A   Paul called an Apostle of Iesus Christ, thorowe the will of God, and brother Softenes.

Unto the congregacyon of God whych is at Corynthum. To them that are sanctifyed by Christ Iesu, called saynctes, with all that call on the name of oure Lorde Iesus Chryst in euery place, ether of theirs or of oures.

^noteGrace be vnto you and peace fr&obar; God oure father, ∧ from the Lorde Iesus Christ.

&cross2; I thanke my God allwayes on youre behalfe, for the grace of God, whych is geu&ebar; you by Iesus Christ, that in all thynges ye are made ryche by hym, in all vtteraunce ∧ in all knowlegde, by the which thinges the testimony of Iesus Christ was confermed in you, so þt; ye are behynde in no gyfte, waytinge for the appearyng of oure Lord Iesus Christ, which shall also strenght you vnto the ende, B   that ye maye be blamelesse in the daye (of the commyng.) of oure Lorde Iesus Christ. &cross3; ^noteGod is faythfull, by whom ye are called vnto the fellyshyppe of hys sonne Iesus Christ our Lord. I beseche you brethr&ebar; by the name of oure Lord Iesus Christ, that ye all speake one thinge, and that there be no dissencion amonge you: but that ye maye be a whole body: of one mynde and of one meanynge. For it is shewed vnto me (my brethren) of you, by them which are of the house of Cloe, that ther is stryfes amonge you. I speake of the same that euery one of you sayeth: I holde of Paul: I holde of ^note Apollo: I holde of Cephas: I holde of Christ. Is Christ deuyded? Was Paul crucifyed for you? ether were ye baptysed in the name of Paul? C   I thanke God, that I baptysed none of you, but Crispus and Gaius: lest eny shuld saye, that I had baptysed in myne awne name. I baptised also the house of Stephana. Furthermore knowe I not, whether I baptised eny man (of you) or no.

For Christ sent me not to baptyse, but to preache þe; Gospell, not &wt; wysdome of wordes, lest the crosse of Christ shulde haue bene made of none effecte. For the preaching of þe; crosse, is to th&ebar; that perisshe, foolishnes: but vnto vs which are saued ^note it is the power of God. For it is wrytt&ebar;: ^note I will destroye þe; wysdome of the wyse, and wyll cast awaye the vnderstandynge of the prud&ebar;t. Where is the wyse? ^noteWhere is the scrybe? Where is þe; disputer of this worlde? Hath not God made the wysdome of this worlde foolishnes?

D   For after that the worlde thorowe wysdome knewe not God, in þe; wysdome of God, it pleased God thorowe foolyshnes of preachynge, to saue them that beleue. For ^note the Iewes require a sygne, and the Grekes seke after wysdome. But we preache Christ crucifyed, vnto the Iewes an occasyon of fallynge, and vnto the Grekes foolysihnes: but vnto them whych are called both of the Iewes ∧ Grekes, we preache Christ the power of God and the wysdome of God. For the foolishnes of God, is wyser then men: and the weakenes of God is stronger then men. Brethren, ye se your callynge, how that not many wyse men after the flesshe, not many myghty, not many of hye degre, are called: But God hath chosen the folisshe thynges of the worlde, to confounde the wyse. And God hath chosen the weake thynges, of the worlde, to confounde thynges whych are myghtye. And vyle thynges of the worlde, ∧ thinges which are despised, hath God chosen, yee and thinges of no reputacyon, for to brynge to nought thynges of reputacyon, that no flesshe shulde reioyce in hys presence. And of hym are ye, in Chryst Iesu, whych

of God is made vnto vs, wysdome, ∧ rightwesnes, and sanctifyinge, and redempcyon. That accordynge as it is written: he which reioyseth, shulde reioyce in the Lorde. ¶ The .ii. Chapter. ¶ It is not eloquence and gloryous paynted wordes of wordly wysdome, that can edyfye, and conuerte soules vnto Chryst, but the playne wordes of the scrypture, for they make mencyon of hym and hys crosse.

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 thynge amonge you, saue Iesus Christ, euen the same that was crucifyed. And I was among you in weaknes, and in feare, and in moche tremblynge. And my wordes and my preachynge was not &wt; entysynge wordes of m&abar;nes wysdome: but in shewynge of the sprete and of power, that your fayth shuld not stande in the wysdome of men, but in the power of God.

B   We speake of wysdome amonge th&ebar; that are perfecte: not the wysdome of this world, nether of the rulars of this worlde (whych go to nought) but we speake þe; wysdome of God, whych is in secrete ∧ lyeth hyd, which God ordeyned before the worlde, vnto oure glory: which wysdome ^note none of the rulars of this worlde knewe. For &rhand; had they had knowlege, they wold not haue crucifyed the Lorde of glory. But as it is written. ^noteThe eye hath not sene, and the eare hath not heard, nether haue entred into the hert of man, the thynges which God hath prepared for them that loue hym.

C   But God hath opened th&ebar; vnto vs by his sprete. For ^note the sprete searcheth all thinges, ye the botome of Goddes secretes. For what m&abar; knoweth þe; thinges of a m&abar;: saue þe; sprete of man which is &wt; in him? Eu&ebar; so þe; thynges of God knoweth no m&abar;, but þe; sprete of God. And we haue not receaued the sprete of the worlde: but þe; sprete which c&obar;meth of God, for to knowe þe; thynges þt; are geuen to vs of God: D   which thynges also we speake (not &wt; wordes þt; m&abar;nes wysdome teacheth, but &wt; wordes whych þe; holy ghost doth teache) makyng spirituall c&obar;parisons of spretuall thinges. &rhand; The naturall man perceaueth not þe; thinges that bel&obar;ge to þe; sprete of God. For they are but folyshnes vnto him. Nether can he perceaue th&ebar;, because they are spretually examined. But he þt; is spretual, discusseth all thynges: yet he him selfe is iudged of no m&abar;. ^noteFor who hath know&ebar; þe; mynde of þe; Lord, other who shall informe hym? But we vnderstande the mynde of Chryst. ¶ The .iij. Chapter. ¶ Paul rebuketh the sectes authores therof. Chryst is the fo&ubar;dacy&obar; of hys church. No man ought to reioyce in men, but in God.

