I have not known you to be mine, or among the predestined.

## CHAPTER XV.

VERS. 2.-- *By which also you are saved.* If you hold fast that Gospel, that is, the resurrection of the dead, on the ground on which I confirmed it to you, that is, by the resurrection of Christ. *Unless you have believed in vain.* Which is, if [0546A] you do not hold the resurrection of the dead. That faith is empty which is not received under the hope of resurrection.

VERS. 4.-- *He rose again the third day.* And this I said according to the Scriptures. For Osee says: *After two days he will quicken us, and on the third day we shall rise again in his sight [n: (Ose. VI)]*. [var: Vulg. Ose. VI, 3 *Vivificabit nos post duos dies ; in die tertia suscitabit nos, et vivemus in conspectu ejus*, "he will raise us up, and we shall live"] If he who was dead and buried rose again, doubt not that the dead and the buried shall rise again.

VERS. 5.-- *He was seen by Cephas.* Before the other men to whom he is read to have appeared in the Gospel, otherwise it would be contrary to that which is read, that he appeared first to the women.

VERS. 8, 9.-- *As one born out of due time.* He is called one born out of due time because he was born outside the lawful season, that is, before he ought, or because, born again later and more tardily, he received the apostolate when Christ had already been taken up. Or, like one born out of due time, because I am the least, whether in time and calling, not in dignity, [0546B] in labour, or in preaching. This he said truly, for humility's sake, and he proves it, saying: *I am not worthy.* Why then an Apostle? *But by the grace of God* At the first, grace alone, since no merits went before save evil ones. But afterwards, through grace, merits begin.

VERS. 10.-- *More abundantly.* This was the more fulfilled, because he lived by the work of his hands, and did no less for the Gospel. And lest the will without the grace of God should be thought able to do anything, he adds: *Not I, but the grace,* etc

VERS. 11.-- *And so you believed.* He reproves them: because, though this faith was manifest among all the churches, they nevertheless had fallen away from it.

VERS. 14.-- *But if Christ.* Thus far he has shown that Christ rose again. Now by his resurrection he proves the resurrection of the dead. The [0546C] false apostles were denying that Christ had truly suffered, or been buried, or risen again, or come in the flesh.

VERS. 15.-- *But we are found.* These things and others are brought in for this cause, that the Corinthians may blush who follow the error of the false apostles, an error on which these absurdities follow, which he himself also condemns. Therefore, lest they remain in this error, he says: *I have found,* etc. [cj: *Inveni*; read *Invenimur*, "we are found"] *Against God.* Not by a lesser, but perhaps by a greater wickedness is falsehood praised in God than truth is blamed.

VERS. 17.-- *And if Christ be not,* etc. If Christ has not risen again; Christ is held in death. And if in death, then also in sin, which is the cause of death And if he is held in sin, he could not remit your sins. And so you are still in your sins, which you believed had been forgiven you, and so your faith is vain.

[0546D]VERS. 21.-- *For by a man indeed.* Behold the first-fruits, man and man, a man unto life, a man unto death, but that one is nothing other than man, this one is God and man.

VERS. 22.-- *And as.* By *as,* a likeness and a cause are noted, because as from the corruption of Adam unto death, so from the Spirit of Christ unto life.

VERS. 23.-- *Every one.* He sets forth the orders, as of a thing certain: and the times, when it was done, and when it shall be, that the dead may rise again. *Then they who are.* Another reading: *Then these who are Christ's, at his coming,* namely, shall rise again. And so those who believe in Christ, and are less worthy than he, shall rise later in time, and lesser in dignity. And who they are that are Christ's, he sets forth by adding: *Who have believed at his coming,* etc.

[0547A]VERS. 24.-- *Then the end.* This he sets down for the commendation of the resurrection, which being fulfilled there will be the end of the world and the consummation of all things. *When he shall have brought to nought.* While the world lasts, angels are set over angels, demons over demons, men over men: unto the profit of the living, or unto their deception. But when men have been gathered in, among angels and men every prelacy will cease, there will not be that dissension between those who preside and those who are subject. But then it will be known to all that none of these things did any earthly or heavenly beings possess of themselves, but from him from whom are all things.

VERS. 25.-- *But he must reign.* The sense is: His kingdom must meanwhile be made manifest, until all his enemies confess that he reigns: by saying *until* he excludes a greater manifestation, not a longer [0547B] continuance of the kingdom. Whence elsewhere: *Our eyes are unto the Lord our God, until he have mercy,* etc. Not that they are then turned away, but that they seek nothing further.

VERS. 26.-- *But the last.* Among other things it is plain that Christ has also the power of raising up, when he adds: *But last of all the enemy death shall be destroyed.* Now Christ reigns, and then he shall reign: but last of all, that is, after all things, death shall be destroyed, because men shall no more be dissolved, as the heretics judge. *Last of all.* Because there will not be anything which it may destroy; after this mortal shall have put on immortality. *The enemy.* To whom we are enemies: or it to us. Again a commendation of the resurrection.

