Chapter 65

Now therefore there is utterly a fault among you, because ye go to law one with another. Why rather suffer ye not wrong? why rather suffer ye not yourselves to be robbed? Nay ye yourselves do wrong, and rob: and that the brethren. Do ye not remember how that the unrighteous shall not inherit the kingdom of God? Be not deceived. For neither fornicators, neither worshippers of images, neither whoremongers, neither weaklings, neither abusers of themselves with mankind, neither thieves, neither the covetous, neither drunkards, neither cursed speakers, neither pillers, shall inherit the kingdom of God. And such were ye verily: but ye are washed: ye are sanctified: ye are justified by the name of the lord Iesus: And by the spirit of our God.

All things are lawful unto me: but all things are not profitable. I may do all things: but I will be brought under no man's power. Meats are ordained for the belly, and the belly for meats: but God shall destroy both him and them. Let not the body be applied unto fornication, but unto the lord, and the lord unto the body. God hath raised up the lord, and shall raise us up by his power. Either remember ye not, that your bodies are the members of Christe? Shall I now take the members of Christ, and make them the members of an harlot? God forbid. Do ye not understand that he which coupleth himself with an harlot, is become one body? For two (saith he) shall be one flesh: but he that is joined unto the lord is one spirit.

Flee fornication. All sins that a man doth, are without the body. But he that is a fornicator, sinneth against his own body. Know ye not how that your bodies are the temple of the holy ghost, which is in you, whom he have of God, and how that ye are not your own? For ye are dearly bought. Therefore glorify ye God in your bodies and in your spirits, for they are God's.

The .vij. Chapter.

As concerning the things whereof ye wrote unto me: It is good for a man, not to touch a woman. Nevertheless to avoid fornication, let every man have his wife: and let every woman have her husband. Let the man give unto the wife due benevolence. Likewise also the wife unto the man. The wife hath not power over her own body: but the husband: And likewise the man hath not power over his own body: but the wife. Withdraw not your selves one from another except it be with consent for a time, for to give yourselves to fasting and prayer, and afterward come again to the same thing, lest Satan tempt you for your incontinency.

This I say of favour, not of commandment. For I would that all men were as I my self am: but every man hath his proper gift of God, one after this manner, another after that. I say unto the unmarried men, and widows: it is good for them if they abide even as I do: but and if they cannot abstain, let them marry. For it is better to marry than to burn.

Unto the married command not I, but the lord: that the wife separate not herself from the man. If she separate herself, let her remain unmarried, or be reconciled unto her husband again. And let not the husband put away his wife from him.

To the remnant speak I, and not the lord: if any brother have a wife that believeth not, if she be content to dwell with him, let him not put her away. And the woman which hath to her husband an infidel, if he consent to dwell with her, let her not put him away. For the unbelieving husband is sanctified by the wife: and the unbelieving wife is sanctified by the husband. Or else were your children unclean: but now are they pure. But and if the unbelieving depart, let him depart. A brother or a sister is not in subjection to such. God hath called us in peace. For how knowest thou o woman, whether thou shalt save thy husband or not? Other how knowest thou o man, whether thou shalt save the wife or not? but even as God hath distributed to every man.

As the lord hath called every person, so let him walk: and so ordain I in all congregations. If any man be called being circumcised, let him add nothing thereto. If any be called uncircumcised: let him not be circumcised. Circumcision is nothing, uncircumcision is nothing: but the keeping of the commandments of God is altogether. Let every man abide in the same state wherein he was called. Art thou called a servant? care not for it. Nevertheless if thou mayst be free, use it rather. For he that is called in the lord being a servant, is the lord's freeman. Likewise he that is called being free, is Christe's servant. Ye are dearly bought, be not men's servants. Brethren let every man wherein he is called, therein abide with God.

As concerning virgins, I have no commandment of the lord: yet give I counsel as one that hath obtained of the lord to be faithful. I suppose that it is good for the present necessity. For it is good for a man so to be. Art thou bound unto a wife? seek not to be lowsed. Art thou lowsed from a wife? seek not a wife. But and if thou take a wife, thou hast not sinned. Likewise if a virgin marry, she hath not sinned: nevertheless such shall have trouble in their flesh: but I favor you.

This say I brethren, the time is short. It remaineth that they which have wives, be as though they had none: and they that weep, be as though they wept not: and they that rejoice, be as though they rejoiced not: And they that buy, be as though they possessed not: And they that use this world, be as though they used it not: For the fashion of this world goeth away.

I would have you without care, the single man careth for the things of the lord, how he may please the lord: but he that hath married, careth for the things of the world, how he may please his wife. There is difference between a virgin and a wife. The single woman careth for the things of the lord, that she may be pure both in body and also in spirit: but she that is married, careth for the things of the world, how she may please her husband. This speak I for your profit, not to tangle you in a snare: but for that which is honest and comely unto you And that ye may quietly cleave unto the lord without separation.

