of the starres For one starre differeth from another in glory So is the resurreccyon of the deade It is sowen in corrupcyon it ryseth agayne without corrupcion It is sowen in dishonoure it ryseth agayne in honoure It is sowen in weakenes it ryseth agayne in power It is soweÌ„ a naturall body it ryseth agayne a spiritual body There is a natural body and there is a spiritual bodye as it is also writteÌ„ the fyrst man Adam was made a lyuyng soule and the last AdaÌ„ was made a quyckenyng spirite Howbeit that is not fyrst whiche is spirituall but that whiche is naturall then y â— which is spiritual ⊢ The fyrst man is of the earth erthy the seconde man is the Lord from heauen âšœ heuenly As is the earthy suche are they that are earthy And as is the heauenly suche are theyt hat are heauenly And as we haue borne the ymage of the erthy so shal we bere the ymage of the heauenly This saye I brethren ☞ that flesshe and bloude can not inheret the kingdome of god Nether doth corrupcyon enheret vncorrupcion Beholde I shewe you a mystery We shal not all slepe but we shall all be chaunged that in a moment in the twyncklyng of an eye by the last trompe For the trompe shall blowe the deade shal ryse incorruptible and we shal be chaunged For this corruptible must put on incorrupcion and this mortall must put on immortalite When this corruptyble hath put on incorrupcion and this mortal hath put on immortalite then shal be brought to passe the sayiÌ„g that is wrytten Death is swalowed vp in victory Death where is thy stynge Hell where is thy victory The stinge of death is synne the strength of synne is the lawe But thankes be vnto God which hath giueÌ„ vs vyctory thorow our Lord Iesus Christ Therfore my deare brethren be ye stedfast vnmouable alwayes ryche in the worcke of the Lord forasmuch as ye knowe how that your labour is not in vayne in the Lorde CAPI XVI ¶ He putteth them in remembraunce of the gatherynge for the pore Christen at Ierusalem and concludeth his Epistle with the salutacyons of certayne louyng â–ª brethren COncernynge the gatherynge for the Saynctes as I haue ordayned in the congregacyons of Galacia euen so do ye Upon some Saboth day let euery one of you put asyde at home laye vp what soeuer is mete that there be no gatherynges when I come When I am come whom soeuer ye shal alow by your letters them wyl I side to bring your liberalite vnto IerusaleÌ„ And yf it be mete that I go also they shall go 〈◊〉 me I wyll come vnto you whan I go oâ—â—â— to Macedonia For I wyl go thorowe ouâ—â— Macedonia With you ê‘auenture I wyâ—â—byde a whyle or els tary al winter y â— ye may bryng me on my way whyther soeuer I go I wyl not se you now in my passage but I truste to abyde a whyle with you yf God shall suffre me I wyll tary at Ephesus vntyll the fyftieth day For a great dore and â— frute full is opened vnto me and there are many aduersaryes If Timotheus come se that he be wtont fere with you For he worketh the worcke of the Lorde as I doâ—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 To speake of brother Appollo âšœ I certyfye you that I greatly desyred him to come vnto you w t the brethreÌ„ but his mynde was not at all to come at this tyme. Howbeit â–ª he wyll come when he shall haue conueniente tyme. Watche ye stande faste in the faythe quyte you lyke men be stronge Let al your busynes be done with loue Brethren ye knÌ„owe the house of Stephana âšœ and of Fortunatus and Archaâ—cus how that they are the fyrst frutes of Achaâ—a that they haue appoynted them selues to minister vnto the Saynctes I beseche you that ye be obedyent vnto suche to all that helpe labour I am glad of the commynge of Stephana fortunatus Achaicus for that whyche was lackyng vnto me on your parte they haue supplied For they haue coÌ„forted my spirite yours Loke therfore that ye knowe them that are suche The congregacyons of Asia salute you Aquila and Priscilla salute you much in the Lorde and so doth the congregacion that is in their house âšœ with whom also I am lodged Al the brethren grete you Grete ye one another w t an holy kysse The salutacion of me Paule with myne owne hande If any man loue not this Lorde Iesus Christe the same be ☞ Anathema maranatha The grace of the Lorde Iesus Christ be w t you My loue be with you al in Christ Iesu Amen ¶ The fyrst Epystle to the CorinthaÌ„ns was sent from Philippos by Stephana and fortunatus Achaicus Timotheus ⧠The Seconde Epystle of S. Paule the Apostle to the Corinthians ¶ The consolacion of God in trouble The loue of Paule towarde the Corynthyans and his excuse that he came not vnto them CAPI I. PAul an Apostle of Iesu Christe by the wyl of God and brother Tymotheus Unto the coÌ„gregacyon of God whiche is at Corynthium w t all the Saynctes which are in al Achaia Grace be wyth you and peace from God our father from the Lorde Iesus Christ. Blessed be God the father of our Lord Iesus Christ which is the father of mercy â–ª and the God of al comforte whiche comforteth vs in al our tribulacioÌ„ in so much that we are able to comforte them whyche are in any maner of trouble with the same coÌ„fort wherwith we oureselues are comforted of God For as the affliccions of Christe are plentuous in vs euen so is our consolacion plentuous by Christ. Whether we be troubled for your consolacyon and health âšœ Or whether we be comforted it is for your comforte and saluacyon whiche saluacion sheweth her power in that ye suffre the same afflyccions whiche we also suffre or whether we be coÌ„forted for your consolacion and saluacion our hope also is stedfast for you in as muche as we knowe howe that as ye are parttakers of the affliccyons so shall ye be parttakers also of the consolacyon Brethren I wolde not haue you ignorauÌ„t of our trouble whych happened vnto vs in Asia For we were greued out of measure passyng strength so greatly that we despayred euen of life Also we receiued an answere of death in ourselues that we shulde not put our trust in ourselues but in God whiche rayseth the dead to lyfe agayne and whiche delyuered vs from so great a deth and doth delyuer On whom we trust that yet hereafter he wyl deliuer by the helpe of your praier for vs that by the meanes of many occasioÌ„s thankes may be gyuen of many on our behalfe for the grace gyuen vnto vs. For our
cyties of the southe In the lande of Ben Iamin in the feldes of Ierusalem and in the cyties of Iuda shall the shepe be nombred agayne vnder the hande of hym that telleth them sayeth the Lorde Beholde the tyme commeth sayeth the Lorde that I wyll perfourme that good thynge which I haue promysed vnto the house of Israell to y â— house of Iuda In those dayes at the same tyme I wyll briÌ„ge forth vnto Dauid the braunche of ryghtuousnes and he shall do equyte ryghtuousnesse in the lande In those dayes shal Iuda be helped and Ierusalem shal dwell safe and he that shal cal her is euen God our ryghtuousnesse For thus the Lorde promeseth Dauid shall neuer want one to syt vpon the stole of the house of Israel neyther shall the prestes and Leuytes want one to offre all waye before me burnt offeringes to kyndle y â— meatofferynges and to prepare the sacrifyces And the worde of the Lorde came vnto Ieremy after this maner Thus sayeth the Lorde maye the couenauÌ„t whiche I haue made with daye and nyght be broken that there shulde nat be daye and nyght in due season Then maye my couenaunt also be broken which I made with Dauid my seruaunt so he nat to haue a sonne to reygne in his Trone so shall also the prestes and Leuytes neuer fayle but serue me For lyke as the starres of heauen maye nat be nombred neyther the sande of the see measured so wyll I multiplye the sede of Dauid my seruauÌ„t the Leuites my mynisters Moreouer the worde of the Lorde came to Ieremy sayenge Consydrest thou nat what this people speaketh Two kynreddes saye they had the Lorde chosen and those same two hathe he cast awaye For so farre is my people come that they haue no hope to come together any more and to be one people agayne Therfore thus sayeth the Lorde If I haue made no couenaunte with daye and nyght and geue no statute vnto heauen and earth theÌ„ wyll I also cast awaye the sede of Dauid my seruaunte so that I wyll take no prynce out of his sede to rule the posterite of Abraham Isaac and Iacob But yet I wyll turne agayne theyr captyuite and be mercyfull vnto them ¶ He threateneth that the cytie and the kynge zedekiah also shal be geuen into the handes of the kyng of Babylon He rebuketh them that brought suche of theyr brethren into captiuyte as were pardoned to go at theyr lybertye CAPI XXXIIII THESE are the wordes whiche the Lord spake vnto Ieremy what tyme as Nabuchodonosor the kyng of Babylon and all hys Hostes out of all the kyngdomes that were vnder hys power and al his people fought agaynste Ierusalem and all the cyties therof Thus sayeth the Lorde God of Israel Goo speake to Zedekiah the kynge of Iuda and tell hym The Lorde sendeth the this worde Beholde I wyl delyuer this cytie in to the hande of the kynge of Babylon he shal burne it thou shalte nat escape hys handes but shalte be led awaye presoner and delyuered into his power Thou shalt loke the kynge of Babylon in the face and he shall speake with the mouth to mouth and then shalt thou go to Babylon Yet heare the worde of the Lorde O Zedekiah thou kynge of Iuda Thus sayeth the Lorde vnto the Thou shalte nat be slayne wyth the swearde but shalt dye in peace Lyke as thy fore fathers the kynges thy progenitours were brente so shalt thou be brent also and in the mournynge they shall saye Oh Lorde For thus haue