A   And I coulde not speake (vnto you brethr&ebar;) as vnto spretuall: but as vnto carnall, euen as vnto babes in Christ. ^noteI gaue you mylke to drynke, and not meate. For ye then were not stronge, nether are ye as yet. For ye are yet carnall. As l&obar;ge verely as ther is am&obar;ge you enuyinge, ∧ strife ∧ sectes: are ye not carnall, ∧ walke after þe; maner of men? For whyle one sayth: I holde of Paul, ∧ another: I am of ^note Apollo, are ye not carnall? What is Paul? What thynge is Apollo? B   Onely ministers are they by whom ye beleued, euen as the Lorde gaue euery m&abar; grace. I haue planted, Apollo watred: but God gaue the encreace. So then, nether is he that planteth eny thyng, nether he that watreth, but God that geueth the encreace. He that planteth and he that watreth, are one. Euery man yet shall receaue hys rewarde, accordynge to his laboure. For we are Goddes labourers, ye are Goddes husbandrye, ^note ye are Goddes buyldyng: C   Accordynge to the grace of God geu&ebar; vnto me, as a wyse buylder haue I layde the foundacyon. And another bylt theron. But let euery man take hede, how he byldeth vpon. For another foundacyon can no m&abar; laye, then it that is layde, ^note whych is Iesus Christ. If eny man buylde on this foundacyon, golde, syluer, precyous stones, tymber, haye or stoble: euery mannes worcke shall appeare. For the daye shall declare, whych shalbe shewed in fyre. And the fyre shall trye euery mannes worcke, what it is. If eny mannes worcke that he hath bylt vpon, byde, he shall receaue a rewarde. If eny mannes worcke burne, he shall suffre losse, but he shalbe safe hym selfe: neuertheles, yet as it were thorowe fyre.

&cross2; ^note Knowe ye not, that ye are the temple of God, ∧ how that the sprete of God dwelleth in you? If eny man defyle the temple of God, hym shall God destroye. For the t&ebar;ple of God, is holy, whych temple ye are. D   Let no man deceaue him selfe. If eny m&abar; seme wyse to hym selfe amonge you, &rhand; let hym become a foole in this worlde, þt; he maye be wyse. For þe; wysdom of thys worlde is folyshnes with God. For it is wrytten: ^note he c&obar;paseth the wyse in theyr craftynes. And agayne: ^note God knoweth the thoughtes of the wyse, that they be vayne. Therfore, let no man reioyce in men. For all thynges are youres, whether it be Paul, ether Apollo, ether Cephas: whether it be the worlde, ether lyfe, ether deeth, whether they be present thynges, or thynges to come: all are youres: and ye are Chrystes, and Christ is Goddes. &cross3; ¶ The .iiij. Chapter. &cross2; ¶ The preachers are but minysters. Iudgement belongeth only vnto God.

A   Let &cross2; a m&abar; this wyse esteme vs, euen as the minysters of Christ, and stewards of the ^note secretes of God. Furthermore it is required of the stewardes, that a m&abar; be founde faythfull. Wyth me is it but a very small thynge, that I shuld be iudged of you, ether of mans iudgement. No I iudge not myne awne selfe. For I knowe nought by my selfe: yet am I not therby iustifyed. It is the Lorde that iudgeth me. Therfore iudge nothinge before the tyme vntyll the Lorde come, whych wyll lyghten thinges that are hyd in darcknes, and open the counsels of the hertes. And then shall euery man haue prayse of God. &cross3;

B   These thynges (brethr&ebar;) I haue for an ensample described in myne awne person, ∧ in Apollos, for youre sakes, þt; ye myght learne by vs, þt; noman counte of hym selfe beyonde þt; which is aboue wrytt&ebar;: that one swell not agaynst another for eny mans cause. For who preferreth the? ^noteWhat hast thou, that thou hast not receaued? If thou haue receaued it, why reioysest thou, as though þu; haddest not receaued it? Nowe ye are full: nowe ye are made ryche: ye raygne as k&ibar;ges without vs: and I wolde to God ye dyd raygne, that we myght raygne with you.

For me thynketh, that God hath set forth vs (which are the last Apostles) ^note as it were men appoynted to deeth. C   For we are a gasynge stocke vnto the worlde, and to the Angels, and to men. We are fooles for Christes sake, but ye are wyse thorowe Chryst. We weake, but ye are str&obar;ge. Ye are honorable, but we are despysed. Euen vnto this tyme we honger and thyrst, and are naked, &abar;d are boffeted with fystes, and haue no certayne dwellynge place, ∧ laboure, ^note worckynge &wt; oure awne handes. We are reuyled, and yet we blesse. We are persecuted, and suffer it. We are euyll spoken of, ∧ we praye. We are made as it were the fylthines of the worlde, the ofscowrynge of all thynges, euen vnto thys daye.

D   I wryte not these thynges, to shame you: but as my beloued sonnes I warne you. For though ye haue ten thousande instructours in Chryst: yet haue ye not many fathers. In Chryst Iesu I haue begotten you thorow þe; Gospell. Wherfore, I desyre you to folowe me. (as I folowe Chryst) For thys cause haue I sent vnto you Tymotheus, which is my deare sonne, and faythfull in the Lorde, whych shall put you in rem&ebar;braunce of my wayes, that I haue in Chryst, euen as I teach euery where in all congregacions. Some swell, as though I wold come nomore at you. But I wyll come to you shortely ^note yf God wyll: ∧ will know, not þe; wordes of th&ebar; which swell but the power: for the Kyngdome 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 sprete of softnesse? ¶ The .v. Chapter. ¶ After what matter Paul curseth the man, that had commytted fornicacyon wyth hys mother in lawe.

A   There goeth a commen sayinge that ther is fornicacion amonge you, and soch fornicacyon, as is not named amonge the gentyls: ^note þt; one shuld haue hys fathers wyfe. And ye swell, and haue not rather sorowed, that he which hath done thys dede, myght be put from amonge you. For I verely as absent in body, but present in sprete, haue determined allready (as though I were present) concernynge hym that hath done this dede, in þe; name of oure Lord Iesu Christ, when ye are gathered together, and my sprete &wt; you, with the power of the Lorde Iesus Chryst ^note to delyuer hym vnto Satan, for the destruccy&obar; of the flesshe, that the sprete maye be saued in the daye of the Lorde Iesus.

Youre reioysynge is not good: knowe ye not, that a lytle leuen sowreth þe; whole l&obar;pe of dowe? &cross2; B   Pourge therfore the olde leuen &rhand; þt; ye maye be newe dowe, as ye are swete breed. For Christ &rhand; oure passeouer is offered vp for vs. Therfore, let vs kepe holy daye, not with olde leuen, nether with the leuen of malicyousnes ∧ wickednes: but with the swete breed of purenes and trueth. &cross3;

I wrote vnto you in a pistle, that ye shuld not c&obar;pany wyth fornicatours. And I me&abar;t not at all of the fornicatours of this world, ether of the coueteous, or extorsyoners, ether the ydolaters: for then must ye nedes haue gone out of þe; world. But now I dyd write vnto you, ^note that ye company not together, yf eny that is called a brother, be a fornicator, or coueteous, or a worshypper of ymages, ether a raylar, ether a dronckard, or an extorcionar: wyth hym that is soche, se that ye eate not. For what haue I to do, to iudge th&ebar; which are without. Do ye not iudge th&ebar; that are within? Them þt; are without, God iudgeth. ^notePut awaye the euell from am&obar;ge you. ¶ The .vj. Chapter. ¶ He rebuketh them for goynge to lawe together before the Heath&ebar;. and reproueth theyr vnclennesse.

