The Byble in Englyshe that is to saye, the content of all the holye scrypture, bothe of the olde and newe Testament, truly translated after the veryte of the Hebrue and Greke textes, by the diligent studye of dyuers excellent lerned [men e]xperte in the fore[saide] tongues.

❧: The first Epi∣stle of Saynct Paul the Apostle to the Corynthians.

¶ He commendeth the Lorynthians, exhorteth them to be of one mynde, and rebuketh the veuision that was amoge them. Wordly wysdome is folishnes before God, y•••• there to no wysdom but in the despysed crosse of God.

CAPI. I.

PAul called an A∣postle [unspec A] of Iesus Chryste, thorowe the wyl of God, and brother Softenes. Unto the congregacyon of God whiche is at Co∣rynthum. To them that are sanctified by Christ Iesu, called saync∣tes, wyth all that call on the name of oure Lorde Iesus Christ in euery place, ether of theyrs or of oures.

Grace be vnto you and peace from God our father, and from the lord Iesus Christ

✚ I thanke my God alwayes on youre behalf, for the grace of god, which is geuen you by Iesus Christ, that in all thinges ye are made ryche by hym, in all vtteraunce and in al knowledge, by the which thinges the testimony of Iesus Christ was confer∣med in you, so that ye are behynde in no gyft, waytynge for the appearynge of oure Lord Iesus Christ, which sha also strēgth [unspec B] you vnto the ende, that ye maye be blame∣lesse in the day {fleur-de-lys} (of the commynge) of oure Lord Iesus Christ. ⊢ God is faythfull, by whom ye are called vnto the fellishyppe of his sonne Iesus Christ oure Lord. I be∣sech you brethren by the name of our Lorde Iesus Chryst, that ye all speake one thing, and that there be no discencion among you but that ye maye be a whole body: of one mynde and of one meanynge. For it is shewed vnto me (my brethren) of you, by them whiche are of the house of Cloe, that there is stryfe amonge you. I speake of the same that euery one of you sayeth: I holde of Paul: I holde of Apollo: I hold of Ge∣phas. I holde of Christ. Is Christ deuided? Was Paul crucified for you? ether were ye baptysed in the name of Paule? I thancke God, that I baptysed none of you, but Cri∣spus [unspec C] and Gaius: lest any shulde saye, that I had baptised in myne owne name. I bap¦tised also the house of Stephana. Forther∣more know I not, whether I baptised any man (of you) or no. For Christ sent me not to baptyse, but to preach the Gospel, not with wysdome of wordes, lest the crosse of Christ shulde haue bene made of none effecte. For the preachynge of the crosse; is to them that perisshe, foolishnes: but vnto vs which are saued it is the power of god. For it is writ¦ten: ‡ I wyl destroy the wysdom of the wyse, and wyl cast away the vnderstandynge of the prudent. Where is the wyse? Where is the scrybe? Where is the dysputer of thys worlde? Hath not God made the wysdome of thys worlde folishnes? For after that the [unspec D] worlde thorowe wysdome knewe not god, in the wysdome of god, it pleased God tho∣rowe folishnes of preachyng, to saue them that beleue. For the Iewes requyre a sygne, and the Grekes seke after wisdome. But we preache Christe crucified, vnto the Iewes an occasyon of fallynge and vnto the Grekes folisshnes: but vnto them whi∣che are called both of the Iewes & Grekes, we preach Christe the power of god and the wysdome of god. For the folyshnes of god, is wyser then men: and the weakenes of god is stronger then men. Brethren, ye se your calling, how that not many wise men after the flesshe, not many myghtye, not many of hye degre, are called: But God hath chosen the folish thinges of the world to cōfounde the wyse. And god hath chosen the weake thynges, of the worlde, to con∣founde thynges whiche are myghtye. And vyle thinges of the worlde, & thynges whi∣are despised, hath God chosen, yee and thin¦ges of no reputacion, for to brīge to ••ought thynges of reputacyon, that no flessh shuld reioyce in hys presence. And of him are ye, in Christ Iesu, which of god is made vnto vs, wysdome, and rightwesnes, and sancri∣fyinge, and redempcyon. That accordynge as it is wrytten: he which reioyseth, shulde reioyce in the Lorde.

¶ It is not cloquence and gloryous paynted wordes of wordly wysdome, that can edyfye, and conuerte soules vn∣to Christ, but the playne wordes of the scryptur••, for they make mencyon of him and hys crosse.

CAPI. II.

ANd I brethren (when I came to you) [unspec A] came not in gloriousnes of wordes, or wisdome, shewyng vnto you the testimony of god. Neyther shewed I my selfe that I knewe any thynge among you, saue Iesus Christ, euen the same that was crucyfyed. And I was amonge you in weaknes, and in feare, and in muche tremblyng. And my wordes and my preachyng was not wyth entysyng wordes of mannes wysdome: but in shewynge of the spyryte & of power that your sayth shuld not stande in the wisdome of men, but in the power of God.

•••• 〈2 pages missing〉〈2 pages missing〉

brother, but one brother goeth to lawe with onother, and that vnder the vnbeleuers? Now therfore, there is vtterly a faut amōg you, because ye go to lawe one w^t another. Why rather suffer ye not wronge? why ra∣ther suffre ye not your selues to haue harme naye, ye youre selues do wronge, & robbe: & that the brethren. Do ye not knowe, howe y^• y^• vnrighteous shal not inheret y^• kingdom of God? Be not deceaued. For nether for∣nicatours, nether worshippers of Images, nether aduoutrers,, nether weaklinges, ne¦ther abusers of thē selues wyth mankynde, nether theues, nether couerouse, nether drō kardes, nether cursed speakers, nether pil∣lers, [unspec C] shal inheret the kingdome of god. And such were some of you, but ye are wasshed: but ye are sanctifyed: but ye are iustified by the name of the Lorde Iesus, and by the spry••e of oure God.

I maye do al thynges, but all thinges are not profytable. I maye do all thynges: but I wyl be brought vnder no mans power. Meates are ordeyned for the belly, and the belly for meates: but god shal destroy both it and thē. Let not the body be applied vnto f••rnicacyon, but vnto the Lorde, & the Lorde vnto the body, god hath raised vp the lord, and shall rayse vs vp by his power.

