Bible (Early Wycliffe)/Romaynes

þe Prologe of Jerome in to &thorn;e Epi&#383;teles of Poule to Romaynes
Here bygynneþ þe prologe of Jerome in to þe epiſteles of Poule to Romaynes. Firſt vndirſtonden vs bihoueþ, to whom or whi þe apoſtil Powil writeþ his epiſtolis. Forſoþe it is not to trowen, hym after þe goſpelis, þat ben þe fulfillinge of þe lawe, wiþoute cauſe to han writen þeſe epiſtolis to alle chirches; moſt ſiþen to vs in þeſe epiſtolis, preceptus and exſaumples of lyuynge fullieſt, or moſt plenteuouſly, ben defied. But in þe bygynnynge of þe kennende chirche, new cauſes beende, alſo queſtiounes to comen aftir, he excludede; not onli þis, þe apoſtil, but alſo þe profetes diden. Forwhi aftir þe lawe of Moiſes ȝouen, in þe whiche all þe maundementis weren contened, þei profetes alſo ceſeden not wiþ þer prechinge to þriſten doun þe ſynnes of þe puple, and in bokis to oure memorie ſenden, in to whom þe eendes of þe worldus ben comen. He writeþ þerfore to þe Romaynes, þe whiche beende ſumme of Jewis, and ſumme of paynymes bileeuende, wolden wiþ proud contencioun vnderpoten eiþer oþer. Þe Jewis forſoþe ſeiden, Wee ben an holi folc, þe whiche God fro þe bigynnynge haþ loued, and nurſchid; wee of þe kinrede of Abraham, of an holi lynage han deſcendid; wee deliuered fro Egipt, han paſſid þe drie ſe on foote; for vs Farao drenchid wiþ his oſt, diede; to vs God man, or aungelis mete, reynede in deſert. And oþere þingis þei ſeiden, þat to reherſen were riȝt long; onli heer wee ſeyn, þat þilke Lord, in whiche alſo ȝee ben ſeen to beleuen, to vs of þe lawe was bihoten. Ȝee forſoþe ben Jentilis, or paynymes, fro þe bigynyng forſaken, þe whiche neuere hadden knouleche of God, but euere to deueles han ſerued. Is it wheþer þerfore equite, þat ȝee, turned todai fro maumetis, to vs be compariſouned; and not raþere ȝee be as men turned to þe olde lawe, as euere ȝee han ben in þe lawe of Moiſes? And þat ſame ȝee han, for myche merciful is God, þe whiche wolde bringe ȝou to oure folowinge. Þe paynymes, or Jentilis, aȝeenward anſwerden, In how myche þe grettere benefiſes ȝee tellen abouten ȝou, in ſo myche ȝee ſhulen ſhewe ȝouſelf gilti þe more blame. For euere to alle þeſe þingis ȝee han ben vnkinde, þat aftir þe vois of God herd, forgeden ȝou mawmetis. Þe whiche þoȝ ȝee haden not do, þurȝ þat onli ſynne ȝee myȝten not taken forȝyueneſſe, þat þe Lord, to ȝou by profetes voiſes bihiȝt, not onli ȝee wolden not reſceyuen, but alſo ȝee ſlowen; whom wee vnderfongen, whan of hym to vs no man hadde fornſeid. In hou myche þerfore oure feiþ be betere, clerli it is open. Forſoþe þat wee ſerueden to maumetis, was not of rebelte, but of ignoraunce. Forſoþe where wee knewen þe treuþe, anoen wee foleweden, þe ſones of Abraham; not of fleſhli birþe, but of þe grace of Criſt it was. To þeſe þus ſtriuende þe apoſtil putte hym a mene bitwen, ſhewende to boþe puples, neiþer circumciſioun to ben oȝt, neiþer þe kept fleſh, but þe feiþ þat werkiþ bi charite; euere forſoþe bi while mekende hem bi al þe epiſtil wiþ reſownes and witteneſſes, counceiliþ to onhed, and ſhewiþ neiþir þurȝ his riȝtfulneſſe haue þis deſerued, but al what euere to be depute to þe grace of God; ſhewende þe Jewis forſoþe and þe paynymes greuouſli to han treſpaſſid, and witendely; þe Jewis, for þei bi breking of þe lawe han vnwrſhipid God; þe Gentilis, for þei chaungeden þe treuþe of God in to leſinge. It is axid, whi he wrot no mo þan ten epiſtolis to chirches? Ten forſoþe ben epiſtolis, wiþ þilke þat is ſeid to Ebrues; for þe oþere foure to diſciples homli weren ſent, or put forþ; for he wolde ſhewen þe newe to not diſcorden fro þe olde teſtament, and hymſelf not to don aȝen þe lawe of Moiſes, ordeynede his epiſtolis to þe noumbre of þe firſte maundementus of þe decaloge. And wiþ how manye preceptis he Moyſes ordeynede Jewis deliuered fro Farao, wiþ riȝt ſo manye epiſtolis þis Powil techeþ men purchaſid fro þe deuel, and fro þe ſeruage of mawmetrie. Forwhi alſo þe two tables of ſton to han had figure of þe two teſtamentis, riȝtwel lered men han taken. Þe epiſtil holly þat to Ebrues ys writen, or entitlid, to ben noen of Powelis, ſumme affermen, for ſo myche þat it is not entitlid wiþ his name, and for þe diſtaunce of ſpeche, and maner of writinge; but or Barnabeis, aftir Tertullian, or Luks, after ſumme, or certeyn Clementis, þe diſciple of þe apoſtolis, and aftir hem ordeyned biſhop of Rome chirche. To whom it is þus to anſwern. If þerfore it is not Powilis epiſtil, for it haþ not his name, eek it ſhal be no manes, for wiþ no manes name it is entytlid. Þe whiche þinge to graunte if it be foul, his it is moſt to be beleued to be, þat ſo myche ſhyneþ wiþ þe eloquence of his doctrine; or certeyn, for þat at þe Ebrues chirches he was had as deſtroȝere of þe lawe wiþ fals ſuſpecioun, he wolde, his name beende ſtille, of þe figures of þe lawe, and þe treuþe of Criſt ȝelde rekenynge; leſt happili hate of þe prelatis name, ſhulde exclude þe profit of þe leſſoun. It is no wnder holli if he be wiſere in his owne langage, þat is Ebru, þan in a ſtraunge, þat is in Grw, in whiche ſpeche oþere epiſtolis ben writene. It moueþ alſo ſumme men, whi þat þe epiſtil of Romaynes is put in firſt, ſyþen reſoun openeþ it to han be writen aftir; for he witneſſeþ hymſelf to han writen þis epiſtil, þanne goende to Jeruſalem, aftir þanne þat he hadde amoneſtid wiþ lettris, þat weren epiſtolis, þe Corinþeis and oþere, þat þei ſhulden gedere þe mynyſterye, or collect, þat ſchulde be born wiþ hym. Wherefore it is to vnderſtonde, ſo alle þe epiſtolis to ben ordeyned, þat þilke firſte ſhulde be put, þe whiche to lowere men in lyuyng was ſent, and bi alle, or eche, epiſtolis fro gree to gree, þei ſhulden comen to parfitere þingis. Romaynes ſoþli riȝt manye weren ſo vnſtedefaſt, þat þei vnderſtoden not hemſelf to be ſauid þurȝ Goddis grace, but þurȝ here merytes; and for þat two puplis ſhulden not ſtriuen among hemſelf, þerfore he afermeþ hem nedi to be confermed, þe vices of her paynymrie raþere myndende. To Corinþeis ſoþly he ſeiþ, þe grace of ſcience to be grauntid, and not as wel he blameþ hem, as he repreueþ whi þei vndernemen not oþere, whan he ſeiþ, Þer is herd amongis ȝou fornycacioun; and eftſoone, My ſperit wiþ ȝou gedered togedere, takeþ ſuchon to Saþanas. In þe ſecounde epiſtil, forſoþe þei ben preiſid, and þat þei profite more and more, þei ben counſeilid. Þe men of Galas þanne of no blame ben repreued, but for þei beleueden to fele falſe apoſtolis. Effeſienes holli noen vndernymyng, but myche preiſing ben wrþi, for þei kepten þe feiþ of þe apoſtolis. Þe Filipenſes ſoþly myche more ben preiſid, for forſoþe neiþer þei wolden heren falſe apoſtolis. Þe Teſſalonycenſis neþeles in two epiſtolis wiþ alle preiſing he ſueþ forþ; for as myche as not only þei kepten þe feiþ of treuþe, vntoſmyten, but alſo in perſecucioun of þer citeſeynes þei weren founden ſtable. Colocenſis ſoþli ſuche weren, þat no nede ſhulden han, þat þei ſhulden be ſeen fleſhli of þe apoſtil. Forſoþe to hem he bihiȝte neuere his comynge, to þe whiche alſo he ſeiþ, And þeyȝ I be abſent in bodi, but in ſpirit I am wiþ ȝou, ioȝende and ſeende ȝoure ordre. Of þe Ebrues ſoþli what ſhal I ſeie? Of whom þe Theſſalonycenſes, þat gretly ben preiſid, ben ſeid to be maad foleweres, as he ſeiþ, And ȝee, breþern, ben maad foloweris off þe chirches of God, þat ben in Jewerie; þe ſame ſoþli alſo ȝee han ſuffrid of ȝoure kinrede, þat alſo þei of Jewis. At þilke Ebreues alſo þe ſame he remembreþ, ſeiende, Forwhi alſo to men bounden ȝee han had compaſſioun, and raueyn of ȝoure goodis wiþ gladneſſe ȝee han ſuffrid, knowende ȝou to han betere and dwellende ſubſtaunce.

