Vnto the congregacion of God which is at Corinthum. To them that are sanctified in Christ Iesu / sainctes by callynge / with all that call on the name of oure lorde Iesus Christ in every place / both of theirs ∧ of oures

Grace be with you and peace fr&obar; God oure father / and from the lorde Iesus Christ.

&cross2; I thanke my God all wayes on youre behalfe for þe; grace of God which is geuen you

by Iesus Christ / B   that in all thinges ve are made riche by him in all lerninge and in all knowledge even as the testimony of Iesus Christ was confermed in you) so that ye are behynde in no gyft / and wayte for the apperynge of oure lorde Iesus Christ which shall str&ebar;ght you vnto þe; ende / that ye maye be blamelesse in þe; daye of oure lorde Iesus Christ. &cross3; ffor god is faythfull / ^note by whom ye are called vnto þe; fellishyppe of his sonne Iesus Christe oure lorde

I beseche you brethr&ebar; in þe; name of oure lorde Iesus Christ / that ye all speake one thynge ∧ that there be no dissencion am&obar;ge you: but be ye knyt together in one mynde ∧ in one me&abar;ynge. It is shewed vnto me (my brethren) of you by them that are of the housse of Cloe / that ther is stryfe amonge you. And this is it that I meane: how that com&ebar;lie amonge you / one sayeth: I holde of Paul: another I holde of Apollo: þe; thyrde I holde of Cephas: þe; four þe; I holde of Christ. Ys Christ devided? was Paul crucified for you? ether were ye baptised in þe; name of Paul? I thanke God that I christened none of you / but Crispus ∧ Gayus / lest eny shulde saye that I had baptised in myne awne name. I baptised also the housse of Stephana. Forthermore knowe I not whether I baptised eny man or no.

C   For Christ sent me not to baptyse / but to preache þe; gospell / ^note not with wysdome of wordes / lest the crosse of Christ shuld have bene made of none effecte. For þe; preachinge of the crosse is to them þt; perisshe folishnes: but vnto

vs which are saved / it is þe; power of God. ^noteFor it is written: I will destroye the wysdome of the wyse / ∧ will cast awaye the vnderstondinge of the prud&ebar;t. Where is the wyse? Where is the scrybe? Where is the searcher of this worlde? Hath not God made the wysdome of this worlde folisshnes?

For when the worlde thorow wysdome knew not God / in þe; wysdome of God: it pleased God thorow folisshnes of preachinge to save them þt; beleve. For þe; Iewes requyre a signe / ∧ the Grekes seke after wysdome. ^noteBut we preache Christ crucified / vnto the Iewes an occasion of fallinge / ∧ vnto the Grekes folisshnes: D    but vnto th&ebar; which are called both of Iewes ∧ Grekes / we preache Christ þe; power of God / and the wysdome of God. ^noteFor the folishnes of God is wyser then m&ebar;: ∧ the weakenes of God is stronger then men.

Brethren loke on youre callinge / how that not many wyse men after the flesshe / not many myghty / not many of hye degre are called: but God hath chosen the folysshe thinges of the worlde / to confounde the wyse. And God hath chosyn the weake thing&es; of the worlde / to confounde thing&es; which are mighty. And vile thinges of the worlde / ∧ thinges which are despysed / hath God chosen / yee ∧ thinges of no reputacion / for to brynge to nought thinges of reputacion / that no flesshe shulde reioyce in his presence. And vnto him partayne ye / in Christ Iesu / which of God is made vnto vs ^note wysdome / ∧ also rightewesnes / and

saunctifyinge ∧ redempcion. That accordinge as it is written: he which reioyseth / shulde reioyce in the Lorde. ¶ The .ii. Chapter.

A   And I brethren when I came to you / came not in gloriousnes of wordes or of wysdome / shewynge vnto you the testimony of God. Nether shewed I my selfe that I knewe eny thinge amonge you save Iesus Christ / ev&ebar; the same that was crucified. And I was am&obar;ge you in weaknes / ∧ in feare / ∧ in moche tr&ebar;blinge. And my wordes ∧ my preachinge were not with entysynge wordes of m&abar;nes wysdome: ^note but in shewinge of þe; sprete ∧ of power / that youre fayth shuld not stonde in þe; wysdome of m&ebar; / but in þt; power of God.

B   That we speake of / is wysdome amonge them that are perfecte: not the wysdome of this worlde nether of the rulars of this worlde (which go to nought) but we speake þe; wysdome of God / which is in secrete ∧ lieth hyd / which God ordeyned before the worlde vnto oure glory: which wysdome none of þe; rulars of the worlde knewe. For had they know&ebar; it / they wolde not have crucified the Lorde of glory. ^noteBut as it is written: The eye hath not sene / ∧ the eare hath not hearde / nether have entred into the herte of man / þe; thinges which God hath prepared for them that love him.

C   But God hath opened them vnto vs by his sprete. For þe; sprete searcheth all thinges / ye the bottome of Goddes secretes. For what man knoweth the thing&es; of a m&abar;: save þe; sprete

of a man which is with in him? ^noteEven so þe; thinges of God knoweth no man / but þe; sprete of god. And we have not receaved the sprete of þe; worlde: D   but the sprete which c&obar;meth of god / for to knowe the thing&es; that are gev&ebar; to vs of god / which thinges also we speake / not in the c&obar;nynge wordes of m&abar;nes wysdome / but with the c&obar;nynge wordes of the holy goost / makynge spretuall c&obar;paresons of spretuall thing&es;. For þe; naturall man perceaveth not the thing&es; of the sprete of god. For they are but folysshnes vnto him. Nether can he perceave them / because he is spretually examined. But he that is spretuall / discusseth all thinges: yet he him selfe is iudged of no m&abar;. ^note For who knoweth the mynde of the Lorde / other who shall informe him? But we vnderstonde the mynde of Christ. ¶ The .iii. Chapter.

A   And I coulde not speake vnto you brethr&ebar; as vnto spretuall: but as vnto carnall / even as it were vnto babes in Christ. I gave you mylke to drinke ∧ not meate. For ye then were not stronge / no nether yet are. For ye are yet carnall. As longe verely as ther is am&obar;ge you envy&ibar;ge / stryfe / ∧ dissenci&obar;: are ye not carnall / ∧ walke after þe; manner of m&ebar;? As l&obar;ge as one sayth / I holde of Paul / ∧ another / I am of Apollo / are ye not carnall? What is Paul? What thinge is Apollo? Only miministers ^note are they by wh&obar; ye beleved / even as the Lorde gave every m&abar; grace. B   I have planted: Apollo watred: but god gave increace.

