brâ—adde whiche we breake part takynge of the bodye of Christe because that we thoughe we bee manye yet are one breade and one bodye in as much as wee all are partakers of one breade and of one cuppe That whiche I deliuered vnto you I receaued of the Lorde For the Lorde Iesus the same nighte in whiche he was betrayed toke bread and thanked and brake and said Take ye â— eate ye this is my body which shal be betrayed for you This doe ye in remembraunce of me After the same manner he toke the cuppe when supper was done sayinge This cuppe is the newe Testament in my bloud This do as ofte as ye drincke it in the remembraunce of me For as often as ye shall eate this breade and drincke of this cup ye shall shew the Lordes deathe tyll he come Thereforeâ— who so euer shall eate of thyâ— breade or dryncke of the cuppe vnworthely shall be gilâ—y of the body bloud of the lord Let a man therfore eâ—amin him selfe aâ—â— so let hym eate of the breade and 〈…〉 the cupe For he that eateth or drincketh vnworthelye eateth and drinketh hys owne damnation because he maketh no diâ—ference of the Lords body For this cause many are wâ—ake and sycke among you and many slepe Wherfore my breethren when ye come to gether to eate tarye one for an other Yf anye man honger let him eate at home that ye come not to gether vnto condempnation Other thinges shall I set in order when I come ¶ How that they which be maryed ought to behaue them selues And of the contynence of vyrgynes and wydowes Capitu. 58. AS concerning the things wherof ye wrote vnto me it is good for a man not to touche a woman Neuerthelesse to auoâ—d fornication let euerye man haue hys wyfe and let euery wyfâ— haue her husbaÌ„d Let the man geâ—â— vnto the wyfe due â—enâ—uolence Likewise also the wife â—nto the man The wife hath no power ouer her owne bodye but the husband And likewise the man hath no power ouer his owne bodye but the wife Withdraw not your selues one from an other excepte it be witâ— consente for a time for to geue youre selues too fastinge and prayer And afterwarde come againe to the same thinge leaste Sathan tempte you for youre incontinencye This I saye of fauoure for I woulde that all men wer as I am my selfe but euery man hath his proper gifte of God one after this manner an other after that I saye vnto the vnmaryed men and wydowes it is good for them that they abyde euen as I doe But and if they can not abstaine let them mary For it is better too marye then to burne Unto the maried commaund not I but the Lorde that the wife seperate not her selfe from the man If she separate her selfe let her remain vnmaried or be reconciled vnto her husbande agayne And let not the husbande put awaye his wife frome him To the remnaunte saye I and not the Lorde If anye brother haue a wyfe that beleueth not Yf she be contente to dwell with him let him not put her away And the woman whiche hath to her husbande an infidell if he consente to dwell with her let her not put him awaye For the vnbeleuinge husbande is sanctifyed by the wife and the vnbeleuing wife is sanctified by the husbande Or els wer your children vncleane but now are they pure But and if the vnbeleuinge departe let him departe A brother or a sister is not in subiection to such God hath called vs in peace For howe knowest thou o woman whether thou shalt saue that man or no Other how knowest thou o man whether thou shalt saue that woman or no But euen as God hath distrybuted to euerye man As concerning virgynes I haue no commaundemente of the Lorde yet geue I counsell as one that hath obtained mercy of the Lorde to be fayethfull I suppose that it is good for the presente necessity For it is good for a man so to be Art thou bounde vnto a wyfe seeke not too be lowsed Arte thou lowsed from a wife seke not a wife But and if thou takest a wife thou synnest not Lykewise if a virgyne marye she sinneth not Neuerthelesse suche shal haue truble in their flesh but I fauoure you The single manne careth for the thinges of the Lorde how he maye please the Lord. But he that hath maried careth for the thinges of the worlde howe he maye please hys wife and is deuided The syngle woman carethe for the thinges of the Lorde that she maye be pure both in body and also in spirit but she that is maryed careth for the things of the world how she may please her husband Thys speake I for your profytte not to tangle you in a snare but for that whiche is honest and comely vnto you and that ye maye quietly cleaue vnto the Lord without separation If any maÌ„ think that it is vncomelye for his virgyne Yf she passe the tyme of maryage and so if neede require let hym doe what he lusteth he sinneth not if she be maried Neuerthelesse he that purposeth surelye in his harte hauinge no neede but hathe power ouer hys owne wyll and hath so decreed in his harte that â—e wyll kepe his virgyâ—e doth wel So then â—e that â—oyneth his virgine in mariage doth wel But he that ioyneth not his virgine in mariage doth better The wife is bound to the law as long as her husband liueth If her husbande sâ—epe she is at libertye to marye with whome shee wyll onelye in the Lorde But she is happiar if she do abide in my iudgemente And I thinke verelye that I haue the spirit of God Women submytte your selues vnto your owne husbandes as vnto the Lord. For the husbande is the wiues heade euen as Christ is the heade of the congregation Therefore as the congregation is in subiection vntoo Christ likewise let the wiues be in subiection to theyr husbandes in all thinges Husbands loue your wiues â—â—en as Christ loued the congregaâ—â—â—n and gaue him self for it So ought menâ—e to loâ—e their wiues as their owne bodyes He that louethe hys wyfe loueth him selfe Neuerthelesse 〈◊〉 yâ— so that euerye one of you loue his wife â—ruly euen as him selfe And let the wyfe sâ—e that she feare her â—usbande Wyues submitte your selues vnto your owne husbanâ—es as it is comelye in the Lorde Husbandes loue youre wyues and be not bytter vnto them Let wedlocke be had in price in all pointes and let â—he chamber be vndefyâ—ed ¶ Of Certain documentes generally partayning to men women and widowes Capitu 59. I Woulde ye knewe that Chrâ—st is the head of euerye man and that the manne is the womans heade And God is Christes headde Euerye man prayinge or prophesyinge hauing any thinge on his head shameth his hâ—adde Euery woman that praieth or prophesieth bare headed dishonesteth her headde For it is euen all one and the very same thinge euen as
