fellowship that tempteth vnto sinne and draweth to hell which such good fellowes shall one day feele to their cost if God giue theÌ„ not great repentance Q. What sinnes doe wee pray the Lord to forgiue vs A. All our sinnes whatsoeuer our sins committed in our ignorance our sinnes of weakenes and of presumption our sins committed priuatly and openly al the euill thoughts and motions of our heart Q. What say you to the Papists distinction of sinnes veniall and mortall and their 7. deadly sinnes A. It is most absurd and wicked for all sinne in his owne nature is deadly and euery sinne in the merites of Christs bloud is veniall to him that truely repenteth and beleeueth in Christ and not els As we forgiue them that trespasse against vs. Q. Why be these words added A. They are added as a reason of the former and serueth to perswade the Lord or rather to confirme our faith in Gods fauour towards vs. Q. How can you make them a reason of the former A. It is a reason to proue that God will forgiue vs our sinnes and is drawne from a comparison of the lesse to the greater thus If we that are voyd of all goodnesse doe forgiue others when they craue mercie then the Lord who is the fountaine of all mercie will forgiue vs. Q. Where finde you that the scripture vseth to reason so and to prooue Gods goodnes by mans goodnes A. Our Sauiour Christ doth so reason in Luk. 11. 13. If you which are euill sayth he can giue good things vnto your children how much more will your heauenly father giue vnto his children c. Q. But what if men would not forgiue one another could wee not then bee assured that GOD would forgiue vs A. If all mercie were dried vp in the bowels of men yet it were to be found in the Lord. See for the proofe hereof Esai 49. 15. Therefore much more may we be assured hereof when men doe forgiue Q. What doth this clause teach vs A. It teacheth vs many things 1. That all hypocriticall forgiuenes is condemned in the sight of God See Psal 28. 3. 2. That all lame and halfe forgiuenes is condemned as to forgiue a peece and carrie a peece vnforgiuen 3. That if we will be like our heauenly father we must be mercifull and forgiue Q. How must we shew mercie A. 1. In giuing of almes Deut. 15. 10. 2. In gathering our fruites Leuit. 19. 9. 23. 22. 3. In taking vp of debts Matth. 18. 23. 4. In pardoning of offences Mat. 18. 21. 5. In punishing offences Deut. 25. 2. 3. Q. Our Sauiour Christ nameth here no degrées of persons as parents friends c. why is that A. To teach vs that our forgiuenes must not goe by affection of men but in generall to al that haue offended vs whether they be friends or foes c. Q. Our Sauiour Christ 〈◊〉 no manner of trespasses as little ones or great ones old or new c. why is that A. To teach that of what sort soeuer the offences be we must forgiue them all because the Lord doth forgiue all both small and great c. Q. But the matter may bee so grieuous or preiudiciall to vs that we may take exceptions vnto it and not forgiue it may it not A. No for the Lord Iesus in this prayer makes no exceptions and therefore biddeth vs to make none Againe there is no offence coÌ„mitted against vs by man but God forgiueth vs as great committed against him by vs why then should not we forgiue being so forgiuen Q. What if wee deserued better at his hanâ—s that hath done vs the inâ—rie A. So doth God of vs. Q. We ment him no harme A. No more doth God vnto vs. Q. What if we be his superiours A. So is God our superiour Q. What if we liue not of him A. No more doth God liue of vs. Q. 〈◊〉 haue often warned him A. So hath God done vs. Q. We haue often forgiuen him A. So hath God done to vs. Q. Well then I perceiue wee can finde no cause to retaine malice if wee consider things well but â—n long as I cannot finde in my heart to forgiue my eneâ—ie what if I say not the Lordes prayer but some other good prayer A. That is a notable shift to deceiue our selues but not the Lord for it is not the saying of the prayer that God onely regardeth but our being in that estate that wee may say it See Esai 1. 14. 15. 1. Ioh. 3. 15. Q. Then what if I pray not at all A. Not to pray at all is a manifest note of a wicked and a reprobate person See Psalm 14. Q. Whether is a man bound to forgiue all debts A. Ciuill debts which come by lawfull bargaining may be exacted so that it bee with shewing of mercie Q. Whether may a Christian pray this prayer aright and yet sue another man at law A. Yea he may in a holy manner sue another for an iniâ—rie and bee free from malice so that in doing thereof of these rules be obserued that follow 1. We must take heed of all priuate reuenge and inward hatred 2. Our doings must not be offensiue to the Church 3. That our sutes bee taken in hand to maintaine godly peace 4. The ende of our suing must bee the good of the partie offending that he may be chastised and brought to repentance 5. The lawe must bee the last remedie when al other good meanes doe faile See 1. Cor. 6. 