So then / nether is he that planteth eny thinge / nether he þt; watreth: but god which gave the increace.

He that planteth and he that watreth / are nether better then the other. Every man yet shall receave his rewarde accordynge to his laboure. ^noteWe are goddis labourers / ye are goddis husbandrye / ye are goddis byldynge. Accordynge to the grace of god geven vnto me / as a wyse bylder have I layde the foundaci&obar; And another bylt ther&obar; But let every m&abar; take hede how he bildeth ap&obar;. C    ^noteFor other foundacion can no man laye / then þt; which is layde / which is Iesus Christ. Yf eny man bilde on this foundacion / golde / silver / precious stones tymber / haye or stoble: every mannes worke shall appere. ^noteFor the daye shall declare it / and it shalbe shewed in fyre. And þe; fyre shall trye euery mannes worke / what it is. Yf eny mannes worke þt; he hath bylt apon / byde / he shall receave a rewarde. If eny m&abar;nes worke burne he shall suffre losse: but he shalbe safe him selfe: neverthelesse yet as it were thorow fyre.

D    ^note&cross2; Are ye not ware that ye are the temple of god / and how that the sprete of god dwelleth in you? Yf eny man defyle the temple of god him shall god destroye. For the temple of god is holy / which temple ye are. ^noteLet no man deceave him silfe. Yf eny man seme wyse amonge you / let him be a fole in this worlde / that he maye be wyse. ^noteFor þe; wisdome of this worlde is folysshnes with god. For it is writt&ebar;: he compaseth the wyse in their craftynes. And

agayne / ^note God knoweth the thoughtes of the wyse that they be vayne. Therfore let no m&abar; reioyce in men. For all thinges are youres / whether it be Paul / other Apollo / other Cephas: whether it be þe; worlde / other lyfe / other deeth / whether they be present thing&es; or thinges to come: all are youres / ∧ ye are Christes / and Christ is goddis. &cross3; ¶ The .iiii. Chapter.&cross2;

A    ^noteLet men this wyse esteme vs / ev&ebar; as the ministers of Christ / and disposers of þe; secretes of God. Furthermore it is requyred of the disposers that they be founde faithfull. ^note With me is it but a very smal thinge / that I shuld be iudged of you / ether of (mans daye) No I iudge not myn awne selfe. I know nought by my selfe: yet am I not therby iustified. It is the Lorde that iudgeth me. Therfore iudge no thinge before the tyme / vntill the Lorde come / ^note which will lighten thinges that are hyd in darcknes and op&ebar; the counsels of the hertes. And then shall every man have prayse of God. &cross3;

B   These thing&es; brethr&ebar; I have described in myn awne person ∧ Apollos / for youre sak&es; / that ye myght learne by vs / that no man co&ubar;te of him selfe beyonde that which is above written: that one swell not agaynst another for eny mans cause. For who preferreth the? What hast thou / that thou hast not receaved? Yf thou have receaved it / why reioysest thou as though thou haddest not receaved it? Now ye are full: now ye are made rych: ye raygne

as king&es; with out vs: ∧ I wold to god ye dyd raygne / that we might raygne with you.

Me thinketh that God hath set forth vs which are Apostles / for the lowest of all / as it were m&ebar; appoynted to deeth. For we are a gasyngestocke vnto the worlde / ∧ to þe; angels / ∧ to men. ^noteWe are foles for Christes sake / ∧ ye are wyse thorow Christ. We are weake / ∧ ye are str&obar;ge. Ye are honorable ∧ we are despised. C   Ev&ebar; vnto this daye we honger ∧ thyrst / ∧ are naked / ∧ are boffetted &wt; fistes / ∧ have no certayne dwellinge place / and laboure workinge with oure awne hondes. We are revysed / ∧ yet we blesse. We are persecuted / ∧ suffer it. ^noteWe are evyll spoken of / and we praye. We are made as it were the filthynes of the worlde / the ofscowringe of all thinges / even vnto this tyme.

I write not these thinges to shame you: but as my beloved sonnes I warne you. For though ye have ten thousande instructours in Christ: yet have ye not many fathers. In Christ Iesu / I have begotten you thorowe þe; gospell. D   Wherfore I desyre you to folowe me. For this cause have I sent vnto you Timotheus / which is my deare sonne / ∧ faithfull in the Lorde / which shall put you in remembra&ubar;ce of my wayes which I have in Christ / ev&ebar; as I teache every where in all congregaci&obar;s. Some swell as though I wolde come no more at you. But I will come to you shortely / yf God will: ∧ will knowe / not þe; wordes of th&ebar; which swell / but þe; power: for þe; kyngdome of

God is not in wordes / but in power. What will ye? Shall I come vnto you with a rodde / or els in love ∧ in the sprete of mekenes? ¶ The .v. Chapter.

A    ^noteThere goeth a c&obar;men sayinge that ther is fornicacion am&obar;ge you / ∧ soche fornicacion as is not once named amonge the gentyls: that one shuld have his fathers wyfe. And ye swell and have not rather sorowed / þt; he which hath done this dede / ^note myght be put fr&obar; am&obar;ge you. For I verely as absent in body / even so present in sprete / have determyned all redy (as though I were present) of him that hath done this dede / B   in the name of oure Lorde Iesu Christ / when ye are gaddered togedder / ∧ my sprete / with the power of the Lorde Iesus Christ / to deliver him vnto ^note Satan / for þe; destrucci&obar; of the flesshe / þt; the sprete maye be saved in þe; daye of þe; Lorde Iesus.

Youre reioysinge is not good: knowe ye not that a lytle lev&ebar; sowreth the whole lompe of dowe. C   &cross2; Pourge therfore the olde leven / that ye maye be newe dowe / as ye are swete breed. For Christ oure esterlambe is offered vp for vs. ^noteTherfore let vs kepe holy daye / not with olde lev&ebar; / nether with the leven of maliciousnes and wickednes: but with the swete breed of purenes and truth. &cross3;

I wrote vnto you in a pistle that ye shuld not company with fornicatours. And I me&abar;t not at all of the fornicatours of this worlde / ether of the coveteous / D   or of extorsioners / ether of the ydolaters: for then must ye nedes

have gone out of þe; worlde. ^noteBut now I write vnto you / that ye company not togedder / yf eny that is called a brother / be a fornicator / or coveteous / or a worshipper of ymages / ether a raylar / ether a dronkard / or an extorcionar: with him that is soche se that ye eate not. For what have I to do / to iudge them which are with out? Do ye not iudge them that are with in? Them that are with out / God shall iudge. Put awaye from amonge you / that evyll parson. ¶ The .vi. Chapter.