in thys presentete worlde lookinge for that blessed hope aud gloriouse appearinge of the mightye God Iesu Christ. But we whiche haue beleued doo enter in to his rest as contrary will hâ— sayed to the other I haue swornâ— in my wrath they shall not enter in to my rest And that spake he verely longe after that the woorkes were made and the foundations of the worlde layed For he spake in a certayne place of the seuenth daye oâ— this wyse And God dyd reast the seuenth daye from all his workes And in this place againe They shall not come in to my rest Seinge therefore it foloweth that some must enter theâ— in to and they to whom it was fyrâ— preached entred not therein for vnbeleues sake Agayne he appoynteâ— in Dauid a certaine present day aftâ—â— sâ— longe a time sayinge as it is rehearsed this daye if ye heare hys â—â—ice be not hard harted For if Iosue had geuen reast then woulde he not afterwarde haue spoken of an other daye There remayneth therefore yet a rest to the people of God For he that is entred in his rest doth trasâ— frome his owne workes as god did from his Let vs haste and studye therefore to enter in â—o that rest least anye manne faule after the same ensample in to vnbeliefeâ— For when God made promesse to Abraham because he had no greater thinge to sweare by he sweare by him selfe saying Surely I wil blesse thee and multiply thee in dede And and so after he had suffered and taried a longe time he enioyed the promesâ— Menne verelye sweare by him â—hat is greater then them selues and an othe to confirme the thinge is amonge them an end of all sâ—ryfe So god willing very abundaÌ„tly to shew vnto the heyers of promes the stablenes of his counsayl he added an othe that by two immutable thinges â—n whiche it was vnpossyble that God shuld lie wâ— might haue perfect consolation which haue fled For to hold fast the hope that is sâ—t beâ—ore vs. For here we haue no continuinge citye but we seke one to come ¶ Of the dyssolutiue desyre to be wyth Christe Capitu 33. WE know that euerye creaâ—ure groneâ—h wiâ—h vs also and trauaileth in payne euen vnto this time Not they onelye but euen we also which haue the firâ—â— frutes of the spyrite mourne in ourâ— selues and wayt for the adoption â— loke for y â— deliueraunce of our bodies O wretched man that I am whâ— shall deliuer me frome this bodye oâ— death â—he grace of God through Iâ—su Christ our Lord. For oure knowledge is vnperfecte and oure prophesyinge is vnperfectâ— But when that which is perfecte iâ— come then that which is vnpâ—rfect shall be done awaye Herefore sigh we desiringe to be clothâ—d with oure mansion which is from heauâ—n so yet if we be founde clothed and not naked For as longe as we are in this tabernacle we sigh and are greued For we woulde not be vnclothed but woâ—lde be clothed vpon that mortality might be swalowed vppe of life He that hath ordayned vs for this thynge is God the whyche hathe geuen vnto vs the earnest of the spyrite And we heare and knowe well that as longe as we are in the bodye we are absent frome God For we walke in fayeth and see not Neuerthelesse we are of good coumforte and had lâ—uer to be absente frome the bodye and to be presente with the Lorde Wherefore whether we bee at home or frome home we endeuoure oure selues to please him For Christ is to me life and death is to me a vauntage If it chaunce me too lyue in the fleshe that is too me frutefull for to worke and what tâ— chuse I woâ— not I am constrained of two thinges I desyre to be lowsed and to be with Christe which thinge is best of all Neuer the lâ—sse to abide in the fleshe is more nâ—defull for you And this I am sure of that I shall abyde and with you all conâ—inne for the furtheraunce and ioye of your fayeth that ye maye more aboudantly reioyce in Iesu Christ thorow me by my comminge to you again And they all dyed in fayth and reâ—eaued not the promisâ—s but sawe them a far of and beleued them and saluted them and confessed them that they were straungers and pilgrimes on the earthe They that saye suche thingâ—s declare that they seke a contrey And if they hadde bene mindeful of that cuntrey from whence they came out they hadde leasure to haue returnâ—d agayne But now they desyre a beâ—ter that is to say a heauâ—nlye Wherefore God is not a shamed of them euen to be called theyr God For hee hathe prepared for them a cyâ—ye ¶ Agaynste ydolatrye Capiâ—u 34. WHen theâ— counted them selues wyse they became foles and turned the glory of the immortall God vnto the similitude of the ymage of a mortall man and of byrdes and foure footâ—d beastes and of serpentes Whiche turned hys truth vnto a lye and worshipped and serued the creatures more then the maker which is blessed for euer Of suche thinges whiche are dedicate vnto ydols we are sure that we all haue knowledge To speake of meate dedicate vnto ydols we are sure that there is none ydoll in the worlde and that there is none other God but one And thoughe there be that are called Goddes whether in heauen or in earth as there be gods many and Lords many yet vnto vs is ther but one God which is the father of whom are al things and we in him and one lord Iesus Christ by whom are al things and we by him But euery maÌ„ hath not knowledge Neither be ye worshippers of ydols as were some of them accordinge as it is written The people sate doune to eate and drinke and rose vp again to playe Wherefore my deare beloued flye frome worshyppinge of ydolles Are not they whiche eate of the sacrifice partakers of the altare What say I then that the ydol is any thinge or that it which is offered to ydols is anye thinge Naye but I say that these things which the gentiles offer they offer to deuils and not to God And I woulde not that ye should haue felowshippe with the deuyls Ye can not drincke of the cup of the Lorde and of the cuppe of the deuyls Ye canne not be partaker of the Lordes table and of the table of deuyls Eyther shall wee prouoke the Lorde Or are we stronger then he Ye know that when ye were gentyles ye wente youre wayes vntoo domme ydols euen as ye were ledde Wherfore I declare vnto you that no man speaking in the spirit of godâ— defyeth Iesus But when ye knewe not God ye did seruice vnto them which by nature were no Gods But now seing ye knowe God yet rather are knowen of God howe is it that ye turne agayne vnto the weake and symple ceremonyes where unto agayne ye desire a frâ—she to be