✚ Ether knowe ye nor, y^• youre bodyes [unspec D] are y^• mēbers of Christ? shal I now take the members of Christ, and make them the mē∣bers of an harlot? God forbyd. Do ye not knowe, that he which coupleth him selfe w^t an harlot is become one body. For two (sayeth he) shalbe one flesshe. But he that is ioyned vnto the Lorde is one sprete.

Fle fornicacion. Euery sinne y^• a mā doth, is without the body. But he that is a forni∣cator, sineth against his owne body. Ether knowe ye not, howe that youre bodyes are the temple of the holy gooste, whiche dwel∣leth in you, whom ye haue of god, and how that ye are not your owne? For ye are dear∣ly bought. Therfore gloryfye god in youre bodyes, and in youre spyrytes, whyche are Goddes. ⊢

¶ Of maryage, vyrgynyte and wyddowheade.

CAPI. VII.

AS concerning the thynges wherof ye [unspec A] wrote vnto me: ✚ it is good for a mā, not to touche a woman. Neuertheles, to a∣voyde whordome let euery man haue hys wyte: and let euery woman haue her hus∣bande. Let the husbāde geue vnto the wyfe due beneuolence. Lykewyse also the wyfe vnto the husbande. The wyfe hathe not power of her owne body: but the husbande. And lykewyse the husbāde hath not power of his owne body: but the wyfe. Wyth∣drawe not youre selues one from another, except it be with consente for a tyme, for to gene youre selues to fastynge and prayer.

And afterwarde come together agayne, leste Satan tempte you for youre inconti∣nencye.

Thys I saye of fauoure, and not of com∣maundement. For I wolde that all men were as I my selfe am: but euery man hath his proper gytte of God, one after this mā∣ner, another after that. I saye vnto them that be vnmaryed and wyddowes: it is good for them, yf they abyde euen as I do. But and yf they cannot abstayne, let them mary. For it is better to mary then to burne.

Unto the maryed cōmaūde, not I, but the Lord: Let not the wyfe be separated from the husband. If she seperate her self, let her remaine vnmaried, or be recōciled vnto her husbande agayne. And let not the husband put awaye his wyfe from him.

To the remnaunt speake I, not the Lord: [unspec B] If any brother haue a wyfe that beleueth not, yf she be content to dwell with hym, let hym not put her awaye. And the woman whyche hathe to her husbande an infydell, and consent to dwell wyth her, let her not put hym awaye. For the vnbeleuynge hus∣bande is sanctifyed by the wyfe, and the vn¦beleuynge wyfe is sanctyfyed by the hus∣bande. Or els were your chyldren vnclene: but ☞ nowe are they holye. But and yf the vnbeleuyng departe, let him departe. A bro¦ther or a syster is not in subieccyon to such. But god hath called vs in peace. For howe knoweste thou (O woman) whether thou shalt saue thy husbande or no? Other howe knowest thou (O man) whether thou shalte saue thy wyfe or no? but euen as God hath distributed to euery man.

As the Lorde hathe called euery man, so [unspec C] let hym walke: and so orden I in all congre¦gacions. If any man be called being circū∣cised, let hym not adde vncircumcisyon. If any be called vncircumcised let hym not be circumcised. Circumcision is nothyng, and vncircumcisyon is nothynge: but the ke∣pynge of the commaundementes of God. ✚ Let euery man abide in the same calling wherin he was called. Arte thou called a seruaū••? care not for it. Neuerthelesse ☞ yf thou mayst be fre, vse it rather. For he that is called in the Lorde, beynge a seruaunte▪

is the Lordes freman. Lykewyse he that is called beynge fre, is Christes seruaunte. Ye [unspec D] are dearly bought, ☞ be not ye the seruaū∣tes of men. Brethren, let euery man wherin he is called, therin abyde with God. ⊢

As concerninge virgins, I haue no com∣maundement of the Lorde: yet geue I coun¦sell, as one that hath obtayned mercy of the Lorde, to be faythfull. I suppose therfore that it is good for the present necessyte. For it is good for a man so to be. Art thou boūde vnto a wyfe? seke not to be losed. Arte thou losed from a wyfe? seke not a wyfe. But and yf thou marye a wyfe, thou hast not synned. Lykewyse, yf a virgen mary, she hathe not synned. Neuerthelesse suche shal haue trou∣ble in theyr fleshe: but I fauoure you.

This saye I brethren, the tyme is short. It remayneth, that they whiche haue wy∣ues, be as though they had none: and they that wepe, be as though they wept not: and they that reioyce, be as though they reioised not: and they that bye, be as though they possessed not: and they that vse this worlde, be as though they vse it not. For the fas∣syon of this worlde goeth awaye. ‡ I wolde haue you without care. He y^• is vnmaryed, careth for the thynges that belonge to the [unspec E] Lorde, howe he maye please the Lorde. But he that hathe maryed a wyfe careth for the thinges that are of the worlde, howe he may please his wyfe. There is differēce betwene a virgin & a wyfe. The single womā careth for the thinges y^• are of the Lorde, y^• she may be holy both i body & also in spyrit. Agayne: she y^• is maryed, careth for y^• thynges y^• per∣tayne to y^• worlde, howe she maye please her husbāde. ☞ This speake I for your profyt, not to tāg••e you in a snare: but y^• ye may fo∣lowe it which is honest & comly, and that ye may cleue vnto the lorde without separaciō.

If any man thynke that it is vncumly for hys virgin, yf she passe the tyme of ma∣ryage, and yf so nede requyre, let hym do what he lysteth, he synneth not: let them be coupled in mariage. Neuerthelesse, he that purposeth surely in hys herte, hauynge no nede: but hathe power ouer his owne wyll: and hathe so decreed in hys herte, that he wyll kepe hys virgin, doeth well. So then, he that ioyneth hys virgin in mariage doth well. But he that ioyneth not hys virgin in mariage, doth better. The wyfe is boūde to the mariage, as longe as her husbande lyueth. If her husbande dye, she is at liberte to mary with whom she wyll, onely in the Lorde. But she is happyer, yf she so abyde, after my iudgement. And I thynke verely, that I haue the spyrit of God.

¶ He rebuketh thē that vse lyberte to the sclander of other, and sheweth howe men ought to behaue them towarde suche as be weake.

CAPI. VIII.