Here eendeþ þe prologe, and bygynneþ þe epiſtel of Poule to Romaynus.

An o&thorn;er vpon Romayns
Romayns þe whiche in þe cite of Rome lyueden in to Jheſu Criſt, ſo of falſe apoſtlis were deprauyd, þat vndir þe name of oure Lord Jheſu Criſt in to þe olde lawe and circumciſioun þei weren led. Þes reuokiþ þe apoſtle to þe verrey and þe goſpels bileue, wrytynge to hem fro Aþenys.

Here endiþ þe prolog, and bigynneþ epiſtle to Romayns.

Capitulum I.
Poul, ſeruaunt of Jheſu Criſt, clepid apoſtle, departid into þe euangelie of God; þe which he bihiȝt bifore by his prophetis in hooly ſcripturis of his ſone, þe which is maad to him of þe ſeed of Dauiþ aftir þe fleiſch, þe which is predeſtynat, or bifore ordeyned bi grace, þe ſone of God in vertu, aftir þe ſpirit of halewyng of þe 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 þe feiþ in alle folkis for his name, in which and ȝe ben clepid of Jheſu Criſt, to alle þat ben at Rome, þe louede of God, clepid hooly, grace to ȝou, and pees of God oure fadir, and of þe Lord Jheſu Criſt. Firſte ſoþely I do þankyngis to my God, by Jheſu Criſt, for alle ȝou, for ȝour feiþ is ſchewid in al þe world. Forſoþ God is a witneſſe to me, to whom I ſerue in my ſpirit, in þe goſpel of his ſone, for wiþ outen ceeſſinge I make mynde of ȝou euermore in my preieris, if by ony maner aftirward ſumtyme I haue eſy, or ſpedy, weie in þe wille of God of comynge to ȝou. Forſoþe I deſyre for to ſe ȝou, þat I ȝyue to ȝou ſum þing of ſpiritual grace, to ȝou to be confermyd, þat is to ſeie, to be comfortid to gidere in ȝou, by þat feiþ þat is to gidere ȝoure and myn, or of ech to oþir. Soþly, briþeren, I nyle ȝou for to vnknowe, þat ofte I purpoſide for to come to ȝou, and I am forbodyn til ȝit, þat I haue ſum fruyt in ȝou, as and in oþere folkis. To Grekis and barbaryns, or heþene men, to wyſe men and vnwyſe men, I am dettour, ſo þat þat is in me is redy for to euangelyſe and to ȝou þat ben at Rome. Forſoþ I ſchame not þe goſpel, for it is þe vertu of God in to helþe to ech man bileuynge, to þe Jew firſt, and to þe Greek. Soþely þe riȝtwyſneſſe of God is ſhewid in it, of feiþ in to feiþ, as it is writun, Forſoþe a iuſt man lyueþ of feiþ. Forſoþe þe wraþþe of God is ſchewid fro heuene vpon al vnpite and vnriȝtwiſneſſe of þo men, þat wiþholden, or holden a bac, þe treuþe of God in vnriȝtwyſneſſe. For þat þat is knowyn of God, is ſchewid, or maad opyn, to hem, forſoþe God ſchewide to hem. For þe inuyſible þingis of hym, of þe creature of þe world, by þo þingis þat ben maad, vndirſtondyn, ben biholdun, and þe euerlaſting vertu of him and þe godhede, ſo þat þei ben vnexcuſable. For whanne þei hadden knowe God, þei glorifieden not as God, or diden þankyngis; but þei vanyſcheden in her þouȝtis, and þe vnwyſe herte of hem is derkid, or maad derk. Soþli þei ſeyinge hem ſelue for to be wyſe men, ben maad foolis. And þei chaungiden þe glorie of God vncorruptible, þat may not deie, ne be peirid, in to þe lykneſſe of an ymage of coruptible man, and of briddis, and of foure footide beeſtis, and of ſerpentis. For which þing God bytook hem in to þe deſyris of her herte, inz to vnclenneſſe, þat þei ponyſche wiþ wrongis, or diſpitis, her bodies in hem ſilf. Þe whiche men chaungiden þe treuþe of God in to leeſyng, and herieden and ſerueden to a creature raþere þan to þe creatour, þat is, maker of nouȝt, þat is bleſſid in to worldis, or wiþ outen ende. Amen, or ſo be it. Þerfore God bitook hem in to paſſiouns of yuel fame, or ſchenſchip. Forwhi þe wymmen of hem chaungiden þe kyndely vſſ in to þat vſſ þat is aȝens kynde. Alſo forſoþ and þe mawlis, or men, þe kyndeli vſſ of womman forſakyn, brennyden in her deſyris to gidere, mawlis in to mawlis worchinge filþhede, and receyuynge in hem ſilf þe mede, or hyre, þat byhofte of her errour. And as þei proueden not for to haue God in knowinge, God bitook hem in to a reprouable witt, þat þei do þo þingis þat acoorden not, or byſemen not; hem fulfillid wiþ 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 oþere men, proude, hyȝe ouermeſure, fynderis of yuele þingis, not obeiſchinge to fadir and modir, vnwyſe, vncouenable in berynge wiþ oute forþ, wiþ outen affeccioun, or loue, wiþouten bond of pees, wiþouten mercy. Þe whiche whanne þei hadden knowen þe riȝtwiſneſſe of God, vndirſtoden not, for þei þat don ſuche þingis ben worþi þe deeþ, not oonly þei þat don þo þingis, but alſo þei þat conſenten to men doynge.

Capitulum II.
For which þing þou ert vnexcuſable, þou ech man þat demeſt, ſoþli in what þing þou demeſt an oþir man, þou condempniſt þi ſilf; forſoþe þou doiſt þe ſame þingis whiche þou demeſt. Soþely we witen, for þe dom of God is vp treuþe to hem, þat don ſiche þingis. Geſſiſt þou, man, forſoþe, þat demeſt hem þat don ſuche þingis, and þou doiſt hem, for þou ſchalt aſcape þe dom of God? Wher þou diſpiſiſt þe richeſſis of his goodneſſe, and pacience, and longe abidyng? Vnknoweſt þou, for þe benygnyte, or good wille, of God lediþ þee to penaunce? Forſoþe aftir þi hardneſſe and vnrepentaunt herte, þou treſouriſt to þee wraþþe in to þe day of wraþþe and of ſchewynge of þe riȝtful dom of God, þat ſchal ȝelde to ech man vp his workis; ſoþely to hem þat vp patience of good werk, glorie, and honour, and vncoripcioun, to hem ſekynge euerelaſting lyf; forſoþe to hem þat ben of ſtryf, and þat aſſenten not to treuþe, but bileuen to wickidneſſe, wraþþe and indignacioun, tribulacioun and angwiſche, in to ech ſoule of man worchinge yuel þing, of Jew firſt and Greek; ſoþely glorie, and honour, and pees, to ech worchinge good þing, to Jew firſt, and to Greek. For accepciouns of perſoones, þat is, to putte oon bifore anoþer wiþoute deſert, is not anentis God. Forſoþe who euere ſynnen wiþoute lawe, ſchulen periſche wiþouten lawe; and who euere in þe lawe ſynnen, ſchulen be demed by þe lawe. Soþely þe heereris of lawe ben not iuſt anentis God, but þe doeris of lawe ſchulen be maad iuſt. Forſoþ whanne heþene þat han not lawe, don kyndeli, or by ſtiryng of kynde, þo þingis þat ben of þe lawe, þei not hauynge ſuch maner lawe, ben lawe to hem ſilf, þat ſchewen þe work of lawe writun in her hertis; þe conſcience of hem ȝeldinge to hem a witneſſinge and bitwixe hem ſelue of þouȝtis accuſinge or alſo defendinge, in þe day whanne God ſchal deme þe pryuei þingis of men vp my goſpel, by Jheſu Criſt. Forſoþ if þou ert namyd a Jew, and reſtiſt in þe lawe, and haſt glorie in God, and haſt knowe his wille, and þou lerned by þe lawe preuyſt more profitable þingis, triſtneſt þi ſilf for to be a ledere of blynde men, þe liȝt of hem þat beþ in derkneſſis, a techere of vnwyſe men, a maiſtir of ȝonge children, hauynge þe foorme of ſcience, or kunnynge, and of treuþe in þe lawe; þerfore þou þat techiſt anoþir, techiſt not þi ſilf? Þou þat prechiſt to not ſtele, ſteliſt? Þou þat ſeiſt to not do leccherie, doiſt leccherie? Þou þat wlatiſt ydols, or mawmetis, doiſt ſacrilegie, þat is, þefte of hooly þingis? Þou þat glorieſt in þe lawe, by brekinge of þe lawe vnworſchipiſt, or diſpiſiſt, God? Forſoþ þe name of God by ȝou is blasfemyd among heþene men, as it is writun. Soþli circumciſioun profyteþ, if þou kepe þe lawe; forſoþ if þou be a treſpaſſour of þe lawe, þi circumciſioun is maad prepucie, or cuſtom of heþen men. Þerfore if prepucie, or cuſtom of heþen men, kepe riȝtwyſneſſe of þe lawe, wher his prepucie ſchal not be rettid in to circumciſioun? And þe prepucie, þat is of kynde, fullinge þe lawe, ſchal deme þee, þat by lettre and circumciſioun ert treſpaſſour of þe lawe. Forſoþ not he þat is a Jew in opyn, ne þe circumciſioun þat is in þe fleiſch in opyn; but he þat is a Jew in hidd, and þe circumciſioun of herte in ſpirit, not in lettre, whos preiſyng is not of men, but of God.

