1 Corinthians 3:5

11. But some one will say to me that it is one thing to live after man, another thing to live after the flesh; because man forsooth is a rational creature, and there is in him a rational soul, whereby he differs from the beast: but the flesh is the lowest and earthly part of man, and thus to live after it is faulty: and for this reason, he who lives after man, assuredly lives not after the flesh, but rather after that part of man, whereby he is man, that is, after the spirit of the mind whereby he excels the beasts. …

2. First then, it is to be seen, what is said by persons of that profession, who will not work: then, if we shall find that they think not aright, what is meet to be said for their correction? “It is not,” say they, “of this corporal work in which either husbandmen or handicraftsmen labor, that the Apostle gave precept, when he said, ‘If any will not work, neither let him eat.’” For he could not be contrary to the Gospel, where the Lord Him self saith, “Therefore I say unto you, be not solicitous for your life, what ye shall eat, neither for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Consider the fowls of heaven, that they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. …

Although, therefore, we say that obedience is the gift of God, we still exhort men to it. But to those who obediently hear the exhortation of truth is given the gift of God itself, that is, to hear obediently; while to those who do not thus hear it is not given. For it was not some one only, but Christ who said, “No man cometh unto me, except it were given him of my Father;” and, “To you it is given to know the mystery of the kingdom of heaven, but to them it is not given.” And concerning continence He says, “Not all receive this saying, but they to whom it is given.” And when the apostle would exhort married people to conjugal chastity, he says, “I would that all men were even as I myself; but every man hath his proper gift of God, one after this manner, another after that;” where he plainly shows not only that continence is a gift of God, but even the chastity of those who are married. …

30. That they who have separated from the Church have not this Spirit, the Apostle Jude has declared most plainly, saying, “Who separate themselves, natural, having not the Spirit.” Whence the Apostle Paul reproving those even in the Church itself, who by the names of men, though having a place in her unity, were raising a kind of schism, says amongst other things, “But the natural man perceiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned.” This shows his meaning, “doth not perceive,” that is doth not receive the word of knowledge. These as having a place in the Church, he speaks of as babes, not yet spiritual, but still carnal, and such as are to be fed with milk, not with meat. …

2. “I am,” He says, “the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit, He taketh away; and every one that beareth fruit, He purgeth it, that it may bring forth more fruit.” Are, then, the husbandman and the vine one? Christ is the vine in the same sense as when He said, “The Father is greater than I;” but in that sense wherein He said, “I and my Father are one,” He is also the husbandman. And yet not such a one as those, whose whole service is confined to external labor; but such, that He also supplies the increase from within. “For neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” But Christ is certainly God, for the Word was God; and so He and the Father are one: and if the Word was made flesh, that which He was not before, He nevertheless still remains what He was. …

For what saith He? “But be not ye called Rabbi.” Then follows the cause also; “For one is your master, and all ye are brethren;”and one hath nothing more than another, in respect of his knowing nothing from himself. Wherefore Paul also saith, “For who is Paul, and who is Apollos, but ministers?” He said not masters. And again, “Call not, father,”not that they should not call, but they may know whom they ought to call Father, in the highest sense. For like as the master is not a master principally; so neither is the father. For He is cause of all, both of the masters, and of the fathers.

Ver. 5 . “Who then is Paul, and who is Apollos?”

Ver. 5 . “Even as Christ ( ὁ Κύριος , rec. text.) gave to every man.” For not even this small thing itself was of themselves, but of God, who put it into their hands. For lest they might say, What then? are we not to love those that minister unto us? Yea, saith he; but you should know to what extent. For not even this thing itself is of them, but of God who gave it.

8. I pray those to pardon me, whom the boldness of such a lengthy address displeases. The thought of my office compels me to entrust to others what I have received. “We are stewards of the heavenly mysteries.” We are ministers, but not all alike. “But,” it says, “even as the Lord gave to every man, I have planted; Apollos watered; but God gave the increase.” Let each one then strive that be may be able to receive a reward according to his labour. “For we are labourers together with God,” as the Apostle said; “we are God’s husbandry, God’s building.” Blessed therefore is he who sees such usury on his principal; blessed too is he who beholds the fruit of his work; blessed again is he “who builds upon the foundation of faith, gold, silver, precious stones.”