AS touchynge thynges offred vnto [unspec A] ymages, we are sure that we all haue knowledge. Knowledge maketh a māswel: but loue edefyeth. If any man thynke that he knoweth any thing, he knoweth nothing yet as he ought to knowe. But yf any man loue God, the same is knowen of hym.

As cōcernynge the earynge of those thin∣ges that are offred vnto ydols, we are sure, that ☞ the ymage is nothing in y^• worlde and that there is none other God but one. And though there be y^• are called Goddes, whether in heauen other in earth (as there be Goddes many, & Lordes many) yet vnto [unspec B] vs is there but one God, whiche is the fa∣ther, of whom are all thynges, and we for him, and one Lorde Iesus Christ, by whom are all thynges, and we by hym. But euery man hath not knowledge. Some hauyng cōscience because of the ymage, vntyll thys houre, eate as a thing offred vnto ymages: and so theyr cōciēce beyng weake is defiled. But meate maketh vs not acceptable to God. Nether yf we eate are we the better. Nether yf we eate not, are we the worsse. [unspec C]

But take hede, lest by any meanes this li∣berte of yours be an occasyō of fallig to thē y^• are weake. For yf some mā se y^• which hast knowledge, syt & eate of meate offred vnto ymages, shall not y^• cōsciēce of him which is weake, be boldened to eate those thynges, which are offered to ymages. And so thorow [unspec D] thy knowledge shal y^• weake brother perys∣she, for whom Christ dyed. When ye sinne so agaynst y^• brethrē, & woūde theyr weake cō∣sciēce, ye synne against Christ. Wherfore yf meate hurte my brother, I wyll neuer eate flesshe, lest I shulde offende my brother.

¶ Loue forbeareth the thinge that she maye do ••y the lawe. He exhorteth them to t••nne on forth in the course that they ha•••• begonne.

CAPI. IX.

AM I not an Apostle? am I not fre? [unspec A] haue I not sene Iesus Chrst our Lor∣de? Are ye not my worke in the Lorde? If I be not an Apostle vnto other, yet am I vn∣to you. For the seale of myne Apostleshyppe are ye in the Lorde. Myne answere to them that aske me, is this. Haue we not power to eate and to dryncke? Haue we not power to leade aboute a syster to wyfe, as as well as

other Apostles, and as the brethren of the Lorde, and Cephas? Ether onely I & Bar∣nabas haue not power this to do? Who goeth a warfare any tyme at his owne cost? who plā••eth a vyneyarde, and eateth not of the frute therof? Or who fedeth a flocke and eateth not of the mylcke of the flocke?

Saye I these thynges after the maner of men? Sayth not the lawe the same also? For it is wrytten in the lawe of Moses. Thou shalt not mossel the mouth of the oxe that treadeth out the corne. Doth God take [unspec B] thought for oxen? Sayth he it not all toge∣ther for oure sakes? For our sakes no doute this is wrytten: that he whiche eareth, shuld eare in hope, and that he whiche thressheth in hope, shulde be partaker of hys hope. If we sowe vnto you spirituall thynges, is it a greate thynge yf we reape youre bodely thynges? If other be partakers of this po∣wer ouer you, wherfore are not we rather?

Neuerthelesse we haue not vsed this power: but suffre all thynges, lest we shulde hynder the Gospell of Christe. Do ye not knowe, how that they which minister about [unspec C] holy thynges lyue of the sacryfyce? They whiche wayte of the temple, are partakers of the temple. Euen so also dyd the Lorde ordayne: that they whiche preache the Gospell, shulde lyue of the Gospell. ‡ But I haue vsed none of these thynges.

Neuertheles I wrote not these thynges, that it shuld be so done vnto me. For it were better for me to dye, then that any mā shuld take this reioysinge frō me. For yt I preach the Gospell, I haue nothynge to reioyce of. For necessyte is put vnto me. But wo is it vnto me, yf I preache not the Gospell. If I do it with a good wyll I haue a rewarde. But yf I do it agaynst my wyll, an offyce is commytted vnto me. What is my rewarde then? Uerely that whē I preach the Gospel, I make the Gospell of Chryste fre, that I misuse not myne auctorite in the Gospel.

For though I be fre frō all men, yet haue I made my selte seruaunte vnto all men, that, I myght wynne the mo. Unto the Iewes, I became as a Iewe, to wynne the Iewes. To them that were vnder the lawe, [unspec D] was I made as though I had bene vnder the lawe, {fleur-de-lys} (when I was not vnder the lawe) to wynne thē that were vnder the lawe. To them that were without lawe, became I as though I had vene without lawe (when I was not without lawe as perteyninge to God, but vnder the lawe of Christ) to wynne thē that were without lawe. To the weake became I as weake, to wynne the weake. In all thynges I fasshyoned my selfe to all men to saue at the least waye some. And this I do for the gospels sake, that I might haue my parte therof.

✚ Perceaue ye not, howe that they which runne in a course, rūne al, but one receaueth the rewarde? So rūne, that ye may obtaine. Euery man that proueth masteryes, abstay neth from all thynges. And they do it to ob¦taine a crowne y^• shal perisshe: but we to ob∣tayne an euerlastynge crowne. I therfore so runne, not as an vncertayne thynge. So fyght I, not as one that beateth the ayer: but I came my bodye, and brynge it into subieccyon, leste by any meanes it come to passe, that whan I haue preached to other, I my selfe shulde be a cast awaye. ⊢

¶ He feareth them with the ensamples of the olde Testa∣mente, and exhorteth them to a godly conuersacyon.

CAPI. X. ✚

BRethren, I wolde not that ye shulde be [unspec A] ignoraunt, ••owe that our fathers were all vnder the cloude, and all passed thorowe the see, and were all baptysed vnder Moses in the cloud & ‡ in the see: and dyd al eate of one spirituall meate, & ‡ dyd all dryncke of one maner of spiritual drincke. And they drincke of that spiritual rocke that folowed them, which rocke was Christ. ⊢ But in many of them had God no delyte. For ‡ they were ouerthrowen in the wyldernes.