A   Darre one of you hauynge busynes wyth another, go to lawe vnder the wycked, ∧ not rather vnder þe; saynctes? ^noteDo ye not knowe, that the saynctes shall iudge þe; worlde? If the worlde shalbe iudged by you: are ye not good inough to iudge small trifles? knowe ye not, howe that we shall iudge the angels? Howe moche more, maye we iudge thinges that pertayne

to the lyfe? If ye haue iudgem&ebar;tes of worldely matters, take then whych are despysed in the congregacy&obar;, and make them iudges. B   This I saye to youre shame. Is ther vtterly no wyse man amonge you? What not one at all, that can iudge betwene brother and brother, but one brother goeth to lawe &wt; another: and that vnder the vnbeleuers?

Nowe therfore, there is vtterly a faute am&obar;ge you, because ye go to lawe one wyth another. Why rather suffer ye not wronge? why rather suffre ye not your selues to haue harme? naye, ye youre selues do wr&obar;ge, and robbe: ∧ that the brethr&ebar;. Do ye not knowe, how þt; the vnryghteous shall not inheret þe; kyngdome of God? Be not deceaued. For ^note nether fornicatours, nether worshyppers of ymages, nether aduoutrers, nether weaklynges, nether abusers of th&ebar; selues wyth m&abar;kynde, nether theues, nether couetouse, nether dronkardes, nether cursed speakers, nether pyllers, shall inheret the kyngdome of God. C   And soch were some of you, but ye are wasshed: but ye are sanctifyed: but ye are iustifyed by the name of the Lorde Iesus, ∧ by the sprete of oure God.

I maye do all thynges, but ^note all thynges are not profytable. I maye do all thynges: but I will be brought vnder no m&abar;s power. Meates are ordeyned for the belly, ∧ þe; belly for meates: but God shall destroye both it and th&ebar;. Let not the body be applyed vnto fornicacyon, but vnto the Lorde, and the Lorde vnto the body. God hath raysed vp þe; Lorde, and shall rayse vs vp by hys power.

D   &cross2; ^note Ether knowe ye not, þt; youre bodyes are þe; m&ebar;bres of Christ? shall I nowe take þe; members of Christ, and make them the m&ebar;bers of an harlot? God forbyd. Do ye not knowe, that he whych coupleth hym selfe &wt; an harlot, is become one body. ^noteFor two (sayth he) shalbe one flesshe. But he that is ioyned vnto the Lorde is one sprete.

Fle fornicacion. Euery synne þt; a m&abar; doth, is without the body. But he that is a fornicator, synneth against his awne body. Ether knowe ye not, how þt; youre bodyes are þe; t&ebar;ple of þe; holy ghost, which dwelleth in you, whom ye haue of God, and how that ye are not youre awne? For ye are dearly bought. Therfore glorifye God in youre bodyes, &abar;d in youre spretes, which are Goddes. &cross3; ¶ The .vij. Chapter. ¶ Of maryage, vyrginyte and wyddow heade.

A   As concernynge þe; thynges wherof ye wrote vnto me: &cross2; it is good for a man, not to touche a wom&abar;. Neuerthelesse, to a voyde whordome let euery m&abar; haue hys wyfe: and let euery wom&abar; haue her husbande. Let the husbande geue vnto the wyfe due beneuol&ebar;ce. Lykewyse also þe; wyfe vnto the husbande. The wyfe hath not power of her awne body: but the husbande. And lykewyse þe; husb&abar;de hath not power of his awne body: but þe; wyfe. ^noteWythdrawe not youre selues one fr&obar; another, except it be with consent for a tyme, for to geue youre selues to fastynge and prayer. And afterwarde come together agayne, lest Satan tempte you for youre incontinencie. &cross3;

B   This I saye of fauoure, and not of commaundement. For I wolde þt; all men were as I my selfe am: but euery m&abar; hath his proper gyfte of God, one after this m&abar;ner, another after that. I saye vnto them that be vnmaryed and wyddowes: it is good for th&ebar;, yf they abyde eu&ebar; as I do. But and ^note yf they cannot abstayne, let th&ebar; mary. For it is better to mary, then to burne.

Unto the maryed c&obar;maunde, not I, but the Lord: ^note Let not the wyfe be separated from the husband. If she separate her selfe, let her remayne vnmaryed, or be rec&obar;ciled vnto her husbande agayne. And let not the husbande put awaye his wyfe from him.

C   To the remnaunt speake I, not the Lorde If eny brother haue a wyfe þt; beleueth not, yf she be content to dwell with him, let hym not put her awaye. And the woman whych hath to her husbande an infidell, ∧ consent to dwell wyth her, let her not put hym awaye. For þe; vnbeleuynge husb&abar;de is sanctified by þe; wyfe, ∧ þe; vnbeleuinge wyfe is sanctifyed by the husbande. Or els were your chyldren vncleane: but &rhand; nowe are they holye. But ∧ yf þe; vnbeleuynge departe, let him departe. A brother or a syster is not in subieccyon to soche. But God hath called vs in peace. For how knowest thou (o wom&abar;) whether thou shalt saue thy husbande or no? Other howe knowest thou (o man) whether thou shalt saue thy wyfe or no? but euen as God hath distributed to euery man.

D    ^noteAs the Lorde hath called euery man, so let hym walke: and so ordeyn I in all c&obar;gregacyons. If eny man be called beynge circ&ubar;cised, let him not adde vncirc&ubar;cisyon. If eny be called vncircumcised, let hym not be circ&ubar;cised. Circumcisyon is nothynge, and vncircumcisyon is nothinge: but the kepynge of þe; commaundementes of God.

&cross2; Let euery man abyde in the same callinge, wherin he was called. ^noteArt thou called a serua&ubar;t? care not for it. Neuerthelesse &rhand; yf thou mayst be fre, vse it rather. For he that is called in the Lorde, beynge a seruaunt, is the Lordes freman. Lykewyse he that is called beynge fre, is Christes seruaunt. E   Ye are dearly bought, &rhand; be not ye the serua&ubar;tes of men. Brethren, let euery man wherin he is called, therin abyde wyth God. &cross3; As c&obar;cernynge virgins, I haue no c&obar;maundement

of the Lorde: yet geue I counsell, as one that hath obtayned mercye of þe; Lord, to be faythfull. I suppose therfore þt; it is good for the present necessite. For it is good for a man so to be. Art thou bounde vnto a wyfe? seke not to be losed. Art thou loosed from a wyfe? seke not a wyfe. But &abar;d yf þu; marye a wyfe, thou hast not synned. Lykewyse, yf a virgyn mary, she hath not synned. Neuerthelesse soche shall haue trouble in their flesshe: but I fauoure you.

