1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16
Poul, seruaunt of Jhesu Crist, clepid apostle, departid into the euangelie of God; the which he bihiȝt bifore by his prophetis in hooly scripturis of his sone, the which is maad to him of the seed of Dauith aftir the fleisch, the which is predestynat, or bifore ordeyned bi grace, the sone of God in vertu, aftir the spirit of halewyng of the aȝeyn rysynge of deed men, of Jhesu Crist oure Lord, by whom we han resseyued grace and apostilhed, or stat of apostle, to obeische to the feith in alle folkis for his name, in which and ȝe ben clepid of Jhesu Crist, to alle that ben at Rome, the louede of God, clepid hooly, grace to ȝou, and pees of God oure fadir, and of the Lord Jhesu Crist. Firste sothely I do thankyngis to my God, by Jhesu Crist, for alle ȝou, for ȝour feith is schewid in al the world. Forsoth God is a witnesse to me, to whom I serue in my spirit, in the gospel of his sone, for with outen ceessinge I make mynde of ȝou euermore in my preieris, if by ony maner aftirward sumtyme I haue esy, or spedy, weie in the wille of God of comynge to ȝou. Forsothe I desyre for to se ȝou, that I ȝyue to ȝou sum thing of spiritual grace, to ȝou to be confermyd, that is to seie, to be comfortid to gidere in ȝou, by that feith that is to gidere ȝoure and myn, or of ech to othir. Sothly, britheren, I nyle ȝou for to vnknowe, that ofte I purposide for to come to ȝou, and I am forbodyn til ȝit, that I haue sum fruyt in ȝou, as and in othere folkis. To Grekis and barbaryns, or hethene men, to wyse men and vnwyse men, I am dettour, so that that is in me is redy for to euangelyse and to ȝou that ben at Rome. Forsoth I schame not the gospel, for it is the vertu of God in to helthe to ech man bileuynge, to the Jew first, and to the Greek. Sothely the riȝtwysnesse of God is shewid in it, of feith in to feith, as it is writun, Forsothe a iust man lyueth of feith. Forsothe the wraththe of God is schewid fro heuene vpon al vnpite and vnriȝtwisnesse of tho men, that withholden, or holden a bac, the treuthe of God in vnriȝtwysnesse. For that that is knowyn of God, is schewid, or maad opyn, to hem, forsothe God schewide to hem. For the inuysible thingis of hym, of the creature of the world, by tho thingis that ben maad, vndirstondyn, ben biholdun, and the euerlasting vertu of him and the godhede, so that thei ben vnexcusable. For whanne thei hadden knowe God, thei glorifieden not as God, or diden thankyngis; but thei vanyscheden in her thouȝtis, and the vnwyse herte of hem is derkid, or maad derk. Sothli thei seyinge hem selue for to be wyse men, ben maad foolis. And thei chaungiden the glorie of God vncorruptible, that may not deie, ne be peirid, in to the lyknesse of an ymage of coruptible man, and of briddis, and of foure footide beestis, and of serpentis. For which thing God bytook hem in to the desyris of her herte, inz to vnclennesse, that thei ponysche with wrongis, or dispitis, her bodies in hem silf. The whiche men chaungiden the treuthe of God in to leesyng, and herieden and serueden to a creature rathere than to the creatour, that is, maker of nouȝt, that is blessid in to worldis, or with outen ende. Amen, or so be it. Therfore God bitook hem in to passiouns of yuel fame, or schenschip. Forwhi the wymmen of hem chaungiden the kyndely vss in to that vss that is aȝens kynde. Also forsoth and the mawlis, or men, the kyndeli vss of womman forsakyn, brennyden in her desyris to gidere, mawlis in to mawlis worchinge filthhede, and receyuynge in hem silf the mede, or hyre, that byhofte of her errour. And as thei proueden not for to haue God in knowinge, God bitook hem in to a reprouable witt, that thei do tho thingis that acoorden not, or bysemen not; hem fulfillid with al wickidnesse, malice, fornycacioun, couetyse, weywardnesse, ful of enuye, mansleynge, stryf, gyle, yuel will, priuey bacbyteris, or soweris of discord, detractouris, or opyn bacbyteris, hateful to God, wrongly dispyseris of othere men, proude, hyȝe ouermesure, fynderis of yuele thingis, not obeischinge to fadir and modir, vnwyse, vncouenable in berynge with oute forth, with outen affeccioun, or loue, withouten bond of pees, withouten mercy. The whiche whanne thei hadden knowen the riȝtwisnesse of God, vndirstoden not, for thei that don suche thingis ben worthi the deeth, not oonly thei that don tho thingis, but also thei that consenten to men doynge.
For which thing thou ert vnexcusable, thou ech man that demest, sothli in what thing thou demest an othir man, thou condempnist thi silf; forsothe thou doist the same thingis whiche thou demest. Sothely we witen, for the dom of God is vp treuthe to hem, that don siche thingis. Gessist thou, man, forsothe, that demest hem that don suche thingis, and thou doist hem, for thou schalt ascape the dom of God? Wher thou dispisist the richessis of his goodnesse, and pacience, and longe abidyng? Vnknowest thou, for the benygnyte, or good wille, of God ledith thee to penaunce? Forsothe aftir thi hardnesse and vnrepentaunt herte, thou tresourist to thee wraththe in to the day of wraththe and of schewynge of the riȝtful dom of God, that schal ȝelde to ech man vp his workis; sothely to hem that vp patience of good werk, glorie, and honour, and vncoripcioun, to hem sekynge euerelasting lyf; forsothe to hem that ben of stryf, and that assenten not to treuthe, but bileuen to wickidnesse, wraththe and indignacioun, tribulacioun and angwische, in to ech soule of man worchinge yuel thing, of Jew first and Greek; sothely glorie, and honour, and pees, to ech worchinge good thing, to Jew first, and to Greek. For accepciouns of persoones, that is, to putte oon bifore another withoute desert, is not anentis God. Forsothe who euere synnen withoute lawe, schulen perische withouten lawe; and who euere in the lawe synnen, schulen be demed by the lawe. Sothely the heereris of lawe ben not iust anentis God, but the doeris of lawe schulen be maad iust. Forsoth whanne hethene that han not lawe, don kyndeli, or by stiryng of kynde, tho thingis that ben of the lawe, thei not hauynge such maner lawe, ben lawe to hem silf, that schewen the work of lawe writun in her hertis; the conscience of hem ȝeldinge to hem a witnessinge and bitwixe hem selue of thouȝtis accusinge or also defendinge, in the day whanne God schal deme the pryuei thingis of men vp my gospel, by Jhesu Crist. Forsoth if thou ert namyd a Jew, and restist in the lawe, and hast glorie in God, and hast knowe his wille, and thou lerned by the lawe preuyst more profitable thingis, tristnest thi silf for to be a ledere of blynde men, the liȝt of hem that beth in derknessis, a techere of vnwyse men, a maistir of ȝonge children, hauynge the foorme of science, or kunnynge, and of treuthe in the lawe; therfore thou that techist anothir, techist not thi silf? Thou that prechist to not stele, stelist? Thou that seist to not do leccherie, doist leccherie? Thou that wlatist ydols, or mawmetis, doist sacrilegie, that is, thefte of hooly thingis? Thou that gloriest in the lawe, by brekinge of the lawe vnworschipist, or dispisist, God? Forsoth the name of God by ȝou is blasfemyd among hethene men, as it is writun. Sothli circumcisioun profyteth, if thou kepe the lawe; forsoth if thou be a trespassour of the lawe, thi circumcisioun is maad prepucie, or custom of hethen men. Therfore if prepucie, or custom of hethen men, kepe riȝtwysnesse of the lawe, wher his prepucie schal not be rettid in to circumcisioun? And the prepucie, that is of kynde, fullinge the lawe, schal deme thee, that by lettre and circumcisioun ert trespassour of the lawe. Forsoth not he that is a Jew in opyn, ne the circumcisioun that is in the fleisch in opyn; but he that is a Jew in hidd, and the circumcisioun of herte in spirit, not in lettre, whos preisyng is not of men, but of God.