A   How dare one of you havinge busines with another / goo to lawe vnder the wicked / ^note ∧ not rather vnder the sainctes? Do ye not know that the sainctes shall iudge the worlde? If the worlde shalbe iudged by you: are ye not good ynough to iudge smale trifles: knowe ye not how that we shall iudge the angles? How moche more maye we iudge thinges that partayne to þe; lyfe? If ye have iudgement&es; of worldely matters / take them which are despised in þe; congregaci&obar; / ∧ make them iudges. B   This I saye to youre shame. Is ther vtterly no wyse man am&obar;ge you? What not one at all / þt; can iudge bitwene brother ∧ brother / but one brother goeth to lawe with another: ∧ that vnder the vnbelevers?

Now therfore ther is vtterly a faute amonge you / because ye goo to lawe one with another. Why rather suffer ye not wronge? why rather suffre ye not youre selves to be robbed? Naye ye youre selves do wronge / and robbe:

and that the brethren. Do ye not remember how that the vnrighteous shall not inheret the kyngdome of God? Be not deceaved. ^noteFor nether fornicators / nether worshyppers of ymages / nether whormongers / nether weaklinges / nether abusars of them selves with the mankynde / nether theves / nether the coveteous / nether dronkardes / nether cursed speakers / nether pillers / shall inheret the kyngdome of God. And soche ware ye verely: but ye are wesshed: ye are sanctified: ^note ye are iustified by the name of the Lorde Iesus / and by the sprete of oure God.

C   All thinges are lawfull vnto me: but all thing&es; are not proffitable. I maye do all thinges: but I will be brought vnder no mans power. Meates are ordeyned for the belly / ∧ the belly for meates: but God shall destroy bothe it and them. Let not the body be applied vnto fornicacion / but vnto the Lorde / and the Lorde vnto the body. God hath raysed vp the Lorde / ∧ shall rayse vs vp by his power. &cross2; Ether remember ye not / that youre bodyes are the ^note members of Christ? Shall I now take the members of Christ / and make them the members of an harlot? God forbyd. Do ye not vnderstonde that he which coupleth him selfe with an harlot / is become one body? For two (saith he) shalbe one flesshe. But he that is ioyned vnto the Lorde / is one sprete. ^note

D   Fle fornicacion. All synnes that a man dothe / are with out þe; body. But he þt; is a fornicator / synneth agaynst his awne body. Ether

knowe ye not how that youre bodyes are the temple of þe; holy goost / ^note which is in you / wh&obar; ye have of God / ∧ how that ye are not youre awne? For ye are dearly bought. Therfore glorifie ye God in youre bodyes and in youre spretes / for they are goddes. &cross3; ¶ The .vii. Chapter. &cross2;

A   As concerninge the thinges wherof ye wrote vnto me: ^note it is good for a m&abar; / not to touche a woman. Neverthelesse to avoyde fornicaci&obar; / let every man have his wyfe: and let every woman have her husbande. Let the man geve vnto the wyfe due benevolence. ^noteLykwyse also the wyfe vnto the man. The wyfe hath not power over her awne body: but the husbande. And lykewyse the man hath not power over his awne body: but the wyfe. Withdrawe not youre selves one from another / excepte it be with consent for a tyme / for to geve youre selves to fastynge and prayer. And afterwarde come agayne to the same thynge / lest Satan tempt you for youre incontinencye. &cross3;

B   This I saye of faveour / not of c&obar;maundement. For I wolde that all men were as I my selfe am: but every man hath his proper gyfte of God / one after this m&abar;ner / another after that. I saye vnto the vnmaried men ∧ widdowes: it is good for them yf they abyde ev&ebar; as I do. But ∧ yf they c&abar;not abstayne / let them mary. For it is better to mary then to burne.

^noteVnto the maryed c&obar;maunde not I / but the Lorde: that the wyfe separate not her selfe

from the man. Yf she separate her selfe / let her remayne vnmaryed / ^note or be reconciled vnto her husbande agayne. And let not the husbande put awaye his wyfe from him.

C   To the remnaunt speake I / ∧ not the lorde. Yf eny brother have a wyfe that beleveth not / yf she be content to dwell with him / let him not put her awaye. And þe; wom&abar; which hath to her husbande an infidell / yf he consent to dwell with her / let her not put him awaye. For þe; vnbelevynge husbande is sanctified by the wyfe: ∧ the vnbelevynge wyfe is sanctified by the husbande. Or els were youre chyldren vnclene: but now are they pure. But and yf the vnbelevynge departe / let him departe. A brother or a sister is not in subiection to soche. God hath called vs in peace. For how knowest thou o woman / whether thou shalt save that man or no? Other how knowest thou o man / whether thou shalt save that woman or no? but even as God hath distributed to every man.

D   As the lorde hath called every person / so let him walke: ∧ so orden I in all congregaci&obar;s. Yf eny man be called beynge circumcised / let him adde nothinge therto. Yf eny be called vncircumcised: let him not be circ&ubar;cised. ^noteCircumcision is nothinge / vncircumcision is nothinge: but the kepyng of the c&obar;maundmentes of god is altogether. &cross2; Let every man abyde in the same state wherin he was called. Arte thou called a serva&ubar;t? care not for it. Neverthelesse yf thou mayst be fre / vse it rather.

For he that is called in the lorde beynge a servaunt / is the lordes freman. Lykwyse he that is called beynge fre / is Christes serva&ubar;t. Ye are dearly bought / be not mennes seruauntes. Brethren let everye man wherin he is called / therin abyde with God. &cross3;

E   As concernynge virgins / I have no c&obar;maundment of the lorde: yet geve I counsell / as one that hath obtayned mercye of the lorde to be faythfull. I suppose that it is good for the present ^note necessite. For it is good for a m&abar; so to be. Arte thou bounde vnto a wyfe? seke not to be lowsed. Arte thou lowsed from a wyfe? seke not a wyfe. But and yf thou take a wyfe thou synnest not. Lykwyse if a virgin mary / she synneth not. Neverthelesse soche shall have trouble in their flesshe: but I faver you.

This saye I brethr&ebar; the tyme is shorte. It remayneth that they which have wives / be as though they had none / and they that wepe be as though thy wept not: and they that reioyce / be as though they reioysed not: ∧ they that bye be as though they possessed not: ∧ they þt; vse this worlde / be as though they vsed it not. For the fassion of this worlde goeth awaye.