7. And touching the lawfull authoritie vse of Magistrates see 2. Chro. 19. 6 7. 8. Rom 13. 1 2 3. Of Pauls sending to the Centurion and appealing to Caesar wee may reade in Act. 23. 17. Act. 25. 11. Q. How may a man forgiue trespasses seeing as GOD onely forgiueth sinnes A. In euery 〈◊〉 which any doe to their neighbour there be two offences 1. To God and in that respect it is called a sinne which God only forgiueth 2. To man and in that respect it is called an iniurie and so man may forgiue it Q. What vse may wee make of this clause A. The vse of it is very profitable for it sheweth vs a liuely signe to assure our consciences that but sinnes bee pardoned Q. How may that he A. Very well for if we can finde our hearts as readily to forgiue as wee are to desire forgiuenes at Gods hand then wee may assure our selues of Gods loue to vs in this poynt Q. How proue you that A. In Matth. 5. 7. Blessed are the mercifull for they shall obtaine mercie Q. What is our shewing of mercie the cause why God sheweth mercie to vs A. Not so but a signe of Gods mercie to vs for he that sheweth mercy to others hath first receiued mercie from God Q. How proue you that A. By the wordes of the Apostle in â— Cor. 1. 3. Blessed â—e God 〈…〉 fâ—ther c. the father of mercies aâ—d God of all comfort which comforteth vs in
in vs reuerence and a care what to speake and in what manner to speake or doe because wee are alwaies in the Lordes hearing The first Petition Hallowed be thy name Q. What is the effect of this petition A. This first petition craueth the aduauncing of GODS glorie as the first commanundement of the morall lawe requireth the same and doth also bind vs to seeke the same Q. Why is this order obserued A. To shew that not onely in our praiers but also in our whole life wee must first seeke the glorie of God Q. Why are wee taught to pray for the aduancing of Gods glory before we pray for our dayly bread A. To shew that the glory of God must bee preferred before all the pleasures and profites of this life Q. Why must wée praye for that before wée praye for the forgiuenesse of our sinnes and the saluation of our â—oules A. To shew that we must rather desire that his name may bee glorified then our soules to be saued Q. Yea must wee haue more care to winne him glorie then to gaine our selues saluation what if wee haue not that care A. If wee haue not then doe wee not pray like dutiful children rightly affected to our father Q. What if any preferment or benefit or pleasure or affection of ours shuld bee found to fight against the glory of our heauenly father A. We must not rest till our consciences do beare vs witnes through the power of Gods spirite that wee haue renounced it Q. This is hard but yet I confesse it ought to bee but for our encouragement doe you reade of any that haue béene thus affected as you speake A. Yea Dauid sayd The zeale of thy house hath consumed me Moses had that affection to Gods glorie before his owne saluation when he said If thou wilt pardon their sinne thy mercie shall appeare if not I pray thee rase me out of thy booke c. The like zeale and affection was in Paul When hee wished himselfe to bee separated from Christ so that God might bee glorified in the saluation of his brethren the Iewes which were his kinsmen after the flesh Q. These examples bée good encouragements for by them I perceiue that as hard as it is yet it hath béen found and therefore it may and ought to bée found in the children of God A. Yea and shall bee graunted if wee pray hartely for it for Christ hath promised that if we aske we shall obtaine Q. There are some which if their owne credite be touched neuer so little chafe like Naman when the Prophet refused to come at his sending for him but if Gods glory be neuer so much defaced they are not a whit moued nor touched what say you of them A. It is a great sinne indeede and the best of vs all are guiltie of it but they and euery one of vs that deale so should consider what we pray when wee say Hallowed be thy name lest we bee found continuall mockers of our heauenly father Q. What is here meant by the name of God A. That wee shall knowe the better if we doe first consider how farre this word Name reacheth vnto other things Q. Uery well I pray you doe so A. This worde name is giuen vnto men in two respects 1 To distinguish one from another as what is his name Iohn or Thomas or c. 2 It signifieth credite or good report as what is a man but his good name Q. How is it giueÌ„ to other creatures A. Two waies 1 To distinguish them from other kinds or one kind from another 2 To make the natures of them to be the better vnderstoode euerie creature of euerie kinde hath his seuerall name Q. Is anie name giuen to GOD in such respects A. No God hath no such name for he is one and but one and hath no fellow nor anie of the same kinde Q. What then is signified by the name of God A. His name signifieth two things 1 That honor which is due vnto him 2 Al things wherby he is made knowne Q. By what thinges is hée made knowne to vs A. By three things 1 His works for as meÌ„ are known by their names so is God by his works See Psalm 19. 