I determyned sayeth the Lorde Then spake Ieremy the prophet all these wordes vnto Zedekiah kynge of Iuda in Ierusalem what tyme as the kynge of Ba bylons hooste beseged Ierusalem and the remnaunt of the cyties Namely Lachis Azecach which yet remayned of the stroÌ„g defensed cyties of Iuda These are the wordes that the Lorde spake vnto Ieremy the prophet when Zedekiah was agreed with all the people at Ierusalem that there shulde be proclamed a lyberty so that euery man shulde let his seruant and handmayde go fre Hebrue and Hebruesse and no Iewe to holde hys brother as a bonde man Nowe as they had conseted euen so they were obedient and let them go fre But afterwarde they repented and toke agayne the seruauÌ„tes and haude maydeÌ„s whom they had let go fre so made them bonde agayne For the whiche cause the worde of the Lorde came vnto Ieremy from the Lorde hym selfe sayinge Thus sayeth the Lorde God of Israel I made a couenaunte with youre fathers when I brought the out of Egypte that they shulde no more be bondmen sayinge When seuen yeares are out euery maÌ„ shall let hê bought seruauÌ„t an Hebrye gofre yf he haue serued hym syxe yeares But your fathers obeyed me nat herkened nat vnto me As for you ye were nowe turned dyd right before me in that ye proclamed euery man to let hys ueyghboure go fre and in that ye made a couenaunt before me in the temple that bea reth my name But yet ye haue turned your selves agayne and blasphemed my name In this that euery man hathe requyred his seruauÌ„t and handmayden agayne whoÌ„ ye had let go quyte and fre and coÌ„pelled theÌ„ to serue you agayne to be youre bonde men And therfore thus sayeth the Lorde ye haue nat obeyed me euerye man to proclayme fredome vnto his brother neyghbour wherfore ☞ I wyll call you vnto a fredome sayeth the Lorde euen vnto the sweared to the pestylence and to honger wyll make you to be plaged in all the Kyngedomes of the earth Yee those men that haue broken my couenaunte and nat kepte the wordes of the appoyntement whiche they made before me ☞ wheÌ„ they hewed y â— calfe in two and when there went thorow the two halfes therof The Princes of Iuda the Prynces of Ierusalem the gelded men the Priestes and al the people of the lande which wente thorow the two sydes of the calfe Those men wyl I geue into the power of their enemyes and in to the handes of them that folowe vpoÌ„ theyr lyues And their deed bodyes shal be meate for the foules of the ayre and beastes of the felde As for Zedekiah the kynge of Iuda and his Prynces I wyl delyuer them into the power of theyr enemyes and of them that desyre to sleye them and in to the hande of the kynge of Babylous hoste ☞ whiche nowe is departed from you But thorowe my coÌ„maundement sayeth the Lorde they shall come agayne before thys cytie they shall fyght agaynste it wynne it and burne it Moreouer I wyll laye the cyties of Iuda so waste that no maÌ„shall dwell therin CAPI XXXV ¶ He propoundeth the obedsente of the Rechabites ther by confoundeth the pryde of the Iewes The commaundement of IonaÌ„dab the father of the Rechavites He threateneth punishmeÌ„t vnto the rebellyous Iewes He
my kyngdome agayne so that I had yet greater worshyppe Then dyd I Nabuchodonosor loue magnifye and prayse the kyng of heaueÌ„ for all his worckes are true and his wayes ryght As for those that go on proudly he is able to bryng them downe ¶ Balthazar Kynge of Babylon abusynge the vesselles of the Temple seyth an hande wrytynge in the wall The Sothe sayers called of the Kynge can not expounde the wrytynge Daniell is called whiche readeth it and interpreteth it also Balthasar beyng slayne Darius succedeth in his rowme CAPI V. KYNGE Balthazar made a greate Bancket to hys thousande Lordes wyth all these thousande he made greate chere and when he was droncken wyth wyne he commaunded to brynge hym the golden syluer vessels whiche his father Nabuchodonosor had takeÌ„ out of the teÌ„ple at Ierusalem that the kyng and his Lordes with his quene concubynes myght drinke therout So they brought the golden vessell that was taken out of the temple of the Lordes house at IerusaleÌ„ Then the Kynge and his Lordes with his quene concubines dronâ—k out of them They droncke wyne and praysed their Idoles of golde syluer copper yroÌ„ wodde and stone In the very same houre there appeared fyngers as it had bene of a mans haÌ„de writynge ryght ouer agaynste the candelstycke vpon the playne wall in the kynges palace the kyng sawe the palme of the hande thâ—â— wrote Then chauÌ„ged the kyng his countenauÌ„ce and his thoughtes troubled him so that the ioyntes of his body shoke and hys knees smote one agaynste the other Wherfore the Kyng cryed myghtelye that they shulde brynge hym the Charmers Caldees and Coniurers of Deuylles The Kynge spake also to the wyse men of Babylon and sayde Who so can rede this wrytyng and shewe me the playne meaning therof shal be clothed with purple haue a cheyne of golde about his necke and rule the thyrde parte of my kyngdome Upon this came al the kynges wyse meÌ„ but they coulde neyther rede y â— wrytyng nor shewe the kyng what it signifyed TheÌ„ was the kyng sore afrayed in so muche y â— hys coloure chauÌ„ged his Lordes were sore vexed So by reason of thys matter that had happened to the kyng and his Lordes y â— Quene went vp her self into the bancket house and spake vnto y â— kyng sayinge O Kyng God saue thy lyfe for euer Let not thy thoughtes trouble the and let not thy countenaunce be chaunged For why there is a man in thy kyngdome that hath the sprete of the holy goddes within hym as it was sene in thy fathers dayes He hath vnderstaÌ„ding wisdome lyke the goddê Ye the kyng Nabuchodonosor thy father made this man chefe of y â— sothsayers charmers Caldees and deuyl coÌ„iurers because that suche an aboundaunte sprete knowledge wysdome to expounde dreames to open secretes to declare harde dowtes was founde in him yee euen in Daniel whom the kyng named Balthazar Let this same Daniel be sente for and he shal tel what it meaneth Then was Daniell brought before the kyng So the kyng spake vnto Daniel and sayde Art thou that Daniel one of the prysoners of Iuda whom my father the Kyng brought out of Iewry I haue herde speake of the that thou hast the sprete of the holy goddes experience and vnderstandyng and that there hath bene great wysdome founde in y â— Now haue there bene brought me wyse connyng charmers to reade thys writyng and to shewe me the meanyng therof But they coulde not tel me what this matter signifyed Then hearde I say that thou canst expounde darcke thinges and declare harde doutes Well than yf thou canst reade thys wrytynge and shewe me the meaninge ther of thou shalt be clothed wyth purple haue a cheyne of golde about thy necke and rule the thyrd part of my kyngdome Daniell answered sayde before y e kyng As for thy rewardes kepe theÌ„ to thyself or gyue thy rych gyftes to another yet not thelesse I wyll rede y â— wrytyng vnto the kyng and shewe him y â— interpretacyon therof O kyng God the hyghest gaue vnto Nabuchodonosor thy father the dygnyte of a Kyng with worshyppe honour so that all people kynreddes tunges stode in awe feare of hym by reason of the hye estate that he had lent him For why he slew whom he wolde he smote whom it pleased him Againe whoÌ„ he wolde he set vp and whom he lyst he put downe But because his hert was so proude and his stomake set so fast vnto wylfulnes he was deposed froÌ„ his kyngely trone and his magesty was taken from him He was shut out from among meÌ„ his hert was lyke a beastes hert and his dwellyng was wyth the wylde Asses he was fayne to eate grasse lyke an oxe and his body was wet with the dewe of the heueÌ„ tyl he knewe that the hyest God had power vpon the kingdomes of meÌ„ and setteth ouer them whom he lyst And thou his soÌ„ne O Balthazar for all this hast not submytted thyne herte though thou knewest al these thinges but hast magnyfied thyselfe aboue the Lorde of heauen so that the vessels of his house were brought before the that thou thy Lordes with thy quene and concubynes myght drincke wine therout And hast praysed the Idoles of syluer and golde copper and yron of wod and stone which neyther se heare nor vnderstaÌ„d As for the God in whose hande consysteth the bredth and all thy wayes thou haste not loued hym Therfore is the palme of this hande sente hyther from him to token vp this wrytyng And this is the scrypture that is writen vp Mane Thetel Phares Now the interpretacyon of the thynge is this Mane God hath nombred the kyngdome and brought it to an ende Thetell thou art weyed in the balaunce and art founde to lyght Phares thy kyngdome is delt in partes and geuen to the Medes and Perses Then coÌ„mauÌ„ded Balthazar to cloth Daniell wyth purple to hange a cheyne of gold aboute his necke and to make a proclamacion concernyng hym that he shulde be the ruler of the thyrde parte of his kyngedome The very same nyght was Balthazar the kynge of the Caldees stayne and Darius out of Media toke in the kyngdome beyng lxij yeare of age ¶ Daniel is made ruler ouer the Lordes The ymaginacion of an arte agaynste Daniell The proclamacion of the arte wherof Daniel is accused vnto the kyng as a transgressour He is put into a denne of Lions by the coÌ„maundement of the kyng He is delyuered by fayth in god Daniels accusars are put vnto the Lyons to be corne in sonder Darius by the proclamacyon of a decree magnyfyeth the God of Daniel CAPI VI. IT pleased Darius so set ouer his kyngdome an C. xx Lordes which shulde be in al his kyngdome about Aboue these he set thre Prynces of whom Daniell was one y e the Lordes myght geue accomptes vnto theÌ„ the kyng