Capitulum III.
Therfore what is more to a Jew, or what profyt of circumciſioun? Moche by alle maner; firſt ſoþli, for þe ſpekyngis of God ben bitakun to hem. What ſoþli if ſumme of hem bileueden not? Wher þe vnbileue of hem haþ auoydid þe feiþ of God? Fer be it. Forſoþ God is trewe, or ſoþfaſt, ſoþli ech man a lyere, or vnſtable; as is writun, Þat þou be iuſtifyed, or founden trewe, in þi wordis, and ouercome, whanne þou ert demed. Forſoþ if oure wickidneſſe, or vnequyte, comende þe riȝtwyſneſſe of God, what ſchulen we ſeie? Wher God is wickid, þat bryngeþ in wraþþe? Vp man I ſeie. Fer be it. Ellis how God ſchal deme þis world? Forſoþ if þe treuþe of God haþ haboundid, or be plenteuous, in my leſynge, in to þe 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 þingis, þat goode þingis come. Whos dampnacioun is iuſt. What þerfore? Paſſen we hem? Nay; ſoþli we han ſchewid by ſkile, Jewis and Greekis alle for to be vndir ſynne, as it is writun, For þer is not ony man iuſt; þer is not a man vndirſtondinge, neiþer ſekinge God. Alle bowedyn a wey, to gidere þei ben maad vnprofitable; þer is not þat doiþ good þing, þer is not til to oon. A ſepulcre openynge is þe þrote of hem; wiþ her tungis þei diden gilyngly, or trecherouſly; þe venym of eddris, þat ben clepid aſpis, vndur her lippis. Þe mouþ of whom is ful of curſyng, or wariyng, and bitterneſſe; þe feet of hem ben ſwift for to ſchede out blood. Contricioun, or defoulyng togidere, and infelicite, or curſidneſſe, in þe weies of hem, and þei knewen not þe wey of pees; þe drede of God is not bifore her yȝen. Forſoþe we witen, for what euere þingis þe lawe ſpekiþ, it ſpekiþ to hem þat ben in þe lawe, þat ech mouþ be ſtoppid, and ech world be maad ſuget to God. For of þe workis of lawe ech fleiſch, þat is, mankynde, ſchal not be iuſtifyed bifore him; forſoþe by þe lawe is knowinge of ſynne. Forſoþe now wiþouten þe lawe þe riȝtwyſneſſe of God is ſchewid, witneſſid of þe lawe and prophetis. Soþli þe riȝtwyſneſſe of God is by þe feiþ of Jheſu Criſt on alle þat bileuen in to hym; forſoþ þer is no diſtynccioun, or departynge. For alle men ſynneden, and han nede to þe glorie of God; þei iuſtified freely bi his grace, by þe redemcioun or þe aȝenbiyng, þat is purpoſid in Jheſu Criſt. Whom God purpoſide an helpere by feiþ in his blood, to þe ſchewinge of his riȝtwyſneſſe, for remiſcioun of bifore goynge ſynnes, in þe ſuſtentacioun, or beringe vp, of God, to þe ſchewynge of his riȝtwyſneſſe in þis tyme, þat he be iuſt, and iuſtifyinge him þat is of þe feiþ of Jheſu Criſt. Where is þerfore þi gloriynge? It is excludid, or put out. By what lawe? Of dedis doynge? Nay, but by þe lawe of feiþ. Forſoþe we demen a man for to be iuſtifyed by feiþ, wiþouten workis of lawe. Wher of Jewis is God oonly? Wher he is not and of heþene? Ȝis, and of heþene. For ſoþely oon is God, þat iuſtifyeþ circumciſioun of feiþ, and prepucie, or heþen men, by feiþ. Þerfore diſtrye we þe lawe by þe feiþ? Fer be it; but we ſtabliſchen þe lawe.

Capitulum IIII.
What þerfore ſchulen we ſeye, oure fadir Abraham for to haue founden vp þe fleyſch? Forſoþ if Abraham be iuſtified of þe workis of lawe, he haþ glorie, but not anentis God. What ſoþli ſeiþ þe ſcripture? Abraham bileuede to God, and it is rettid to him to riȝtwyſneſſe. Forſoþ to him þat worchiþ mede is not ȝouun to, or rettid, vp grace, but vp dette. But to hym þat worchiþ not, forſoþ bileuynge into him þat iuſtifyeþ þe wickid man, or vnpitous, his feiþ is rettid to riȝtwyſneſſe, vp þe purpoſinge of Goddis grace. As and Dauid ſeiþ þe bleſſidneſſe of a man, to whom God acceptiþ riȝtwyſneſſe wiþoute werkis of þe lawe, Bleſſid þei, whos wickidneſſis ben forȝouun, and whos ſynnes ben keuered, or hid. Bleſſid þat man, to whom God rettide not ſynne. Þerfore þis bleſſidneſſe dwelliþ oonly in circumciſioun, or alſo in prepucie, or ſtaat of heþene men? Forſoþe we ſeyn, for þe feiþ is rettid to Abraham to riȝtwyſneſſe. Hou þerfore 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 feiþ þat is in prepucie, þat he be fadir of alle men bileuynge by prepucie, þat it be rettid and to hem to riȝtwyſneſſe; and þat he be fadir of circumciſioun, not oonly to hem þat ben of circumciſioun, but and to hem þat ſuen his ſteppis of þe feiþ of our fadir Abraham, þat is in prepucie. Forſoþe not by þe lawe is biheeſte to Abraham, or to his ſeed, þat he be þe eyr of þe world, but bi þe riȝtwyſneſſe of feiþ. Soþli if þei þat ben of þe lawe, ben eyris, feiþ is anentyſchid, or diſtroyed, biheeſte is don awey. Forſoþ þe lawe worchiþ wraþþe; ſoþli wher þe lawe is not, neþir is preuaricacioun, or treſpaſſinge. Þerfore of þe feiþ, þat vp grace biheeſte be ſtable, or ſtedefaſt, to ech ſeed, not to þat ſeed oonly þat is of þe lawe, but to þat þat is of þe feiþ of Abraham, þe which is fadir of vs alle. As it is writun, For I haue ſett þee fadir of manye folkis, bifore God to whom þou haſt bileuyd. Þe which God quykeneþ deede men, and clepiþ þo þingis þat ben not, as þo þat ben. Þe which Abraham aȝens hope bileuede in to hope, þat he ſchulde be maad fadir of manye folkis, vp þat it is ſeid to hym, Þus ſchal þi ſeed be, as ſterris of heuene, and as grauel, or ſond, þat is in þe brynke of þe ſee. And he is not maad vnſtedefaſt in þe bileue, neþir he biheld his body now nyȝ deed, whanne he was almooſt of an hundrid ȝeer, and þe wombe of Sare nyȝ deed. Alſo in þe byheeſte of God he doutide not wiþ vntruſt; but he is comfortid in bileue, ȝyuynge glorie to God, witinge mooſt fully for what euere þingis God haþ bihiȝt, he is myȝti and for to do. Þerfore it is rettid to him to riȝtwyſneſſe. Forſoþe 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 þat reyſide oure Lord Jheſu Criſt fro deede ſpiritis. Þe which is bitakun for oure ſynnes, and roos aȝen for oure iuſtifyinge.

