Zelot. If God can not lie, when hee saith
all that trust in him shall bee saued, and you
knowe that yee put your whole trust in him,
Wherefore doe yee not then knowe that yee
shalbe saued?
Ath. That which God sayth, is true,
for he cannot lie: I put my trust in none but
in him: I hope to be saued, what would yee
haue more? I will beleeue neuer a one of
them all when they say they know they shalbe
saued; I thinke they woulde make them
selues Gods.
Zelot. Naye suche as you make your
selues Gods, when yee ioyne thinges so contrary
together and can make them agree: fire
and water may lodge together in one bedde,
at your inne, and agree well together: For
they are no more contrary then that whiche
yee affirme, when yee say God hath promised
that all which beleeue in him shall bee saued,
you are sure yee beleeue in him and
that ye put all your whole trust in him & yet
yee can not tell whether yee shal bee saued.
But I can not greatly maruell at this, for
yee knowe as well what faith is, as doeth a
Goose.
Ath. I trust I knowe. and I meane
well, God knoweth my meaning howsoeuer

you take me.
Zelot Let mee aske yee this question,
when a man praieth if hee doe not beeleeue
that whiche hee saieth, doeth hee
well?
Ath. Wee must beleeue that which we
speake when wee praye, or els it is nothing
woorth.
Zelot. When Christ teacheth vs too
pray, and too call GOD our Father,
ought we not for to knowe that he is our Father?
Ath. Wee ought for to knowe, that
which GOD teacheth vs and to beleeue
the same.
Zelot. Must wee not beleeue it without
doubting or wauering, as S. Iames sayth hee
that doubteth is like vnto a waue of the Sea
tossed with the winde, neither let that man
thinke that he shall receiue any thing?
Ath. Wee must not doubt, for hee that
doubteth is in a wrong beleefe, we must put
all our trust in God.
Zelot. Then when ye call GOD Father
ye beleue that surely which ye speak, then are
ye sure that he loueth yee, for a father doeth
loue his childe, euen men which are euill doe
giue good giftes vnto their children when

they aske, because they loue the~, much more,
the heauenly Father which is perfectly good
doeth loue his children, that is, those whiche
beleeue in him: then I reason in this wise, hee
that beleeueth surely that GOD is his father,
he is sure that GOD loueth him: hee that is
sure god loueth him is sure of euerlasting life:
therefore all those which pray aright, are sure
they shalbe saued.
Ath. I pray God wee may call vppon
him.
Zelot. Tell mee further what ye thinke,
was not Abraham sure he shoulde bee saued,
likewise Dauid, Paul, and others?
Ath. Euerye man cannot bee like
those. Can you saye yee are like vnto Abraham?
Zelot. Doeth not the scripture say, that
Abraham is the father of the faithfull, and
that those are the children of God, whiche
walke in the steppes of faithfull Abraham?
I confesse in deede that euery one cannot
attaine to so great a measure of fayth as
those had: but yet wee must come to the
same faith, because we haue the same GOD,
the same couenant and promises, the same
spirit is giuen vnto vs which beleeue, Saint

Paule in the 4. chap. the Ephesians saith: there
is one God, one faith, one baptisme. If there
be but one, then ours must bee the same that
theirs was.
Ath. Yes, but for al that it is presumption
for men to say they knowe they shalbee
saued.
Zelot. I see that popish dung doth sticke
still between your teeth, when they teach men
that it is presumption to be out of doubt.
Ath. What tell ye mee of the Pope.
I care not for him, I would both hee
and his Dung, were buried in the Dunghill.
Zelot. I knowe there be many which care
not for the Pope, but yet beleeue muche of
his doctrine: they bee those whiche wee call
Athiests, of no religion, but looke whatsoeuer
any prince doeth set forth, that they will professe.
Ath. I thinke that is good, ought not
wee for to obey our Princes, and woulde yee
haue vs to take vpon vs for to bee wiser then
they and their Counsellers?
Zelot. I did knowe yee were an Athiest
setting vp menne in the place of

