Thys Epistle declareth it selfe from Chapter to Chapter, that it neadeth no Prologe or introduccyon to declare it. When Paule had conuerted a greate numbre at Corinthum, as ye reade. Act.xviij. and was departed, there came immediatlye false Apostles and secte makers, and drue euery m&abar; discyples after hym, so that the people were whole vnquyeted, diuyded, and at varyaunce amonge them selues, euerye man for the zeale of hys doctour, those newe Apostles not regardynge what dyuysyon vncleannes of lyuynge, or what false opynyons were amonge the people, as longe as they myght be in authoritie, and well at ease in theyr bellyes. But Paule in the foure fyrste Chapters with greate wysdome ∧ sobernes, rebuketh, fyrste the deuisy&obar; and the authors therof, and calleth the people to Christe agayne, and teacheth howe and for what the preacher is to be taken.

In the fyfte he rebuketh the vncleannes that was amonge them.

In the .vi he rebuketh the debate, and goynge to lawe together, pleatynge theyr causes before the Heathen.

The .vij. he refourmeth them, concernynge chastitie and maryage.

In the .viij.ix.x.xi. he teacheth the stronge to forbeare the weake that yet vnderstode not the lybertye of the Gospell, and that with the ensample of hym selfe. Whiche though he were an Apostle and had authoritie, yet of loue he abstayned to wynne other. And he feared them with the ensamples of the olde Testament, and rebuketh dyuers dysorders that were amonge them concernynge the Sacramente and the goynge bare headed of maryed women.

In the .xij.xiij.xiiij. he teacheth of the manyfolde gyftes, of the spirite, and proueth by a similitude of the bodye, that all gyftes are geuen that eche shoulde helpe other, and thorowe loue do seruice to other, and proueth that were loue is not, there is nothynge that pleaseth God. For that one shoulde loue another, is all that God requyreth of vs. And therfore yf we desyre spirytuall gyftes to be desyered that helpe oure neyghboures.

In the .xv. he teacheth of the resurreccyon of the bodye.

And in the laste he exhorteth to helpe the poore saynctes. ¶ The fyrste epistle of S. Paul the Apostle to the Corynthyans. The fyrst Chapter. He commendeth the Corinthyans, exhorteth them to be of one mynde, and rebuketh the diuisyon that was amonge them. Worldely wysdome is folyshnes before God. Yea, there is no wysdome but in the despysed crosse of Christe.

A   Paule by vocacyon an Apostle of Iesus Christe thorow the wyll of God, ∧ brother Sostenes.

Vnto the c&obar;gregacyon of GOD whiche is at Corinthum. To th&ebar; that are sanctifyed in Christ Iesu, saynctes by callyng with al that call on the name of oure Lorde Iesus Christe in euerye place, bothe of theyrs and of oures. B   Grace be with you and peace from God oure father, and from the Lorde Iesus Christ. &cross2; I thanke my God alwayes on youre behalfe, for the grace of God whiche is geuen you by Iesus Christ, that in all thynges ye are made ryche by hym, in all learnynge and in al knoweledge eu&ebar; as the testimony of Iesus Christ was confyrmed in you, so that ye are behynd in no gyfte, and wayte for the appearynge of oure Lorde Iesus Christe, which shal str&ebar;gth you vnto the ende, that ye may be blamelesse in the daye of oure Lorde Iesus Christ. &cross3; ^noteFor God is faythfull, by whome ye are called vnto to the felowshyppe of hys sonne Iesus Christ oure Lorde.

^noteI beseche you brethren in the name of oure Lorde Iesus Christe, that ye all speake one thynge, and that there be no dissencyon amonge you: but be ye knyt together in one mynde, and in one meanynge. It is shewed vnto me (my brethren) of you, by them that are of the housse of Cloe, that there is stryfe am&obar;ge you. And thys is it that I meane, how þt; communly among you, one saith: I hold of Paul, another I holde of Apollo, the thyrd I holde of Cephas, the fourth I holde of Christ. Is Christe diuided? was Paule crucifyed for you? eyther were ye baptysed in the name of Paule? I thanke God, that I christened none of you, but Crispus ∧ Gaius, lest any should say that I had baptysed in myne own name. I baptysed also the housholde of Stephana. Furthermore knowe I not whether I baptysed anye man or no.

C    ^noteFor Christe sente me not to baptyse, but to preache the gospel, not with wysd&obar; of wordes leaste the crosse of Christe shoulde haue bene made of none effecte. For the preachyng of the crosse is to them that peryshe folyshnes, but vnto vs whiche are saued, it is the power

of God. For it is written: I will destroye the wysdome of the wyse, and wyll caste awaye the vnderstandinge of the prudent. Where is the wyse? ^noteWhere is the scribe? Where is the searcher of this worlde? Hath not God made the wysdome of thys worlde folyshnes?

For when the world thorough wysdome knewe not God, in þe; wisdom of God, it pleased God thorough folishnes of preachynge to saue th&ebar; that beleue. ^noteFor the Iewes require a signe, and the Grekes seke after wisdom. But we preache Christe crucifyed vnto the Iewes an occasion of fallinge, and vnto the Grekes folishnes, D   but vnto th&ebar;, whiche are called both of Iewes and05Q1447 Grekes we preache Christe the power of God, and the wisdome of God. For the folyshnes of God is wyser then men, and the weaknes of God is stronger then men.

^note&rhand; Brethren loke on youre callinge howe þt; not manye wyse men after the fleshe, not manie myghty, not manye of hye degre are called: but God had chosen the folyshe thynges of the worlde, to confounde the wise.

^noteAnd God hath chosen the weake thinges of the worlde, to confounde thynges, whyche are myghty. And vile thinges of the world, and thinges whiche are despysed, hath God chosen, yea and thinges of no reputation for to bringe to nought thinges of reputation, that no flesh shoulde reioise in his presence. And vnto him partaine ye in Christe Iesus, whiche of God is made to vs wysdome, and also rightuousnes, and sanctifiynge and redemption. That accordynge as it is written: he whiche reioiseth05Q1448 should reioyse in the Lorde. ^{note note} The .ij. Chapter. ¶ It is not eloquence and glorious paynted wordes of wysdome, that can edifye and conuerte soules vnto Christe, but the playne wordes of the scripture. For they make mention of hym and hys crosse.

A    ^noteAnd I brethren when I came to you, came not in gloriousnes of wordes, or of wysdome, shewynge vnto you the testimonye of God. Neither shewed I my selfe that I knew any thinge am&obar;ge you saue Iesus Christe, euen the same that was crucified. And I was amonge you in weaknes, ∧ in feare and in muche tremblinge. And my wordes and my preachinge were not wyth entisynge wordes of mannes wysdome but in shewinge of the spirite, and of power, þt; youre fayth shoulde not stande in the wysdome of men, but in the power of God.