Capitulum V.
Therfore we, iuſtified of feiþ, haue pees at God by oure Lord Jheſu Criſt. By whom we han acceſſe, or nyȝ goynge to, by feiþ in to þis grace, in which we ſtonden, and han glorie in þe hope of glorie of Goddis ſones. Forſoþ not oonly, but and we glorien in tribulaciouns, witinge þat tribulacioun worchiþ pacience, ſoþli pacience prouynge, forſoþe prouynge hope. Forſoþ hope confoundiþ not, for þe charite of God is ſpred abrood in oure hertis by þe Hooly Goſt, þat is ȝouun to vs. Wherto ſoþly deiede Criſt for wickide men, whanne we weren ȝit ſyke, or vnſtable, vp tyme? Soþli vnneþis deieþ eny man for þe iuſt; for whi for þe goode perauenture ſum man dar deye. Forſoþ God comendiþ 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 wraþþe by him. Soþli if whenne we weren enemyes, we ben recouncilid to God by deeþ of his ſone, moche more we recounſylid ſchulen be ſaaf in þe lyf of him. Forſoþe not oonly, but and we glorien in God, by oure Lord Jheſu Criſt, by whom we han receyued now recouncilyng, or acordyng. Þerfore as by o man ſynne entride in to þis world, and by ſynne deeþ, ſo deeþ paſſide forþ in to alle men, in which man alle men ſynneden. Soþli til to þe lawe ſynne was in þe world; forſoþe ſynne was not wyitid, or rettid, whanne lawe was not. But deeþ regnyde fro Adam til to Moyſes, alſo in to hem þat 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 þe ȝifte; ſoþli if þorw þe gilt of oon manye ben deed, moche more þe grace of God and ȝifte in þe grace of o man Jheſu Criſt haþ haboundid in to many men. And not as by o ſynne, ſo and by ȝyfte; forwhi ſoþli dom of oon in to condempnacioun, grace forſoþe of manye giltis, or treſpaſſingis, in to iuſtificacioun. Forſoþ if in þe gilt of oon deeþ regnede þorw oon, moche more men takynge plente of grace, and ȝyuynge, and riȝtwyſneſſe, in lyf ſchulen regne by oon Jheſu Criſt. Þerfore as by þe gilt of oon in to alle men in to condempnacioun, ſo and by þe riȝtwyſneſſe of oon in to alle men in to iuſtifyinge of lyf. Soþli as by inobedience of o man manye ben ordeyned ſynneris, ſo and by obedience of oon manye ſchulen be ordeyned iuſt. Forſoþ þe lawe entride, þat gilt ſhulde be plenteuous; ſoþli wher gilt was plenteuous, and grace haboundide, or was plenteuous. Þat as ſynne regnede in to deeþ, ſo and grace regne by riȝtwyſneſſe into euere laſtynge lyf, by Jheſu Criſt oure Lord.

Capitulum VI.
Therfore what ſchulen we ſeye? Schulen we dwelle in ſynne, þat grace be plenteuous? Ferr be it. Soþli we þat ben deed to ſynne, how ſchulen we ȝit lyue þer ynne? Wher, breþeren, ȝe vnknowen, for whiche euere we ben baptyſid, or criſtened, in Criſt Jheſu, in his deeþ we ben baptyſid? Soþli we ben to gidere biried wiþ him bi criſtendom in to deeþ; þat as Criſt roos fro deede ſpiritis bi glorie of þe fadir, ſo and we walke in þe neweneſſe of lyf. Forſoþ if we plauntid to gidere ben maad to þe likneſſe of his deeþ, alſo and we ſchulen ben of his riſyng aȝen; witinge þat oure oolde man is to gidere crucifyed, þat þe body of ſynne be diſtroyed, þat we ſerue no more to ſynne. Soþli he þat is deed to ſynne, is iuſtified fro ſynne. Forſoþ if we ben deed wiþ Criſt, we bileuen þat alſo we ſchulen lyue to gidere wiþ him; witinge for Criſt, ryſinge aȝen fro deede ſpiritis, now deieþ not, deeþ ſchal no more lordſchipe to him. Forſoþ he þat is deed to ſynne, he is deed oonys; ſoþli he þat lyueþ, he lyueþ to God. So and ȝe deme ȝou for to be deed ſoþli to ſynne, forſoþ lyuynge to God in Jheſu Criſt oure Lord. Þerfore regne not ſynne in ȝoure deedly body, þat ȝe obeiſche to his coueitingis. But neiþer 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. Forſoþe ſynne ſchal not lordſchipe to ȝou; ſoþli ȝe ben not vndir lawe, but vndir grace. What þerfore? Schulen we ſynnen, for we ben not vndir þe lawe, but vndir grace? Ferr be it. Witen ȝe not, for to whom ȝe ȝyuen ȝou ſeruauntis for to obeiſche, ȝe ben ſeruauntis of þat þing, to which ȝe han obeiſchid, eiþer of ſynne to deeþ, oþir of obedience to riȝtwyſneſſe? Soþli I do þankyngis to God, þat ȝe weren ſeruauntis of ſynne; forſoþ ȝe han obeyſchid of herte in to þat fourme of techyng, in which ȝe ben bitakun. Forſoþ ȝe delyuered fro ſynne, ben maad ſeruauntis of riȝtwyſneſſe. I ſeie mannis þing, for þe infirmite, or vnſtabilneſſe, of ȝoure fleiſch. Soþli 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. Forſoþe whanne ȝe weren ſeruauntis of ſynne, ȝe weren fre of riȝtwyſneſſe. Þerfore what fruyt hadden ȝe þanne in þo þingis, in whiche ȝe ſchamen now? Now þerfore þe ende of hem is deeþ. Forſoþ now ȝe delyuered fro ſynne, maad ſoþeli ſeruauntis to God, han ȝoure fruyt in to hoolyneſſe, þe ende forſoþ euerlaſtyng lyf. Treuli þe hyris of ſynne, deeþ; þe grace of God, euerlaſting lyf in Criſt Jheſu oure Lord.

Capitulum VII.
Breþeren, wher ȝe vnknowen; forſoþ I ſpeke to men witinge þe lawe; for þe lawe haþ lordſchip in a man, hou longe tyme it lyueþ? Forwhi þat womman þat is vnder an houſbonde, is bounden to þe lawe, lyuynge þe hoſebonde; ſoþli if hir hoſebonde be deed, ſche is delyuered, or vnbounden, fro þe lawe of þe man. Þerfore lyuynge þe man, ſhe ſchal be clepid auoutreſſe, if ſhe ſchal be wiþ anoþer man; forſoþe if hir hoſebonde be deed, ſhe is deliuered fro lawe of þe man, þat ſche be not auoutreſſe, if ſhe ſchal be wiþ anoþer man. Treuli, briþeren, and ȝe ben maad deed to þe lawe þorwȝ þe body of Criſt, þat ȝe ben anoþeris, þat roos aȝen fro deede ſpiritis, þat we bere fruit to God. Forſoþ whanne we weren in fleiſch, paſſiouns of ſynnes, þat weren bi þe lawe, wrouȝten in oure membris, þat þei ſchulden bere fruyt to deeþ. Now forſoþe we ben vnbounden fro þe lawe of deeþ, in þe which we weren holde, ſo þat we ſerue in neweneſſe of ſpirit, and not in oldneſſe of lettre. What þerfore ſchulen we ſeie? Þe 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 þe lawe ſeide, Þou ſchalt not coueite. Forſoþe occaſioun takun, ſynne by þe maundement haþ wrouȝte in me al coueityng, or coueityſe; ſoþli wiþ oute þe lawe, ſynne was deed. Forſoþe I lyuede wiþ oute þe lawe ſum tyme; but whanne þe comaundement hadde comen, ſynne lyuede aȝen. Soþli I am deed, and þe comaundement is founden to me, þat was to lyf, þis þing for to be to deeþ. Forwhi ſynne, occaſioun takun bi þe comaundement, diſſeyuede me, and bi it ſlouȝ me. And ſo þe lawe ſoþeli hooly, and þe comaundement hooly, and iuſt, and good. Þerfor þat þat is good, to me is maad deeþ? Fer be it. But þat ſynne appere, or be knowen, ſynne, þorw good þing wrouȝte deeþ to me, þat þer be maad ſynne ſynnynge ouer manere, or meſure, by comaundement. Soþli we witen, for þe lawe is ſpiritual, or gooſtli; forſoþ I am fleiſchly, ſold vndir ſynne. Soþli I vndirſtonde not þat þat I worche; ſoþly I do not þe good þing þat I wole, but I do þe ilke yuel þing þat I hate. Forſoþ if I do þat þing þat I wole not, I conſente to þe lawe, for it is good. Now ſoþely I worche not now, but þat ſynne þat dwelliþ in me. Soþli I wot, for in me, þat is, in my fleiſch, dwelliþ no good; forwhi williþ to me, trewli for to performe good þing I fynde not. Forſoþe I do not þe ilke good þing þat I wole, but I do þe ilke yuel þing þat I wole not. Soþli if I do þat þing þat I wole not, I worche not it, but þe ſynne þat dwelliþ in me. Þerfore I fynde a lawe to me willinge for to do good þing, for to me yuel þing liþ to. Þerfore þe lawe is good to me willinge; forſoþ I delite to gidere to þe lawe of God, vp þe ynner man. Soþly I ſe an oþer lawe in my membris, aȝenfiȝtinge to þe lawe of my ſoule, and makynge me caytyf in þe lawe of ſynne, þat is in my membris. I a wooful man; who ſchal delyuere me fro þe body of þis ſynne? Forſoþe þe grace of God, bi Jheſu Criſt oure Lorde. Þerfore I my ſilf by reſoun of þe ſoule ſerue to þe lawe of God; ſoþli bi þe fleiſch to þe lawe of ſynne.