These are ensamples to vs ✚ that we [unspec B] shulde not lust after euyll thynges as they lusted. And that ye shulde not be worshyp∣pers of ymages, as were some of thē, accor∣dynge as it is wrytten: The people sate downe to eate & dryncke, & rose vp to playe. Nether let vs be defyled with fornicacyon, as some of t••ē were defyled with fornicaciō, and fel in one daye xxiii. thousāde. Nether let vs tēpte Christ, as some of thē tempted, and were destroyed of serpentes. Nether murmure ye as some of them murmured, and were destroyed of the destroyer. [unspec C]

All these thynges happened vnto them for ensāples, but they are wrytten to put vs in remembraunce, whom the endes of the worlde are come vpon. Wherfore, let hym that thynketh he standeth, take hede, lest he fall. There hathe none other tempracyon taken you, but suche as foloweth the nature of man. But God is faythfull ‡ whiche shal not suffer you to be tēpled aboue youre strength: but shall in the myddest of the tēp∣tacyon make awaye, that ye maye be able to beare it. ⊢ Wherfore my deare beloued,

fle from worshyppynge of ymages.

I speake as vnto thē which haue discre∣cyon, [unspec D] iudge ye what I saye. Is not ☞ y^• cup of blessyng which we blesse, partakyng of y^• bloude of Chryst? is not the breed which we breake, partakynge of the body of Chryste? because y^• we (though we be many) yet are one breed & one body, i as much as we al are partakers of one bred. {fleur-de-lys} (and of one cup) Be∣holde Israel after y^• flesh. Are not they which eate of the sacrifyce, partakers of the tēple. [unspec E]

What saye I then? that the ymage is any thynge? or that it whiche is offered to ymages, is anything? Nay, but this I saye: that the thynges whiche the gentyls offer, they offer to deuyls and not to God.

✚ I wolde not that ye shulde haue felly shyp w^t the deuyls. Ye can not drynke of the cup of the Lorde, & of the cup of deuyls. Ye cānot be the partakers of the Lordes table, and of y^• table of deuelles. Ether do we pro∣uoke [unspec F] the Lorde? Are we stronger then he? I maye do all thynges, but all thynges are not expedient. I maye do all thynges, but all thynges, edifye not. Let no mā seke that whiche is his owne: but let euery man seke that whiche belongeth to another.

Whatsoeuer is solde in the flesshe mar∣ket, that eate, and aske no questyon for con∣scyence sake. For the earth is the Lordes, and all that therin is. If any of them which beleue not, byd you to a feast, & ye be dyspo∣sed [unspec G] to go, whatsoeuer is set before you, eate, askinge no questyon for cōscience sake. But and yf any man saye vnto you: this is offred vnto ymages, eate not of it for his sake that shewed it and for cōscience sake. The earth is the Lordes & all that therin is. Cōscience I saye, not thyne, but of the other. For why is my liberte, iudged of another man∣nes cōscience? For ‡ yf I take my parte with thankes, why am I euell spoken of for that thynge wherfore I geue thankes?

Whether therfore ye eate or drynke, or whatsoeuer ye do, do all to the prayse of God. ⊢ Se that ye geue none accasyon of euell, nether to the Iewes, nor yet to the gen¦tyls, nether to the congregacyon of God: euen as I please all men in all thynges, not sekynge myne owne profet, but the pro∣fet of many, that they myght be saued.

¶ He rebuketh them for the abuse and misordre that they had aboute the Sacramente of the bodye and bloude of Chryste, and bryngeth them agayne to the fyrst instruccyon.

CAPI. XI.

BE ye the folowers of me, as I am the [unspec A] folower of Christ. I cōmende you bre∣thren, that ye remēber me in al thinges, and kepe the ordinaunces, euen as I delyuered thē to you. But I wold haue you to knowe, that Chryst is the heed of euery mā. And the man is the womans heed. And God is Christes heed. Euery man prayenge or pro∣phesyinge hauinge any thynge on his heed, shameth his heed. Euery woman y^• prayth or prophesieeh bare headed, dishonesteth her heade. For y^• is euen all one, as yf she were shauen. If the womā be not couered, let her also be shorne. If it be shame for a woman to be shorne or shauē, let her couer her heed.

A man ought not to couer his heed, for as much as he is the ymage and glory of God. But the woman is the glorye of the man. For the man is not of the woman: but the woman of the man. Nether was the man created for the womans sake: but the wo∣man for the mannes sake. For this cause ought the woman ☞ to haue power on her heed, for the angels sakes: Neuerthelesse, [unspec B] nether is the man w^t out the woman, nether the womā without the mā in the Lorde. For as the woman is of the man, euen so is the man by the woman: but all of God.

Iudge in your selues, whether it be co••¦ly y^t a woman praye vnto God bare heeded Doth not nature it selfe teach you, that it is a shame for a man, yf he haue longe heete: & a prayse to a woman: yf she haue longe heer For her heer is geuen her to couer her w^t all. If any mā lust to stryue, we haue no suche custome, nether the congregacyons of God.

This I warne you of, and commende not, that ye come not together after a better maner, but after a worsse. For fyrst of all [unspec C] when ye come together in the cōgregacyon, I heare that there is dissenciō amonge you: and I partely beleue it. For there must be sectes amonge you, that they which are per¦fect amōge you, myght be knowē ✚ When ye come together therfore in one place, the Lordes supper can not be eaten. For euery man begynneth afore to eate his owne sup∣per. And one is hongry, & another is dron∣ken. Haue ye not houses to eate & to drynke in? Despyce ye the congregacyon of God and shame them that haue not? What shall I saye vnto you? shal I praise you? In this prayse I you not. ⊢ [unspec D]

✚ That which I delyuered vnto you, I receaued of the Lorde. For the Lorde Iesus the same nyght, in whiche he was betrayed, toke breed: and whan he had geuē thankes, he brake it and sayde: ‡ Take ye, and eate: this is my bodye, whiche is broken for you.

This do ye in the remebraunce of me. After the same maner also h•• toke the cup, when supper was done, sayinge: Thys cup is the newe Testament in my bloude. This do as oft as ye dryncke it, in remēbraunce of me. For as often as ye shall eate this breed, and [unspec E] drynke this cup: Ye shall shewe the Lordes deeth ‡ tyll he come. Wherfore, whosoeuer shall eate of this bread, or drynke of the cup of the Lorde vnworthely, shalbe gylty of the body & bloud of the Lorde. But let a man examen hym selfe, and so let hym eate of the breed, and drynke of the cup. For he y^• eateth or drynketh vnworthely, eateth & drynketh his owne damnacion, because he maketh no dyfferēce of the Lordes body. For this cause many are weake & sycke amonge you, and many slepe For If we had iudged oure sel∣ues, [unspec F] we shulde not haue bene iudged. But when we are iudged of the Lorde we are chastened, that we shulde not be damned with the worlde. Wherfore my brethren when ye come together to eate, cary one for another. If any man honger, let hym eate at home, that ye come not together vnto cō∣dēnacyon ⊢ Other thynges wyl I set mor∣der, when I come.