of all as it were menne appointed to death For we are a gasinge stocke vnto the worlde and to the Aungels and to men We are fooles for Christes sake and ye are wise thorowe Christ. We are weakâ— and ye are strong ye are honourable and we are despised Euen vnto this daye we hunger and thyrste and are naked and are buffeted with fistes and haue no certayn dwelling place and labour workinge with our own handes Brethren I would not haue you ignorant of our trouble which hapened vnto vs in Aâ—â—â— For we were greaâ—â—d out of measure passing strength so greately that we despeared euen of lyfe Also we receaued an aunswer of death in our selues that we should put our truste in God For when we were come in to Macedonia oure fleshe had no rest but we were troubled on euerye syde Outwarde was fyâ—ynge inwarde was feare ¶ Of iustice Capitu 11. GEue to euery manne therefore his dutye Trybute to whom tribute belongeth Cusâ—ome to whom custome is due feare is whom belongethâ— honour to whom honour pertayneth Owe nothinge to anye man but to loue one an other For if hath pleased thâ—m of Macedonia and Acâ—aiâ— to make a certaine destribution vpon the poore sainctes whiche are at Ierusalem It hathe pleased them verelye and their dettoures are they For if the gentyles he made pertakers of their spirituall thinges their dutye is to minyster vnto them in carnall things Let euerye man abyde in the same state wherein he is called Art thou called a seruauntâ— care not for it Neuerthelesse if thou mayest be free vse it rather For he that is called in the Lorde being a seruaunt is the Lords freeman Like wyse he that you called being free is Christes seruaunte ye are dearly boughte be not mans seruaunts Let euery man wherin he is called therin abide wyth God For none of vs lyueth his own seruaunte neyther doeth any of vs dye his owne seruaunte if we lyue we lyue to be at the Lordes wyll Whether we lâ—ue therefore or dyeâ— we are the Lordes For Christ therfore dyed and rose againe that he might be Lorde both of the dead and quâ—cke Therefore as the Lorde hath called euery person so let him walke and so ordayne I in all congregations if anye man be called beinge circumcised let him adde nothinge thereto If anye be called vncircumcysed let him noâ— be circumcised Circumcision is nothing vncircuÌ„cision is no thing but the obseruation of the commaundementes of God My defence and answer to them that aske me is this Haue we not power to eate to drink ether haue we not power to lede about a sister a womaÌ„ as wel as other Apostles and as the brethren of the lord and Cephas Ether only I and Barnabas haue not power this to do Who goeth a warfare any time at his owne cost Who planteth a vineyard and eateth not of the frute Who feedeth a flocke and eateth not of the mylke Saye I theese thynges after the manner of mâ—nne Or saieth not the lawe the same also For it is wrytten in the lawe of Mosesâ— thou shalt not mossell the mouthe of the ore that treadeth oute the corne Doeth God take thoughte for oren Eyther sayth he it not all together for our sakes For our sakeâ— no doubte this is written that he whiche eareth shoulde earâ— in hope and that he whiche thresheth in hope shoulde be partaker of his hope Yf we sow vnto you spirituall thinges is it a greate thinge if we reape youre carnall thinges If other be partakers of this youre power wherâ—fore are not we rather Neuerthelesse we haue not vsed this power but suffer all thinges leaste wee shoulde hynder the Gospell of Christe Do ye not knowe how that they whiche minister in the temple haue theyr fyndinge of the temple And they which wayte at the aulter are partakers with the aulter Euen so also dyd the Lorde ordayne that they which preache the gospell shuld lyue of the gospell But I haue vsed none of these thinges Neyther wrot I theese thinges that it shoulde bee so done in me For it were better for me to dye then that anye manne shoulde take thys reioysinge frome me In that I preache the Gospell I haue nothyng to reioyce of for necessity is put vnto me wo is it vnto me Yf I preach not the Gospell Yf I do it with a good wyll I haue a rewarde But if I do it againste my wyll an office is committed vnto me What is my rewarde then verelye that when I preache the gospell I make the gospell of Christ free that I mysuse not myne autoritye in the gospell Beare not a yoke with the vnbeleuers For what feloship hath righteousnes with vnrighteousnes What company hath light with darkenes What conuention or recorde hathe Christe with Belâ—all Eyther what parte hath he that beleeueth with an infidele How agreeth the temple of God with Idols and ye are the temple of the lyuinge God as sayd God I wyl dwel among them and walke amonge them and wil be their God and they shall be my people Wherfore come oute from amonge them and separate youre selues sayth the Lord and touche no vncleane thing so wyl I receiue you and wil be a father vntoo you and ye shall be my sonnes and my doughters saieth the Lord almighty This I saye How that he which soweth lyttle shall reape lyttle and he that sowethe plentuouslye shall reape plentuouslye And let euerye man do according as he hath purposed in his hearte not groudgingelye or of necessitye For God louethe a chearefull geuer For if there be a wyllinge mynde it is accepted accordinge too that a manne hathe and not accordinge to that a manne hath not It is not my mynde that other be set at ease and ye broughte into combraunce But that there be egalnes nowe at thys time that youre aboundaunce succoure theyr lacke that theyr aboundaunce maye supplye youre lacke there maye be equaletye as it is written he that gathered much had neuer the more aboundaunce and he y t gathered lyttle had neuerthelesse Therefore write I these thinges beynge absente Leaste when I am presente I shoulde vse sharpenes according to the power which the lord hathe geuen me to edifye and not to â—estroye We canne doe nothinge againste the truthe but for the truth I â—olde you before and tell you before as absente and now presâ—nte to them whiche in time pasâ—e haue synned and to all other that if I come agayne I wyll not spare Seeke ye experience of Christ which speaketh in me Let euery man proue his owne woorke and then shall he haue reioysinge in his owne selfe and not in an other For euery manne shall â—eare is owne burthen Be not deceaued god is not mocked For what so euer a manne soweth that shall hâ— reape He that soweth in his fleshe shall of the fleshe reape corruption But he tâ—at sowethe in the