F   I wolde have you without care: the single man careth for the thing&es; of the lorde / how he maye please the lorde. But he that hath maried / careth for the thing&es; of the worlde howe he maye please his wyfe. There is differ&ebar;ce bitwene a virgin ∧ a wyfe. The single woman careth for the thinges of the lorde / that she maye be pure both in body ∧ also in sprete

But she that is maryed / careth for the thing&es; of the worlde / how she maye please her husband. This speake I for youre proffit / not to tangle you in a snare: but for that which is honest and comly vnto you / ∧ that ye maye quyetly cleave vnto the lorde &wt; out separacion.

G   If eny man thinke that it is vncomly for his virgin if she passe the tyme of mariage / &abar;d if so nede requyre / let him do what he listeth / he synneth not: let th&ebar; be coupled in mariage. Neverthelesse / he þt; purposeth surely in his herte / havynge none nede: but hath power over his awne will: and hath so decreed in his herte that he will kepe his virgin / doth well. So then he that ioyneth his virgin in maryage doth well. But he that ioyneth not his virgin in mariage doth better. ^noteThe wyfe is bounde to the lawe as longe as her husband liveth If her husbande slepe / she is at liberte to mary with whom she wyll / only in the lorde. But she is happiar yf she so abyde / in my iudgm&ebar;t And I thinke verely that I have the sprete of God. ¶ The .viii. Chapter.

A    ^noteTo speake of thinges dedicate vnto ydols / we are sure that we all have knowledge. knowledge maketh a man swell: bnt love edifieth. If eny man thinke that he knoweth eny thinge / he knoweth nothynge yet as he ought to knowe. But yf eny man love god / the same is knowen of him.

To speake of meate dedicat vnto ydols / we are sure that ther is none ydoll in the worlde

and that ther is none other god but one. And though ther be þt; are called goddes / whether in heven other in erth (as ther be goddes many and lordes many) yet vnto vs is there but one god / which is the father of whom are all thinges / ^note ∧ we in him: ∧ one lorde Iesus Christ by whom are all thinges / and we by him.

But every man hath not knowledge. For some suppose that ther is an ydoll / vntyll this houre / and eate as of a thinge offered vnto þe; ydole / ∧ so their consciences beynge yet weake / are defyled. Meate maketh vs not acceptable to god. ^noteNether yf we eate / are we þe; better. Nether yf we eate not / are we the worsse.

D   But take hede that youre libertie cause not þe; weake to faule. For yf some man se þe; which hast knowledge / sit at meate in the ydoles t&ebar;ple / shall not the conscience of hym which is weake / be boldened to eate those thing&es; which are offered vnto þe; ydole? And so thorow thy knowledge shall þe; weake brother perisshe for whom christ dyed. Wh&ebar; ye synne so agaynst the brethren and wounde their weake consciences ye synne agaynst Christ. Wherfore yf meate hurt my brother / ^note I will eate no flesshe whill the worlde stondeth / because I will not hurte my brother. ¶ The .ix. Chapter.

Am I not an Apostle? am I not fre? have I not sene Iesus Christ oure lorde? A    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 Apostleshippe are ye in the lorde. Myne answer to them that

axe me / is this. Have we not power to eate ∧ to drynke? Ether have we not power to leade about a sister to wyfe as wel as other Apostles / and as the brethren of the lorde / and Cephas? Ether only I and Barnabas have not power this to do? who goeth a warfare eny tyme at his awne cost? who planteth a vynearde ∧ eateth not of the frute? Who fedeth a flocke and eateth not of the mylke?

B   Saye I these thinges after the manner of men? Or sayth not the lawe the same also? For it ys written in the lawe of Moses. Thou shall not mosell the mouth of the oxe that treadeth out the corne. Doth God take thought for oxen? Ether sayth he it not all to gedder for oure sakes? For oure sakes no doute this is written: that he which eareth / ^note shuld eare in hope: and that he which thressheth in hope / shuld be parttaker of his hope. Yf we sowe vnto you spirituall thynges: is it a greate thynge yf we reepe youre carnall thynges Yf other be parttakers of this power over you? wherfore are not we rather.

Neverthelesse we have not vsed this power: but suffre all thinges lest we shuld hynder the gospell of Christ. Do ye not vnderst&obar;der how that they which minister in the temple / have their fyndynge of the temple? And they which wayte at the aulter / are partakers with þe; aultre? Even so also dyd þe; lorde ordayne / that they which preache þe; gospell / shuld live of the gospell. But I have vsed none of these thinges.

C   Nether wrote I these thinges that it shuld be so done vnto me. For it were better for me to dye / th&ebar; þt; eny man shnld take this reioysinge from me. In that I preache the gospell / I have nothinge to reioyce of. For necessite is put vnto me. Wo is it vnto me yf I preache not the gospell. ^noteIf I do it with a good will / I have a rewarde. But yf I do it agaynst my will / an office is committed vnto me. What is my rewarde then? Verely that wh&ebar; I preache the gospell / I make the gospell of Christ fre / þt; I misvse not myne auctorite in þe; gospel

D   For though I be fre from all men / yet have I made my silfe servaunt vnto all men / that I myght wynne the moo. ^noteVnto the Iewes / I became as a Iewe / to winne þe; Iewes. To th&ebar; that were vnder the lawe / was I made as though I had bene vnder the lawe / to wynne th&ebar; that were vnder the lawe. To them that were without lawe / be c&abar; I as though I had bene without lawe (wh&ebar; I was not without lawe as perteyninge to god / but vnder a lawe as concerninge Christ) to wynne th&ebar; that were without lawe. To the weake became I as weake / to wynne the weake. In all thinge I fassioned my silfe to all men / E   to save at þe; lest waye some. And this I do for the gospels sake / that I might have my parte therof.

&cross2; Perceave ye not how that they which runne in a course / runne all / yet but one receaveth the rewarde. So runne that ye maye obtayne. Euery man þt; proveth masteryes / abstaineth from all thinges. And they do it to obtayne a

corruptible croune: but we to obtayne an vncorruptible croune: I therfore so runne / not as at an vncertayne thinge. So fyght I / not as one þt; beateth the ayer: but I tame my body and bringe it into subiecci&obar; / lest after that I have preached to other / I my silfe shuld be a castawaye. ¶ The .x. Chapter.

