I say then, hath God cast away his people?
God forbid.
For I also am an Israelite, of the seede of Abraham, of the tribe of Beniamin,
God hath not cast away his people which he knewe before.
Wote ye not what the scripture sayth of Elias?
howe he maketh intercession to God, agaynst Israel,
Saying: Lord, they haue kylled thy prophetes, and dygged downe thyne aulters: and I am left alone, and they seke my lyfe.
But what sayth the aunswere of God vnto hym?
I haue reserued vnto my selfe seuen thousande men, which haue not bowed the knee to [ye image of] Baal.
Euen so at this tyme, there is a remnaunt, according to the election of grace.
If it be of grace, then is it not nowe of workes: For the grace is no more grace.
But yf it be of workes, then is it nowe no grace: For then worke is no more worke.
What then?
Israel hath not obtayned that which he sought: but the election hath obtayned it, the remnaunt hath ben blynded,
Accordyng as it is written: God hath geuen them the spirite of remorse, eyes that they shoulde not see, and eares that they shoulde not heare, euen vnto this day.
And Dauid sayth: Let their table be made a snare, and a trappe, and a stumbling stocke, and a recompence vnto the.
Let their eyes be blinded yt they see not, & bowe thou downe their backe alway.
I say then, haue they therfore stumbled, that they shoulde fall?
God forbyd: but through their fall, saluation [is come] vnto the gentiles, for to prouoke them withall.
Nowe, yf the fall of them be ye ryches of the worlde, and the minishyng of the, the ryches of the gentiles: Howe much more their fulnesse?
For I speake to you gentiles, in as much as I am the Apostle of the gentiles, I magnifie myne office.
If by any meane I may prouoke the which are my fleshe, and myght saue some of them.
For yf the castyng away of them, be the reconcilyng of the worlde: what shall the receauyng [of them] be, but lyfe from the dead?
For yf the first fruites be holy, ye whole lumpe also [is holy.] And yf the roote be holy, the braunches also.
And yf some of the brauches be broken of, and thou beyng a wylde Oliue tree, wast graft in among them, & made partaker of the roote and fatnesse of the Oliue tree:
Boast not thy selfe agaynst the braunches.
For yf thou boast thy selfe, thou bearest not the roote, but the roote thee.
Thou wylt say then, the braunches are broken of, that I might be graft in.
Well: because of vnbeliefe, they were broken of, and thou stodest stedfast in fayth.
Be not hye mynded, but feare.
For seyng that God spared not the naturall braunches [take heede] lest it come to passe, that he spare not thee.
Beholde therfore, the kyndnesse and rigorousnesse of God: on them which fell, rigorousnesse: but towardes thee, kyndnesse, if thou continue in kindnesse, or els thou shalt be hewen of:
And they, yf they byde not styll in vnbeliefe, shalbe graffed in: For God is of power to graffe them in agayne.
For yf thou were cut out of a naturall wylde Oliue tree, and were graffed contrary to nature, in a true Oliue tree: Howe much more shall the naturall braunches, be graffed in their owne Oliue tree?
For I woulde not brethren, that ye shoulde be ignoraunt of this misterie, (lest ye shoulde be wyse in your owne conceiptes,) that partly blyndnesse is happened in Israel, vntyll the fulnesse of the gentiles be come in:
And so all Israel shalbe saued, as it is written: There shall come out of Sion he that doth delyuer, and shall turne away vngodlynesse from Iacob.
And this is my couenaunt vnto them, when I shall take away their sinnes.
As concernyng the Gospel, they are enemies for your sakes: but as touching the election, they are loued for the fathers [sakes].
For the gyftes and callyng of God, are without repentaunce.
For, as ye in tyme past haue not beleued God, yet haue nowe obtayned mercie, through their vnbeliefe:
Euen so nowe haue they not beleued the mercie [shewed] vnto you, that they also may obtayne mercie.
For God hath wrapped all [nations] in vnbeliefe, yt he myght haue mercie on al.
O the deepenesse of the ryches both of the wisdome and knowledge of God, howe vnsearcheable are his iudgementes, and his wayes past fyndyng out?
For who hath knowen the mynde of the Lorde?
Or who hath ben his councellour?
Either who hath geuen vnto hym first, & he shalbe recompensed agayne.
For of hym, and through hym, and for hym, are all thynges: To whom be glory for euer.