Chapter 66

Labour for love, and covet spiritual gifts: and most chiefly for to prophesy. For he that speaketh with tongues speaketh not unto men, but unto God. No man heareth him: For in the spirit he speaketh mysteries. But he that prophesieth speaketh unto men, for their edifying, and comfort. He that speaketh with tongues, profiteth himself: he that prophesieth edifieth the congregation. I would that ye all spake with tongues: but rather that ye prophesied. For greater is he that prophesieth, than he that speaketh with tongues, except he expound it also, that the congregation may have edifying. Now brethren if I come unto you speaking with tongues: what shall I profit you? except I speak unto you, either by revelation, or knowledge, or prophesying, or doctrine.

Moreover when things without life give sound: whether it be a pipe, or an harp: except they make a distinction in the sounds: how shall it be known what is piped or harped? And also if the trumpet give an uncertain voice, who shall prepare himself to fight? Even so likewise when ye speak with tongues, except ye speak words that have signification, how shall it be understood what is spoken? For ye shall but speak in the air.

Many kinds of voices are in the world, and none of them are without signification. If I know not what the voice meaneth, I shall be unto him that speaketh an alien: and he that speaketh shall be an alien unto me. Even so ye (for a much as ye covet spiritual gifts) seek that ye may have plenty unto the edifying of the congregation.

Wherefore let him that speaketh with tongues, pray that he may interpret also. If I pray with tongues, my spirit prayeth: but my mind is without fruit. What is it then? I will pray with my spirit, and will pray with my mind also. I will sing with my spirit, and will sing with my mind also.

For else when thou blessest with the spirit, how shall he that occupieth the room of the unlearned say amen at thy giving of thanks? seeing he understandeth not what thou sayest? Thou verily givest thanks well: but the other is not edified. I thank my God, I speak with tongues more than ye all. Yet had I lever in the congregation to speak five words with my mind to the information of other, rather than ten thousand words with the tongue.

Brethren, be not children in wit: as concerning maliciousness be children: but in wit be perfect. In the law it is written, with other tongues, and with other lips will I speak unto this people, and yet for all that will they not hear me saith the lord. Wherefore tongues are for a sign, not to them that believe: but to them that believe not. Contrariwise prophesying serveth not for them that believe not: but for them which believe.

If therefore when all the congregation is come together, and all speak with tongues, there come in they that are unlearned, or they which believe not: will they not say that ye are out of your wits? But and if all prophesy, and there come in one that believeth not, or one unlearned, he is reproved of all men, and is judged of every man: and so are the secrets of his heart opened: and then falleth he down on his face, and worshippeth God, and saith that God is with you indeed.

How is it then brethren? when ye come together every man hath his song, hath his doctrine, hath his tongue, hath his revelation, hath his interpretation: Let all things be unto edifying. If any man speak with tongues, let it be two at once: or at the most three at once: and that by course, and let another interpret it: But if there be no interpreter, let him keep silence in the congregation, and let him speak to himself, and to God.

Let the prophets speak two at once, or three at once, and let other judge. If any revelation be made to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one, that all may learn, and all may have comfort. For the spirits of the prophets are in the power of the prophets. For God is not causer of strife: but of peace, as he is in all other congregations of the saints.

Let your wives keep silence in the congregations. For it is not permitted unto them to speak: but let them be under obedience, as saith the law: if they will learn any thing, let them ask their husbands at home. For it is a shame for women to speak in the congregation. Sprang the word of God from you? Either came it unto you only? If any man think himself a prophet either spiritual: let him understand, what things I write unto you. For they are the commandments of the lord. But and if any man be ignorant, let him be ignorant. Wherefore brethren covet to prophesy, and forbid not to speak with tongues. Let all things be done honestly and in order.

The .xv. Chapter.

Brethren as pertaining to the gospell which I preached unto you, which ye have also accepted, and in the which ye continue: by the which also ye are saved, I do you to wit after what manner I preached unto you, if ye keep it, except ye have believed in vain.

For first of all I delivered unto you that which I received: how that Christ died for our sins, agreeing to the scriptures: and that he was buried, and that he arose again the third day according to the scriptures: and that he was seen of Cephas, then of the twelve, After that he was seen of more than five hundred brethren at once: of which many remain unto this day, and many are fallen asleep. After that appeared he to Iames, then to all the Apostles.

And last of all he was seen of me, as of one that was born out of due time. For I am the least of all the Apostles, which am not worthy to be called an apostle, because I persecuted the congregation of God: But by the faveour of God I am that I am. And his faveour which is in me was not in vain: but I laboured more abundantly than they all, not I, but the faveour of God which is with me. Whether it were I or they, so have we preach, and so have ye believed.

