yer the children were born, when they had neither done good neither bad - that the purpose of God, which is by election, might stand - it was said unto her, not by the reason of works, but by grace of the caller,

I say the truth in Christ, and lie not, in that whereof my conscience beareth me witness in the holy ghost,

So lieth it not then in a man's will, or cunning, but in the mercy of God.

whose also are the fathers, and they of whom; as concerning the flesh; Christ came: which is God over all things, blessed forever. Amen.

I speak not these things as though the words of God had taken none effect. For they are not all Israelites which came of Israel;

"The elder shall serve the younger."

As he saith in Hosea, "I will call them my people which were not my people: and her beloved which was not beloved."

that he might declare the riches of his glory on the vessels of mercy, which he had prepared unto glory:

that is to say, us which he called, not of the Jews only, but also of the gentiles.

But Isaiah crieth concerning Israel, "Though the number of the children of Israel be as the sand of the sea, yet shall a remnant be saved.

that I have great heaviness, and continual sorrow in my heart.

And as Isaiah said before, "Except the Lord of hosts had left us seed, we had been made as Sodom, and had been likened to Gomorrah."

Neither are they all children straightway because they are the seed of Abraham: But in Isaac shall thy seed be called,

that is to say; They which are the children of the flesh, are not the children of God. But the children of promise are counted the seed.

And, "It shall come to pass, in the place where it was said unto them, 'ye are not my people,' that there shall be called the children of the living God."

He finisheth the work verily and maketh it short in righteousness. For a short word will God make on earth."

For this is a word of promise, "About this time will I come, and Sara shall have a son."

Even so, God, willing to show his wrath, and to make his power known, suffered with long patience the vessels of wrath, ordained to damnation,

What shall we say then? We say that the gentiles which followed not righteousness, have overtaken righteousness: I mean, the righteousness which cometh of faith.

What shall we say then? Is there any unrighteousness with God? God forbid.

Neither was it so with her only: but also when Rebecca was with child by one, I mean by our father Isaac,

But O man what art thou, which disputest with God? Shall the work say to the workman, "Why hast thou made me on this fashion?"

Which are the Israelites, to whom pertaineth the adoption, and the glory, and the covenants and the law that was given and the service of God, and the promises,

For I have wished myself to be cursed from Christ, for my brethren and my kinsmen as pertaining to the flesh:

For he saith to Moses, "I will show mercy to whom I show mercy: And will have compassion on whom I have compassion."

As it is written, "Jacob he loved, but Esau he hated."

As it is written, "Behold I put in Zion a stumbling stone, and a rock which shall make men fall. And none that believe on him, shall be ashamed."

Thou wilt say then unto me, "Why then blameth he us yet? For who can resist his will?"

But Israel, which followed the law of righteousness, could not attain unto the law of righteousness.

For the scripture saith unto Pharaoh, "Even for this same purpose have I stirred thee up, to show my power on thee, and that my name might be declared throughout all the world."

So hath he mercy on whom he will. And whom he will, he maketh hard hearted.

Hath not the potter power over the clay, even of the same lump to make one vessel unto honour, and another unto dishonour?

And wherefore? Because they sought it not by faith: but as it were, by the works of the law. For they have stumbled at the stumbling stone.