A09339:1982
A Golden Chain
A golden chain: or The description of theology containing the order of the causes of salvation and damnation, according to Gods word. A view whereof is to be seen in the table annexed. Hereunto is adjoined the order which M. Theodore Beza used in comforting afflicted consciences.A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.
Cambridge: printed by John Legat, 1600Cambridge: printed by Iohn Legat, 1600
AN EXPOSITION OF THE CREED. I believe in God. &c.AN EXPOSITION OF THE CREED. I beleeue in God. &c.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Others say that these words, I have hated Esau, are thus to be understood; I have less loved Esau then Jacob. But how then shall we say that Paul hath fitly alleged this text to prove the rejection of the Jew from the favour of God and the Covenant of grace, considering that of men, whereof one is loved more of God, the other less; both may still remain in the Covenant. Lastly, it is alleged that the former exposition makes Ismael & Esau damned persons. Ans. We must leave unto God all secret judgement of particular persons, and yet nevertheless Paul doth very fitly in there two persons, both descending of Abraham, and both circumcised; set forth examples of such, as for their outward prerogatives, are indeed barred from the covenant of life everlasting before god. And again the opposition made by Paul requires that the contrary to that which is spoken of Isaac and Jacob, should be said of Ismael and Esau. And there is nothing spoken of either of them in the Scriptures which argues the disposition of men ordained to eternal life. Ismael is noted with the brand of a mocker, and Esau of a profane man.
Others say that these words, I haue hated Esau, are thus to be vnderstood; I haue lesse loued Esau then Iacob. But how then shall we say that Paul hath fitly alleadged this text to prooue the reiection of the Iewe from the fauour of God and the Couenant of grace, considering that of men, wherof one is loued more of God, the other lesse; both may still remain in the Couenant. Lastly, it is alleadged that the former exposition makes Ismael & Esau damned persons. Ans. We must leaue vnto God all secret iudgement of particular persons, and yet neuerthelesse Paul doth very fitly in there two persons, both descending of Abraham, and both circumcised; set forth examples of such, as for their outward prerogatiues, are indeede barred from the couenāt of life euerlasting before god. And again the opposition made by Paul requires that the contrarie to that which is spoken of Isaac and Iacob, should be said of Ismael and Esau. And there is nothing spoken of either of them in the Scriptures which argues the disposition of men ordained to eternall life. Ismael is noted with the brand of a mocker, and Esau of a prophane man.