God worse then a Turke.
Ath. Wherefore doe yee say so?
Zelot. Tell me this, are wee for to obeye
men if they commaunde that which is contrary
to that which God commaundeth?
Ath. I thinke not so.
Zelot. Is there any mo then one trueth,
or one religion, which is the right, and that
which God commaundeth?
Ath. There can be but one truth, that
is certaine.
Zelot. Then when one Prince commandeth
one religion, another ariseth afterwarde
and commaundeth the contrarie: Will yee
without difference obey them both? is not
this for to denie God? is not this for to bee
worse then a Turke?
Ath. I am sure yee will not denie, but
that wee must obey.
Zelot. Hee whiche doeth disobeye the
Prince, doeth disobey GOD, vnto his
damnation, where the prince setteth foorth
and mainteyneth Gods worde. But if there
be a prince whiche maketh lawes against the
lawes of God, wee must obey GOD rather
then men. But there are many as I said before
whiche in any Princes dayes will speake
thus, if religion shoulde turne (saye they) as

God forbid it shoulde, but if it doe, it is our
partes to be obedient. Are not these Atheistes,
haue they not denied GOD, when
they set men in his place? And looke
no higher but what men commande. But
yee haue drawne me away againe from the
matter wee were in hand with, where ye sayd
it is presumption for a man to say he knoweth
he shalbe saued: I may aske ye a question
I know ye will answere very boldely.
Ath. I knowe no cause why I shoulde
not answere boldly.
Zelot. Yee say true, for blinde bayarde is
the boldest horse in the cart, although he bee
almost drowned in one slowe yet hee will not
sticke at another, he will through when all the
rest wil straine curtesie. But let vs come to
the matter whether is it greater presumption
for to beleeue that God is true, or for
to doubt of the certaintie of his promise? &
whether doeth that man honoure GOD
most which giueth credit to his word, or hee
which doubteth whether he will perfourme
the same?
Ath. It must needs be graunted that he
which beleeueth God of his word doeth wel,
and he that doth not doth euill.

Zelot. Yee say true, for if a Prince make an
offer vnto some man, who~ he fauoureth, and
he should make aunsweare, I doubt of it, I
scarce beleuue the performance of your promise:
would not the Prince thinke him selfe
greatly dishonoured to haue it doubted,
whether he be a man of his word? If he shou'd
sweare for the performance of his promise, &
the party not trust him, he would neuer put
that vp, or beare such an iniury. Then it must
needs follow that whe~ God hath bound himselfe
both by promise and by oth, as it is said
Heb. cap. 6. ver. 17. How great presumption is
it not for to beleeue him? it is all one as too
thinke God may lie, or that he may bee forsworne,
which is horrible blasphemy.
Ath. I graunt this is true, if God should
tell any man that he should be saued, if he did
not then beleeue him. But where is that man
which can say God euer tolde him so? Doth
he tel any one man so?
Zelot. Yea that he doth, for that which
he sendeth vnto al in generall, he se~deth vnto
euery one in particular: for is it not all one, if
a man be condemned for treason, to haue his
pardon se~t him being but one man alone, or
hauing a great sort mo conde~ned vnto death
with him, a general pardon is sent for the~ all:

Ath. That is al one, for he hath his part in it.
Zelot. Euen so is it betweene God and
vs, we were all condemned, he hath sent a generall
pardon to as many as beleeue the same,
that whosoeuer trusteth in Christ hee shalbee
saued. God therefore hath tolde some men,
that is, such as beleeue that they shalbe saued,
and such as doubt of his promise and his oth
they shalbe damned. Therefore is it al one in
those which beleeue, as if he had sent a particular
message vnto them.
Ath. I neuer heard so much in all my
life before.
Zelot. I beleeue so. For S. R. can no great
skill in this geare: he can whippe ouer a new
payre of cardes nimbly, and tyrle a dye: but
he should be the messenger of the Lorde of
hostes, euen as the Prophete saith, his lips
shoulde keepe knowledge, and men shoulde
enquire at his mouth, hee shoulde open all
the Counsel of God vnto the people, and not
let them run headlong as they doe vnto destruction.
He should instruct them in all the
doctrine of faith, and repentance, & so guyde
them in the feare of God.
Ath. Al men cannot doe alike, we must
accept their good will, euery man cannot bee
a Preacher.
Zelot. Because ye care not for seeking

after eternall life, yee are content to accept
of nothing: and because yee loue your
lustes, and hate to be refourmed, yee abhorre
the vse of preaching, and as poore a man as
yee are, ye would not for xl. shillings ye had a
Preacher among you.
Ath. Yee euer take me at the woorst, I
allowe preaching, it is good nowe and then,
but some can keepe no measure nor tel when
they haue done: Agayne they bee ouer hott
and seuere, and preache damnation to the
people. Likewise they meddle with suche
matters as they neede not, as Election and
Predestination, what shoulde suche matters
be spoken of among the people, they make
men woorse?
Zelot. I thinke the Diuell is the cunningest
schoolemaster in the worlde. Other
schoolemasters cannot bring grosse heades
and dullards to any passe, but content themselues
with the finer wits, for to trayne them
vp in learning: but a man can almost light
vppon none of his schollers, bee they neuer
suche blockheads, but they haue their lesson
at their fingers ends.
Ath. I thanke yee Sir for your good
woorde: But I neuer learned it of the Diuell,
nor neuer was any of his schollers: I

