The Bible (Old and New Testaments)

Who shall laye eny thinge to the charge of goddes chosen? it is god that iustifieth:

who then shall condempne? it is Christ which is deed the rather which is rysen agayne which is also on the ryght honde of God and maketh intercession for vs.

Who shall seperate vs from the love of god? shall tribulacion? or anguysshe? or persecucion? other honger? other nakednesse? other parell? other swearde?

As it is written: For thy sake are we kylled all daye longe and are counted as shepe apoynted to be slayne.

Neverthelesse in all these thinges we overcome strongly thorow his helpe that loved vs.

Ye and I am sure that nether deeth nether lyfe nether angels nor rule nether power nether thinges present nether thinges to come

nether heyth nether loweth nether eny other creature shalbe able to departe vs from the love of God shewed in Christ Iesu oure lorde.

I saye the trueth in Christ and lye not in that wherof my conscience beareth me witnes in the holy gost

that I have gret hevynes and continuall sorowe in my hert.

For I have wysshed my selfe to be cursed from Christ for my brethren and my kynsmen as pertayninge to the flesshe

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:

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.

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:

nether are they all chyldren strayght waye because they are the seed of Abraham. But in Isaac shall thy seede be called:

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.

For this is a worde of promes aboute this tyme will I come and Sara shall have a sonne.

Nether was it so with her only: but also when Rebecca was with chylde by one I meane by oure father Isaac

yeer the chyldren were borne when they had nether done good nether bad: that the purpose of God which is by election myght stonde it was sayde vnto her not by the reason of workes but by grace of the caller:

the elder shall serve the yonger.

As it is written: Iacob he loved but Esau he hated.

What shall we saye then? is there eny vnrightewesses with God? God forbyd.

For he sayth to Moses: I will shewe mercye to who I shewe mercy: and will have compassion on whom I have compassion.

So lieth it not then in a mans will or cunnynge but in the mercye of god.

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.

So hath he mercye on whom he will and whom he will he maketh hearde herted.

Thou wilt saye then vnto me: why then blameth he vs yet? For who can resist his will?

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?

Hath not the potter power over the claye even of the same lompe to make one vessell vnto honoure and a nother vnto dishonoure?

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

that he myght declare the ryches of his glory on the vessels of mercye which he had prepayred vnto glorie:

that is to saye vs which he called not of the Iewes only but also of the gentyls.

As he sayth in Osee: I will call them my people which were not my people: and her beloved which was not beloved.

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.

But Esaias cryeth concernynge Israel though the nomber of the chyldren of Israel be as the sonde of the see yet shall a remnaunt be saved.

He finyssheth the worde verely and maketh it short in ryghtwesses. For a short worde will god make on erth.

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.

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.

But Israel which folowed the lawe of rightewesnes coulde not attayne vnto the lawe of rightewesnes.

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.

As it is written: Beholde I put in Syon a stomblynge stone and a rocke which shall make men faule. And none that beleve on him shalbe a shamed.

Brethren my hertes desyre and prayer to God for Israel is that they might be saved.

For I beare them recorde that they have a fervet mynde to God warde but not accordinge to knowledge.

For they are ignoraunt of the rightewesnes which is alowed before God and goo about to stablisshe their awne rightewesnes and therfore are not obedient vnto the rightewesnes which is of valew before God.

For Christ is the ende of the lawe to iustifie all that beleve.

Moses describeth the rightewesnes which cometh of the lawe howe that the man which doth the thinges of the lawe shall lyve therin.

But the rightewesnes which cometh of fayth speaketh on this wyse. Saye not in thyne hert who shall ascende into heven? (that is nothinge els then to fetch Christ doune)

Other who shall descende into the depe? (that is nothinge els but to fetch vp Christ from deeth)

But what sayth the scripture? The worde is nye the even in thy mouth and in thyn herte. This worde is the worde of fayth which we preache.

For yf thou shalt knowledge with thy mouth that Iesus is the lorde and shalt beleve with thyn hert that God raysed him up from deeth thou shalt be safe.

For the belefe of the hert iustifieth: and to knowledge with the mouth maketh a man safe.

For the scripture sayth: whosoever beleveth on him shall not be ashamed.

Ther is no difference bitwene the Iewe and the gentyll. For one is Lorde of all which is ryche vnto all that call on him.

For whosoever shall call on the name of the lorde shalbe safe.

But how shall they call on him on who they beleved not? how shall they beleve on him of whom they have not herde? how shall they heare with out a preacher?

And how shall they preach except they be sent? As it is written: how beautifull are the fete of them which bringe glad tydynges of peace and bringe glad tydynges of good thinges.

But they have not all obeyed to the gospell. For Esaias sayth: Lorde who shall beleve oure sayinges?

So then fayth cometh by hearynge and hearynge cometh by the worde of God.

But I axe: have they not herde? No dout their sounde went out into all londes: and their wordes in to the endes of the worlde.

But I demaunde whether Israel dyd knowe or not? Fyrst Moses sayth: I will provoke you for to envy by the that are no people and by a folisshe nacion I will anger you.