B    ^note&rhand; That we speake of, is wisdome amonge that are perfecte: not þe; wisdome of this world (whiche go to nought) but we speake þt; wysdome of God, whiche is in secrete and lyeth hyd, whiche God ordeined before the world vnto oure glory, whiche wisdome none of the rulars of this worlde knewe. For had they knowen it, they would not haue crucified the Lorde of Glorye. But as it was written: ^note The eye hath not sene, and þe; eare hath not hearde, neither haue entred into the herte of man the thinges, which God hath prepared for them that loue him.

C    ^noteBut God hath opened them to vs by hys spirite. For the spirite searcheth al thinges, ye the bottome of Goddes secretes. For what man knoweth the thynges of a man, saue the spyryte of a man, whiche is wythin him. Euen so the thinges of God knoweth no m&abar;, but the spirite of God. And we haue not receiued the spirite of the world: but the spyryte whiche cometh of God, for to knowe þe; thinges, that are geuen to vs of God, which thinges also we speake, not in the conninge wordes of mannes wysdome, but wyth the conning wordes of the holye ghost, makinge spyritual comparisons of spirituall thinges. ^noteFor the naturall man perceiueth not the thinges of þe; spyrite of God. For they are but folishnes vnto him. Neither can he perceiue them, because he is spiritually examined. But he that is spyrytuall, discusseth all thinges: yet he hym selfe is iudged of no man. ^noteFor who knoweth the minde of the Lorde? other who shall informe him? But we vnderstand the minde of Christ. The .iij. Chapter. ¶ Paule rebuketh sectes ∧ authoures therof Christ is the foundation of his church. No man oughte to reioyce in men, but in God.

A    ^noteAnd I coulde not speake vnto you brethren as vnto spiritual, but as vnto carnal, euen as it were to babes in Christ: I gaue you milke to drinke, ∧ not meat. For ye then were not stronge, no neyther yet are. For ye are yet carnall. As longe verelye as there is amonge you enuiynge, stryfe and dissencion: are ye not carnall, and walke after the maner of men? As long as one sayeth, I holde of Paul, and another I am of Apollo, are ye not carnall? What is Paule? What thinge is Apollo? Dulye ministres are they, by whom ye beleued, euen as the Lorde gaue euerye man grace. I haue planted, Apollo watred: but God gaue the increase. So th&ebar; neyther is he that planteth anye thinge neyther he that watreth: but God that gaue the increase.

^noteHe that planteth and he that wathereth, are neither better then the other. Euerye man yet shall receyue hys rewarde accordynge to

hys laboure. We are Goddes labourer, ye are Goddes husb&abar;drye ye are Goddes buyldinge. C   According to the grace of God geuen vnto me, as a wyse buylder haue I layde the foundation. And another buylte theron. But let euery m&abar; take hede how he buildeth vpon. ^noteFor other foundation can no man laie, then that whiche is layde, whiche is Iesus Christ. Yf any m&abar; buylde on this foundaci&obar;, golde, syluer, precyous stones timber, haye or stobble: euerye mans worke shall appeare. 05Q1449 ^noteFor the daye shal declare it, ∧ it shalbe shewed in fyre. And the fyre shall trye euery mannes worke, what it is. Yf any mannes worke that he hath buylt vp&obar;, byde: he shall receiue a rewarde. If any mannes worke burne, he shall suffer losse: but he shalbe safe him selfe: neuerthelesse yet as it were thorow fyre.

D    ^{note note}&cross2; Are ye not ware that ye are the temple of God, and how that the spyryte of God dwelleth in you? Yf anye man defyle the temple of God him shall God destroy. ^noteFor the temple of God is holy, whyche temple ye are. Let no man deceyue hym selfe. Yf anye m&abar; seme, wyse amonge you, let hym be a fole in thys worlde that he maye be wyse. For the wysdome of this worlde is folyshnes wyth God. For it is wrytten: ^note he compaseth the wyse in theyr craftynes. And agayne, ^note God knoweth the thoughtes of the wyse that they be vayne. Therfore let no man reioice in men. ^noteFor all th&ibar;ges are youres whether it be Paule, other Apollo, other Cephas: whether it be þe; world, other lyfe, other deathe, whether they be present thynges or thinges to come: all are youres, and ye are Christes ∧ Christ is Gods. &cross3; ^note The .iiij. Chapter. The preachers are but ministers. Iudgement belongeth vnto God onely. &cross2;

A    ^{note note}Let men thus wyse esteme vs, euen as the ministers of Christ, and disposers of the secretes of of God. Furthermore it is requyred of the dysposers, that they be found faithfull. Wyth me it is but a very smal thinge, that I shoulde be iudged of you, eyther of (mans daye). ^noteNo I iudge not myne owne selfe. I knowe nought by my selfe: yet am I not therby iustified. It is the Lorde that iudgeth me. Therfore iudge nothinge before the tyme vntill the Lorde come, who wyll lyghten thinges, that are hyd in darckenes, and open the counsels of the hertes. And then shall euery man haue praise of God. &cross3;

B   &rhand; These thinges brethren I haue described in myne owne person and Apollos for youre sakes, that ye myght learne by vs, that no m&abar; co&ubar;te of him selfe bei&obar;de that, which is aboue written: that one swell not against another for anye mans cause. ^noteFor who preferreth the? What haste thou, that thou hast not receyued? Yf thou haue receyued it ewhy reioyseste thou as thoughe thou haddeste not receiued it?

Now ye are ful: now ye are made rych: ye reigne as kinges without vs: and I would to God ye dyd reygne that we might reygne wyth you.

^note&rhand; Me thinketh that God hath sente forth vs, which are Apostles for the lowest, of al as it were men appointed to death. For we are a gasyng stoke vnto the world, and to the aungels, and to men. We are foles for Christes sake and ye are wise thorow Christe. We are weake, and ye are stronge. Ye are honorable, and we are despised. Euen vnto this daye we honger and thyrst, C   and are naked, and are boffetted wyth fystes, and haue no certayne dwellinge place, and labour workinge wyth oure handes. ^noteWe are reuiled, ∧ yet we blesse. We are persecuted and suffer it. We are euyl spoken of and we pray. We are made as it were the filthines of the worlde, þe; ofscowring of all thynges, euen vnto this time.

D   I wryte not these thinges to shame you but as my beloued sonnes I warne you. For thoughe ye haue ten thousand instructours in Christ: yet haue ye not many fathers. In Christe Iesu, I haue begotten you thorowe þe; Gospell. Wherfore I desyre you to folowe me. For this cause haue I sent vnto you Tymotheus, which is my deare sonne, and faithfull in the Lorde, whiche shall put you in remembraunce of my waies, whiche I haue in Christ euen as I teache euery wher in all congregati&obar;s. Some swell as though, I would come no more at you. But I wil come to you shortly yf God wil: and will knowe not the wordes of them, which swel, but the power,

for the kyngdom of God is not in wordes, but in power. What wyll ye? Shall I come vnto you with a rodde, or els in loue and in the spyryte of mekenes? The .v. Chapter. After what maner Paule curseth the man that had committed fornication wyth his mother in lawe.