Therfore what is more to a Jew, or what profyt of circumcisioun? Moche by alle maner; first sothli, for the spekyngis of God ben bitakun to hem. What sothli if summe of hem bileueden not? Wher the vnbileue of hem hath auoydid the feith of God? Fer be it. Forsoth God is trewe, or sothfast, sothli ech man a lyere, or vnstable; as is writun, That thou be iustifyed, or founden trewe, in thi wordis, and ouercome, whanne thou ert demed. Forsoth if oure wickidnesse, or vnequyte, comende the riȝtwysnesse of God, what schulen we seie? Wher God is wickid, that bryngeth in wraththe? Vp man I seie. Fer be it. Ellis how God schal deme this world? Forsoth if the treuthe of God hath haboundid, or be plenteuous, in my lesynge, in to the glorie of hym, what and ȝit am I demed as a synnere? And not as we ben blasfemyd, and as summe seyen vs for to seye, Do we yuele thingis, that goode thingis come. Whos dampnacioun is iust. What therfore? Passen we hem? Nay; sothli we han schewid by skile, Jewis and Greekis alle for to be vndir synne, as it is writun, For ther is not ony man iust; ther is not a man vndirstondinge, neither sekinge God. Alle bowedyn a wey, to gidere thei ben maad vnprofitable; ther is not that doith good thing, ther is not til to oon. A sepulcre openynge is the throte of hem; with her tungis thei diden gilyngly, or trecherously; the venym of eddris, that ben clepid aspis, vndur her lippis. The mouth of whom is ful of cursyng, or wariyng, and bitternesse; the feet of hem ben swift for to schede out blood. Contricioun, or defoulyng togidere, and infelicite, or cursidnesse, in the weies of hem, and thei knewen not the wey of pees; the drede of God is not bifore her yȝen. Forsothe we witen, for what euere thingis the lawe spekith, it spekith to hem that ben in the lawe, that ech mouth be stoppid, and ech world be maad suget to God. For of the workis of lawe ech fleisch, that is, mankynde, schal not be iustifyed bifore him; forsothe by the lawe is knowinge of synne. Forsothe now withouten the lawe the riȝtwysnesse of God is schewid, witnessid of the lawe and prophetis. Sothli the riȝtwysnesse of God is by the feith of Jhesu Crist on alle that bileuen in to hym; forsoth ther is no distynccioun, or departynge. For alle men synneden, and han nede to the glorie of God; thei iustified freely bi his grace, by the redemcioun or the aȝenbiyng, that is purposid in Jhesu Crist. Whom God purposide an helpere by feith in his blood, to the schewinge of his riȝtwysnesse, for remiscioun of bifore goynge synnes, in the sustentacioun, or beringe vp, of God, to the schewynge of his riȝtwysnesse in this tyme, that he be iust, and iustifyinge him that is of the feith of Jhesu Crist. Where is therfore thi gloriynge? It is excludid, or put out. By what lawe? Of dedis doynge? Nay, but by the lawe of feith. Forsothe we demen a man for to be iustifyed by feith, withouten workis of lawe. Wher of Jewis is God oonly? Wher he is not and of hethene? Ȝis, and of hethene. For sothely oon is God, that iustifyeth circumcisioun of feith, and prepucie, or hethen men, by feith. Therfore distrye we the lawe by the feith? Fer be it; but we stablischen the lawe.
What therfore schulen we seye, oure fadir Abraham for to haue founden vp the fleysch? Forsoth if Abraham be iustified of the workis of lawe, he hath glorie, but not anentis God. What sothli seith the scripture? Abraham bileuede to God, and it is rettid to him to riȝtwysnesse. Forsoth to him that worchith mede is not ȝouun to, or rettid, vp grace, but vp dette. But to hym that worchith not, forsoth bileuynge into him that iustifyeth the wickid man, or vnpitous, his feith is rettid to riȝtwysnesse, vp the purposinge of Goddis grace. As and Dauid seith the blessidnesse of a man, to whom God acceptith riȝtwysnesse withoute werkis of the lawe, Blessid thei, whos wickidnessis ben forȝouun, and whos synnes ben keuered, or hid. Blessid that man, to whom God rettide not synne. Therfore this blessidnesse dwellith oonly in circumcisioun, or also in prepucie, or staat of hethene men? Forsothe we seyn, for the feith is rettid to Abraham to riȝtwysnesse. Hou therfore is it rettid? in circumcisioun, or in prepucie? Not in circumsioun, but in prepucie. And he took a signe of circumcisioun, a markynge, or tokenynge, of riȝtwysnesse of feith that is in prepucie, that he be fadir of alle men bileuynge by prepucie, that it be rettid and to hem to riȝtwysnesse; and that he be fadir of circumcisioun, not oonly to hem that ben of circumcisioun, but and to hem that suen his steppis of the feith of our fadir Abraham, that is in prepucie. Forsothe not by the lawe is biheeste to Abraham, or to his seed, that he be the eyr of the world, but bi the riȝtwysnesse of feith. Sothli if thei that ben of the lawe, ben eyris, feith is anentyschid, or distroyed, biheeste is don awey. Forsoth the lawe worchith wraththe; sothli wher the lawe is not, nethir is preuaricacioun, or trespassinge. Therfore of the feith, that vp grace biheeste be stable, or stedefast, to ech seed, not to that seed oonly that is of the lawe, but to that that is of the feith of Abraham, the which is fadir of vs alle. As it is writun, For I haue sett thee fadir of manye folkis, bifore God to whom thou hast bileuyd. The which God quykeneth deede men, and clepith tho thingis that ben not, as tho that ben. The which Abraham aȝens hope bileuede in to hope, that he schulde be maad fadir of manye folkis, vp that it is seid to hym, Thus schal thi seed be, as sterris of heuene, and as grauel, or sond, that is in the brynke of the see. And he is not maad vnstedefast in the bileue, nethir he biheld his body now nyȝ deed, whanne he was almoost of an hundrid ȝeer, and the wombe of Sare nyȝ deed. Also in the byheeste of God he doutide not with vntrust; but he is comfortid in bileue, ȝyuynge glorie to God, witinge moost fully for what euere thingis God hath bihiȝt, he is myȝti and for to do. Therfore it is rettid to him to riȝtwysnesse. Forsothe it is not writun oonly for hym, for it is rettid to him to riȝtwysnesse, but and for vs, to which it schal be rettid, beleuynge in to hym that reyside oure Lord Jhesu Crist fro deede spiritis. The which is bitakun for oure synnes, and roos aȝen for oure iustifyinge.