the lord Iesus Christe but their owne belies And with swete preachinge and flatteringe wonders deceaue the hartes of the innocentes For some suppose that there is an ydoll vntyll this houre and eate for as a thinge offered vntoo the ydoll and so their consciences beynge yet weake are defyled Meate maketh vs not acceptable to God Neither if â—e eate are we the better Neither 〈◊〉 we eate not are we the worsse But take hede that youre lybertye cause not the weake to fall For if somâ— man see the whiche hast knowledge syt at meate in the ydols temple shal not the conscience of him whiche is weake be boldenned too eate those thinges whiche are offered too the ydole And so throughe thy knowledgâ— shall the weake brother perishe for whom Christ dyed When ye sin so against the brethren and wounde their weake consâ—iences ye synne against Christ. Wherefore if meate hurte my brother I wyll eate no fleshe whyle the worlde standethe because I wyll not hurt my brother All thinges are lawefull vnto me but al thyngs are not expedyent All thinges are lawefull to me but all thinges edifye not What soeuer is solde in the market that eate and aske no questions for conscience sake For the earth is the Lordes and all that therin isâ— Yf any of them which â—eleâ—e not hyd you to a feast and if ye â—e disposed to go what so euer is set before you eate askinge no question for conscience sake But and if anye man saye vnto you this is dedicate vnto ydoles eate not of it for his sake that shewed it and for hurtinge of conscience Conscience I saye not thyne but the conscience of that other For whye shoulde my libertye be iudged of an other mannes conscience For if I take my parte wyth thankes whye aâ— I â—uyll spoken of for that thynge wherefore I geeue thankes See that ye geue none occasion of euyll neyther to the Iewes nor yet to the genâ—yles euen as I please all menne in all thynges not sekinge mine own profit but â—he profytte of manye that they mighte be saued Let all thinges be done vnto edifyinge Therefore we haue caste from vs the clokes of vnhonestye and walke not in craftynesse neyther corrupte we the worde of God but walke in â—pen truthe and reporte our selues to euerye mannes conscience in the sight of God Geuinge no man occasion of euyll that in our office be â—ound no faut Understande vs we haue hurte no man we haue corrupte no man we haue defrauded no man For this we eschue that any man shoulde rebuke vs in this plenteouâ— distribution that is ministred by vs. And therfore make we prouision for â—onest thinges not in the â—ighte of God onely but also in the sighte of menne For we do all thinges dearelye beloued for your edifyinge But if ye doe bâ—â—e and deuoure one an other take hede least ye be consumed one of an other Let no fylthy communication proceade oute of your mouthes but that which is good to ediâ—ye with all that ye maye haue fauoure wyth the hearers And that ye behaue your selues honestlye towarde them that are withoute Wherefore comforte youre selues together and edifye one an other euen as ye do We require you breethren in the name of oure Lorde Iesus Christe that ye wyth draw your selues from euerye brother that walketh inordinatelye and not after the instytution whyche ye receaued of vs ye your selues knowe how ye oughte to folowe vs. For wâ— behaued not oure selues vnquyetly amonge you Neyther toke we breade of anye man for noughteâ— but wrought with labour and traâ—ayle night and daye because we woulde not be greuous to any of you not but that we had autoritye but to make oure selues an ensample vnto you to folow vs. Be vnto them that beleue an ensample in worde in conuersation in loue in spirite in fayeth and purenes These things exercise and geue thy selfe vnto them that it maye be sene how thou profytest in all thynges Aboue all thinges shewe thy selfe an ensample of good workes in doctryne in integritye and in gratuityeâ— So that the feloshippe of thy faieth maye be euydente throughe knowledge of all good thinges in Christe Iesu. For we suffer all thinges least we should hynder the gospell of Christ. Let your modesty and softenesse be knowen to all men ¶ An exhortation to peace and concorde and againste dissention and contention Capitu. 21. LEt vs folow those things whiche make for peace The God of pacience and consolation geue vnto euery one of you that ye be like minded one â—owardes an other after the ensample of Christ Iesu that ye all agreinge together maye wyth one mouthe prayse God the father of our Lord Iesus Christ. I besech you brethren in the name of oure Lorde Iesus Christe that ye all speake one thinge and that there be no dissention amonge you but be ye knyt together in one minde and in one meaninge It is shewed vnto me my brethren of you by them that are of the house of Cloe that there is strife amonge you and this is it that I meane howe that commonlye amonge you one sayeth I holde of Pauleâ— an other I hold of Apollo the third I holde of Cephas the fourth I holde of Christ. Is Christ deuided Was Paule crucified for you Ether wer ye baptised in the name of Paul I thanke God that I Christened non of you but Crispus and Caius least any should say that I had baptised in mine owne name And I coulde not speake vnto you breâ—theren as vnto spirituall but as vnto carnall euen as it were vnto babes in Christ I gaue you mylke to drincke and not meate For ye are yet carnall As longe verely as there is amonge you enuyinge strife and dissention are ye not carnall and walke after the maner of menne As longe as one sayâ—th I holde of Paâ—l and an ather I am of Apollo are ye not carnall What is Paulâ— What thynge is Apollo Onelye ministerâ— are they by whome ye beleued euen aâ— the Lorde gaue euery manne grace I haue planted Apollo watered but God gaue the encrease So then neyther is hee that â—lanteth any thinge neither he that waterethe But God that gaue the encrease He â—hat planteth and he that watereth are neither better then the other Therefore let no man reioyce in menne for all thinges are youres whether it be Paule eyther Apollo eyther Cephas whether it bee the worlde eyther lyfe â—yther deathe whether they be present thynges or thinges to come all are youres and ye are Christes and Christ is Gods Let men this wise esteeme vs euen as â—he ministers of Christ and disposers of the secretes of God Furthermore it is requyred of the dysposers that they be founde faythfull These thingâ—s brethren haue I described in mine own personne and Apollos for your sakes that ye mighte learne by vs that no man
