# Bible (Wycliffe)/1 Corinthis
## Chapter 1

$^1$ Poul, clepid apostle of Jhesu Crist, bi the wille of God, and Sostenes, brothir, to the chirche of God that is at Corynthe,
$^2$ to hem that ben halewid in Crist Jhesu, and clepid seyntis, with alle that inwardli clepen the name of oure Lord Jhesu Crist, in ech place of hem and of oure,
$^3$ grace to you and pees of God, oure fadir, and of the Lord Jhesu Crist.
$^4$ Y do thankyngis to my God eueremore for you, in the grace of God that is youun to you in Crist Jhesu.
$^5$ For in alle thingis ye ben maad riche in hym, in ech word, and in ech kunnyng,
$^6$ as the witnessyng of Crist is confermyd in you;
$^7$ so that no thing faile to you in ony grace, that abiden the schewyng of oure Lord Jhesu Crist;
$^8$ which also schal conferme you in to the ende with outen cryme, in the dai of the comyng of oure Lord Jhesu Crist.
$^9$ `A trewe God, bi whom ye ben clepid in to the felouschipe of his sone Jhesu Crist oure Lord.
$^{10}$ But, britheren, Y biseche you, bi the name of oure Lord Jhesu Crist, that ye alle seie the same thing, and that dissenciouns be not among you; but be ye perfit in the same wit, and in the same kunnyng.
$^{11}$ For, my britheren, it is teld to me of hem that ben at Cloes, that stryues ben among you.
$^{12}$ And Y seie that, that ech of you seith, For Y am of Poul, and Y am of Apollo, and Y am of Cefas, but Y am of Crist.
$^{13}$ Whether Crist is departid? whether Poul was crucified for you, ether ye ben baptisid in the name of Poul?
$^{14}$ Y do thankyngis to my God, that Y baptiside noon of you, but Crispus and Gayus;
$^{15}$ lest ony man seie, that ye ben baptisid in my name.
$^{16}$ And Y baptiside also the hous of Stephan, but Y woot not, that Y baptiside ony other.
$^{17}$ For Crist sente me not to baptise, but to preche the gospel; not in wisdom of word, that the cros of Crist be not voidid awei.
$^{18}$ For the word of the cros is foli to hem that perischen; but to hem that ben maad saaf, that is to seie, to vs, it is the vertu of God.
$^{19}$ For it is writun, Y schal distruye the wisdom of wise men, and Y schal reproue the prudence of prudent men.
$^{20}$ Where is the wise man? where is the wise lawiere? where is the purchasour of this world? Whether God hath not maad the wisdom of this world fonned?
$^{21}$ For the world in wisdom of God knewe not God bi wisdom, it pleside to God, bi foli of prechyng, `to maken hem saaf that bileueden.
$^{22}$ For Jewis seken signes, and Grekis seken wisdom;
$^{23}$ but we prechen Crist crucified, to Jewis sclaundre, and to hethene men foli;
$^{24}$ but to tho Jewis and Grekis that ben clepid, we prechen Crist the vertu of God and the wisdom of God.
$^{25}$ For that that is foli thing of God, is wiser than men; and that that is the feble thing of God, is strengere than men.
$^{26}$ But, britheren, se ye youre clepyng; for not many wise men aftir the fleisch, not many myyti, not many noble.
$^{27}$ But God chees tho thingis that ben fonned of the world, to confounde wise men;
$^{28}$ and God chees the feble thingis of the world, to confounde the stronge thingis; and God chees the vnnoble thingis `and dispisable thingis of the world, and tho thingis that ben not, to distruye tho thingis that ben;
$^{29}$ that ech man haue not glorie in his siyt.
$^{30}$ But of hym ye ben in Crist Jhesu, which is maad of God to vs wisdom, and riytwisnesse, and holynesse, and ayenbiyng; that,
$^{31}$ as it is wrytun, He that glorieth, haue glorie in the Lord.

## Chapter 2

$^1$ And Y, britheren, whanne Y cam to you, cam not in the heiynesse of word, ethir of wisdom, tellynge to you the witnessyng of Crist.
$^2$ For Y demede not me to kunne ony thing among you, but Crist Jhesu, and hym crucified.
$^3$ And Y in sikenesse, and drede, and myche trembling, was among you;
$^4$ and my word and my preching was not in suteli sturyng wordis of mannus wisdom, but in schewyng of spirit and of vertu;
$^5$ that youre feith be not in the wisdom of men, but in the vertu of God.
$^6$ For we speken wisdom among perfit men, but not wisdom of this world, nether of princes of this world, that ben distried;
$^7$ but we speken the wisdom of God in mysterie, `which wisdom is hid; which wisdom God bifor ordeynede bifor worldis in to oure glorie,
$^8$ which noon of the princes of this world knew; for if thei hadden knowe, thei schulden neuere haue crucified the Lord of glorie.
$^9$ But as it is writun, That iye say not, ne eere herde, nether it stiede in to herte of man, what thingis God arayede to hem that louen hym;
$^{10}$ but God schewide to vs bi his spirit. For whi the spirit serchith alle thingis, yhe, the depe thingis of God.
$^{11}$ And who of men woot, what thingis ben of man, but the spirit of man that is in hym? So what thingis ben of God, no man knowith, but the spirit of God.
$^{12}$ And we han not resseiued the spirit of this world, but the spirit that is of God, that we wite what thingis ben youun to vs of God.
$^{13}$ Whiche thingis we speken also, not in wise wordis of mannus wisdom, but in the doctryn of the spirit, and maken a liknesse of spiritual thingis to goostli men.
$^{14}$ For a beestli man perseyueth not tho thingis that ben of the spirit of God; for it is foli to hym, and he may not vndurstonde, for it is examyned goostli.
$^{15}$ But a spiritual man demeth alle thingis, and he is demed of no man.
$^{16}$ As it is writun, And who knew the wit of the Lord, or who tauyte hym? And we han the wit of Crist.