Therfore we, iustified of feith, haue pees at God by oure Lord Jhesu Crist. By whom we han accesse, or nyȝ goynge to, by feith in to this grace, in which we stonden, and han glorie in the hope of glorie of Goddis sones. Forsoth not oonly, but and we glorien in tribulaciouns, witinge that tribulacioun worchith pacience, sothli pacience prouynge, forsothe prouynge hope. Forsoth hope confoundith not, for the charite of God is spred abrood in oure hertis by the Hooly Gost, that is ȝouun to vs. Wherto sothly deiede Crist for wickide men, whanne we weren ȝit syke, or vnstable, vp tyme? Sothli vnnethis deieth eny man for the iust; for whi for the goode perauenture sum man dar deye. Forsoth God comendith his charite in vs; for if whanne we weren ȝit synners, vp tyme Crist is deed for vs, moche more now we iustifyed in his blood, schulen be saaf fro wraththe by him. Sothli if whenne we weren enemyes, we ben recouncilid to God by deeth of his sone, moche more we recounsylid schulen be saaf in the lyf of him. Forsothe not oonly, but and we glorien in God, by oure Lord Jhesu Crist, by whom we han receyued now recouncilyng, or acordyng. Therfore as by o man synne entride in to this world, and by synne deeth, so deeth passide forth in to alle men, in which man alle men synneden. Sothli til to the lawe synne was in the world; forsothe synne was not wyitid, or rettid, whanne lawe was not. But deeth regnyde fro Adam til to Moyses, also in to hem that synneden not in licnesse of trespassinge of Adam, which is foorme, or licnesse, of oon to comynge. But not as gilt, or trespas, so and the ȝifte; sothli if thorw the gilt of oon manye ben deed, moche more the grace of God and ȝifte in the grace of o man Jhesu Crist hath haboundid in to many men. And not as by o synne, so and by ȝyfte; forwhi sothli dom of oon in to condempnacioun, grace forsothe of manye giltis, or trespassingis, in to iustificacioun. Forsoth if in the gilt of oon deeth regnede thorw oon, moche more men takynge plente of grace, and ȝyuynge, and riȝtwysnesse, in lyf schulen regne by oon Jhesu Crist. Therfore as by the gilt of oon in to alle men in to condempnacioun, so and by the riȝtwysnesse of oon in to alle men in to iustifyinge of lyf. Sothli as by inobedience of o man manye ben ordeyned synneris, so and by obedience of oon manye schulen be ordeyned iust. Forsoth the lawe entride, that gilt shulde be plenteuous; sothli wher gilt was plenteuous, and grace haboundide, or was plenteuous. That as synne regnede in to deeth, so and grace regne by riȝtwysnesse into euere lastynge lyf, by Jhesu Crist oure Lord.
Therfore what schulen we seye? Schulen we dwelle in synne, that grace be plenteuous? Ferr be it. Sothli we that ben deed to synne, how schulen we ȝit lyue ther ynne? Wher, bretheren, ȝe vnknowen, for whiche euere we ben baptysid, or cristened, in Crist Jhesu, in his deeth we ben baptysid? Sothli we ben to gidere biried with him bi cristendom in to deeth; that as Crist roos fro deede spiritis bi glorie of the fadir, so and we walke in the newenesse of lyf. Forsoth if we plauntid to gidere ben maad to the liknesse of his deeth, also and we schulen ben of his risyng aȝen; witinge that oure oolde man is to gidere crucifyed, that the body of synne be distroyed, that we serue no more to synne. Sothli he that is deed to synne, is iustified fro synne. Forsoth if we ben deed with Crist, we bileuen that also we schulen lyue to gidere with him; witinge for Crist, rysinge aȝen fro deede spiritis, now deieth not, deeth schal no more lordschipe to him. Forsoth he that is deed to synne, he is deed oonys; sothli he that lyueth, he lyueth to God. So and ȝe deme ȝou for to be deed sothli to synne, forsoth lyuynge to God in Jhesu Crist oure Lord. Therfore regne not synne in ȝoure deedly body, that ȝe obeische to his coueitingis. But neither ȝyue ȝe ȝoure membris aarmours of wickidnesse to synne, but ȝyue ȝe ȝou self to God, as of deed men lyuynge, and ȝoure membris armers of riȝtwisnesse to God. Forsothe synne schal not lordschipe to ȝou; sothli ȝe ben not vndir lawe, but vndir grace. What therfore? Schulen we synnen, for we ben not vndir the lawe, but vndir grace? Ferr be it. Witen ȝe not, for to whom ȝe ȝyuen ȝou seruauntis for to obeische, ȝe ben seruauntis of that thing, to which ȝe han obeischid, either of synne to deeth, othir of obedience to riȝtwysnesse? Sothli I do thankyngis to God, that ȝe weren seruauntis of synne; forsoth ȝe han obeyschid of herte in to that fourme of techyng, in which ȝe ben bitakun. Forsoth ȝe delyuered fro synne, ben maad seruauntis of riȝtwysnesse. I seie mannis thing, for the infirmite, or vnstabilnesse, of ȝoure fleisch. Sothli as ȝe han ȝouun ȝoure membris for to serue to vnclennes, and wickidnesse to wickidnesse, so now ȝyue ȝe ȝoure membris for to serue to riȝtwysnesse in to hoolynesse. Forsothe whanne ȝe weren seruauntis of synne, ȝe weren fre of riȝtwysnesse. Therfore what fruyt hadden ȝe thanne in tho thingis, in whiche ȝe schamen now? Now therfore the ende of hem is deeth. Forsoth now ȝe delyuered fro synne, maad sotheli seruauntis to God, han ȝoure fruyt in to hoolynesse, the ende forsoth euerlastyng lyf. Treuli the hyris of synne, deeth; the grace of God, euerlasting lyf in Crist Jhesu oure Lord.
