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be sent ? as it is writun, Hou faire ben the feet of hem that prechen pees, of hem that prechen good thingis! But not alle men obeien to the gospel ; for Ysaie seith, 16 Lord, who bileuede to oure heryng? Therfor feith is 17 of heryng, but heryng bi the word of Crist. But Y seie, 18 Whether thei herden not ? Ghis, sothely the word of hem wente out into al the erthe, and her wordis into the endis of the world. But Y seie, Whether Israel 19 knewe not? First Moyses seith, Y schal lede zou to enuye, that ze ben no folc; that ze ben an vnwise folc, Y schal sende zou into wraththe. And Ysaie is bold, and 20 seith, Y am foundun of men that seken me not; opynli Y apperide to hem that axiden not me. But to Israel he seith, Al dai Y streizte out myn hondis to a puple that bileuede not, but azenseide me.


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Therfor Y seie, Whether God hath put awei his puple ? , 11 God forbede. For Y am an Israelite, of the seed of Abraham, of the lynage of Beniamyn. God hath not put est, Quam speciosi pedes evangelizantium pacem, evangelizantium bona! 16 Sed non omnes obediunt evangelio; Isaias enim dicit, Domine, quis credidit auditui nostro ? 17 Ergo fides ex auditu, auditus autem per verbum Christi. 18 Sed dico, Numquid non audierunt ? Et quidem in omnem terram exivit sonus eorum, et in fines orbis terræ verba eorum. 19 Sed dico, Numquid Israel non cognovit ? Primus Moyses dicit, Ego ad æmulationem vos adducam in non gentem; in gentem insipientem, in iram vos mittam. 20 Isaias autem audet, et dicit : Inventus sum a non quærentibus me; palam apparui iis qui me non interrogabant. 21 Ad Israel autem dicit: Tota die expandi manus meas ad populum non credentem, et contradicentem. 1 Dico ergo : Numquid Deus repulit populum suum ? Absit. 11 Nam et ego Israelita sum, ex semine Abraham, de tribu Benjamin. 2 Non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit scriptura? quemad

awei his puple, which he bifor knew. Whether ze witen not what the scripture seith in Elie ? hou he preieth 3 God azens Israel, Lord, thei han slayn thi prophetis,

thei han vndurdoluun thin auteris; and Yam lefte aloone, 4 and thei seken my lijf. But what seith Goddis answere

to hym ? Y haue left to me seuene thousyndes of men, s that han not bowid her knees bifore Baal. So therfor 6 also in this tyme the relifs ben maad saaf by the chesyng of the grace of God. And if it be bi the grace of God, it is not now of werkis; ellis grace is not now grace. , What thanne ? Israel hath not getun this that he souzte ;

but eleccioun hath getun, and the othere ben blyndid; 8 as it is writun, God gaf to hem a spirit of compunccioun, izen that thei se not, and eeris that thei here not, into this dai. And Dauith seith, Be the boord of hem maad

into a gryn bifor hem, and into catchyng, and into 10 sclaundre, and into zeldyng to hem ; be the izen of hem

maad derk, that thei se not, and bowe thou doun algatis u the bak of hem. Therfor Y seie, Whether thei offendiden



modum interpellat Deum adversum Israel, 3 Domine, prophetas tuos occiderunt, altaria tua suffoderunt; et ego relictus sum solus, et quærunt animam meam. 4 Sed quid dicit illi divinum responsum ? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal. ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt. 6 Si autem gratia, jam non ex operibus ; alioquin gratia jam non est gratia. 7 Quid ergo ? Quod quærebat Israel, hoc non est consecutus ; electio autem consecuta est, ceteri vero excæcati sunt; 8 Sicut scriptum est, Dedit illis Deus spiritum compunctionis, oculos ut non videant, et aures ut non audiant, usque in hodiernum diem. 9 Et David dicit, Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis ; scurentur oculi eorum ne videant, et dorsum eorum semper incurva. 11 Dico ergo, Numquid sic offenderunt ut so, that thei schulden falle doun ? God forbede ; but bi the gilt of hem helthe is maad to hethene men, that thei sue 12 hem. That if the gilt of hem ben richessis of the world, and the makyng lesse of hem ben richessis of hethene men, hou myche more the plente of hem? But Y seie to 13 zou, hethene men. For as longe as Y am apostle of hethene men, Y schal onoure my mynysterie, if in ony maner 14 Y stire my fleisch for to folowe, and that Y make summe of hem saaf. For if the loss of hem is the recouncelyng is of the world, what is the takyng vp but lijf of deede men? For if a litil part of that that is tastid be hooli, 16 the hool gobet is hooli ; and if the roote is hooli, also the braunchis. What if ony of the braunchis ben brokun, 17 whanne thou were a wielde olyue tre, art graffid among hem, and art maad felowe of the roote and of the fatnesse of the olyue tre, nyle thou haue glorie azens the 18 braunchis; for if thou gloriest, thou berist not the roote, but the roote thee. Therfor thou seist, The braunchis ben 19 brokun, that Y be graffid in. Wel; for vnbileue the zo