trust I haue as little to doe with him as you
or any other.
Zelot. Where did yee learne it then, if not
of the Diuell?
Ath. I haue heard honest men speake it,
and some Preachers preach it.
Zelot. Then I perceiue ye learned it not
of the Diuel himselfe, but at the mouth of
some of his Vshers.
Ath. Wherefore doe yee call them the
Deuilles Ushers? they haue skill in the
worde of God, and ought to knowe what
they saie.
Zelot. I call them so because they teach
the precepts of the Diuell. And although
they haue some knowledge in the woorde,
yet they neuer learned these thinges whiche
you speake out of the word.
Ath. Did the Diuell teach them because
they haue it not in Gods word?
Zelot. It is the doctrine of the Diuell,
because it is against Gods word. For GOD
neuer teacheth men those thinges whiche
are contrary to the doctrine which he hath
set downe in his worde.
Ath. I thinke ye will hardly prooue
these thinges for too bee against Gods
worde.

D

Zelot. I woulde you coulde as easilye
proue your selfe to bee a good man for then
we should soone agree.
Ath. You are not for to iudge of mee
no more then I am for to iudge of you: but
there be many now a dayes which will take
vppon them for to iudge men: they doe
not learne that out of Gods woorde, I am
sure.
Zelot. If I see a man drunken, or heare
him sweare or raile and suche like, and say,
he is a naughty man, doe I iudge: shall I account
him a good man. when I see hee is
naught?
Ath. When a man doth see those naughty
vices, he may boldely say that such men
are naught.
Zelot. In like maner when a man heareth
one which holdeth euill and abhominable
opinions against the truth, he may
as boldely say he is naught: because they
haue giuen iudgement of them selues, and
haue shewed what they are. Nay they be
suche as you whiche take vppon yee for to
iudge: for let a man be more carefull then
your selues for to serue GOD: and by and by
you will enter into the secrets of his heart,
which God onely doth know, and ye will not

sticke for to pronounce that he is an hypocrite.
In the meane time, let a man tell you
that ye are wicked, when he doth see your
wickednesse, ye aunswere, ye ought not to
iudge: but I will come for to proue that the
thinges which yee speake against preaching,
are verie diuelishe and wicked. Ye said thus,
I allowe preaching, it is good now and then,
but some can keepe no measure, nor will neuer
haue done.
Ath. I sayd so in deede, I will not denie
my worde, and I thinke so still. For a man
may haue ouermuch of any thing, & ynough
is as good as a feast.
Zelot. A very little is ynough for you,
if the Preacher doe passe his houre but a
little, your buttokes beginne for to ake,
and ye wishe in your hearte that the Pulpit
would fall.
Ath. Ye may gesse twise before yee gesse
so right.
Zelot. Nay I canne gesse somewhat
neere in suche a man as yee are: but I
praye, yee did yee neuer sitte at Cardes all
night?
Ath. Yes that I haue, and thought it
but a short night too.
Zelot. The cause why yee thinke an

D2

houre so long at a Sermon, & a whole night
so short at Cardes, is, that ye delight in the
one and care not for the other: the carding
is ioyned with much sinne and seruice of
the Deuill, the other is for to bring vs vnto
the knowledge and feare of GOD: Marke
nowe howe much by your owne confession
ye loue the Diuell more then GOD? for him
doe ye loue most, whom ye delight to serue
most.
Ath. Can wee not serue God without
so much preaching? I see they are neuer the
better which runne most after sermons, they
talke much, but I woulde haue them leaue
talking and fall to doing, wee see no doing
but men are still euen as euill as beefore.
/>