1. Psal. 105. 10. Psal. 20. 1. 7. Mar. 16. 17. 2. His worde which is also called the name of God because it maketh his will and nature more euidently knowne vnto vs then his workes doe See Leuit. 22. 31. 32. 1. Timoth. 6. 1. Act. 9. 15. 3 His Titles which he himselfe declared to Moses as in Exod. 34. 5. 6. where it is said that The Lord desceÌ„ded in the cloud and stood with him there and proclaimed the name of the Lord. So that the Lord passed before his face cried The Lord the Lord strong mercifull and gracious slow to anger and aboundant in goodnes and truth c. Q. What is ment by hallowing or the name of God A. By this word is not ment anie adding of purity or holines vnto Gods name which it had not before but the publishing and professing of it Q. How proue you that A. By the like speech in another place of scripture Wisdome is iustified of her children sayth the Lorde Iesus and yet wisdome is alwaies iust and iustified So God is hallowed of his children and yet he is alwaies holy and pure but then wee doe hallow his name when wee thinke so of it as it is and as we ought Q. How shew what we craue in this petition A. Generally in this petition we craue that the honour of GODS name may be aduanced More particularly 1. That his iustice mercie wisdome truth goodnes and all his properties may bee knowne to all 2. That he may haue that reuerence which is due vnto him 3. That they which obseure his glory may be remoued Q. His name being taken for his titles what doe we craue A. In this respecte wee craue three thinges 1. That the names of all Idols and fained Gods may bee taken away because they obscure his glorie 2. That those names whereby God is described bee not abused and giuen to others in swearing periury or soothsaying c. And that wheÌ„ we be called to sweare we doe it in all reuerence 3. That euery man may make vse of them to himselfe and call vpon others to doe the like as for example he that is ouerwhelmed with miseries may comfort himselfe with this that GOD is almightie wise mercifull the gouernor of all thinges c. He that is tempted to presumption may bridle himselfe with the consideration of Gods iustice and seueritie c. He that is assaulted with despaire may arme himselfe with this that God is trueth and his promises are sure c. Q. As it signifieth his workes what doe we aske A. The name of God being put for his workes we craue three things 1. That in his creatures all may see him
moderate labour and faithfull prayer Q. He saith againe Labour not for the meate that perisheth Iohn 6. 27. Lay not vp treasure on earth where theeues breake through c. Luk. 12. 33. A. These speeches are by way of comparison spoken comparing earthly things with heauenly things and his meaning is that wee should not labour so much for this life as for the life to come because the one doth perish the other doth not and so for treasuring vp treasure on earth the like is to be said Q. What néed rich mē say this prayer that haue enough for many yeares A. For two causes they ought also to pray this prayer 1. To acknowledge the giuer 2. Though they haue riches yet the vse cōfort safetie is of God The fift Petition And forgiue vs our trespasses as we forgiue them that trespasse against vs. Q. WHy is this next A. From the placing of this in the next place wee learne two things 1. That we must haue a care of the life to come as well as of prouision for this life Q. Why if we haue our daily bread what neede we care for any more A. All the thinges of this worlde will doe vs no good except our sinnes be forgiuen vs. Q. What is the forgiuenes of our sinnes such a great matter A. Yea it is such a thing that without it there is no comfort in the things of this life Q. How proue you that A. By the speech of the Lorde Iesus to the man that had a palsie Sonne be of good comfort thy sinnes are forgiuen thee To teach vs that nothing can giue good comfort but the forgiuenes of sinnes Q. Why dooth he say be of good comforte rather then bee of comforte any comforte is good is it not A. No this is to teach vs that all comfort is not good comfort for some is counterfeite and false as that which ariseth from transitorie things but onely that is true comfort which groweth vppon the fauour of God in pardoning of sinnes Q. What is the second thing wee learne from the order and placing of this next to the former A. Secondly wee learne hereby that if wee want our dayly bread our sinnes are the cause for when sinne entred into the worlde the curse entred See these places Gen. 3. 