If any man think that it is uncomely for his virgin if she pass the time of marriage, and if so need require, let him do what he listeth, he sinneth not: let them be coupled in marriage. Nevertheless, he that purposeth surely in his heart, having none need: but hath power over his own will: and hath so decreed in his heart that he will keep his virgin, doth well. So then he that joineth his virgin in marriage doth well. And he that joineth not his virgin in marriage doth better. The wife is bound to the law as long as her husband liveth. If her husband sleep, she is at liberty to marry with whom she will only in the lord. But she is happier if she so abide, in my judgement. And I think verily that I have the spirit of God.

The .viij. Chapter.

To speak of things dedicate unto idols, we are sure that we all have knowledge. Knowledge maketh a man swell: but love edifieth. If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. But if any man love God, the same is known of him.

To speak of meat dedicat unto idols, we are sure that there is none idol in the world: and that there is none other God but one. And though there be that are called goddes, whether in heaven or in earth (as there be goddes many and lords many) but unto us is there one God, which is the father, of whom are all things, and we in him: and one lord Iesus Christ, by whom are all things, and we by him.

But every man hath not knowledge. For some suppose that there is an idol, until this hour, and eat as of a thing offered unto the idol, and so their consciences being yet weak are defiled. Meat maketh us not acceptable to God: Neither if we eat are we the better: Neither if we eat not are we the worse.

But take heed that your liberty cause not the weak to fall. For if some man see thee which hast knowledge sit at meat in the idol's temple shall not the conscience of him which is weak be boldened to eat those things which are offered unto the idol? And so thorow thy knowledge shall the weak brother perish for whom Christ died. When we sin so against the brethren and wound their weak consciences, we sin against Christ. Wherefore if meat hurt my brother, I will eat no flesh while the world standeth, because I will not hurt my brother.

The .ix. Chapter.

Am I not an Apostle? am I not free? have I not seen Iesus Christ our lord? Are not ye my work in the lord. If I be not an Apostle unto other, yet am I unto you. For the seal of mine Apostleship are ye in the lord. Mine answer to them that ask me, is this: Have we not power to eat and to drink? Either have we not power to lead about a sister to wife as well as other Apostles, and as the brethren of the lord, and Cephas? Either only I and Barnabas have not power this to do? Who goeth a warfare any time at his own cost? who planteth a vineyard and eateth not of the fruit? or who feedeth a flock and eateth not of the milk?

Say I these things after the manner of men? or sayth not the law the same also? For it is written in the law of Moses: Thou shall not muzzle the mouth of the ox that treadeth out the corn. Doth God take thought for oxen? Either saith he it not all together for our sakes? For our sakes no doubt this is written: that he which eareth should ear in hope: and that he which throsheth in hope, should be part taker of his hope. If we sow unto you spiritual things: is it a great thing if we reap your carnal things? If other be part takers of this power over you? wherefore are not we rather.

Nevertheless we have not used this power: but suffer all things lest we should hinder the gospell of Christ. Do ye not understand how that they which minister in the temple: have their finding of the temple? And they which wait at the altar are partakers with the altar? Even so also did the lord ordain, that they which preach the gospell, should live of the gospell: But I have used none of these things.

Neither wrote I these things that it should be so done unto me. It were better for me to die than any man should take this rejoicing from me. In that I preach the gospell I have nothing to rejoice of. For necessity is put unto me. Woe is it unto me if I preach not the gospell. If I do it with a good will, I have a reward. If I do it against my will, an office is committed unto me. What is my reward then? Verily that when I preach the gospell, I make the gospell of Christ free, that I misuse not mine authority in the gospell.

For though I be free from all men, yet have I made myself servant unto all men, that I might win the more. And unto the jewes, I became as a jewe, to win the jewes. To them that were under the law, was I made as though I had been under the law, to win them that were under the law. To them that were without law, became I as though I had been without law (when I was not without law as pertaining to God, but under a law as concerning Christ) to win them that were without law. To the weak became I as weak, to win the weak. In all thing I fashioned myself to all men, to save at the leastway some. And this I do for the gospell's sake, that I might have my part thereof.

Perceive ye not how that they which run in a course, run all, yet but one receiveth the reward? So run that ye may obtain. Every man that proveth masteries abstaineth from all things. And they do it to obtain a corruptible crown: but we to obtain an everlasting crown: I therefore so run, not as at an uncertain thing. So fight I, not as one that beateth the air: but I tame my body and bring him into subjection, lest after that I have preached to other, I myself should be a castaway.

The .x. Chapter.