VERS. 27.-- *Except him who has subjected all things to him.* Who, as he is from none, so by no reason can he [0547C] be subject to any: for he himself is the beginning of all things.

*That God may be all.* Because, when every creature shall say that Christ is its head, and that the head of Christ is God, not only in all, that is, in the confession of all, will there be one God, but every creature also will confess that he is the one from whom are all things.

VERS. 28.-- *That God may be.* He himself is the end which above, so often concluding, he has set down: afterwards he explains piece by piece what the consummation to come will be. *All things.* Which can be desired. *In all,* in his own members: because the reward of virtue will be he himself who gave the virtue, because God will be that whence they are satisfied.

VERS. 29.-- *For the dead.* That is, for the blotting out of sins. Or, for making themselves dead after the likeness of the death of Christ, what shall they do, seeing they are not to have life? [0547D] *If at all,* etc. So that not even Christ has risen? to what end are they baptized, since sins are not remitted, if Christ has not risen again?

VERS. 31.-- *On account of your glory.* Or: *By your glory.* Behold, the Apostle swears, that we may know that to swear what is true is not a sin, but not for that reason is one to swear in doubtful matters; and it is safer not to swear than, by the habit of swearing, to forswear oneself. But to swear what is false is a most grievous sin. An oath is not against the precept: an oath which is not from the evil of him who swears, but from that of the unbeliever or the weak man, who otherwise does not believe.

VERS. 32.-- *If according to man.* That is, acting reasonably, because it belongs to a man to believe, and not that a man should die like a beast, *I fought,* that is, I disputed. *Let us eat [0548A] and drink, for tomorrow we shall die.* This is on account of those who, as though nothing were to be after death, give their zeal to the belly only, like cattle, saying: Who has come thence? I have not heard the voice of any one coming thence. To whom it is said: Fool, if thy father should rise again, wouldst thou believe? The Lord of all has risen again, and thou dost not believe. He who willed to die and to rise again, that we all might believe one, lest we be deceived by many. Thou wouldst believe a father who will die again, and thou dost not believe one who is now immortal, who moreover has testimony in heaven, testimony on earth, testimony from the angels, testimony from those below.

VERS. 33.-- *Be not seduced,* etc., by the false apostles; who out of medicine seek a wound, and out of the Scriptures strive to twist a cord, whence they may cast the noose of death. [0548B] *They corrupt good manners,* etc. [n: (THEODOR.)] Here he has called good those light ones who are easily deceived.

VERS. 34.-- *Awake.* This do not, but *awake* from the body; and so you will be *just;* and afterwards: *Do not sin* by consenting to them, because they are ignorant of God.

VERS. 35.-- *But some man will say.* Hitherto he has proved the resurrection of the dead by reasons, now he shows by the very nature of things that it can come to pass; as if he should say, by these things it is proved: but nevertheless someone depraved might speak thus, as though the resurrection of the dead could not come to pass by nature: *And if they shall rise: or with what body,* [var: Vulg. I Cor. XV, 35 *Quomodo resurgunt mortui* where Migne has *Et si resurgent*] as if he should say: It will not be able to be other than it now is, that is, passible and mortal. The Apostle answers: *Foolish man,* that is, thou who dost not attend to what thou daily seest in the grain.

[0548C]VERS. 36.-- *Foolish man, thou: that which thou sowest.* So the dead man will be able to live, and in a better body: as that which thou sowest rises better.

VERS. 38.-- *But God gives.* As therefore the bare grain is sown, and by the nod of God rises again in some manner clothed, having many increases with it, so the dead man by the power of God will be able to live, and to rise again in a better body. *To every one of the seeds.* So also for us he will refashion our ancient bodies, as Job says: *Whom I myself shall see, and not another.* But there will be a difference in glory and in dignity, although they be of the same nature. As not all flesh is of the same dignity, though of the same elements, and this is what he says:

[0548D]VERS. 39.-- *And the same flesh.* All flesh is body, but not conversely: as wood.

VERS. 40.-- *Heavenly.* The bodies of those who rise again are heavenly; earthly before they die, because they are from Adam. And because Christ is heavenly, from him bodies are called heavenly, and are no longer called flesh. But from Adam, because he is earthly, bodies are named earthly.

VERS. 41.-- *For star differs from star,* etc. *In my Father's house there are many mansions,* even though the penny be the same, that is, eternal life for all. For the blessedness which the just receive is one; but the quality of the reward is unequal. And although those who rise again are of unequal brightness, yet God is all in all, [0549A] because God is charity, and it will come to pass through charity; that what each one has may be in common the possession of all.

VERS. 42.-- *It is sown.* That is, although a man, from the time he is conceived until his dissolution, is in corruption, and afterwards swarms with worms, yet he will rise in incorruption.