Bretheren, wher ȝe vnknowen; forsoth I speke to men witinge the lawe; for the lawe hath lordschip in a man, hou longe tyme it lyueth? Forwhi that womman that is vnder an housbonde, is bounden to the lawe, lyuynge the hosebonde; sothli if hir hosebonde be deed, sche is delyuered, or vnbounden, fro the lawe of the man. Therfore lyuynge the man, she schal be clepid auoutresse, if she schal be with another man; forsothe if hir hosebonde be deed, she is deliuered fro lawe of the man, that sche be not auoutresse, if she schal be with another man. Treuli, britheren, and ȝe ben maad deed to the lawe thorwȝ the body of Crist, that ȝe ben anotheris, that roos aȝen fro deede spiritis, that we bere fruit to God. Forsoth whanne we weren in fleisch, passiouns of synnes, that weren bi the lawe, wrouȝten in oure membris, that thei schulden bere fruyt to deeth. Now forsothe we ben vnbounden fro the lawe of deeth, in the which we weren holde, so that we serue in newenesse of spirit, and not in oldnesse of lettre. What therfore schulen we seie? The lawe is synne? Fer be it. But I knew not synne, no but by lawe; forwhi I wiste not coueitynge for to be synne, no but the lawe seide, Thou schalt not coueite. Forsothe occasioun takun, synne by the maundement hath wrouȝte in me al coueityng, or coueityse; sothli with oute the lawe, synne was deed. Forsothe I lyuede with oute the lawe sum tyme; but whanne the comaundement hadde comen, synne lyuede aȝen. Sothli I am deed, and the comaundement is founden to me, that was to lyf, this thing for to be to deeth. Forwhi synne, occasioun takun bi the comaundement, disseyuede me, and bi it slouȝ me. And so the lawe sotheli hooly, and the comaundement hooly, and iust, and good. Therfor that that is good, to me is maad deeth? Fer be it. But that synne appere, or be knowen, synne, thorw good thing wrouȝte deeth to me, that ther be maad synne synnynge ouer manere, or mesure, by comaundement. Sothli we witen, for the lawe is spiritual, or goostli; forsoth I am fleischly, sold vndir synne. Sothli I vndirstonde not that that I worche; sothly I do not the good thing that I wole, but I do the ilke yuel thing that I hate. Forsoth if I do that thing that I wole not, I consente to the lawe, for it is good. Now sothely I worche not now, but that synne that dwellith in me. Sothli I wot, for in me, that is, in my fleisch, dwellith no good; forwhi willith to me, trewli for to performe good thing I fynde not. Forsothe I do not the ilke good thing that I wole, but I do the ilke yuel thing that I wole not. Sothli if I do that thing that I wole not, I worche not it, but the synne that dwellith in me. Therfore I fynde a lawe to me willinge for to do good thing, for to me yuel thing lith to. Therfore the lawe is good to me willinge; forsoth I delite to gidere to the lawe of God, vp the ynner man. Sothly I se an other lawe in my membris, aȝenfiȝtinge to the lawe of my soule, and makynge me caytyf in the lawe of synne, that is in my membris. I a wooful man; who schal delyuere me fro the body of this synne? Forsothe the grace of God, bi Jhesu Crist oure Lorde. Therfore I my silf by resoun of the soule serue to the lawe of God; sothli bi the fleisch to the lawe of synne.
Therfore now no thing of dampnacioun is to hem that ben in Crist Jhesu, the whiche wandren not aftir the fleisch. Forsoth the spirit of lyf in Crist Jhesu hath delyuered me fro the lawe of synne, and deeth. Forwhi that that was vnpossible to the lawe, in what thing it was syk, or freel, by fleisch, God sendinge his sone in to the liknesse of fleisch of synne, of the synne dampnede synne in fleisch; that the iustifiynge of lawe were fulfillid in vs, that not aftir the fleisch wandren, but aftir the spirit. Forsoth thei that ben aftir the fleisch, saueren tho thingis that ben of the fleisch; but thei that ben after the spirit, feelen tho thingis that ben of the spirit. Forwhi the prudence of fleisch is deeth; forsoth the prudence of spirit lyf and pees. For the wysdom of fleish is enemy to God; forsoth it is not suget to the lawe of God, sothly nethir it may. Forsoth thei that ben in fleisch, mown not plese to God. Sothli ȝe ben not in fleisch, but in spirit; nethelees if the spirit of God dwellith in ȝow. Forsoth if ony hath not the spirit of Crist, this is not his. Forsoth if Crist is in ȝou, sothli the body is deed for synne, but the spirit lyueth for iustifiynge. For if the spirit of him that reiside Jhesu Crist fro deede spiritis dwellith in ȝou, he that reiside Jhesu Crist fro deede spiritis, schal quykene and ȝoure deedli bodies, for the spirit of him dwellinge in ȝou. Therfore, bretheren, we ben dettours, not to the fleisch, that we lyue aftir the fleisch. Forsoth if ȝe schulen lyue aftir the fleisch, ȝe schulen deie; forsoth if ȝe bi spirit schulen sle the deedis of fleish, ȝe schulen lyue. Sothli who euere ben lad by the spirit of God, thes ben the sones of God. Forsothe ȝe han not taken eftsoone the spirit of seruage in drede, but ȝe han taken the spirit of adopcioun of sones, that is, to be sones of God by grace, in which spirit we cryen, Abba, fadir. Forsoth the ilke spirit ȝeldith witnessyng to oure spirit, that we ben the sones of God; forsoth if sones, and eyris, sothli eyris of God, trewli euene eyris of Crist; if nethelees we to gidere suffren, that and we be glorified to gidere. Trewli I deme, that the passions of this tyme ben not euene worthi to the glorie to comynge, that schal be schewid in vs. Forwhi the abydinge of creature, that is, man, abidith the schewinge of the sones of God. Sothli the creature is suget to vanyte, not willinge, but for him that sugetide it, or made it suget, in hope; for and the ilke creature schal be delyuered fro seruage of corupcioun in to liberte of the glorie of the sones of God. Sothli we witen, that ech creature insorwith, and childith, or worchith with angwis, til ȝit. Forsoth not oonly it, but and we vs silf, hauynge the firste fruytis of the spirit, and we vs silf sorwen with ynne vs the adopcioun of Goddis sones, that is, with greet mornynge desyren the staat of Goddis sones bi grace, abidinge the aȝen bygging of oure body. Sothli by hope we ben mad saaf. Forsoth the hope that is seyn, is not hope; forwhy what hopith a man that thing, that he seeth? Forsoth if we hopen that thing that we seen not, we abiden by pacience. Also and the spirit helpith oure infirmyte, or vnstedefastnesse; forwhy what we schulen preie, as it bihoueth, we witen not, but the ilke spirit axith for vs with sorowyngis, that mown not ben toold out. Forsothe he that sekith the hertis, wot what the spirit desyrith, for aftir God, that is, at Goddis wille, he axith for hooly men. Forsoth we witen, for to men louynge God alle thingis worchen to gidere into good thing, to hem that aftir purpos ben clepid seyntis. Forwhy and whom he wiste bifore, and he ordeynede by grace for to be maad lychi of the ymage of his sone, that he be the firste bigetun in many britheren. Sothely whom he bifore ordeynede to blisse, and hem he clepide; and whom he clepide, and hem he iustifiede; sothli whom he iustifiede, and hem he glorifiede. What therfore schulen we seye to thes thingis? If God for vs, who aȝens vs? The which also sparide not his owne sone, but for vs alle bitook him, how also ȝaf he not to vs alle thingis with him? Who schal accuse aȝenus the chosene sones of God? God that iustifieth, who is it that condempneth? Jhesus Crist that is deed, ȝhe, the which and roos aȝen, the which is on the riȝthalf of God, and the which preieth for vs. Who therfore schal departe vs from the charite of God? tribulacioun, or angwisch, or hungur, or nakidnesse, or persecucioun, or perel, or swerd? As it is writun, For we ben slayn al day for thee; we ben gessid as shceep to slauȝtir. But in alle thes thingis we ouercomen, for him that louede vs. Sothli I am certeyn, for nether deeth, nether lyf, nether angels, nether pryncipatis, nether virtutes, nether potestatis, nether present thingis, nether thingis to comynge, nether strengthe, nether hiȝthe, nether depnesse, nether othir creature schal may departe vs fro the charite of God, that is in Jhesu Crist oure Lord.