A    ^noteBrethren I wolde not that ye shuld be ignoraunt of this / how þt; oure fathers were all vnder a cloude / and all passed thorow the see / and were all baptised vnder Moses / in the cloude / and in the see: ∧ dyd all eate of one spirituall meate / ∧ did all drincke of one maner of spirituall drincke. And they dranke of that spretuall rocke that folowed them / which rocke was Christ. &cross3; But in many of them had god no delite. For they were overthrowen in the wildernes.

These are ensamples to vs &cross2; that we shuld not lust after evyll thing&es; / as they lusted Nether be ye worshippers of Images as were some of them accordynge as it is written: B    The people sate doune to eate and drynke / ^note ∧ rose vp agayne to playe. Nether let vs c&obar;mit fornicacion as some of them committed fornicacion / and were destroyed in one daye .xxiii. thousande. Nether let vs tempte Christ / as some of them tempted / and were destroyed of serpentes. ^note Nether murmure ye as some of them murmured / and were destroyed of þe; destroyer

All these thing&es; happened vnto them for ensamples / and were written to put vs in remembraunce

/ C   whom the endes of the worlde are come apon. Wherfore let hym that thynketh he st&obar;deth / take hede least he fall. There hath none other temptacion taken you / but soche as foloweth þe; nature of m&abar;. But God is faythfull / which shall not suffer you to be tempted above youre strenght: but shall in the myddes of the temptacion make awaye to escape out. &cross3; Wherfore my deare beloued / fle from worshippynge of ydols.

D    ^noteI speake as vnto them which have discrecion / Iudge ye what I saye. Ys not the cuppe of blessinge which we blesse / partakynge of þe; bloude of Christ? ys not the breed which we breake / partetakynge of the body of Christ? because that we (though we be many) yet are one breed / and one bodye in as moch as we all are partetakers of one breed. Beholde Israhell which walketh carnally. Are not they which eate of the sacrifyse / partetakers of the aultre?

What saye I then? that the ymage is eny thinge? or that it which is offered to ymages is eny thinge? Nay / but I saye / that those thinges which the gentyle offer / they offer to devyls / and not to god. E   &cross2; And I wolde not that ye shuld have fellishippe with þe; devils Ye c&abar;not drincke of the cup of the lorde / ∧ of þt; cup of þe; deuyls. ^noteYe cnanot be partetakers of the lordes table / ∧ of the table of deuelles. Ether shall we provoke the lorde? Or are we stronger then he? All thynges are laufull vnto me / but all thynges are not expedient. All

thynges are lawfull to me / ^note but all thinges edifye not. Let no man seke his awne proffet: but let every man seke anothers welthe.

F   What soever is solde in the market / that eate / and axe no questions for conscience sake For the erth is the lordis / and all that therein is. Yf eny of them which beleve not / bid you to a feest / ∧ yf ye be disposed to goo / what soever is seet before you: eate / axinge no question for conscience sake. But and yf eny man saye vnto you: this is dedicate vnto ydols / eate not of it for his sake that shewed it / and for hurtynge of conscience. The erth is the lordes ∧ all that there in is. Conscience I saye / not thyne: but the c&obar;scieuce of that other. ^noteFor why shuld my liberte be iudged of another m&abar;nes conscience: For yf I take my parte with th&abar;kes: why am I evell spoken of for that thynge wherfore I geve thankes.

Whether therfore ye eate or dryncke / or what soever ye do / do all to the prayse of God. &cross3; Se that ye geve occasion of evell / nether to þe; Iewes / G   nor yet to the gentyls / nether to þe; c&obar;gregacion of god: euen as I please all men in all thinges / not sekynge myne awne proffet / ^note but the proffet of many / that they myght be saved. Folowe me as I do Christ. The .xi. Chapter.

A   I commende you brethren that ye rem&ebar;ber me in all thinges / and kepe the ordinaunces even as I delyvered them to you. I wolde ye knew that Christ is the heed of every man. And the man is the womans

heed. And God is Christes heed. Eevery m&abar; prayinge or prophesyinge havynge eny thynge on his heed / shameth his heed. Every woman that prayeth or prophisieth bare hedded / dishonesteth hyr heed. For it is even all one / and the very same thinge / even as though she were shaven. If the woman be not covered / lett her also be shoren. If it be shame for a wom&abar; to be shorne or shav&ebar; / let her cover her heed.

B   A man ought not to cover his heed / for as moche as he is the image and glory of God. ^noteThe woman is the glory of the man. For the man is not of the woman / but the woman of the m&abar;. Nether was the man created for þe; wom&abar;s sake: but the wom&abar; for the mannes sake For this cause ought the wom&abar; to have ^note power on her heed / for the angels sakes. Neverthelesse / nether is the m&abar; with oute the wom&abar; nether the wom&abar; with out the man in the lorde. For as the woman is of the man / ev&ebar; so is the man by the woman: but all is of God.

C   Iudge in youre selves whether it be c&obar;ly þt; a woman praye vnto god bare heeded. Or els doth not nature teach you / that it is a shame for a man / if he have longe heere: and a prayse to a woman / yf she have longe heere? For her heere is geven her to cover her with all. If there be eny man amonge you þt; lusteth to stryve let him knowe that we have no soche custome / nether the congregacions of God.

This I warne you of / and commende not that ye come to gedder: not after a better maner but after a worsse. Fyrst of all when ye come

togedder in the c&obar;gregacion / I heare that ther is dissencion amonge you: ∧ I partly / beleve it. For ther must be sectes amonge you / that they which are perfecte amonge you / ^note myght be knowen. &cross2; D   When ye come to gedder a man cannot eate the lordes supper. For every man begynneth a fore to eate his awne supper. And one is hongrye / and another is dronken. Have ye not houses to eate and to drinke in? Or els despyse ye the congregacion of god and shame them that have not? What shall I saye vnto you? shall I prayse you: In this prayse I you not. &cross3;

&cross2; That which I delyvered vnto you / I receaved of þe; lorde. For þe; lorde Iesus the same nyght in which he was betrayed / E   toke breed: ∧ thanked and brake / and sayde. ^noteTake ye / ∧ eate ye: this is my body which is broken for you. This do ye in the remembraunce of me. After the same maner he toke the cup / when sopper was done / sayinge. This cup is the newe testament in my bloude. This do as oft as ye drynke it / in the rem&ebar;braunce of me. For as often as ye shall eate this breed / and drynke this cup / ye shall shewe the lordes deeth tyll he come. F   Wherfore whosoevere shall eate of this bred / or drynke of the cup vnworthely / shalbe giltie of the body ∧ bloud of the Lorde Let a m&abar; therfore examen him silfe / ∧ so let h&ibar; eate of the breed ∧ drynke of the cup. For he þt; eateth or drinketh vnworthely / eateth ∧ drynketh his awne damnacion / because he maketh no difference of the lordis body. &cross3;

G   For this cause many are weake and sicke am&obar;ge you / ∧ many slepe. Yf we had truly iudged oure selves / we shuld not have bene iudged. But when we are iudged of the lorde we are chastened / because we shuld not be d&abar;ned with the worlde. Wherfore my brethren when ye come to gedder to eate / tary one for another. Yf eny m&abar; h&obar;ger / let h&ibar; eate at home / þt; ye come not togedder vnto cond&ebar;naci&obar;. Other thing&es; will I set in order wh&ebar; I come. ¶ The .xii. Chapter.