VERS. 44.-- *A natural body.* That is, one which has nothing from the soul except that it is made to feel through it, as the beasts have. *It shall rise spiritual.* Passing over into the nature of spirit, that is, having certain spiritual properties, because it is nimble, light, and in no need of food. When he said that the body would pass over to incorruption, he makes mention of corruption, that the greater dignity of the resurrection may be shown. *If there is a body.* Truly a spiritual body will rise, because *if* it now is, *it is natural,* that is, it is established [0549B] to be so; and at some time *it will be spiritual.* For as we are natural because our carnal father was made into a living soul: so we shall be spiritual in the resurrection: because our spiritual Father was made, in his resurrection, into a quickening spirit.

VERS. 45.-- *Man.* Those two men, the first and the second, are in a manner the whole human race: born of the one, born again of the other. Christ is called Adam, because he is of the same matter; the last, because after him no other man succeeds who might be the head or the author of the human body.

*But not.* He has said that our bodies will be spiritual; but lest any should doubt whether the natural can become spiritual, he proves it by the likeness of Christ; as if he should say, [0549C] he was made into a quickening spirit. *But not first* was there in him that *which is spiritual, but that which is natural, then the spiritual.* So also can it come to pass concerning us.

VERS. 47.-- *The first man.* He is truly the first unto a living soul; because he was formed from the dust of the earth, natural and passible by nature. *The second man,* because *from heaven,* that is, because the divine nature was united to the human, therefore *heavenly,* that is, spiritual in the resurrection; and because the first father was earthly, such are all men. *Heavenly.* Christ is said to be so, because he was conceived and born not after the manner of men, but by the divine nod.

## CHAPTER XV. (cont.)

VERS. 50.-- *And this I say.* The Jews believed in a resurrection to come, but after the manner of this life, that they should marry and beget: whence certain men could not answer the Sadducees concerning the woman of the seven husbands, [0549D] for these men were thinking carnally about the resurrection: but the Apostle removes this, saying:

*That flesh.* By flesh and blood he signifies the belly and lust, that is, the works of the flesh (which will not be there).

*Neither shall corruption possess incorruption.* Lest thou shouldst think that this is said according to the substance of the flesh, he has made it plain. Therefore he said that flesh shall not possess the kingdom of God: [0550A] because the corruption of mortality, which is here shown by the name of flesh, shall not possess incorruptibility.

VERS. 51.-- *All indeed.* Or (according to Jerome, who, writing to Marcella, asserts that those found alive will not die) all the dead will rise again, and not all who are found alive will be changed, but only the saints.

VERS. 52.-- *At the last.* That is, at the last sign, which shall be given, that these things may be fulfilled. This trumpet is the cry of which it is said: *At midnight there was a cry made: behold, the bridegroom cometh.* By the name of trumpet is meant some manifest and illustrious sign, which elsewhere is called the voice of the archangel and the trumpet of God, and in the Gospel is called the voice which the dead who are in the graves shall hear, and they shall come forth, etc.

*We shall be changed.* He sets forth how this comes to pass, or what manner of change it is.

VERS. 54.-- *It is swallowed up.* That is, destroyed in the victory of Christ; or in this, that it exceeded the measure of conquering, by assailing Christ; or death is the delight of sin with consent, which is conquered in this, that the servants of God will overcome the concupiscences of their flesh.

VERS. 55.-- *O death, where is thy victory?* These are the words of the prophet, or of the Apostle rejoicing and insulting over death in the person of those who rise again, that the resurrection may be the more certain: as if he should say: Thou hast conquered in those who die, thou art conquered in those who rise again. Thy victory, whereby thou hadst swallowed up the bodies of the dying, was temporal: that whereby thou art swallowed up in the bodies of those who rise again; will stand eternal.

## CHAPTER XVI.

[0550C]

VERS. 1.-- *Of the collections.* After other things, he briefly admonishes them concerning the collections to be made for the saints who were in Jerusalem. Which is not against that saying: *Take no thought for the morrow.* [var: Vulg. Matth. VI, 34 *Nolite ergo solliciti esse in crastinum*, "be not therefore solicitous for the morrow"] For it is not taking thought for the morrow if a man think of these things after the manner of men: but if a man serve God as a soldier for the sake of these things, so that in his works he looks not to the kingdom of God, but to the getting of them.

*So do you also. [n: (AMBROS.)]* The Apostle commands that all the people come together on the Lord's day, etc., *as far as* nor is it burdensome, and much is found.

VERS. 2.-- *On,* etc. That is, on the Lord's day. Because this day, which we Christians call the Lord's, is called among the Jews the one day of the sabbath, or one of the sabbaths, or the first of the sabbath.

[0550D]VERS. 6.-- *I will abide, or even spend the winter,* etc. There, like a physician, he made his stay, where many were sick.

VERS. 15.-- *And I beseech you, brethren, you know the house of Stephanas and of Fortunatus,* etc. The order of this letter looks toward and hangs upon that place, *that you also be subject.*

VERS. 18.-- *My spirit and yours,* etc. Mine, by gladness: yours, by charity.