coumpte of him self beyonde that whiche is aboue wrytten that one swell not against an other for anye mans cause For who preferreth the Now ye are ful now ye are made ryche Ye raygne aâ— kynges wythoute vs and I woulde to God ye did raigne that we myghte raigne with you God hath called vs in peace If there be anye manne amonge you that lustethe to stryue let hym knowe that wee haue no suche custome neither the congregation of God This I warne ye of and commend not that ye come together not after a better manner but after a worsse Fyrst of all when ye come to gether in the congregation I heare that there is dissention amonge you and I partly beleue it For ther must be heresyes and sectes amonge you that they whiche are perfecte among you mighte be knowen When yâ— come together a man canâ—e not â—aâ—â— the Lordes supper For euery maâ— beginneth afore to eate his own supper And one is hungrye and an other is dronâ—ken Haue ye not houseâ— to eaâ—e and to dryncke in Or elles despise ye the congregation of God and shame them that haue not what shall I saye vnto you shall I praysâ— you In this prayse I you not For God is not causer of styâ—fe but of peace as I teache in all congregations of saincts And as many as walke accordinge to this rule peace be on them and mercye and vpon Israell that partaineth to God Onelye let youre conuersation be as it becommeth the gospel of Christ that whether I come and see you or elles be absente I maye yet heare of you that ye contynue in one spirit and in one soule labouringe as we doe to mayntayne the â—ayeth of the gospell Therfore if there be amonge you aâ—â—e consolation in Christe if there be anye coumfortable loue if there be anye feloship of the spirite if there be anye compassion or mercye fulfyl my ioye that ye drawe one way hauinge one loue beingâ— at one accord and of one minde Neuerthelesse in that wherunto we are come let vs proceade by one rule that we maye be of one accorde I praye Enodias and besech Sintyches that they be of one accorde in the Lorde And the peace of God rule in your hartes to the which peace ye are called in one bodye Striue not aboute wordes which is to no profyte but to peruerte the hearers Folish vnlearned questions put from the remembringe that they do but gender strife but the seruaunte of God muste not striue but must be peaceable vnto all men Folishe questions and genealogies and braulinge and strife aboute the law auoyd for they are vnprofitable and superfluous◠¶ Agaynste temerarius and inordinate iâ—dgementes Capi. 22. THerfore art thou inexcusable o manne who so euer thou be that iudgest For in that same wherein thou iâ—dgest an other thou condempnest thy self For thou that iudgest doest euen the same self thinges But we are sure that the iudgemente of God is accordinge to truth againste them which commytte such thingâ—s Thinkest thou this O thou manne that iudgest them whiche do such things and yet dost euen the verye same that thou shalte escape the iudgemente of God Ether â—espisesâ— thou the riches of his goodnes pacience long sufferaunce and remembrest not thou how that y â— kindneâ— of God leadeth the to repentaunce but thou after thine harde hart y â— can not repent heapest together y â— trâ—asure of wrath against the day of vengeaunce wheÌ„ shal be opened the righteoâ—snes of God whiche wyll rewarde euerye man accordinge to his dedes One beleueth that he maye eate all thinge Let not him that eateth despyse hym that eateth not And let not him which eateth not iudge him that eateth For God hath receaued him What art thou that iudgest an other mannâ—s seruaunte Whether he stande or fall that pertaineth vnto his master Ye he shall stand For God is able to make him stand This man putteth difference betwene day and day an other man counteth all dayes a like Se that no man wauer in his owne meaning He that obserueth one daye more then the other dothe it for the Lordes pleasure And he that obserueth not one daye more then an other doeth it to please the lorde also And he that eateth doth it to please the Lorde and geueth God thankes But whye doest thou then iudge thy brother Other why dost y â— despyse thy brother we shall all be brought before the iudgment seat of Christ for it is writteÌ„ As truly as I liue saith y â— lord al knees shal bow to meâ— al tongâ— shal geue aknowledge to God So shal euery one of vs geue accomptes of him sele to God Let â—s not therefore iudge one an other any more But iudge this rather that no manne put a stombling blocke or an occasion to faule in his brothers waye Happye and blessed is â—e that condempneth not hym selfe in that thinge which he aloweth With me it is a very small thing that I should be iudged of you ether of mans daye No I iudge not myne owne selfe I knowe nought by my selfe yet am I not thereby iustifyed It is the Lorde that iudgeth me Therefore iudge nothinge before the tyme vntyll the Lorde come whyche wyll lighten thinges that are hidden in darkennesse and open the counsayles of the heartes And then shall euery man haue praise of God What haue I to doe to iudge them which are without Do ye not iudge them that are with in Them that are without God shal iudge How dare one of you hauinge busines with an other go to lawe vnder the wicked and not rather vnder the sayntes Doe ye not knowe that the sainctes shall iudge the worlde if the worlde shall be iudged by yâ—u are ye not good ynoughe to iudge small trifles knowe ye not how that we shal iudgâ— the Aungels How much more maye we iudge thinges that pertayn to the lyfe If ye haue iudgementâ—â— of worldlye matters take them whiche are despised in the congregation and make them iudges This I saye to youre shameâ— Is there vtterlye no wyse manne amonge you what not one at all that canne iudge betwene brother and brother but one brother goeth to law with an other anâ—â—hat vnder the vnbeleuersâ— Nowe therefore there is vtterlye a faute amonge you because ye go to lawe one with an other Whyâ— rather suffer ye not wroâ—ge Why rather suffer ye not youre selues to be robbed Naye ye youre selues do wronge and robbe and that the breethren â—oo ye not knowe aâ—d remember howe that the vnrighteouse shall not inâ—eryte the kingdome of Godâ— Yf we would iudge oure selues we should not be iudged But when we are iudged of the Lorde we are chastened because we shuld not be damned with the world Of them whiche seme to be greâ—te what they were in â—ime passed it maketh no matter to me God â—oketh on no mans person