This saye I brethr&ebar;, ^note the tyme is shorte. It remayneth, þt; they whych haue wyues, be as though they had none: &abar;d they þt; wepe, be as though they wept not: and they that reioyce, be as though they reioyced not: ∧ they that bye, be as though they possessed not: &abar;d they that vse this worlde, be as though they vsed it not. For ^note the fassyon of thys worlde goeth awaye. ^noteI wolde haue you without care. He þt; is vnmaryed, careth for the thynges þt; belong to þe; Lord, howe he maye please þe; Lord. F   But he þe; hath maryed a wyfe careth for þe; th&ibar;ges þt; are of þe; worlde, howe he maye please his wyfe. There is differ&ebar;ce betwene a virgin ∧ a wife. The syngle wom&abar; careth for þe; thinges þt; are of þe; Lorde, þt; she maye be holy both in bodye ∧ also in sprete. Agayne: she þt; is maryed, careth for þe; th&ibar;ges þt; pertayne to þe; worlde, how she maye please her husbande. &rhand; This speake I for youre profet, not to t&abar;gle you in a snare: but þt; ye maye folowe it which is honest ∧ comly, ∧ þt; ye maye cleaue vnto the Lorde without separacion.

If eny man thynke that it is vncomly for his virgin, yf she passe the tyme of maryage, and yf so nede require, let him do what he lysteth, he synneth not: let them be coupled in mariage. Neuerthelesse, he that purposeth surely in his herte, hauynge no nede: but hath power ouer his awne will: ∧ hath so decreed in his hert, that he will kepe his virgin, doth well. So then, he þt; ioyneth his virgin in mariage doth well. But he that ioyneth not his virgin in mariage, doth better. ^noteThe wyfe is bo&ubar;de to þe; mariage, as l&obar;ge as her husb&abar;d lyueth. If her husb&abar;d dye, she is at libertie to mary with whom she will, onely in þe; Lorde. But she is happier, yf she so abyde, after my iudgement. And I thinke verely, that I haue the sprete of God. ¶ The .viij. Chapter. ¶ He rebuketh them that vse lybertye to the sclaunder of other, and sheweth howe men ought to be haue them towarde soche as be weake.

A   As touchyng thinges ^note offred vnto ymages, we are sure þt; we all haue knowledge. Knowledge maketh a m&abar; swell: but loue edifyeth. If eny man thynke that he knoweth eny thing, he knoweth nothyng yet as he ought to knowe. But yf eny m&abar; loue God, the same is knowen of him.

As c&obar;cernyng þe; eatyng of those thynges þt; are offred vnto ydols, we are sure, þt; &rhand; ^note þe; ymage is nothing in the worlde &abar;d þt; ther is none other God, but one. And though ther be that are called Goddes, whether in heau&ebar; other in erth (as ther be Goddes many, and Lordes many) yet vnto vs is there but one God, B   which is the father, of wh&obar; are all thinges, ∧ we for him ∧ one Lord Iesus Christ, by wh&obar; are all thinges, and we by him. But euery m&abar; hath not knowledge. ^noteSome hauing c&obar;sci&ebar;ce because of þe; ymage, vntill thys houre, eate as a th&ibar;ge offered vnto ymages: ∧ so their consci&ebar;ce beinge weake is defyled. But meate maketh vs not acceptable to God. Nether yf we eate, are we the better. Nether yf we eate not, are we the worsse.

C   But take hede, lest by any meanes this libertie of yours be an occasi&obar; of falling to th&ebar; þt; are weake. For yf some m&abar; se þe; which hast knowledge, syt ∧ eate of meate offred vnto ymages, shall not þe; c&obar;sci&ebar;ce of him which is weake, be boldened to eate those thynges, which are offered to ymages. And so thorow thy knowledge shall þe; weake brother perysshe, for whom Christ dyed. D   Wh&ebar; ye synne so agaynst þe; brethr&ebar;, ∧ wo&ubar;de their weake conscience, ye synne agaynst Christ. Wherfore ^note yf meate hurt my brother, I will neuer eate flesshe lest I shulde offende my brother. ¶ The .ix. Chapter. ¶ Loue forbeareth the thinge that she maye do by the lawe. He exhorteth them to runne on forth in the course that they haue begonne.

A   Am I not an Apostle? am I not fre? ^note haue I not sene Iesus Christ oure Lorde? Are ye not my worke in þe; Lorde? If I be not an Apostle vnto other, yet am I vnto you. For the seale of myne Apostleshyppe are ye in the Lord. Myne answer to them that aske me, is this. Haue we not power to eate and to dryncke? Haue we not power to leade about a woman a syster, as well as other Apostles, and as the brethren of the Lorde, &abar;d Cephas? Ether onely I and Barnabas haue not power thys to do? Who goeth a warfare eny tyme at hys awne cost? who pl&abar;teth a vineyarde, and eateth not of the frute therof? Or who fedeth a flocke and eateth not of the mylcke of the flocke?

Saye I these thynges after the maner of m&ebar;? Sayth not þe; lawe þe; same also? For it is wrytten in þe; lawe of Moses. ^noteThou shalt not mosell the mouth of þe; oxe that treadeth oute the corne. B   Doth God take thought for oxen? Sayth he it not alltogether for oure sakes? For oure sakes no doute this is written: that he whych eareth shulde eare in hope ∧ that he whych throssheth in hope, shulde be partaker of hys hope. ^noteIf we sowe vnto you spirituall thynges, is it a great thynge yf we reape youre bodely thynges? If

other be partakers of thys power ouer you, wherfore are not we rather?

Neuerthelesse ^note we haue not vsed this power: but suffre all thinges, lest we shulde h&ibar;der þe; Gospell of Chryst. Do ye not knowe, howe þt; they which minister aboute holy th&ibar;ges lyue of þe; sacrifyce? They which wayte of the t&ebar;ple, are partakers of þe; t&ebar;ple. C   Euen so also dyd þe; Lord ordayne: ^note that they whych preach the Gospell, shulde lyue of þe; Gospell. ^noteBut I haue vsed none of these thinges.

Neuertheles I wrote not these thinges, þt; it shuld be so done vnto me. For it were better for me to dye, then þt; eny man shuld take this reioysinge from me. For yf I preach the Gospell, I haue nothynge to reioyce of. For necessyte is put vnto me. But wo is it vnto me, yf I preach not the Gospell. If I do it &wt; a good will, I haue a reward. But yf I do it against my will, an office is committed vnto me. What is my reward then? Uerely þt; when I preach the Gospell, I make the Gospell of Christ fre, that I misuse not myne auctorite in the Gospell.

For though I be fre fr&obar; all men, yet haue I made my selfe serua&ubar;t vnto all men, that I myght wynne the moo. ^noteUnto the Iewes, I became as a Iewe, to wynne þe; Iewes. D   To them that were vnder the lawe, was I made as though I had bene vnder the lawe, (whan I was not vnder the lawe) to wynne th&ebar; that were vnder the lawe. To th&ebar; that were wythout lawe, became I as though I had bene wythout lawe (wh&ebar; I was not without lawe as perteyning to God, but vnder þe; lawe of Chryst) to wynne them that were wythout lawe. To the weake became I as weake, to wynne þe; weake: In all thinges ^note I fasshyoned my selfe to all m&ebar;, to saue at þe; least waye some. And this I do for þe; gospels sake, that I myght haue my parte therof.

