26 Therfor God bitook hem into passiouns of schenschipe:

for the wymmen of hem chaungiden the kyndli vss in27 to that vss that is agens kynde; also the men forsoken the kyndli vss of womman, and brenneden in her desiris togidere, and men into men wrouzten filthehed, and resseyueden into hemsilf the meede that bihofte of her 28 errour. And as thei preueden that thei hadden not God in knowyng, God bitook hem into a repreuable wit, that 29 thei do tho thingis that ben not couenable; that thei ben fulfillid with al wickidnesse, malice, fornycacioun, coueitise, weiwardnesse, ful of enuye, mansleyngis, strijf, 30 gile, yuel wille, preuy bacbiteris, detractouris, hateful to God, debateris, proude, and his ouer mesure, fynderis 31 of yuele thingis, not obeschynge to fadir and modir,

vnwise, vnmanerli, withouten loue, withouten boond 32 of pees, withouten merci. The whiche, whanne thei hadden knowe the rigtwisnesse of God, vndirstoden not that thei that don siche thingis ben worthi the deth; not oneli thei that don tho thingis, but also thei that consenten to the doeris.

taverunt naturalem usum in eum usum qui est contra naturam; 27 Similiter autem et masculi, relicto naturali usu feminæ, exarserunt in desideriis suis in invicem, masculi in masculos turpitudinem operantes, et mercedem quam oportuit erroris sui in semetipsis recipientes. 28 Et sicut non probaverunt Deum habere in notitia, tradidit illos Deus in reprobum sensum, ut faciant ea quæ non conveniunt ; 29 Repletos omni iniquitate, malitia, fornicatione, avaritia, nequitia, plenos invidia, homicidio, contentione, dolo, malignitate, susurrones, 30 Detractores, Deo odibiles, contumeliosos, superbos, elatos, inventores malorum, parentibus non obedientes, 31 Insipientes, incompositos, sine affectione, absque fœdere, sine misericordia. 32 Qui, cum justitiam. Dei cognovissent, non intellexerunt quoniam qui talia agunt digni sunt morte; et non solum qui ea faciunt, sed etiam qui consentiunt facientibus.

2

Wherfor thou art vnexcusable, ech man that demest; 12 for in what thing thou demest anothir man, thou condempnest thisilf, for thou doist the same thingis whiche thou demest. And we witen that the doom of God is aftir treuthe agens hem that don siche thingis. But 3 gessist thou, man, that demest hem that doen siche thingis, and thou doist tho thingis, that thou schalt ascape the doom of God? Whether dispisist thou the 4 richessis of his goodnesse, and the pacience, and the longabidyng? Knowist thou not that the benygnyte of God ledith thee to forthenkyng? But aftir thin hardnesse 5 and vnrepentaunt herte, thou tresorist to thee wraththe in the dai of wraththe, and of schewyng of the rigtful doom of God, that schal zelde to ech man aftir his werkis: 6 sotheli to hem that ben bi pacience of good werk, glorie, 7 and onour, and vncorrupcioun, to hem that seken euerlastynge lijf; but to hem that ben of strijf, and that 8 assenten not to treuthe, but bileuen to wickidnesse, wraththe and indignacioun, tribulacioun and angwisch,,

I Propter quod inexcusabilis es, o homo omnis qui judicas; 2 in quo enim judicas alterum, teipsum condemnas, eadem enim agis quæ judicas. 2 Scimus enim quoniam judicium Dei est secundum veritatem in eos qui talia agunt. 3 Existimas autem hoc, o homo, qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei? 4 An divitias bonitatis ejus, et patientiæ, et longanimitatis, contemnis? Ignoras quoniam benignitas Dei ad pœnitentiam te adducit ? 5 Secundum autem duritiam tuam et impœnitens cor, thesaurizas tibi iram in die iræ, et revelationis justi judicii Dei, 6 Qui reddet unicuique secundum opera eius: 7 Iis quidem qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quærunt, vitam æternam; 8 lis autem qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira et indignatio, 9 Tribulatio et angustia, in omnem animam hominis operantis

10 into ech soule of man that worchith yuel, to the Jew first, and to the Greke; but glorie, and honour, and pees to ech man that worchith good thing, to the Jew first, and to the Greke; for accepcioun of persones is not 12 anentis God. For whoeuere han synned without the lawe schulen perische withouten the lawe; and whoeuere han synned in the lawe, thei schulen be demyd bi 13 the lawe. For the hereris of lawe ben not iust anentis 14 God, but the doeris of the lawe schulen be maad iust. For whanne hethene men, that han not lawe, don kyndli tho thingis that ben of the lawe, thei, not hauynge suche 15 manere lawe, ben lawe to hemsilf; that schewen the werk of the lawe writun in her hertis; for the conscience of hem geldith to hem a witnessyng bytwixe hemsilf 16 of thougtis that ben accusynge or defendynge, in the dai whanne God schal deme the priuy thingis of men aftir 17 my gospel, bi Jhesu Crist. But if thou art named a Jew, and restist in the lawe, and hast glorie in God, and hast knowe his wille, and thou, lerud bi lawe, preuest the more

