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Romans - Chapter: 9


9:1	I saye the trueth in Chryst, and lye not, (my conscience also bearing me wytnes by the holy ghost)
9:2	that I haue gret heuynes, & contynuall sorowe in my hert.
9:3	For I haue wysshed my selfe to be cursed from Chryst, for my brethren (my kynsmen as pertaynynge to the flesshe)
9:4	which are the Israelites. To whom pertayneth the adopcyon, and the glorye, and the couenauntes and the lawe that was geuen, and the seruyce of God, and the promyses:
9:5	whose also are the fathers, and they of whom (as concernynge the flesshe) Christ came, which is God in all thynges to be praysed for euer Amen.
9:6	I speake not these thynges, as though the wordes of God had take none effecte. For they are not all Israelites, which are of Israell:
9:7	nether are they all chyldren strayght waye, that are the seed of Abraham. But in Isaac shall thy seed be called:
9:8	that is to saye: they which are the chyldren of the flesshe, are not the children of God. But they which be the chyldren of promes, are counted the seede.
9:9	For this is a worde of promes, about thys tyme wyll I come, and Sara shall haue a sonne.
9:10	Not onely thys, but also Rebecca was wt chylde by one, euen by oure father Isaac.
9:11	For yer the chyldren were borne, when they had nether done good nether bad (that the purpose of God by eleccyon, myght stande) it was sayde vnto her, not by the reason of workes, but by the caller:
9:12	the elder shall serue the younger.
9:13	As it is wrytten: Iacob haue I loued, but Esau haue I hated.
9:14	What shall we saye then? is there eny vnrightewesnes with God? God forbyd.
9:15	For he sayth to Moses: I wyll shewe mercy to whomsoeuer I shewe mercy: and wyll haue compassyon,
9:16	on whomsoeuer I haue compassyon. So lyeth it not then in a mans wyll or runnynge, but in the mercye of God.
9:17	For the scripture sayth vnto Pharao: euen for thys same purpose haue I stered the vp, to shewe my power on the, and that my name myght be declared thorow out all the worlde.
9:18	So hath he mercye on whom he wyll, and whom he wyll, he maketh harde herted.
9:19	Thou wylt saye then vnto me: why then blameth he vs yet? For who hath bene able to resist his wyll?
9:20	But O man, what art thou, which disputest with God? Shall the worcke saye to the worke man: why hast thou made me on this fassyon?
9:21	Hath not the potter power ouer the claye, euen of the same lompe to make one vessel vnto honoure, and another vnto dishonoure?
9:22	Euen so, God willyng to shewe hys wrath, and to make his power knowen suffered wyth longe pacyence the vessels of wrath, ordeyned to damnacyon,
9:23	and to declare the ryches of hys glory on the vessels of mercye, which he had prepared vnto glorye:
9:24	whom also he called, not of the Iewes onely, but also of the gentyls.
9:25	As he sayth also to Osee? I wyll call them my people which were not my people: and her beloued which was not beloued, (and her to haue optayned mercy, that had not optayned mercy)
9:26	And it shall come to passe, that in the place where it was sayde vnto them: ye are not my people: there shall they be called the chyldren of the lyuynge God.
9:27	But Esay cryeth concerning Israel though the nombre of the chyldren of Israel be as the sonde of the see, yet the remnaunt shall be saued
9:28	For he fynyssheth the word verely, and maketh it short in ryghtewesnes. For a short worde wil God make on erth.
9:29	And as Esay sayd before: except the Lorde of Saboth had left vs seede, we had bene made as Zodoma, and had bene lykened to Gomorra.
9:30	What shall we saye then? We saye, that the gentyls which folowed not ryghtewesnes, haue ouertaken ryghtewesnes: euen the ryghtewesnes which cometh of fayth.
9:31	Contrary wyse, Israel which folowed the lawe of rightwesnes could not attaine to the lawe of ryghtewsnes.
9:32	Wherfore? euen because they sought it not by fayth: but as it were by the workes of the lawe. For they haue stombled at the stombylynge stone.
9:33	As it is wrytten: Behold, I put in Syon a stomblynge stone, & a rocke that men shalbe offended at. And whosoeuer beleueth on hym, shall not be confounded.


