The Bible (Old and New Testaments)

For it ys written in the lawe of Moses. Thou shall not mosell the mouth of the oxe that treadeth out the corne. Doth God take thought for oxen?

Ether sayth he it not all to gedder for oure sakes? For oure sakes no doute this is written: that he which eareth shuld eare in hope: and that he which thressheth in hope shuld be parttaker of his hope.

Yf we sowe vnto you spirituall thynges: is it a greate thynge yf we reepe youre carnall thynges

Yf other be parttakers of this power over you? wherfore are not we rather. Neverthelesse we have not vsed this power: but suffre all thinges lest we shuld hynder the gospell of Christ.

Do ye not vnderstoder how that they which minister in the temple have their fyndynge of the temple? And they which wayte at the aulter are partakers with the aultre?

Even so also dyd the lorde ordayne that they which preache the gospell shuld live of the gospell.

But I have vsed none of these thinges. Nether wrote I these thinges that it shuld be so done vnto me. For it were better for me to dye the that eny man should take this reioysinge from me.

In that I preache the gospell I have nothinge to reioyce of. For necessite is put vnto me. Wo is it vnto me yf I preache not the gospell.

If I do it with a good will I have a rewarde. But yf I do it agaynst my will an office is committed vnto me.

What is my rewarde then? Verely that when I preache the gospell I make the gospell of Christ fre that I misvse not myne auctorite in the gospel

For though I be fre from all men yet have I made my silfe servaunt vnto all men that I myght wynne the moo.

Vnto the Iewes I became as a Iewe to winne the Iewes. To the that were vnder the lawe was I made as though I had bene vnder the lawe to wynne the that were vnder the lawe.

To them that were without lawe became I as though I had bene without lawe (when I was not without lawe as perteyninge to god but vnder a lawe as concerninge Christ) to wynne the that were without lawe.

To the weake became I as weake to wynne the weake. In all thinge I fassioned my silfe to all men to save at the lest waye some.

And this I do for the gospels sake that I might have my parte therof.

Perceave ye not how that they which runne in a course runne all yet but one receaveth the rewarde. So runne that ye maye obtayne.

Euery man that proveth masteryes abstaineth from all thinges. And they do it to obtayne a corruptible croune: but we to obtayne an vncorruptible croune:

I therfore so runne not as at an vncertayne thinge. So fyght I not as one that beateth the ayer:

but I tame my body and bringe it into subieccion lest after that I have preached to other I my silfe shuld be a castawaye.

Brethren I wolde not that ye shuld be ignoraunt of this how that oure fathers were all vnder a cloude and all passed thorow the see

and were all baptised vnder Moses in the cloude and in the see:

and dyd all eate of one spirituall meate

and did all drincke of one maner of spirituall drincke. And they dranke of that spretuall rocke that folowed them which rocke was Christ.

But in many of them had god no delite. For they were overthrowen in the wildernes.

These are ensamples to vs that we shuld not lust after evyll thinges as they lusted.

Nether be ye worshippers of Images as were some of them accordynge as it is written: The people sate doune to eate and drynke and rose vp agayne to playe.

Nether let vs comit fornicacion as some of them committed fornicacion and were destroyed in one daye .xxiii. thousande.

Nether let vs tempte Christ as some of them tempted and were destroyed of serpentes.

Nether murmure ye as some of them murmured and were destroyed of the destroyer.

All these thinges happened vnto them for ensamples and were written to put vs in remembraunce whom the endes of the worlde are come apon.

Wherfore let hym that thynketh he stodeth take hede least he fall.

There hath none other temptacion taken you but soche as foloweth the nature of man. But God is faythfull which shall not suffer you to be tempted above youre strenght: but shall in the myddes of the temptacion make awaye to escape out.

Wherfore my deare beloued fle from worshippynge of ydols.

I speake as vnto them which have discrecion Iudge ye what I saye.

Ys not the cuppe of blessinge which we blesse partakynge of the bloude of Christ? ys not the breed which we breake partetakynge of the body of Christ?

because that we (though we be many) yet are one breed and one bodye in as moch as we all are partetakers of one breed.

Beholde Israhell which walketh carnally. Are not they which eate of the sacrifyse partetakers of the aultre?

What saye I then? that the ymage is eny thinge? or that it which is offered to ymages is eny thinge?

Nay but I saye that those thinges which the gentyle offer they offer to devyls and not to god. And I wolde not that ye shuld have fellishippe with the devils.

Ye cannot drincke of the cup of the lorde and of that cup of the deuyls. Ye cannot be partetakers of the lordes table and of the table of deuelles.

Ether shall we provoke the lorde? Or are we stronger then he?

All thynges are laufull vnto me but all thynges are not expedient. All thynges are lawfull to me but all thinges edifye not.

Let no man seke his awne proffet: but let every man seke anothers welthe.

What soever is solde in the market that eate and axe no questions for conscience sake.

For the erth is the lordis and all that therein is.

Yf eny of them which beleve not bid you to a feest and yf ye be disposed to goo what soever is seet before you: eate axinge no question for conscience sake.