Capitulum VIII.
Therfore now no þing of dampnacioun is to hem þat ben in Criſt Jheſu, þe whiche wandren not aftir þe fleiſch. Forſoþ þe ſpirit of lyf in Criſt Jheſu haþ delyuered me fro þe lawe of ſynne, and deeþ. Forwhi þat þat was vnpoſſible to þe lawe, in what þing it was ſyk, or freel, by fleiſch, God ſendinge his ſone in to þe likneſſe of fleiſch of ſynne, of þe ſynne dampnede ſynne in fleiſch; þat þe iuſtifiynge of lawe were fulfillid in vs, þat not aftir þe fleiſch wandren, but aftir þe ſpirit. Forſoþ þei þat ben aftir þe fleiſch, ſaueren þo þingis þat ben of þe fleiſch; but þei þat ben after þe ſpirit, feelen þo þingis þat ben of þe ſpirit. Forwhi þe prudence of fleiſch is deeþ; forſoþ þe prudence of ſpirit lyf and pees. For þe wyſdom of fleiſh is enemy to God; forſoþ it is not ſuget to þe lawe of God, ſoþly neþir it may. Forſoþ þei þat ben in fleiſch, mown not pleſe to God. Soþli ȝe ben not in fleiſch, but in ſpirit; neþelees if þe ſpirit of God dwelliþ in ȝow. Forſoþ if ony haþ not þe ſpirit of Criſt, þis is not his. Forſoþ if Criſt is in ȝou, ſoþli þe body is deed for ſynne, but þe ſpirit lyueþ for iuſtifiynge. For if þe ſpirit of him þat reiſide Jheſu Criſt fro deede ſpiritis dwelliþ in ȝou, he þat reiſide Jheſu Criſt fro deede ſpiritis, ſchal quykene and ȝoure deedli bodies, for þe ſpirit of him dwellinge in ȝou. Þerfore, breþeren, we ben dettours, not to þe fleiſch, þat we lyue aftir þe fleiſch. Forſoþ if ȝe ſchulen lyue aftir þe fleiſch, ȝe ſchulen deie; forſoþ if ȝe bi ſpirit ſchulen ſle þe deedis of fleiſh, ȝe ſchulen lyue. Soþli who euere ben lad by þe ſpirit of God, þes ben þe ſones of God. Forſoþe ȝe han not taken eftſoone þe ſpirit of ſeruage in drede, but ȝe han taken þe ſpirit of adopcioun of ſones, þat is, to be ſones of God by grace, in which ſpirit we cryen, Abba, fadir. Forſoþ þe ilke ſpirit ȝeldiþ witneſſyng to oure ſpirit, þat we ben þe ſones of God; forſoþ if ſones, and eyris, ſoþli eyris of God, trewli euene eyris of Criſt; if neþelees we to gidere ſuffren, þat and we be glorified to gidere. Trewli I deme, þat þe paſſions of þis tyme ben not euene worþi to þe glorie to comynge, þat ſchal be ſchewid in vs. Forwhi þe abydinge of creature, þat is, man, abidiþ þe ſchewinge of þe ſones of God. Soþli þe creature is ſuget to vanyte, not willinge, but for him þat ſugetide it, or made it ſuget, in hope; for and þe ilke creature ſchal be delyuered fro ſeruage of corupcioun in to liberte of þe glorie of þe ſones of God. Soþli we witen, þat ech creature inſorwiþ, and childiþ, or worchiþ wiþ angwis, til ȝit. Forſoþ not oonly it, but and we vs ſilf, hauynge þe firſte fruytis of þe ſpirit, and we vs ſilf ſorwen wiþ ynne vs þe adopcioun of Goddis ſones, þat is, wiþ greet mornynge deſyren þe ſtaat of Goddis ſones bi grace, abidinge þe aȝen bygging of oure body. Soþli by hope we ben mad ſaaf. Forſoþ þe hope þat is ſeyn, is not hope; forwhy what hopiþ a man þat þing, þat he ſeeþ? Forſoþ if we hopen þat þing þat we ſeen not, we abiden by pacience. Alſo and þe ſpirit helpiþ oure infirmyte, or vnſtedefaſtneſſe; forwhy what we ſchulen preie, as it bihoueþ, we witen not, but þe ilke ſpirit axiþ for vs wiþ ſorowyngis, þat mown not ben toold out. Forſoþe he þat ſekiþ þe hertis, wot what þe ſpirit deſyriþ, for aftir God, þat is, at Goddis wille, he axiþ for hooly men. Forſoþ we witen, for to men louynge God alle þingis worchen to gidere into good þing, to hem þat aftir purpos ben clepid ſeyntis. Forwhy and whom he wiſte bifore, and he ordeynede by grace for to be maad lychi of þe ymage of his ſone, þat he be þe firſte bigetun in many briþeren. Soþely whom he bifore ordeynede to bliſſe, and hem he clepide; and whom he clepide, and hem he iuſtifiede; ſoþli whom he iuſtifiede, and hem he glorifiede. What þerfore ſchulen we ſeye to þes þingis? If God for vs, who aȝens vs? Þe which alſo ſparide not his owne ſone, but for vs alle bitook him, how alſo ȝaf he not to vs alle þingis wiþ him? Who ſchal accuſe aȝenus þe choſene ſones of God? God þat iuſtifieþ, who is it þat condempneþ? Jheſus Criſt þat is deed, ȝhe, þe which and roos aȝen, þe which is on þe riȝþalf of God, and þe which preieþ for vs. Who þerfore ſchal departe vs from þe 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 þee; we ben geſſid as ſhceep to ſlauȝtir. But in alle þes þingis we ouercomen, for him þat louede vs. Soþli I am certeyn, for neþer deeþ, neþer lyf, neþer angels, neþer pryncipatis, neþer virtutes, neþer poteſtatis, neþer preſent þingis, neþer þingis to comynge, neþer ſtrengþe, neþer hiȝþe, neþer depneſſe, neþer oþir creature ſchal may departe vs fro þe charite of God, þat is in Jheſu Criſt oure Lord.

Capitulum IX.
I ſeye treuþe in Criſt Jheſu, I lye not, my conſcience beringe witneſſyng to me in þe Hooly Gooſt, for greet heuyneſſe is to me, and continuel ſorwe to myn herte. Forſoþe I my ſilf deſyride for to be curſid, or departid, fro Criſt for my breþeren, þat ben my coſyns aftir þe fleiſch, þat ben Iſraelytis, or of Iſrael; whos is adopcioun of ſones, and glorie, and teſtament, and ȝyuynge of lawe, and ſeruyſe, and biheeſtis; whos ben þe fadris, and of whom Criſt aftir þe fleiſch, þat is God aboue alle þingis, bleſſid in to worldis. Amen. Soþli not þat þe word of God haþ falle doun, or failide vnfulfillid. Soþli not alle þat ben of Iſrael, þes ben Iſraelitis, or ſones of Jacob. Neþer þei þat ben ſeed of Abraham, alle ben ſones; but in Yſaac ſeed ſchal be clepid to þee; þat is to ſeye, not þei þat ben ſones of þe fleiſh, ben ſones of God, but þei þat ben ſones of biheeſte ben demyd in ſeed of biheeſte. Soþli þis is þe word of biheeſte, Vp þis tyme I ſchal come, and a ſone ſchal be to Sare. Forſoþ not oonly ſhe, but and Rebecca, of o liggynge by hauynge tweye ſones of Yſaac, oure fadir. Soþli whanne þei weren not ȝit born, eþer hadden don ony þing of good or yuel, þat þe purpos of God ſchulde dwelle vp þe eleccioun, not of workis, but of God clepinge, it is ſeid to him, For þe more ſchal ſerue to þe laſſe, as it is writun, I louede Jacob, forſoþe Eſau I hadde in hate. What þerfore ſchulen we ſeie? Wher wickidneſſe be anentis God? Fer be it. Forſoþ he ſeiþ to Moyſes, I ſchal haue mercy to whom I ſchal haue mercy; and I ſchal ȝyue mercy to whom I ſchal haue mercy. Þerfore it is not neþer of man willinge, neþer rennynge, but of God hauynge mercy. Forſoþe þe ſcripture ſeiþ to Pharao, For in to þis þing I haue ſtirid þee, þat I ſchewe in þee my vertu, and þat my name be told in al erþe. Þerfore of whom God wole, he haþ mercy; and whom he wole, he enduriþ, or hardeneþ. And ſo þou ſeiſt to me, What þing is ȝit ſouȝt? ſoþli who wiþſtondiþ his will? Aa! man, who art þou, þe which anſweriſt to God? Wher a pott, or a maad þing, ſeiþ to him þat made it, What haſt þou maad me ſo? Wher a pottere of cley haþ not power of þe ſame gobet for to make ſoþli o veſſel in to honour, anoþir forſoþe in to diſpyt, or lowȝ office? Þat if God willinge for to ſchewe wraþþe, and for to make power knowun, ſuſteynede in greet pacience þe veſſels of wraþþe able in to perdicioun, or dampnacioun, þat he ſchulde ſchewe þe richeſſis of his glorie in to veſſelis of mercy, þe whiche he made redy in to glorie. And whiche he clepide not oonli of Jewis, but alſo of heþen men, as he ſeiþ 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, þere þei ſchulen be clepid þe ſones of God lyuynge. Forſoþ Yſai cryeþ for Iſrael, If þe noumbre of Iſrael ſhal be as þe grauel of þe ſee, þe relifs ſchulen be maad ſaf. Forſoþ a word endinge, and abreggynge in equyte, for þe Lord ſchal make a word breggid, or maad ſhort, vpon al erþe. 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. Þerfore what ſchulen we ſeye? Þat heþene men þat ſueden not riȝtwyſneſſe, han kauȝt riȝtwyſneſſe, ſoþli þe riȝtwyſneſſe þat is of feiþ. Forſoþ Iſrael ſuynge þe lawe of riȝtwiſneſſe, cam not parfytli in to þe lawe of riȝtwyſneſſe. Whi? For not of feiþ, but as of workis. Soþli þei offendiden in to þe 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 þat ſchal bileue in to it, ſchal not be confoundid, or ſchent.

