Original Douay Rheims Bible (1582 & 1610)

The First Epistle of Pavl to the Corinthians

See the argument of the 9. Chapter, which comprehendeth the contents of this also.
1. FOR I wil not haue you ignorant, Brethren, that our Fathers were al Exo. 13,21. vnder the cloud, & al Num. 8,8. passed through the sea,
2. and al in Moyses were baptized in the cloud and in the sea:
3. and Exo. 14,22. al did eate The same.
The old figures of our Sacraments.
The red sea and the cloud, a figure of our Baptisme: the Manna from Heauen and water miraculously drawen out of the rock, a figure of the holy Sacrament of Christes body and bloud: our Sacrament containing the things and graces in truth, which theirs only signified.
We receiue greater benefits by our Sacraments the the Iewes did by theirs.
And it is an impudent forgerie of the *Caluinists, to write vpon this place, that the Iewes receiued no lesse the truth and substance of Christ and his benefits in their figures or Sacraments, then we doe in ours: and that they and we al eate and drinke of the self same meate and drinke: the Apostle saying only, that they among themselues did al feed of one bread, & drinke of one rock: which was a figure of Christ, therin especially, that out of Christes side pearced vpon the Crosse gushed out bloud and water for the matter of our Sacraments.
*Calu. in hunc loc.
the same spiritual food,
4. and al Exo. 16,15. drunke the same spiritual drinke (and they Exo. 17,6.
Num. 20,10.
drunke of the spiritual rock that followed them, and the rock was Christ.)
5. But in the more part of them God was not wel pleased. For they Num. 26,63. were ouerthrowen in the desert.
6. The Epistle vpon the 9. Sunday after Pentecost. And these things were done in a figure of vs, that we be not coueting euil things, as Num. 11,4. they also coueted.
7. Neither become ye Idolaters, as certaine of them: as it written: Exo. 32,6. The people sate downe to eate and drinke, and rose vp to play.
8. Neither let vs fornicate, Num. 25,1. as certaine of them did fornicate, and there fel in one day three and twentie thousand.
9. Neither let vs tempt Christ, as certaine of them tempted, and Num. 21,5. perished by the serpents.
10. Neither doe you murmure, as Num. 11,23. 14,37. certaine of them murmured, and perished by the destroyer.
11. And al these things chanced to them in figure: but they are written to our correption, vpon whom the ends of the world are come.
12. Therfore he that thinketh himself to stand, let him take heed It is profitable to al, or in a manner to al, for to keep them in humilitie, not to know what they shal be, saith S. Augustin. Which maketh against the vaine securitie of the Protestants. lest he fal.
13. 'Tentation hath not apprehended': Let no tentation apprehend you, but humane. And God is faithful, who wil not suffer you to be tempted aboue that which you are able: but wil make also with tentation εκβασιν issue that you may be able to susteine.
14. For the which cause, my Dearest, fly from the seruing of Idols.
15. I speake As to wise men.
The Apostle and ancient fathers speake couertly of the B. Sacrament.
To cause them to leaue the Sacrifices and meats or drinkes offered to Idols, he putteth them in mind of the only true Sacrifice and meate and drinke of Christes body and bloud: of which, and the Sacrifice of Idols also, they might not be in any case partakers. Vsing this terme, vt prudentibus loquor, in the same sense (as it is thought) as the Fathers of the primitiue Church did giue a watch-word of keeping secret from the Infidels and vnbaptized, the mysterie of this diuine Sacrifice, by these wordes, Norunt fideles, norunt qui initiati sunt. August. in Ps. 39. & 33. Conc. 1. 2. & Ps. 109. Ho. 5. in 1. Tim. S. Paul saith, I speake to you boldly of this mysterie as to the wiser and better instructed in the same.
as to wise men: your selues iudge what I say.
16. The chalice of benediction Which we blesse.
The Apostles blessed the Chalice, & so consecrated.
That is to say, the Chalice of Consecration which we Apostles and Priests by Christes commission doe consecrate: by which speach as wel the Caluinists (that vse no consecration of the cup at al, blasphemously calling it magical murmuration, and peruersely referring the benediction, to thankes-giuing to God) as also the Lutherans be refuted, who affirme Christes body & bloud to be made present by receiuing and in the receiuing only. For the Apostle expresly referreth the benediction to the *chalice, and not to God, making the holy bloud and the communicating therof the effect of the benediction.
*Calix cui benedicimus.
ὃ εὐλογοῦ μεν.
which we doe blesse, is it not the communication of the bloud of Christ? and the bread which we break, is it not The participation of the body.
Our vniting to Christ by the B. Sacrament.
As we be first made one with Christ by eating his body and drinking his bloud, so secondly are we conioyned by this one bread which is his body, & cup which is his bloud, in the perfect vnion and fellowship of al Catholike men, in one Church which is his body Mystical. Which name of Body mystical is specially attributed and appropriated to this one Common-wealth and Societie of faithful men, by reason that al the true persons and true members of the same, be maruelously knit together by Christes owne one body, and by the self-same bloud in this diuine Sacrament. See S. August. li. 21. c. 25. de ciu Dei. Hilar. li. 8. de Trin. circa. med.
the participation of the body of our Lord?