## Chapter 3

$^1$ And Y, britheren, myyte not speke to you as to spiritual men, but as to fleischli men;
$^2$ as to litle children in Crist, Y yaf to you mylk drynke, not mete; for ye myyten not yit, nether ye moun now, for yit ye ben fleischli.
$^3$ For while strijf is among you, whether ye ben not fleischli, and ye gon aftir man?
$^4$ For whanne summe seith, Y am of Poul, another, But Y am of Apollo, whethir ye ben not men? What therfor is Apollo, and what Poul?
$^5$ Thei ben mynystris of hym, to whom ye han bileuyd; and to ech man as God hath youun.
$^6$ Y plauntide, Apollo moystide, but God yaf encreessyng.
$^7$ Therfor nether he that plauntith is ony thing, nethir he that moistith, but God that yiueth encreessyng.
$^8$ And he that plauntith, and he that moistith, ben oon; and ech schal take his owne mede, aftir his trauel.
$^9$ For we ben the helperis of God; ye ben the erthetiliyng of God, ye ben the bildyng of God.
$^{10}$ Aftir the grace `of God that is youun to me, as a wise maistir carpenter Y settide the foundement; and another bildith aboue. But ech man se, hou he bildith aboue.
$^{11}$ For no man may sette another foundement, outtakun that that is sett, which is Crist Jhesus.
$^{12}$ For if ony bildith ouer this foundement, gold, siluer, preciouse stoonys, stickis, hey, or stobil, euery mannus werk schal be open;
$^{13}$ for the dai of the Lord schal declare, for it schal be schewid in fier; the fier schal preue the werk of ech man, what maner werk it is.
$^{14}$ If the werk of ony man dwelle stille, which he bildide aboue, he schal resseyue mede.
$^{15}$ If ony mannus werk brenne, he schal suffre harm; but he schal be saaf, so netheles as bi fier.
$^{16}$ Witen ye not, that ye ben the temple of God, and the spirit of God dwellith in you?
$^{17}$ And if ony defoulith the temple of God, God schal leese hym; for the temple of God is hooli, which ye ben.
$^{18}$ No man disseyue hym silf. If ony man among you is seyn to be wiys in this world, be he maad a fool, that he be wijs.
$^{19}$ For the wisdom of this world is foli anentis God; for it is writun, Y schal catche wise men in her fel wisdom;
$^{20}$ and eft, The Lord knowith the thouytis of wise men, for tho ben veyn.
$^{21}$ Therfor no man haue glorie in men.
$^{22}$ For alle thingis ben youre, ethir Poul, ether Apollo, ether Cefas, ether the world, ether lijf, ether deth, ether thingis present, ethir thingis to comynge; for alle thingis ben youre,
$^{23}$ and ye ben of Crist, and Crist is of God.

## Chapter 4

$^1$ So a man gesse vs, as mynystris of Crist, and dispenderis of the mynysteries of God.
$^2$ Now it is souyt here among the dispenderis, that a man be foundun trewe.
$^3$ And to me it is for the leest thing, that Y be demyd of you, or of mannus dai; but nether Y deme my silf.
$^4$ For Y am no thing ouer trowynge to my silf, but not in this thing Y am iustified; for he that demeth me, is the Lord.
$^5$ Therfor nyle ye deme bifore the tyme, til that the Lord come, which schal liytne the hyd thingis of derknessis, and schal schewe the counseils of hertis; and thanne preisyng schal be to ech man of God.
$^6$ And, britheren, Y haue transfigurid these thingis in to me and in to Apollo, for you; that in vs ye lerne, lest ouer that it is writun, oon ayens another be blowun with pride for another.
$^7$ Who demeth thee? And what hast thou, that thou hast not resseyued? And if thou hast resseyued, what gloriest thou, as thou haddist not resseyued?
$^8$ Nowe ye ben fyllid, now ye ben maad riche; ye regnen with outen vs; and Y wolde that ye regnen, that also we regnen with you.
$^9$ And Y gesse, that God schewide vs the laste apostlis, as thilke that ben sent to the deth; for we ben maad a spectacle to the world, and to aungels, and to men.
$^{10}$ We foolis for Crist, but ye prudent in Crist; we sike, but ye stronge; ye noble, but we vnnoble.
$^{11}$ Til in to this our we hungren, and thirsten, and ben nakid, and ben smytun with buffatis,
$^{12}$ and we ben vnstable, and we trauelen worchynge with oure hondis; we ben cursid, and we blessen; we suffren persecucioun, and we abiden longe; we ben blasfemyd, and we bisechen;
$^{13}$ as clensyngis of this world we ben maad the `out castyng of alle thingis `til yit.
$^{14}$ Y write not these thingis, that Y confounde you, but Y warne as my moste dereworthe sones.
$^{15}$ For whi if ye han ten thousynde of vndur maistris in Crist, but not many fadris; for in Crist Jhesu Y haue gendrid you bi the gospel.
$^{16}$ Therfor, britheren, Y preye you, be ye foleweris of me, as Y of Crist.
$^{17}$ Therfor Y sente to you Tymothe, which is my most dereworthe sone, and feithful in the Lord, which schal teche you my weies, that ben in Crist Jhesu; as Y teche euery where in ech chirche.
$^{18}$ As thouy Y schulde not come to you, so summe ben blowun with pride;
$^{19}$ but Y schal come to you soone, if God wole; and Y schal knowe not the word of hem that ben blowun with pride, but the vertu.
$^{20}$ For the rewme of God is not in word, but in vertu.
$^{21}$ What wole ye? Schal Y come to you in a yerde, or in charite, and in spirit of myldenesse?

## Chapter 5

$^1$ In al maner fornycacioun is herd among you, and siche fornycacioun, which is not among hethene men, so that summan haue the wijf of his fadir.
$^2$ And ye ben bolnyd with pride, and not more hadden weilyng, that he that dide this werk, be takun awei fro the myddil of you.
$^3$ And Y absent in bodi, but present in spirit, now haue demyd as present hym that hath thus wrouyt, whanne
$^4$ ye ben gaderid togidere in the name of oure Lord Jhesu Crist, and my spirit, with the vertu of the Lord Jhesu,
$^5$ to take siche a man to Sathanas, in to the perischyng of fleisch, that the spirit be saaf in the dai of oure Lord Jhesu Crist.
$^6$ Youre gloriyng is not good. Witen ye not, that a litil sourdow apeyrith al the gobet?
$^7$ Clense ye out the old sourdow, that ye be new sprengyng togidere, as ye ben therf. For Crist offrid is oure pask.
$^8$ Therfor ete we, not in eld sourdowy, nether in sourdowy of malice and weywardnesse, but in therf thingis of clernesse and of treuthe.
$^9$ I wroot to you in a pistle, that ye be not medlid with letchours,
$^{10}$ not with letchours of this world, ne coueitous men, ne raueynours, ne with men seruynge to mawmetis, ellis ye schulden haue go out of this world.
$^{11}$ But now Y wroot to you, that ye be not meynd. But if he that is named a brother among you, and is a letchour, or coueitouse, or seruynge to ydols, or cursere, or ful of drunkenesse, or raueynour, to take no mete with siche.
$^{12}$ For what is it to me to deme of hem that ben with oute forth? Whether ye demen not of thingis that ben with ynne forth?
$^{13}$ For God schal deme hem that ben withouten forth. Do ye awei yuel fro you silf.