Brethren I would not that ye should be ignorant of this, how that our fathers were all under a cloud, and all passed thorow the sea, and were all baptised under Moses in the cloud and in the sea: and did all eat of one spiritual meat, and did all drink of one manner of spiritual drink. And they drank of that spiritual rock that followed them, which rock was Christ. But in many of them had God no delight. For they were overthrown in the wilderness.

These are examples to us that we should not lust after evil things, as they lusted. Neither be ye worshippers of images as were some of them according as it is written: The people sat down to eat and drink, and rose up again to play. Neither let us commit fornication as some of them committed fornication, and were destroyed in one day xxiij. thousand. Neither let us tempt Christ, as some of them tempted and were destroyed of serpents. Neither murmur ye as some of them murmured, and were destroyed of the destroyer.

All these things happened upon them for ensamples, and were written to put us in remembrance, whom the ends of the world are come upon. Wherefore let him that thinketh he standeth, take heed lest he fall. There hath none other temptation taken you, but such as followeth the nature of man. God is faithful, which shall not suffer you to be tempted above your strength: but shall in the midst of the temptation make a way to escape out. Wherefore my dear beloved, flee from worshipping of idols.

I speak as unto them which have discretion, judge ye what I say. Is not the cup of blessing which we bless, partaking of the blood of Christ? is not the bread which we break, partaking of the body of Christ? because that we (though we be many) yet are one bread, and one body in as much as we all are partakers of one bread. Behold Israhell which walketh carnally. Are not they which eat of the sacrifice, partakers of the altar?

What say I then? that the image is anything? or that it which is offered to images is anything? Nay, but I say, that those things which the gentiles offer, they offer to devils, and not to God. And I would not that ye should have fellowship with the devils. Ye cannot drink of the cup of the lord, and of the cup of the devils. Ye can not be partakers of the lord's table, and of the table of devils. Other shall we provoke the lord? other are we stronger than he? All things are lawful unto me, but all things are not expedient. All things are lawful, but all things edify not. Let no man seek his own profit: but let every man seek his neighbors wealth.

Whatsoever is sold in the market, that eat, and ask no questions for conscience sake. For the earth is the lord's, and all that therein is. If any of them which believe not bid you to a feast, and if ye be disposed to go, whatsoever is set before you eat, asking no question for conscience sake. but and if any man say unto you: this is dedicate unto idols, eat not of it for his sake that shewed it, and for hurting of conscience: the earth is the lord's and all that therein is. Conscience I say, not thine: but the conscience of that other. Why should my liberty be judged of another man's conscience? For if I take my part with thanks: why am I evil spoken of for that thing wherefore I give thanks?

Whether therefore ye eat or drink, or whatsoever ye do, do all to the praise of God. See that ye give none occasion of evil, neither to the jewes, nor yet to the gentiles, neither to the congregation of God: even as I please all men in all things not seeking mine own profit, but the profit of many, that they might be saved.

The .xj. Chapter.

Follow me as I do Christ.

I commend you brethren that ye remember me in all things, and keep the ordinances which I gave to you. I would ye knew that Christ is the head of every man. and the womans head is the man. and Christe's head is God. Every man praying or prophesying having any thing on his head, shameth his head. Every woman that prayeth or prophesieth bare headed, dishonesteth her head. For it is even all one, and the very same thing even as though she were shaven. If the woman be not covered, let her also be shaven. If it be shame for a woman to be shaven or shorn, let her cover her head.

A man ought not to cover his head, forasmuch as he is the image and glory of God. The woman is the glory of the man. For the man is not of the woman, but the woman of the man. Neither was the man created for the woman's sake: but the woman for the man's sake. For this cause ought the woman to have power in {on} her head, for the angels' sake. Nevertheless, neither is the man without the woman, neither the woman without the man in the lord. For as the woman is of the man, even so is the man by the woman: but all is of God.

Judge in yourselves whether it be comely that a woman pray unto God bareheaded. Or else doth not nature teach you, that it is a shame for a man, if he have long hair: and a praise to a woman if she have long hair? For her hair is given her to cover her with all. If there be any man among you that lusteth to strive, let him know that we have no such customes, neither the congregations of God.

This I warn you of, and commend not that ye come together after a worse manner, and not after a better. First of all when ye come together in the congregation, I hear that there is dissension among you: And I partly believe it. For there must be sects among you, that they which among you are perfect might be known. When ye come together in one place, a man cannot eat the lord's supper. For every man beginneth afore to eat his own supper. And one is hungry, and another is drunken. Have ye not houses to eat and to drink in? Or else despise ye the congregation of God? and shame them that have not? what shall I say unto you? shall I praise you? in this praise I you not.