9:1	I seie treuthe in Crist Jhesu, Y lye not, for my conscience berith witnessyng to me in the Hooli Goost,
9:2	for greet heuynesse is to me, and contynuel sorewe to my herte.
9:3	For Y my silf desiride to be departid fro Crist for my britheren, that ben my cosyns aftir the fleisch, that ben men of Israel;
9:4	whos is adopcioun of sones, and glorie, and testament, and yyuyng of the lawe, and seruyce, and biheestis;
9:5	whos ben the fadris, and of which is Crist after the fleisch, that is God aboue alle thingis, blessid in to worldis.
9:6	Amen. But not that the word of God hath falle doun. For not alle that ben of Israel, these ben Israelitis.
9:7	Nethir thei that ben seed of Abraham, `alle ben sonys; but in Ysaac the seed schal be clepid to thee;
9:8	that is to seie, not thei that ben sones of the fleisch, ben sones of God, but thei that ben sones of biheeste ben demed in the seed.
9:9	For whi this is the word of biheest, Aftir this tyme Y schal come, and a sone schal be to Sare.
9:10	And not oneli sche, but also Rebecca hadde twey sones of o liggyng bi of Ysaac, oure fadir.
9:11	And whanne thei weren not yit borun, nether hadden don ony thing of good ether of yuel, that the purpos of God schulde dwelle bi eleccioun,
9:12	not of werkis, but of God clepynge, it was seid to hym,
9:13	that the more schulde serue the lesse, as it is writun, Y louede Jacob, but Y hatide Esau.
9:14	What therfor schulen we seie? Whether wickidnesse be anentis God?
9:15	God forbede. For he seith to Moyses, Y schal haue merci on whom Y haue merci; and Y schal yyue merci on whom Y schal haue merci.
9:16	Therfor it is not nether of man willynge, nethir rennynge, but of God hauynge mercy.
9:17	And the scripture seith to Farao, For to this thing Y haue stirid thee, that Y schewe in thee my vertu, and that my name be teld in al erthe.
9:18	Therfor of whom God wole, he hath merci; and whom he wole, he endurith.
9:19	Thanne seist thou to me, What is souyt yit? for who withstondith his wille?
9:20	O! man, who art thou, that answerist to God? Whether a maad thing seith to hym that made it, What hast thou maad me so?
9:21	Whether a potter of cley hath not power to make of the same gobet o vessel in to honour, an othere in to dispit?
9:22	That if God willynge to schewe his wraththe, and to make his power knowun, hath suffrid in greet pacience vessels of wraththe able in to deth,
9:23	to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie.
9:24	Whiche also he clepide not oneli of Jewis, but also of hethene men, as he seith in Osee,
9:25	Y schal clepe not my puple my puple, and not my loued my louyd, and not getynge mercy getynge merci;
9:26	and it schal be in the place, where it is seid to hem, Not ye my puple, there thei schulen be clepid the sones of `God lyuynge.
9:27	But Isaye crieth for Israel, If the noumbre of Israel schal be as grauel of the see, the relifs schulen be maad saaf.
9:28	Forsothe a word makynge an ende, and abreggynge in equyte, for the Lord schal make a word breggid on al the erthe.
9:29	And as Ysaye bifor seide, But God of oostis hadde left to vs seed, we hadden be maad as Sodom, and we hadden be lijk as Gommor.
9:30	Therfor what schulen we seie? That hethene men that sueden not riytwisnesse, han gete riytwisnesse, yhe, the riytwisnesse that is of feith.
9:31	But Israel suynge the lawe of riytwisnesse, cam not parfitli in to the lawe of riytwisnesse.
9:32	Whi? For not of feith, but as of werkys. And thei spurneden ayens the stoon of offencioun,
9:33	as it is writun, Lo! Y putte a stoon of offensioun in Syon, and a stoon of sclaundre; and ech that schal bileue `in it, schal not be confoundid.