## Chapter 6

$^1$ Dar any of you that hath a cause ayens another, be demed at wickid men, and not at hooli men?
$^2$ Whether ye witen not, that seyntis schulen deme of this world? And if the world schal be demed bi you, be ye vnworthi to deme of the leste thingis?
$^3$ Witen ye not, that we schulen deme aungels? hou myche more worldli thingis?
$^4$ Therfor if ye han worldli domes, ordeyne ye tho contemptible men, that ben in the chirche, to deme.
$^5$ Y seie to make you aschamed. So ther is not ony wise man, that may deme bitwixe a brothir and his brothir;
$^6$ but a brothir with brothir stryueth in dom, and that among vnfeithful men.
$^7$ And now trespas is algatis in you, for ye han domes among you. Whi rather take ye no wrong? whi rather suffre ye not disseit?
$^8$ But and ye doen wrong, and doen fraude, and that to britheren.
$^9$ Whether ye witen not, that wickid men schulen not welde the kyngdom of God? Nyle ye erre; nethir letchours, nether men that seruen mawmetis, nether auouteris,
$^{10}$ nether letchouris ayen kynde, nether thei that doon letcheri with men, nether theues, nether auerouse men, nethir `ful of drunkenesse, nether curseris, nether rauenours, schulen welde the kyngdom of God.
$^{11}$ And ye weren sum tyme these thingis; but ye ben waischun, but ye ben halewid, but ye ben iustefied in the name of oure Lord Jhesu Crist, and in the spirit of oure God.
$^{12}$ Alle thingis ben leeueful to me, but not alle thingis ben spedeful. Alle thingis ben leeueful to me, but Y schal not be brouyt doun vndur ony mannus power.
$^{13}$ Mete to the wombe, and the wombe to metis; and God schal distruye bothe this and that. And the bodi not to fornycacioun, but to the Lord, and the Lord to the bodi.
$^{14}$ For God reiside the Lord, and schal reise vs bi his vertu.
$^{15}$ Witen ye not, that youre bodies ben membris of Crist? Schal Y thanne take the membris of Crist, and schal Y make the membris of an hoore? God forbede.
$^{16}$ Whether ye witen not, that he that cleueth to an hoore, is maad o bodi? For he seith, Ther schulen be tweyne in o fleisch.
$^{17}$ And he that cleueth to the Lord, is o spirit.
$^{18}$ Fle ye fornycacioun; al synne what euere synne a man doith, is with out the bodi; but he that doith fornycacioun, synneth ayens his bodi.
$^{19}$ Whether ye witen not, that youre membris ben the temple of the Hooli Goost, that is in you, whom ye han of God, and ye ben not youre owne?
$^{20}$ For ye ben bouyt with greet prijs. Glorifie ye, and bere ye God in youre bodi.

## Chapter 7

$^1$ But of thilke thingis that ye han write to me, it is good to a man to touche not a womman.
$^2$ But for fornycacioun eche man haue his owne wijf, and ech womman haue hir owne hosebonde.
$^3$ The hosebonde yelde dette to the wijf, and also the wijf to the hosebonde.
$^4$ The womman hath not power of hir bodi, but the hosebonde; and the hosebonde hath not power of his bodi, but the womman.
$^5$ Nyle ye defraude eche to othere, but perauenture of consent to a tyme, that ye yyue tent to preier; and eft turne ye ayen to the same thing, lest Sathanas tempte you for youre vncontynence.
$^6$ But Y seie this thing as yyuyng leeue, not bi comaundement.
$^7$ For Y wole, that alle men be as my silf. But eche man hath his propre yifte of God; oon thus, and another thus.
$^8$ But Y seie to hem, that ben not weddid, and to widewis, it is good to hem, if thei dwellen so as Y.
$^9$ That if thei conteynen not hem silf, be thei weddid; for it is betere to be weddid, than to be brent.
$^{10}$ But to hem that ben ioyned in matrymonye, Y comaunde, not Y, but the Lord, that the wijf departe not fro the hosebonde;
$^{11}$ and that if sche departith, that sche dwelle vnweddid, or be recounselid to hir hosebonde; and the hosebonde forsake not the wijf.
$^{12}$ But to othere Y seie, not the Lord. If ony brother hath an vnfeithful wijf, and sche consenteth to dwelle with hym, leeue he hir not.
$^{13}$ And if ony womman hath an vnfeithful hosebonde, and this consentith to dwelle with hir, leeue sche not the hosebonde.
$^{14}$ For the vnfeithful hosebonde is halewid bi the feithful womman, and the vnfeithful womman is halewid bi the feithful hosebonde. Ellis youre children weren vncleene, but now thei ben hooli.
$^{15}$ That if the vnfeithful departith, departe he. For whi the brother or sistir is not suget to seruage in siche; for God hath clepid vs in pees.
$^{16}$ And wherof wost thou, womman, if thou schalt make the man saaf; or wherof wost thou, man, if thou schalt make the womman saaf?
$^{17}$ But as the Lord hath departid to ech, and as God hath clepid ech man, so go he, as Y teche in alle chirchis.
$^{18}$ A man circumcidid is clepid, brynge he not to the prepucie. A man is clepid in prepucie, be he not circumcidid.
$^{19}$ Circumcisioun is nouyt, and prepucie is nouyt, but the kepyng of the maundementis of God.
$^{20}$ Ech man in what clepyng he is clepid, in that dwelle he.
$^{21}$ Thou seruaunt art clepid, be it no charge to thee; but if thou maist be fre, `the rather vse thou.
$^{22}$ He that is a seruaunt, and is clepid in the Lord, is a freman of the Lord. Also he that is a freman, and is clepid, is the seruaunt of Crist.
$^{23}$ With prijs ye ben bouyt; nyle ye be maad seruauntis of men.
$^{24}$ Therfor ech man in what thing he is clepid a brothir, dwelle he in this anentis God.
$^{25}$ But of virgyns Y haue no comaundement of God; but Y yyue counseil, as he that hath mercy of the Lord, that Y be trewe.
$^{26}$ Therfor Y gesse, that this thing is good for the present nede; for it is good to a man to be so.
$^{27}$ Thou art boundun to a wijf, nyle thou seke vnbyndyng; thou art vnboundun fro a wijf, nyle thou seke a wijf.
$^{28}$ But if thou hast takun a wijf, thou hast not synned; and if a maidun is weddid, sche synnede not; nethelesse siche schulen haue tribulacioun of fleisch.
$^{29}$ But Y spare you. Therfor, britheren, Y seie this thing, The tyme is schort. Another is this, that thei that han wyues, be as thouy thei hadden noon;
$^{30}$ and thei that wepen, as thei wepten not; and thei that ioien, as thei ioieden not; and thei that bien, as thei hadden not;
$^{31}$ and thei that vsen this world, as thei that vsen not. For whi the figure of this world passith.
$^{32}$ But Y wole, that ye be without bisynesse, for he that is without wijf, is bisi what thingis ben of the Lord, hou he schal plese God.
$^{33}$ But he that is with a wijf, is bysy what thingis ben of the world, hou he schal plese the wijf, and he is departid.
$^{34}$ And a womman vnweddid and maidun thenkith what thingis ben of the Lord, that sche be hooli in bodi and spirit. But sche that is weddid, thenkith what thingis ben of the world, hou sche schal plese the hosebonde.
$^{35}$ And Y seie these thingis to youre profit, not that Y caste to you a snare, but to that that is onest, and that yyueth esynesse, with outen lettyng to make preieris to the Lord.
$^{36}$ And if ony man gessith hym silf to be seyn foule on his virgyn, that sche is ful woxun, and so it bihoueth to be doon, do sche that that sche wole; sche synneth not, if sche be weddid.
$^{37}$ For he that ordeynede stabli in his herte, not hauynge nede, but hauynge power of his wille, and hath demed in his herte this thing, to kepe his virgyn, doith wel.
$^{38}$ Therfore he that ioyneth his virgyn in matrymonye, doith wel; and he that ioyneth not, doith betere.
$^{39}$ The womman is boundun to the lawe, as longe tyme as hir hosebonde lyueth; and if hir hosebonde is deed, sche is delyuered fro the lawe of the hosebonde, be sche weddid to whom sche wole, oneli in the Lord.
$^{40}$ But sche schal be more blessid, if sche dwellith thus, aftir my counsel; and Y wene, that Y haue the Spirit of God.