I besought the to abyde styll in Ephesus when I departed in to Macedonia euen so doe that thou commaunde some that they teache no other wise neither geue hede to fables and genealogies whych are endlesse and brede doubtes more then godly edifyinge whiche is by fayth Frome the whiche thinges some haue erred and haue tourned vnto vayne iangelinge because they woulde be doctoures in the scripture and yet vnderstande not what they speake neither whereof they affirme And also they learne to goo frome house to house ydle ye not ydle only but also triâ—inge and busye bodyes speakinge thynges whyche are not comelye For when we were with you this we warned you of that if there were any whiche would not worke that the same shoulde not eate We haue hearde saye no doubte that there are some which walke among you inordinatelye and worke not at allâ— but are curius and busibodies TheÌ„ that are such we commaunde and exhort by the Lorde Iesu Christe that they worke with quieâ—nes and eate theyr owne breade Caste awaye vnghostlye and oldâ— wyues fables With an whole some worde which can not be rebuked y â— he which withstandeth may be ashamed hauing no thing in you that â—e may disprayse ¶ Of internall reformation thanks geuing and of certain spirituall exercises and of the ordinaunce of al things to the last ende Capiâ—u 29. FAshion not youre selues lyke vntoo this worlde Buâ—â—e ye chaunged iâ— your shape by the renuynge of yoâ—re wyttes that ye may felâ— what thinge that good that accepâ—able and perfect wil of god is Pourge therefore the olde leuâ—n that ye maye be new dowe as ye are sâ—eatâ— breade For Christ our Estâ—r lambe 〈◊〉 offered vâ—â—or vâ— Therfore let vs kâ—pe holye day not with olde leaâ—â—â— neither with the leuen of maliciousnes and wiâ—kednesseâ— but with the swete brâ—nde of purenes truth Therfore whether ye eate or drinâ— or what so euer ye doo do all to the praise of God For if we be â—o seruent to God we are to seruent Yâ— we kepe mâ—asure for youre cause kepe we measure for the loue of Christ coâ—strayneth vs. Be ye renued in the spirit of youre mindes and put on that newe man which aftâ—r the image of God is shapen of righteousnes true holines Singinge and making melodye to the lord in your harts geuing thanks alwayes for all things vnto God the father in the name of our Lorde Iesus Christ. Furthermore brethren what so euer thinges are true what so euer thinges are honesse what so euer thingeâ— are iust what so euer things are pure what so euer thinges pertayne to loue what so euer thyngs are of honest reporte if there be any vertuous thinge if there be any laudable thinge those haue ye in youre mynde which ye haue both learned and receaued bearde and also sene in me those thinges do and the God of peace shall be with you Let the olde man with his workes be put of and the newe be put on which is renued in knowledge after the ymage of hym that made hym where is nother gentyle nor Iewe circumcision nor vncirâ—uÌ„â—â—sion barbarous or Sithian bound or fre but Christ is in all thinges and see that ye â—e thankefull â—eache and exhorte youre owne seluesâ— in psalmes and hymnes and spirituall songes which haue fauoure with them singynge in youre heartes to oure Lorde And all thynges what so euer ye doo in worde or deede doe it in the name of the Lorde Iesu geuinge thankes to God the father by him In all thinges geue thankes for this is the wyll of God in Christ Iesu towarde you For by him offer we the sacrifice of laud alwayes to God that is to say the frute of oure lyppes which confesse his name Which deliuered vs from so great perilles in whome we truste that yet here after he wyll delyuer by the helpe of youre prayer for vs that by the meanes of many occasions thankes maye be geuen of manye on oure behalfe for the grace geuen vnto vs. For I doo all thinges for youre sakes that the plentuous grace by thankes geuing of manye maye resounde to the prayse of God ¶ Of originall synne and the traÌ„sfusion therof And of the compariâ—on of Christes grace to Adams faule Capi. 30. WE haue now by Iesu Chrisâ— receiued y e attonment wherforâ— as by one mans sinne entred in to the worlde and death by the meanes of sinâ—e so death wente ouer all men in so much that all men sinned For death raigned from AdaÌ„ to Moses euen ouer theÌ„ also that sinned not with like traÌ„sgression as dyd Adam which is the similitude of him that is to come But the gifte is not like as the sinneâ— For if thorowe the sinne of one manye be deadde muche more plentuous vppon manye was the grace of God and gifte of grace which grace was geuen by one man Iesus Christe And the gifte is not ouer one synne as death came thorowe one synne of one that synned For dampnation came of one sin vnto condempnation but the gift came to iustify from manye sins For if by the sinne of one death raigneâ— by the meanes of one much morâ— shall they which receaue abundaunce of grace and of the gifâ— of righteousnes raign in liâ—e by the means of one that is to say Iesus Christ. Whâ—rfore then as by the sinne of one condâ—mpnation came on all men euen so by the iustifying of â—ne cometh the righteousnes y e bringeth life vpon all men For as by one mans disobedience manye became sinners so by the obedience of oneâ— shal manye be made righteous And wher abuÌ„dance of sin was ther was more plentuousenesse of grace That as sin had raigned vnto death euen â—o might grace raigne thorowe righteousnesse vnto eternall life by the helpe of Iesus Christ our Lord. We know that the law is spirituall but I am carnall solde vnder sin because I wote not what I doâ— for what I would that do I not but y t I hate that do I. Yf I now do that which I would not I graunt to the law that it is good So then nowe it is not I that do it but sinne that dwelleth in me For I know y t in me that is to saye in my fleshe dwelleth no good thing To wyll is present with me but I fynde no meanes to performe that which is good For I do not that good thing which I would but that euyl do I which I wouldâ— not finallye if I do that I woulde not then is it not I that doo it but synne that dwelleth in mâ— doeth it I finde then by the lawe that when I woulde do good euyll is presente wyth me I delyte in the law of God concerning the inner manne But I see another lawe in my members rebellinge againste the lawe of my minde and subduinge me vnto the lawe of sinne which is in my