I seye treuthe in Crist Jhesu, I lye not, my conscience beringe witnessyng to me in the Hooly Goost, for greet heuynesse is to me, and continuel sorwe to myn herte. Forsothe I my silf desyride for to be cursid, or departid, fro Crist for my bretheren, that ben my cosyns aftir the fleisch, that ben Israelytis, or of Israel; whos is adopcioun of sones, and glorie, and testament, and ȝyuynge of lawe, and seruyse, and biheestis; whos ben the fadris, and of whom Crist aftir the fleisch, that is God aboue alle thingis, blessid in to worldis. Amen. Sothli not that the word of God hath falle doun, or failide vnfulfillid. Sothli not alle that ben of Israel, thes ben Israelitis, or sones of Jacob. Nether thei that ben seed of Abraham, alle ben sones; but in Ysaac seed schal be clepid to thee; that is to seye, not thei that ben sones of the fleish, ben sones of God, but thei that ben sones of biheeste ben demyd in seed of biheeste. Sothli this is the word of biheeste, Vp this tyme I schal come, and a sone schal be to Sare. Forsoth not oonly she, but and Rebecca, of o liggynge by hauynge tweye sones of Ysaac, oure fadir. Sothli whanne thei weren not ȝit born, ether hadden don ony thing of good or yuel, that the purpos of God schulde dwelle vp the eleccioun, not of workis, but of God clepinge, it is seid to him, For the more schal serue to the lasse, as it is writun, I louede Jacob, forsothe Esau I hadde in hate. What therfore schulen we seie? Wher wickidnesse be anentis God? Fer be it. Forsoth he seith to Moyses, I schal haue mercy to whom I schal haue mercy; and I schal ȝyue mercy to whom I schal haue mercy. Therfore it is not nether of man willinge, nether rennynge, but of God hauynge mercy. Forsothe the scripture seith to Pharao, For in to this thing I haue stirid thee, that I schewe in thee my vertu, and that my name be told in al erthe. Therfore of whom God wole, he hath mercy; and whom he wole, he endurith, or hardeneth. And so thou seist to me, What thing is ȝit souȝt? sothli who withstondith his will? Aa! man, who art thou, the which answerist to God? Wher a pott, or a maad thing, seith to him that made it, What hast thou maad me so? Wher a pottere of cley hath not power of the same gobet for to make sothli o vessel in to honour, anothir forsothe in to dispyt, or lowȝ office? That if God willinge for to schewe wraththe, and for to make power knowun, susteynede in greet pacience the vessels of wraththe able in to perdicioun, or dampnacioun, that he schulde schewe the richessis of his glorie in to vesselis of mercy, the whiche he made redy in to glorie. And whiche he clepide not oonli of Jewis, but also of hethen men, as he seith in Osee, I schal clepe not my peple my peple, and not my loued my loued, and not hauynge mercy hauynge mercy; and it schal be in place, wher it is seid, Not ȝe my peple, there thei schulen be clepid the sones of God lyuynge. Forsoth Ysai cryeth for Israel, If the noumbre of Israel shal be as the grauel of the see, the relifs schulen be maad saf. Forsoth a word endinge, and abreggynge in equyte, for the Lord schal make a word breggid, or maad short, vpon al erthe. And as Ysaie bifore seide, No but God hadde left to vs seed, we hadden ben maad as Sodom, and we hadden ben lyk as Gomor. Therfore what schulen we seye? That hethene men that sueden not riȝtwysnesse, han kauȝt riȝtwysnesse, sothli the riȝtwysnesse that is of feith. Forsoth Israel suynge the lawe of riȝtwisnesse, cam not parfytli in to the lawe of riȝtwysnesse. Whi? For not of feith, but as of workis. Sothli thei offendiden in to the stoon of offencioun, or spurnynge, as it is writun, Lo! I putte a stoon of offencioun in Syon, and a stoon of sclaundre; and ech that schal bileue in to it, schal not be confoundid, or schent.
Britheren, sothli the will of myn herte and my biseching is maad to God for hem in to heelthe. Forsothe I bere witnessinge to hem, for thei han loue of God, but not vp kunnynge. Sothli thei vnknowynge Goddis riȝtwysnesse, and sekinge for to make stedefast her owne, ben not suget to the riȝtwysnesse of God. Forsothe the ende of the lawe Crist, to riȝtwysnesse to ech man bileuynge. Sothli Moyses wrot, For the man that schal do riȝtwysnesse that is of the lawe, schal lyue in it. Forsoth the riȝtwysnesse that is of byleue, seith thus, Seie thou not in thin herte, Who schal styȝe into heuene? that is to seie, for to lede doun Crist; or who schal go doun in to depnesse, or helle? that is, for to aȝen clepe Crist fro the deede spiritis. But what seith the scripture? The word is nyȝ in thi mouth, and in thin herte; this is the word of bileue, the which we prechen. That if thou knowleche in thi mouth the Lord Jhesu Crist, and byleuest in thin herte, that God reiside him fro deede spiritis, thou schalt be saaf. Forsoth by herte men bileueth to riȝtwysnesse, by mouth sothli knowleching is maad to helthe. Sothli the scripture seith, Ech that bileueth into him, schal not be confoundid. Sothli ther is no distynccioun of Jew and Greek; for why the same Lord of alle, ryche into alle, that inclepen him. Forsoth ech man who euere schal inclepe the name of the Lord, schal be saaf. How therfore schulen thei inclepyn hym, into whom thei han not bileued? or how schulen thei bileue to hym, whom thei herden not? How forsoth schulen thei heere, with outen the prechinge? or how schulen thei preche, no but if thei be sent? As it is writun, How faire the feet of men euangelisinge pees, of prechinge goode thingis. But not alle men obeischen to the gospel. Forsoth Ysaie seith, Lord, who bileuyde to oure heeringe? Therfore feith of heeringe, heering forsoth by the word of Crist. But I seye, Wher thei herden not? And sothli the word of hem wente out into al erthe, and into the endis of the roundnesse of the erthe her wordis. But I seie, Wher Israel knew not? First Moyses seith, I schal lede ȝou to enuye, into not a folk; into an vnwys folk, I schal sende ȝou in to wraththe. Forsoth Ysaie dar, and seith, I am foundyn of men not sekinge me; openly I apperide to hem, that axiden not me. Forsothe to Yrael he seith, Al day I streiȝte out my hondis to a peple not bileuynge to me, but aȝen seyinge.
