A20187:98
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.
Thus much I compare with the Lord of Heaven, who created man Lord of the whole Earth, save that he debarred him the tree in the midst of the garden. But if thou happily say that all this is not to the purpose, because in the affairs of this process, I have concealed no secret but imparted my whole purpose to my son: well I grant, let us now therefore proceed, even here the case is altered, let it be granted also, that before I begat my son, I saw the sequel of this matter: howbeit sith it concerned my will, I would not only observe mine own pleasure in that behalf, but also give my willing consent to his fatal destiny. I pray you in this case, who shall let me to do the thing that pleaseth me? what hath my son to say against me, or if he say, and repine never so much, is it not folly to kick against the ⟨p. 65⟩prick? but if I, in the eye of reason, may seem somewhat faulty, or cruel in this action, yet note that which is most unrighteous in man, is always most righteous in the Lord of heaven, with whom no creature doth stand in comparison: Moreover, suppose that I see a blind man1 taking a direct course unto a dangerous cave, and before his fall, I step unto him and say, father beware, and turn the •acke, for even here at hand is such a peril, as threateneth thy death: the man, not only blind of body, but of mind lame also, not regarding my friendly admonition, tumbleth down headlong, and doth break his neck. Is it strange to •ee him burnt, that will not come out of the fire? but now to the matter, let it be granted, that I set him in that way, foreseeing his fall, shall he not therefore be in[…]ited of his own death.
Thus much I compare with the Lord of Heauen, who created man Lord of the whole Earth, saue that hee debard him the trée in the midst of the garden. But if thou hapily say that all this is not to the purpose, because in the affaires of this processe, I haue concealed no seacret but imparted my whole purpose to my sonne: well I graunt, let vs now therfore procéed, euen here the case is altered, let it be graunted also, that before I begat my sonne, I saw the sequell of this matter: howbeit sith it concerned my will, I would not onely obserue mine owne pleasure in that behalfe, but also giue my willing consent to his fatall desteny. I pray you in this case, who shall let me to doe the thing that pleaseth me? what hath my sonne to say against me, or if hee say, and repine neuer so much, is it not folly to kicke against the