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.

but I have not made use of these advantages. neither have I writ this to obtain such maintenance: for I had rather die for want, than be deprived of such matter of glorying.

for in barely preaching the gospel, I have nothing to glory in: because I am under an obligation to do it; yea, wo is unto me if I preach not the gospel.

now if I do this willingly, I have a reward: but if against my will, it is a dispensation of trust which must be discharged.

whence then is my reward? why, from my preaching the gospel of Christ gratis, without making use of the privilege which the gospel gives me.

to the Jews, I became as a Jew, that I might gain the Jews; to those who are under the law, as under the law, that I might gain those who are under the law;

to those who are without the law, as without that law, (not as being under no law to God, but as under the law to Christ) that I might gain those who are without the law.

to the weak I became as weak, that I might gain the weak: I became all things to all men, that I might save all sorts of men.

every one that strives for the mastery, is extremely temperate: now, they do it to obtain a corruptible crown, but we an incorruptible one.

I therefore so run, not as one that is distanc'd: I fight, but not with the air.

now these things were examples to deter us from longing after things that are pernicious, as they did.

be not idolaters, as some of them were; as it is written, "the people sat down to eat and drink, and rose up to play."

neither let us commit fornication, as some of them did, of whom three and twenty thousand fell in one day.

neither let us provoke Christ as some of them provoked him, and were destroyed by serpents.

neither murmur ye, as some of them murmured, and were slain by the destroying angel.

you have met with no trials yet, but such as are common to men: and God who is faithful, will not suffer you to be tempted above your strength; but will with the temptation make a way to escape, by enabling you to bear it.

I speak as to knowing men: be you your selves the judges of what I say.

the cup of benediction which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ?

for the bread being one, as many as we are, we are one body: for we are all partakers of that one bread.

that the idol, or that what is offered in sacrifice to the idol, is a matter of consequence?

whatever is sold in the shambles, that eat, without making any scrupulous enquiry.

for the earth is the Lord's, and the fulness thereof.

if any of the unbelievers invite you to an entertainment, and you are disposed to go; whatever is set before you, eat, without asking any question out of a scruple of conscience.

but if any man say to you, this is offered in sacrifice to an idol, don't eat, for his sake that mentioned it, and for conscience sake.

thus I endeavour to be acceptable to all men in all things, not seeking my own advantage, but that of others, so as they may be saved.

Imitate herein my example as I do that of Christ.

but I would have you take notice, that the head of every man is Christ; and the head of the wife, is the man; and the head of Christ, is God.

every man who prays or prophesies having his head covered, dishonoureth him who is his head: but every woman who prays

or prophesies with her head uncovered, dishonoureth the man who is her head: for it is the same thing as if her head was shav'd.

a woman may as well have the tonsure, as not wear her veil: the one is as indecent as the other.

for as the woman was taken from the man, so man is born of the woman: and all are from God.

Be you yourselves judges: is it decent for a woman to pray to God without a veil?

does not settled custom show it is a shame for a man to have long hair?

on the contrary, such is an ornament to a woman: because it was given her as a sort of veil.

for first, I hear, that when you come together in the church, you fall into parties; and I believe it is true of some of you.

when you thus assemble therefore, this is not eating the Lord's supper.

for in eating every one strives to take his own supper first, and while one is hungry, another is surfeited.

what, have you no houses to eat and drink in? or have ye a contempt for the church of God, or is it to insult those who are in want? what shall I say to you? shall I commend such behaviour? I do not approve of it.

and when he had given thanks, he brake it, and said, "take, eat; this is my body, which is broken for you: this do in remembrance of me."

in the same manner he took the cup, after supper, and said, "this cup is the new covenant in my blood: this do ye, as oft as ye drink it, in remembrance of me."

As often then as ye eat this bread, and drink this cup, ye make a declaration of the Lord's death till he come.

so that whosoever eats this bread, and drinks this cup without respect to the Lord, does make a criminal use of the body and blood of the Lord.

hence it is, that many are weak and sickly among you, and no small number now sleep in their graves.

and if any one is press'd with hunger, let him eat at home; that ye may not otherwise meet with punishment. as for other matters, I will set them in order when I come.

and there are different operations, but it is the same God who performs them all in every one.

but all are wrought by one and the same spirit, distributing to every one in particular, as he thinks fit.

