A09339:3772
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
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.
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.