to the church of God which is at Corinth, to those who being sanctified by Christ Jesus, are saints by that vocation, to all that any where invoke the name of Jesus Christ, who is both their Lord and ours.

and I of Christ." is the school of Christ divided? was Paul crucified for you? or were you baptized into the name of Paul?

for Christ did not send me to baptize: but to preach the gospel: tho' not with the preaching of the wise, lest the cross of Christ should have been hinder'd in its efficacy.

For tho' the doctrine of the cross seems folly to those that perish: yet we that are to be saved, do feel its energy is divine.

for it is written, "I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent."

where is the wise? where is the scribe? where is the disputant of this age? has not God prov'd the wisdom of this world to be downright folly.

both Jews and Gentiles, he is the Christ, the power of God, and the wisdom of God.

for this divine doctrine, as foolish and weak as men may think it, far surpasses all their wisdom, and baffles all their power.

for consider, brethren, that not many worldly wise, not many men of power, not many men of birth are among you that are called.

but God hath chosen those who are foolish in the opinion of the world, to confound the wise; and the weak men of the world to confound the mighty:

those who were looked upon by the world as vile, as despicable, as nothing, these has God chosen to reduce their sufficiency to nothing.

for from him it is that ye believe in Christ Jesus, whom God has made to us wisdom, and righteousness, and sanctification, and redemption: that,

according as it is written, "he that glorieth, should glory in the Lord."

As for me, my brethren, when I appear'd among you, it was not to represent to you the divine mystery in sublime language, and with human literature.

However, what we preach is wisdom, to those who are thoroughly instructed: yet not the wisdom of this age, nor of the rulers of this age, who will soon come to nothing.

but, as it is written, "eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him."

this is what God has revealed to us by his spirit: for the spirit penetrates into all things, even the profound counsels of God.

for who knows the thoughts of a man, but the spirit of man which is in him? even so the thoughts of God no one can know, but the spirit of God.

now the spirit which we have received, is not the spirit of this world, but that which comes from God; that we might know what he has graciously bestowed upon us.

this is what we declare, not in the words which human wisdom, but which the holy spirit dictates; explaining spiritual things in a spiritual language.

but they are all expos'd to the judgment of the spiritual, whilst he himself is not subject to the judgment of any man.

for how can he, that does not know the mind of the Lord, instruct another? but as for us, we are acquainted with the mind of the Lord.

However, I could not speak to you, my brethren, as to the spiritual, or as to the dispassionate, but as to novices in christianity.

who then is Paul, and who is Apollos, but ministers by whom ye have received faith according to the divine gifts imparted to each of them?

so then, neither is he that planted any thing, nor he that watered: it is God only that gives the increase.

according to the free gift of God bestowed upon me, I, as a skilful architect, have laid the foundation, and another builds thereon. but let every man take heed how he builds thereupon.

for no one can lay any other foundation, than what is laid, which is, that Jesus is the Messias.

if that man's work should be burnt, he will suffer loss: but should he himself escape, it will be as out of the fire.

let no man deceive himself: if any among you pretends to worldly wisdom, let him commence fool, in order to be truly wise.

for the wisdom of this world is folly, in the eye of God: as it is written, "he surprizes the wise in all their artifices."

and again, "the Lord knows, that the thoughts of the wise are vain."

all are yours; and you are Christ's; and Christ is God's.

Let men consider us, as the ministers of Christ, who dispense the divine mysteries.

now it is required in a steward, that he be found faithful.

as for me, it is a matter of no great concern that I should be called to account by you, or any human authority; not that I am my own judge;

(for though I am not conscious to my self of any unfaithfulness, yet am I not hereby absolved:) but he that is my supreme judge, is the Lord.

for who has distinguish'd thee above another? or what have you, that you did not receive? now if you did receive it, why do you glory as if you had not received it?

for it seems as if God had exposed us apostles the last upon the stage, as persons appointed to death. for we are made a spectacle to the world, to angels, and to men.

we are made fools for our attachment to Christ, while you, who are christians too, still pass for the wise: we are in poverty, but you are in power: you meet with esteem, but we find contempt.

to this very day we suffer both hunger, thirst, and penury: we are buffeted from place to place, as vagabonds:

and when we are defamed, we intreat: in a word, we are look'd upon as the dregs and scum of mankind, even to this day.

'tis for this end I have sent you Timothy, who is my dear disciple, and a faithful christian, who will inform you how I behave my self in every church where I teach the gospel of Christ.

Some make their boast as if I would not come to you.

we have it from all quarters, that incest is practis'd among you, and such as is not among the Gentiles, that of a man's having his father's wife.

as for me, though I am absent in person, yet being present by my authority, with regard to him that has committed this fact, I am come to the same resolution, as if I was present,

that is, when you are assembled, and I virtually there, in the name of our Lord Jesus Christ,

Your levity is very indecent: don't you know that a little leaven infects the whole mass?

purge out the old leaven, that you may be a new mass, since you should be without leaven. for Christ our paschal lamb has been sacrificed for us.

therefore let us keep the feast, not with old leaven, the leaven of malice and wickedness; but with unaffected sincerity and truth.

don't you know that these are to judge the world? if the world is to be judg'd by you, are not you qualify'd to decide your petty causes?

what, is there not a man of experience amongst you, capable of being arbitrator between his brethren?