For as the body is one, tho' it has many members, and all the members of that one body, tho' many, are one body: so also is the body of Christ.

the body is not one member, but many.

if the foot should say, "because I am not the hand, I am not of the body;" is it therefore not of the body?

and if the ear should say, "because I am not the eye, I am not of the body;" is it therefore not of the body?

now God disposed every one of the members in the body as he thought fit.

thus, tho' there are many members, yet there is but one body.

what we think to be less honourable, is loaded with additional ornaments, and the less graceful have adventitious finery,

Social affection is patient, is kind; is a stranger to envy; is not insolently vain, nor arrogant: does not behave indecently,

is not self-interested, is not easily provoked, nor suspects any ill;

it excuses all things, believes what is favourable, hopes for the best, and suffers the worst.

Social affection will never fail: but as for prophecies, they shall be out of use; as for languages, they shall cease; as for knowledge, it shall vanish away.

for our knowledge is defective, and our prophesying is defective.

but when that which is perfect is come, then that which is defective shall be laid aside.

when I was a child, I spake as a child, I understood as a child, I reasoned as a child: but when I became a man, I laid aside my childish ways.

now we do but indirectly see the faint images of things; but then the objects themselves will be before our eyes; now I have a partial knowledge, but then shall I know, even as I myself am known.

and now faith, hope, social virtue, these three will all remain; but the most permanent of the three is social virtue.

I wish you all had the gift of languages, but rather that you expounded: for greater is he that expounds, than he that speaks unknown languages, except he interpret what he says, that the church may be edified by it.

for instance, brethren, if I deliver myself to you in an unknown tongue, what good shall I do you, except I deliver to you the meaning of what is said, whether it relate to revelation, to mystical knowledge, to prophecy, or to doctrine.

in like manner, if you express yourselves in words of obscure signification, you may as well talk to the wind, for how shall any comprehend you?

there are, it may be, as many different languages in the world as there are people, and none of them without signification.

But since there is emulation among you concerning spiritual gifts, seek to abound in the exercise of such gifts as tend most to the edification of the church.

for if I pray in an unknown tongue, my spirit indeed prays, but my meaning is of no benefit to others.

what then is to be done? why, I will pray by the spirit, but my prayer shall be intelligible: I will sing by the spirit, but my hymn shall be intelligible.

thy thanksgiving indeed is right, but the other is not all edified by it.

Brethren, be not childish in understanding: be as innocent as babes, but use your understanding like men.

in the law it is written, " with men of other tongues and other lips, will I speak unto this people: and yet for all that will they not hear me, saith the Lord."

wherefore tongues are for a sign, not to believers, but to unbelievers: but expounding the prophets, not for unbelievers so much as for those who believe.

when therefore the whole church is assembled, and all speak different languages, if such as are either unlearned, or are unbelievers should come in, will they not say you are all mad?

but if you all expound, and an unbeliever, or one unlearned come in, he is examin'd by all, he is tryed by all:

the secrets of his heart become manifest; and so falling down on his face, he will worship God, and declare that God is certainly amongst you.

what is then to be done, my brethren? when you come together, one of you with a psalm, another with a doctrine, another with a strange tongue, another with a revelation, another with an interpretation: let the whole be done to edification.

for God is not the God of confusion, but of peace, in all christian assemblies.

Let your women be silent in your assemblies: for they are not allowed to discourse there; but are to observe orders, as indeed the law implies:

What I have explain'd to you, my brethren, is the gospel which I preached to you, which you have received, and wherein you have persisted:

by which also you will be saved, if you so retain it as I preached it to you, unless you have believed without sufficient grounds.

I acquainted you chiefly with what I received myself, that Christ died for our sins, as the scriptures foretold:

that he was buried, and rose again the third day, as the scriptures foretold:

and last of all, he was seen by me too, who am as it were an abortive;

it is by the divine favour that I am what I am: and his favour to me was not in vain; no, I laboured more than they all: yet it was not I, it was the divine favour which assisted me.

but whether I or they labour'd most, this is what we preach, and this is what you believed.

Now if it has been declared, that Christ rose from the dead, how comes it, that some among you assert, "there is no resurrection of the dead?"

for if there be no resurrection of the dead, then Christ is not risen.

and if Christ be not risen, then our preaching is empty talk, and your faith even meer amusement.

and if Christ was not raised, your faith is meer illusion, your sins are not yet forgiven.

if our expectations as christians all terminate in this life, we of all men are most to be pitied.

But Christ is actually risen, as previous to those who were dead.

for as by Adam all die, even so by Christ shall all be restored to life.

the last enemy that shall be destroyed, is death.

for he hath subjected all things to him. but when it is said all things are subjected, it is plain that he is to be excepted, who did subject all things to him.

besides, my engaging with those monsters, as I may say, at Ephesus, what advantage was it to me? if the dead don't rise, "let us eat and drink, for to-morrow we die."

rouze from your sins, as is but just; for some of you have not the knowledge of God: I speak it to your shame.