Therfore I seye, Wher God hath putt awey his peple? Ferr be it. Forwhy and I am an Israelyte, of the seed of Abraham, of the lynage of Beniamyn. The Lord putte not awey his peple, the which he bifore wiste. Wher ȝe witen not, in Helye what the scripture seith? How he preieth God aȝens Israel, Lord, thei han slayn thi prophetis, thei han vndirdoluen thin auteris, and I am left aloone, and thei seken my lyf. But what seith Goddis answere to him? I haue left to me seuene thousand of men, that han not bowid her knees bifore Baal. So therfore and in this tyme, the relyfs ben mad saaf, vp the chesynge of the grace of God. For if bi the grace of God, now not of workis; ellis grace is not now grace. What therfore? Israel hath not getyn that that he souȝte, forsothe eleccioun hath getyn; sothli the othere ben blyndid. As it is writun, He ȝaf to hem a spirit of compunccioun, yȝen that thei se not, and eeris, that thei heeren not, til in to this day. And Dauith seith, Be the boord of hem maad bifore hem in to a gnare, and in to catchinge, and in to sclaundre, and into ȝeldinge aȝen to hem. Be the yȝen of hem maad derke, that thei se not; and incroke algatis the bak of hem. Therfore I seye, Wher thei offendiden so, that thei schulden falle doun? Fer be it. But bi the gilt of hem heelthe is maad to hethene men, that thei sue hem. That if the gilt of hem ben richessis of the world, and the menusinge, or makinge lesse, of hem ben richessis of hethen men, hou moche more the plente of hem? Sothli I seye to ȝou, hethen men, hou longe sothli I am apostle of hethen men, I schal honoure my mynysterie, or seruyse, if on ony maner I stire my fleisch for to folwe, and I make summe of hem saaf. Forsoth if the losse of hem is reconsilinge of the world, what takinge vp, no but lyf of deede men? For if the sacrifise, or litel part of tastynge, be hooly, and the hool gobet; and if the roote is hooly, and the braunchis. That if ony of the braunchis ben broken, thou sothli, whanne thou were a wylde olyue tre, art sett yn among hem, and ert maad felowe of the roote, and of fatnesse of the olyue tre, nyle thou glorie aȝeyns the braunchis. For if thou gloriest, thou berist not the roote, but the roote thee. Therfore thou seist, The braunchis ben broken, that I be yn sett. Wel, for vnbileue the braunchis ben broken; forsoth thou stondist by feith. Nyle thou sauere hiȝe thing, but drede thou, forsothe if God sparide not the kyndely braunchis, lest perauenture he spare not thee. Therfore se the goodnesse, and feersnesse of God; sothli feersnesse in to hem that felden doun, sothli the goodnesse of God in thee, if thou schalt dwelle in goodnesse, ellis and thou schalt be kitt down. But and thei schulen ben ynsett, if thei schulen not dwelle in vnbileue. Forsoth God is myȝty, eftsoone for to ynsette hem. Forwhi if thou ert kitt doun of the kyndely wylde olyue tre, and aȝens kynde ert inseet in to a good olyue tre, how moche more thei that by kynde, schulen be ynsett to her olyue tre? Forsothe, britheren, I nyle ȝou vnknowe this mysterie, that ȝe ben not wyse to ȝou silf; for blyndnesse hath felde of party in Israel, til the plente of hethen men entriden, and so al Israel schulde be maad saaf. As it is writun, He schal come of Syon, that schal delyuere, and turne awey the vnpite of Jacob. And this testament to hem of me, whanne I schal do awey her synnes. Sothli vp the gospel enemyes for ȝou, forsothe moost dereworthe vp the eleccioun for fadris. Sothli the ȝiftis and clepynge of God ben withouten forthinkynge, or reuokynge. Sothli as sum tyme and ȝe bileueden not to God, now forsothe ȝe han gete mercy for the vnbileue of hem; so and thes now bileueden not in to ȝoure mercy, that and thei gete mercy. Forsothe God closide to gidere alle thingis in vnbileue, that he haue mercy on alle. A! the hiȝnesse, or depnesse, of the richesse of wysdom and kunnynge of God; hou incomprehensyble ben his domes, and his weyis vnserchable. Forsothe who knew the witt of God, or who was his councelour? or who formere ȝaf to hym, and it schal be quyt aȝen to him? For of him, and by him, and in hym ben alle thingis. To him honour and glorie in to worldis. Amen.
And so, britheren, I biseche ȝou by the mercy of God, that ȝe ȝyue ȝoure bodyes a lyuynge oost, or sacrifice, hooly, plesynge to God, ȝoure seruyce resonable. And nyle ȝe be confoormed, or maad lyk, to this world, but be ȝe refoormed in newenesse of ȝoure witt, that ȝe proue which is the wille of God, good, and wel plesynge, and parfyt. Forsoth I seie, bi the grace that is ȝouun to me, to alle that ben among ȝou, for to not sauere, or kunne, more than it behoueth for to kunne, but for to kunne to sobrenesse; and to ech man, as God hath departid the mesure of feith. Forsoth as in oo body we han many membris, sothli alle the membris han not the same acte, or dede; so we ben manye oo body in Crist, ech forsothe membris the tother of an other. Therfore hauynge ȝiftis dyuersinge, vp grace that is ȝouun to vs, ether prophesie, vp resoun of feith; ether mynisterie, or seruyce, in mynistringe; ether he that techith, in techinge; he that stireth softly, in exhortacioun, or monestinge; he that ȝyueth, in symplenesse; he that is byfore, or souereyn, in bisynesse; he that hath mercy, in gladnesse. Loue with oute feynynge, hatynge yuel, cleuynge, or faste drawynge, to good thing; louynge to gidere the charite of britherhed; comynge bifore to gidere in honour, not slow in bisynesse, feruent, or brennynge, in spirit, seruynge to the Lord, ioyinge in hope, pacient in tribulacioun, bisy in preier, comunynge to the nedis of seyntis, suynge, or kepinge, hospitalite, that is, herboringe of pore men. Blesse ȝe men pursuynge ȝou; blesse ȝe, and nyle ȝe curse, or warie; for to ioye with men ioyinge, for to wepe with men wepinge; feelynge the same thing to gidere; not sauerynge, or kunnynge, hiȝe thingis, but consentynge to meke thingis. Nyle ȝe be prudent anentis ȝou silf; to no man ȝeldinge yuel for yuel, purueyinge goode thingis, not oonly bifore God, but also bifore alle men. If it may be don, that that is of ȝou, hauynge pees with alle men. Ȝe moost dereworthe britheren, not defendynge, or vengynge, ȝou silf, but ȝyue ȝe place to ire, or wraththe; forsoth it is writun, The Lord seith, To me veniaunce, and I schal ȝelde aȝen. But if thin enemye schal hungre, feede thou him; if he thirstith, ȝyue thou drynke to hym; forsothe thou doynge thes thingis schalt gidere to gedre colis on his heed. Nyle thou be ouercome of yuel thing, but ouercome thou yuel thing in good thing.