Zelot. When ye say they are ouer holy,
and what shoulde men be so curious and full
of the spirite, what is this but to say, that they
amende ouer fast? Is not this to amend when
men by due instruction out of Gods woorde
come to repentaunce of their former vices?
and haue a care to keepe them selues from
the spottes of the rotten fleshe and filthie
worlde. Do not you and such as you are after
a sort blaspheme, when yee reproche men
with the spirite? Is it a shame for a man nowe
a dayes for to haue anye thing to doe with
the spirite of God? While a man doeth walke
after the fleshe in the lustes of vncleannesse,
he is an honest man: but so soone as hee is
indued with any grace, ye wonder at him as
crowes do at an owle, yee are readie to floute
and mocke him out of his skinne. And as if
the spirite of God were a spirite of dishonour
and shame, yee mocke men with him.
Wee may wonder at the longe patience of
GOD, which hath thus many yeeres suffered
himselfe to be dishonoured, his spirite reuiled,
his woorde despised, and hath not been
reuenged, but no doubt the longer hee hath
caried, the heauier will the stroke be.
Ath. Men are men, what shoulde they

make themselues more holy then they be?
Zelot. If ye meane one way ye say right,
for it is a naughtie vice for men to seeme to
be holy when they are not, or to seeme to
be more holy then they be: but if yee meane
another way (as I thinke ye doe) that because
men are sinfull by nature, why shoulde they
seeke for to be better, then doe ye speake verie
wickedly. For God calleth men to repentance,
to turne from their euill wayes: God
guideth his seruants at all times with his
spirite, therfore S. paule sayth Rom. 8. There
is no condemnation nowe to those whiche
are in Christ Iesus, which walke not after
the fleshe, but after the spirite. And againe in
the same chapter, As many as are led by the
spirite of God, are the sonnes of God. Hee
sayth that if wee liue after the fleshe, we shall
dye: in other places he doth shewe, whiche
are the workes of the spirite, and whiche
are the workes of the fleshe: And you like
blasphemous wretches allowe those whiche
walke after the flesh, and condemne those
which are led by the spirite.
Ath. Are none indued with Gods
Spirite, but such as runne to heare preaching?
Zelot. Whosoeuer hath the spirite of

D4

God, can not but delight in the woorde of
God, whiche the same spirite hath vttered:
The Lorde saith, hee which is of God, heareth
Gods worde: The happie man is hee
(as wee haue in the 1. Psalme) whiche hath
his delight in the lawe of the Lorde, and
which doeth meditate in the same day and
night? We haue in the psalme 112. Blessed
is the man which feareth the Lorde, hee hath
great delight in his commaundements.
Moreouer, the spirite of GOD doeth not
guide men without the woorde. And therefore
it is saide Psalme 119 Thy woorde is a
lanterne vnto my feete, and a light vnto my
pathes. S Peter sayth, 1. Epist. 1. Hee hath beegotten
vs againe not of mortall but of immortall
seede, which he affirmeth to bee the
worde of God that indureth for euer. Likewise
S. Iames saith cap. 1. of his owne good
will begat hee vs, by the woord of trueth. Seeing
therfore that the holy Ghost doth guide
men by the worde, it followeth that all those
which set light by the woorde, are led, not
with the spirite of God, but with the spirite of
the Diuell. I might alleadge a number of testimonies
of Scripture to prooue that such as
you which make so small accompt of the sacred
woorde of God, as there be a number,

yea the greatest number whiche doe not set
so muche by it as they doe by an olde shoe,
are despicers of God, worse then brute
beastes.
Ath. Cannot men be lead by Gods spirit
and serue God, vnlesse they knowe the
Scriptures: GOD forbidde that all those
shoulde bee awry which are not learned: is
it not enough for plaine countrie men, plowmen,
taylours, and suche other, for to haue
their ten commaundementes, the Lordes
prayer, and the beliefe: I thinke these
may suffice vs, what shoulde wee meddle
further: I knowe men whiche are no scripture
men, whiche serue GOD as well as
the best of them all. Will yee condemne
such?
Zelot. I sayde before that men can not
be lead by Gods spirite, and refuse to knowe
the Scriptures: Neyther can they truelie
serue him vntill suche time as they knowe
howe for to serue him: for GOD teacheth
howe he wil be serued, and hee teacheth onlie
in his worde: his will is that we shal learne
to know him by his worde. And therefore he
hath appointed the Ministerie of the woorde
to continue for euer in his Church, that by
it men may be built vp in Christe, as yee may

