A20187:110
The opening of heaven gatesThe opening of heauen gates
The opening of heaven gates, or The ready way to everlasting life Delivered in a most familiar dialogue, between reason and religion, touching predestination, Gods word, and mans free-will, to the understanding of the weakest capacity, and the confirming of the more strong. By Arthur Dent, preacher of the word of God, at South-Shoobery in Essex.The opening of heauen gates, or The ready way to euerlasting life Deliuered in a most familier dialogue, betweene reason and religion, touching predestination, Gods word, and mans free-will, to the vnderstanding of the weakest capacitie, and the confirming of the more strong. By Arthur Dent, preacher of the word of God, at South-Shoobery in Essex.
London: printed by G. Eld for John Wright, 1610London: printed by G. Eld for Iohn Wright, 1610
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.
Rel. If by the same work of his, thou mean his almighty power, that uphou• death the world, and all things there in without which nothing can contain i• self, I grant that evil things are wrought by God, that is to say mediately or by the same power, because no thought of wickedness, much less any execrable action could burst out if he would take away that life and strength that he lendeth men, which presume to play the rebell• against him: but if by the working •• sin, thou dost suppose the hand of God to be immediately stretched forth, to per form any wicked action, or else that sin happeneth by his together working with sinful instruments: first I den• the consequence for it is false: and s• condly I condemn it for the most wicked of all blasphemies: my reason is this the name of sin cannot agree with GOD, who is the sovereign root• 1of all righteousness: the nature of sin cannot once lay hold thereof, because ⟨p. 71⟩it is unchangeable, nor yet can the pain of sin touch that thing, that is not faulty: and yet of necessity should all these follow against God, laying his hand to iniquity: therefore I conclude thus, the name, the nature, nor the pain of sin, are any thing accidental to the nature of God, but all these three are bred, fostered, and found in the soul and flesh of man: Ergo man is not the instrument so much as the cause of sin.
Rel. If by the same worke of his, thou meane his almighty power, that vphou• deth the world, and all things there in without which nothing can containe i• selfe, I graunt that euill things are wrought by God, that is to say mediatly or by the same power, because no thought of wickednesse, much lesse any execrable action could burst out if he would take away that life and strenght that he lendet• men, which presume to play the rebell against him: but if by the working sinne, thou dost suppose the hand of God to be imediately stretched forth, to per forme any wicked action, or else that sinne happeneth by his together working with sinnefull instruments: first I den the consequence for it is faulse: and s condly I condemne it for the most wicked of all blasphemies: my reason is this the name of sinne cannot agrée with GOD, who is the soueraigne root