17. 18. Deut. 28. 15. c. Deut. 32. from the 13. verse to the 26. Q. How shall wee doe to auoyde the curse of God A. Wee must desire the Lord in mercy to doe away our sinnes and not to deale with vs in iudgement for sinne is the stop of Gods blessings and when our sinnes are remoued then is there a way made for daily bread Q. What vse may wee make of this poynt A. This poynt serueth for our instruction two waies 1. To teach vs that religion is not the cause of want as some doe imagine like Achab who saide that Elias troubled Israel when in deed it was himselfe but sinne is the cause 2. That when we want any temporall thing for this life we should examine ourselues of sinne and of some speciall sinne that God is angry with which hath depriued vs of that which we want and would haue Q. How proue you that A. By the testimonie of the Scripture in Iere. 5. 24. 25. For they say not in their hearts let vs now feare the Lord our God that giueth raine both early and late in due season hee reserueth vnto vs the appoynted weekes of the haruest 25. Yet your iniquities haue turned away these things your sinnes haue hindred good things from you Againe when Achan was vnknowne that plaied the theefe in taking away the cursed thing Israel was plagued but when search was made and hee executed the plague ceased So should wee also make search in our selues when the hand of God is against vs vntil we finde what sinne it is that hath moued God against vs. Forgiue Q. What doth this worde Forgiue teach vs A. It teacheth vs many things 1. That before pardō can be obtained our sinnes must bee truely and vnfainedly confessed to God without couering or excusing any at all Q. How proue you that A. Out of Psal. 32. 5. I acknowledged my sinne vnto thee neither hid I mine iniquitie for I thought I will confesse against my selfe my wickednes vnto the Lorde and thou forgauest the punishment of my sinne Prou. 28. Hee that hideth his sinne shall not prosper but he that confesseth them and forsaketh them shall haue mercie Q. Of how many sortes is the confession of sinnes A. It is of two sortes either Ciuill or Religious Q. What manner of confession is that which you call Ciuill A. That is a ciuill confession of sinne which is made before a ciuill Iudge or Magistrate by malefactors Q. What example haue you thereof in the Scripture A. Such kinde of confession was that which Achan made when he was examined before Ioshua Iosh. 7. 19. 20. Q. When is it religious A. When it is made to God onely as a part of his worship Q. Of how many sortes is this religious confession A. It is double either priuat to God onely or publique in the assemblies of the church of God Q. When must it be priuat A. When the sinne is priuat Q. Of how many sortes is publique confession A. It is of two sortes either generally to bee made by the minister with the whole congregation together or particularly by some one man before the congregation Q. How many waies doe you consider that which is made by the whole congregation A. Two waies for it is either ordinarie as at the vsuall and common assemblies or extraordinarie as in time of some great and generall calamitie For the proofe of the former see Leuit. 16. 20. 21. for the trueth of the latter see Ioel. 2. 15. 16. 17. And this confession of the sinnes of others may bee made also to God by any godly man priuatly in time of any great and generall affliction as in Dan. 9. 4. 5. 6. c. Q. When must publique confession of sinne bee made by one man particularly A. When any one hath committed any offence that is publique and heinous Q. Why must it be publique A. That the Church of God may be satisfied which by that sinne was offended Q. What meane you when you say the Church is offended A. That is to be vnderstood two maner of wayes 1. The spirite of God which is in the faithfull is grieued at the sinne 2. The faithfull being led by the spirite of God are also grieued to see God dishonored Q. Why euery man shall beare his owne sinne we shall not answer for an other mans offence what need we then care or be grieued at the matter A. Yes wee ought to bee grieued in two respects 1. In respect of God 2. In respect of others Q. Why in respect of God A. Because he is 1. Our God and father therefore we must bee grieued when wee see him