flame and hys wheles as the burnynge fyre There drewe forth a fyrye streame went out from him A thousaÌ„de tymes a thousande serued hym x. M. tymes ten thousande stode before him The iudgement was set and the bokes opened Then toke I hede there vnto because of the voyce of the proude wordeâ— whiche y â— horne spake I behelde tyl the beaste was slayne and his body destroyed geuen ouer to be brent in the fyre As for the power of the other beastes also it was taken away but their lyues were prolonged for a tyme and season I sawe in a vysion by night and beholde there came one in the cloudes of heauen lyke the sonne of a man whiche went vnto the olde aged before whom they brought him Then gaue he him power dignite regall that all people tribes and tuÌ„ges shulde serue him Hys power is an euerlastynge power which shal neuer be put downe his kyngdome endureth vncorrupte My herte was vexed I Daniel had a troubled sprete within me the visioÌ„s of my heade made me afrayed tyl I gat me vnto one of them that stode by to knowe the trueth concernyng all these thinges So he tolde me made me vnderstande the interpretacyon of these thinges These foure greate beastes are foure kynges whiche shall aryse out of the earth These shall take in y â— kingdome of the saintê of the most hyest and possesse it styll more more for a longe season After this I requyred diligently to knowe the trueth concernynge y â— fourth beast which was so farre vnlyke the other beastes so horrible whose teeth were of yron and his nayles of brasse which deuoured and destroyed staÌ„ped the resydue vnder hys fete I desyre also to knowe the trueth as touchynge y â— ten hornes that he had vpon his head thys other whiche came vp afterwarde before whose face there fell downe thre whiche horne had eyes and mouth that spake presumptuous thinges and loked wyth a grymmer visage then his felowes I beheld the same horne made batayle agaynst the sayntes yee and gat the vyctory of them vntyl the tyme that the olde aged came that the iudgemeÌ„t was geuen to the chefest sayntes and tyl the tyme that y â— saynctes had the kyngdome in possession He gaue me this answere That fourth beast shal be y â— fourth kyngdome vpon earth it shal be more then all other kyngdomes it shall deuoure treade downe and destroy al other landes The ten hornes are ten kynges y e shall aryse out of y â— kyngdome after whom there shall stande vp another which shal be greater then y â— fyrst He shal subdue thre kynges and shall speake wordes agaynste the hyest of all he shall destroye the Sayntes of the most hiest and thynke that he may chauÌ„ge tymes and lawes They shal be geuen vnder his power vntyll a tyme two tymes and halfe a tyme. But the iudgement shal be kepte so that his power shal be takeÌ„ from him for he shall be destroyed and peryshe at the last As for the kyngdome power and all myght that is vnder y â— heuen it shal be geuen to the holy people of the most hyest whose kyngdome is euerlastynge yeâ— all powers shall serue obeye hym Thus farre extende the wordes Neuertheles I Danyel was so vexed in my thoughtes that my countenaunce chauÌ„ged but the wordes I kepte styll in my herte ¶ A visyon of a steyfe betwene a ra 〈…〉 e and an he goate The vnderstandynge of the visyon is of the battell betwene the kynge of Persia and the kynge of the Ereâ—yms Of the shamelesse kynge Antichrist CAPI VIII IN the thryde yeare of the raygne of kyng Balthazar there apeared a vysion vnto me Daniel after that I had sene the fyrst I sawe in a vision when I sawe it I was at Susis in the chefe cytie whiche lyeth in the lande of Elam and in the vysyon me thought I was by the ryuer of Ulai Then I loked vp and sawe and beholde there stode before the ryuer a ramme which had hornes and these hornes were hye but one was hyer then another the hyest came vp laste I sawe that thys ramme pusshed with hys hornes agaynste the west agaynst the north and agaynste the south so that no beastes myght staÌ„de before hym nor defende theÌ„ froÌ„ hys power but he dyd as him lysted and waxed greatly I toke hede vnto this and then came there an he goate from the west ouer the whole earth and touched nat the grounde The goate had a meruelus goodly horne betwyxte his eyes came vnto the ramme that had the two hornes whom I had sene afore by thy ryuer syde and ranne fearcely vpoÌ„ him with his might I sawe him drawenye vnto the ramme beyng very fearce vpoÌ„ hym yee he gaue him suche a stroke that he brake is two hornes Neyther had the raÌ„me so much strength as to staÌ„de before him but he caste hym downe croade hym vnder hys fete no man was able to delyuer the raÌ„me out of hys power The goate waxed exceadynge greate and when he was at the strongest his great horne was broken also Then grewe there other foure such lyke in the steade towarde the. iiij wyndes of the heaueÌ„ Yee out of one of the least of these hornes there came vp yet another horne which waxed meruelous great towarde the south towarde the east and towarde the fayre pleasaunt lande It grewe vp to the hoost of heauen wherof it dyd cast some downe to the grounde and of the starres also and trode them vnder fete Yee it grewe vp vnto the prynce of the hoost from whom the daylyeofferinge was taken the place of his Sanctuary casten downe And a certayne season was geuen vnto it agaynste the daylyeofferynge because of wyckednesse that it myght caste downe the veryte to the grounde and so to prospere in al thynges that it wente about Upon this I herde one of the sayntes speakynge whiche saynte sayde vnto one that asked this question Howe longe shall thys vysyon of the daylye sacryfyce and of the wastyng abhominacion endure that the Sanctuary and the power shal so be troden vnder fote And he answered hym Unto the euenynge and the mornynge euen two thousande thre hundreth dayes then shall the Sanctuary be clensed agayne Nowe wheÌ„ I Daniel had sene this visioÌ„ sought for the vnderstaÌ„ding of it beholde there stode before me a thynge lyke vnto a man And I harde a mans voyce in y e ryuer of Ulay which cryed and sayde O Gabriel make this man vnderstande the visioÌ„ So he came stode by me But I was afrayed at his coÌ„mynge fell downe vpon my face Then sayde he vnto me O thou sonne of man marke well for in the laste tyme shall this vysyon be fulfylled Nowe as he was speakynge vnto me I waxed faynte so that I suncke downe to the grounde But
tabernacles sake Neuertheles they had his messauÌ„gers in derision loke what god spake vnto theÌ„ by his ê“phetes they made but a sport of it This drewe on so longe tyll the Lorde was wroth with his people for their vngodlynes and tyl he caused the kynges of y â— Cal dees to come vp whiche slew their yonge meÌ„ with the swerde yee euen in the compasse of their holy temple spared no body neither yong nor olde nether maden nor yonge maÌ„ but they were all delyuered into the power of the kinges of the Caldees and al the holy vessels of the Lorde and the kynges treasures toke they and caried them vnto BabiloÌ„ As for the house of the Lorde they weÌ„t vp into it and brent it brake downe the walles of Ierusalem set fyre vpon her towres destroyed al her noble buyldiges brought them to nought and the people that were not slayne with the swearde they caryed vn to Babylon Thus became they presoners boÌ„de meÌ„ of the kyng of Babilon tyll they were delyuered raygned for them selues when the wordes of the Lorde were fulfylled whiche he promysed them by the mouth of the Prophete Ieremy and tyl the lande had her rest namely all the tyme that it lay waste had it rest and quytnes lxxvij yeares ¶ Cyruâ— gyueth lyeence to the Iâ—â—â—es to returne to Ierusalem and restoreth them the vessele of the temple After that aâ—e there letters sende to Artaxerses whiche acâ—use the Iewes for buyldynge of the cytie and so is the buyldyng â—râ—uen of vntyll the. 11. yeare of Darius CAPI II. N Owe when the kyng Cyrus raygned uer the Persians when the Lorde wolde perfourme the worde that he had promysed by the mouth of the prophet Ieremy the Lorde raysed vp the sprete of Cyrus the kynge of Persians so that he caused thys wrytynge to be proclaymed thorowe out his whole realme sayinge Thus sayeth Cyrus the kyng of Persians The Lorde of Israel that hye Lorde hath made me kynge of the lande and commaunded me to buylde hym an house at IerusaleÌ„ in Iewry If there be any nowe of your people the Lorde be wyth hym and go vp wyth hym to Ierusalem And all they that dwell rounde aboute that place shall helpe them whether yt be wyth golde wyth syluer wyth gyftes horses and necessary catell and all other thynges that are brought wyth a fre wyll to the house of the Lorde at Ierusalem Then the principall men out of the trybes and vyllages of Iuda and Beniamin stode vp so dyd the prestes also and the Leuites whom the Lorde had moued to go vp and to buylde the house of the Lorde at Ierusalem And they that were about them helped them with al maner of gold and syluer and catell also and with many lyberall gyftes and thys dyd many one whose mynde was stered vp there to Kynge Cyrus also brought forth the vessels and ornamentes that were halowed vnto the Lorde whyche Nabuchodonosor the kynge of BabyloÌ„ had caryed awaye from Ierusalem and consecrated them to hys Idoll and ymage deliuered them to Mithrid atus his treasurer and by him they were delyuered to Salmanasar the debyte in Iewry And this was the noÌ„bre of them Two thousande iiij C. syluer boulles xxx syluer basens xxx baseÌ„s of golde ij