5 Sic

Io Ob

caderent? Absit; sed illorum delicto salus est gentibus, ut illos æmulentur. 12 Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium, quanto magis plenitudo eorum ? 13 Vobis enim dico, gentibus. Quamdiu quidem ego sum gentium apostolus, ministerium meum honorificabo, 14 Si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis. 15 Si enim amissio eorum reconciliato est mundi, quæ assumptio, nisi vita ex mortuis ? 16 Quod si delibatio sancta est, et massa ; et si radix sancta, et rami. 17 Quod si aliqui ex ramis fracti sunt, tu autem, cum oleaster esses, insertus es in illis, et socius radicis et pinguedinis olivæ factus es, 18 Noli gloriari adversus ramos; quod si gloriaris, non tu radicem portas, sed radix te. 19 Dices ergo, Fracti sunt rami, ut ego inserar. 20 Bene; propter incredulitatem fracti sunt, tu autem fide stas. Noli altum sapere, sed time;


braunchis ben brokun, but thou stondist bi feith. Nyle 21 thou sauere hize thing, but drede thou; for if God sparide

not the kyndli braunchis, lest perauenture he spare not thee. Therfor se the goodnesse and the fersnesse of God: zhe, the feersnesse into hem that felden doun,

but the goodnesse of God into thee, if thou dwellist 23 in goodnesse ; ellis also thou schalt be kit doun. Zhe,

and thei schulen be set yn, if thei dwellen not in vnbileue ; 24 for God is myzti to sette hem in eftsoone. For if

thou art kit doun of the kyndeli wielde olyue tre, and azens kynd art set into a good olyue tre, hou myche

more thei that ben bi kynde schulen be set in her olyue 25 tree? But, britheren, Y wole not that ze vnknowen

this mysterie (that ze be not wise to zousilf), for blynde

nesse hath feld a parti in Israel, til that the plente of 26 hethene men entride; and so al Israel schulde be maad

saaf; as it is writun, He schal come of Syon that

schal delyuere, and turne awei the wickidnesse of Jacob; 27 and this testament to hem of me, whanne Y schal do 28 awei her synnes. Aftir the gospel, thei ben enemyes for

21 Si enim Deus naturalibus ramis non pepercit, ne forte nec tibi parcat. 22 Vide ergo bonitatem et severitatem Dei : in eos quidem qui ceciderunt, severitatem; in te autem bonitatem Dei, si permanseris in bonitate; alioquin et tu excideris. 23 Sed et illi, si non permanserint in incredulitate, inserentur; potens est enim Deus iterum inserere illos. 24 Nam si tu ex naturali excisus es oleastro, et contra naturam insertus es in bonam olivam, quanto magis ii qui secundum naturam inserentur suæ olivæ ? 25 Nolo enim vos ignorare fratres mysterium hoc (ut non sitis vobis ipsis sapientes), quia cæcitas ex parte contigit in Israel, donec plenitudo gentium intraret; 26 Et sic omnis Israel salvus fieret ; sicut scriptum est, Veniet ex Sion qui eripiat, et avertat impietatem a Jacob; 27 Et hoc illis a me testamentum, cum abstulero peccata eorum.

28 Secundum evangelium



zou ; but thei ben moost dereworthe bi the eleccioun, for the fadris. And the ziftis and the cleping of God ben 29 withouten forthenkyng. And as sum tyme also


bileueden not to God, but now ze han gete mercy for the vnbileue of hem, so and these now bileueden not, into zoure merci, that also thei geten merci. For God closide 32 alle thingis togidere in vnbileue, that he haue mercy on alle. O the heiznesse of the ritchessis of the wisdom and of the 33 kunnyng of God! hou incomprehensible ben hise domes, and hise weies ben vnserchable! Forwhi who knew the 34 wit of the Lord? or who was his counselour ? or who 35 formere zaf to hym, and it schal be quyt to hym ? For 36 of hym, and bi hym, and in hym ben alle thingis. To hym be glorie into worldis. Amen.

Therfore, britheren, Y biseche zou bi the mercy of 12 God, that ze zyue zoure bodies a lyuynge sacrifice, hooli,

I preyze zow, breperen, by pe mercy of God, þat zee zefen 12 zoure bodyes a sacrifice, lyfynge, & holy, & plesynge to God,

quidem, inimici propter vos; secundum electionem autem,
charissimi propter patres. 29 Sine pænitentia enim sunt
dona et vocatio Dei. 30 Sicut enim aliquando et vos non
credidistis Deo, nunc autem misericordiam consecuti estis
propter incredulitatem illorum, 31 Ita et isti nunc
non crediderunt, in vestrum misericordiam, ut et ipsi mise-
ricordiam consequantur. 32 Conclusit enim Deus omnia
in incredulitate, ut omnium misereatur. 33 O altitudo
divitiarum sapientiæ et scientiæ Dei! quam incomprehen-
sibilia sunt judicia ejus, et investigabiles viæ ejus !
enim cognovit sensum Domini ? aut quis consiliarius ejus
fuit ?

35 Aut quis prior dedit illi, et retribuetur ei ? 36 Quoniam ex ipso, et per ipsum, et in ipso sunt omnia. Ipsi gloria in sæcula. Amen. i Obsecro itaque vos, fratres, per misericordiam Dei, ut ex- 12 hibeatis corpora vestra hostiam viventem, sanctam, Deo pla


34 Qui

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