and not to presumption as the Apostle teacheth in Rom. 6. 1. Rom. 2. 5. and therefore we ought not to abuse it Q. What else doe wee gather from this worde forgiue A. It dooth further teach vs that there is no satisfaction to Gods iustice for sinne by workes of our owne no not in temporall punishments but the dooing away of four sinnes is of Gods mere fauour Q. How doe you gather that vpon this worde forgiue A. It dooth necessarily followe for if God dooth freely forgiue vs our sinnes then we do not satisfie for them for to forgiue and to satisfie be contraries Q. What is here ment by forgiuing of sinnes A. To forgiue sinnes is to couer them â—or not to impute them vnto vs. See Psalm 32. 1. Q. But may not wee make satisfaction to GOD for our sinnes our selues A. No it is not possible Q. How may that appeare A. It shall easilie appeare if wee consider against whome wee sinne or whose commandements we transgresse Q. We sinne against God I knowe that but what of that A. Yea but that is not all but we must consider that God is infinite therefore the offence is multiplied according to the worthines of the person against whom it is committed Q. And what doe you inferre vpon that A. I inferre that our offence against God cannot but bee infinite and consequently so must our punishment be too Q. And must that punishment be suffered A. Yea for Gods iustice requireth the same Q. How shall wee doe then to bee saued for if we suffer it we can neuer bee saued because that which is infinite is without ende A. In deede it is true and therefore we haue neede of a remedie or else we cannot be saued Q. But what shall that remedie be Gods mercie A. No for mercie must not be contrarie to iustice Q. What then Gods iustice A. No for wee haue neede of mercie Q. By what meane may God execute his iustice with â—â—sanulling his mercie or exercise mercie without preiudice of his iustice A. To appease his wrath and to make way for his mercie there must come some satisfaction betweene God and Man Q. What manner of satisfaction must that be A. Considering the faulte is infinite and the punishment must bee proportionable to the faulte and the satisfaction likewise to the punishment therefore it must be infinitely infinite Q. How shall that be made cannot man helpe to make it A. No hee can doe nothing that waie Q. No What if hee shoulde doe the workes of the law of God wil not that satisfie Gods iustice A. To satisfie by the workes of the law we cannot for two causes 1. Because it is a taske which no man can keepe 2. If we coulde yet all the workes of the lawe bee debtes and no man can discharge one debt with another Q. What if man offer himselfe to God A. If man should offer himselfe he offereth nothing but vnthankfulnes and disobedience and wickednes that is he prouoketh Gods wrath more and more Q. What if man shoulde offer the whole world vnto God A. If he should what should he offer but that which hee hath first receiued of God and lost againe by his disobedience Q. What if the Angels shoulde step in to satisfie for man A. If the creature should labour to pacifie the Creator a thing finite in goodnes to couer an infinite euill the indebted to discharge one that is more indebted what were that but a couering that doth but halfe couer and a plaster infinitly too little for the sore Q. How then shall this satisfaction be made A. God himselfe must be faine to step in betweene his iustice and his mercy and as he created vs at the first so to create vs new againe and this is it which the scripture calleth regeneration Q. Who then shall bee this mediator God vnto God infinite to infinite and able both to discharge the bond and to asswage the infinite punishment A. That must needes be the second person in the Trinitie the son of God who is also God equal with the father and therefore infinite Q. Why must it be the second person A. For two causes 1. Because he is the wisdome of the father for as he at the first vttered his wisedome in creating vs so he was to employ the same in regenerating vs. 2. Because wee were to bee adopted his children that is admitted to an inheritance which coulde not bee done but by the mediation of his owne naturall sonne Q. How did the sonne of God satisfie God for our sinnes hee being God himselfe A. Hee in his infinite Godhead recompenced honour that great benefite and call vpon the father in his name and thus we come to the forgiuenes of our sins which here we are taught to pray for Q. You haue wel satisfied me for this 〈…〉 let vs come to the next word why doe wee say forgiue vs and not forgiue me A. Therein wee are taught to beseech the Lord as heartely to forgiue the sinnes of our brethren as our own See Iam. 5. 17. Exod. 32. 21. Rom. 9. 