That which I gave unto you I received of the lord. For the lord Iesus the same night in the which he was betrayed, took bread: and thanked and brake, and said. Take ye, and eat ye this is my body which is broken for you. This do ye in the remembrance of me. After the same manner he took the cup when supper was done saying: This cup is the new testament in my blood, this do as oft as ye drink it, in the remembrance of me.

For as often as ye shall eat this bread, and drink this cup, ye shall shew the lord's death, till he come. Wherefore whosoever shall eat of this bread, or drink of the cup unworthily, shall be guilty of the body and blood of the lord. Let a man therefore examine himself, and so let him eat of the bread and drink of the cup. For he that eateth or drinketh unworthily, eateth and drinketh his own damnation, because he maketh no difference of the lord's {lordis} body.

For this cause many are weak and sick among you, and many sleep. If we had truly judged ourselves, we should not have been judged. When we are judged of the lord we are chastened, because we should not be damned with the world. Wherefore my brethren, when ye come to gether to eat, tarry one for another. If any man hunger, let him eat at home, that ye come not together unto condemnation. Other things will I set in order when I come.

The .xij. Chapter.

In spiritual things brethren I would not have you ignorant. Ye know that ye were gentiles, and went your ways unto dumb idols, even as ye were led. Wherefore I declare unto you that no man speaking in the spirit of God defieth Iesus. Also no man can say that Iesus is the lord: but by the holy ghost.

There are diversities of gifts verily, yet but one spirit. And there are differences of administrations, and yet but one lord. And there are divers manners of operations, and yet but one God, which worketh all things that are wrought in all creatures. The gifts of the spirit are given to every man to profit the congregation. To one is given the utterance of wisdom: to another is given the utterance of knowledge by the same spirit: to another is given faith, by the same spirit. To another the gifts of healing, by the same spirit. To another power to do miracles: To another prophecy, To another judgement of spirits, To another diverse tongues: To another the interpretation of tongues: and these all worketh even the self same spirit, dividing to every man several gifts even as he will.

For as the body is one, and hath many members, and all the members of one body though they be many, yet are but one body: even so is Christ. For in one spirit are we all baptised to make one body, whether we be jewes or gentiles: whether we be bond or free, and have all drunk of one spirit. For the body is not one member, but many. If the foot say: I am not the hand, therefore I am not of the body: is he therefore not of the body? and if the ear say I am not the eye: therefore I am not of the body: is he therefore not of the body? if all the body were an eye: where were then the ear? if all were hearing: where were the smelling?

But now hath God disposed the members, every one of them in the body, at his own pleasure. If they were all one member: where were the body? Now are there many members, yet but one body. And the eye cannot say unto the hand: I have no need of thee: nor the head also to the feet: I have no need of you. Yea rather a great deal those members of the body which seem to be most feeble, are most necessary. And upon those members of that body which we think least honest, put we most honesty on. And our ungodly parts have most beauty on. For our honest members need it not: but God hath so disposed the body, and hath given most honour to that part which lacked, lest there should be any strife in the body: but that the members should indifferently care for one another. And if one member suffer all suffer with him: if one member be had in honour, all members be glad also.

Ye are the body of Christ, and members one of another. And God hath also ordained in the congregation, first the Apostles, secondarily prophets, thirdly teachers, then them that do miracles, after that, the gifts of healing, helpers, governors, diversity of tongues.

Are all Apostles? are all prophets? Are all teachers? are all doers of miracles? have all the gifts of healing? Do all speak with tongues? do all interpret? Covet after the best gifts. And yet shew I unto you a more excellent way.

The .xiij. Chapter.

Though I spake with the tongues of men and angels, and yet had no love, I were even as sounding brass: and as a tinkling cymbal. And though I could prophesy, and understood all secrets, and all knowledge: yee, if I had all faith so that I could move mountains out of their places, and yet had no love, I were nothing. And though I bestowed all my goods to feed the poor, and though I gave my body even that I burned, and yet had no love, it profiteth me nothing.

Love suffereth long, and is courteous. Love envieth not. Love doth not frowardly, swelleth not, dealeth not dishonestly, seeketh not her own, is not provoked to anger, thinketh not evil rejoiceth not in iniquity: but rejoiceth in the truth, suffereth all things, believeth all things hopeth all things, endureth in all things. Though that prophesying fail, or tongues shall cease, or knowledge vanish away: yet love falleth never away.

For our knowledge is unperfect, and our prophesying is unperfect: but when that which is perfect is come: then that which is unperfect shall be done away. When I was a child, I spake as a child, I understood as a child, I imagined as a child: but as soon as I was a man I put away childishness. Now we see in a glass even in a dark speaking: but then shall we see face to face. Now I know unperfectly: but then shall I know even as I am known. Now abideth faith, hope, and love, even these three: but the chief of these is love.

The .xiiij. Chapter.