precious stones tymber haye or stoble euery mans worke shall appear For the day shall declare it and it shalbe shewed in fier And the fyer shall trye euerye mannes worke what it is Yf anye mans worke that he hath buylt vppon byde he shall receaue a rewarde Yf anye mans worke burne he shall suffer losse but he shall be safe him selfe neuerthelesse yet as it were thorow fire We muste all appeare before the iudgemente seate of Christe that euerye man maye receaue the workes of his bodye accordinge to that hee hathe done whether it be good or badde For god loketh on no mans person It is verelye a righteous thynge with God to recompence tribulation to them that trouble you and to you whiche are troubled reast with vs when the Lord Iesu Christ shal shew hym selfe frome heauen wyth hys mightye Aungels in flaminge fire rendringe vengeaunce vnto them that knowe not God and too them that obeye not the Gospell of oure Lorde Iesus Christe Which shall be punyshed with euerlastinge damnation from the presence of the Lorde and frome the glorye of his power when he shal come to be gloryfied in his sainctes and to be made maruaylous in all them that beleeue because oure testimonye that we had to you was beleued euen the same daye that we preached it Some mennes sinnes are open before hande and goo before vntoo iudgemente Some mens synnes folowe after Likewise also good workes are manifeste before hande and they that be otherwyse canne not be hydde Wherfore I was greued with this generation and sayed They erre euer in their hartes they verelye haue not knowen my wayes so y t I sware in my wrath that they shuld not enter in to my reaste Some when they heard rebelledâ— how be it not all that came oute of Egypte vnder Moses But with whome was he displeased fortye yeares was he not displeased with them that synned whose carkases were ouerthrowen in the desert To whome sware he that they shuld not enter in to his reast But vntoo them that beleued not And we see that they coulde not enter in because of vnbeleue A fearefull lokinge for iudgement and violente fyre which shal deuouâ— the aduersaries For we knowe hâ—m that hath sayed vengeaunce belongeth vntoo me and I wyll recompence And agayne the Lorde shall iudge hys people For yet a vâ—ryâ— lyttle whyle and he that shall come wyll come and wyll not tarye Whiche wyll lyghten thinges that are hydde in darckenes and open the ounsayles of the heartes c. ¶ Of the vnspeakeable mercy of God vntoo mankynde And of Christes meke redemption of manne Caâ—pit 46. YE are iustyâ—yed freelye by the grace of God throughe the redemption that is in Christ Iesu whome God hathe made a seate of mercye throughe fayeth in his bloude to shewe the righteousnes which before him is of valure in that he forgeueth the synnes that are passed which God did suffer â—o shewe at this time that he migâ—te be counted iust and a iustifiar of him which beleueth on Iesus Which was deliuered for our sinnes and rose agayne for to iustifye vs. For when we were yet weake accordinge to the time Christ dyed for vs whiche were vngodlye Yet â—â—ace wyll any manne dye for a râ—ghteous man Paraduenture for a good man durste a manne dye But God setteth out his loue that he hath to vs seing that whyle wee were yet synners Christe died for vs much more then nowe seinge we are iustified in hys bloud shall we be saued from wrath thorowe him For if when we were ennemies we were recâ—nciled to god by the death of his sonne much more seinge we are reconciled we shall be preserued by his life Aâ—ste minge this that if one be dead for all then are all deade and Christ dyed for all that they whiche lyue shoulde not hence â—oorthe lyue vntoâ— them selues but vnto him whyche dyed for them and rose agayne Therefore if anye man he in Christ he is a newe creature Olde thinges are passed awaye Bâ—holde all thingâ—s are beâ—â—me nâ—we Neuerthelesse all thinges are of God whiche hathe reconcilâ—d vs vntoo hâ—m selfe by Iesus Christe and hathe geuen vnto vs â—he offyce too preache the attonment For god was in Chriâ—â— and made agâ—eâ—mâ—nt betwene the world and him selfe and impuâ—ed not their sinnes vnto them and hathe câ—mmytted too vs the offâ—ce of reconciliation Nowe then are we messengers in the roume of Christe Euen as thoughe God dyd beseeche you thorowe vs. So praye we you in Christes steade that ye be atone wiâ—â— gâ—â— For he hathe made hâ—m to be synne for vs whiche knewe no synne that we by hys meanes shoulde bee that ryghteousenesse whicâ— bâ—â—ore God is alowed Whyche gaue hym selfe for oure sinnes to deliuer vs frome this presente euyll world throughe the wyl of god our father to whom be praise for euer and euer Amen Christ hath redemed and deliuered vs frome the curse of the lawe and was made a cursed for vs. For it is written Cursed is euerye one that hangeth on tree that the blessinge of Abraham might come on the gentiles through Iesus Christ that we might receaue the promes of the spirit through fayeth Christ is our peace whiche made of both one and hath broken down y e wall that was a sâ—op betwene vs and hath also put awai thorow his flesh y e cause of hatred that is to saye the lawe of commaundementes contained in the lawe written for to make of twayne one new man in him selfe so makinge peace and to reconcyle bothe vnto God in one bodye thorow his crosse and slewe hatered therby and came and preached peace to you whiche were a farre of and to them that were nye For thorow him we bothe hauâ— an open waye in in one spirite vnto the father For it pleased the father y â— in Christ shuld all fulnes dwell and by him to reconcile al thing vnto him selfe and to set at peace by him throughe the bloude of his crosse bothe thinges in heauen and thinges in earthe And you which were in times past strauÌ„gers and ennemyes because youre myndes were set in euyll woorkes hath he nowe reconciled in the body of his flesh thorow death to make you holy vnblameable and without faut in his owne sight And ye whiche were deade in sinne through the vncircumâ—ision of your fleshe hath he quickened with him and hath forgeueÌ„ vs al our trespases thâ—th put out the hand writing that was against vs contained in the law written And y â— hath he taken out of y t way hath fastened it to his crosse â— hath spoiled rule and power hath made a shew of them openly hath triumphed ouer theÌ„ in his own persoÌ„ This is a â—rue sayinge and by all mâ—anes worthy to be receaued that Christ Iesus came in to the worlde to saue sinners For therâ— is one God and