Capitulum X.
Briþeren, ſoþli þe will of myn herte and my biſeching is maad to God for hem in to heelþe. Forſoþe I bere witneſſinge to hem, for þei han loue of God, but not vp kunnynge. Soþli þei vnknowynge Goddis riȝtwyſneſſe, and ſekinge for to make ſtedefaſt her owne, ben not ſuget to þe riȝtwyſneſſe of God. Forſoþe þe ende of þe lawe Criſt, to riȝtwyſneſſe to ech man bileuynge. Soþli Moyſes wrot, For þe man þat ſchal do riȝtwyſneſſe þat is of þe lawe, ſchal lyue in it. Forſoþ þe riȝtwyſneſſe þat is of byleue, ſeiþ þus, Seie þou not in þin herte, Who ſchal ſtyȝe into heuene? þat is to ſeie, for to lede doun Criſt; or who ſchal go doun in to depneſſe, or helle? þat is, for to aȝen clepe Criſt fro þe deede ſpiritis. But what ſeiþ þe ſcripture? Þe word is nyȝ in þi mouþ, and in þin herte; þis is þe word of bileue, þe which we prechen. Þat if þou knowleche in þi mouþ þe Lord Jheſu Criſt, and byleueſt in þin herte, þat God reiſide him fro deede ſpiritis, þou ſchalt be ſaaf. Forſoþ by herte men bileueþ to riȝtwyſneſſe, by mouþ ſoþli knowleching is maad to helþe. Soþli þe ſcripture ſeiþ, Ech þat bileueþ into him, ſchal not be confoundid. Soþli þer is no diſtynccioun of Jew and Greek; for why þe ſame Lord of alle, ryche into alle, þat inclepen him. Forſoþ ech man who euere ſchal inclepe þe name of þe Lord, ſchal be ſaaf. How þerfore ſchulen þei inclepyn hym, into whom þei han not bileued? or how ſchulen þei bileue to hym, whom þei herden not? How forſoþ ſchulen þei heere, wiþ outen þe prechinge? or how ſchulen þei preche, no but if þei be ſent? As it is writun, How faire þe feet of men euangeliſinge pees, of prechinge goode þingis. But not alle men obeiſchen to þe goſpel. Forſoþ Yſaie ſeiþ, Lord, who bileuyde to oure heeringe? Þerfore feiþ of heeringe, heering forſoþ by þe word of Criſt. But I ſeye, Wher þei herden not? And ſoþli þe word of hem wente out into al erþe, and into þe endis of þe roundneſſe of þe erþe her wordis. But I ſeie, Wher Iſrael knew not? Firſt Moyſes ſeiþ, I ſchal lede ȝou to enuye, into not a folk; into an vnwys folk, I ſchal ſende ȝou in to wraþþe. Forſoþ Yſaie dar, and ſeiþ, I am foundyn of men not ſekinge me; openly I apperide to hem, þat axiden not me. Forſoþe to Yrael he ſeiþ, Al day I ſtreiȝte out my hondis to a peple not bileuynge to me, but aȝen ſeyinge.

Capitulum XI.
Therfore I ſeye, Wher God haþ putt awey his peple? Ferr be it. Forwhy and I am an Iſraelyte, of þe ſeed of Abraham, of þe lynage of Beniamyn. Þe Lord putte not awey his peple, þe which he bifore wiſte. Wher ȝe witen not, in Helye what þe ſcripture ſeiþ? How he preieþ God aȝens Iſrael, Lord, þei han ſlayn þi prophetis, þei han vndirdoluen þin auteris, and I am left aloone, and þei ſeken my lyf. But what ſeiþ Goddis anſwere to him? I haue left to me ſeuene þouſand of men, þat han not bowid her knees bifore Baal. So þerfore and in þis tyme, þe relyfs ben mad ſaaf, vp þe cheſynge of þe grace of God. For if bi þe grace of God, now not of workis; ellis grace is not now grace. What þerfore? Iſrael haþ not getyn þat þat he ſouȝte, forſoþe eleccioun haþ getyn; ſoþli þe oþere ben blyndid. As it is writun, He ȝaf to hem a ſpirit of compunccioun, yȝen þat þei ſe not, and eeris, þat þei heeren not, til in to þis day. And Dauiþ ſeiþ, Be þe 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 þe yȝen of hem maad derke, þat þei ſe not; and incroke algatis þe bak of hem. Þerfore I ſeye, Wher þei offendiden ſo, þat þei ſchulden falle doun? Fer be it. But bi þe gilt of hem heelþe is maad to heþene men, þat þei ſue hem. Þat if þe gilt of hem ben richeſſis of þe world, and þe menuſinge, or makinge leſſe, of hem ben richeſſis of heþen men, hou moche more þe plente of hem? Soþli I ſeye to ȝou, heþen men, hou longe ſoþli I am apoſtle of heþen 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. Forſoþ if þe loſſe of hem is reconſilinge of þe world, what takinge vp, no but lyf of deede men? For if þe ſacrifiſe, or litel part of taſtynge, be hooly, and þe hool gobet; and if þe roote is hooly, and þe braunchis. Þat if ony of þe braunchis ben broken, þou ſoþli, whanne þou were a wylde olyue tre, art ſett yn among hem, and ert maad felowe of þe roote, and of fatneſſe of þe olyue tre, nyle þou glorie aȝeyns þe braunchis. For if þou glorieſt, þou beriſt not þe roote, but þe roote þee. Þerfore þou ſeiſt, Þe braunchis ben broken, þat I be yn ſett. Wel, for vnbileue þe braunchis ben broken; forſoþ þou ſtondiſt by feiþ. Nyle þou ſauere hiȝe þing, but drede þou, forſoþe if God ſparide not þe kyndely braunchis, leſt perauenture he ſpare not þee. Þerfore ſe þe goodneſſe, and feerſneſſe of God; ſoþli feerſneſſe in to hem þat felden doun, ſoþli þe goodneſſe of God in þee, if þou ſchalt dwelle in goodneſſe, ellis and þou ſchalt be kitt down. But and þei ſchulen ben ynſett, if þei ſchulen not dwelle in vnbileue. Forſoþ God is myȝty, eftſoone for to ynſette hem. Forwhi if þou ert kitt doun of þe kyndely wylde olyue tre, and aȝens kynde ert inſeet in to a good olyue tre, how moche more þei þat by kynde, ſchulen be ynſett to her olyue tre? Forſoþe, briþeren, I nyle ȝou vnknowe þis myſterie, þat ȝe ben not wyſe to ȝou ſilf; for blyndneſſe haþ felde of party in Iſrael, til þe plente of heþen men entriden, and ſo al Iſrael ſchulde be maad ſaaf. As it is writun, He ſchal come of Syon, þat ſchal delyuere, and turne awey þe vnpite of Jacob. And þis teſtament to hem of me, whanne I ſchal do awey her ſynnes. Soþli vp þe goſpel enemyes for ȝou, forſoþe mooſt dereworþe vp þe eleccioun for fadris. Soþli þe ȝiftis and clepynge of God ben wiþouten forþinkynge, or reuokynge. Soþli as ſum tyme and ȝe bileueden not to God, now forſoþe ȝe han gete mercy for þe vnbileue of hem; ſo and þes now bileueden not in to ȝoure mercy, þat and þei gete mercy. Forſoþe God cloſide to gidere alle þingis in vnbileue, þat he haue mercy on alle. A! þe hiȝneſſe, or depneſſe, of þe richeſſe of wyſdom and kunnynge of God; hou incomprehenſyble ben his domes, and his weyis vnſerchable. Forſoþe who knew þe 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 þingis. To him honour and glorie in to worldis. Amen.