M. and. iiij C. vessels of syluer and a thousande besyde All the vessels of gold and syluer were v. M. viij C. and. lx These were noÌ„bred vnto Salmanasar and to theÌ„ that were come agayne with hym to Ierusalem out of the captiuite of Babylon Nowe in y â— tyme of kynge Artaxerses the kynge of Persia these men Balemus and Mithridatus Sabellius Rathimê° Balthemus Semelius the Scribe other that dwelt in Samaria in other places vnder y â— dominioÌ„ therof wrote a letter vnto kynge Artaxerses wherin they complayned vnto the kynge of them in Iewry and Ierusalem The letter was made after thys maner Syr thy seruauÌ„tes Rathimus the story wryter Sabellius the Scribe other iudges of the courte in Celosyrya Phenyces Be it knowen manifeste to oure Lorde the kyng y t the Iewes which are come vp from you vnto vs into Ierusalem the rebellious and wicked cytye begynne to buylde it agayne and the walles aboute it and to set vp the temple a new Now yf this cytie the walles therof be set vp agayne they shall not onely refuse to geue trybutes and taxes but also rebell vtterly agaynste the kynge And for so moch as they take thys in hande now aboute the temple we thought it reasoÌ„ to thinke no scorne of it but to shewe it vnto oure Lorde the kynge and to certyfie hym therof to thintent that if it please the kinge he maye cause it to be sought in the bokes of olde and thou shalt fynde soche warning wrytten shalt vnderstande that this cytie hath all way bene rebelyous and disobedieÌ„t that it hath subdued kynges and cytyes that the Iewes whiche dwell therin haue euer bene a rebellyous obstynate vnfaythfull and fyghtyng people for the whiche cause thys cytye is wasted Wherfore nowe we certyfye our Lorde the Kynge y t yf thys cytye be buylded occupyed agayne and y e walles therof set vp a new â–ª thou canst haue no passage into Celosyria and Phenices Then wrote the kynge to Rathimus the story wryter to Balthemus to Sabelius y e Scribe to y e other officers dwellers in Syria and Phenices after thys maner I haue red the epistle which thou seÌ„test vnto me haue commaunded to make diligeÌ„t search haue founde y t the cytie hath euen resysted kynges y t the same people are dysobedient and haue caused much warre and that myghty kynges haue raygned in Ierusalem whiche also haue raysed vp taxes of Syria and Phenices Wherof I haue coÌ„mauÌ„ded those people y t they shal nat buylde the cytie that they make nomore in it and that they proceade no forther with the buyldynge for so much as it myght be the cause of warre and displeasure vnto kynges Nowe when Rathymus and Sabellius the Scribe the rulers in the laÌ„de had â—eâ— the wrytynge of kynge Artaxerses they gat them together and came in all the haste to Ierusalem with an hoost of horsmeÌ„ with muche people of fote forbad theÌ„ to buylde And so they lefte of from buyldynge of the temple of Ierusalem vnto the seconde yeare of y â— raygne of Darius kynge of perseans ¶ Dariâ—s maketh a feast The thre sentenses of the thre yonge men of whiche the fyrst is declared CAPI III. Kynge Darius made a greate feast vnto hys seruauntes vnto all his courte and to all the offycers of Medea Persia yee to all the debytes and rulers that were vnder hym from India vnto Ethiopia an hundreth xxvij countres So when they had eaten and droucken beynge satysfyed were gone home agayne Darius y â— kynge wente into his chambre layed hym
aboute hym capciously to aske hym many thynges layenge wayte for hym and sekyng to catche some thynge of his mothe wherby they myght accuse hym ¶ The leuen of the â—harisâ—o Chryst conforteth his disciples agaynst persecucyoâ— warneth them to beware of courtousnesse by the similitude of a certayne ryche man he wyll not haue them to hang vpon carthly thynges but to watche and to be redy agaynst his comynge CAPI XII AS there gathered togyther an innumerable multitude of people in so moche that they trode one an other he began to say vnto his disciples fyrst of all beware of the leuen of the Pharises whiche is ypocrisye For there is nothynge couered that shal not be vncouered neyther hyd that shal not be knowen For what thynges ye haue spoken in darknes shal be herde in the lyght And that whiche ye haue spoken in to the eare euen in secrete places shall be preached on the top of the houses I saye vnto you my frendes be not afrayde of them that kyll the body and after that haue no more that they can do But I wyll shewe you whome ye shal feare Feare hym which after he hath kylled hath power to cast into hel Yea I say vnto you feare hym Are not fyue sparowes bought for two farthynges And not one of them is forgotten of god Also euen the very heere 's of your heade are all nombred Feare not therfore ye are more of value then many sparowes I saye vnto you euery one who soeuer confesseth me before men hym shall the sonne of man knowledge also before the angels of God And he that denyeth me before men shall be denyed before the angels of god And who soeuer speaketh a worde ☞ agaynst the son of man it shall be forgyuen hym But vnto hym that plasphemeth the holy goost it shall not be forgyuen When they bryng you vnto the Synagoges and vnto the rulers and offycers take ye no thoughte howe or what thynge ye shal answere or what ye shal speake For the holy goost shall teache you in the same houre what ye ought to saye ✚ One of the company sayde vnto hym Mayster speake to my brother that he deuyde the enheritaunce with me And he sayd vnto hym Man who made me a iudge or a deuyder ouer you And he sayde vnto them take hede and beware of couetousnes For no mannes lyfe standeth in the aboundaunce of the thynges whiche he possesseth And he put forth a similitude vnto them sayenge The grounde of a certayne ryche man brought forth plentyfull fruytes and he thought within hym selfe sayenge What shall I do bycause I haue no rowme where to bestowe my fruytê And he sayde This wyll I do I wyll destroye my barnes and buylde greater and therin wyll I gather all my goodes that are growen vnto me and I wyll saye vnto my soule Soule thou hast moche goodê layde vp in stoore for many yeres take thyne ease eate drynke be mery But God sayde vnto hym Thou fole this nyght wyl they fetche awaye thy soule agayne from the. Then whose shall those thynges be whiche thou hast prouyded So is it with hym that gathereth ryches to hym selfe and is not ryche towarde god And he spake vnto his disciples Therfore I say vnto you Take no thought for your lyfe what ye shall eate neyther for the body what ye shall put on The lyfe is more then meate the body is more then rayment Consyder the rauens for they neyther sowe nor repe which neyther haue storehouse nor barne and God fedeth them ⊢ Howe moche are ye better then fethered foules Which of you with his takyng thought can adde to his stature one cubit If ye then be not able to do that thynge whiche is leasi why take ye thought for the remenaunt Consyder the lylyes howe they growe They laboure not they spyn not and yet I say vnto you that Salomon in al his royalte was not clothed lyke one of these If god so clothe the grasse which is to day in the felde and to morow is cast in to the fournace how moche more wyll he clothe you O ye of lytell fayth And aske not ye what ye shal eate or what ye shal drynke neyther clyme ye vp on hygh for all suche thynges do the heathen peple of the worlde seke for Youre father knoweth that ye haue nede of suche thynges Wherfore seke ye after the kyngdome of god and all these thynges shall be ministred vnto you ✚ Feare not lytell flocke for it is youre fathers pleasure to gyue you the kyngdome ☞ Sell that ye haue and gyue almesse And prepare you bagges whiche waxe not olde euen a treasure that fayleth not in beueÌ„ where no thefe cometh neyther moth corrupteth For where youre treasure is there wyll your herte be also Let youre loynes be gyrde aboute and youre lyghtes burnynge †in your handes and ye your selues lyke vnto men that wayte for theyr lorde when he wyll returne from the weddynge that when he cometh knocketh they may open vnto him immediatly Happy are those seruauntes whom the Lorde when he cometh shall fynde wakynge Clerely I saye vnto you that he shall gyrde hym selfe about and make them to syt downe to meate and walke by and minister vnto them And yf he come in the seconde watche yea yf he come in the thyrde watche and fynde them so happy are those seruauntes This vnderstand that yf the good maÌ„ of the house knew what houre the thefe wolde come he wolde surely watche and not suffre his house to be broken vp Be ye therfore redy also for the sonne of man wyll come at an houre when ye thynke not ⊢ Peter sayde vnto hym Mayster tellest thou this similitude to vs or to all men And the Lorde sayde Who is a saythfull wyse stewarde whom his Lorde shall make ruler ouer his housholde to gyue them theyr dutye of meate in due season Happy is that seruaunt whom his lorde when he cometh shall fynde so doynge Of a trueth I say vnto you that he wyll make hym ruler ouer all that he hath But yf the seruaunt saye in his herte My Lorde wyll deferre his comynge and shall begyn to smyte the seruauntes maydens and to eate and drynke and to be dronken the Lorde of that seruaunt wyl come in a day when he thynketh not and at an houre when he is not ware and wyll hewe hym in peces and gyue hym his rewarde with the vnbyleuers The seruaunt that knew his maysters wyll prepared not hym selfe neyther dyd accordyng to his wyll shal be beaten with many strypes But he that knewe not dyd coÌ„myt thynges worthy of strypes shall be beaten with fewe strypes For vnto whom soeuer moche is gyuen of hym shal be moche requyred And to whom men haue coÌ„mytted moche of hym wyll they aske the more â–ª I am come to sende fyre on earth and