17. For being many, we are one bread, one body, al that participate of one bread.
18. Behold Israel according to the flesh: They that eate the Hosts.
Participation in Sacrament or sacrifice, sheweth of what societie we are.
It is plaine also by the example of the Iewes in their Sacrifices, that he that eateth any of the Host immolated, is partaker of the Sacrifice, and ioyned by office and obligation to God, of whose Sacrifice he eateth.
they that eate the Hosts, are they not partakers of the altar?
19. What then? doe I say that that which is immolated to Idols, is any thing? or that the Idol is any thing?
20. But the things that the Heathen doe immolate, to Diuels they doe immolate, and not to God. And I wil not haue you.
I conclude then (saith the Apostle) thus: that as the Christian which eateth and drinketh of the Sacrifice or Sacrament of the altar, by his eating is participant of Christes body, and is ioyned in fellowship to al Christian people that eate & drinke of the same, being the Host of the new Law: and as al that did eate of the Hosts of the Sacrifices of Moyses Law were belonging & associated to that state and to God whom the Sacrifice was done; euen so whosoeuer eateth of the meates offered to Idols, he sheweth & professeth himselfe to be of the Communion and Societie of the same Idols.
I wil not haue you become fellowes of Diuels.
21. You can not drinke.
Vpon the premisses he warneth them plainely, that they must either forsake the Sacrifice & fellowship of the Idols & Idolaters, or els refuse the Sacrifice of Christ's body and bloud in the Church.
The Sacrifice of the altar is proued by the Apostles comparison with the sacrifices of Iewes and Gentils.
In al which discourse we may obserue that our bread and chalice, our table and altar, the participation of our Host and oblation, be compared or resemble point by point, in al effects, conditions, and proprieties, to the altars, Hosts, Sacrifices and Immolations of the Iewes and Gentils. Which the Apostle would not, nor could not haue done in this Sacrament of the Altar, rather then in other Sacraments or seruice of our religion, if it only had not been a Sacrifice and the proper worship of God among the Christians, as the other were among the Iewes and Heathen.
It is proued to be a sacrifice, out of the fathers.
And so doe al Fathers acknowledge, calling it only, & continually almost, by such termes as they doe no other Sacrament or ceremonie of Christes religion: The lamb of God laid vpon the table: Conc. Nic. the vnbloudy seruice of the Sacrifice, In Conc. Ephes. ep. ad Nestor. pag. 605. the Sacrifice of Sacrifices. Dionys. Ec. Hier. c. 3. the quickning holy Sacrifice: the vnbloudy Host and Victime: Cyril. Alex. in Conc. Ephes. Anath. 11. the propitiatorie Sacrifice both for the liuing and the dead: Tertul. de cor. Milit. Chrys. ho. 41. in 1. Cor. Ho. 3. ad Philip Ho. 66. ad po. Antioch. Cypr. ep. 66. & de cœn. Do. nu. 1. August. Ench. 109. Quæst. 2. ad Dulcit. to. 4. Ser. 34. de verb. Apost the Sacrifice of our Mediatour: the Sacrifice of our price: the Sacrifice of the new Testament: the Sacrifice of the Church: August. li. 9. c. 13. & li. 3. de bapt. c. 19. the one only inconsumptable Victime without which there is no religion: Cyprian de cœn. Do. nu. 2. Chrys. ho. 17. ad Hebr. *The pure Oblation, the new Offering of the new Law: the vital and impolluted Host: the honourable and dreadful Sacrifice of thankes-giuing or Eucharistical: and the Sacrifice of Mechisidech. Which Melchisedech by his Oblation in bread and wine did properly and most singularly prefigurate this office of Christes eternal Priesthood & sacrificing himself vnder the formes of bread and wine: which shal continue in the Church throughout al Christian Nations insteed of al the Offerings of Aarons Priesthood, as the **Prophet Malachie did foretel; as S. Cyprian, S. Iustine, S. Irenæus and other the most ancient Doctours and Martyrs doe testifie. Cypr. ep. 63. nu. 2. Iustin. Dial cum Trypho post. med. Irenæ. li. 4. c. 32 And S. Augustin li. 17. c. 20. de ciu. Dei. & li. 1. cont. adu. leg. & proph. c. 18. & li. 3. de bapt. c. 19: S. Leo ser. 8. de Passione: and others doe expresly auouch that this one Sacrifice hath succeeded al other & fulfilled al other differences of Sacrifices; that it hath the force and vertue of al other, to be offered for al persons and causes that the others, for the liuing and the dead, for the sinnes and for thankes-giuing, and for what other necessitie soeuer of body or soule.
