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| [1]Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto: |
[1]I seie treuthe in Crist Jhesu, Y lye not, for my conscience berith witnessyng to me in the Hooli Goost, |
| [2]quoniam tristitia mihi magna est, et continuus dolor cordi meo. |
[2]for greet heuynesse is to me, and contynuel sorewe to my herte. |
| [3]Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem, |
[3]For Y my silf desiride to be departid fro Crist for my britheren, that ben my cosyns aftir the fleisch, that ben men of Israel; |
| [4]qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa: |
[4]whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis; |
| [5]quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen. |
[5]whos ben the fadris, and of which is Crist after the fleisch, that is God aboue alle thingis, blessid in to worldis. |
| [6]Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ: |
[6]Amen. But not that the word of God hath falle doun. For not alle that ben of Israel, these ben Israelitis. |
| [7]neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen: |
[7]Nethir thei that ben seed of Abraham, `alle ben sonys; but in Ysaac the seed schal be clepid to thee; |
| [8]id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine. |
[8]that is to seie, not thei that ben sones of the fleisch, ben sones of God, but thei that ben sones of biheeste ben demed in the seed. |
| [9]Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius. |
[9]For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare. |
| [10]Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri. |
[10]And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir. |
| [11]Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret), |
[11]And whanne thei weren not yit borun, nether hadden don ony thing of good ether of yuel, that the purpos of God schulde dwelle bi eleccioun, |
| [12]non ex operibus, sed ex vocante dictum est ei quia major serviet minori, |
[12]not of werkis, but of God clepynge, it was seid to hym, |
| [13]sicut scriptum est: Jacob dilexi, Esau autem odio habui. |
[13]that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau. |
| [14]Quid ergo dicemus? numquid iniquitas apud Deum? Absit. |
[14]What therfor schulen we seie? Whether wickidnesse be anentis God? |
| [15]Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor. |
[15]God forbede. For he seith to Moyses, Y schal haue merci on whom Y haue merci; and Y schal yyue merci on whom Y schal haue merci. |
| [16]Igitur non volentis, neque currentis, sed miserentis est Dei. |
[16]Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy. |
| [17]Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam: et ut annuntietur nomen meum in universa terra. |
[17]And the scripture seith to Farao, For to this thing Y haue stirid thee, that Y schewe in thee my vertu, and that my name be teld in al erthe. |
| [18]Ergo cujus vult miseretur, et quem vult indurat. |
[18]Therfor of whom God wole, he hath merci; and whom he wole, he endurith. |
| [19]Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit? |
[19]Thanne seist thou to me, What is souyt yit? for who withstondith his wille? |
| [20]O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic? |
[20]O! man, who art thou, that answerist to God? Whether a maad thing seith to hym that made it, What hast thou maad me so? |
| [21]an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam? |
[21]Whether a potter of cley hath not power to make of the same gobet o vessel in to honour, an othere in to dispit? |
| [22]Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum, |
[22]That if God willynge to schewe his wraththe, and to make his power knowun, hath suffrid in greet pacience vessels of wraththe able in to deth, |
| [23]ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam. |
[23]to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie. |
| [24]Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus, |
[24]Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee, |
| [25]sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam. |
[25]Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci; |
| [26]Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi. |
[26]and it schal be in the place, where it is seid to hem, Not ye my puple, there thei schulen be clepid the sones of `God lyuynge. |
| [27]Isaias autem clamat pro Israël: Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient. |
[27]But Isaye crieth for Israel, If the noumbre of Israel schal be as grauel of the see, the relifs schulen be maad saaf. |
| [28]Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram: |
[28]Forsothe a word makynge an ende, and abreggynge in equyte, for the Lord schal make a word breggid on al the erthe. |
| [29]et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus. |
[29]And as Ysaye bifor seide, But God of oostis hadde left to vs seed, we hadden be maad as Sodom, and we hadden be lijk as Gommor. |
| [30]Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est. |
[30]Therfor what schulen we seie? That hethene men that sueden not riytwisnesse, han gete riytwisnesse, yhe, the riytwisnesse that is of feith. |
| [31]Israël vero sectando legem justitiæ, in legem justitiæ non pervenit. |
[31]But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse. |
| [32]Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis, |
[32]Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun, |
| [33]sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis qui credit in eum, non confundetur. |
[33]as it is writun, Lo! Y putte a stoon of offensioun in Syon, and a stoon of sclaundre; and ech that schal bileue `in it, schal not be confoundid. |