Romans 9
1 I say the truth in Christ, I do not lie, my conscience testifying to me in the Holy Spirit,
I saye the trueth in Christ and lye not in that wherof my conscience beareth me witnes in the holy gost
2 that great distress is in me, and unceasing sorrow in my heart.
that I have gret hevynes and continuall sorowe in my hert.
3 For I wished I myself to be accursed from the Christ, for my brothers, my kinsmen according to flesh,
For I have wysshed my selfe to be cursed from Christ for my brethren and my kynsmen as pertayninge to the flesshe
4 who are Israelites, of whom is the adoption, and the glory, and the covenants, and the lawgiving, and the divine service, and the promises,
which are the Israelites. To whom pertayneth the adopcion and the glorie and the covenauntes and the law that was geven and the service of God and the promyses:
5 of whom are the fathers, and from whom (according to flesh) is the Christ, God who is over all is blessed into the ages. Truly. (aiōn g165)
whose also are the fathers and they of whome (as concernynge the flesshe) Christ came which is God over all thinges blessed for ever Amen. (aiōn g165)
6 But it is not as that the word of God has failed. For all those from Israel, these are not Israel,
I speake not these thinges as though the wordes of god had take none effecte. For they are not all Israelites which came of Israel:
7 nor, because they are Abraham's seed, are they all children, rather, In Isaac a seed will be called for thee.
nether are they all chyldren strayght waye because they are the seed of Abraham. But in Isaac shall thy seede be called:
8 That is, the children of the flesh, these are not children of God, instead, the children of the promise are reckoned for seed.
that is to saye they which are the chyldren of the flesshe are not the chyldren of god. But the chyldren of promes are counted the seede.
9 For this is the word of promise: At this time I will come, and there will be a son by Sarah.
For this is a worde of promes aboute this tyme will I come and Sara shall have a sonne.
10 And not only so, but also Rebecca having bed from one man, our father Isaac
Nether was it so wt her only: but also when Rebecca was with chylde by one I meane by oure father Isaac
11 (for not yet having been born, nor having done anything good or bad, that the purpose of God according to selection might remain, not from works, but from him who calls),
yeer the chyldren were borne when they had nether done good nether bad: that the purpose of God which is by election myght stonde
12 it was said to her, The older will serve the younger.
it was sayde vnto her not by the reason of workes but by grace of ye caller: the elder shall serve the yonger.
13 As it is written, Jacob I loved, but Esau I regarded inferior.
As it is written: Iacob he loved but Esau he hated.
14 What will we say then? Is there injustice from God? May it not happen!
What shall we saye then? is there eny vnrightewesses with God? God forbyd.
15 For he says to Moses, I will be merciful to whom I may be merciful, and I will be compassionate to whomever I may be compassionate.
For he sayth to Moses: I will shewe mercye to who I shewe mercy: and will have compassion on whom I have copassion.
16 So then it is not of him who wills, nor of him who runs, but of God who is merciful.
So lieth it not then in a mans will or cunnynge but in ye mercye of god.
17 For the scripture says to Pharaoh, For this same thing I raised thee up, that I might display in thee my power, and that my name might be proclaimed in all the earth.
For the scripture sayth vnto Pharao: Even for this same purpose have I stered ye vp to shewe my power on ye and that my name myght be declared thorow out all the worlde.
18 So then he is merciful to whom he will, and whom he will he hardens.
So hath he mercye on whom he will and whom he will he maketh hearde herted.
19 Thou will say to me therefore, Why does he still find fault? For who has resisted his purpose?
Thou wilt saye then vnto me: why then blameth he vs yet? For who can resist his will?
20 Rather, O man, who are thou answering back to God? No, will the thing formed say to him who formed it, Why did thou make me this way?
But o man what arte thou which disputest with God? Shall the worke saye to the workeman: why hast thou made me on this fassion?
21 Or has the potter no right over the clay, from the same lump certainly to make this vessel for esteem, and that for disesteem?
Hath not the potter power over the claye even of the same lompe to make one vessell vnto honoure and a nother vnto dishonoure?
22 And if God, wanting to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath prepared for destruction,
Even so God willynge to shewe his wrath and to make his power knowen suffered with longe pacience the vessels of wrath ordeyned to damnacion
23 even that he might make known the wealth of his glory upon vessels of mercy, which he previously prepared for glory,
that he myght declare ye ryches of his glory on the vessels of mercye which he had prepayred vnto glorie:
24 namely us whom he called, not only from Jews but also from Gentiles.
that is to saye vs which he called not of the Iewes only but also of ye gentyls.
25 As also he says in Hosea, I will call those not my people, my people, and her who was not beloved, beloved.
As he sayth in Osee: I will call them my people which were not my people: and her beloved which was not beloved.
26 And it will be in the place where it was said to them, Ye are not my people, there they will be called, sons of the living God.
And it shall come to passe in the place where it was sayd vnto them ye are not my people: that there shalbe called the chyldren of the lyvynge God.
27 And Isaiah cries out concerning Israel, If the number of the sons of Israel may be as the sand of the sea, the remnant will be saved.
But Esaias cryeth concernynge Israel though the nomber of the chyldren of Israel be as the sonde of the see yet shall a remnaut be saved.
28 Since he is completing and finishing quickly a matter in righteousness, because a matter that has been cut short upon the earth, the Lord will perform.
He finyssheth the worde verely and maketh it short in ryghtwesses. For a short worde will god make on erth.
29 And just as Isaiah has foretold, Unless the Lord of hosts had left us a seed, we would have become as Sodom, and would have been made like Gomorrah.
And as Esaias sayd before: Except the Lorde of sabaoth had left us seede we had bene made as Zodoma and had bene lykened to Gomorra.
30 What will we say then? That the Gentiles who did not pursue righteousness, attained righteousness, even the righteousness from faith.
What shall we saye then? We saye that the gentyls which followed not rightewesnes have overtaken rightewesnes: I meane the rightewesnes which cometh of fayth.
31 But Israel who pursued a law of righteousness, did not arrive to a law of righteousness.
But Israel which folowed the lawe of rightewesnes coulde not attayne vnto ye lawe of rightewesnes.
32 Why? Because it was not from faith but as from works of law. For they stumbled at the stone of stumbling,
And wherfore? Because they sought it not by fath: but as it were by the workes of the lawe. For they have stombled at the stomblynge stone.
33 just as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offense. And every man who believes in him will not be shamed.
As it is written: Beholde I put in Syon a stomblynge stone and a rocke which shall make men faule. And none yt beleve on him shalbe a shamed.