¶ The dyuersite of the gyftes of the holy g••o••••e, geuen to the comforth and edyfyenge of one another, as the members of a mans body s••••ue one another.

CAPI. XII.

COncernynge spyrituall thynges (bre∣thren) [unspec A] I wolde not haue you ignoraūt. ✚ ••e knowe that ye were gentils, and went your wayes vnto domne ymages, euen as ye were ••ed. Wherfore I declare vnto you, that no mā speakynge by the spirit of God, defyeth Iesus. Also no man can saye that Iesus is the Lorde, but by the holy goost. There are dyuersytes of gyftes, yet but one spirit. And there are dyfferences of ad∣mynystracyons, and yet but one Lorde. And ther are dyuers maners of operacions, and yet but one God ☞ whiche worcketh all in all. The gyft of the spirit is geuen to euery man, to edifye withall. For to one is geuen thorowe the spiryt the vtteraunce of wys∣dome. To another is geuen the vtteraunce of knowledge by the same spirit. To ano∣ther is geuen fayth, by the same spirit. To another the gyftes of healynge by the same [unspec B] spirit. To another power to do myracles. To another prophesye. To another iudge∣mēt to ••••cerue spyrites. To another diuers tonges. To another the interpretacyon of tonges: But these all worketh euen the selfe same spirit, diuydynge to euery man a seue∣rall gyfte, euen as he wyll. ⊢

For as the body is one, and hath many membres, and all the membres of one body though they be many, yet are but one body, euen so is Christe. For by one spirit are we all baptysed to make one body, whether we be Iewes or Gentyls, whether we be bonde or fre, and haue all droncke of one spyrit. For the body is not one member, but many. If the fo••e saye: I am not the hande, I am not of y^• body: is he therfore not of the body? [unspec C] And yf the eare saye, I am not the eye, I am not of the body: is he therfore not of the body? If all the body were an eye, where were then the herynge? If all were heryng: where were the smellynge? But nowe hathe God set the mēbers euery one seuerally in the body as it hathe pleased hym. If they were all one mēber, where were the bodye? Nowe are there many mēbers, yet but one bodye. And theeye can not saye vnto the hande: I haue no nede of the. Agayne, the heed cannot saye to the fete: I haue no nede of you. Yee rather agreat deale those mēbres of the body which seme to be more feble, are necessary. And vpon those membres of the body whiche we thynke least honest, put we more honestye on. And oure vngoodly par∣tes haue more beauty on. For oure honest membres nede it not: But God hath so dis∣posed [unspec D] the body, and hathe geuen the more honoure to that parte whiche lacked, leste there shulde be any stryfe in the bodye: but that the membres shulde indifferently care one for another. And yf one member suffer, all suffer with hym: yf one member be had in honoure, all members be glade also.

Ye are the body of Chryste, & mēbres one of another. And God hath also ordeyned in the cōgregacyon, fyrst Apostles, seconda∣rely prophetes, thridly teachers, then them that do myracles: after y^•, the gyftes of hea∣ling, helpers, gouerners, diuersite of ••••ges.

Are all Apostles? Are all Prophets? Are al teachers? Are al doars of miracles? Haue all the gyftes of healynge? Do all speake with tonges? Do all interprete? Couet after the best gyftes. And yet shewe I vnto you •• more excellent waye.

¶ The natures and condicyons of loue.

CAPI. XIII.

THough I speake with the tonges of men and of angels: and haue no loue. [unspec A] I am as soundynge brasse: or as a tynck∣lynge cymball. And though I coulde prophesy, and vnderstande all secretes, and all knowledge: yee ☞ yf I haue all fayth▪

so y^• I could moue moūtaynes out of their places, and yet haue no loue, I am nothyng And though I bestowe al my goodes to fede the poore, and though I giue my body euen that I burne, and yet haue no loue, it profy¦teth me nothynge.

Loue suffreth long, and is curteous. Loue [unspec B] enuyeth not. Loue doth not frowardly, swel¦leth not, dealeth not dishonestly seketh not her owne, is not prouoked to anger, thīketh no euyl, reioyseth not in iniquitie: but reioy∣seth in the trueth, suffreth all thynges: bele∣ueth all thynges, hopeth all thynges, endu∣reth al thynges. Though that prophesyin∣ges fayle, other tonges cease, or knowledge vanysshe awaye, yet loue falleth neuer a∣waye. [unspec C]

For ☞ our knowledge is vnperfect, and our prophesyinge is vnperfecte. But when that which is {per}fect is come, then that which is vnperfecte, shalbe done awaye. When I was a chylde, I spake as a chylde, I vnder∣stode as a chylde, I ymagyned as a chylde. But assone as I was a man, I put awaye chyldishnes. Nowe we se in a glasse, euen in a darcke speakyng: but then shall we se face to face. Nowe I know vnperfectly: but then shal I knowe euen as I am knowen. Now abydeth fayth, hope, and loue, euē these thre: but the ☞ chefe of these is loue. ⊢

¶ Paule sheweth that the gyft of prophecye, interpreting or pr••achyng, excelleth the gyfte of tonges and howe they both ought to be vsed.

CAPI. XIIII.

LAboure for loue, and couet spiritual gif¦tes: [unspec A] but most chefely that ye maye pro∣phesy. For he that ☞ speketh with the tong speaketh not vnto men, but vnto God. For no man heareth him. Howbeit in the spyrite he speaketh mysteries. But he that prophe∣sieth, speaketh vnto men for their edyfying, for their exhortacion and for their comforte. He that speaketh with the tonge, profyteth hym selfe: he that prophesyeth, edifyeth the congregacion I wolde that ye all spake w^t tonges: but rather that ye prophesyed. For greater is he that prophesyeth, then he that speaketh with tonges, excepte he expounde it: that the congregacion may haue edifying Nowe brethren, yf I come vnto you spea∣kyng with tonges: what shal I profyte you, [unspec B] excepte I speake to you, eyther by reuelacy∣on or by knoweledge, or by prophesyinge, or by doctryne?