## Chapter 8

$^1$ But of these thingis that ben sacrified to ydols, we witen, for alle we han kunnyng. But kunnyng blowith, charite edefieth.
$^2$ But if ony man gessith, that he kan ony thing, he hath not yit knowe hou it bihoueth hym to kunne.
$^3$ And if ony man loueth God, this is knowun of hym.
$^4$ But of metis that ben offrid to idols, we witen, that an idol is no thing in the world, and that ther is no God but oon.
$^5$ For thouy ther ben summe that ben seid goddis, ethir in heuene, ether in erthe, as ther ben many goddis, and many lordis;
$^6$ netheles to vs is o God, the fadir, of whom ben alle thingis, and we in hym; and o Lord Jhesu Crist, bi whom ben alle thingis, and we bi hym.
$^7$ But not in alle men is kunnyng. For summen with conscience of ydol til now eten as thing offrid to idolis; and her conscience is defoulid, for it is sijk.
$^8$ Mete comendith vs not to God; for nether we schulen faile, if we eten not, nether if we eten, we schulen haue plente.
$^9$ But se ye, lest perauenture this your leeue be maad hurtyng to sijke men.
$^{10}$ For if ony man schal se hym, that hath kunnyng, etynge in a place where idols ben worschipid, whethir his conscience, sithen it is sijke, schal not be edified to ete thingis offrid to idols?
$^{11}$ And the sijk brothir, for whom Crist diede, schal perische in thi kunnyng.
$^{12}$ For thus ye synnyng ayens britheren, and smytynge her sijk conscience synnen ayens Crist.
$^{13}$ Wherfor if mete sclaundrith my brother, Y schal neuere ete fleisch, lest Y sclaundre my brothir.

## Chapter 9

$^1$ Whether Y am not fre? Am Y not apostle? Whether Y saiy not `Crist Jhesu, `oure Lord? Whether ye ben not my werk in the Lord?
$^2$ And thouy to othere Y am not apostle, but netheles to you Y am; for ye ben the litle signe of myn apostlehed in the Lord.
$^3$ My defense to hem that axen me, that is.
$^4$ Whether we han not power to ete and drynke?
$^5$ Whether we han not power to lede aboute a womman a sistir, as also othere apostlis, and britheren of the Lord, and Cefas?
$^6$ Or Y aloone and Barnabas han not power to worche these thingis?
$^7$ Who traueilith ony tyme with hise owne wagis? Who plauntith a vynyerd, and etith not of his fruyt? Who kepith a flok, and etith not of the mylk of the flok?
$^8$ Whether aftir man Y sey these thingis? whether also the lawe seith not these thingis?
$^9$ For it is writun in the lawe of Moises, Thou schalt not bynde the mouth of the ox threischynge. Whethir of oxun is charge to God?
$^{10}$ Whether for vs he seith these thingis? For whi tho ben writun for vs; for he that erith, owith to ere in hope, and he that threischith, in hope to take fruytis.
$^{11}$ If we sowen spiritual thingis to you, is it grete, if we repen youre fleischli thingis?
$^{12}$ If othere ben parteneris of youre power, whi not rathere we? But we vsen not this power, but we suffren alle thingis, that we yyuen no lettyng to the euangelie of Crist.
$^{13}$ Witen ye not, that thei that worchen in the temple, eten tho thingis that ben of the temple, and thei that seruen to the auter, ben partyneris of the auter?
$^{14}$ So the Lord ordeynede to hem that tellen the gospel, to lyue of the gospel.
$^{15}$ But Y vside noon of these thingis; sotheli Y wroot not these thingis, that tho be don so in me; for it is good `to me rather to die, than that ony man `auoyde my glorie.
$^{16}$ For if Y preche the gospel, glorie is not to me, for nedelich Y mot don it; for wo to me, if Y preche not the gospel.
$^{17}$ But if Y do this thing wilfuli, Y haue mede; but if ayens my wille, dispending is bitakun to me.
$^{18}$ What thanne is my mede? That Y prechynge the gospel, putte the gospel with outen otheris cost, that Y vse not my power in the gospel.
$^{19}$ Forwhi whanne Y was fre of alle men, Y made me seruaunt of alle men, to wynne the mo men.
$^{20}$ And to Jewis Y am maad as a Jew, to wynne the Jewis; to hem that ben vndur the lawe,
$^{21}$ as Y were vndur the lawe, whanne Y was not vndur the lawe, to wynne hem that weren vndur the lawe; to hem that weren with out lawe, as Y were with out lawe, whanne Y was not with out the lawe of God, but Y was in the lawe of Crist, to wynne hem that weren with out lawe.
$^{22}$ Y am maad sijk to sike men, to wynne sike men; to alle men Y am maad alle thingis, to make alle men saaf.
$^{23}$ But Y do alle thingis for the gospel, that Y be maad partener of it.
$^{24}$ Witen ye not, that thei that rennen in a furlong, alle rennen, but oon takith the prijs? So renne ye, that ye catche.
$^{25}$ Ech man that stryueth in fiyt, absteyneth hym fro alle thingis; and thei, that thei take a corruptible coroun, but we an vncorrupt.
$^{26}$ Therfor Y renne so, not as `in to vncerteyn thing; thus Y fiyte, not as betynge the eir;
$^{27}$ but Y chastise my bodi, and bryng it in to seruage; lest perauenture whanne Y preche to othere, Y my silf be maad repreuable.