A    ^{note note}There goeth a commen, saiynge: that there is fornicacion am&obar;ge you, and such fornication as is not ones named amonge þe; Gentiles: that one should haue his fathers wyfe. And ye swell and haue not rather sorowed, that he whiche hath done this dede, myght be put from amonge you. ^noteFor I verelye as absent in bodye, euen so present in spirite, haue determined alredye (as though I were present) that he that hath done this dede, in þe; name of oure Lord Iesus Christ, when ye are gathered together, in my spyryte, wyth the power of the Lorde Iesus Christe, be delyuered vnto Sathan, for the destruccion of the fleshe, that the spirite maye be saued in the daye of the Lorde Iesus.

Your reioysing is not good: knowe ye not that a lytle leuen sowreth the whole lompe of dowe. &cross2; Pourge therfore the olde leu&ebar;, that ye may be new dowe, as ye are swete bread. For Christ oure easterlambe is offered vp for vs. Therfore let vs kepe holy daye, not wyth olde leuen, neither with the leuen of malycyousnes and wyckednes, but with the swete bread of purenes and trueth. &cross3;

^noteI wrote vnto you in an Epystle that ye shoulde not companye wyth fornicatours. And I meant not at al of the fornicatours of this worlde, eyther of the couetous, or of extorsioners, eyther of the ydolaters: for then muste ye nedes haue gone oute of the world. But nowe I writte vnto you, that ye companye not together, if anie that is called a brother be a fornicatour, or couetous, or a worshiper of ymages, eyther a raylar, either a dro&ubar;kard, or an extorcionar: with him that is such, se that ye eate not. For what haue I to do, to iudge them which are without? Do ye not iudge them, that are within? Them that are wythout, God shal iudge. Put awaye from amonge you, that euyl person. The .vi. Chapter. ¶ He rebuketh them for goynge to lawe together before the Heathen, and reproueth vncleanes.

A    ^{note note}Howe dare one of you hauynge busines wyth another, go to law vnder the wycked, and not rather vnder the sainctes? Do ye not knowe that the sainctes shall iudge the worlde? Yf the world shal be iudged by you: are ye not good ynoughe to iudge smal tryfles: know ye not how that we shal iudge the aungels? Howe much more maye we iudge thinges that pertayne to the lyfe? Yf ye haue iudgementes of worldlye matters, take them whiche are despised in the congregacion, and make them iudges. Thys I saye to youre shame. Is there vtterlye no wyse man amonge you. What, not one at al, that can iudge betwene brother and brother, but one brother goeth to lawe with another, and that vnder the vnbeleuers?

B    ^note&rhand; Nowe therfore, there is vtterlye a faute amonge you, because ye go to law one wyth another. Why rather suffer ye not wronge? Why rather suffre ye not youre selues to be robbed? naye, ye youre selues do wronge, and robbe: and that the brethren. Do ye not rem&ebar;bre, howe that the vnrightuous shall not inheret the kyngdome of God? Be not deceyued. ^noteFor neither fornicatours, neither worshipers of ymages, neither whormongers, neyther weaklinges, neither abusers of them selues wyth the mankynde, neither theues, neythe couetous, neither dronkardes, neither cursed speakers, neither pyllars, shall inherete þe; kyngedome of God. ^noteAnd suche were ye verelye, but ye are washed, ye are sanctifyed, ye are iustifyed by the name of the Lorde Iesus, C    and by the spyryte of our God.

All thinges are lawfull vnto me: but all thinges are not profitable. I may do all thynges, but I wil be brought vnder no mans power, Meates are ordeyned for þe; belly, and the belly for meates, but God shall destroye both it and them. Let not the bodye be applied vnto fornication, but vnto the Lorde, and the Lorde vnto the body. God hath raysed vp the Lorde, and shal rayse vs vp by his power.

^note&cross2; Either remembre ye not, that youre bodyes are the membres of Christe, shal I now take the membres of Christ, and make them the membres of an harlotte? God forbid. Do ye not vnderstande, that he whiche coupleth him selfe with an harlot, is become one body? For two (sayth he) shalbe one flesh. But he that is ioyned vnto the Lorde, is one spyryte.

D    ^note&rhand; Fle fornycatyon. Al synnes that a man doth, are without the body. But he that is a fornicatour, sinneth agaynst his owne bodye. ^noteEither knowe ye not howe that youre bodies are the temple of the holye ghoste, whyche is in you, whome ye haue of God, and how that ye are not your owne? For ye are dearlye boughte. Therfore glorifye ye God in youre bodyes, and in youre spyrytes, for they are Goddes. &cross3; The .vij. Chapter. Of maryage, virginitie, and wyddowe heade.

A    ^noteAs concerninge, wherof ye wrote vnto me, it is good for a man, not to touche a wom&abar;. Neuerthelesse to avoide fornicati&obar;, let euery m&abar; haue his wyfe: and let euerye woman haue her husbande. Let the man geue vnto the wyfe due beneuolence. ^noteLykewyse also the wyfe vnto the man. The wyfe hath not power ouer her owne bodie, but the husb&abar;de.

And lykewyse the man hath not power ouer his owne bodye, but the wyfe. Withdrawe not your selues one from another, excepte it be wyth consente for a tyme, for to geue your selues to fastinge, and prayer. And afterward come agayne to the same thinge, leste Sath&abar; tempte you for your incontinencye. &cross3;

B   &rhand; Thys I saye of fauoure, and not of commaundement. For I woulde that all men were as I my selfe am: but euerie man hath hys proper gyfte of God, one after this maner, another after that. I saye vnto the vnmaryed men and wyddowes: it is good for them, if they abyed euen as I do. But and if they cannot abstayne, let them mary. For it is better to mary, then05Q1450 burne.

^note&rhand; Vnto the maryed comma&ubar;ded not I but the Lorde: that the wyfe separate not her selfe from the man. Yf she separate her selfe, let her remayne vnmaryed, or be reconcilied to her husband againe. And let not the husband put away his wife from him.

C   &rhand; To the remnaunte speake I and not the Lord. Yf anye brother haue a wyfe that beleued not, if she be contente to dwel with hym, let him not put her awaye. And the woman, which hath to her husband an infidele, if he consente to dwell with her, let her not put him awaie. For the vnbeleuinge husb&abar;de, is sainctified by the wyfe: and the vnbeleuinge wife, is sainctified by the husbande. Or els were youre chyldren vnclene: but nowe are they 05Q1451 pure. But and if the vnbeleuinge departe, let him departe.

D   A brother or a syster is not in subieccion to suche. God hath called vs in peace. For howe knowest thou O woman, whether thou shalt saue that man or no? Other howe knoweste thou O man, whether thou shalt saue that woman or no? but euen as God hath distributed to euery man.