Moreouer, when thynges without lyfe gyue soūde (whether it be a pipe or an ••arpe) except they make a distinccion in the soūdes, howe shall it be knowen what is pyped or harped? For yf the trōpe giue an vncertayne voyce, who shall prepare hym selfe to the warre? Euen so lykewyse when ye speake w^t tonges, excepte ye speake wordes that haue signyficacion, howe shall it be vnderstande what is spoken? For ye shal but speake in [unspec C] the ayre.

Many kyndes of voices are in the world, & none of them are without significaciō. If I knowe not what the voyce meaneth, I shalbe vnto him that speaketh an aleant: & he that speaketh shalbe an aleaunt vnto me Euen so ye (for as muche as y•• cou•••• spiritu∣all gyftes) seke, that ye may excell, vnto the edyfyinge of the congregacyon.

Wherfore, let him that speaketh w^t tong praye, that he may interprete also. For yf I pray with tonge, my spiryt prayeth, but my ☞ vnderstandyng doth no good. What is it then? I wyl pray with the spyrit, and wyl pray with the vnderstandyng. I wyll synge ••••th the spiryte▪ and wyll synge ☞ with the vnderstandyng. For els, when thou blessest with the spiryt, howe shal he that occupyeth the rowme of the vnlearned, saye. Amen, at the giuynge of thankes, seyng he vnderstan¦deth not, what thou sayest? Thou verely gy¦uest thankes well, but the other is not edy∣fied. [unspec D] I thanke my God that I speake wyth tonges more then ye all. Yet had I leuer in the congregacyon, to speake fyue wordes w^t my vnderstandynge to the infourmacion of other rather then ten thousāde wordes with the tonge.

Brethren, be not ye chyldren in wytte. Howebeit, as concernynge ma••••ciousnes, be chyldren: but in wyt be perfecte. In the lawe it is wrytten: with sondrye tonges, & with sondry lyppes wyll I speake vnto this peo∣ple, and yet for all that, wyll they not heare me, sayeth the Lorde. Wherfore ☞ tonges are for a sygne, not to them that beleue: but to them that beleue not. Contrary wyse, pro¦phesyinge serueth not for them that beleue not: but for them which beleue.

If therfore, when all the congregacion is come togyther, and all speake with tonges, there come in they that are vnlerned, or they which beleue not: wyll they not saye, that ye are out of your wyttes? But and yf all pro∣phesye, [unspec E] and there come in one that beleueth not or one vnlerned, he is rebuked o•• al men & is iudged of euery man, & so are the secre∣tes of his hert opened, & so falleth he downe on his face, and worshyppeth God, & sayth, that God is in you of a trueth.

Howe is it then brethren 〈◊〉〈◊〉 softe as ye come togyther, euery one of you hath a sōg, hath a doctrine, hath a tonge, hath a reuela∣cion▪ hath an interpretacion. Let al thinges be done vnto edityinge: If any man speake wyth tonge, let it be by two or at the moste by thre, and that by course, and let another interprete it. But if there be no interpreter, [unspec F] lc••him kepe sylence in the cōgregacion, and let him speake to him selfe and to God.

Let the Prophetes speake two, or thre, & let the other iudge. If any reuelacyon be made to another that sytteth by, let the fyrst holde his peace. For ☞ ye maye all prophe∣sy one by one, that all may learne, and that all maye haue comforte. And the spirites of the Prophetes are in the power of the Pro∣phetes. For God is not causer of strife: but of peace, as {fleur-de-lys} (I teache (in al congregaciōs of the Sayntes.

Let your wemen kepe sylente in the con¦gregacions. For it is not permitted vnto thē to speake but to be vnder obedyēce, as sayth the lawe: If they wyll learne any thynge, let thē aske their husbandes at home. For it is a shame for wemen, to speake in the congrega¦cion. Spronge the worde of God from you? Either came it vnto you onely? If any man thinke him selfe to be a prophete, ether spiri¦tual: let him knowe, what thynges I wryte vnto you. For they are the cōmaundemen∣tes of the Lorde. But and if any man be ig∣norant, let him be ignoraunt. Wherfore bre¦thrē, couet to prophecy, & forbyd not to speke with tonges, let al thinges be done honestly and in order {fleur-de-lys} (amonge you).

¶ The resurreccyon of the deade.

CAPI. XV.

BRethren, as pertaynynge to the Gospel [unspec A] whiche I preached vnto you, which ye haue also accepted, and in the whiche ye cō∣tynue, by the whiche also ye are sauyd: I do you to wytte, after what maner I preached vnto you, yf ye kepe it, excepte ye haue bele∣ued in vayne.

For fyrst of al I deliuered vnto you, that whiche I receyued: howe that Christ dyed for our sinnes, agreinge to the scriptures: And that he was buryed, and that he arose agayne the thyrd day accordyng to the scrip¦tures: & that he was sene of Cephas, then of the twelue. After that he was sene of moo then fyue hundreth brethren atonce: of whi∣che many remaine vnto this day, and many are fallē a slepe. After that appered he to Ia¦mes, then to all the Apostles.

And last of al he was sene of me, as of one that was borne out of due tyme. For I am the least of the Apostles, which am not wor∣thy [unspec B] to be called an Apostle, because I perse¦cuted the congregacyon of God. But by the grace of god, I am that I am. And his grace which is in me, was not i vayne: ⊢ but I la¦bored more aboundauntly then they all, yet not I, but the grace of God whiche is with me. Therfore whether it were I or they, so we preache, and so haue ye beleued.

✚ If Christ be preached how that he rose from the dead: howe say some amonge you, that there is no resurreccyon of the dead? If there be no rysynge agayne of the dead: then is Christe not rysen agayne. If Christe be not rysen agayne, then is our preachyng in [unspec C] vayne, and your fayth is also in vayne. Ye & we are founde false wytnesses of God. For we haue testyfied of God, howe that he ray∣sed vp Christe: whom he raysed not vp, yf it be so that the deade ryse not agayne. For yf the deade ryse not agayne, then is Chryste not risen agayne. If it be so that Christ rose not agayne, then is our fayth in vayne, and ye are yet in your synnes. Therfore they whi¦che are fallen a slepe in Christ, are peryshed. If in this lyfe onely we belue on Christ, then are we of all men most miserable.