Gospell preachyng of Iesus Christe in vtterynge of the mystery whiche was kepte secrete sence the worlde beganne but nowe is opened by the Scryptures of the Prophetes at the commaundemeÌ„t of the euerlasting God to stere vp obedience to the fayth publyshed amonge all nacions To the same God whiche alone is wyse be âšœ honoure and prayse thorow Iesus Christ for euer AMEN ¶ To the Romaynes ¶ This Epystle was sent from Corinthum by Phebe she that was the minyster vnto the Congregacyon at Cenchrea ⧠The first Epistle of Saynct Paul the Apostle to the Corynthians ¶ He commendeth the Lorynthians exhorteth them to be of one mynde and rebuketh the veuision that was amoge them Wordly wysdome is folishnes before God yâ—â— there to no wysdom but in the despysed crosse of God CAPI I. PAul called an Apostle of Iesus Chryste thorowe the wyl of God and brother Softenes Unto the congregacyon of God whiche is at Corynthum To them that are sanctified by Christ Iesu called saynctes wyth all that call on the name of oure Lorde Iesus Christ in euery place ether of theyrs or of oures Grace be vnto you and peace from God our father and from the lord Iesus Christ ✚ I thanke my God alwayes on youre behalf for the grace of god which is geuen you by Iesus Christ that in all thinges ye are made ryche by hym in all vtteraunce and in al knowledge by the which thinges the testimony of Iesus Christ was confermed in you so that ye are behynde in no gyft waytynge for the appearynge of oure Lord Iesus Christ which sha also streÌ„gth you vnto the ende that ye maye be blamelesse in the day âšœ of the commynge of oure Lord Iesus Christ. ⊢ God is faythfull by whom ye are called vnto the fellishyppe of his sonne Iesus Christ oure Lord. I besech you brethren by the name of our Lorde Iesus Chryst that ye all speake one thing and that there be no discencion among you but that ye maye be a whole body of one mynde and of one meanynge For it is shewed vnto me my brethren of you by them whiche are of the house of Cloe that there is stryfe amonge you I speake of the same that euery one of you sayeth I holde of Paul I holde of Apollo I hold of Gephas I holde of Christ. Is Christ deuided Was Paul crucified for you ether were ye baptysed in the name of Paule I thancke God that I baptysed none of you but Crispus and Gaius lest any shulde saye that I had baptised in myne owne name I baptised also the house of Stephana Forthermore know I not whether I baptised any man of you or no. For Christ sent me not to baptyse but to preach the Gospel not with wysdome of wordes lest the crosse of Christ shulde haue bene made of none effecte For the preachynge of the crosse is to them that perisshe foolishnes but vnto vs which are saued it is the power of god For it is written I wyl destroy the wysdom of the wyse and wyl cast away the vnderstandynge of the prudent Where is the wyse Where is the scrybe Where is the dysputer of thys worlde Hath not God made the wysdome of thys worlde folishnes For after that the worlde thorowe wysdome knewe not god in the wysdome of god it pleased God thorowe folishnes of preachyng to saue them that beleue For the Iewes requyre a sygne and the Grekes seke after wisdome But we preache Christe crucified vnto the Iewes an occasyon of fallynge and vnto the Grekes folisshnes but vnto them whiche are called both of the Iewes Grekes we preach Christe the power of god and the wysdome of god For the folyshnes of god is wyser then men and the weakenes of god is stronger then men Brethren ye se your calling how that not many wise men after the flesshe not many myghtye not many of hye degre are called But God hath chosen the folish thinges of the world to coÌ„founde the wyse And god hath chosen the weake thynges of the worlde to confounde thynges whiche are myghtye And vyle thinges of the worlde thynges whiare despised hath God chosen yee and thinges of no reputacion for to briÌ„ge to â—ought thynges of reputacyon that no flessh shuld reioyce in hys presence And of him are ye in Christ Iesu which of god is made vnto vs wysdome and rightwesnes and sancrifyinge and redempcyon That accordynge as it is wrytten he which reioyseth shulde reioyce in the Lorde ¶ It is not cloquence and gloryous paynted wordes of wordly wysdome that can edyfye and conuerte soules vnto Christ but the playne wordes of the scrypturâ— for they make mencyon of him and hys crosse CAPI II. ANd I brethren when I came to you came not in gloriousnes of wordes or wisdome shewyng vnto you the testimony of god Neyther shewed I my selfe that I knewe any thynge among you saue Iesus Christ euen the same that was crucyfyed And I was amonge you in weaknes and in feare and in muche tremblyng And my wordes and my preachyng was not wyth entysyng wordes of mannes wysdome but in shewynge of the spyryte of power that your sayth shuld not stande in the wisdome of men but in the power of God â—â— brother but one brother goeth to lawe with onother and that vnder the vnbeleuers Now therfore there is vtterly a faut amoÌ„g you because ye go to lawe one w t another Why rather suffer ye not wronge why rather suffre ye not your selues to haue harme naye ye youre selues do wronge robbe that the brethren Do ye not knowe howe y â— y â— vnrighteous shal not inheret y â— kingdom of God Be not deceaued For nether fornicatours nether worshippers of Images nether aduoutrers nether weaklinges nether abusers of theÌ„ selues wyth mankynde nether theues nether couerouse nether droÌ„ kardes nether cursed speakers nether pillers shal inheret the kingdome of god And such were some of you but ye are wasshed but ye are sanctifyed but ye are iustified by the name of the Lorde Iesus and by the spryâ—e of oure God I maye do al thynges but all thinges are not profytable I maye do all thynges but I wyl be brought vnder no mans power Meates are ordeyned for the belly and the belly for meates but god shal destroy both it and theÌ„ Let not the body be applied vnto fâ—rnicacyon but vnto the Lorde the Lorde vnto the body god hath raised vp the lord and shall rayse vs vp by his power ✚ Ether knowe ye nor y â— youre bodyes are y â— meÌ„bers of Christ shal I now take the members of Christ and make them the meÌ„bers of an harlot God forbyd Do ye not knowe that he which coupleth him selfe w t an harlot is become one body For two sayeth he shal be one flesshe But he that is ioyned vnto the Lorde is one sprete Fle fornicacion Euery sinne y â— a maÌ„ doth is without
the body But he that is a fornicator sineth against his owne body Ether knowe ye not howe that youre bodyes are the temple of the holy gooste whiche dwelleth in you whom ye haue of god and how that ye are not your owne For ye are dearly bought Therfore gloryfye god in youre bodyes and in youre spyrytes whyche are Goddes ⊢ ¶ Of maryage vyrgynyte and wyddowheade CAPI VII AS concerning the thynges wherof ye wrote vnto me ✚ it is good for a maÌ„ not to touche a woman Neuertheles to avoyde whordome let euery man haue hys wyte and let euery woman haue her husbande Let the husbaÌ„de geue vnto the wyfe due beneuolence Lykewyse also the wyfe vnto the husbande The wyfe hathe not power of her owne body but the husbande And lykewyse the husbaÌ„de hath not power of his owne body but the wyfe Wythdrawe not youre selues one from another except it be with consente for a tyme for to gene youre selues to fastynge and prayer And afterwarde come together agayne leste Satan tempte you for youre incontinencye Thys I saye of fauoure and not of commaundement For I wolde that all men were as I my selfe am but euery man hath his proper gytte of God one after this maÌ„ner another after that I saye vnto them that be vnmaryed and wyddowes it is good for them yf they abyde euen as I do But and yf they cannot abstayne let them mary For it is better to mary then to burne Unto the maryed coÌ„mauÌ„de not I but the Lord Let not the wyfe be separated from the husband If she seperate her self let her remaine vnmaried or be recoÌ„ciled vnto her husbande agayne And let not the husband put awaye his wyfe from him To the remnaunt speake I not the Lord If any brother haue a wyfe that beleueth not yf she be content to dwell with hym let hym not put her awaye And the woman whyche hathe to her husbande an infydell and consent to dwell wyth her let her not put hym awaye For the vnbeleuynge husbande is sanctifyed by the wyfe and the vnbeleuynge wyfe is sanctyfyed by the husbande Or els were your chyldren vnclene but ☞ nowe are they holye But and yf the vnbeleuyng departe let him departe A brother or a syster is not in subieccyon to such But god hath called vs in peace For howe knoweste thou O woman whether thou shalt saue thy husbande or no Other howe knowest thou O man whether thou shalte saue thy wyfe or no but euen as God hath distributed to euery man As the Lorde hathe called euery man so let hym walke and so orden I in all congregacions If any man be called being circuÌ„cised let hym not adde vncircumcisyon If any be called vncircumcised let hym not be circumcised Circumcision is nothyng and vncircumcisyon is nothynge but the kepynge of the commaundementes of God ✚ Let euery man abide in the same calling wherin he was called Arte thou called a seruauÌ„â— care not for it Neuerthelesse ☞ yf thou mayst be fre vse it rather For he that is called in the Lorde beynge a seruaunte â–ª is the Lordes freman Lykewyse he that is called beynge fre is