^{note note}As the Lorde hath called euery person so let him walke: and so ordeine I in all congregations. If any man be called beynge circumcised, let him adde nothing thereto. If any be called vncircumcised: let him not be circumcised. Circumcison is nothinge, vncircumcision is nothinge, but the kepinge of the commaundementes of God is altogether. &cross2; Let euery man abyde in the same state, wherin he is called. ^noteArt thou called a seruauntes, care not for it. Neuertheles if thou maiest be fre, vse it rather. For he that is called in the Lord beynge a seruaunte, is the Lordes freman. ^noteLykewyse he that is called beynge fre, is Christes seruaunte. Ye are dearlye bought, be not05Q1452 mennes seruauntes. Brethr&ebar; let euery m&abar; wherin he is called, therin abide with God. &cross3;

E   As concerninge virgins, I haue no commaundemente of the Lorde: yet geue I counsel, as one that hath obteyned mercy of the Lord to be faithfull. I suppose that it is good for the presente05Q1453 necessitie. For it is good for a man so to be. Arte thou bounde vnto a wife? seke not to be loused. Arte thou loused from a wife? seke not a wife. But and if thou take a wyfe, thou sinnest not. Lykewise if a virgine mary: she sinneth not. Neuerthelesse such shal haue trouble in theyr fleshe: but I fauoure you.

&rhand; This saye I brethren the tyme is short. It remaineth that they which haue wiues, be as though they had none, and they that wepe be as though they wept not, and they that reioyse be as though they reioysed not: ∧ they that bye, be as though they possessed not: and they that vse this worlde, be as though they vsed it not. For the fashi&obar; of this world goeth away.

F   &rhand; I would haue you without care. The single man careth for the thinges of the Lorde howe he maye please the Lorde. But he that hath maried, careth for þe; thinges of þe; worlde howe he may please his wyfe. There is difference betwene a virgine and a wyfe. The single woman careth for the thinges of þe; Lorde, that she maye be pure both in bodye and also in spyryte. ^noteBut she that is maried, careth for the thinges of the worlde, howe she maye please her husbande. This speake I for youre profite, not to tangel you in a snare, but for þt; whiche is honeste and comely vnto you, and that ye maye quietly cleaue vnto the Lorde without separacion.

G   &rhand; If anye man thinke that it is vncomelye for his virgine if we passe þe; tyme of mariage, and yf so nede require, let hym do what he listeth, he sinneth not: let them be coupled in mariage. Neuerthelesse, he that purposeth surely in his herte, hauing none nede, but hath power ouer his owne wyll, and hath so decreed in his herte that he wyl kepe his virgin, doeth well. So then he that ioyneth his virgine in mariage doeth well. But he that ioyneth not his virgine in mariage doeth better. The wife is bounde to the lawe as longe as her husband liueth. If her husbande slepe, she is at libertye to mary with whome she wyll, onely in the Lorde. But she is happyer if she so abyde, in my iudgemente. And I thinke verely that I haue the spirite of God. ^{note note note}

^note The .viij. Chapter. ¶ He rebuketh them that vse theyr libertye to the sla&ubar;der of other, and sheweth how men oughte to behaue them towarde suche as be weake.

A    ^noteTo speake of thinges dedicate vnto Idols, we are sure that we all haue knowledge, knowledge maketh a man swel, but loue edyfyeth. If anye man thinke þt; he knoweth anie thinge, he knoweth nothinge yet as he ought to knowe. But yf anye man loue God, the same is knowen of hym.

^noteTo speake of meate dedicate vnto Idols, we are sure that there is none Idol in þe; world and that there is none other God but one. And though there be that are called Goddes, whether in heauen other in earthe (as there be Goddes manye and Lordes manye) yet vnto vs is there but one God, whiche is the father, of whom are al thinges, and we in him: and one Lorde Iesus Christ, by wh&obar; are all thinges, and we by hym.

^note&rhand; But euery man hath not knowledge. For some suppose that there is an Idole, vntyll this houre, B   and eate as of a thinge offered vnto the Idole, and so their consciences beynge yet weake are defyled. Meate maketh vs not acceptable to God. Neither yf we eate are we the better. Neither, yf we eate not, are we the worsse.

^{note note}But take hede that your libertye cause not the weake to faule. For yf some man se the, whiche hast knowledge, syt at meate in the Idoles temple, shall not the conscience of him which is weake, be boldened to eate those thinges, whiche are offered vnto the Idole? And so thorowe thy knowledge shal the weake brother perishe for whom Christ dyed. When ye synne so againste the brethren, and wound theyr weake consciences, ye synne agaynste Christe. Wherfore yf meate hurte my brother, I wyll eate no fleshe, whyle the worlde st&abar;deth, because I wyll not hurte my brother. The .ix. Chapter. Loue forbeareth the thinge that we maye do by the lawe. He exhorteth them to renne on forth in the course that they haue begonne.

A    ^noteAm I not an Apostle? am I not free? haue I not sene Iesus Christ our Lorde? Are not ye my worke in the Lorde? Yf I be not an Apostle vnto other, yet am I vnto you. For the seale of myne Apostleshyppe are ye in the Lord. Mine aunswere to th&ebar; that axe me, is this. Haue we not power to eate, and to drinke? Either haue we not power to leade aboute a syster to wyfe as well as other Apostles, and as the brethren of the Lord, and Cephas? Either onely I and Barnabas haue not power this to do? who goeth a warfare anye time at hys owne cost? Who planteth a vineiarde, and eateth not of the fruite? Who fedeth a flocke and eateth not of the mylke?

B    ^note&rhand; Saye I these thinges after the maner of men? Or sayeth not the lawe the same also? For it is written in þe; lawe of Moyses. ^noteThou shalt not mosell the mouth of þe; oxe that treadeth out the corne. Doeth God take thought for oxen? Either saith he it not altogether for our sakes? For our sakes no doubte this is written: þt; he whiche eareth, shoulde eare in hope: ∧ þt; he whych thresheth in hope, should be partaker of hys hope. Yf we sowe vnto you spyrytuall thinges: is it a great thinge yf we reape youre carnall thinges. Yf other be partakers of this power ouer you: wherfore are not we rather?

^note&rhand; Neuerthelesse we haue not vsed thys power but suffer all thinges leste we shoulde hinder the Gospell of Christe Do ye not vnderstande howe that they whiche minister in the temple, haue their fyndynge of the temple? And they whych wayte at the aulter, are partakers of the aulter? Euen so also dyd the Lord ordaine, that they which preach the Gospel, shoulde lyue of the Gospell. But I haue vsed none of these thinges.

C    ^note&rhand; Neither wrote I these thinges, þt; it should be so done vnto me. For it were better for me to dye, then that anye shoulde take this reioysinge from me. In that I preache the Gospel, I haue nothinge to reioyce of. For necessytye is put vnto me. Wo is it vnto me yf I preach not the Gospel. Yf I do it wyth a good wil, I haue a rewarde. But yf I do it against my wyl, an offyce is committed vnto me. What is my reward then? Verelye, that when I preache the Gospell, I make the Gospell of Christ fre, that I misuse not myne authoryte in the Gospell.