Capitulum XII.
And ſo, briþeren, I biſeche ȝou by þe mercy of God, þat 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 þis world, but be ȝe refoormed in neweneſſe of ȝoure witt, þat ȝe proue which is þe wille of God, good, and wel pleſynge, and parfyt. Forſoþ I ſeie, bi þe grace þat is ȝouun to me, to alle þat ben among ȝou, for to not ſauere, or kunne, more þan it behoueþ for to kunne, but for to kunne to ſobreneſſe; and to ech man, as God haþ departid þe meſure of feiþ. Forſoþ as in oo body we han many membris, ſoþli alle þe membris han not þe ſame acte, or dede; ſo we ben manye oo body in Criſt, ech forſoþe membris þe toþer of an oþer. Þerfore hauynge ȝiftis dyuerſinge, vp grace þat is ȝouun to vs, eþer propheſie, vp reſoun of feiþ; eþer myniſterie, or ſeruyce, in myniſtringe; eþer he þat techiþ, in techinge; he þat ſtireþ ſoftly, in exhortacioun, or moneſtinge; he þat ȝyueþ, in ſympleneſſe; he þat is byfore, or ſouereyn, in biſyneſſe; he þat haþ mercy, in gladneſſe. Loue wiþ oute feynynge, hatynge yuel, cleuynge, or faſte drawynge, to good þing; louynge to gidere þe charite of briþerhed; comynge bifore to gidere in honour, not ſlow in biſyneſſe, feruent, or brennynge, in ſpirit, ſeruynge to þe Lord, ioyinge in hope, pacient in tribulacioun, biſy in preier, comunynge to þe nedis of ſeyntis, ſuynge, or kepinge, hoſpitalite, þat is, herboringe of pore men. Bleſſe ȝe men purſuynge ȝou; bleſſe ȝe, and nyle ȝe curſe, or warie; for to ioye wiþ men ioyinge, for to wepe wiþ men wepinge; feelynge þe ſame þing to gidere; not ſauerynge, or kunnynge, hiȝe þingis, but conſentynge to meke þingis. Nyle ȝe be prudent anentis ȝou ſilf; to no man ȝeldinge yuel for yuel, purueyinge goode þingis, not oonly bifore God, but alſo bifore alle men. If it may be don, þat þat is of ȝou, hauynge pees wiþ alle men. Ȝe mooſt dereworþe briþeren, not defendynge, or vengynge, ȝou ſilf, but ȝyue ȝe place to ire, or wraþþe; forſoþ it is writun, Þe Lord ſeiþ, To me veniaunce, and I ſchal ȝelde aȝen. But if þin enemye ſchal hungre, feede þou him; if he þirſtiþ, ȝyue þou drynke to hym; forſoþe þou doynge þes þingis ſchalt gidere to gedre colis on his heed. Nyle þou be ouercome of yuel þing, but ouercome þou yuel þing in good þing.

Capitulum XIII.
Euery ſoule, or lyuynge man, be ſuget to hiȝer poweris. Forſoþ þere is not power no but of God; ſoþli þo þingis þat ben of God, ben ordeyned. And ſo he þat aȝen ſtondiþ power, aȝen ſtondiþ þe ordynaunce of God; forſoþ þei þat aȝenſtonden, getiþ to hem ſilf dampnacioun. Forwhi princis ben not to þe drede of good werk, but of yuel. Soþli wilt þou not drede power? Do þou good þing, and þou ſchalt haue preyſyng of it; forſoþ he is þe mynyſtre of God to þee into good. Soþli if þou doiſt yuel þing, drede þou; for not wiþoute cauſe he beriþ þe ſwerd, for he is þe myniſtre of God, vengere into wraþþe to him þat doþ yuel þing. And þerfore by nede be ȝe ſuget, not oonly for wraþþe, but and for conſcience. Soþli þerfore and ȝe ȝyuen tributis, þei ben þe myniſtris of God, for þis ſame þing ſeruynge. Þerfore ȝelde ȝe to alle men dettis, to whom tribut, tribut, to whom tol, or cuſtom for þingis borun aboute, tol, or ſuch cuſtom, to whom drede, drede, to whom honour, honour. To no man owe ȝe ony þing, no but þat ȝe loue to gidere. Soþli he þat loueþ his neiȝbore, haþ fulfillid þe lawe. Forwhy, Þou ſchalt do no leccherie, Þou ſchalt not ſle, Þou ſchalt not ſtele, Þou ſchalt not ſeye fals witneſſinge, Þou ſchalt not coueite þe þing of þi neiȝbore, and if þere be ony oþir maundement, it is inſtorid, or encloſid, in þis word, Þou ſchalt loue þi neiȝbore as þi ſilf. Þe loue of þi neiȝbore worchiþ not yuel; þerfore loue is þe plente, or fulfillinge, of þe lawe. And we witinge þis tyme, for hour is now, vs for to ryſe of ſlepe; ſoþli now oure heelþe is neer, þan whanne we bileueden. Þe nyȝt wente byfore, forſoþe þe day ſchal neiȝe. Þerfore caſte we awey þe workis of derkneſſis, and be we cloþid wiþ þe 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 cloþid in þe Lord Jheſu Criſt, and do ȝe not cure, or biſyneſſe, of fleiſch in deſyris.

Capitulum XIIII.
Forſoþe take ȝe a ſyk man in bileue, not in deceptaciouns, or diſpeticiouns, of þouȝtis. Soþli anoþir bileueþ himſilf for to ete alle þingis; forſoþ he þat is ſyk, or vnſtedefaſt, ete he wortis, or potage. He þat etiþ, diſpiſe not þe man not etynge; and he þat etiþ not, deme not þe man etynge. Soþli God haþ takyn him. Who art þou, þat demeſt anoþir ſeruaunt? To his lord he ſtondiþ, or falliþ doun. Forſoþ he ſchal ſtonde; forſoþ þe Lord is myȝti for to ordeyne him, or make ſtedefaſt. Forwhi anoþir demeþ a day bytwixe day, anoþer demeþ ech day. Ech man habunde, or be plenteuous, in his witt. He þat ſaueriþ, or vndirſtondiþ, þe day, vndirſtondiþ to þe Lord. And he þat etiþ, etiþ to þe Lord, for he doiþ þankyngis to þe Lord. And he þat etiþ not, etiþ not to þe Lord, and doiþ þankingis to God. Forſoþ no man of vs lyueþ to hym ſilf, and no man deieþ to him ſilf. Soþli where we lyuen, we lyuen to þe Lord; where we deien, we deien to þe Lord. Þerfore wher we lyuen or deien, we ben of þe Lord. In þis þing ſoþli Criſt is deed, and roos aȝen, þat he be Lord and of quike and of deede. Forſoþe what demeſt þou þi broþer? or whi diſpiſiſt þou þi broþer? for alle we ſchulen ſtonde bifore þe trone of Criſt. For it is writun, I lyue, ſeiþ þe 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. Þerfore no more deme we to gidere, or ech oþir; but more deme ȝe þis þing, þat ȝe putte not hurtynge, or ſclaundre, to a broþer. I woot and truſte in þe Lord Jheſu, for no þing is comune, or vnclene, by him, no but to him þat demeþ ony þing for to be vnclene, to him it is vnclene. Soþli if þi broþir be maad ſory, or heuy in conſcience, for mete, now þou walkiſt not aftir charite. Nyle þou þorw þi mete leeſe him, for whom Criſt diede. Þerfore be not oure good þing blasfemyd, or diſpiſid. Soþli þe rewme of God is not mete and drynke, but riȝtwyſneſſe and pees and ioye in þe Hooly Goſt. Forſoþ he þat in þis þing ſerueþ Criſt, pleſiþ God, and is prouyd to men. And ſo ſue we þo þingis þat ben of pees, and kepe we þo þingis to gidere þat ben of edificacioun, þat is, to bylde ſoulis to heuene. Nyle þou for mete diſtroye þe work of God. Soþli alle þingis ben cleene, but it is yuel to þe man þat etiþ by offendinge, or ſclaundre. It is good for to not ete fleiſch, and for to not drynke wyn, neþer in what þing þi broþir offendiþ, or is ſclaundrid, or is maad ſyk, or vnſtedefaſt. Þou þat haſt feiþ anentis þi ſilf, haue þou bifore God. Bleſſid is he þat demeþ not, or dampneþ not, him ſilf in þat þing þat he proueþ. Forſoþ he þat demeþ, if he ete, is dampned; for it is not of feiþ. Forſoþ al þing þat is not of feiþ, is ſynne.