Christes seruaunte Ye are dearly bought ☞ be not ye the seruauÌ„tes of men Brethren let euery man wherin he is called therin abyde with God ⊢ As concerninge virgins I haue no commaundement of the Lorde yet geue I counsell as one that hath obtayned mercy of the Lorde to be faythfull I suppose therfore that it is good for the present necessyte For it is good for a man so to be Art thou bouÌ„de vnto a wyfe seke not to be losed Arte thou losed from a wyfe seke not a wyfe But and yf thou marye a wyfe thou hast not synned Lykewyse yf a virgen mary she hathe not synned Neuerthelesse suche shal haue trouble in theyr fleshe but I fauoure you This saye I brethren the tyme is short It remayneth that they whiche haue wyues be as though they had none and they that wepe be as though they wept not and they that reioyce be as though they reioised not and they that bye be as though they possessed not and they that vse this worlde be as though they vse it not For the fassyon of this worlde goeth awaye I wolde haue you without care He y â— is vnmaryed careth for the thynges that belonge to the Lorde howe he maye please the Lorde But he that hathe maryed a wyfe careth for the thinges that are of the worlde howe he may please his wyfe There is differeÌ„ce betwene a virgin a wyfe The single womaÌ„ careth for the thinges y â— are of the Lorde y â— she may be holy both i body also in spyrit Agayne she y â— is maryed careth for y â— thynges y â— pertayne to y â— worlde howe she maye please her husbaÌ„de ☞ This speake I for your profyt not to taÌ„gâ—e you in a snare but y â— ye may folowe it which is honest comly and that ye may cleue vnto the lorde without separacioÌ„ If any man thynke that it is vncumly for hys virgin yf she passe the tyme of maryage and yf so nede requyre let hym do what he lysteth he synneth not let them be coupled in mariage Neuerthelesse he that purposeth surely in hys herte hauynge no nede but hathe power ouer his owne wyll and hathe so decreed in hys herte that he wyll kepe hys virgin doeth well So then he that ioyneth hys virgin in mariage doth well But he that ioyneth not hys virgin in mariage doth better The wyfe is bouÌ„de to the mariage as longe as her husbande lyueth If her husbande dye she is at liberte to mary with whom she wyll onely in the Lorde But she is happyer yf she so abyde after my iudgement And I thynke verely that I haue the spyrit of God ¶ He rebuketh theÌ„ that vse lyberte to the sclander of other and sheweth howe men ought to behaue them towarde suche as be weake CAPI VIII AS touchynge thynges offred vnto ymages we are sure that we all haue knowledge Knowledge maketh a maÌ„swel but loue edefyeth If any man thynke that he knoweth any thing he knoweth nothing yet as he ought to knowe But yf any man loue God the same is knowen of hym As coÌ„cernynge the earynge of those thinges that are offred vnto ydols we are sure that ☞ the ymage is nothing in y â— worlde and that there is none other God but one And though there be y â— are called Goddes whether in heauen other in earth as there be Goddes many Lordes many yet vnto vs is there but one God whiche is the father of whom are all thynges and we for him and one Lorde Iesus Christ by whom are all thynges and we by hym But euery man hath not knowledge Some hauyng coÌ„science because of the ymage vntyll thys houre eate as a thing offred vnto ymages and so theyr coÌ„cieÌ„ce beyng weake is defiled
trouble and prayeth God to make them stedfast in his spirits CAPI III. FOr thys â—ause I Paule am a prysoner of Iesus Christ for you Heythen If ye haue hearde of the ministracyon of the grace of God which is gyuen me to you ward for by reuelacyon shewed he the mystery vnto me as I wrote afore in fewe wordes wherby when ye reade ye may vnderstande my knowledge in the mystery of Christ whiche mistery in tymes passed was not opened vnto the soÌ„nes of men as it is nowe declared vnto his holy Apostles and Prophetes by the spyrit that the Gentyls shulde be inheritours also of the same body partakers of his promes in Christ by the meanes of the Gospell wherof I am made a mynyster accordynge to the gyfte of the grace of God whiche is gyuen vnto me after the workyng of his power Unto me the least of al saynctes is this grace gyuen that I shulde preache amonge the Gentylles the vnsearcheable ryches of Chryste and to make al men se what felowshyppe of the mysterye is * whyche frome the begynnyng of the worlde hath bene hyd in God whych made al thynges thorow Iesus Chryste to the intente that nowe vnto the rulers and powers in heauenly thynges might be knowen by the congregacion the manyfold wysdome of God accordyng to the eternall purpose whiche he wrought in Christ Iesu our Lord by whom we haue boldnesse and entrauÌ„ce with the confydence whiche is by the fayth of him ✚ Wherfore I desyre that ye faynt not because of my trybulacioÌ„s that I suffre for your sakes whiche is youre prayse For this cause I bowe my knees vnto the father of our Lorde Iesus Christ whiche is father ouer all that is called father in Heauen and in earth that he wolde graunt you accordynge to the ryches of hys glorye that ye may be strengthed with myght by his spirite in the inner man that Christ may dwell in your hertes by fayth that ye beyng roted and grouÌ„ded in loue myght be able to comprehende wyth all Saynctes what is that bredth and length deepth and heyth and to knowe the excellente loue of the knowledge of Christ that ye myght be fulfylled with al fulnes whiche commeth of God Unto hym that is able to do excedynge abouÌ„dantly aboue al that we aske or thinke accordyng to the power that worketh in vs be prayse in the coÌ„gregacyon by Iesê° Christ thoroweout all generacyons from tyme to tyme. Amen ¶ He exhorteth them vnto mekenes to laye asyde the olde conuersacyon of gredy lustes and to walcke in a newe lyfe CAPI IIII. I Therfore whyche am a prysonner of the Lordes exhorte you that ye walke worthy of the vocacyon wherwith ye are called with all lowlynes and mekenes wyth humblenes of mynde forbearynge one another thorowe loue and be diligent to kepe the vnite of the spirite thorow the bonde of peace beynge one body and one spirite euen as ye are called in one hope of your callynge Let there be but one Lorde one fayth one baptyme one God and father of all whyche is aboue al thorow al and in you all ⊢ ✚ Unto euery one of vs is gyuen grace accordynge to the measure of the gyfte of Christ. Wherfore he sayeth whan he went vp an hye he ledde captiuitye captyue and gaue gyftes vnto men That he ascended what meaneth it but that he also descended fyrste into the lowest partes of the earth He that desceÌ„ded is euen the same also that ascended vp aboue all heauens to fulfyl al thynges And the very same made some Apostles some Prophetes some Euangelystes some Shepherdes and Teachers to the edifying of the saynctes to the worke and ministracyon euen to the edifying of the body of Chryst tyll we al come to the vnyte of fayth and knowledge of the sonne of God vnto a perfecte man vnto the measure of the full perfecte age of Chryste ⊢ That we hence forth shulde be no more chyldren waueryng and caried about with euery wynde of doctryne by the wylynes of men thorowe craftynes wherby they laye a wayte for vs to deceyue vs. But let vs folowe the trueth in loue and in all thynges growe in hym whiche is the heade euen Christ in whom yf all the body be coupled knet togyther thorowe out euery ioynt wherwith one mynistreth to another accordynge to the operacyon as euery parte hath his measure he increseth the body vnto the edifying of it self thorowe loue ✚ This I say therfore and testyfye thorow the Lord that ye hence forth walke not as other Gentylles walcke in vanyte of their mynde while they are blynded in their vnderstandyng beyng farre from a godly lyfe by the meanes of the ignorancy that is in them because of the blyndnes of theyr hertes whiche beyng past repentaunce haue gyuen them selues ouer vnto wantoÌ„nes to worke all maner of vnclennes euen with gredines But ye haue not so learned Christ If so be that ye haue hearde of him haue bene taught in him as the truth is in Iesu as concernynge the conuersacyon in tyme past to laye from you that olde man whych is corrupte accordynge to the deceauable lustes ⊢ ✚ To be renued also in the spirite of your mynde to put on that new man which after God is shapen in rightuousnes and true holynes Wherefore put awaye lyinge and speake euery man trueth vnto hys neyghboure for as muche as we are members one of another ☞ Be angrye and synne not let not the soÌ„ne go downe vpon your wrath neyther giue place vnto the backbiter Let hym that stole steale nomore but let him rather labour with his handes the thyng whiche is good that he may giue vnto him that nedeth ⊢ Let no fylthy communicacion procede out of your mouth but that whiche is good to edyfy withal as oft as nede is that it may mynyster grace vnto the hearers And greue not ye the holy spiryte of God by whom ye are sealed vnto the daye of redempcyon Let all bytternes and fearsnesse and wrath and rorynge and cursed speakyng be put awaye from you with all malycyousnes Be ye curteous one to another mercyful forgeuyng one another euen as God for Christes sake hath forgeuen you ¶ He exhorteth them vnto loue warneth them to be ware of al vnclennesse He teacheth howe women shuld obey their husbandes and howe louyngly men ought to intreate theyâ— wyues CAPI V. BE ye therfore folowers of God as dere chyldren and walke in loue euen as Christe loued vs and gaue hym selfe for vs an offerynge and a sacrycye of a swete sauer to God As for fornicacyon and al vncleÌ„nes or couetousnes let it not be once named amonge you as it becommeth sanctes or fylthynes or folyshe talkynge or testyng which are not comly but rather gyuynge of thankes For this ye know that no whoremonger ether vncleane person or couetous person which is