D    ^note&rhand; For though I be fre from all men, yet haue I made my selfe seruaunte vnto all m&ebar;, that I myght winne the mo. Vnto þe; Iewes, I became as a Iewe, to winne the Iewes. To them that were vnder the lawe, was I made as though I had ben vnder þe; lawe, to winne them that were vnder the lawe. To them that were without lawe, became I as though I had ben without the lawe (when I was not without lawe as perteyninge to God, but vnder a lawe as concerninge Christe) to wynne them that were without lawe. To the weake became I as weake, to wynne the weake. In all thinge I fashioned my selfe to all men, to saue at the lest waye some. And thys I do for the Gospel sake, that I might haue my parte thereof.

E   &cross2; Perceyue ye not howe that they whyche runne in a course, runne all, yet but one receiueth the reward. So runne that ye maye obtayne. Euery man that proueth maysters abstaineth from all thinges. And they do it to obtaine a corruptible croune: but we to obtaine an vncorruptible croune. I therfore so runne, not as an uncertaine thinge. So fight I not as one that beateth the ayer: but I tame my bodye and bringe it into subieccion, leste after that I haue preached to other, I my selfe should be a cast away. The .x. Chapter. He feareth them wyth the ensamples of the olde testamente, and exhorteth them to godlye conuersation.

A    ^noteBrethren I would not þt; ye should be ignoraunte of this, howe that oure fathers were all vnder a cloude, and al passed thorowe the sea, and were all baptysed vnder Moyses, ^note in the cloude, and in the sea: and dyd al eate of one spyrytual meate, and dyd al drincke of one maner of spyrytual drincke. ^noteAnd they drancke of that spyrytuall rocke that folowed them, which rocke was Christe. &cross3; But in manie of them had God no delite. For they were ouerthrowen in the wyldernes.

&rhand; These are ensamples to vs &cross2; that we should not luste after euyll thinges, as they lusted. B   Neyther be ye worshippers of Images as were some of them accordynge at it is written: The people sate doune to eate and drynke, and rose vp agayne to playe. Neyther let vs committe fornicacion as some of them committed fornycacyon, and were destroied in one day .xxiij. thousand. Neither let vs tempte Christe as some of them tempted, and were destroyed of serpentes. Neyther murmure ye as some of them murmured, and were destroyed of the destroyer.

C   Al these thinges happened vnto them for ensamples, and were written to put vs in remembraunce, whom the endes of the world are come vpon. Wherfore let him that thynketh he standeth, take hede leste he fall. There hath none other temptacion taken you, but suche as foloweth the nature of man. But God is faythful whiche shall not suffre you to be tempted aboue your strenght: but shall in the middest of the temptacion make a waye to escape out. &cross2; Wherfore my deare beloued, fle from worshipping of Idols.

D    ^noteI speake as vnto them, whiche haue dyscrecion, iudge ye what I saye. Is not þe; cuppe of blessinge whiche we blesse, partaking of that bloude of Christe? is not the breade which we breake, partakinge of the bodye of Christ? because that we (thoughe we be manye) yet are one bodye in as muche as we all are partakers of one breade. Beholde Israell whiche walketh carnally. Are not they which eate of the sacrifyce, partakers of the aultre?

E   &rhand; What saye I then? that the Image is any thinge? or that it whiche is offered to Images is anye thinge? Naye, but I saye, that these thinges, whiche the Gentyles offer, they offer to deuyls, and not to God. &cross2; And I woulde not þt; ye should haue felloushippe &wt; the deuyls. Ye can not drinke of the cuppe of the Lorde: and of the cuppe of the deuils. ^noteYe can not be partakers of the Lordes table, and of the table of the deuils. Either shall we prouoke the Lorde? Or are we stronger then he? All thinges are laufull vnto me, but all thinges are not expedient. All thinges are lauful to me, but all thinges edifye not. ^noteLet no man seke his owne profyte: but let euerye m&abar; seke anothers wealth.

F   Whatsoeuer is solde in the market, that eate and axe no questions for consciens sake. For the earth is the Lordes, and all that therin is. Yf anye of them whiche beleue not, byd you to a feste, ∧ yf ye be disposed to go, whatsoeuer is set before you, eate, axing no questi&obar; for conscience sake. ^noteBut and yf anye man saye vnto you: this is dedicate vnto Idols, eate not of it for his sake that sheweth it, and for hurtyng of conscience (The earth is the Lordes, ∧ al that therin is) Conscience I saye, not thine but the conscience of that other. 05Q1454For why should my libertie be iudged of another mannes conscience? For yf I take my parte wyth thankes: why am I euil spok&ebar; of for þe; thinge, wherfore I geue thankes.

Whether therfore ye eate or drynke, or whatsoeuer ye do, do al to the praise of God. &cross3; ^note See that ye geue occasion of euil, neither to þe; Iewes, nor yet to the Gentiles, neither to the congregation of God: euen as I please al m&ebar; in al thinges, not sekinge myne owne profite, but the profit of manye, that they myghte be saued. Folowe me, as I do Christe. ^note The .xi. Chapter.

He rebuketh them for the abuse ∧ misordre that they had aboute the Sacrament of the bodye and bloude of Christe, and bringeth them agayne to the fyrste institution.

A    ^noteI commende you brethren that ye remembre me in al thinges, ∧ kepe the ordinaunces eu&ebar; as I deliuered ^note them to you. I woulde you knewe that Christ is the heade of euery man. And the man is the womans heade. And God is Christes heade. Euery m&abar; praiynge or prophesiynge hauing any thinge on his heade, shameth his head. Euery woman that prayeth or prophesyeth bare headed, dishonesteth her heade. For it is euen all one, and the very same thinge, euen as though she were shauen. If the woman be not couered, let her also be shoren. If it be shame for a woman to be shorne or shauen let her couer her head.

B   &rhand; A man oughte not to couer his heade, for as muche as he is the ymage and glorye of God. ^noteThe woman is the glorye of the man. For the man is not of the woman, but the woman of the man. Neither was the man created for the womans sake: but the woman for the mannes sake. For thys cause ought þe; woman to haue ^note power on her heade, for þe; aungels sakes. Neuerthelesse, neyther is the man wythout the woman neyther the wom&abar; wythout the man in the Lorde. For as þe; woman is of the man, euen so is the man by the woman: but al is of God.

&rhand; Iudge in your selfes whether it be comelye, that a woman praye vnto God beare headed. C   Or els doeth not nature teache you that it is a shame for a man, yf he haue longe heyr, ∧ prayse to a woman, yf she haue longe heyre? For her heyre is geu&ebar; her to couer her wythall. If there be anye man amonge you, that lusteth to striue let hym knowe that we haue no suche custome, neither the congregations of God.