in the worde of the Lord that we whiche lyue and are remayninge in the comminge of the Lord shal not come yerre they which slepe For the Lord him selfe shall descend frome heauen with a shute and the voice of Archaungell and trompe of God And the dead in Christ shall arisâ— first then shall we which lyue and remayne be caughte vppe with them also in the cloudes too mete the Lorde in the ayer And so shall we euer be with the Lorde Wherefore comforte youre selues one an other with these wordes ¶ Of fayethfull probation and and diuersity of the resurrection that is to come and of the giftes of the glorified bodies Capitu. 65. YF Christ be preached how that he rose from the dead How say some that are among you that there is no resurrecâ—ion of the dead Yf there be no risinge againe then is Christe not risen Yf Christe be not risen then is our preachinge vaine and your faith also in vayne Ye and we are found false witnesses of God For we haue testifyed of god how that he raised vp Christ whom he raysâ—d not vppâ— if it be so that the â—eade ryse not again For if the dead rise not againe then is Christe not risen againe Yâ— it be so that Christ rose not then is your fayeth in vain and yet are ye in youre synnes And therto they whiche are fallen a slepe in Christe are pearished if in this life onelye we beleue in Christ then are we of all men the miserabliest But nowe is Christe risen frome the deade and is become the first frutes of them that slepte For by a manne came deathe and by a manne came the resurrection of the deadde For as by Adam all dye euen so by Christ shall all be made a lyue and euerye man in his owne order The first is Christe then they that are Christs at his comminge Then commeth the ende when he hath deliuered vp the kingdome to god the father when he hath put down al rule aâ—ctority and power For he must raign til he haue put all hys enemies vnder his feete The last enemy that shal be destroied is death For he hath put al thiâ—ges vnder his fete But when he saieth all thinges are put vnder him it is manifest that he is excepted whiche did put all things vnder him When all thynges are subdued vntoo him then shall the sonne also him selfe bâ— subiecte vnto him that put all things vnder him that God maye be all in all thinges Either els what do they which are baptised ouer the deade if the dead rise not at all Why are they then baptised ouer the dead yea and whye stande we in ieopardye euerye houre By our reioysinge whiche I haue in Christ Iesu our Lorde I dye daylye That I haue foughte wyth beastes at Ephesus after the maner of men what aâ—auntageth it me if the dead rise not again Let vs eate dryncke to morow we shall dye Be not deceaued malycius speakynge corrupte good manners Awake ye iuste and synne not For some haue not the knowledge of God I speake thys to youre rebuke But some man wyll saye howe aryse the deadde wyth what bodyes come they inâ— Thou â—ole that which thou sowest is not quickened except it â—y And what sowest thou Thou sowest not that bodye that shall be but bare corne I meane ether of wheate or of some other and God geueth it a bodye at his pleasure to euerye seede a seuerall body All fleshe is not one maner of fleshe but there is one maner of fleshe of men an other manner of fleshe of beastes an other manner of flesh of fyshes and an other of byrds There are celesâ—iall bodyes and ther are bodyes terrestriallâ— But the glorye of the celeâ—â—yall is one and the gloryâ— of the terestryall is an other There is one manner gloâ—ye of the sun and an other glorye of the mone and an other glory of the starres for one starre differeth from an other in glorye So is the resurrection of the deade It is sowen in corruption and riseth in incorruption It is sowen in dishonoure it riseth in honoure It is sowen in weakenes and riseth in power It is sowen a naturall bodye and rysethe a spirytuall bodye There is a naturall bodye and there is a spirituall body As it is written The first man Adam was made a lyuinge soule and the last Adam was made a quickeningâ— spirite How be it that is not firste which is spirituall but that which is naturall and then that whiche is spirituall Beholde I shewe you a misterye We shal not all sleepe but we shall be all chaunged and that in a momente and in a twinckling of an eye at the sounde of the laste trompe For the trompe shall blowe and the deadde shall rise in corruptible and we shall bee chaunged For this corruptible must put on incorruptibilitye this mortall muste put on immortalitye When this corruptible hathe put on incorruptibility this mortall hath put on immortalitye then shall be brought to passe the saying y â— is written Death is consumed in to victory Death wher is thy stynge Hel wher is thy victorye The stinge of death is synne and the strength of synne is the lawe But thankes be vnto God which hath geuen vs victory thorow our Lord Iesus Christ. ¶ Of the feruente charitye of saynte Paul the Apostell Capitu. 66. I Haue wyshed my selfe too becursed frome Christe for my brâ—ethren and my kynsmen as partaininge to the flesh My hartes desire and praier to god for Israell is that they mighte be saued For though I be free from all men yet haue I made my selfe seruaunte vnto all men that I mighte wynne the moo Unto the Iewes I became as a Iewe too wynne the Iewes To them that were vnder the lawe was I made as though I hadde bene vnder the lawe to wynne them that were vnder the lawe To them that were wythoute lawe became I as though I had ben w tout law when I was not without law as pertaining to God but vnder a lawe as concerninge Christe too wynne them that were without lawe To the weake became I as weake too wynne the weake In all things I fashoned my selfe to all men to saue at the leaste waye some And this I doe for the gospels sake that I mighte haue my parte therof And in this confidence was I minded the other time to haue come too you that ye might haue had yet one pleasure more and to haue passed by you in to Macedonia and too haue come agayne out of Macedonia vnto you and to haue bene lead foorth to Iewry ward of you When I was come to Troada for Christes Gospells sake and a great dore was opened vnto me of the lord I had no rest in my spirite because I founde not Titus my brother but toke my leaue of them and went awaye in to Macedonia For in great affliction and anguish of hart I