A    ^noteIn spirituall thinges brethren I wolde not have you ignoraunt. &cross2; Ye knowe that ye were gentyls / and went youre wayes vnto domme ydoles / even as ye were ledde. Wherfore I declare vnto you that no man speakynge in the sprete of god / defieth Iesus. Also no man can saye that Iesus is the lorde: but by the holy goost.

Ther are diversities of gyftes verely / yet but one sprete. ^noteAnd ther are differences of administracions / ∧ yet but one lorde. And ther are divers maners of operacions / and yet but one God / B   which worketh all thing&es; that are wrought / in all creatures. The gyftes ^note of þe; sprete are geven to every man to proffit þe; congregacion. To one is geven thorow the spirite the vtteraunce of wisdome? To another is geven the vtteraunce of knowledge by þe; same sprete. To another is geuen fayth / by þe; same sprete. To another þe; gyftes of healynge by the same sprete. To another power to do myracles. To another prophesie? To another

iudgement of spretes. ^noteTo another divers tonges. To another the interpretacion of t&obar;ges. And these all worketh ev&ebar; þe; silfe same sprete / devydynge to every man severall gyftes / even as he will. &cross3;

For as the body is one / and hath many m&ebar;bres / ∧ all the membres of one body though they be many / yet are but one body: even so is Christ. B   For in one sprete are we all baptysed to make one body / whether we be Iewes or g&ebar;tyls whether we be bonde or fre: and have all dronke of one sprete. For the body is not one member / but many. Yf the fote saye: I am not the honde / therfore I am not of the body: is he therfore not of þe; body: And if þe; eare saye / I am not the eye: therfore I am not of the body: is he therfore not of the body? If all the body were an eye / where were then the eare? If all were hearynge: where were the smellynge?

But now hath god disposed the membres every one of them in the body / at his awne pleasure. If they were all one member: where were the body? Now are ther many membres / yet but one body. And the eye can not saye vnto the honde / I have no nede of the: nor þe; heed also to the fete. C   I have no nede of you. Ye rather a greate deale those m&ebar;bres of the body which seme to be most feble / are most necessary. And ap&obar; those m&ebar;bres of þt; body which we thinke lest honest / put we most honestie on. And oure vngodly parties have most beauty on. For oure honest members nede it not. But God hath so disposed the body / &abar;d hath

geven most honoure to that parte which laked / lest there shuld be eny stryfe in the body: but that the members shuld indiffer&ebar;tly care one for another. And yf one member suffer / all suffer with him: yf one member be had in honoure / all members be glad also.

G   Ye are the body of Christ / and members one of another. And God hath also ordeyned in the congregacion / ^note fyrst the Apostels / sec&obar;darely prophetes / thyrdly teachers / then th&ebar; that do miracles: after that / the gyftes of healynge / helpers / governers / diversite of tonges.

Are all Apostles? Are all Prophetes? Are all teachers? Are all doars of miracles? Have all the gyftes of healinge? Do all speake &wt; tonges? Do all interprete? Covet after þe; best giftes. Amd yet shewe I vnto you a moare excellent waye. ¶ The .xiii. Chapter. &cross2;

A   Though I spake with the tong&es; of m&ebar; ∧ angels / ∧ yet had no love / I were ev&ebar; as soundinge brasse: or as a tynklynge Cymball. And though I coulde prophesy / and vnderstode all secretes / ∧ all knowledge: yee / yf I had ^note all fayth so that I coulde move mo&ubar;tayns oute of ther places / ∧ yet had no love / I were nothynge. And though I bestowed all my gooddes to fede þe; poore / ∧ though I gave my body even that I burned / and yet had no love / it profeteth me nothinge.

B    ^noteLove suffreth longe / ∧ is corteous. Love envieth not. Love doth not frowardly / swelleth

not dealeth not dishonestly / seketh not her awne / is not provoked to anger / ^note thynketh not evyll / reioyseth not in iniquite: but reioyseth in þe; trueth / suffreth all thynge / beleveth all thynges / C   hopeth all thynges / endureth in all thynges. Though that prophesyinge fayle / other tonges shall cease ) or knowledge vanysshe awaye / yet love falleth never awaye.

For oure knowledge is vnparfect / and oure prophesyinge is vnperfet. But when þt; which is parfect is come / then þt; which is vnparfet shall be done awaye. When I was a chylde / I spake as a chylde / I vnderstode as a childe / I ymagened as a chylde. D   But assone as I was a man / I put awaye childesshnes. Now we se in a glasse even in a darke speakynge: but then shall we se face to face. Now I knowe vnparfectly: but then shall I knowe even as I am knowen. Now abideth fayth / hope / and love / even these thre: but the chefe of these is love. &cross3; ¶ The .xiiii. Chapter.

A   Labour for love and covet spretuall giftes: ∧ most chefly forto prophesye. For he that speaketh with t&obar;ges speaketh ^note not vnto men / but vnto god / for no man heareth him / how be it in the sprete he speaketh misteries. But he that prophesieth / speaketh vnto men / to edifyinge / to exhortacion and to comforte. He that speaketh with tonges / proffiteth him silfe: he that prophesyeth edifieth the congregacion. I wolde that ye all spake with tonges: but rather that ye prophesied. For greater is he that prophisieth? then he þt;

speaketh with tonges / except he expounde it also / ^note that the congregacion maye have edifyinge. B   Now brehren if I come vnto you speakige &wt; tonges: what shall I profit you / excepte I speake vnto you / other by revelaci&obar; or knowledge / or prophesyinge / or doctrine.