## Chapter 10

$^1$ Britheren, Y nyle, that ye vnknowe, that alle oure fadris weren vndur cloude, and alle passiden the see;
$^2$ and alle weren baptisid in Moises, in the cloude and in the see;
$^3$ and alle eeten the same spiritual mete,
$^4$ and alle drunken the same spiritual drynke; thei drunken of the spiritual stoon folewynge hem; and the stoon was Crist.
$^5$ But not in ful manye of hem it was wel pleasaunt to God; for whi thei weren cast doun in desert.
$^6$ But these thingis ben don in figure of vs, that we be not coueyteris of yuele thingis, as thei coueitiden.
$^7$ Nether be ye maad idolatreris, as summe of hem; as it is writun, The puple sat to ete and drynke, and thei risen vp to pleie.
$^8$ Nether do we fornycacioun, as summe of hem diden fornicacioun, and thre and twenti thousyndis weren deed in o dai.
$^9$ Nethir tempte we Crist, as summe of hem temptiden, and perischiden of serpentis.
$^{10}$ Nether grutche ye, as summe of hem grutchiden, and thei perischiden of a distrier.
$^{11}$ And alle these thingis felliden to hem in figure; but thei ben writun to oure amendyng, in to whiche the endis of the worldis ben comun.
$^{12}$ Therfor he that gessith hym, `that he stondith, se he, that he falle not.
$^{13}$ Temptacioun take `not you, but mannus temptacioun; for God is trewe, which schal not suffre you to be temptid aboue that that ye moun; but he schal make with temptacioun also purueyaunce, that ye moun suffre.
$^{14}$ Wherfor, ye most dereworthe to me, fle ye fro worschiping of maumetis.
$^{15}$ As to prudent men Y speke, deme ye you silf that thing that Y seie.
$^{16}$ Whether the cuppe of blessyng which we blessen, is not the comynyng of Cristis blood? and whether the breed which we breken, is not the takyng of the bodi of the Lord?
$^{17}$ For we manye ben o breed and o bodi, alle we that taken part of o breed and of o cuppe.
$^{18}$ Se ye Israel aftir the fleisch, whethir thei that eeten sacrifices, ben not partyneris of the auter?
$^{19}$ What therfor seie Y, that a thing that is offrid to idols is ony thing, or that the idol is ony thing?
$^{20}$ But tho thingis that hethene men offren, thei offren to deuelis, and not to God. But Y nyle, that ye ben maad felowis of feendis; for ye moun not drynke the cuppe of the Lord, and the cuppe of fendis;
$^{21}$ ye moun not be parteneris of the boord of the Lord, and of the bord of feendis.
$^{22}$ Whether we han enuye to the Lord? whether we ben strengere then he? Alle thingis ben leeueful to me, but not alle thingis ben spedeful.
$^{23}$ Alle thingis ben leeueful to me, but not alle thingis edifien.
$^{24}$ No man seke that thing that is his owne, but that thing that is of an othere.
$^{25}$ Al thing that is seld in the bocherie, ete ye, axynge no thing for conscience.
$^{26}$ The erthe and the plente of it is, the Lordis.
$^{27}$ If ony of hethene men clepith you to soper, and ye wole go, al thing that is set to you, ete ye, axynge no thing for conscience.
$^{28}$ But if ony man seith, This thing is offrid to idols, nyle ye ete, for hym that schewide, and for conscience; and Y seie not,
$^{29}$ thi conscience, but of an othere. But wherto is my fredom demed of an othere mannus conscience?
$^{30}$ Therfor if Y take part with grace, what am Y blasfemed, for that that Y do thankyngis?
$^{31}$ Therfor whether ye eten, or drynken, or don ony other thing, do ye alle thingis `in to the glorie of God.
$^{32}$ Be ye with outen sclaundre to Jewis, and to hethene men, and to the chirche of God;
$^{33}$ as Y bi alle thingis plese to alle men, not sekynge that that is profitable to me, but that that is profitable to manye men, that thei be maad saaf.

## Chapter 11

$^1$ Be ye my foleweris, as Y am of Crist.
$^2$ And, britheren, Y preise you, that bi alle thingis ye ben myndeful of me; and as Y bitook to you my comaundementis, ye holden.
$^3$ But Y wole that ye wite, that Crist is heed of ech man; but the heed of the womman is the man; and the heed of Crist is God.
$^4$ Ech man preiynge, or profeciynge, whanne his heed is hilid, defoulith his heed.
$^5$ But ech womman preiynge, or profeciynge, whanne hir heed is not hilid, defoulith hir heed; for it is oon, as if sche were pollid.
$^6$ And if a womman be not keuered, be sche pollid; and if it is foul thing to a womman to be pollid, or to be maad ballid, hile sche hir heed.
$^7$ But a man schal not hile his heed, for he is the ymage and the glorie of God; but a womman is the glorie of man.
$^8$ For a man is not of the womman, but the womman of the man.
$^9$ And the man is not maad for the womman, but the womman for the man.
$^{10}$ Therfor the womman schal haue an hilyng on hir heed, also for aungelis.
$^{11}$ Netheles nether the man is with outen womman, nether the womman is with oute man, in the Lord.
$^{12}$ Forwhi as the womman is of man, so the man is bi the womman; but alle thingis ben of God.
$^{13}$ Deme ye you silf; bisemeth it a womman not hilid on the heed to preye God?
$^{14}$ Nether the kynde it silf techith vs, for if a man nursche longe heer, it is schenschipe to hym;
$^{15}$ but if a womman nurische longe heer, it is glorie to hir, for heeris ben youun to hir for keueryng.
$^{16}$ But if ony man is seyn to be ful of strijf, we han noon siche custom, nethir the chirche of God.
$^{17}$ But this thing Y comaunde, not preisynge, that ye comen togidere not in to the betere, but in to the worse.
$^{18}$ First for whanne ye comen togidere in to the chirche, Y here that discenciouns ben, and in parti Y bileue.
$^{19}$ For it bihoueth eresies to be, that thei that ben prouyd, ben opynli knowun in you.
$^{20}$ Therfor whanne ye comen togidere in to oon, now it is not to ete the Lordis soper;
$^{21}$ for whi ech man bifor takith his soper to ete, and oon is hungry, and another is drunkun.
$^{22}$ Whether ye han not housis to ete and drynke, or ye dispisen the chirche of God, and confounden hem that han noon? What schal Y seie to you? Y preise you, but here yn Y preise you not.
$^{23}$ For Y haue takun of the Lord that thing, which Y haue bitakun to you. For the Lord Jhesu, in what niyt he was bitraied,
$^{24}$ took breed, and dide thankyngis, and brak, and seide, Take ye, and ete ye; this is my bodi, which schal be bitraied for you; do ye this thing in to my mynde.
$^{25}$ Also the cuppe, aftir that he hadde soupid, and seide, This cuppe is the newe testament in my blood; do ye this thing, as ofte as ye schulen drynke, in to my mynde.
$^{26}$ For as ofte as ye schulen ete this breed, and schulen drynke the cuppe, ye schulen telle the deth of the Lord, til that he come.
$^{27}$ Therfor who euere etith the breed, or drynkith the cuppe of the Lord vnworthili, he schal be gilti of the bodi and of the blood of the Lord.
$^{28}$ But preue a man hym silf, and so ete he of `the ilke breed, and drynke of the cuppe.
$^{29}$ For he that etith and drinkith vnworthili, etith and drinkith doom to hym, not wiseli demyng the bodi of the Lord.
$^{30}$ Therfor among you many ben sijke and feble, and manye slepen.
$^{31}$ And if we demyden wiseli vs silf, we schulden not be demyd;
$^{32}$ but while we ben demyd of the Lord, we ben chastisid, that we be not dampnyd with this world.
$^{33}$ Therfor, my britheren, whanne ye comen togidere to ete, abide ye togidere.
$^{34}$ If ony man hungrith, ete he at home, that ye come not togidere in to doom. And Y schal dispose othere thingis, whanne Y come.