But now is Christ rysen from the dead, & become the fyrst frutes of them that ••••epte. For by a man came death, & by a man came the resurreccyon of the deade. For as by A∣dam all dye: euen so by Christe, shall all be made alyue, but euery man in his owne or∣der. ⊢ The fyrst is Christe, then they that are Christes at his cōmynge. Then cōmeth the ende ☞ when he hath delyuered vp the [unspec D] kyngdome to God the father, when he hath put downe all ••ule & all auctoryte & power. For he must raygne tyl he haue put all his enemies vnder his fete. The last enemy that shalbe destroyed, is death. For he hath put al thing{is} vnder his fete. But when he sayth al thynges are put vnder him, it is manifest that he is excepted, which dyd put all thyn∣ges vnder him. When all thynges are sub∣dued vnto hym, then shall the Sonne also him selfe be subiecte vnto hym, that put all thynges vnder hym, that God may be all in all. Els what do they, whiche are ☞ bapty∣sed ouer the deade, if the dead ryse not at al? Why are they then baptysed ouer theme Ye and why stande we alway then in icoper••y? By our re••oysyng whiche I haue in Christ Iesu our Lord, I dye dayly. That I haue [unspec E] foughte with beastes at Ephesus after the maner of men, what auauntageth it me▪ yf

the dead ryse not agayne: Let vs eate and dryncke, for to morowe we shall dye. Be not ye deceaued, euyl wordes corrupte good ma¦ners. Awake truely out of stepe, & sinne not. For some haue not the knowledge of god: I speake this to your shame.

But some man wyll saye: howe aryse the dead? with what body shal they come? Thou fole, that whiche thou sowest, is not quic∣kened, except it die. And what sowest thou? Thou sowest not that body that shalbe: but bare corne (as of wheet, or of some other) but God giueth it a body at his plesure, to euery seed his owne body.

✚ All flesshe is not one maner of flesshe but there is one maner of fleshe of men, ano∣ther maner of flesshe of beastes, another of fysshes, & another of byrdes. There are also [unspec F] celestiall bodyes, & there are bodies terrestri¦all. But the glory of the celestiall is one, and the glory of the terrestrial is another. There is one maner glory of the sōne, and another glory of the mone, and another glory of the starres. For one starre differeth from ano∣ther in glory. So is the resurreccyon of the deade. It is sowen in corrupcyon, it ryseth agayne without corrupcion. It is sowen in dishonoure, it ryseth agayne in honoure. It is sowen in weakenes, it ryseth agayne in power. It is sowē a naturall body, it ryseth agayne a spiritual body. There is a natural body, and there is a spiritual bodye: as it is also writtē: the fyrst man Adam was made a lyuyng soule, and the last Adā was made a quyckenyng spirite. Howbeit, that is not fyrst whiche is spirituall, but that whiche is naturall, & then y^• which is spiritual. ⊢ The fyrst man is of the earth, erthy: the seconde man is the Lord from heauen {fleur-de-lys} (heuenly) As [unspec G] is the earthy, suche are they that are earthy And as is the heauenly, suche are theyt hat are heauenly. And as we haue borne the y∣mage of the erthy, so shal we bere the ymage of the heauenly.

This saye I brethren ☞ that flesshe and bloude can not inheret the kingdome of god Nether doth corrupcyon enheret vncorrup∣cion. Beholde, I shewe you a mystery. We shal not all slepe: but we shall all be chaun∣ged, & that in a moment, in the twyncklyng of an eye by the last trompe. For the trompe shall blowe, & the deade shal ryse incorrupti¦ble, and we shalbe chaunged. For this cor¦ruptible must put on incorrupcion: and this mortall must put on immortalite.

When this corruptyble hath put on incor¦rupcion, and this mortal hath put on immor¦talite: then shalbe brought to passe the sayīg that is wrytten: Death is swalowed vp in victory: Death where is thy stynge? Hell where is thy victory? The stinge of death is synne: & the strength of synne is the lawe. But thankes be vnto God which hath giuē vs vyctory, thorow our Lord Iesus Christ Therfore my deare brethren, be ye stedfast & vnmouable, alwayes ryche in the worcke of the Lord, forasmuch as ye knowe, how that your labour, is not in vayne in the Lorde.

CAPI. XVI.

[unspec A]

¶ He putteth them in remembraunce of the gatherynge for the pore Christen at Ierusalem, and concludeth his Epistle with the salutacyons of certayne louyng▪ brethren.

COncernynge the gatherynge for the Saynctes, as I haue ordayned in the congregacyons of Galacia, euen so do ye. Upon some Saboth day let euery one of you put asyde at home, & laye vp what soeuer is mete, that there be no gatherynges when I come. When I am come, whom soeuer ye shal alow by your letters, them wyl I side, to bring your liberalite vnto Ierusalē. And yf it be mete that I go also, they shall go 〈◊〉〈◊〉 me. I wyll come vnto you whan I go o•••••• to Macedonia. For I wyl go thorowe ou•••• Macedonia. With you {per}auenture I wy••••∣byde a whyle: or els tary al winter, y^• ye may bryng me on my way, whyther soeuer I go.

I wyl not se you now in my passage: but [unspec B] I truste to abyde a whyle with you, yf God shall suffre me. I wyll tary at Ephesus, vn∣tyll the fyftieth day. For a great dore and •• frute full is opened vnto me and there are many aduersaryes. If Timotheus come, se that he be w^tont fere with you. For he wor¦keth the worcke of the Lorde, as I do••let no man therfore despyse him, but conuaye hym forth in peace, that he maye come vnto me. For I loke for him with the brethren. [unspec C]

To speake of brother Appollo {fleur-de-lys} (I certy∣fye [unspec C] you, that) I greatly desyred him, to come vnto you w^t the brethrē, but his mynde was not at all to come at this tyme. Howbeit▪ he wyll come, when he shall haue conueniente tyme. Watche ye, stande faste in the faythe quyte you lyke men, be stronge. Let al your busynes be done with loue.