&cross2; Perceaue ye not, howe that they which runne in a course, r&ubar;ne all, but one receaueth þe; rewarde? So r&ubar;ne, that ye maye obtayne. Euery m&abar; þt; proueth masteries, abstayneth fr&obar; all thynges. And they do it to obtayne a crowne þt; shall perysshe: but we to obtayne an ^note euerlasting crowne. I therfore so r&ubar;ne, not as at an vncertayne thyng. So fyght I, not as one that beateth the ayer: but I tame my body, ∧ brynge it into subieccyon, lest by anye meanes it come to passe, that whan I haue preached to other, I my selfe shulde be a cast awaye. &cross3; ¶ The .x. Chapter. ¶ He feareth them wyth the ensamples of the olde Testament, and exhorteth them to a godly conuersacyon.

A   Brethren, I wolde not that ye shulde be ignoraunt, howe that our fathers were all vnder the cloude, and all passed thorowe the see, and were all baptysed vnder Moses ^note in the cloude and ^note in the see: and ^note dyd all eate of one spirituall meate and ^note dyd all dryncke of one maner of spirituall dryncke. And they drancke of that spirituall rocke that folowed them, ^note whych rocke was Chryst. &cross3; But in many of them had God no delyte: For ^note they were ouerthrowen in the wyldernes.

B   These weare ensamples to vs &cross2; that we shuld not lust after euyll thynges, as they lusted. And þt; ye shuld not be worshyppers of ymages, as were some of th&ebar;, accordynge as it is wrytt&ebar;: ^note The people sate downe to eate ∧ drincke, ∧ rose vp to playe. Nether let vs be defyled &wt; fornicacy&obar;, as some of th&ebar; were defyled wyth fornicacyon, ∧ fell in one daye ^note xxiij. thousand. Nether let vs t&ebar;pte Christ, as some of th&ebar; t&ebar;pted, ∧ were destroyed of ^note serp&ebar;tes. Nether murmure ye, as some of th&ebar; murmured, ∧ were destroyed of þe; destroyer.

All these thynges happened vnto them for ensamples, but are wrytt&ebar; to put vs &ibar; rem&ebar;braunce, wh&obar; þe; endes of þe; worlde are come vpon. Wherfore, let him þt; thynketh he stondeth, take hede, lest he fall. Ther hath none other t&ebar;ptacyon taken you, but soche as foloweth þe; nature of man. But ^note God is faythfull ^note whych shall not suffer you to be t&ebar;pted aboue youre strength: but shall in þe; myddes of the t&ebar;ptacyon make awaye, þt; ye maye be able to beare it. &cross3; Wherfore my deare beloued, fly from worshyppynge of ymages.

D   I speake as vnto them whych haue discrecy&obar;, iudge ye what I saye. Is not &rhand; þe; cupp of blessynge which we blesse, partakynge of þe; bloude of Christ? is not þe; breed whych we breake, partetakynge of þe; body of Chryst? because þt; we (though we be many) yet are one breed ∧ one bodye, &ibar; as moche as we all are partakers of one bred. (and of one cupp) Behold Israel after þe; flessh. Are not they which eate of the sacrifyce, partakers of the t&ebar;ple?

E   What saye I then? ^note that the ymage is eny thynge? or that it whych is offered to ymages, is eny thynge? Nay, but thys I saye: þt; the thynges whych the gentyls offer, they offer to deuyls, and not to God.

&cross2; I wolde not that ye shulde haue felloshyppe wyth þe; deuyls. Ye can not dryncke of the cup of þe; Lorde, and of the cup of deuyls. Ye cannot be the partakers of the Lordes table, and of the table of deuelles. Ether do we prouoke the Lord? F   Are we stronger then he? I maye do all thynges, but ^note all thynges are not expedient. I maye do all thynges, but all thynges edifye not. ^noteLet no m&abar; seke that whych is hys awne: but let euery man seke that whych belongeth to another:

Whatsoeuer is solde in the flesshe market, that eate, and aske no questyon for conscyence sake. For ^note the erth is the Lordes, and all that therin is. If eny of them whych beleue not, byd you to a feast, and

ye be disposed to go, whatsoeuer is sett before you, eate, askynge no questyon for conscience sake. But and yf eny man saye vnto you: G   thys is offred vnto ymages, eate not of it for hys sake that shewed it, and for conscience sake. The erth is the Lordes and all that therin is. Conscience I saye, not thyne, ^note but of the other. For why is my liberte, iudged of another mannes conscience? For ^note yf I take my parte with thankes, why am I euyll spoken of, for that thynge wherfore I geue thankes?

^noteWhether therfore ye eate or dryncke, or whatsoeuer ye do, do all to the prayse of God. &cross3; Se that ye geue none occasyon of euyll, nether to the Iewes, nor yet to þe; gentyls, nether to the congregacyon of God: eu&ebar; as ^note I please all men in all thynges, not sekynge myne awne profet, but the profet of many, that they myght be saued. ¶ The .xj. Chapter. ¶ He rebuketh them for the abuse and misordre that they had aboute the Sacrament of the body and bloud of Christ, and bryngeth them agayne to the fyrst institucion.

A   Be ye the folowers of me, as I am the folower of Christ. I commende you brethren, that ye remember me in all thynges, and kepe the ordinaunces, euen as I delyuered them to you. But I wolde haue you to knowe, that Christ is the heed of euery man. And the man is the ^note womans heed. And God is Christes heed. Euery man prayinge or prophesyinge hauing eny thynge on his heed, shameth his heed. Euery woman that prayeth or prophesyeth bare headed, dishonesteth hyr head. For that is euen all one, as yf she were shauen. If the woman be not couered, let her also be shoren. ^noteIf it be shame for a woman to be shorne or shauen, let her couer her heed.

A man ought not to couer his heed, for as moch as he is the ymage and glory of God. But the woman is the glory of the m&abar;. For ^note the man is not of the woman: but the woman of the man. Nether was the man created for the womans sake: but the woman for the mannes sake. For this cause ought the woman &rhand; to haue power on her heed, for the angels sakes: C   Neuerthelesse, nether is þe; man with out the woman. nether the wom&abar; without the man in the Lorde. For as the woman is of the man, euen so is the man: by the woman: but all of God.

Iudge in youre selues, whether it be comly that a woman praye vnto God bare heeded. Doth not nature it selfe teach you, that it is a shame for a m&abar;, yf he haue longe heere: and a prayse to a woman: yf she haue longe heer. For hyr heer is geuen her to couer her withall. If any man luste to stryue, we haue no soch custome, nether the congregacyons of God.