## Chapter 12

$^1$ But of spiritual thingis, britheren, Y nyle that ye vnknowun.
$^2$ For ye witen, that whanne ye weren hethene men, hou ye weren led goynge to doumbe maumetis.
$^3$ Therfor Y make knowun to you, that no man spekynge in the spirit of God, seith departyng fro Jhesu; and no man may seie the Lord Jhesu, but in the Hooli Goost.
$^4$ And dyuerse graces ther ben, but it is al oon Spirit;
$^5$ and dyuerse seruyces ther ben, but it is al oon Lord; and dyuerse worchingis ther ben,
$^6$ but `al is oon God, that worchith alle thingis in alle thingis.
$^7$ And to ech man the schewyng of spirit is youun to profit. The word of wisdom is youun to oon bi spirit;
$^8$ to another the word of kunnyng, bi the same spirit;
$^9$ feith to another, in the same spirit; to anothere, grace of helthis, in o spirit;
$^{10}$ to another, the worchyng of vertues; to another, profecie; to another, very knowyng of spiritis; to another, kyndis of langagis; to another, expownyng of wordis.
$^{11}$ And oon and the same spirit worchith alle these thingis, departynge to ech bi hem silf as he wole.
$^{12}$ For as ther is o body, and hath many membris, and alle the membris of the bodi whanne tho ben manye, ben o bodi, so also Crist.
$^{13}$ For in o spirit alle we ben baptisid `in to o bodi, ether Jewis, ether hethene, ether seruauntis, ether free; and alle we ben fillid with drink in o spirit.
$^{14}$ For the bodi is not o membre, but manye.
$^{15}$ If the foot seith, For Y am not the hoond, Y am not of the bodi; not therfor it is not of the bodi.
$^{16}$ And if the ere seith, For Y am not the iye, Y am not of the bodi; not therfor it is not of the bodi.
$^{17}$ If al the bodi is the iye, where is heryng? and if al the bodi is heryng, where is smellyng?
$^{18}$ But now God hath set membris, and ech of hem in the bodi, as he wolde.
$^{19}$ That if alle weren o membre, where were the bodi?
$^{20}$ But now ther ben many membris, but o bodi.
$^{21}$ And the iye may not seie to the hond, Y haue no nede to thi werkis; or eft the heed to the feet, Ye ben not necessarie to me.
$^{22}$ But myche more tho that ben seyn to be the lowere membris of the bodi, ben more nedeful;
$^{23}$ and thilke that we gessen to be the vnworthier membris of the bodi, we yyuen more honour `to hem; and tho membris that ben vnonest, han more oneste.
$^{24}$ For oure oneste membris han nede of noon; but God tempride the bodi, yyuynge more worschip to it, to whom it failide,
$^{25}$ that debate be not in the bodi, but that the membris be bisi in to the same thing ech for othere.
$^{26}$ And if o membre suffrith ony thing, alle membris suffren therwith; ethir if o membre ioieth, alle membris ioien togidere.
$^{27}$ And ye ben the bodi of Crist, and membris of membre.
$^{28}$ But God sette sum men in the chirche, fyrst apostlis, the secunde tyme prophetis, the thridde techeris, aftirward vertues, aftirward graces of heelyngis, helpyngis, gouernails, kyndis of langagis, interpretaciouns of wordis.
$^{29}$ Whether alle apostlis? whethir alle prophetis? whether alle techeris? whether alle vertues?
$^{30}$ whether alle men han grace of heelyngis? whether alle speken with langagis? whether alle expownen?
$^{31}$ But sue ye the betere goostli yiftis. And yit Y schewe to you a more exellent weye.

## Chapter 13

$^1$ If Y speke with tungis of men and of aungels, and Y haue not charite, Y am maad as bras sownynge, or a cymbal tynkynge.
$^2$ And if Y haue prophecie, and knowe alle mysteries, and al kunnynge, and if Y haue al feith, so that Y meue hillis fro her place, and Y haue not charite, Y am nouyt.
$^3$ And if Y departe alle my goodis in to the metis of pore men, and yf Y bitake my bodi, so that Y brenne, and if Y haue not charite, it profitith to me no thing.
$^4$ Charite is pacient, it is benygne; charite enuyeth not, it doith not wickidli, it is not blowun,
$^5$ it is not coueytouse, it sekith not tho thingis that ben hise owne, it is not stirid to wraththe, it thenkith not yuel,
$^6$ it ioyeth not on wickidnesse, but it ioieth togidere to treuthe;
$^7$ it suffrith alle thingis, it bileueth alle thingis, it hopith alle thingis, it susteyneth alle thingis.
$^8$ Charite fallith neuere doun, whether prophecies schulen be voidid, ethir langagis schulen ceesse, ethir science schal be distried.
$^9$ For a parti we knowun, and a parti we prophecien;
$^{10}$ but whanne that schal come that is parfit, that thing that is of parti schal be auoidid.
$^{11}$ Whanne Y was a litil child, Y spak as a litil child, Y vndurstood as a litil child, Y thouyte as a litil child; but whanne Y was maad a man, Y auoidide tho thingis that weren of a litil child.
$^{12}$ And we seen now bi a myrour in derknesse, but thanne face to face; now Y knowe of parti, but thanne Y schal knowe, as Y am knowun.
$^{13}$ And now dwellen feith, hope, and charite, these thre; but the most of these is charite.