If Christ be preached how that he rose from death: how say some that are among you, that there is no resurrection of the dead? If there be no rising again of death: then is Christ not risen. If Christ be not risen, then is our preaching vain, and your faith is also in vain. Yee, and we are found false witnesses of God. For we have testified against God how that he raised up Christ, whom he raised not up, if it be so that the dead rise not up again. For if the dead rise not again, then is Christ not risen again. If it be so that Christ rose not, then is your faith in vain, and yet are ye in your sins. And they which are fallen asleep in Christ, are perished. If in this life only we believe on Christ, then are we of all men the miserablest.

Now is Christ risen from death, and is become the first fruits of them that slept. For by a man came death, and by a man came resurrection of death. For as by Adam all die: even so by Christ, shall all be made alive, and every man in his own order: The first is Christ, then they that are Christi's at his coming. Then cometh the end, when he hath delivered up the kingdom to God the father, when he hath put down all rule, authority, and power. For he must rule till he have put all his enemies under his feet.

The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest, that he is excepted, which did put all things under him. When all things are subdued unto him: then shall the son also himself be subject unto him that put all things under him, that God may be all in all things. Other else what do they which are baptised over the dead, if the dead rise not at all? why are they baptised over the dead? And why stand we in jeopardy every hour? by our rejoicing which I have in Christ Iesu our lord, I die daily. That I have fought with beasts at Ephesus after the manner of men, what advantageth it me, if the dead rise not again? Let us eat and drink, tomorrow we shall die. Be not deceived: malicious speakings corrupt good manners. Awake truly out of sleep, and sin not. For some have not the knowledge of God. I speak this unto your rebuke.

But some man will say: how shall the dead arise? with what body shall they come? Thou fool, that which thou sowest, is not quickened except it die. And what sowest thou? Thou sowest not that body that shall be: but bare corn (I mean either of wheat, or of some other) and God giveth it a body at his pleasure, to every seed a several body.

All flesh is not one manner of flesh: but there is one manner flesh of men, another manner flesh of beasts, another manner flesh of fishes, and another of birds. There are celestial bodies, and there are bodies terrestrial: But the glory of the celestial is one, and the glory of the terrestrial is another. There is one manner glory of the sun, and another glory of the moon, an another glory of the stars. For one star differeth from another in glory. So is the resurrection of the dead. It is sown in corruption, and riseth in incorruption. It is sown in dishonour, and riseth in honour. It is sown in weakness, and riseth in power. It is sown a natural body, and riseth a spiritual body.

There is a natural body and there is a spiritual body. as it is written: The first man Adam was made a living soul: and the last Adam was made a quickening spirit: but that is not first which is spiritual: but that which is natural, and then that which is spiritual. The first man is of the earth, earthy: The second man is from heaven, heavenly. As is the earthy, such are they that are earthy: And as is the heavenly, such are they that are heavenly. And as we have born the image of the earthy, so shall we bear the image of the heavenly.

This say I brethren, that flesh and blood cannot inherit the kingdom of God. Neither doth corruption inherit uncorruption. Behold I shew a mystery unto you: we shall not all sleep: but we shall all be changed, and that in a moment, and in the twinkling of an eye, at the sound of the last trumpet. For the trumpet shall blow, and the dead shall rise incorruptible: And we shall be changed. For this corruptible must put on incorruptibility: and this mortal must put on immortality.

When this corruptible hath put on incorruptibility: and this mortal hath put on immortality: then shall be brought to pass the saying that is written: Death is consumed into victory. Death where is thy sting? Hell where is thy victory? The sting of death is sin.

The strength of sin is the law: But thanks be unto God, which hath given us victory thorow our lord Iesus Christ. Therefore my dear brethren, be ye steadfast and unmoveable, always rich in the works of the lord, forasmuch as ye know how that your labour is not in vain in the lord.

The .xvj. Chapter.

Of the gathering for the saints, as I have ordained in the congregations of Galacia, even so do ye. In some saboth day let every one of you put aside at home, and lay up whatsoever he thinketh meet, that there be no gatherings when I come. When I am come, whosoever ye shall allow by your letters, them will I send to bring your liberality unto Ierusalem. And if it be meet that I go, they shall go with me. I will come unto you after I have gone over Macedonia. For I will go thorowout Macedonia. With you peradventure I will abide a while: or else winter, that ye may bring me on my way whithersoever I go.

I will not see you now in my passage: but I trust to abide a while with you, if God shall suffer me. I will tarry at Ephesus until witsontide: For a great door and a fruitful is opened unto me: and there are many adversaries. If Timotheus come, see that he be without fear with you. For he worketh the work of the lord as I do. Let no man despise him: but convey him forth in peace, that he may come unto me. For I look for him with the brethren.