This I warne you of, and commende not, that ye come not together after a better maner, but after a worsse. For fyrst of all when ye come together in the congregacion, D    I heare that there is dyssencyon am&obar;ge you: and I partely beleue it. For ^note ther must be sectes amonge you, that they which are perfect amonge you, myght be knowen &cross2; Wh&ebar; ye come to gether therfore into one place, the Lordes supper can not be eaten. For euery man begynneth afore to eate his awne supper. And one is hongry, and another is dr&obar;ck&ebar;. Haue ye not houses to eate and to drincke in? Despyse ye the congregacion of God, and shame th&ebar; that haue not? What shall I saye vnto you? shal I prayse you? In this prayse I you not. &cross3;

E   &cross2; That which I delyuered vnto you, I receaued of the Lorde. For the Lorde Iesus the same nyght, in which he was betrayed, toke breed: and whan he had geuen thankes, he brake it and sayde: ^note Take ye, and eate: this is my body, whych is broken for you. This do ye in the remembraunce of me. After the same maner also he toke the cup, wh&ebar; supper was done, sayinge: This cuppe is the new testament in my bloude. Thys do as oft as ye dryncke it, in remembraunce of me. F   For as often as ye shall eate this breed, and drincke this cup: ^note ye shall shewe the Lordes deeth ^note tyll he come. Wherfore, whosoeuer, shall eate of this bread, or dryncke of the cup of the Lorde vnworthely, shalbe gyltye of the body and bloud of the Lorde. ^noteBut let a man examen him selfe, and so let him eate of the breed, and drincke of the cup. For he that eateth or dryncketh vnworthely, eateth and dryncketh his awne damnacyon, because he maketh no difference of þe; Lordes body. For this cause many are weake and sycke am&obar;ge you, and many slepe. G   For If we had iudged oure selues, we shuld not haue bene iudged. But when we are iudged of the Lorde, we are chastened, that we shulde not be damned with the ^note worlde. Wherfore my brethren when ye come together to eate, tary one for another. If any man honger, let him eate at home, that ye come not together vnto condemnacyon. &cross3; Other thynges will I set in order, when I come. ¶ The .xij. Chapter. ¶ The diuersite of the gyftes of the holy goost, geuen to the c&obar;fort and edifyinge of one another, as the members of a mans body serue one another.

A   Concernynge spirituall thinges (brethren) I wolde not haue you ignoraunt. &cross2; Ye knowe þt; ye were gentyls, ∧ went youre wayes vnto domme ymages,

euen as ye were led. Wherfore I declare vnto you, that ^note no man speakyng by the sprete of God, defyeth Iesus. Also no man can saye that Iesus is the Lorde, but by the holy ghost. ^noteTher are diuersites of gyftes, yet but one sprete. And ther are differ&ebar;ces of administracyons, and yet but one Lorde. And ther are dyuers maners of operacyons, and yet but one God &rhand; whych worcketh all in all. ^noteThe gyfte of the sprete is geuen to euery man, to edifye withall, For to one is geuen thorow the spirite the vttera&ubar;ce of wisdome. To another is geuen the vttraunce of knowledge by the same sprete. To another is geuen fayth, by the same sprete. To another the gyftes of healinge by the same sprete. B   To another power to do miracles. To another prophesye. To another ^note iudgement to discerne spretes. To another diuers tonges. To another the interpretacyon of tonges: But these all worketh euen the selfe same sprete, diuidynge to euery man a seuerall gyfte, euen as he wyll. &cross3;

^noteFor as the body is one, and hath many membres, and all the membres of one body though they be many, yet are but one bodye, euen so is Christ. For by one sprete are we all baptysed to make one body, whether we be Iewes or Gentyls, whether we be bonde or fre, and haue ^note all droncke of one sprete. For the body is not one member, but many. If the fote saye: I am not the hande, I am not of the body: is he therfore not of the body? C   And yf the eare saye, I am not the eye, I am not of the body: is he therfore not of the body? If all the body were an eye, where were then the eare? If all were hearynge: where were the smellynge? But nowe hath God set the membres euery one seuerally in the body as it hath pleased him. If they were all one m&ebar;ber: where were þe; bodye? Nowe are there many m&ebar;bres, yet but one body. And the eye can not saye vnto the h&abar;de: I haue no nede of the. Agayne, the heed can not saye to the fete: I haue no nede of you. Yee rather a great deale those membres of the body which seme to be more feble, are necessary. And vpon those membres of the body which we thinke leest honest, put we more honestye on. And oure vngoodlye partes haue more beautye on. For oure honest membres nede it not: But God hath so disposed the body, D   ∧ hath geuen the more honoure to that parte whych lacked, lest there shulde be eny stryfe in the body: but that the membres shuld indiffer&ebar;tly care one for another. And yf one member suffer, all suffer with him. yf one member be had in honour, all membres be glad also.

Ye are the body of Christ, and membres one of another. And God hath also ordeyned in the congregacyon, fyrst ^note Apostles, secondarely prophetes, thrydly teachers, then them that do myracles: after that, the gyftes of healyng, helpers, gouerners, diuersitye of tonges.

Are all Apostles? Are all Prophetes? Are all teachers? Are all doars of miracles? Haue all þe; gyftes of healinge? Do all speake with tonges? Do all interprete? Couet after the best gyftes. And yet shewe I vnto you a more excellent waye. ¶ The .xiij. Chapter. &cross2; ¶ The natures and condicions of loue.

A   Though I spake with the tonges of men and of angels, and haue no loue. I am euen as sounding brasse, or as a tynklinge cymball. And ^note though I coulde prophesy, and vnderstode all secretes, and all knowledge: yee &rhand; yf I haue all fayth, ^note so that I can moue mountayns oute of their places, and yet haue no loue, I am nothynge. And though I bestowe all my goodes to fede the poore, and though I geue my body euen that I burned, and yet haue no loue, it profyteth me nothynge.

B   Loue suffreth longe, and is curteous. Loue enuyeth not. Loue doth not frowardly, swelleth not, dealeth not dishonestly ^note seketh not her awne, is not prouoked to anger, thynketh no euyll, reioyseth not in iniquyte: but reioyseth in the trueth, suffreth all thynges, beleueth all thynges, hopeth all thynges, endureth all thynges. Though that prophesyinges fayle, other tonges cease, or knowledge vanysshe awaye, C   yet loue falleth neuer awaye.

For &rhand; oure knowledge is vnperfect, and oure prophesyinge is vnperfect. But when þt; whych is perfect, is come, then that whych is vnperfect, shall be done awaye. When I was a chylde, I spake as a chylde, I vnderstode as a chylde, I ymagined as a chylde. But assone as I was a man, I put awaye chyldeshnes. Nowe we se in a glasse, eu&ebar; in a darcke speakyng: but then shall we se face to face. Nowe I knowe vnperfectly: but then shall I knowe euen as I am know&ebar;. Nowe abydeth fayth, hope, and loue, eu&ebar; these thre: but the &rhand; chefe of these is loue. &cross3; ¶ The .xiiij. Chapter. ¶ Paul sheweth that the gyfte of prophecye, interpretyng or preachynge, excelleth the gyfte of tonges and how they both ought to be vsed.