D   &rhand; This I warne you of, and commende not that ye come together: not after a better maner but after a worsse. Fyrste of all when ye come together in the congregacion, I heare that there is dyssencyon amonge you, and I partely, beleue it. For there muste be sectes amonge you, that they whyche are perfecte amonge you, myghte be knowen. &cross2; ^noteWhen ye come together a man can not eate the Lordes supper. For euery man beginneth afore to eate hys owne supper. And one is houngerye, and another is drounken. Haue ye not houses to eate and to drinke in? Or els despise ye the congregacion of God and shame th&ebar; that haue not? What shall I saye vnto you? shall I prayse you: In thys prayse I you not. &cross3;

E   &cross2; That whiche I delyuered ^note you, I receiued of the Lorde. ^noteFor the Lorde Iesus þe; same nyght, in whyche he was betrayed, toke breade, and thanked and brake, and sayde. Take ye, eate ye05Q1455 thys is my bodye whiche is broken for you.

^noteThys do ye in the remembraunce of me.

^noteAfter the same maner he toke the cuppe, wh&ebar; supper was done, saying. Thys cuppe is the newe testamente in my bloude. Thys do as ofte as ye drynke it, in the remembraunce of me. For as often as ye shal eate thys breade, and drincke this cuppe, ye shall shewe the Lordes death tyll he come. ^note F   Wherfore whosoeuer shall eate of this bread, or drinke of the cuppe vnworthely, shall be gyltie of the bodye and bloude of the Lorde. Let a m&abar; therfore examen hym selfe, and so let hym eate of the breade and drynke of the cuppe. For he that eateth or drinketh vnworthelye, eateth and drynketh his owne dampnation, because he maketh no05Q1456 difference of the Lordes bodye. &cross3;

G   For this cause manye are weake and sycke amonge you, and manye slepe. ^noteYf we had truely iudged our selues, we should not haue ben iudged. But when we are iudged of the Lorde, we are chastened, because we shoulde not be dampued wyth the worlde. Wherfore my brethren, when ye come together to eate, tary one for another. If any man hunger, let hym eate at home, that ye come not together vnto cond&ebar;pnation. Other thynges wil I set in order when I come. ^{note note} The .xij. Chapter. The diuersytie of the gyftes of the holy ghoste, geuen to the comforte, and edifiyng of one another, as the membres of one bodye serue one another.

A    ^noteIn spiritual thinges brethren I would not haue you ignora&ubar;t. &cross2; Ye knowe that ye were G&ebar;tyles, and wente your wayes vnto domme Idols, euen as you were led. Wherfore I declare vnto you, that no man speakinge in the spirite of God, defieth Iesus. Also no man saye that Iesus is the Lorde: but by the holye ghoste.

B    ^note&rhand; There are diuersities of gyftes verelye, yet but one spirite. And there are differences of administracions, ∧ yet but one Lorde. And there are diuerse maners of operations, and yet but one God, which worketh all thinges that are wrought, in all creatures. The giftes ^note of the spirite are geuen to euerie m&abar; to profite the congregation. To one is geuen thorowe the spirite the vtteraunce of wysdome. To another is geu&ebar; the vtteraunce of knowledge by the same spirite. To another is geu&ebar; fayth by the same spirite. To another the giftes of healinge, by the same spirite. To another power to do miracles. To another prophecie. To another iudgem&ebar;t of spirites. To an other diuerse tounges. To another the interpretation of tounges. And these all worketh euen the selfe same spyryte, deuydynge to euerye man seuerall gyftes, euen as he wyll. &cross3;

For as the bodye is one, and hath manye membres, and all the membres of one bodye though they be many, yet are they but one bodye: euen so is Christ. For in one spyryte are we al baptysed to make one body, whether we be Iewes or Gentiles, whether we be bounde or fre: and haue al drounke of one spirite. For the body is not one m&ebar;ber, but manye. Yf the fote saye: I am not the hand, therfore I am not of the bodye: is he therfore not of the bodye? And yf the eare saye, I am not the eye: therfore I am not of the bodye: is he therfore not of the bodie? If al þe; bodye were an eye, where were then the eare? ^noteIf all were hearinge? wher were the smellynge?

C   &rhand; But nowe hath God disposed the membres euerye one of them in the bodye, at hys owne pleasure, If they were al one member: where were the bodye? Nowe are there manye membres, yet but one bodye. And the eye can not saye vnto the hand: I haue no nede of the: nor the heade also to the fete. I haue no nede of you. Yea rather a greate deale those members of the bodye, whyche seme to be moste feble, are moste necessarye. And vpon those membres of the bodie, which we thinke leste honest, put we moste honestye on. And oure vngodlye parties haue most beauty on. For our honeste members nede it not. But God hath so disposed the bodye, and hath geuen moste honoure to that parte whyche lacked, lest there should be anye stryfe in the bodye: but that the membres shoulde indifferentlye care one for another. And yf one m&ebar;ber be had in honoure, all the membres be glad also.

D   &rhand; Ye are the bodye of Christe, and membres one of another. And God hath also ordeined in the congregation, fyrst the Apostles, secondarely prophetes, thyrdely teachers then them that do miracles: after that þe; giftes of healinge, helpers, gouernes, diuersitie of tounges.

Are all Apostles? Are all Prophetes? Are all teachers? Are all doers of miracles: Haue al the gyftes of healinge? Do all speake with tounges? Do al interprete? Couet after the beste gyftes. And yet shewe I vnto you a more excellente waye. The .xiij. Chapter. ¶ The nature and condicion of loue.

A   Thought I speake with to&ubar;ges of m&ebar; and angels, and yet had no loue, I were euen as soundinge brasse, or as a tynklinge Cimbal. And though I could prophecye, and vnderstande all secretes, and all knowledge: yea, yf I had ^note all fayth so that I coulde moue mountaines out of theyr places, and yet had no loue, I were nothing. And thought I bestowed all my goodes to fede the pore, and though I gaue my bodye euen that I burned, and yet had no loue, it profeteth me nothinge.

B    ^noteLoue suffreth longe, and is curteous. Loue enuieth not. ^noteLoue doth not frowardelye, swelleth not, dealeth not dishonestlye, seketh not her owne, is not prouoketh to anger, thinketh not euil, reioiceth not in iniquitie: but reioiseth in the trueth, suffreth all thinge, beleueth all thinges, hopeth al thinges, endureth in all thinges. Though that propheciynge fayle, other tounges shall cease, or knowledge vanishe awaye, yet loue falleth neuer awaye.

C   For oure knowledge is vnperfect, ∧ oure prophesiynge is vnperfecte. But when that which is perfect, is come: then þt; which is vnperfect, shal be done awaye: When I was a child, I spake as a chylde, I vnderstode as a child, I Imagined as a chylde. But assone as I was a m&abar;, I put away childishnes. Nowe we se in a glasse eu&ebar; in a darke speakinge, but then shall we se face to face. Nowe I knowe vnperfectlye, but then shall I knowe eu&ebar; as I am know&ebar;. Nowe abideth fayth, hope, and loue, euen these thre: but05Q1457 the chiefe of these is loue. ^note The .xiiij. Chapter. Paule sheweth that the gyfte of prophecie, interpretynge or preachynge, excelleth the gyfte of tounges, and howe they both oughte to be vsed.