But and yf eny man saye vnto you: this is dedicate vnto ydols eate not of it for his sake that shewed it and for hurtynge of conscience. The erth is the lordes and all that there in is.

Conscience I saye not thyne: but the conscience of that other. For why shuld my liberte be iudged of another manes conscience:

For yf I take my parte with thakes: why am I evell spoken of for that thynge wherfore I geve thankes.

Whether therfore ye eate or dryncke or what soever ye do do all to the prayse of God.

Se that ye geve occasion of evell nether to the Iewes nor yet to the gentyls nether to the congregacion of god:

euen as I please all men in all thinges not sekynge myne awne proffet but the proffet of many that they myght be saved.

Folowe me as I do Christ.

I commende you brethren that ye remember me in all thinges and kepe the ordinaunces even as I delyvered them to you.

I wolde ye knew that Christ is the heed of every man. And the man is the womans heed. And God is Christes heed.

Every man prayinge or prophesyinge havynge eny thynge on his heed shameth his heed.

Every woman that prayeth or prophisieth bare hedded dishonesteth hyr heed. For it is even all one and the very same thinge even as though she were shaven.

If the woman be not covered lett her also be shoren. If it be shame for a woman to be shorne or shave let her cover her heed.

A man ought not to cover his heed for as moche 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.

Nether was the man created for the womans sake: but the woman for the mannes sake.

For this cause ought the woman to have power on her heed for the angels sakes.

Neverthelesse nether is the man with oute the woman nether the woman with out the man in the lorde.

For as the woman is of the man even so is the man by the woman: but all is of God.

Iudge in youre selves whether it be coly that a woman praye vnto god bare heeded.

Or els doth not nature teach you that it is a shame for a man if he have longe heere:

and a prayse to a woman yf she have longe heere? For her heere is geven her to cover her with all.

If there be eny man amonge you that lusteth to stryve let him knowe that we have no soche custome nether the congregacions of God.

This I warne you of and commende not that ye come to gedder: not after a better maner but after a worsse.

Fyrst of all when ye come togedder in the congregacion I heare that ther is dissencion amonge you: and I partly beleve it.

For ther must be sectes amonge you that they which are perfecte amonge you myght be knowen.

When ye come to gedder a man cannot eate the lordes supper.

For every man begynneth a fore to eate his awne supper. And one is hongrye and another is dronken.

Have ye not houses to eate and to drinke in? Or els despyse ye the congregacion of god and shame them that have not? What shall I saye vnto you? shall I prayse you: In this prayse I you not.

That which I delyvered vnto you I receaved of the lorde. For the lorde Iesus the same nyght in which he was betrayed toke breed:

and thanked and brake and sayde. Take ye and eate ye: this is my body which is broken for you. This do ye in the remembraunce of me.

After the same maner he toke the cup when sopper was done sayinge. This cup is the newe testament in my bloude. This do as oft as ye drynke it in the remembraunce of me.

For as often as ye shall eate this breed and drynke this cup ye shall shewe the lordes deeth tyll he come.

Wherfore whosoevere shall eate of this bred or drynke of the cup vnworthely shalbe giltie of the body and bloud of the Lorde

Let a man therfore examen him silfe and so let hi eate of the breed and drynke of the cup.

For he that eateth or drinketh vnworthely eateth and drynketh his awne damnacion because he maketh no difference of the lordis body.

For this cause many are weake and sicke amonge you and many slepe.

Yf we had truly iudged oure selves we shuld not have bene iudged.

But when we are iudged of the lorde we are chastened because we shuld not be daned with the worlde.

Wherfore my brethren when ye come to gedder to eate tary one for another.

Yf eny man honger let hi eate at home that ye come not togedder vnto condemnacion. Other thinges will I set in order when I come.

In spirituall thinges brethren I wolde not have you ignoraunt.

Ye knowe that ye were gentyls and went youre wayes vnto domme ydoles even as ye were ledde.

Wherfore I declare vnto you that no man speakynge in the sprete of god defieth Iesus. Also no man can saye that Iesus is the lorde: but by the holy goost.

Ther are diversities of gyftes verely yet but one sprete.

And ther are differences of administracions and yet but one lorde.

And ther are divers maners of operacions and yet but one God which worketh all thinges that are wrought in all creatures.

The gyftes of the sprete are geven to every man to proffit ye congregacion.

To one is geven thorow the spirite the vtteraunce of wisdome? To another is geven the vtteraunce of knowledge by ye same sprete.

To another is geuen fayth by the same sprete. To another the gyftes of healynge by the same sprete.

To another power to do myracles. To another prophesie? To another iudgement of spretes. To another divers tonges. To another the interpretacion of toges.

And these all worketh even the silfe same sprete devydynge to every man severall gyftes even as he will.

For as the body is one and hath many membres and all the membres of one body though they be many yet are but one body: even so is Christ.

For in one sprete are we all baptysed to make one body whether we be Iewes or getyls whether we be bonde or fre: and have all dronke of one sprete.

For the body is not one member but many.