the circumsised but vnto them also that walke in the steppes of the fayth that was in our father Abraham before the tyme of circumcisyon For the promes that he shuld be the heyre of the worlde happened not to Abraham or to his seed thorowe the lawe but thorow the ryghtewesnes of fayth For yf they which are of the law be heyres theÌ„ is fayth but vayne and the promes of none effecte Because the lawe causeth wrath For where no lawe is there is no transgressyon Therfore by fayth is the inheritaunce geuen that it myght come of fauoure that the promes myght be sure ☞ to all the seed Nor to theÌ„ onely whiche are of the lawe but to them also whiche are of the fayth of Abraham which is y â— father of vs al â–ª As it is wrytten I haue made the a father of many nacyoÌ„s euen before God whom he beleued whiche restored the deed vnto lyfe calleth those thynges which be not as though they were Whiche Abraham contrary to hope beleued in hope that he shulde be the father of many nacyons accordyng to that which was spoken ‡ euen so shall thy sede be âšœ as the starres of heauen and the sande of the see And he faynted not in the fayth nor yet consydered his owne bodye whiche was nowe deed euen when he was almoste an hundred yeare olde nether yet that Sata was paste chyldeberynge He stackered not at the promes of God thorow vnbelefe but became stronge in fayth and gaue God the prayse beynge full certyfyed that he which had promysed was able also to make it good And therfore was it reckened to hym for ryghtewesnes Neuertheles it is not wrytten for hym onely that it was reckened to him for ryghtewesnes but also for vs to whom it shal be couÌ„ted for ryghtewesnes so y â— we beleue on him that rayseth vp Iesus our Lorde from deeth whiche was delyuered for oure synnes and rose agayne for to iustifye vs. ¶ The power of fayth hope and loue and howe death raygned from Adam vnto Chryst by whom onely we haue forgeuenesse of synnes CAPI V. BEcause therfore that we are iustyfyed by fayth we are at peace with God thorowe oure Lorde Iesus Christ by whom also it chaunsed vnto vs to be brought in thorowe fayth vnto this grace wherin we stande and ☞ reioyce in hope of the glory âšœ of the chyldren of God Not that onely but also we reioyce in tribulacyons knowynge that tribulacyon bringeth pacieÌ„ce bryngeth experience experience bryngeth hope And hope maketh not ashamed for the loue of God is shed abrode in oure hertes by the holy goost whiche is geuen vnto vs. For wheÌ„ we were yet weake accordynge to the tyme Christe dyed for vs whiche were vngodly Yet scace wyll any man dye for a ryghtewis man ParaueÌ„ture for a good man durste a man dye ✚ But God setteth out his loue towarde vs seyng that whyle we were yet synners âšœ according to the tyme Christ dyed for vs. Much more theÌ„ now seyng we are iustifyed by hê blode shall we be saued froÌ„ wrath thorowe hym For yf when we were enemyes we were reconcyled to God by the deeth of his sonne moche more seynge we are reconcyled we shal be preserued by his lyfe Not only this but we also ioye in God by the meanes of our Lorde Iesus Chryst by whom we haue nowe optayned the attonment Wherfore as by one man synne entred into the worlde and deeth by the meanes of synne Euen so deeth also wente ouer all men in so muche as all men synned For euen vnto the lawe was sinne in the worlde but synne is not imputed whan there is no lawe neuerthelesse deeth raygned from Adam to Moyses euen ouer them also that had not synned with lyke transgressyon as dyd Adam which ☞ beareth the similitude of hym that was to come But the gyfte is not lyke as the synne For yf thorowe the synne of one many be deed much more plenteous vpon many was the grace of God and gyfte by grace ☞ which was geuen by one man Iesus Christ. And the gyfte is not ouer one synne as deeth came thorowe one synne of one that synned For damnacyon came of oue synne vnto condemnacyon but the gyfte came to iustify froÌ„ many sinnes For yf by the synne of one deeth raygned by the meanes of one much more they whiche receaue aboundaÌ„ce of grace and of the gyfte of ryghtewesnes shal raygne in lyfe by y â— meanes of one that is to saye Iesus Christe ✚ Lyke wyse then as by the synne of one there sprange vp euell on all men to condemnacyon euen so by the ryghteousnes of one spryngeth good vpon all men to the ryghteousnes of lyfe For as by one mannes dysobedience many became synners so by the obedience of one shal many be made ryghteous But the lawe in the meane tyme entred in that synne shulde encreace Neuerthelater where aboundaunce of synne was there was more plenteousnes of of grace That as synne had raygned vnto deeth euen so myght grace raygne thorowe ryghtewesnes vnto eternal lyfe by the help of Iesu Chryste ⊢ ¶ For so muche as we be delyuered thorowe Christe from synne we muste fassy on our selues to lyue as the seruaâ—tes of God not after our owne iustes The vnlykely rewarde of ryghteousnesse and synne CAPI VI. WHat shall we saye then shall we contynue in sinne that there maye be aboundaunce of grace God forbyd Howe shall we that are deed as touchynge synne lyue any longer therin ✚ Knowe ye not that all we whiche are baptysed into Iesu Chryste are baptysed to dye with hym We are buryed then wyth him by baptime for to dye that lykewyse as Chryst was raysed vp from death by the glorye of the father euen so we also shuld walke in a newe lyfe For yf we be graft in death lyke vnto hym euen so shal we be partakers of the resurreccyon knowynge this that our olde man is crucyfyed with hym also that the bodye of synne myght vtterly be destroyed that hence forth we shulde not be seruauntes vnto synne For he that is deade is iustyfyed from synne Wherfore yf we be deade w t Christ we beleue that we shall also lyue with hym knowyng that Chryste beynge raysed from death dyeth no more Death hath no more power ouer hym For as touchynge that he dyed he dyed concernynge synne once And as touchynge that he lyueth he lyueth vnto God Lykewyse consydre ye also that ye are deade as touchynge synne but are alyue vnto God thorowe Iesus Christe our Lord. ⊢ Let not synne raygne therfore in youre mortall bodye that ye shulde therunto obey by the lustes of it Neyther geue ye your membres as instrumeÌ„tes of vnryghtuousnes vnto synne but gyue ouer your selues vnto God as they that of deade are alyue And geue ouer your members as instrumentes of ryghtuousnes vnto God Let not synne haue
power ouer you For ☞ ye are not vnder the lawe but vnder grace What then Shall we synne because we are not vnder the law but vnder grace God forbyd ✚ Knowe ye not howe that to whom soeuer ye commit youre selues as seruauntes to obey his seruauÌ„tes ye are to whoÌ„ ye obey whether it be of synne vnto death or of obedieÌ„ce vnto rightuousnes God be thaÌ„ked that thoughe ye were the seruauntes of synne ye haue yet obeyed with hert vnto the rule or the doctryne that ye be brought vnto Ye are then made fre from synne and are become the seruauntes of ryghtuousnes ⊢ ✚ I speake grosly because of the infyrmitie or your fleshe As ye haue gyuen your members seruauntes to vnclennes and to iniquitye from one iniquitye to another euen so nowe gyue ouer your members seruauntes vnto ryghtuousnes that ye maye be sanctyfied For when ye were the seruauÌ„tes of sine ye were not vnder rightuousnes What frute had ye then in those thynges wherof ye are nowe shamed For the ende of those thinges is death But nowe are ye desyuered frome synne and made y â— seruauÌ„tes of God haue youre fruyte to be sanctifyed and the ende uerlastynge lyfe For the rewarde of synne is death but eternal lyfe is the gyft of God thorowe Iesus Christe our Lorde ¶ Chryste hath deliuered vs from the lawe and death â—ani sheweth what the flesshe and outward man is and calleth is the lawe of the membres CAPI VII KNow ye not brethreÌ„ I speake to them y â— know the lawe howe that the law hath power ouer a man as longe as it endureth For the woman whiche is in subieccyon to a man is bounde by the lawe to the man as longe as he lyueth But yf the man be dead she is loosed from the lawe of the man So then yf whyle the man liueth she couple her selfe with another man she shal be counted a wedlocke breaker But yf the man be deade she is fre from the lawe of the husbande so that she is no wedlocke breaker though she couple her selfe with another man Euen so ye also my brethren are dead coÌ„cernyng the lawe by the body of Chryst that ye shulde be coupled to another I meane to him that is rysen agayne from death that we shulde bryng forth frute vnto God For when we were in the fleshe the iustes of synne whiche were steryd vp by the lawe raygned in our meÌ„bers to bryng forth frute vnto death But nowe are we delyuered from the lawe and deade vnto it wherunto we were in bondage that we shulde serue in a new conuersacion of the spyryte and not in the olde conuersacyon of the letter What shal we say then is the law sinne God forbyd neuertheles I knewe not â—ine but by the law For I had not knowen what lust had mente excepte the lawe had sayde thou shalte not lust But synne toke an occasyon by the meanes of the commaundement and wrought in me all maner of concupyscence For verely without the law sinne was deade I once lyued without