To speak of brother Apollo: I greatly desired him to come unto you with the brethren, but his mind was not at all to come at this time. He will come when he shall have convenient time. Watch ye, stand fast in the faith, quit you like men, and be strong. Let all your business be done in love.

Brethren (ye know the house of Stephana how that they are the first fruits of Achaia, and that they have appointed themselves to minister unto the saints:) I beseech you that ye be obedient unto such, and to all that help and labour. I am glad of the coming of Stephana, Fortunatus, and Achaicus: for that which was lacking on your part they have supplied. They have comforted my spirit and yours. Look therefore that ye know them that are such.

The congregations of Asia salute you. Aquila and Priscilla salute you much in the lord, and so doeth the congregation that is in their house. All the brethren greet you. Greet ye one another with an holy kiss. The salutation of me Paul with mine own hand: If any man love not the lord Iesus Christ, the same be anathema maranatha. The faveour of the lord Iesus Christ be with you all. My love be with you all in Christ Iesu, Amen.

The pistle unto the Corrinthyans sent from Philippos, By Stephana, and Fortunatus, and Acaichus, and Timotheus.

The second pistel of S. Paul to the Corrinthians

The first Chapter.

Paul an apostle of Iesus Christ by the will of God, and brother Timotheus.

Unto the congregation of God, which is at Corinthum, with all the saints which are in all Achaia: Grace be with you and peace from God our father, and from the lord Iesus Christ.

Blessed be God the father of our lord Iesus the Christ, father of mercy, and the God of all comfort, which comforteth us in all our tribulation, insomuch that we are able to comfort them which are troubled, in whatsoever tribulation it be, with the same comfort wherewith we our selves are comforted of God. For as the afflictions of Christ are plenteous in us: even so is our consolation plenteous by Christ.

Whether we be troubled for your consolation, and health, which health sheweth her power in that ye suffer the same afflictions which we also suffer: or whether we be comforted for your consolation and health: yet our hope is steadfast for you inasmuch as we know how that as ye have your part in afflictions, so shall ye be part takers of consolation.

Brethren I would not have you ignorant of our trouble, which happened unto us in Asia. For we were grieved out of measure passing strength, so greatly that we despaired even of life. Also we received an answer of death in ourselves, and that was done because we should not put our trust in ourselves: but in God, which raiseth the dead to life again: Which delivered us from so great a death, and doth deliver, on whom we trust, that yet hereafter he will deliver us, by the help of your prayer for us: That by the means of many occasions, thanks may be given of many on our behalf, For the grace given unto us.

Our rejoicing is this, the testimony of our conscience, that we with out doubleness, but with godly pureness: not in fleshly wisdom, but by the grace of God, have had our conversation in the world, and most of all to youwards. We write no other things unto you, than that ye read and also know. Yee and I trust ye shall find us unto the end even as ye have found us partly, for we are your rejoicing, even as ye are ours in the day of the lord Iesus.

And in this confidence was I minded the other time to have come unto you (that ye might have had a double pleasure,) and to have passed by you into Macedonia, and to have come again out of Macedonia unto you, and to have been led forth to Iewryward of you.

When I thuswise was minded: Did I use lightness? Or think I carnally those things which I think? that with me should be yea yea, and nay nay. God is faithful: For our preaching unto you, was not yea and nay. For God's son Iesus Christ which was preached among you by us (that is to say by me and Silvanus and Thimotheus) was not yea and nay: but in him it was Yea: For all the promises of God, in him are Yea: and are in him Amen, unto the laud of God thorow us. It is God which stablisheth us and you in Christ, and hath anointed us, which hath also sealed us, and hath given the earnest of the spirit into our hearts.

I call God for a record unto my soul, that for to favor you with all, I came not any more unto Corinthum. Not that we be lords over your faith: but helpers of your joy. For by faith ye stand.

The .ij. Chapter.

But I determined this in myself, that I would not come again to you in heaviness. For if I make you sorry: who is it that should make me glad, but the same which is made sorry by me? And I wrote this same pistel unto you, lest if I came, I should take heaviness of them, of whom I ought to rejoice. Certainly this confidence have I in you all, that my joy is the joy of you all. For in great affliction and anguish of heart I wrote unto you with many tears: not to make you sorry, but that ye might perceive the love which I have most specially unto you.

If any man hath caused sorrow, the same hath not made me sorry: but partly, lest I should grieve you all. It is sufficient unto the same man that he was rebuked of many. So that now contrarywise ye ought to forgive him and comfort him: lest that same should be swallowed up with overmuch heaviness. Wherefore I exhort you, that love may have strength over him. For this cause verily did I write, that I might know the proof of you, whether ye should be obedient in all things. To whom ye forgive any thing, I forgive also. And verily if I forgive any thing, to whom I forgave it for your sakes forgave I it, in the room of Christ, lest Satan should prevent us. For his thoughts are not unknown unto us.