reade Ephe. 4. For this cause S. Paule exhorteth
Tymothie to bee instant in teaching
in season and out of season: he trauelled himselfe
night and daie, he maketh a verie feruent
prayer to God continuallie for the Collossians,
that they might bee fulfilled with the
knowledge of his will, in all wisdome and
spirituall vnderstanding, Collos. ver. 9. For
this cause hee exhorteth the Christians to bee
children in malice, but not to bee children
in vnderstanding. The holy Ghost doth
sharpely reprooue the Hebrewes as wee may
see, in the latter end of the 5. chap. of that
Epistle: because they were yet children to
be taught, when for the time they shoulde
haue been teachers. Againe there is a notable
sentence in the beginning of the seconde
chap. of the prouerbs, where a man may
playnlie prooue, that none can come to the
feare of god, but such as doe earnestlie endeuour
for to knowe God. The wordes be these.
My sonne, if thou receiue my wordes, & hide
my commaundements with thee, to incline
thine eares to wisdome, and to bow thy heart
to vnderstanding: if thou call for vnderstanding,
and vtter thy voyce for knowledge: if
thou seeke her as siluer, and digge for her as
for hidde treasures. Then shalt thou vnderstande

the feare of the Lorde and finde the
knoweledge of God. If a man doe not receiue
the woorde and commandementes of
God vttered by his Ministers, if he doe not
keepe and lay them vp, if he doe not cry and
call vpon God for vnderstanding, if hee doe
not incline his eares and bende his heart thereto,
if he doe not searche and digge after her
as men doe for treasures: he shall not come
to the knowledge of the feare of God.
Ath. All men cannot come to these things
which you speake of.
Zelot. All men which will please GOD
must come this farre, that can saye with
the Prophete Dauid in the 119. Psalme, I
haue hidden thy worde in my heart: that I
might not sinne against thee. Also in the
same place when hee hath asked the questions
Wherewithall a younge man shall
cleanse his wayes, hee aunswereth, by taking
heede thereto according to thy worde: whereby
it is most euident, that all those are vnpure
in their waies, and sinne greeuously against
God, which haue not layde vp his woorde in
their heartes, nor cleansed their wayes by the
same.

But let vs come to some other of your sayings,
which I am greeued for to heare.
Ath. Yee neede not to be greeued, for I
doe not hurt ye.
Zelot. I can not but bee greeued to see
your grosse and palpable blindnesse: and I
am the more greeued when I remember that
many which are otherwise verie wise men vse
muche your doltishe sayinges, and thinke
they speake very wisely. They say what should
vnlearned men meddle further then to say
their ten commaundements, the Lords praier,
and the articles of the faith. And you are
of the same minde.
Ath. I trust to doe as well with these,
as other with all their learning.
Zelot. Doe yee thinke that yee shall doe
well euen because ye can say them: although
yee do not vnderstande them?
Ath. Nay if a man say them, and doe
not vnderstand them, hee is little the better.
I knowe not why I shoulde not vnderstande
them, so long as God hath giuen mee my
fiue wittes: I am no childe, nor I am no
foole.
Zelot. In deede hee that hath one good
wit, is no foole, muche lesse are you whiche
haue fiue: you must needes knowe all and

more: For I thinke ye meane, that ye are able
by reason to vnderstand those things.
Ath. I trust I vnderstand by that reason
which God hath giuen me, so much as is
sufficient: I can tell when I doe well, and I
can tell when I doe euill.
Zelot. I perceiue you are a fre will man,
one of those which thinke by natural vnderstanding
too conceiue the mysteries of
GOD: And yee doe in deede vnderstand so
much as is sufficient: not for to saue ye, but
as S. Paule sayth Rom. 1. to make ye without
excuse: & so to condemne ye. You know
some sinnes: and likewise ye can tell some
thinges which are good, but ye can neuer
tell any thing which ye haue done that is
good.
Ath. I trust GOD will bee more
fauourable then you are: and that hee will
not forgette the good deedes which I haue
done.
Zelot. A very little box I warrant you
will holde all your deedes, if ye haue no
moe olde deedes then you haue good
deedes.
Ath. Are not these good deedes, when a
man doth giue to the poore, and is readie to
doe his neighbour a good turne? when a man

doth liue honestly, serue God, and thinke no
man any harme.
Zelot. Now ye speake of cost: now ye are
hit into your right vaine againe, euen where
ye would be, to boast of those thinges which
ye haue not: for none of all those or such
like are good in you, because they doe not
proceed of faith: for S. Paul saith Rom. 14. ver.
23. Whatsoeuer is not of faith is sinne.