Esaias after that is bolde and sayth. I am founde of the that sought me not and have appered to them that axed not after me.

And agaynst Israel he sayth: All daye longe have I stretched forth my hondes vnto a people that beleveth not but speaketh agaynst me.

I saye then: hath god cast awaye his people? God forbyd. For even I verely am an Israelite of the seed of Abraham and of the tribe of Beniamin

god hath not cast awaye his people which he knew before. Ether wote ye not what the scripture sayth by the mouth of Helias how he maketh intercession to god agaynst Israel sayinge:

Lorde they have kylled thy prophetes and dygged doune thyn alters: and I am lefte only and they seke my lyfe.

But what sayth the answer of god to him agayne? I have reserved vnto me seven thousande men which have not bowed the knee to Baal.

Even so at this tyme ys ther a remmaunt lefte thorow the eleccion of grace.

Yf it be of grace the is it not of workes. For then were grace no moare grace. Yf it be of workes then is it no moare grace. For then were deservyng no lenger deservynge.

What then? Israel hath not obtayned that that he sought. No but yet the election hath obtayned it. The remnaunt are blynded

accordynge as it is written: God hath geven the the sprete of vnquyetnes: eyes that they shuld not se and eares that they shuld not heare even vnto this daye.

And David sayth: Let their table be made a snare to take them with all and an occasion to faule and a rewarde vnto them.

Let their eyes be blynded that they se not: and ever bowe doune their backes.

I saye then: Have they therfore stombled that they shulde but faule only? God forbyd: but thorowe their faule is salvacion happened vnto the gentyls for to provoke the with all.

Wherfore yf the faule of them be the ryches of the worlde: and the mynysshynge of them the ryches of the gentyls: How moche more shuld it be so yf they all beleved.

I speake to you gentyls in as moche as I am the Apostle of the gentyls I will magnify myn office

that I myght provoke them which are my flesshe and myght save some of them.

For yf the castynge awaye of them be the reconcylynge of the worlde: what shall the receavynge of them be but lyfe agayne from deeth?

For yf one pece be holy the whole heepe is holy. And yf the rote be holy the braunches are holy also.

Though some of the brauuches be broken of and thou beynge a wylde olyue tree arte graft in amonge them and made parttaker of the rote and fatnes of the olyve tree

bost not thy selfe agaynst the brauches. For yf thou bost thy selfe remember that thou bearest not the rote but the rote the.

Thou wilt saye then: the brauches are broken of that I myght be grafte in.

Thou sayest well: because of vnbeleve they are broken of and thou stondest stedfast in fayth. Be not hye mynded but feare

seynge that God spared not the naturall braunches lest haply he also spare not the.

Beholde the kyndnes and rigorousnes of God: on the which fell rigorousnes: but towardes the kyndnes yf thou cotinue in his kyndnes. Or els thou shalt be hewen of

and they yf they byde not still in vnbelefe shalbe graffed in agayne. For God is of power to graffe them in agayne.

For yf thou wast cut out of a naturall wilde olyve tree and wast graffed contrary to nature in a true olyve tree: how moche more shall the naturall brauches be graffed in their awne olyve tree agayne.

I wolde not that this secrete shuld be hyd from you my brethren (lest ye shuld be wyse in youre awne consaytes) that partly blyndnes is happened in Israel vntyll the fulnes of the gentyls be come in:

and so all Israel shalbe saved. As it is writte: There shall come oute of Sion he that doth delyver and shall turne awaye the vngodlynes of Iacob.

And this is my covenaunt vnto them when I shall take awaye their synnes.

As concernynge the gospell they are enemies for youre sakes: but as touchinge the election they are loved for the fathers sakes.

For verely the gyftes and callynge of god are soche that it cannot repent him of them:

for loke as ye in tyme passed have not beleved God yet have now obtayned mercy thorow their vnbelefe:

even so now have they not beleved the mercy which is happened vnto you that they also maye obtayne mercy.

God hath wrapped all nacions in vnbeleve that he myght have mercie on all.

O the depnes of the aboundaunt wysdome and knowledge of God: how vnserchable are his iudgementes and his wayes past findyng out.

For who hath knowen the mynde of the lorde? or who was his counseller?

other who hath geven vnto him fyrst that he myght be recompensed agayne?

For of him and thorow him and for him are all thinges To him be glorye for ever Amen.

I beseche you therfore brethren by the mercyfulnes of God that ye make youre bodyes aquicke sacrifise holy and acceptable vnto God which is youre resonable seruynge of god.

And fassion not youre selves lyke vnto this worlde: But be ye chaunged in youre shape by the renuynge of youre wittes that ye maye fele what thynge that good that acceptable and perfaycte will of god is.

For I saye (thorowe the grace that vnto me geve is) to every man amonge you that noman esteme of him selfe moare then it becometh him to esteme: but that he discretely iudge of him selfe accordynge as God hath dealte to every man the measure of fayth.