"meat is design'd for the belly, and the belly for meat:" true, yet God has design'd both for destruction. now the body is not design'd for licentiousness, but for the glory of the Lord; since the Lord died for the glorification of the body:

for as God hath raised up the Lord, so will he likewise raise us up to partake of his own power.

Don't you know, that your bodies are parts of Christ's mystical body? now, how can that which is Christ's, be made the property of a very creature?

it cannot be. why, don't you perceive, that where there is such an attachment, they are but as one person? for the scripture says, "they two shall be as one."

but he that is attach'd to the Lord, is united to him by one and the same spirit.

flee licentiousness. no other sin that a man commits does affect the church as a body: but the licentious commits a fraud against the whole body to which he belongs.

what! know ye not that your bodies are the temple of the holy spirit, which is in you, which you have from God, and that you are not your own?

Now as to the question you writ to me about; "whether it is best for a man not to marry?"

I answer, with regard to the licentious, it is best for a man, to have his wife; and for a woman to have her husband.

but as for the rest, I speak it by way of counsel, and not of command.

for I wish that all men were as I myself am: but every man hath his proper gift from God, some one way, and some another.

As to the unmarried and widows, I say, it is best for them to continue so, as I do.

but if they have not the gift, let them marry: for it is better to marry than to be in pain.

as to the married, I enjoin this rule, not as from my self, but from the Lord, that a woman should not leave her husband:

But as to the other cases, which were not decided by the Lord; I say, if any brother has a pagan wife, who likes to live with him, let him not put her away.

for the unbelieving husband is christianiz'd by the believing wife, and the unbelieving wife is christianiz'd by the believing husband: else were your children heathens: whereas they are christians.

but if the infidel will separate, let him go: a brother or a sister is not inslaved in such cases. but God has called us to peace; for how do you know,

Whatever condition God has allotted to any man, let him go on in the same state he was in when he became a christian: this I give as a standing rule to all churches.

circumcision is nothing, and uncircumcision is nothing, in comparison of obeying the divine commands.

for the slave that turns christian, is the Lord's freedman: likewise, the freeman that becomes a convert is Christ's servant.

As to the case of celibacy, I have no positive instructions: yet my advice deserves to be regarded, as coming from one the divine favour has distinguished.

I think therefore it is best, considering the present distress, I say, it is best, for a single person to continue so still.

not that it is a sin for you to marry; nor is it so if a virgin marry; but they that do, will be troubled for their relations, and that I would prevent.

This I say, brethren, because the time is coming, when they who have wives will be as those that have none;

and they that weep, as those that are unconcern'd; and they that rejoice, as those that do not; and they that buy, as those that have no possessions;

and they that possess this world, as those that can't make an ill use of it. for the scene of this world is continually shifting. I would have you free from anxiety.

the unmarried is religiously concerned, how he may please the Lord:

he that is married is worldly concern'd, how he may please his wife.

there is the same difference between a married woman and a virgin: the last is religiously concern'd to be holy, both in body and mind: but she that is married is taken up with worldly cares to please her husband.

And this I say for your particular advantage, not to lay any constraint upon you, but as that which is most suitable to a state of uninterrupted attendance upon religion.

if any man thinks it would be a reflexion upon his manhood to be a stale batchelor, and so ought to marry; let him follow his bent, he is at liberty, let such marry.

but he that has been steady in his purpose, and finds no necessity to alter it; if he is a master of his passion, and is heartily determin'd to keep his virginity, it is well.

The wife is bound as long as her husband lives: but if her husbnd be dead, she is at liberty to be married, if she pleases; provided it be to a christian.

Now as to things offered to idols, 'tis certain that the knowledge you all pretend to have, swells you with pride, but 'tis charity that edifieth.

and if any man be conceited of his own knowledge, he knows nothing yet as he ought to know it.

but if a man love God, the same is taught by him.

As to the eating therefore of what is offered in sacrifice to idols, we know that the heathen deities have no real existence, and that there is but one God.

for tho' there are several titular deities, both in heaven and on earth: such as the whole crowd of gods, and lords among the Gentiles;

yet to us there is but one God, the father, from whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

meat does not recommend us to God: if we eat, we are not the better men; if we don't eat, we are not the worse.

for if any man see you who have a just notion of idols, sitting at table in their temple, will not the person who is wrong in his notions be incouraged to eat what is offered to idols, tho' contrary to his own opinion?

if I am not an apostle to others, yet doubtless I am to you: for your being christians is the proof of my apostleship.

my answer to those who call me to account, is this:

have not we the liberty to take a christian woman with us in our travels, as well as the rest of the apostles, as the brothers of the Lord, and Cephas did?

is this only the voice of reason? does not the law express the same too?

for it is written in the law of Moses, "thou shalt not muzzle the mouth of the ox that treadeth out the corn." are oxen the objects of divine care?

or is it said, no doubt, for our sakes? for our sakes, no doubt, this is written: that he who plows should plow in hope; and that he who thresheth should expect the advantage.

if for your benefit we have sown spirituals, is it so extraordinary if we should reap some benefit from your temporals?

if others partake of your substance, have not I a better title? nevertheless, I have not made use of this privilege; but bear with any thing rather than obstruct the gospel of Christ.