Moreover wh&ebar; thing&es; with out lyfe / geve sounde: whether it be a pype or an harpe: except they make a distinccion in the soundes: how shall it be knowen what is pyped or harped? And also if the tr&obar;pe geve an vncertayne voyce / who shall prepare him silfe to fyght? Ev&ebar; so lykwyse wh&ebar; ye speake with t&obar;g&es; / excepte ye speake wordes that have signification / how shall yt be vnderstonde what is spok&ebar;? For ye shall but speake in the ayer.

C   Many kyndes of voyces are in the worlde and none of them are with out signification. If I knowe not what the voyce meaneth / I shalbe vnto him that speaketh / an alient: and and he that speaketh shalbe an alient vnto me Ev&ebar; so ye (for as moche as ye covet spretuall giftes) seke that ye maye have plentye vnto þe; edifyinge of the congregacion.

Wherfore let him that speaketh with tonges / praye that he maye interpret also. If I praye with tonge / my sprete prayeth: but my mynde is with out frute. What is it then? I will praye with the sprete / &abar;d will praye &wt; the mynde also. I will singe with the sprete / and will singe with the mynde also.

A   For els when thou blessest with þe; ^note sprete / how shall he that occupieth the roume of the

vnlearned / saye amen at thy gevinge of thankes / seynge he vnderstondeth not what thou sayest. D   Thou verely gevest thank&es; well / but the other is not edyfied. I thanke my god / I speake with t&obar;ges moare then ye all. Yet had I lever in þe; c&obar;gregaci&obar; / ^note to speake five wordes with my mynde to þe; informaci&obar; of other / rather then ten thousande wordes &wt; the tonge.

Brethr&ebar; be not chyldr&ebar; in ^note witte. How be it as c&obar;cerninge maliciousnes be chyldr&ebar;: but in witte be perfet. In the lawe it is written / with other t&obar;ges / ∧ with other lyppes wyll I speake vnto this people / ∧ yet for all that will they not heare me / sayth the Lorde. Wherfore / tong&es; are for a signe / not to them that beleve: but to them that beleve not. Contrary wyse / prophesyinge serveth not for them that beleve not: but for them which beleve.

Yf therfore when all the c&obar;gregacion is come to gedder / ∧ all speake with tonges / ther come in they þt; are vnlearned / or they which beleve not: will they not saye that ye are out of youre wittes? E   But ∧ yf all prophesy / ∧ ther come in one that beleveth not / or one vnlearned / he is rebuked of all men / ∧ is iudged of every man: ∧ so are þe; secretes of his hert op&ebar;ned ∧ so falleth he doune on his face / ∧ worshippeth God / ∧ sayth þt; God is &wt; you in dede.

How is it then brethr&ebar;? When ye come to gedder / every m&abar; hath his songe / hath his doctryne / hath his t&obar;ge / hath his revelaci&obar; / hath his interpretaci&obar;. Let all thing&es; be done vnto edifyinge. If eny man speake &wt; tonges / let

it be two at once or at the most thre at once ∧ that by course: ∧ let another interprete it. But yf ther be no interpreter / let him kepe silence in the c&obar;gregacion / and let him speake to him selfe and to God.

F   Let the Prophet&es; speake two at once / or thre at once / ∧ let other iudge. Yf eny revelaci&obar; be made to another that sitteth by / let the fyrst holde his peace. For ye maye all prophesy one by one / that all maye learne / ∧ all maye have comforte. For þe; spretes of the Prophet&es; are in the power of the Prophetes. For God is not causer of stryfe: but of peace / as he is in all other congregacions of the saynctes.

G   Let youre wyves kepe silence in the c&obar;gregacions. ^noteFor it is not permitted vnto them to speake: but let them be vnder obedience / as sayth the lawe. If they will learne enythinge / let th&ebar; axe their husbandes at home. ^noteFor it is a shame for wemen to speake in the c&obar;gregaci&obar;. Spr&obar;ge þe; worde of god fr&obar; you? Ether came it vnto you only? Yf eny m&abar; thinke him sylfe a prophet ether spirituall: let him vnderstonde / what thinges I write vnto you. For they are the c&obar;maundementes of the Lorde. But ∧ yf eny man be ignor&abar;t / let him be ignorant. Wherfore brethren covet to prophesye / ∧ forbyd not to speake with tonges. And let all thinges be done honestly ∧ in order. ¶ The .xv. Chapter. &cross2;

A   Brethren as pertayninge to the gospell which I preached vnto you / which ye have also accepted / and in the which ye

continue / by which also ye are saved: I do you to wit / after what maner I preached vnto you yf ye kepe it / except ye have beleved in vayne.

^noteFor fyrst of all I delivered vnto you that which I receaved: how that Christ dyed for oure synnes / agreinge to the scriptures: and that he was buried / B   and that he arose agayne the thyrd daye accordinge to the scriptures: and that he he was sene of Cephas / then of the twelve. After that he was sene of moo th&ebar; five h&obar;dred brethren at once: ^note of which many remayne vnto this daye / and many are fallen aslepe. After that appered he to Iames / then to all the Apostles.

And last of all he was sene of me / as of one that was borne out of due tyme. For I am the lest of all the Apostles / which am not worthy to be called an Apostle / because I persecuted the congregacion of God. But by the grace of God I am that I am. And his grace which is in me / was not in vayne: &cross3; but I labored moare aboundauntly then they all / not I / C   but the grace of God which is with me. Whether it were I or they / so we preache / ∧ so have ye beleved.

&cross2; If Christ be preached how that he rose fr&obar; deeth: how saye some that are am&obar;ge you / ^note that ther is no resurreccion from deeth? If ther be no rysynge agayne from deeth: then is Christ not rysen. If Christ be not rysen / then is oure preachinge vayne / and youre faith is also in vayne. Ye and we are founde falce witnesses of God. For we have testifyed of

God / how that he raysyd vp Christ / whom he raysyd not vp / yf it be so that the deed ryse not vp agayne. For yf the deed ryse not agayne / then is Christ not rysen agayne. If it be so þt; Christ rose not / then is youre fayth in vayne and yet are ye in youre synnes. And therto they which are fallen a slepe in Christ / are perished. If in this lyfe only we beleve on christ / then are we of all men the miserablest.