## Chapter 14

$^1$ Sue ye charite, loue ye spiritual thingis, but more that ye prophecien.
$^2$ And he that spekith in tunge, spekith not to men, but to God; for no man herith. But the spirit spekith mysteries.
$^3$ For he that prophecieth, spekith to men to edificacioun, and monestyng, and coumfortyng.
$^4$ He that spekith in tunge, edifieth hym silf; but he that prophecieth, edifieth the chirche of God.
$^5$ And Y wole, that alle ye speke in tungis, but more that ye prophecie. For he that prophecieth, is more than he that spekith in langagis; but perauenture he expoune, that the chirche take edificacioun.
$^6$ But now, britheren, if Y come to you, and speke in langagis, what schal Y profite to you, but if Y speke to you ethir in reuelacioun, ethir in science, ethir in prophecie, ether in techyng?
$^7$ For tho thingis that ben withouten soule, and yyueth voices, ethir pipe, ether harpe, but tho yyuen distinccioun of sownyngis, hou schal it be knowun that is sungun, ether that that is trumpid?
$^8$ For if a trumpe yyue an vncerteyn soune, who schal make hym silf redi to batel?
$^9$ So but ye yyuen an opyn word bi tunge, hou schal that that is seid be knowun? For ye schulen be spekynge in veyn.
$^{10}$ There ben many kyndis of langagis in this world, and no thing is with outen vois.
$^{11}$ But if Y knowe not the vertu of a vois, Y schal be to hym, to whom Y schal speke, a barbarik; and he that spekith to me, schal be a barbarik.
$^{12}$ So ye, for ye ben loueris of spiritis, seke ye that ye be plenteuouse to edificacioun of the chirche.
$^{13}$ And therfor he that spekith in langage, preie, that he expowne.
$^{14}$ For if Y preye in tunge, my spirit preieth; myn vndurstondyng is with outen fruyt.
$^{15}$ What thanne? Y schal preye in spirit, Y schal preye in mynde; Y schal seie salm, in spirit, Y schal seie salm also in mynde.
$^{16}$ For if thou blessist in spirit, who fillith the place of an ydiot, hou schal he seie Amen on thi blessyng, for he woot not, what thou seist?
$^{17}$ For thou doist wel thankyngis, but an othir man is not edefied.
$^{18}$ Y thanke my God, for Y speke in the langage of alle you;
$^{19}$ but in the chirche Y wole speke fyue wordis in my wit, that also Y teche othere men, than ten thousynde of wordis in tunge.
$^{20}$ Britheren, nyle ye be maad children in wittis, but in malice be ye children; but in wittis be ye parfit.
$^{21}$ For in the lawe it is writun, That in othere tungis and othere lippis Y schal speke to this puple, and nether so thei schulen here me, seith the Lord.
$^{22}$ Therfor langagis ben in to tokene, not to feithful men, but to men out of the feith; but prophecies ben not to men out of the feith, but to feithful men.
$^{23}$ Therfor if alle the chirche come togidere in to oon, and alle men speken in tungis, if idiotis, ether men out of the feith, entren, whether thei schulen not seie, What ben ye woode?
$^{24}$ But if alle men prophecien, if ony vnfeithful man or idiot entre, he is conuyct of alle, he is wiseli demyd of alle.
$^{25}$ For the hid thingis of his herte ben knowun, and so he schal falle doun on the face, and schal worschipe God, and schewe verili that God is in you.
$^{26}$ What thanne, britheren? Whanne ye comen togidere, ech of you hath a salm, he hath techyng, he hath apocalips, he hath tunge, he hath expownyng; alle thingis be thei don to edificacioun.
$^{27}$ Whether a man spekith in tunge, bi twei men, ethir thre at the moste, and bi partis, that oon interprete.
$^{28}$ But if there be not an interpretour, be he stille in the chirche, and speke he to hym silf and to God.
$^{29}$ Prophetis tweine or thre seie, and othere wiseli deme.
$^{30}$ But if ony thing be schewid to a sittere, the formere be stille.
$^{31}$ For ye moun `prophecie alle, ech bi hym silf, that alle men lerne, and alle moneste.
$^{32}$ And the spiritis of prophetis ben suget to prophetis;
$^{33}$ for whi God is not of discencioun, but of pees; as in alle chirchis of hooli men `Y teche.
$^{34}$ Wymmen in chirchis be stille; for it is not suffrid to hem to speke, but to be suget, as the lawe seith.
$^{35}$ But if thei wolen ony thing lerne, `at home axe thei her hosebondis; for it is foule thing to a womman to speke in chirche.
$^{36}$ Whether `of you the word of God cam forth, or to you aloone it cam?
$^{37}$ If ony man is seyn to be a prophete, or spiritual, knowe he tho thingis that Y write to you, for tho ben the comaundementis of the Lord.
$^{38}$ And if ony man vnknowith, he schal be vnknowun.
$^{39}$ `Therfor, britheren, loue ye to prophecie, and nyle ye forbede to speke in tungis.
$^{40}$ But be alle thingis don onestli, and bi due ordre in you.

## Chapter 15

$^1$ `Sotheli, britheren, Y make the gospel knowun to you, which Y haue prechid to you, the which also ye han takun, in which ye stonden,
$^2$ also bi which ye schulen be sauyd; `bi which resoun Y haue prechid to you, if ye holden, `if ye han not bileuyd ideli.
$^3$ For Y bitook to you at the bigynnyng that thing which also Y haue resseyued; that Crist was deed for oure synnes, bi the scripturis;
$^4$ and that he was biried, and that he roos ayen in the thridde dai, after scripturis;
$^5$ and that he was seyn to Cephas, and aftir these thingis to enleuene;
$^6$ aftirward he was seyn to mo than fyue hundrid britheren togidere, of whiche manye lyuen yit, but summe ben deed; aftirward he was seyn to James,
$^7$ and aftirward to alle the apostlis.
$^8$ And last of alle he was seyn also to me, as to a deed borun child.
$^9$ For Y am the leste of apostlis, that am not worthi to be clepid apostle, for Y pursuede the chirche of God.
$^{10}$ But bi the grace of God Y am that thing that Y am; and his grace was not voide in me. For Y trauelide more plenteuously than alle thei; but not Y, but the grace of God with me.
$^{11}$ But whether Y, or thei, so we han prechid, and so ye han bileuyd.
$^{12}$ And if Crist is prechid, that he roos ayen fro deeth, hou seien summen among you, that the ayenrisyng of deed men is not?
$^{13}$ And if the ayenrisyng of deed men is not, nethir Crist roos ayen fro deeth.
$^{14}$ And if Crist roos not, oure preching is veyn, oure feith is veyn.
$^{15}$ And we ben foundun false witnessis of God, for we han seid witnessyng ayens God, that he reiside Crist, whom he reiside not, if deed men risen not ayen.
$^{16}$ Forwhi if deed men risen not ayen, nether Crist roos ayen;
$^{17}$ and if Crist roos not ayen, oure feith is veyn; and yit ye ben in youre synnes.
$^{18}$ And thanne thei that han diede in Crist, han perischid.
$^{19}$ If in this life oneli we ben hoping in Crist, we ben more wretchis than alle men.
$^{20}$ But now Crist roos ayen fro deth, the firste fruit of deed men;
$^{21}$ for deeth was bi a man, and bi a man is ayenrisyng fro deth.
$^{22}$ And as in Adam alle men dien, so in Crist alle men schulen be quykenyd.
$^{23}$ But ech man in his ordre; the firste fruit, Crist, afterward thei that ben of Crist, that bileueden in the comyng of Crist;
$^{24}$ aftirward an ende, whanne he schal bitake the kyngdom to God and to the fadir, whanne he schal auoide al princehod, and power, and vertu.
$^{25}$ But it bihoueth hym to regne, til he putte alle hise enemyes vndur hise feet.
$^{26}$ And at the laste, deth the enemye schal be distried; for he hath maad suget alle thingis vndur hise feet.
$^{27}$ And whanne he seith, alle thingis ben suget to hym, with outen doubt outakun hym that sugetide alle thingis to hym.
$^{28}$ And whanne alle thingis ben suget to hym, thanne the sone hym silf schal be suget to hym, that made `alle thingis suget to hym, that God be alle thingis in alle thingis.
$^{29}$ Ellis what schulen thei do, that ben baptisid for deed men, if in no wise deed men risen ayen? wherto ben thei baptisid for hem?
$^{30}$ And wherto ben we in perel euery our?
$^{31}$ Ech dai Y die for youre glorie, britheren, which glorie Y haue in Crist Jhesu oure Lord.
$^{32}$ If aftir man Y haue fouyten to beestis at Efesi, what profitith it to me, if deed men risen not ayen? Ete we, and drynke we, for we schulen die to morewe.
$^{33}$ Nyle ye be disseyued; for yuel spechis distrien good thewis.
$^{34}$ Awake ye, iuste men, and nyle ye do synne; for summen han ignoraunce of God, but to reuerence Y speke to you.
$^{35}$ But summan seith, Hou schulen deed men rise ayen, or in what maner bodi schulen thei come?
$^{36}$ Vnwise man, that thing that thou sowist, is not quykened, but it die first;
$^{37}$ and that thing that thou sowist, `thou sowist not the bodi that is to come, but a nakid corn, as of whete, or of summe othere seedis;
$^{38}$ and God yyueth to it a bodi, as he wole, and to ech of seedis a propir bodi.
$^{39}$ Not ech fleisch is the same fleisch, but oon is of men, another is of beestis, another is of briddis, an othere of fischis.
$^{40}$ And `heuenli bodies ben, and `ertheli bodies ben; but oon glorie is of heuenely bodies, and anothir is of ertheli.
$^{41}$ An othere clerenesse is of the sunne, anothere clerenesse is of the moone, and anothere clerenesse is of sterris; and a sterre dyuersith fro a sterre in clerenesse.
$^{42}$ And so the ayenrisyng of deed men. It is sowun in corrupcioun, it schal rise in vncorrupcioun;
$^{43}$ it is sowun in vnnoblei, it schal rise in glorie; it is sowun in infirmyte, it schal rise in vertu;
$^{44}$ it is sowun a beestly bodi, it schal rise a spiritual bodi. If ther is a beestli bodi, ther is also a spiritual bodi;
$^{45}$ as it is writun, The firste man Adam was maad in to a soule lyuynge, the laste Adam in to a spirit quykenynge.
$^{46}$ But the firste is not that that is spiritual, but that that is beestlich, aftirward that that is spiritual.
$^{47}$ The firste man of erthe is ertheli; the secounde man of heuene is heuenelich.
$^{48}$ Such as the ertheli man is, such ben the ertheli men; and such as the heueneli man is, suche ben also the heueneli men.
$^{49}$ Therfor as we han bore the ymage of the ertheli man, bere we also the ymage of the heuenli.
$^{50}$ Britheren, Y seie this thing, that fleisch and bloud moun not welde the kyngdom of God, nethir corrupcioun schal welde vncorrupcioun.
$^{51}$ Lo! Y seie to you priuyte of hooli thingis. And alle we schulen rise ayen, but not alle we schulen be chaungid;
$^{52}$ in a moment, in the twynklyng of an iye, in the laste trumpe; for the trumpe schal sowne, and deed men schulen rise ayen, with oute corrupcioun, and we schulen be chaungid.
$^{53}$ For it byhoueth this corruptible thing to clothe vncorrupcioun, and this deedli thing to putte awei vndeedlinesse.
$^{54}$ But whanne this deedli thing schal clothe vndeedlynesse, thanne schal the word be doon, that is writun, Deth is sopun vp in victorie.
$^{55}$ Deth, where is thi victorie? Deth, where is thi pricke?
$^{56}$ But the pricke of deth is synne; and the vertu of synne is the lawe.
$^{57}$ But do we thankyngis to God, that yaf to vs victorie bi oure Lord Jhesu Crist.
$^{58}$ Therfore, my dereworthe britheren, be ye stidefast, and vnmouable, beynge plenteuouse in werk of the Lord, euere more witynge that youre trauel is not idel in the Lord.