When I was come to Troada for Christ's Gospel's sake (and a great door was opened unto me of the lord) I had no rest in my spirit, because I found not Titus my brother: but took my leave of them and went away into Macedonia. Thanks be unto God which always giveth us the victory in Christ, and openeth the savor of his knowledge by us in every place. For we are unto God the sweet savor of Christ, both among them that are saved, and also among them which perish: to the one part are we the savor of death unto death: unto the other part are we the savor of life unto life. And who is meet unto these things? For we are not as many are which chop and change with the word of God: but as they which speak of pureness, and as they which speak off God in the sight of God, so speak we in Christ.

The .iij. Chapter.

We begin to praise ourselves again. Need we as some other of pistels of recommendation unto you? or letters of recommendation from you? Ye are our pistel written in our hearts, which is understood and read of all men, in that ye are known, how that ye are the pistel of Christ, ministered by us and written, not with ink: but with the spirit of the living God, not in tables of stone, but in fleshly tables of the heart. Such trust have we thorow Christ to Godward, not that we are sufficient of ourselves to think any thing as it were of ourselves: but our ableness cometh of God, which hath made us able to minister the new testament, not of the letter, but of the spirit: For the letter killeth, but the spirit giveth life.

If the ministration of death thorow the letters figured in stones was glorious, so that the children of Israel could not behold the face of Moses for the glory of countenance (which glory nevertheless is done away) why shall not the ministration of the spirit be much more glorious? For if the ministering of condemnation be glorious: much more doth the administration of righteousness exceed in glory. For no doubt that which was there glorified is not once glorified in respect of this exceeding glory. Then if that which is destroyed was glorious, much more shall that which remaineth be glorious.

Seeing then that we have such trust we use great boldness, and do not as Moses, which put a veil over his face that the children of Israell should not see for what purpose that served which is put away. But their minds were blinded. For until this day remaineth the same covering untaken away in the old testament when they read it, which in Christ is put away: But even unto this day, when Moses is read the veil hangeth before their hearts. Nevertheless when they turn to the lord, the veil shall be taken away. The lord no doubt is a spirit. And where the spirit of the lord is, there is liberty. And now the lordis glory appeareth in us all, as in a glass: and we are changed unto the same similitude, from glory to glory, even of the lord which is a spirit.

The .iiij. Chapter.

Therefore seeing that we have such an office, even as mercy is come on us, we faint not: but have cast from us the cloaks of unhonesty, and walk not in craftiness, neither corrupt we the word of God: but walk in open truth, and report ourselves to every man's conscience in the sight of God.

If our Gospell be yet hid, it is hid among them that are lost, in whom the God of this world hath blinded the minds of them which believe not, lest should shine unto them the light of the glorious gospel of Christ, which is the image of God, for we preach not ourselves, but Christ Iesus the lord, and preach ourselves your servants for Iesus' sake. For it is God that commanded the light to shine out of darkness, which hath shined in our hearts, for to give the light of knowledge of the glorious God, in the face of Iesus Christ.

But we have this treasure in earthen vessels that the excellent power of it might appear to be of God, and not of us. We are troubled on every side, yet are we not without shift. We are in poverty: but not utterly without somewhat. We are persecuted: but are not forsaken. We are cast down: nevertheless we perish not. And we always bear in our bodies the dying of the lord Iesus, that the life of Iesu might appear in our bodies. For we which live, are always delivered unto death for Iesus' sake, that the life also of Iesu might appear in our mortal flesh. So then death worketh in us, and life in you. Seeing then that we have the same spirit of faith, according as it is written (I believed and therefore have I spoken) we also believe, and therefore speak. For we know that he which raised up the lord Iesus, shall raise up us also by the means of Iesus, and shall set us with you, for all things I do for your sakes, that the plenteous grace by thanks given of many, may redound to the praise of God.

Wherefore we are not wearied, but though our outward man perish, yet the inward man is renewed day by day. For our exceeding tribulation, which is momentary and light, prepareth an exceeding, and eternal weight of glory unto us, while we look not on the things which are seen, but on the things which are not seen. For things which are seen, are temporal: but things which are not seen are eternal.

The .v. Chapter.

We know surely if our earthy mansion wherein we now dwell were destroyed, that we have a building ordained of God, an habitation not made with hands, but eternal in heaven: And herefore sigh we, desiring to be clothed with our mansion which is from heaven: if it happen that we be found clothed, and not naked. For as long as we are in this tabernacle, we sigh and are grieved: for we would not be unclothed: but would be clothed upon, that mortality might be swallowed up of life. He that hath ordained us for this thing, is God: which very same hath given unto us the earnest of the spirit.