A   Laboure for loue, and couete spyrytuall gyftes: and moste chiefely for to prophecye. ^noteFor he that speaketh wyth tounges speaketh not vnto men, but vnto God, for no man heareth hym, howe be it in the spyryte he speaketh mysteryes. But he that prophecyeth, speaketh vnto men, to edifiynge, to exhortation and to comforte. He that speaketh wyth tounges profyteth hym selfe: he that prophecieth edifyeth the congregation. I woulde that ye all spake with tounges: but rather that ye prophecyed. For greater is he that prophecieth, then he that05Q1458 speaketh with tounges, excepte he expounde it also, that the congregacion maye haue edifiyng. ^noteNowe brethren yf I come vnto you speakinge with tounges, what shall I profite you, excepte I speake vnto you, other by reuelation or knowledge, or propheciynge, or doctryne.

B   &rhand; Moreouer when thynges wythout lyfe, geue sounde: whether it be a pipe or an harpe excepte they make a distincti&obar; in the soundes, howe shal it be knowen what is piped or harped? And also yf the trompe geue an vncertaine voice, who shall prepare him selfe to fyght? Euen so likewyse when ye speake with tounges, excepte ye speake wordes that haue signifycacion, howe shall it be vnderstande what is spoken? For ye shall but speake in the ayer.

C   Manye kindes of voices are in the worlde and none of them are wythout significacion. If I knowe not what the voice meaneth, I shalbe vnto hym that speaketh, an alient: and he that speaketh shall be alient vnto me Euen so ye (for as much as ye couete spiritual gyftes) seke that ye maye haue plentye vnto the edifiyng of the congregation.

Wherfore let him that speaketh with tounges praye, that he maye interprete also. If I praye wyth tounges, my spyryte prayeth: but my mynde is wythout fruite. What is it th&ebar;? I wyl praye with the spirite, and wyll praye with mynde also. I wil singe with the spyrite, and wil singe with the minde also.

D   &rhand; For els when thou blessest with the spirite howe shal he that occupieth the roume of the vnlearned saye amen at thy geuynge of thankes, saynge: he vnderstandeth not what thou sayeste? Thou verelye geueste thankes wel, but the other is not edifyed. I th&abar;ke my God, I speake with tounges more then ye all. Yet had I leuer in the congregation, to speake fyue wordes with my mynd to the information of other, rather then x. thousand wordes with the tounge.

&rhand; Brethren be not chyldren in wyt howebeit as concerninge maliciousnes be children: but in wyt be perfect. In the lawe it is written, wyth other ^note to&ubar;ges, and with other lippes wyl I speake vnto thys people, and yet for al that wil they not heare me, sayeth the Lorde. Wherfore, tounges are for a signe, not to them that beleue, but to them that beleue not. Contrarywyse propheciyng serueth not, for them that beleue not: but for them whiche beleue.

E   Yf therfore when all the congregation is come together, and all speake wyth tounges, there come in they that are vnlearned, or they whyche beleue not: wyll they not saye that ye are out of your wyttes? But and yf all prophecye, and there come in one that beleueth not, or one vnlearned, he is rebuked of al men, and is iudged of euerye man: and so are the secretes of hys herte opened, and so falleth he doune on hys face, and worshyppeth God, ∧ sayeth that God is wyth you in dede.

&rhand; Howe is it then brethren? When ye come together, euerye man hath his songe, hath his doctryne, hath his tounge, hath hys reuelation, hath hys interpretation. Let al thynges be done vnto edifiynge. If anye man speake wyth tounges, let it be two at ones, or at the moste thre at ones, and that by course: and let another interprete it. But yf there be no interpreter, let him kepe silence in the congregation, and let him speake to him selfe and to God.

F   Let the Prophetes speake two at ones, or thre at ones, and let other iudge. And yf anye reuelation be made to another that sitteth by, let the fyrste holde hys peace. For ye maye all prophecye, one by one that all maye learne, and all maye haue comforte. For the spirites of the Prophetes are in the power of þe; Prophetes. For God is not causer of strife, but of peace, as he is in all other congregations of the sainctes.

G    ^noteLet your wyues kepe silence in the congregations. ^noteFor it is not permitted vnto them to speake: but let them be vnder obedi&ebar;ce, as sayeth the lawe. If they wil learne anye thynge, let them axe theyr husbandes at home. For it is shame for women to speake in the congregation. Spronge the worde of God from you? Eyther came it vnto you onelye. ^noteYf anye m&abar; thinke hym selfe a Prophet, either spyrytuall. let him vnderstand, what thinges I write vnto you. For they are the commaundementes of the Lorde. But and yf anye man be ignoraunte, let him be ignoraunt. Wherfore brethren couete to prophecye, and forbyd not to speake wyth tounges. And let al thynges be done honestlye and iu ordre. ^note The .xv. Chapter. The resurreccion of the dead.

A   Brethren as pertaininge to the Gospel, whiche I preached vnto you, whiche ye haue also accepted, and in the whiche ye c&obar;tinue, by whiche also ye are saued: I do you to wit, after what maner I preached vnto you yf ye kepe it, except ye haue beleued in vaine.

^noteFor fyrste of al I deliuered vnto you that which I receiued ^note how that Christe dyd for oure synnes, agreinge to the scriptures: and that he was buried, and that he rose agayne the thyrde daye accordinge to the scriptures and that he was sene of Cephas, then of the twelue. After that he was sene of more then B   fyue hundred brethren at ones of whiche manie remaine vnto this daie, and many are fallen a slepe. After that appeared he to Iames, then to al the Apostles. ^note

And last of al, he was sene of me, as of one that was borne out of due time. For I am the leste of al the Apostles, whiche am not worthy to be called an Apostle, because I persecuted the congregation of God. But by þe; grace of God I am that I am. And his grace which is in me, was not in vaine, &cross3; but I laboured more aboundantly then they al, not I but the grace of God which is with me. Whether it were I or they, so we preache, and so haue ye beleued.

C    ^note&cross2; If Christe be preached howe that he rose from death: howe saye some? that are amonge you, that there is no resurreccion from death? If ther be no rysinge agayne from death, th&ebar; is Christe not rysen. If Christ be not rysen, then is our preachinge vayne, and your faith is also in vaine. Ye and we are founde false witnesses of God. For we haue testifyed of God, howe that he raysed vp Christe, whom he raysed not vp yf it be so that the deade ryse not vp againe. For yf the dead rise not againe then is Christ not rysen againe. Yf it be so þt; Christe rose not, then is youre faith in vayne, and yet are ye in youre synnes. And ther to they which are fallen a slepe in Christ, are peryshed. If in thys lyfe onelye we beleue on Christ, then are we of all men the miserablest.
^note&rhand; But now in Christ rysen from the dead, and is become the fyrste fruytes of them that slepte. For by a man came death, and by a man came the resurceccion of the dead. ^noteFor as by Adam all dye: euen so by Christe, shall all be made aliue, and euery man in his owne order. &cross3;

D   The fyrste is Christe, then they that are Christes at his comminge. Then commeth the ende when he hath delyuered vp the kyngedome to God the father, when he hath put doune all rule, authoritie, and power. For he muste reigne tyll he haue put all hys enemies vnder his fete.