## Chapter 16

$^1$ But of the gaderyngis of money that ben maad in to seyntis, as Y ordeynede in the chirchis of Galathie, so also do ye o dai of the wouke.
$^2$ Ech of you kepe at hym silf, kepynge that that plesith to him, that whanne Y come, the gaderyngis ben not maad.
$^3$ And whanne Y schal be present, whiche men ye preuen, Y schal sende hem bi epistlis to bere youre grace in to Jerusalem.
$^4$ That if it be worthi that also Y go, thei schulen go with me.
$^5$ But Y schal come to you, whanne Y schal passe bi Macedonye; for whi Y schal passe bi Macedonye.
$^6$ But perauenture Y schal dwelle at you, or also dwelle the wynter, that and ye lede me whidir euere Y schal go.
$^7$ And Y wole not now se you in my passyng, for Y hope to dwelle with you awhile, if the Lord schal suffre.
$^8$ But Y schal dwelle at Efesi, `til to Witsuntide.
$^9$ For a grete dore and an opyn is openyd to me, and many aduersaries.
$^{10}$ And if Thimothe come, se ye that he be with out drede with you, for he worcheth the werk of the Lord, as Y.
$^{11}$ Therfor no man dispise hym; but lede ye hym forth in pees, that he come to me; for Y abide hym with britheren.
$^{12}$ But, britheren, Y make knowun to you of Apollo, that Y preiede him myche, that he schulde come to you, with britheren. But it was not his wille to come now; but he schal come, whanne he schal haue leiser.
$^{13}$ Walke ye, and stonde ye in the feith; do ye manli, and be ye coumfortid in the Lord,
$^{14}$ and be alle youre thingis don in charite.
$^{15}$ And, britheren, Y biseche you, ye knowen the hous of Stephan, and of Fortunati, and Acaicy, for thei ben the firste fruytis of Acaie, and in to mynystrie of seyntis thei han ordeyned hem silf;
$^{16}$ that also ye be sugetis to suche, and to ech worchynge togidere and trauelynge.
$^{17}$ For Y haue ioie in the presence of Stephan, and of Fortunate, and Acaici;
$^{18}$ for thei filliden that thing that failide to you; for thei han refreischid bothe my spirit and youre. Therfor knowe ye hem, that ben suche maner men.
$^{19}$ Alle the chirchis of Asie greten you wel. Aquila and Prisca, with her homeli chirche, greten you myche in the Lord, at the whiche also Y am herborid.
$^{20}$ Alle bretheren greten you wel. Grete ye wel togidere in hooli cos.
$^{21}$ My gretyng bi Poulis hoond.
$^{22}$ If ony man loueth not oure Lord Jhesu Crist, be he cursid, Maranatha.
$^{23}$ The grace of oure Lord Jhesu Crist be with you.
$^{24}$ My charite be with you alle in Crist Jhesu oure Lord. Amen.
Old Testament
* Genesis
* Exodus
* Leviticus
* Numbers
* Deuteronomy
* Joshua
* Judges
* Ruth
* 1 Kings
* 2 Kings
* 3 Kings
* 4 Kings
* 1 Paralipomenon
* 2 Paralipomenon
* 1 Esdras
* 2 Esdras
* 3 Esdras
* Tobit
* Judith
* Esther
* Job
* Psalms
* Proverbs
* Ecclesiastes
* Songes of Songes
* Wisdom
* Syrach
* Isaiah
* Jeremiah
* Lamentations
* Preier of Jeremye
* Baruk
* Ezechiel
* Daniel
* Osee
* Joel
* Amos
* Abdias
* Jonas
* Mychee
* Naum
* Abacuk
* Sofonye
* Aggey
* Sacarie
* Malachie
* 1 Machabeis
* 2 Machabeis
New Testament
* Matheu
* Mark
* Luke
* John
* Dedis of Apostlis
* Romaynes
* 1 Corinthis
* 2 Corinthis
* Galathies
* Effesies
* Filipensis
* Colosencis
* 1 Thessalonycensis
* 2 Thessalonycensis
* 1 Tymothe
* 2 Tymothe
* Tite
* Filemon
* Ebrews
* James
* 1 Petre
* 2 Petre
* 1 Joon
* 2 Joon
* 3 Joon
* Judas
* Apocalips
* Laodicensis