Euery soule, or lyuynge man, be suget to hiȝer poweris. Forsoth there is not power no but of God; sothli tho thingis that ben of God, ben ordeyned. And so he that aȝen stondith power, aȝen stondith the ordynaunce of God; forsoth thei that aȝenstonden, getith to hem silf dampnacioun. Forwhi princis ben not to the drede of good werk, but of yuel. Sothli wilt thou not drede power? Do thou good thing, and thou schalt haue preysyng of it; forsoth he is the mynystre of God to thee into good. Sothli if thou doist yuel thing, drede thou; for not withoute cause he berith the swerd, for he is the mynistre of God, vengere into wraththe to him that doth yuel thing. And therfore by nede be ȝe suget, not oonly for wraththe, but and for conscience. Sothli therfore and ȝe ȝyuen tributis, thei ben the mynistris of God, for this same thing seruynge. Therfore ȝelde ȝe to alle men dettis, to whom tribut, tribut, to whom tol, or custom for thingis borun aboute, tol, or such custom, to whom drede, drede, to whom honour, honour. To no man owe ȝe ony thing, no but that ȝe loue to gidere. Sothli he that loueth his neiȝbore, hath fulfillid the lawe. Forwhy, Thou schalt do no leccherie, Thou schalt not sle, Thou schalt not stele, Thou schalt not seye fals witnessinge, Thou schalt not coueite the thing of thi neiȝbore, and if there be ony othir maundement, it is instorid, or enclosid, in this word, Thou schalt loue thi neiȝbore as thi silf. The loue of thi neiȝbore worchith not yuel; therfore loue is the plente, or fulfillinge, of the lawe. And we witinge this tyme, for hour is now, vs for to ryse of slepe; sothli now oure heelthe is neer, than whanne we bileueden. The nyȝt wente byfore, forsothe the day schal neiȝe. Therfore caste we awey the workis of derknessis, and be we clothid with the armeris of liȝt. As in day wandre we honestly, not in ofte etyngis and drynkyngis, not in couchis and vnchastitees, not in stryf and in enuye; but be ȝe clothid in the Lord Jhesu Crist, and do ȝe not cure, or bisynesse, of fleisch in desyris.
Forsothe take ȝe a syk man in bileue, not in deceptaciouns, or dispeticiouns, of thouȝtis. Sothli anothir bileueth himsilf for to ete alle thingis; forsoth he that is syk, or vnstedefast, ete he wortis, or potage. He that etith, dispise not the man not etynge; and he that etith not, deme not the man etynge. Sothli God hath takyn him. Who art thou, that demest anothir seruaunt? To his lord he stondith, or fallith doun. Forsoth he schal stonde; forsoth the Lord is myȝti for to ordeyne him, or make stedefast. Forwhi anothir demeth a day bytwixe day, another demeth ech day. Ech man habunde, or be plenteuous, in his witt. He that sauerith, or vndirstondith, the day, vndirstondith to the Lord. And he that etith, etith to the Lord, for he doith thankyngis to the Lord. And he that etith not, etith not to the Lord, and doith thankingis to God. Forsoth no man of vs lyueth to hym silf, and no man deieth to him silf. Sothli where we lyuen, we lyuen to the Lord; where we deien, we deien to the Lord. Therfore wher we lyuen or deien, we ben of the Lord. In this thing sothli Crist is deed, and roos aȝen, that he be Lord and of quike and of deede. Forsothe what demest thou thi brother? or whi dispisist thou thi brother? for alle we schulen stonde bifore the trone of Crist. For it is writun, I lyue, seith the Lord, for to me ech knee schal ben bowid, and ech tunge schal knowleche to God. And so ech of vs schal ȝelde resoun to God for him silf. Therfore no more deme we to gidere, or ech othir; but more deme ȝe this thing, that ȝe putte not hurtynge, or sclaundre, to a brother. I woot and truste in the Lord Jhesu, for no thing is comune, or vnclene, by him, no but to him that demeth ony thing for to be vnclene, to him it is vnclene. Sothli if thi brothir be maad sory, or heuy in conscience, for mete, now thou walkist not aftir charite. Nyle thou thorw thi mete leese him, for whom Crist diede. Therfore be not oure good thing blasfemyd, or dispisid. Sothli the rewme of God is not mete and drynke, but riȝtwysnesse and pees and ioye in the Hooly Gost. Forsoth he that in this thing serueth Crist, plesith God, and is prouyd to men. And so sue we tho thingis that ben of pees, and kepe we tho thingis to gidere that ben of edificacioun, that is, to bylde soulis to heuene. Nyle thou for mete distroye the work of God. Sothli alle thingis ben cleene, but it is yuel to the man that etith by offendinge, or sclaundre. It is good for to not ete fleisch, and for to not drynke wyn, nether in what thing thi brothir offendith, or is sclaundrid, or is maad syk, or vnstedefast. Thou that hast feith anentis thi silf, haue thou bifore God. Blessid is he that demeth not, or dampneth not, him silf in that thing that he proueth. Forsoth he that demeth, if he ete, is dampned; for it is not of feith. Forsoth al thing that is not of feith, is synne.