^noteBut now is Christ rysen from deeth / ∧ is become the fyrst frutes of them that slept. For by a man came deeth / ∧ by a man came resurreccion fr&obar; deeth. ^noteFor as by Adam all dye: ev&ebar; so by Christ / shall all be made alive / and every man in his awne order. &cross3; D    ^noteThe fyrst is Christ / then they þt; are Christis at his commynge. Then c&obar;meth the ende / when he hath delivered vp þe; kyngdome to God þe; father / when he hath put doune all rule / auctorite ∧ power. For he must raygne tyll he have put all his enemyes vnder his fete. ^note

The last enemye that shalbe destroyed is deeth. For he hath put all thinges vnder his fete. But when he sayth / all thinges are put vnder him / it is manyfest that he is excepted / which dyd put all thinges vnder him. When all thinges are subdued vnto him: then shall the sonne also him selfe be subiecte vnto him that put all thinges vnder him / þt; God maye be all in all thinges.

Ether els what do they which are baptised over þe; deed / yf the deed ryse not at all? Why are they then baptised over the deed? Ye and

why stonde we in ieoperdy every houre? By oure reioysinge which I have in Christ Iesu oure Lorde / I dye dayly. ^noteThat I have fought with beastes at Ephesus after the maner of men / what ava&ubar;tageth it me / ^note yf the deed ryse not agayne? E   Let vs eate ∧ drynke / to morowe we shall dye. Be not deceaved: malicious speakinges corrupte good m&abar;ners. Awake truely out of slepe / and synne not. For some have not the knowlege of God. I speake this vnto youre rebuke.

But some m&abar; will saye: how aryse þe; deed? with what bodyes come they in? Thou fole / that which thou sowest / is not quickened except it dye. And what sowest thow? Thow sowest not that body that shalbe: but bare corne (I meane ether of wheet / or of some other) and God geveth it a body at his pleasure / to every seed a severall body.

&cross2; All flesshe is not one manner of flesshe: but ther is one maner flesshe of men / another maner flesshe of beastes / another maner flesshe of fysshes / ∧ another of byrdes. Ther are celestiall bodyes / ∧ ther are bodyes terrestriall. But þe; glory of þe; celestiall is one / ∧ þe; glory of the terrestriall is another. F   Ther is one maner glory of the sonne / and another glory of the mone / ∧ another glory of the starres. For one starre differth fr&obar; another in glory. So is the resurrecci&obar; of þe; deed. It is sow&ebar; in corrupci&obar; / ∧ ryseth in incorrupcion. It is sowen in dishonoure / ∧ ryseth in honoure. It is sow&ebar; in weaknes / and ryseth in power. It is sowne a naturall

body / and ryseth a spretuall body.

Ther is a naturall bodye ∧ ther is a spretuall body: as it is written: the fyrste man Adam was made a livinge soule: ∧ þe; last Ad&abar; was made a quickeninge sprete. How be it þt; is not fyrst which is spirituall: ^note but þt; which is naturall / ∧ then þt; which is spretuall. &cross3; The fyrst m&abar; is of the erth / erthy: the seconde man is þe; Lorde fr&obar; heav&ebar;. As is the erthy / soche are they that are erthye. And as is the hev&ebar;ly / soche are they þt; are hevenly. And as we have borne the ymage of the erthy / ^note so shall we beare the ymage of the hevenly.

This saye I brethren / that flesshe ∧ bloud c&abar;not inheret the kyngdome of God. Nether corrupcion inhereth vncorrupcion. ^noteBeholde I shewe you a mystery. G   We shall not all slepe: but we shall all be chaunged / ∧ that in a moment / and in the twinclinge of an eye / at the sounde of the last trompe. For the trompe shall blowe / ∧ þe; deed shall ryse incorruptible / ∧ we shalbe chaunged. For this corruptible must put on incorruptibilite: ∧ this mortall must put on immortalite.

When this corruptible hath put on incorruptibilite / ∧ this mortall hath put on immortalite: then shalbe brought to passe þe; sayinge þt; is writt&ebar;. ^noteDeeth is consumed in to victory. Deeth where is thy stynge? Hell where is thy victory? The stynge of deeth is synne: and the strength of synne is the lawe. ^noteBut thank&es; be vnto God / which hath geven vs victory / thorow oure Lorde Iesus Christ. Therfore my

deare brethren / be ye stedfast and unmovable / alwayes ryche in the workes of the Lorde / for as moch as ye knowe how þt; youre labour is not in vayne in the Lorde. ¶ The .xvi. Chapter.

Of the gadderynge for the saynct&es; / as I have ordeyned in the congregaci&obar;s of Galacia / even so do ye. A   Vpon some sondaye let every one of you put a syde at home ∧ laye vp what soever he thinketh mete / that ther be no gaderinges when I come. When I am come / whosoever ye shall alowe by youre letters / them will I sende to bringe youre liberalite vnto Ierusalem. And yf it be mete þt; I goo / they shall go with me. I will come vnto you after I have gone over Macedonia. For I will goo thorowout Macedonia. With you parav&ebar;ture I wyll abyde awhyle: or els winter / that ye maye brynge me on my waye whyther soever I goo.

B   I will not se you now in my passage: but I trust to abyde a whyle with you / yf God shall suffre me. I will tary at Ephesus untyll whit sontyde. For a greate dore and a frutefull is op&ebar;ned vnto me: ∧ ther are many adversaries. If Timotheus come / se þt; he be with out feare with you. For he worketh the worke of the Lorde as I doo. Let no man despyse him: but convaye him forthe in peace / þt; he maye come vnto me. For I loke for him with the brethr&ebar;.

To speake of brother Apollo: I greatly desyred him to come vnto you with þe; brethren / but his mynde was not at all to come at this

tyme. How be it he will come when he shall have conveni&ebar;t tyme. Watche ye / stonde fast in the fayth / auyte you lyke men / ∧ be stronge. Let all youre busynes be done in love.

Brethren (ye knowe the housse of Stephana / ^note how þt; they are the fyrst frutes of Achaia / ∧ that they have appoynted them selves to minister vnto the saynctes) I beseche you þt; ye be obedient vnto soche / and to all that helpe and laboure. I am gladde of the c&obar;mynge of Stephana / Fortunatus and Achaicus: for that which was lackinge on youre parte / they have supplied. They have comforted my sprete and youres. Loke therfore that ye knowe them that are soche.

D   The congregacions of Asia salute you. Aquila and Priscilla salute you moche in the Lorde / and so doeth the congregaci&obar; that is in their housse. All the brethren grete you. Grete ye one another with an holy kysse. The salutacion of me Paul with myne awne hande. Yf eny man love not the Lorde Iesus Christ / ^note the same be anathema maranatha. The grace of þe; Lorde Iesus Christ be with you all. My love be with you all in Christ Iesu. Am&ebar; ¶ The epistle vnto the Corinthyans sent from Philippos / by Stephana / and Fortunatus / and Acaichus / and Timotheus.

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