9:1	I saye the trueth in Christ, and lye not (wherof my conscience beareth me witnesse in the holy goost)
9:2	that I haue greate heuynesse & contynuall sorowe in my hert.
9:3	I haue wysshed my selfe to be cursed from Christ for my brethren, that are my kynsmen after the flesh,
9:4	which are off Israel: vnto whom pertayneth the childshippe, and the glory, and the couenauntes and lawe, and the seruyce of God, and the promyses:
9:5	whose are also the fathers, off whom (after the flesh) commeth Christ, which is God ouer all, blessed for euer, Ame.
9:6	But I speake not these thinges, as though the worde of God were of none effecte: for they are not all Israelites, which are of Israel:
9:7	nether are they all children, because they are the sede of Abraham: but in Isaac shal the sede be called
9:8	vnto the, that is, They which are children after the flesh, are not the children of God, but the children of the promes are counted for the sede.
9:9	For this is a worde of the promes, where he sayeth: Aboute this tyme wyl I come, and Sara shal haue a sonne.
9:10	Howbeit it is not so with this onely, but also whan Rebecca was with childe by one (namely by oure father Isaac)
9:11	or euer the childre were borne, & had done nether good ner bad (that the purpose of God might stode acordinge to the eleccion, not by the deseruynge of workes, but by the grace of the caller)
9:12	it was sayde thus vnto her: The greater shal serue the lesse.
9:13	As it is wrytten: Iacob haue I loued, but Esau haue I hated.
9:14	What shal we saye then? Is God then vnrighteous? God forbyd.
9:15	For he sayeth vnto Moses: I shewe mercy, to whom I shewe mercy: and haue copassion,
9:16	on who I haue compassion. So lyeth it not then in eny mans wyll or runnynge, but in the mercy of God.
9:17	For the scripture sayeth vnto Pharao: For this cause haue I stered the vp, euen to shewe my power on the, that my name mighte be declared in all lodes.
9:18	Thus hath he mercy on whom he wyl: and whom he wyl, he hardeneth.
9:19	Thou wilt saye then vnto me: Why blameth he vs yet? For who can resiste his will?
9:20	O thou man, who art thou, that disputest with God? Sayeth the worke to his workman: Why hast thou made me on this fashion?
9:21	Hath not the potter power, out of one lompe of claye to make one vessell vnto honoure, and another vnto dishonoure?
9:22	Therfore whan God wolde shewe wrath, and to make his power knowne, he broughte forth with greate pacience the vessels off wrath, which are ordeyned to damnacion:
9:23	that he mighte declare the riches off his glorye on ye vessels of mercy, which he hath prepared vnto glorye,
9:24	whom he hath called (namely vs) not onely of the Iewes, but also of the Gentyles.
9:25	As he sayeth also by Osee: I wil call that my people, which is not my people: and my beloued, which is not ye beloued.
9:26	And it shal come to passe in ye place, where it was sayde vnto them: Ye are not my people, there shal they be called the children of the lyuynge God.
9:27	But Esay crieth ouer Israel: Though the nombre of the children of Israel be as the sonde of the see, yet shal there but a remnaunt be saued.
9:28	For there is the worde, that fynisheth and shorteneth in righteousnes: for a shorte worde shal God make vpon earth.
9:29	And as Esay sayde before: Excepte the LORDE of Sabbaoth had lefte vs sede, we shulde haue bene as Sodoma, and like vnto Gomorra.
9:30	What shal we saye then? This wil we saye: The Heythen which folowed not righteousnes, haue ouertaken righteousnes: but I speake of the righteousnes that commeth of faith.
9:31	Agayne, Israel folowed the lawe of righteousnes, and attayned not vnto the lawe of righteousnes.
9:32	Why so? Euen because they soughte it not out of faith, but as it were out of the deseruynge of workes. For they haue stombled at the stomblinge stone.
9:33	As it is wrytten: Beholde, I laye in Sion a stone to stoble at, and a rocke to be offended at: and who so euer beleueth on him, shal not be confounded.

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Romans - Chapter: 9

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