18

malum, Judæi primum, et Græci ; 10 Gloria autem, et honor, et pax omni operanti bonum, Judæo primum, et Græco; II Non enim est acceptio personarum apud Deum. 12 Quicumque enim sine lege peccaverunt sine lege peribunt; et quicumque in lege peccaverunt per legem judicabuntur: 13 Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur. 14 Cum enim gentes, quæ legem non habent, naturaliter ea quæ legis sunt faciunt, ejusmodi legem non habentes, ipsi sibi sunt lex; 15 Qui ostendunt opus legis scriptum in cordibus suis, testimonium reddente illis conscientia ipsorum, et inter se invicem cogitationibus accusantibus aut etiam defendentibus, 16 In die cum judicabit Deus occulta hominum, secundum evangelium meum, per Jesum Christum. 17 Si autem tu Judæus cognominaris, et requiescis in lege, et gloriaris in Deo, 18 Et nosti voluntatem ejus, et probas

20

profitable thingis, and tristist thisilf to be a ledere of 19 blynde men, the list of hem that ben in derknessis, a techere of vnwise men, a maistir of gonge children, that hast the foorme of kunnyng and of treuthe in the lawe; what thanne techist thou another, and techist 21 not thisilf? Thou that prechist that me schal not 22 stele, stelist? Thou that techist that me schal do no letcherie, doist letcherie? Thou that wlatist maumetis, 23 doist sacrilegie? Thou that hast glorie in the lawe, vnworschipist God bi brekyng of the lawe? (For the 24 name of God is blasfemed bi zou among hethene men, as is writun.) For circumcision profitith, if thou kepe 25 the lawe; but if thou be a trespassour agens the lawe, thi circumcisioun is maad prepucie. Therfor if pre- 26 pucie kepe the rigtwisnessis of the lawe, whethir his prepucie schal not be arettid into circumcisioun ? And 27 the prepucie of kynde, that fulfillith the lawe, schal deme thee, that bi lettre and circumcision art trespassour agens the lawe. For he that is in opene is not a Jew, nether 28 utiliora, instructus per legem, 19 Confidis teipsum esse ducem cæcorum, lumen eorum qui in tenebris sunt, 20 Eruditorem insipientium, magistrum infantium, habentem formam scientiæ et veritatis in lege; 21 Qui ergo alium doces, teipsum non doces; qui prædicas non furandum, furaris ; 22 Qui dicis non mochandum, mocharis ; qui abominaris idola, sacrilegium facis; 23 Qui in lege gloriaris, per prævaricationem legis Deum inhonoras. 24 (Nomen enim Dei per vos blasphematur inter gentes, sicut scriptum est.) 25 Circumcisio quidem prodest, si legem observes; si autem prævaricator legis sis, circumcisio tua præputium facta est. 26 Si igitur præputium justitias legis custodiat, nonne præputium illius in circumcisionem reputabitur? 27 Et judicabit id quod ex natura est præputium, legem consummans, te, qui per litteram et circumcisionem prævaricator legis es? 28 Non enim qui in manifesto Judæus est, neque quæ in manifesto in carne,

" it is circumcisioun that is openli in the fleisch; but he that is a Jew in hid, and the circumcision of herte, in spirit, not bi the lettre; whos preisyng is not of men, but of God.

What thanne is more to a Jew? or what profit of circumcisioun ? Myche bi al wise; first, for the spekyngis of God weren bitakun to hem. And what if summe of hem bileueden not? whethir the vnbileue of hem hath 4 auoidid the feith of God? God forbede; for God is sothefast, but ech man a liere; as it is writun, That thou be iustified in thi wordis, and ouercome whanne thou art demed. But if oure wickidnesse comende the rigtwisnesse of God, what shulen we seie? Whether God 6 is wickid, that bryngith in wraththe? (aftir man Y seie). God forbede; ellis hou schal God deme this world? 7 For if the treuthe of God hath aboundid in my leesyng into the glorie of hym, what zit am Y demed as a synner? And not (as we ben blasfemed, and as sum men seien that we seien), Do we yuele thingis, that gode thingis

༡

est circumcisio; 29 Sed qui in abscondito Judæus est, et circumcisio cordis, in spiritu, non littera; cujus laus non ex hominibus, sed ex Deo est.

3 Quid enim

3 Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis ? 2 Multum per omnem modum; primum quidem, quia credita sunt illis eloquia Dei. si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit ? Absit; 4 Est autem Deus verax, omnis autem homo mendax; sicut scriptum est, Ut justificeris in sermonibus tuis, et vincas cum judicaris. 5 Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram? (secundum hominem dico). 6 Absit; alioquin quomodo judicabit Deus hunc mundum? 7 Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius, quid adhuc et ego tamquam peccator judicor? 8 Et non (sicut blasphemamur,