A   Labour for loue, and couet spretuall gyftes: but most chefly that ye maye prophesye. For he that &rhand; speaketh with the tonge, speaketh not vnto men, but vnto God. For no man heareth hym: Houbeit in the sprete he speaketh mysteries. But he that prophesieth, speaketh vnto men for their edifyinge, for their exhortacion and for their comforte. He that speaketh with the

tonge, proffiteth him selfe: ^note he that prophesieth, edifyeth þe; c&obar;gregacion ^note I wolde that ye all spake with tonges: but rather that ye prophesied. For greater is he þt; prophesyeth, then he that speaketh with tonges, except he expounde it: that the congregacion maye haue edifying. B   Now brethren, yf I come vnto you speakynge with tonges: what shall I profet you, excepte I speake to you, other by reuelacyon or by knowledge, or by prophesyinge, or by doctryne?

Moreouer, when thinges without lyfe geue sounde (whether it be a pype or an harpe) except they make a destruccyon in þe; soundes, how shall it be knowen what is pyped or harped? For yf the trompe geue an vncertayne voyce, who shall prepare him selfe to the warre? Euen so lykewyse wh&ebar; ye speake with tonges, excepte ye speake wordes that haue significacyon, howe shall it be vnderst&abar;de what is spok&ebar;? For ye shall but speake in the ayer.

C   Many kyndes of voyces are in the world, and none of them are without significacion. If I knowe not what the voyce meaneth, I shalbe vnto him that speaketh, an alient: and he that speaketh, shalbe an alient vnto me. Eu&ebar; so ye (for as moche as ye couet spretuall gyftes) seke, that ye maye excell, vnto the edifyinge of the congregacyon.

Wherfore, let him þt; speaketh with tonge, praye, that he maye interpret also. For If I praye with t&obar;ge, my sprete prayeth, but my &rhand; vnderstonding doth no good. What is it then? I will praye with the sprete, and will praye with the vnderstonding. I will synge with the sprete, and will synge &rhand; with the vnderstonding. For ells, when thou blessest with the sprete, how shall he that occupieth the rowme of the vnlearned, saye Amen, at thy geuynge of thankes, seynge he vnderst&abar;deth not. what thou sayest? Thou verely geuest th&abar;kes well, but the other is not edified. I thanke my God þt; I speake with tonges more then ye all. Yet had I leuer in the c&obar;gregacion, to speake fyue wordes with my vnderstonding to þe; informacion of other rather D    then ten thousand wordes with the tonge.

Brethren, be not ye chyldren in wytte. Howbeit, as concernyng maliciousnes, be children: but in witte be perfect. In the lawe it is written ^note with sondrie t&obar;ges, and with sondrye lyppes will I speake vnto this people, and yet for all that, will they not heare me, sayth the Lorde. Wherfore &rhand; tonges are for a sygne, not to them that beleue: but to them that beleue not. Contrary wyse, prophesyinge serueth not for them that beleue not: but for them which beleue.

If therfore, when all the c&obar;gregacyon is come together, and all speake with tonges, ther come in they that are vnlearned, or they which beleue not: will they not saye, that ye are out of youre wittes? But and yf all prophesye, and ther come in one þt; beleueth not, or one vnlearned, E   he is rebuked of all men, ∧ is iudged of euery man, ∧ so are the secretes of his hert opened, and so falleth he downe on his face, and worshyppeth God, ∧ sayth, that God is in you of a trueth.

How is it then brethren? As oft as ye come together, euery one of you hath a songe, hath a doctrine, hath a tonge, hath a reuelacyon, hath an interpretacy&obar;. Let all thinges be done vnto edifyinge: If eny man speake with tonge, let it be by two or at the most by thre, and that by course, and let another interprete it. F   But yf ther be no interpreter, let him kepe sylence in the c&obar;gregacyon, and let him speake to him selfe and to God.

Let the prophetes speake two, or thre, ∧ ^note let the other iudge. If eny reuelacyon be made to another that sytteth by, let the fyrst holde his peace. For &rhand; ye maye al prophesy one by one, that all maye learne, and that all maye haue comforte. And the spretes of the prophetes are in the power of the Prophetes. For God is not causer of stryfe: ^note but of peace, as (I teach) in all c&obar;gregacions of the saynctes.

^noteLet youre wemen kepe sylence in the c&obar;gregacions. For it is not permitted vnto th&ebar; to speake: but to be vnder obedi&ebar;ce, as sayth the lawe. If they wyll learne eny thynge, let them aske their husbandes at home. For it is a shame for wemen, to speake in the congregacion. Spronge the worde of God fr&obar; you? Ether came it vnto you onely? If eny man thynke him selfe to be a prophet, ether spirituall: let him knowe, what thynges I wryte vnto you. For they are the commaundementes of the Lorde. But and yf eny man be ignora&ubar;t, let him be ignora&ubar;t. Wherfore brethren, couet to prophesye, and forbyd not to speake with tonges. let all thynges be done honestly and in order (amonge you) ¶ The .xv. Chapter. ¶ The resurreccyon of the deed.

A   Brethren, as pertaynynge to the gospell whych I preached vnto you, whych ye haue also accepted, and in the whych ye contynue, by the which 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 vayne.

For fyrst of all I delyuered vnto you, þt; which I receaued: how that ^note Christ dyed for our synnes, agreynge to the scriptures: ^note And that he was buried, and that he arose agayne þe; thirde daye accordyng to the scriptures: ∧ that he was sene ^note of Cephas, then of the twelue. After that was he sene of moo then fyue hundred brethren at once: of whych

many remayne vnto this daye, ∧ many are fallen a slepe. After that appeared he to Iames, then to all the Apostles.

And last of all he was sene of me, as of one that was borne oute of due tyme. For I am the least of the apostles, B   which am not worthy to be called an Apostle, because ^note I persecuted the congregacyon of God. But by þe; grace of God, I am þt; I am. And his grace which is in me, was not in vayne: &cross3; But I labored moare aboundauntly then they all, yet not I, but the grace of God which is with me therfore whether it were I or they, so we preach, ∧ so haue ye beleued.

&cross2; If Christ be preached how that he rose from the deed: how saye some amonge you, that ther is no resurreccyon of the deed: If there be no rysynge agayne of the deed then is Christ not rysen agayne. C   If Christ be not rysen agayne, th&ebar; is oure preach&ibar;g in vayne, and your fayth is also in vayne. Ye and we are founde false wytnesses of God. For we haue testifyed of God, how that he raysed vp Christ: whom he raysed not vp, yf it be so that the deed ryse not agayne. For yf the deed ryse not agayne, then is Christ not rysen agayne. If it be so that Christ rose not agayne, then is youre fayth in vayne, and ye are yet &ibar; youre synnes. Therfore they whych are fall&ebar; a slepe in Christ, are perysshed. If in this lyfe onely we beleue on Christ, then are we of all men most miserable.