Brethren, ye kn̄owe the house of Ste∣phana {fleur-de-lys} (and of Fortunatus and Archa••cus) how that they are the fyrst frutes of Acha••a, & that they haue appoynted them selues to minister vnto the Saynctes: I beseche you that ye be obedyent vnto suche, & to all that helpe & labour. I am glad of the commynge of Stephana & fortunatus & Achaicus: for

that whyche was lackyng vnto me on your parte they haue supplied. For they haue cō∣forted my spirite & yours. Loke therfore that ye knowe them that are suche. [unspec D]

The congregacyons of Asia salute you Aquila and Priscilla salute you much in the Lorde, and so doth the congregacion that is in their house {fleur-de-lys} with whom also I am lodged). Al the brethren grete you. ‡ Grete ye one ano¦ther w^t an holy kysse. The salutacion of me Paule with myne owne hande. If any man loue not this Lorde Iesus Christe, the same be ☞ Anathema maranatha. The grace of the Lorde Iesus Christ be w^t you: My loue be with you al in Christ Iesu Amen.

¶ The fyrst Epystle to the Co¦rinthāns / was sent from Philippos by Stephana / and fortunatus / & Achaicus / & Timotheus.

Notes

• ••o••n▪ i. ••. Gala. i. ••▪
• Num. ••3 c. ••. Corin. x. c
• Actes. 18. d. •• Cori iii▪ a and. xvi. c.
• Roma. ••. v.
• ‡

  Esay. 2••. ••.
• Esaye. 33. ••
• Math. 8. ••. Luke. xi. d. Iohn. ••i. d.
• Gal••. v. d. Ephe. v. a.
• Eccle 37. •• 1. 〈…〉〈…〉. x. ••
• ••. Cor. 〈…〉〈…〉
• Gene▪ ii▪ d. ••••▪ at x••x •• 〈…〉〈…〉. ••. ••. & & 〈…〉〈…〉. ••. ••
• T••bi. 〈…〉〈…〉 and. 〈…〉〈…〉
• ••. 〈…〉〈…〉. ••••
• Math. v. ••. ano. xix. ••.
• Ephe. 4. ••.
• ••. Tim. vi. ••
• Psal. 〈◊〉〈◊〉. ••. 〈◊〉〈◊〉. Pet. iii. b
• Esay. 40. b 1. Iohn. 2. c.
• ‡

  Math. vi. d Luke. vi. ••.
• Rom. vii. e.
• Actes. v. ••.
• 1. Cor••. 10. ••.
• 1. Cor••. ••. ••.
• Roma. 14. ••
• Actes. xi. ••.
• De••l. 25. ••. 1. 〈◊〉〈◊〉. ••. ••.
• Rom••. ••5. ••. Gala. ••i. b.
• 〈◊〉〈◊〉. 〈◊〉〈◊〉. ••.
• Math. ••. ••. A••••••s.
• ‡

  〈◊〉〈◊〉. ••. 〈…〉〈…〉. ••. ••
• Actes. 16. ••. Gala. 11. ••
• ••. C••••••. ••. ••.
• 2. Tim. 4. •• i. P••••••. ••. ••
• Exo. xiii. ••.
• ‡

  Exod. 14. ••.
• Exod. 10 ••. Exod. 17. •• 〈◊〉〈◊〉 20 ••.
• ‡

  Exod. 17. •• 〈◊〉〈◊〉 20 ••.
• Math. 16••
• ‡

  Num. 14. ••
• Exod. 〈◊〉〈◊〉. ••.
• Num 14 •• 〈◊〉〈◊〉. xxv. ••.
• Num. 21. ••.
• Num. 〈◊〉〈◊〉. ••.
• ‡

  1. Corin. ••. c. 1 ••essa. 5. d •• Petr. ••. ••••
• 〈…〉〈…〉. 8. ••.
• 〈…〉〈…〉. 37. ••.
• 〈…〉〈…〉. 13. ••.
• Psal. ••4. a.
• 〈…〉〈…〉. ••. ••
• ‡

  〈◊〉〈◊〉. iiii. ••.
• 〈◊〉〈◊〉. iii. ••.
• •• Cori. ix. d.
• Gene. ii. •• E••••••. ••. ••.
• Deut. 22. ••.
• Gene. ••. ••
• Math. 1•• ••
• ‡

  Math. 〈◊〉〈◊〉 •• Math 〈…〉〈…〉.
• ••. Petr. ii. d
• ‡

  Acte. i▪ ••.
• ii. Cor. 〈◊〉〈◊〉. b Eccles. 18. ••
• ••. Ihon. i••. ••.
• Mark. ix. ••.
• Rom. xii. a.
• Ephe. 4. b.
• 1. Ihon. 4. ••
• Rom. xii. ••. Ephe. 〈◊〉〈◊〉. ••
• Es••y. 55. ••.
• Math. x. ••. Luke. ••x. ••. Eph•• 〈◊〉〈◊〉. ••.
• Math. ••. ••. Luke. 〈◊〉〈◊〉. ••
• Luke. ••7. ••.
• ••. Corin. x. •• Philip. ii. ••
• Rom. xv. b.
• ••um. 〈◊〉〈◊〉. ••.
• ••••••••. 〈◊〉〈◊〉. ••.
• i. Ihon. 4. ••
• Rom. xv. g.
• 1. Tim. 2. b Gent. iii. c▪ •• Lori. xi. ••
• Math. ••8. b Iohn 20. ••
• Math. ••8. b Iohn 20. ••
• Luke. 24.
• Actes. iii. ••▪ ix. ••. xxii •• an••▪ 〈◊〉〈◊〉. 〈◊〉〈◊〉. Gala. 〈◊〉〈◊〉. ••.
• Collo. i. ••.
• Psal. 〈◊〉〈◊〉. •• M••t 22 ••. Hebre. i. ••. •• ••. 8. 〈◊〉〈◊〉
• Hebre. ii. ••.
• Esay. 22. b. ••••••i. ii. ••.
• Ihon. 12. d.
• Gene. ii▪ b▪
• i. ••ess. 4. ••.
• Ph••••••. iii. ••.
• Esay. xxv. c
• 〈◊〉〈◊〉. xli••. ••
• ••. Ihon. v. a.
• Actes. xi. •• Roma. 〈◊〉〈◊〉 ii. Co〈…〉〈…〉. and. ix. ••.
• 〈…〉〈…〉 〈◊〉〈◊〉. 〈…〉〈…〉
• i. 〈◊〉〈◊〉. x••. ••
• ••••••. xix. ••
• Act. xviii▪ ••. 1. ••o••••. ••. •• and. iii▪ ••.
• i. Corin. i. ••.
• ‡

  Roma. 16. c