Forsothe we saddere owen for to susteyne, or bere vp, the feblenesse of syke men, or vnsadde in feith, and not plese to vs silf. Ech of vs plese to his neiȝbore in to good, to edificacioun. And forsoth Crist pleside not to hym silf, but, as it is writun, The reprouys, or schenschipis, of men displesinge thee, felden on me. Forsothe what euere thingis ben writun, thei ben writun to oure techinge, that by pacience and comfort of scripturis we han hope. Forsothe God of pacience and solace, or comfort, ȝyue to ȝou for to vndirstonde the same thing, ech in to othir aftir Jhesu Crist, that ȝe of oo wille, or witt, with oo mouth worschipe God and the fadir of oure Lord Jhesu Crist. For which thing take ȝe to gidere, as and Crist took ȝou into the honour of God. Sothli I seie Jhesu Crist for to haue be a mynistre of circumcisioun for the treuthe of God, for to conferme the biheestis of fadris. Sothli hethene men for to honoure God vpon mercy; as it is writun, Therfore, Lord, I schal knowleche to thee in hethene men, and I schal synge to thi name. And eftsoone he seith, Glade, or ioye, ȝe hethene men with his peple. And eftsoone, Alle hethene men, herye ȝe the Lord; and alle peplis, magnyfie ȝe him. And eft Ysaie seith, Ther schal be a roote of Jesse, and hethene men schulen hope in him, that schal ryse for to gouerne hethene men. Forsoth God of hope fulfille ȝou in al ioye and pees in bileuynge, that ȝe habounde in hope and vertu of the Hooly Gost. Sotheli, britheren, and I my silf am certeyn of ȝou, for and ȝe ȝou silf ben ful of loue, ȝhe, fulfillid with al science, or kunnynge, so that ȝe mown moneste ech other. Sotheli, britheren, more hardily I wroot to ȝou of party, as aȝen bryngynge ȝou in to mynde, for the grace that is ȝouun to me of God, that I be the mynistre of Crist Jhesu in hethene men; I halwinge the gospel of God, that the offringe of hethene men be maad acceptid, and halewid in the Hooly Gost. Therfore I haue glorie in Crist Jhesu to God. Forsoth I dar not speke ony thing of tho thingis, the whiche Crist makith not by me, into obedyence of hethene men, in word and dedis, in vertu of tokenes and grete wondris, in vertu of the Hooli Gost, so that from Jerusalem by cumpas, or enuyroun, til vnto Illiryk I haue fulfillid the gospel of Crist. Forsoth so I haue prechid this gospel, not where Crist was named, lest I bilde vpon otheris ground, but as it is writun, For to whom it is not told of him, thei schulen se, and thei that herden not, schulen vndirstonde. For which thing I was lettid ful moche for to come to ȝou, and I am forbodyn til into ȝit. Forsoth now I not hauynge ferthere place in thes cuntrees, sothli hauynge couetyse of comynge to ȝou, of many ȝeeris now goynge bifore, whanne I schal bygynne for to passe in to Spayne, I hope that I passinge forth schal se ȝou, and of ȝou I schal be lad thidur, if I schal vsen ȝou first in party. Therfore now I schal passe forth to Jerusalem, for to mynystre to seyntis. Forsoth Macedonye and Achaye proueden for to make sum collacioun, or gedrynge of moneye, in to pore men of seyntis, that ben in Jerusalem. Sothli it pleside to hem, and thei ben dettouris of hem; forwhi if hethene men ben maad parteneris of her goostly thingis, thei owen and in fleischly thingis for to mynistre to hem. Therfore whanne I schal ende this thing, and assigne hem this fruit, bi ȝou I schal passe into Spayne. Forsoth I woot, that I comynge to ȝou, schal come into the haboundaunce, or plente, of the blessinge of Crist. Therfore, britheren, I beseche ȝou by oure Lord Jhesu Crist, and bi charite of the Hooly Gost, that ȝe helpe me in ȝoure prayeris for me to the Lord, that I be delyuerid fro the vntrewe, or vnfeithful, men, that ben in Judee, and that the offrynge of my seruyce be acceptid in Jerusalem to seyntis; that I come to ȝou in ioye, by the wille of God, and that I be refreschid with ȝou. Sothli God of pees be with ȝou alle. Amen.
Forsoth, britheren, I comende to ȝou Feben, oure sister, that is in the seruyce of the chirche that is in Teucris, that ȝe resseyue hir in the Lord worthily to seyntis, and that ȝe stonde nyȝ, or helpe, hir in what euere nede, or thing, she schal nede of ȝou. Forsoth and she stood nyȝ, or helpide, to manye, and to me silf. Saluwe ȝe, or greete ȝe, Priska and Aquyla, myn helperis in Crist Jhesu, the whiche vndirputtiden her neckis for my soule, or lyf; to whiche not I aloone do thankingis, but and alle the chirchis of hethene men. And greete ȝe wel hir homeli chirche. Grete ȝe wel Efenete, loued to me, that is the firste of Asye in Crist Jhesu. Greete wel Marie, the which hath trauelid moche in vs. Greeteth wel Andronyk and Juliane, myn cosyns, and myn euene caytifs, or prisoneris, the whiche ben noble among apostlis, and the whiche weren bifore me in Crist. Greeteth wel Ampliate, moost dereworthe to me in the Lord. Greete wel Vrban, oure helper in Crist Jhesu, and Stacchen, my loued. Greete wel Appellem, noble in Crist. Greete wel hem that ben of Aristoblis hous. Greete wel Erodyon, my cosyn. Greete we hem that ben of Narcisties hous, that ben in the Lord. Greete wel Triphenam and Triphonam, the whiche wymmen trauelen in the Lord. Greete wel Persida, moost dereworthe womman, that hath moche trauelid in the Lord. Greete wel Rufus, chosun in the Lord, and his modir, and myn. Greete wel Ansicrete, Flegoncia, Hermen, Patroban, Herman, and britheren that ben with hem. Greete wel Filologus, and Julyan, and Venerum, and his sistir, and Olympiades, and alle the seyntis that ben with hem. Greetith wel to gidere in hooly coss. Alle the chirchis of Crist greeten ȝou wel. Forsoth, britheren, I preie ȝou, that ȝe aspye hem that maken discenciouns and hirtyngis, or sclaundris, bisydis the doctryn that ȝe han lernyd, and bowe ȝe awey fro hem. Sothely siche men seruen not to the Lord Crist, but to her wombe, and by swete wordis and blessingis disseyuen the hertis of innosent men. Sothli ȝoure obedience is pupplischid into euery place, therfore I ioye in ȝou. But I wole ȝou for to be wyse in good thing, and symple in yuel thing. Forsothe God of pees defoule Sathanas vndir ȝoure feet sweftly. The grace of oure Lord Jhesu Crist be with ȝou. Tymothe, myn helpere, greetith ȝou wel, and also Lucius, and Jason, and Sosipater, my cosyns. I the thridde greete ȝou wel, that haue writyn the epistle, in the Lord. Gayus, my herborgere, greetith ȝou wel, and al the chirche. Erastus tresorer, or kepere, of the cite, greetith ȝou wel, and Quartus, brother. The grace of oure Lord Jhesu Crist with ȝou alle. Amen. Forsoth to him, that is myȝty for to conferme ȝou by my gospel, and preching of Jhesu Crist, vp the reuelacioun of mysterie holdun stille, that is, not schewid, in tymes euerlastynge; the which mysterie is now maad opyn by scripturis of prophetis, vp the comaundement of God withouten bygynnynge and endynge, to the obedyence of feith in alle hethene men, the mysterie knowun to God aloone wyse by Jhesu Crist, to whom honour and glorie into worldis of worldis. Amen.
Copyright © 2013–2026 Jeremy J. Johnson. All rights reserved.