But now is Christ rysen from the deed, ∧ become ^note the fyrst frutes of them that slept. For by a man came deeth, and by a man came the resurreccyon of the deed. For as by Adam all dye: euen so by Christ, shall all be made alyue, but euery man in his awne order. &cross3; The fyrst is Christ, then they that are Christes at his commynge. Then commeth the ende, &rhand; when he hath delyuered vp the kyngdome to God the father, D   when he hath put downe all rule and all auctorite ∧ power. For he must raygne ^note tyll he haue put all his enemyes vnder his fete. The last enemye that shalbe destroyed, is deeth ^note For he hath put all thynges vnder his fete. But wh&ebar; he sayth all thynges are put vnder him, it is manifest that he is excepted, which dyd put all thynges vnder him. Wh&ebar; all thynges are subdued vnto him, then shall þe; sonne also him selfe be subiect vnto him, þt; put all thynges vnder him, that God maye be all in all. Els what do they, whych are &rhand; baptised ouer the deed yf the deed ryse not at all? Why are they then baptised ouer them? Yee and why st&obar;de we all waye then in ieoperdy? By oure reioysinge which I haue in Christ Iesu oure Lorde, I dye dayly. That I haue fought with beastes at Ephesus after the maner of men, E   what auauntageth it me, yf the deed ryse not agayne: ^note Let vs eate and dryncke, for to morowe we shall dye. Be not ye deceaued: euell wordes corrupte good maners. Awake truely out of slepe, and synne not. For some haue not þe; knowledge of God: I speake this to youre shame.

But some man will saye: howe aryse the deed? &wt; what bodye shall they come? Thou foole, ^note þt; which thou sowest, is not quickened, except it dye. And what sowest thou? Thou sowest not that body that shalbe: but bare corne as of wheet, or of some other) but God geueth it a body at his pleasure, to euery seed his awne body.

&cross2; All flesshe is not one maner of flesshe: but ther is one maner of flesshe of men, another maner of flesshe of beastes, another of fysshes, ∧ another of byrdes. F   Ther are also celestiall bodyes, ∧ ther are bodyes terrestriall. But the glory of the celestiall is one, ∧ þe; glory of the terrestriall is another. Ther is one maner glory of the sonne, and another glory of the moone, ∧ another glory of þe; sterres. For one starre differeth from another in glory So is the resurreccyon of the deed. It is sowen in corrupcion, it ryseth agayne in incorrupcyon. It is sowen in dishonour, it ryseth agayne in honoure. It is sowen in weaknes, it ryseth agayne in power. It is sowen a naturall body, it ryseth agayne a spretuall body. Ther is a naturall bodye, ∧ ther is a spretuall body: as it is also written: the fyrste m&abar; ^note Adam was made a lyuinge soule, and the last Ad&abar; was made a quyckening sprete. Howbeit, þt; is not fyrst which is spirituall: but that which is naturall, and then þt; which is spretuall &cross3; The fyrst man is of the erth, erthy: the seconde man is the Lorde fr&obar; heauen (heauenly) As is the erthy, soche are they that are erthye. G   And as is the heuenly, soche are they that are heuenly. And as we haue borne þe; ymage of the erthy, so shall we beare the ymage of the heauenly.

This saye I brethren &rhand; þe; flesshe ∧ bloud cannot inheret the kyngdom of God. Nether doth corrupcyon inheret vncorrupcyon. Beholde, I shewe you a mistery. ^noteWe shall not all slepe: but ^note we shall all be chaunged, and that in a moment, in the twyncklynge of an eye by the last trompe. For the trompe shall blowe, and the deed shall ryse incorruptible, ∧ we shalbe chaunged. For this corruptible must put on incorrupcyon: and this mortall must put on immortalite.

When this corruptible hath put on incorrupti&obar;, and this mortall hath put on immortalite: then shalbe brought to passe the say&ibar;g that is written: ^note Deeth is swalowed vp in victory: ^note Deeth where is thy stynge? Hell where is thy victory? The stynge of deeth is synne: and the strength of synne is the lawe. But thankes be vnto God which hath geuen vs ^note victory, thorowe oure Lord Iesus

Christ. Therfore my deare brethren, be ye stedfast and vnmouable, alwayes ryche in the worke of the Lorde, for as moch as ye knowe, how þt; youre labour, is not in vayne in the Lorde. ¶ The .xvj. Chapter. ¶ He putteth them in remembraunce of the gatherynge for the poore Christen at Ierusalem, ∧ concludeth hys Epistle with the salutacy&obar;s of certayne louynge brethren.

A   Concernyng the ^note gatherynge for the sainctes, as I haue ordeyned in the congregacyons of Galacia, euen so do ye. Upon some Saboth daye let euery one of you put a syde at home, and laye vp whatsoeuer is mete, that there be no gatherynges when I come. When I am come, whomsoeuer ye shall alowe by youre letters, them wyll I sende, to brynge youre liberalyte vnto Ierusalem. And yf it be mete that I go also, they shall go &wt; me. I wyll come vnto you whan I go ouer to Macedonia. For I wyll go thorowe out ^note Macedonia. With you parauenture I wyll abyde a whyle: or els tary all wynter, that ye maye brynge me on my waye, whythersoeuer I go.

B   I wyll not se you now in my passage: but I trust to abyde a whyle with you, yf God shall suffre me. I wyll tary at Ephesus, vntyll the fyftyeth daye. For a greate dore and a frutefull is opened vnto me ^note and ther are many aduersaryes. If ^note Timotheus come, se that he be with out feare with you. For he worketh the worcke of the Lorde, as I do: let no man therfore despyse him. but conuaye hym forth in peace, that he maye come vnto me. For I loke for him with the brethren.

C   To speake of brother ^note Apollo (I certyfye you, that) I greatly desyred him, to come vnto you with the brethren, but his mynde was not at all to come at this tyme. Howbeit, he wyll come, when he shall haue conuenient tyme. Watche ye, stonde fast in the fayth, quyte you lyke men, be str&obar;ge. Let all youre busynes be done with loue.

Brethren, ye knowe the house of ^note Stephana (∧ of Fortunatus ∧ Achaicus) how that they are the fyrst frutes of Achaia, and that they haue apoynted them selues to minister vnto the sainctes: I beseche you that ye be obedi&ebar;t vnto soche, and to all that helpe and laboure. I am glad of the commynge of Stephana ∧ Fortunatus and Achaicus: for that whych was lackinge vnto me on youre parte they haue supplied. For they haue comforted my sprete ∧ youres. Loke therfore þt; ye knowe them that are soche.

D   The congregacyons of Asia salute you Aquila and Priscilla salute you moch in the Lorde, and so doeth the congregacyon that is in their house (with whom also I am iudged.) All the brethren grete you ^note Grete ye one another with an holy kysse. The salutacyon of me Paul with myne awne h&abar;de. If eny man loue not the Lord Iesus Christ, the same be &rhand; Anathema maranatha. The grace of þe; Lord Iesus Christ be with you: My loue be with you all in Christ Iesu. Amen. ¶ The fyrst epistle to the Corinthyans, was sent from Philippos, by Stephana and Fortunatus, and Achaicus, and Timotheus.

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