lawe But wheÌ„ the commaundement came synne reuyued and I was deade And the very same commaundemente whyche was ordayned vnto lyfe was founde to be vnto me an occasyon of death For synne toke occasyon by the meanes of the commaundemente and so dysceaued me and by the same flewe me Wherfore the lawe is holy and the commaundement holy iust and good Was that then whiche was good made death vnto me God forbyd Naye it was synne that synne myght appeare by it which was good to worcke death in me that synne by the coÌ„maundement myght be out of measure synfull For we knowe that the lawe is spiritual but I am carnall ☞ solde vnder synne because ☞ I alowe not that which I do For what I wold that to I not but what I hate that do I. If I do nowe that whiche I wolde not I consent vnto the lawe that it is good So then nowe it is not I that do it but synne that dwelleth in me For I know that in me that is to saye in my flesshe dwelleth no good thynge For to wyll is presente with me but I fynde no meanes to perfourme that whiche is good For the good that I wolde do I noâ— but the euyl whiche I wold not that do I. Yf I do that I wolde not then is it not I that do it but synne that dwelleth in me I fynde then by the Lawe that when I wolde do good euyll is presente wyth me For I delyte in the lawe of God after the inwarde man But I se another lawe in my members rebellynge agaynste the lawe of my mynde and subduyng me vn to the lawe of synne whyche is in my members O wretched man that I am who shall delyuer me from thys bodye subdued vnto death I thanke God thorowe Iesus Christ our Lorde So then with the mynde I serue the lawe of God but with the fleshe the lawe of synne ¶ The lawe of the spyryte gyueth lyfe The spyryte of God maketh vs Gods chyldren and heyres with Chryste The aboundaune â—our of God can not 〈◊〉 seperated CAPI VIII ✚ THere is then no dampnacyon to them which are in Chryst Iesu whych walke not after the fleshe but after the spyryte For the lawe of the spyryte of lyfe thorowe Iesus Christe hath made me fre from the lawe of synne and death For what the lawe could not do in as much as it was weake because of the fleshe that perfourmed God and sent his sonne in the symylitude of synful flesshe and ☞ by synne damned synne in the flesshe that the ryghtuousnes of the lawe myght be fulfylled in vs whyche walke not after the flesshe but after the spyryte For they that are carnall are carnally minded â—ut they that are spiritual are ghostly mynded To be carnally mynded is death But to be spiritually mynded is lyfe peace ⊢ Because that the flesshy mynde is enemite agaynste God for it is not obedyente to the lawe of GOD neyther can be So then they that are in ☞ the flesshe can not please God But ye are not in the flesshe but in the spiryte yf so be that the spirite of God dwell in you If any maÌ„ haue not the spirite of Christ the same is none of his If Christe be in you the body is dead because of synne but the spiryte is lyfe for ryghtuousnesse sake Wherfore yf the spirite of hym that raysed vp Iesus from deathe dwell in you euen he that raysed vp Christe from death shall quycken your mortall bodyes because of his spirite that dwelleth in you ✚ Therfore brethren we are detters not to the fleshe to lyue after the flesshe For yf ye lyue after the flesshe ye shall dye But yf ye thorowe the spyryte do mortyfye the dedes of the bodye ye shall lyue For as many as are led by the spyryte of God they are the sonnes of God For ye
sayeth the Lorde Wherfore ☞ 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 congregacion is come togyther and all speake with tonges there come in they that are vnlerned or they which beleue not wyll they not saye that ye are out of your wyttes But and yf all prophesye and there come in one that beleueth not or one vnlerned he is rebuked oâ— al men is iudged of euery man so are the secretes of his hert opened so falleth he downe on his face and worshyppeth God sayth that God is in you of a trueth Howe is it then brethren 〈◊〉 softe as ye come togyther euery one of you hath a soÌ„g hath a doctrine hath a tonge hath a reuelacion â–ª hath an interpretacion Let al thinges be done vnto edityinge If any man speake wyth tonge let it be by two or at the moste by thre and that by course and let another interprete it But if there be no interpreter lcâ—him kepe sylence in the coÌ„gregacion and let him speake to him selfe and to God Let the Prophetes speake two or thre let the other iudge If any reuelacyon be made to another that sytteth by let the fyrst holde his peace For ☞ ye maye all prophesy one by one that all may learne and that all maye haue comforte And the spirites of the Prophetes are in the power of the Prophetes For God is not causer of strife but of peace as âšœ I teache in al congregacioÌ„s of the Sayntes Let your wemen kepe sylente in the congregacions For it is not permitted vnto theÌ„ to speake but to be vnder obedyeÌ„ce as sayth the lawe If they wyll learne any thynge let theÌ„ aske their husbandes at home For it is a shame for wemen to speake in the congregacion Spronge the worde of God from you Either came it vnto you onely If any man thinke him selfe to be a prophete ether spiritual let him knowe what thynges I wryte vnto you For they are the coÌ„maundementes of the Lorde But and if any man be ignorant let him be ignoraunt Wherfore brethreÌ„ couet to prophecy forbyd not to speke with tonges let al thinges be done honestly and in order âšœ amonge you ¶ The resurreccyon of the deade CAPI XV. BRethren as pertaynynge to the Gospel whiche I preached vnto you which ye haue also accepted and in the whiche ye coÌ„tynue by the whiche also ye are sauyd I do you to wytte after what maner I preached vnto you yf ye kepe it excepte ye haue beleued in vayne For fyrst of al I deliuered vnto you that whiche I receyued howe that Christ dyed for our sinnes agreinge to the scriptures And that he was buryed and that he arose agayne the thyrd day accordyng to the scriptures that he was sene of Cephas then of the twelue After that he was sene of moo then fyue hundreth brethren atonce of whiche many remaine vnto this day and many are falleÌ„ a slepe After that appered he to Iames then to all the Apostles And last of al he was sene of me as of one that was borne out of due tyme. For I am the least of the Apostles which am not worthy to be called an Apostle because I persecuted the congregacyon of God But by the grace of god I am that I am And his grace which is in me was not i vayne ⊢ but I labored more aboundauntly then they all yet not I but the grace of God whiche is with me Therfore whether it were I or they so we preache and so haue ye beleued ✚ If Christ be preached how that he rose from the dead howe say some amonge you that there is no resurreccyon of the dead If there be no rysynge agayne of the dead then is Christe not rysen agayne If Christe be not rysen agayne then is our preachyng in vayne and your fayth is also in vayne Ye we are founde false wytnesses of God For we haue testyfied of God howe that he raysed vp Christe whom he raysed not vp yf it be so that the deade ryse not agayne For yf the deade ryse not agayne then is Chryste not risen agayne If it be so that Christ rose not agayne then is our fayth in vayne and ye are yet in your synnes Therfore they whiche are fallen a slepe in Christ are peryshed If in this lyfe onely we belue on Christ then are we of all men most miserable But now is Christ rysen from the dead become the fyrst frutes of them that â—â—epte For by a man came death by a man came the resurreccyon of the deade For as by Adam all dye euen so by Christe shall all be made alyue but euery man in his owne order ⊢ The fyrst is Christe then they that are Christes at his coÌ„mynge Then coÌ„meth the ende ☞ when he hath delyuered vp the kyngdome to God the father when he hath put downe all â—ule all auctoryte power For he must raygne tyl he haue put all his enemies vnder his fete The last enemy that shal be destroyed is death For he hath put al thingê vnder his fete But when he sayth al thynges are put vnder him it is manifest that he is excepted which dyd put all thynges vnder him When all thynges are subdued vnto hym then shall the Sonne also him selfe be subiecte vnto hym that put all thynges vnder hym that God may be all in all Els what do they whiche are ☞ baptysed ouer the deade if the dead ryse not at al Why are they then baptysed ouer theme Ye and why stande we alway then in icoperâ—y By our reâ—oysyng whiche I haue in Christ Iesu our Lord I dye dayly That I haue foughte with beastes at Ephesus after the maner of men what auauntageth it me â–ª yf the dead ryse not agayne Let vs eate and dryncke for to morowe we shall dye Be not ye deceaued euyl wordes corrupte good maners Awake truely out of stepe sinne not For some haue not the knowledge of god I speake this to your shame But some man wyll saye howe aryse the dead with what body shal they come Thou fole that whiche thou sowest is not quickened except it die And what sowest thou Thou sowest not that body that shal be but bare corne as of wheet or of some other but God giueth it a body at his plesure to euery seed his owne body ✚ All flesshe is not one maner of flesshe but there is one maner of fleshe of men another maner of flesshe of beastes another of fysshes another of byrdes There are also celestiall bodyes there are bodies terrestriall But the glory of the celestiall is one and the glory of the terrestrial is another There is one maner glory of the soÌ„ne and another glory of the mone and another glory