Capitulum XV.
Forſoþe we ſaddere owen for to ſuſteyne, or bere vp, þe febleneſſe of ſyke men, or vnſadde in feiþ, and not pleſe to vs ſilf. Ech of vs pleſe to his neiȝbore in to good, to edificacioun. And forſoþ Criſt pleſide not to hym ſilf, but, as it is writun, Þe reprouys, or ſchenſchipis, of men diſpleſinge þee, felden on me. Forſoþe what euere þingis ben writun, þei ben writun to oure techinge, þat by pacience and comfort of ſcripturis we han hope. Forſoþe God of pacience and ſolace, or comfort, ȝyue to ȝou for to vndirſtonde þe ſame þing, ech in to oþir aftir Jheſu Criſt, þat ȝe of oo wille, or witt, wiþ oo mouþ worſchipe God and þe fadir of oure Lord Jheſu Criſt. For which þing take ȝe to gidere, as and Criſt took ȝou into þe honour of God. Soþli I ſeie Jheſu Criſt for to haue be a myniſtre of circumciſioun for þe treuþe of God, for to conferme þe biheeſtis of fadris. Soþli heþene men for to honoure God vpon mercy; as it is writun, Þerfore, Lord, I ſchal knowleche to þee in heþene men, and I ſchal ſynge to þi name. And eftſoone he ſeiþ, Glade, or ioye, ȝe heþene men wiþ his peple. And eftſoone, Alle heþene men, herye ȝe þe Lord; and alle peplis, magnyfie ȝe him. And eft Yſaie ſeiþ, Þer ſchal be a roote of Jeſſe, and heþene men ſchulen hope in him, þat ſchal ryſe for to gouerne heþene men. Forſoþ God of hope fulfille ȝou in al ioye and pees in bileuynge, þat ȝe habounde in hope and vertu of þe Hooly Goſt. Soþeli, briþeren, and I my ſilf am certeyn of ȝou, for and ȝe ȝou ſilf ben ful of loue, ȝhe, fulfillid wiþ al ſcience, or kunnynge, ſo þat ȝe mown moneſte ech oþer. Soþeli, briþeren, more hardily I wroot to ȝou of party, as aȝen bryngynge ȝou in to mynde, for þe grace þat is ȝouun to me of God, þat I be þe myniſtre of Criſt Jheſu in heþene men; I halwinge þe goſpel of God, þat þe offringe of heþene men be maad acceptid, and halewid in þe Hooly Goſt. Þerfore I haue glorie in Criſt Jheſu to God. Forſoþ I dar not ſpeke ony þing of þo þingis, þe whiche Criſt makiþ not by me, into obedyence of heþene men, in word and dedis, in vertu of tokenes and grete wondris, in vertu of þe Hooli Goſt, ſo þat from Jeruſalem by cumpas, or enuyroun, til vnto Illiryk I haue fulfillid þe goſpel of Criſt. Forſoþ ſo I haue prechid þis goſpel, not where Criſt was named, leſt I bilde vpon oþeris ground, but as it is writun, For to whom it is not told of him, þei ſchulen ſe, and þei þat herden not, ſchulen vndirſtonde. For which þing I was lettid ful moche for to come to ȝou, and I am forbodyn til into ȝit. Forſoþ now I not hauynge ferþere place in þes cuntrees, ſoþli hauynge couetyſe of comynge to ȝou, of many ȝeeris now goynge bifore, whanne I ſchal bygynne for to paſſe in to Spayne, I hope þat I paſſinge forþ ſchal ſe ȝou, and of ȝou I ſchal be lad þidur, if I ſchal vſen ȝou firſt in party. Þerfore now I ſchal paſſe forþ to Jeruſalem, for to mynyſtre to ſeyntis. Forſoþ Macedonye and Achaye proueden for to make ſum collacioun, or gedrynge of moneye, in to pore men of ſeyntis, þat ben in Jeruſalem. Soþli it pleſide to hem, and þei ben dettouris of hem; forwhi if heþene men ben maad parteneris of her gooſtly þingis, þei owen and in fleiſchly þingis for to myniſtre to hem. Þerfore whanne I ſchal ende þis þing, and aſſigne hem þis fruit, bi ȝou I ſchal paſſe into Spayne. Forſoþ I woot, þat I comynge to ȝou, ſchal come into þe haboundaunce, or plente, of þe bleſſinge of Criſt. Þerfore, briþeren, I beſeche ȝou by oure Lord Jheſu Criſt, and bi charite of þe Hooly Goſt, þat ȝe helpe me in ȝoure prayeris for me to þe Lord, þat I be delyuerid fro þe vntrewe, or vnfeiþful, men, þat ben in Judee, and þat þe offrynge of my ſeruyce be acceptid in Jeruſalem to ſeyntis; þat I come to ȝou in ioye, by þe wille of God, and þat I be refreſchid wiþ ȝou. Soþli God of pees be wiþ ȝou alle. Amen.

Capitulum XVI.
Forſoþ, briþeren, I comende to ȝou Feben, oure ſiſter, þat is in þe ſeruyce of þe chirche þat is in Teucris, þat ȝe reſſeyue hir in þe Lord worþily to ſeyntis, and þat ȝe ſtonde nyȝ, or helpe, hir in what euere nede, or þing, ſhe ſchal nede of ȝou. Forſoþ 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, þe whiche vndirputtiden her neckis for my ſoule, or lyf; to whiche not I aloone do þankingis, but and alle þe chirchis of heþene men. And greete ȝe wel hir homeli chirche. Grete ȝe wel Efenete, loued to me, þat is þe firſte of Aſye in Criſt Jheſu. Greete wel Marie, þe which haþ trauelid moche in vs. Greeteþ wel Andronyk and Juliane, myn coſyns, and myn euene caytifs, or priſoneris, þe whiche ben noble among apoſtlis, and þe whiche weren bifore me in Criſt. Greeteþ wel Ampliate, mooſt dereworþe to me in þe Lord. Greete wel Vrban, oure helper in Criſt Jheſu, and Stacchen, my loued. Greete wel Appellem, noble in Criſt. Greete wel hem þat ben of Ariſtoblis hous. Greete wel Erodyon, my coſyn. Greete we hem þat ben of Narciſties hous, þat ben in þe Lord. Greete wel Triphenam and Triphonam, þe whiche wymmen trauelen in þe Lord. Greete wel Perſida, mooſt dereworþe womman, þat haþ moche trauelid in þe Lord. Greete wel Rufus, choſun in þe Lord, and his modir, and myn. Greete wel Anſicrete, Flegoncia, Hermen, Patroban, Herman, and briþeren þat ben wiþ hem. Greete wel Filologus, and Julyan, and Venerum, and his ſiſtir, and Olympiades, and alle þe ſeyntis þat ben wiþ hem. Greetiþ wel to gidere in hooly coſſ. Alle þe chirchis of Criſt greeten ȝou wel. Forſoþ, briþeren, I preie ȝou, þat ȝe aſpye hem þat maken diſcenciouns and hirtyngis, or ſclaundris, biſydis þe doctryn þat ȝe han lernyd, and bowe ȝe awey fro hem. Soþely ſiche men ſeruen not to þe Lord Criſt, but to her wombe, and by ſwete wordis and bleſſingis diſſeyuen þe hertis of innoſent men. Soþli ȝoure obedience is puppliſchid into euery place, þerfore I ioye in ȝou. But I wole ȝou for to be wyſe in good þing, and ſymple in yuel þing. Forſoþe God of pees defoule Saþanas vndir ȝoure feet ſweftly. Þe grace of oure Lord Jheſu Criſt be wiþ ȝou. Tymoþe, myn helpere, greetiþ ȝou wel, and alſo Lucius, and Jaſon, and Soſipater, my coſyns. I þe þridde greete ȝou wel, þat haue writyn þe epiſtle, in þe Lord. Gayus, my herborgere, greetiþ ȝou wel, and al þe chirche. Eraſtus treſorer, or kepere, of þe cite, greetiþ ȝou wel, and Quartus, broþer. Þe grace of oure Lord Jheſu Criſt wiþ ȝou alle. Amen. Forſoþ to him, þat is myȝty for to conferme ȝou by my goſpel, and preching of Jheſu Criſt, vp þe reuelacioun of myſterie holdun ſtille, þat is, not ſchewid, in tymes euerlaſtynge; þe which myſterie is now maad opyn by ſcripturis of prophetis, vp þe comaundement of God wiþouten bygynnynge and endynge, to þe obedyence of feiþ in alle heþene men, þe myſterie knowun to God aloone wyſe by Jheſu Criſt, to whom honour and glorie into worldis of worldis. Amen.

Here endiþ þe epiſtle to Romayns, and now bigynneþ þe prolog to þe firſte epiſtle to Corinþis.