Ath. How can yee prooue that mine are
not of fayth?
Zelot. Faith is by hearing, and hearing
by the word Rom. 10.17. where a man despiseth
the worde, there can be no faith: because
faith is grounded vpon the worde, and
doth not beleeue thinges contrarye vnto the
woorde. Moreouer, they be not your fiue
wittes, (as you terme them) which can make
ye able for to vnderstande the mysteries of
Gods worde. For they cannot be vnderstood
as Saint Paule teacheth. 1. Corinth. 2.11. Vnlesse
God reueale them by his spirite: for euen
the wicked which seeme to knowe them,
doe not know them aright. But let vs come
for to see how well ye doe vnderstand the ten
commaundements. Do ye not looke to come
to heauen, by doing of them?
Ath. I doe them as nigh as God will

giue me grace. I trust God will not require
more at my hands then I am able for to doe:
I am as he made me? if he had made mee able
for to do better I shoulde do more.
Zelot. Now ye are in a deepe peece of
diuinity, ye thinke this is so equall which yee
vtter now, that all the Doctors in the world
are not able for to controll ye. Ye say ye do
what ye can, more God cannot require at
your handes: you meane as if one shoulde
make this comparison: a father canne require
no more of his child then his strength
wil serue, a Prince can commaund his subiect
no impossible thing: if a father shoulde
whippe his childe for not doing that which
he is not able, it were crueltie: if a Prince
should put a subiect to death for not doyng
his commaundement in a matter vnpossible,
it were tyranny: the father will say. My
child did his good will I can aske no more:
The Prince will say he hath done that which
a man might, and further I cannot require.
Likewise you thinke GOD shoulde deale
straightly with ye, if he shoulde condemne
ye for breaking the Lawe, which ye are not
able to obserue: & that he cannot looke for
more at your handes then he hath made yee

able to perfourme.
Ath. I meane so in deede, flesh is fraile,
wee cannot doe all things.
Zelot. I pray ye tell me, doe yee thinke
any shall goe to hell and be damned?
Ath. The Scripture saith there shall, doth
it not?
Zelot. Wherefore doe ye thinke they
shalbe damned?
Ath. For breaking Gods commaundements.
Zelot. Are they able for too keepe
them?
Ath. No man is able for to keepe
them.
Zelot. Shall they then be damned for euer
in hell fire, for breaking those laws which
they were not able to keepe?
Ath. Not if they had done their good
will: For then they coulde not bee blamed.
Zelot. Howe the Diuel hath muffled
you too keepe yee from seeyng the daunger
of eternall damnation which ye are in:
haue yee neuer hearde that whiche GOD
sayth by Moses, which S. Paule citeth in the
3. Chap. to the Galath. Cursed is euery one
whiche abydeth not in all thinges which are

written in the booke of the law for to doe them:
by which yee may see that God with his own
mouth doth lay his curse (which is da~natio~)
vppon euery one which doth breake neuer so
litle of the law.
Ath. GOD is mercifull, hee is not
so seuere as you woulde make him for to
bee.
Zelot. Doe ye not thinke that he is a iust
and a true God?
Ath. I must needes thinke so.
Zelot. Do ye thinke that when he hath
vttered his iustice, that he can by his mercy
goe from it, and so be found vntrue? Nay
there bee many of yee which in all thinges
crie God is mercifull, GOD is mercifull,
which neuer consider with what conditions
GOD hath promised mercy, neyther how
it may stand with his iustice and trueth: ye
thinke GOD offereth mercy without exception.
Ath. If God bee not mercifull wee are
but in an euill case.
Zelot. He is a most mercifull and gratious
God, but yet not vnto any, but suche as
he hath promised mercy. Howe many thousand
there be, which are caried headlong
to hell with this error, which not knowing

E

the iustice and truth of GOD, doe blesse
them selues where God hath accursed them.
For these thinges which you haue now vttered,
are euen of the principall reasons which
Satan doth seduce men withall; and holde
them from the truth. They thinke thus, I do
what I can, God hath made me able to doe
no better, God is mercifull, they know not
this, that God made vs able in our first creation
to keepe and obey his will wholly, and
that although we can now keepe no part of
it, yet he may iustly accurse and condemne
vs vnto eternall fire, for transgressing any
part of it: ye are not as he made ye, and therfore
ye deceiue your selfe when yee thinke
that he requireth no more at your handes,
then ye are now able for to doe. Ye deceiue
your selfe, when ye think that GOD can
be mercifull vnto ye, and you liue without repentance.
Ath. You woulde make a man dispaire,
if ye would put him out of hope in the mercie
of God.
Zelot. I would not bring ye out of hope
in the mercy of God, but I would bring ye
out of your vaine hope, which is not that
which wil saue ye, but doth harden and blind
ye vnto damnation.
/>