The laste enemy that shalbe destroied is death. ^noteFor he hath put all thinges vnder hys fete. But when he sayeth, all thinges are put vnder hym it is manifest that he is excepted, whyche dyd put all thinges vnder him. Wh&ebar; all thinges are subdued vnto hym: then shall the sonne also him selfe be subiecte to him that put al thinges, vnder him that God maye be all in all thinges. Eyther els what do they, which are baptysed ouer the dead, yf the dead ryse not at all? Why are they then05Q1459 baptysed ouer the dead? yea and why stande we in ieoperdy euerye houre? By our reioysinge, whyche I haue in Christe Iesu our Lorde, I dye dayly. That I haue fought wyth beastes at Ephesus, after the maner of men what auauntageth it me, yf þe; dead rise not againe? Let vs eate and drincke, to morowe we shall dye. Be not deceiued: ^note malicious speakinges corrupte good maners. Awake truelye out of slepe and synne not. For some haue not the knowledge of God. I speake this vnto you: rebuke.

E   But some man wyl saye: howe aryse the dead? wyth what bodyes come they in? Thou fole, that whiche thou sowest is not quickened except it dye. And what sowest thou? Thou sowest not that bodye that shall be, but are corne (I meane either of what, or of some other) and God geueth it a body at his pleasure, to euery seede a seuerall body.

&cross2; Al fleshe is not one maner of fleshe: but there is one maner fleshe of men, another maner fleshe of beastes, another maner fleshe of fyshes, and another of byrdes.

F   There are celestiall bodyes, and there are bodyes terrestriall. But the glorye of the celestiall is one, and the glorye of the terrestriall another. There is one maner glory of þe; sunne and another glorye of the mone, and another glory of the starres. For one starre dyffereth from another in glorye. So is the resurrecci&obar; of the dead. It is sowen in corruption, and ryseth in incorruption. It is sow&ebar; in dishonoure, and ryseth in honoure. It is sowen in weakenes, and ryseth in power. It is sowen a naturall bodye, and ryseth a spyrytuall bodye.

&rhand; There is a naturall bodye, and there is a spiritual bodye, as it is written: ^note the fyrste m&abar; Adam was made a lyuinge soule, and the last Adam was made a quickeninge spirite. Howbeit that is not fyrste whiche is spyrytual: but that which is naturall, and then that which is spyrytual. &cross3;

^noteThe fyrste man is of the earth, earthlye: the seconde man is the Lorde from heauen. As is the earthlye, such are they that are earthlye. And as is the heauenlye, suche are they that are heau&ebar;lye. And as we haue borne þe; ymage of the earthly so shal we beare the Image of the heauenlye.

F    ^note&rhand; This saye I brethren, that05Q1460 fleshe and bloude can not inheryte the kyngedome of God. Neyther corruption inheryte: vncorruption. Beholde I shewe you a mysterye. We shal not al slepe: but we shal al be chaunged, and that in a momente ∧ in the twinkling of an eye, at the sound of the last trompe. For

the trompe shall blowe, and the dead shal rise incorruptible and we shal be chaunged. For this corruptible must put on incorruptibilitie; and this mortal muste put on immortalytye. When this corruptible, hath put on incorruptibilitie, and this mortal hath put on immortalite, then shalbe brought to passe the saiyng that is writt&ebar;. Death is c&obar;sumed into victory. Death wher is thy stynge? ^noteHel wher is thy victory? ^noteThe stinge of death is sinne: ∧ the strenght of sinne is the lawe. But thankes be vnto God, which hath geuen vs victory, thorowe our Lorde Iesus Christ. Therfore my deare brethren, be ye stedfast and vnmouable alwayes ryche in the workes of þe; Lorde, for as much as ye knowe, howe that your labour is not in vaine in the Lorde. ^{note note} The .xvi. Chapter. ¶ He putteth them in remembraunce of the gatheryng for the powre Chrystians at Hierusalem, and c&obar;cludeth hys Epystle wyth the salutations of certayne louynge brethren.

A   Of the gatheringe for the sainctes, as I haue ordeined in the c&obar;gregations of Galatia, euen, so do ye. Vpon some sonday let euerye one of you put a syde at home, and laye vp whatsoeuer he thinketh meate that there be no gatheringes when I come.

When I am come, whomsoeuer ye shall alowe by youre letters, them will I sende to bringe your liberalitie vnto Ierusalem. And yf it be mete that I go, they shal go with me. I wyl come vnto you after I haue gone ouer Macedonia. For I wyl go throughout Macedonia. With you peraduenture I wil abide a while, or els winter, that ye maye bringe me on my waye whethersoeuer I go.

B   &rhand; I wil not se you nowe in my passage: but I truste to abyde a while wyth you, yf God shal suffer me. I wyll tary at Ephesus vntyl whitsontyde. For a greate dore, and a frutefull is opened to me, and there are manye aduersaryes. If Timotheus come, se that he be with you. For he worketh the worke of the Lorde as I do. Let no man despyse hym: but conuaye hym forthe in peace, that he maye come vnto me. For I loke for hym wyth the brethren.

To speake of brother Apollo: I greatlye desyred hym to come vnto you wyth the brethren but hys mynd was not at all to come at this tyme. Howbeit he wil come when he shal haue conueniente tyme. Watche ye, stande faste in the fayth, quyte you lyke men and be stronge, ∧ let youre busynes be done in loue.

^note&rhand; Brethren (ye know the house of Stephana, howe that they are the fyrste fruites of Achaia, and that they haue appoynted them selues to minister vnto the sainctes) I beseche you that ye be obedient vnto suche, and to all that helpe and laboure. I am glad of the c&obar;minge of Stephana. Fortunatus and Achaichus: for that which was lackinge on youre parte, they haue supplied. They haue comforted my spyrite and youres. Loke therfore that ye knowe them that are suche.

D    ^noteThe congregations of Asia salute you. Aquila and Priscylla salute you muche in the Lorde, and so doth the congregation that is in theyr house. Al the brethren grete you. Grete ye one another wyth an holy kysse. The salutation of me Paule with myne owne hande. Yf anye man loue not the Lorde Iesus Christ the same be anathema maranatha. The grace of the Lorde Iesus Christe be wyth you all, My loue be wyth you all in Christe Iesus. Amen. The Epistle vnto the Corinthians sent from Philippos, by Stephana, and Fortunatus ∧ Achaichus and Timotheus.

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