|
|
| [1]Dico ergo: Numquid Deus repulit populum suum? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin: |
[1]Therfor Y seie, Whether God hath put awei his puple? God forbede. For Y am an Israelite, of the seed of Abraham, of the lynage of Beniamyn. |
| [2]non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura? quemadmodum interpellat Deum adversum Israël: |
[2]God hath not put awei his puple, which he bifor knew. Whether ye witen not, what the scripture seith in Elie? Hou he preieth God ayens Israel, |
| [3]Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam. |
[3]Lord, thei han slayn thi prophetis, thei han vndurdoluun thin auteris, and Y am lefte aloone, and thei seken my lijf. |
| [4]Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal. |
[4]But what seith Goddis answere to hym? Y haue left to me seuene thousyndes of men, that han not bowid her knees bifore Baal. |
| [5]Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt. |
[5]So therfor also in this tyme, the relifs ben maad saaf, bi the chesyng of the grace of God. |
| [6]Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia. |
[6]And if it be bi the grace of God, it is not now of werkis; ellis grace is not now grace. |
| [7]Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt: |
[7]What thanne? Israel hath not getun this that he souyte, but eleccioun hath getun; and the othere ben blyndid. |
| [8]sicut scriptum est: Dedit illis Deus spiritum compunctionis: oculos ut non videant, et aures ut non audiant, usque in hodiernum diem. |
[8]As it is writun, God yaf to hem a spirit of compunccioun, iyen that thei se not, and eeris, that thei here not, in to this dai. |
| [9]Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis. |
[9]And Dauith seith, Be the boord of hem maad in to a gryn bifor hem, and in to catchyng, and in to sclaundre, and in to yeldyng to hem. |
| [10]Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva. |
[10]Be the iyen of hem maad derk, that thei se not; and bowe thou doun algatis the bak of hem. |
| [11]Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur. |
[11]Therfor Y seie, Whether thei offendiden so, that thei schulden falle doun? God forbede. But bi the gilt of hem helthe is maad to hethene men, that thei sue hem. |
| [12]Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum? |
[12]That if the gilt of hem ben richessis of the world, and the makyng lesse of hem ben richessis of hethene men, hou myche more the plente of hem? |
| [13]Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo, |
[13]But Y seie to you, hethene men, for as longe as Y am apostle of hethene men, Y schal onoure my mynysterie, |
| [14]si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis. |
[14]if in ony maner Y stire my fleisch for to folowe, and that Y make summe of hem saaf. |
| [15]Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis? |
[15]For if the loss of hem is the recouncelyng of the world, what is the takyng vp, but lijf of deede men? |
| [16]Quod si delibatio sancta est, et massa: et si radix sancta, et rami. |
[16]For if a litil part of that that is tastid be hooli, the hool gobet is hooli; and if the roote is hooli, also the braunchis. |
| [17]Quod si aliqui ex ramis fracti sunt, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivæ factus es, |
[17]What if ony of the braunchis ben brokun, whanne thou were a wielde olyue tre, art graffid among hem, and art maad felowe of the roote, and of the fatnesse of the olyue tre, |
| [18]noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te. |
[18]nyle thou haue glorie ayens the braunchis. For if thou gloriest, thou berist not the roote, but the roote thee. |
| [19]Dices ergo: Fracti sunt rami ut ego inserar. |
[19]Therfor thou seist, The braunchis ben brokun, that Y be graffid in. |
| [20]Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time. |
[20]Wel, for vnbileue the braunchis ben brokun; but thou stondist bi feith. Nyle thou sauere hiye thing, |
| [21]Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat. |
[21]but drede thou, for if God sparide not the kyndli braunchis, lest perauenture he spare not thee. |
| [22]Vide ergo bonitatem, et severitatem Dei: in eos quidem qui ceciderunt, severitatem: in te autem bonitatem Dei, si permanseris in bonitate, alioquin et tu excideris. |
[22]Therfor se the goodnesse, and the fersnesse of God; yhe, the feersnesse in to hem that felden doun, but the goodnesse of God in to thee, if thou dwellist in goodnesse, ellis also thou schalt be kit doun. |
| [23]Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos. |
[23]Yhe, and thei schulen be set yn, if thei dwellen not in vnbileue. For God is myyti, to sette hem in eftsoone. |
| [24]Nam si tu ex naturali excisus es oleastro, et contra naturam insertus es in bonam olivam: quanto magis ii qui secundum naturam inserentur suæ olivæ? |
[24]For if thou art kit doun of the kyndeli wielde olyue tre, and ayens kynd art set in to a good olyue tre, hou myche more thei that ben bi kynde, schulen be set in her olyue tree? |
| [25]Nolo enim vos ignorare, fratres, mysterium hoc (ut non sitis vobis ipsis sapientes), quia cæcitas ex parte contigit in Israël, donec plenitudo gentium intraret, |
[25]But, britheren, Y wole not that ye vnknowen this mysterie, that ye be not wise to you silf; for blyndenesse hath feld a parti in Israel, til that the plente of hethene men entride, |
| [26]et sic omnis Israël salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob. |
[26]and so al Israel schulde be maad saaf. As it is writun, He schal come of Syon, that schal delyuere, and turne awei the wickidnesse of Jacob. |
| [27]Et hoc illis a me testamentum: cum abstulero peccata eorum. |
[27]And this testament to hem of me, whanne Y schal do awei her synnes. |
| [28]Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres. |
[28]Aftir the gospel thei ben enemyes for you, but thei ben moost dereworthe bi the eleccioun for the fadris. |
| [29]Sine pœnitentia enim sunt dona et vocatio Dei. |
[29]And the yiftis and the cleping of God ben with outen forthenkyng. |
| [30]Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum: |
[30]And as sum tyme also ye bileueden not to God, but now ye han gete mercy for the vnbileue of hem; |
| [31]ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur. |
[31]so and these now bileueden not in to youre merci, that also thei geten merci. |
| [32]Conclusit enim Deus omnia in incredulitate, ut omnium misereatur. |
[32]For God closide alle thingis togidere in vnbileue, that he haue mercy on alle. |
| [33]O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus ! |
[33]O! the heiynesse of the ritchessis of the wisdom and of the kunnyng of God; hou incomprehensible ben hise domes, and hise weies ben vnserchable. |
| [34]Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit? |
[34]For whi who knew the wit of the Lord, or who was his counselour? or who formere yaf to hym, |
| [35]aut quis prior dedit illi, et retribuetur ei? |
[35]and it schal be quyt to hym? |
| [36]Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in sæcula. Amen. |
[36]For of hym, and bi hym, and in hym ben alle thingis. To hym be glorie in to worldis. Amen. |