The Fathers called this sacrifice, the MASSE.
***Which holy action of Sacrifice they also cal the MASSE in plaine words. August. ser. 251. 91. Con. Cartha. 2. c. 3. 4. c. 84. Mileuit. 12. Leo. ep. 88. 81. c. 2. Greg. li. 2. ep. 9. 91. &c. This is the Apostles and Fathers doctrine. God grant the Aduersaries may find mercie to see so euident and inuincible a truth.
*Cypr. Iustin. Irenæ. infra.
**Malac. 1,11.
***Amb. ep. 33.
You can not drinke the chalice of our Lord, and the chalice of Diuels: you can not be Partakers of the table.
The distinction of Christian Catholikes from the rest, is by not communicating with them specially in their Sacrifices, and at the Communion table.
Though the faithful people be many waies knowen to be God's peculiar, and be ioyned both to him & among themselues, & also seuered & distinguished from al others that pertaine not to him, as wel Iewes and Pagans, as Heretikes and Schismatikes at their prophane and detestable table.
The heretikes Communion is the very table and cup of Diuels.
Which because it is the proper badge of their separation from Christ and his Church, and an altar purposely erected against Christes Altar, Priesthood, and Sacrifice, is indeed a very Sacrifice, or (as the Apostle here speaketh) a table and cup of Diuels, that is to say, wherin the Diuel is purposely serued, and Christes honour (no lesse then *by the altars of Ieroboam or any prophane superstitious rites of Gentilitie) defiled. And therfore al Catholike men, if they look to haue fellowship with Christ and his members in his body and bloud, must deeme of it as of Idolatrie or sacrilegious superstition, and abstaine from it and from al societie of the same, as good **Tobie did from Ieroboams calues and the altars in ***Dan and Bethel: and as the good faithful did from the Excelses and from the Temple and Sacrifices of Samaria. Now in the Christian times we haue no other Idols but heresies, nor Idolothytes, but their false seruices shifted into our Churches insteed of Gods true, and only worship. Cyp. de vnit. Ec. nu. 2. Hiero. in 11. Osee. & 8 Amos, & in 2. Habac. Aug. in ps. 80. v. 10. De ciu. Dei li. 18. c. 51.
*3. King. 12.
**Tob. 1.
***3. King. 12.
partakers of the table of our Lord, and of the table of Diuels.
22. Or doe we emulate our Lord? Why, are we stronger then he? Al things are lawful.
How by participation with Idolaters, Idolatrie is committed.
Hitherto the Apostles arguments and examples whereby he would auert them from the meates offered to Idols, seeme plainly to condemne their fact as Idololatrical, or as participant and accessory to Idolatrie, and not only as of scandal giuen to the weake Brethren: and so no doubt it was in that they went into the very Temple of the Idols, and did with the rest that serued the Idols eate and drinke of the flesh and libaments directly offered to the Idol, yea and feasted together in the same bankets made to the honour of the same Idols: which could not but defile them and entangle them with Idolatrie: not for that the meate itself was iustly belonging to any other but to God, or could be defiled, made noisome or vnlawful to be eaten; but for and in respect of the abuse of the same and detestable dedicating of that to the diuel, which belonged not to him, but to God alone. Of which sacrilegious act they ought not to be partakers, as needs they must entring & eating with them in their solemnities.
How to auoid scandal in things indifferent.
To this end hath S. Paul hitherto admonished the Corinthians. Now he declareth that otherwise in prophane feasts it is lawful to eate without curious doubting or asking whether this or that were offered meates, and in markets to buy whatsoeuer is there sold, without scrupule and without taking knowledge whether it be of the Idolothytes or no: with this exception, first, that if one should inuite him to eate, or buy this or that as sacred and offered meates, that then he should not eate it, lest he should seeme to approue the offering of it to the Idol, or to like it the better for the same. Secondly, when the weake Brother may take offence by the same. For though it be lawful in itself to eate any of these meates without care of the Idol; yet al lawful things be not in euery time and place expedient to be done.
Al things are lawful for me, but al things are not expedient.
23. Al things are lawful for me, but al things doe not edifie.
24. Let no man seeke his owne, but another man's.
25. Al that is sold in the shambles eate: asking no question for conscience.
26. Psa. 23,1. The earth is our Lordes, and the fulnes therof.
27. If any inuite you of the infidels, and you wil goe; eate of al that is set before you, asking no question for conscience.
28. But if any man say, This is immolated to Idols; doe not eate for his sake that shewed it, and for conscience:
29. conscience I say not thine but the other's. For why is my liberite iudged of another man's conscience?
30. If I participate with thankes; why am I blasphemed for that which I giue thankes for?
31. Therfore whether you eate, or drinke, or doe any other thing; doe al things vnto the glorie of God.
32. Be without offense to the Iewes & to the Gentils, & to the Church of God:
33. as I also in al things doe please al men, not seeking that which is profitable to my self, but which is to many; that they may be saued.