For the first, death is a deprivation of life as a punishment ordained of God and imposed on man for his sin. First, I say, it is a deprivation of life, because the very nature of death is he absence or defect of that life which God vouchsafed man by his creation. I add further that death is a punishment, more especially to intimate the nature and quality of death; and to show, that it was ordained as a means of execution of Gods justice and judgement. And that death is a punishment, Paul plainly avoucheth when he saith, that by one man sin entered into the world, and death by sin. And again, that death is the stipend, wages, or allowance of sin. Furthermore in every punishment there be three workers: the ordainer of it, the procurer, and the executioner. The ordainer of this punishment is God in the estate of mans innocency, by a solemn law then made in these very words, In the day that thou eatest thereof, thou shalt die the death, Genesis 2.•7. But it may be alleged to the contrary, that the Lord saith by the Prophet Ezekiel, that he will not the death of a sinner, 1and therefore that he is no ordainer of death. The answer may easily be made, and that sundry ways. First, the Lord speaks not this to all men or of all men, but to his own people the church of the Jews, as appears by the clause prefixed,2 Son of man, say unto the •ouse of Israel, &c. Again, the words are not spoken absolutely but only in ⟨p. 774⟩way of comparison, in that of the twain he rather wills the conversion and repentance of a sinner, then his death and destruction. Thirdly the very proper meaning of the words import thus much, that God doeth take no delight or pleasure in the death of a sinner, as it is the ruin and destruction of the creature. And yet all this hinders not but that God in a new regard and consideration may both will and ordain death, namely, as it is a due and deserved punishment, tending to the execution of justice: in which justice God is as good as in his mercy. Again it may be objected, that if death indeed had been ordained of God, then Adam should have been destroyed, and that presently upon his fall. For the very words are thus, Whensoever thou shalt eat of the forbidden fruit, thou shalt certainly die. Answer.
For the first, death is a depriuation of life as a punishment ordained of God and imposed on man for his sinne. First, I say, it is a depriuation of life, because the verie nature of death is he absence or defect of that life which God vouchsafed man by his creation. I adde further that death is a punishment, more especially to intimate the nature and qualitie of death; and to shewe, that it was ordained as a meanes of execution of Gods iustice and iudgement. And that death is a punishment, Paul plainely auoucheth when hee saith, that by one man sinne entred into the worlde, and death by sinne. And againe, that death is the stipend, wages, or allowance of sinne. Furthermore in euerie punishment there be three workers: the ordainer of it, the procurer, and the executioner. The ordainer of this punishment is God in the estate of mans innocency, by a solemne lawe then made in these verie wordes, In the daie that thou eatest thereof, thou shalt die the death, Genesis 2.•7. But it may be alleadged to the contrarie, that the Lord saith by the Prophet Ezechiel, that hee will not the death of a sinner, 1and therefore that hee is no ordainer of death. The answere may easily bee made, and that sundrie waies. First, the Lord speakes not this to all men or of all men, but to his owne people the church of the Iewes, as appeares by the clause perfixed,2 Sonne of man, say vnto the •ouse of Israel, &c. Again, the words are not spoken absolutely but only in ⟨p. 774⟩waie of comparison, in that of the twaine hee rather wills the conuersion and repentance of a sinner, then his death and destruction. Thirdly the verie proper meaning of the wordes importe thus much, that God doeth take no delight or pleasure in the death of a sinner, as it is the ruine and destruction of the creature. And yet all this hinders not but that God in a newe regard and consideration may both will and ordaine death, namely, as it is a due and deserued punishment, tending to the execution of iustice: in which iustice God is as good as in his mercie. Againe it may bee obiected, that if death indeede had beene ordained of God, then Adam should haue beene destroyed, and that presently vpon his fall. For the verie wordes are thus, Whensoeuer thou shalt eate of the forbidden fruite, thou shalt certainly die. Ausvvere.
- 1Ezec. 33. 11.
- 2Vers. 10.