1. Q. What if we faile in this duetie A. Then we faile in the greatest duetie of brotherly loue and Christian compassion neither can wee say that we loue the brethren neither can we bee assured that we are the members of Christ. Q. What doe we not loue our brethren except wee care for their soules what if we with them riches honours and fauours in this life is not this sufficient A. No the best loue of man to man consisteth in wishing his spirituall good the good of his soule forgiuenes of his sinnes true ioy in the holy Ghost c. Q. Where reade you of any that were grieued for the sinnes of the people A. In Psalm 119. 136. Dauid sayth his eyes gushed out with teares because men kept not the law of God Q. What thinke you of those that laugh for ioy when they see men brâ—ake the commandements of God and yet say this prayer A. If they knowe what they say their sin is the greater and they must needes be condeÌ„ned of notable hypocrisie but indeed it argueth that they neuer felt that in their harts which they vtter with their lips Q. What els doe you gather vpon these words forgiue vs A. We learne further that if wee must desire God to forgiue both them and vs we must not allure them to sinne Q. How doe you gather that A. It must needes follow for if we be mediatours and sutors for pardon we may not in any case bee procurers to wickednes for shall he that sueth for the Princes pardon for a Traytor or a murtherer or c. when he hath so done goe presently stir vp the same partie to work treason againe or to murther againe God forbid Q. But this is a thing most rise especially amongst such as beare the name of good fellowes A. It is too true indeede but it is wicked good
little the diuell feared the name of Iesus appeareth more largely and fully in Act. 19. 13. 14. 15. 16. by those vagabonds which tooke vpon them to vse his name without any lawfull calling Q. What say you to the signe of the crosse or a crucifixe is not the diuell afraide of that A. No for hee did helpe to set vp the crosse and to naile Christ vpon the crosse Q. What say you to the holy water and holy bels c. A. They bee but childish toies and strawes to fight withall instead of speares for when the diuel depriued the Papists of true prayer and the powerfull preaching of the worde he gaue them those bables to play withall and made them beleeue that he was afraid of them Q. Whom doth the diuell tempt A. All men in generall both the elect and reprobate Q. But is hée not more busie with some then with other some A. Yes his chiefest desire is to sifte the godly as his desire was to sifte Peter and his greatest malice is against the best men in the world Luk. 22. 31. Q. Why doth he not desire aswell to sifte the wicked A. Hee needeth not for hee hath them already at commandment Q. How can Sathan teÌ„pt al the world to sinne seeing they be so many A. There be armies and multitudes of diuels and wicked spirits in all places and these doe all conspire together the destruction of mens soules Q. But how doe they know all men and all mens affaires A. They are neuer at rest but night and day doe labour and one certifieth another most nimbly and liuely Q. But how can they knowe euery mans nature A. By obseruing their maners and their customes their complexions and their companie c. Q. Doth the diuel know the thoughts of the heart A. No that is proper to GOD onely who is called the searcher of the heart but the diuell doth coniecture of mens thoughts by outward signes Q. Shew how that may be A. By his owne long experience of the worlde he knoweth many thinges for he is the oldest and the greatest politique in the world 2. By the words of a mans mouth he can giue a gesse what is in mans heart because he knoweth that it is written Out of the aboundance of the heart the mouth speaketh Mat. 12. 3. He obserueth what euery man doth most busie himselfe about and by the outwarde fruite hee iudgeth of the inwarde roote which is in the heart and when hee knoweth the heart he infecteth it that it may bring forth euâ—llactions Q. Doth Sathan tempt al men alike A. No not so but hee marketh how euery man is enclined what hee loueth what he hateth what he feareth and what wantes and when hee hath found him then he fits him Q. How doth he fit them A. He prouideth for euery one according to his humour The tyrant shal not waÌ„t flatterers the wanton shal not want a mate the Vsurer shall not want a broker the theefe shall not want a receiuer he is a factor betweene the merchant and mercer hee is a makebate betweene the man and his wife he is a talebearer betweene neighbour and neighbour Q. Hath hee but one sute or shifte for one man A. Yes the diuels riches is in baites whereof he hath great varietie and store Q. As how for example A. For euery one that will sweare hee hath a packe full of othes for euery one that will deceiue hee hath a packe full of lies for euery one that will dissemble he hath a packe full of excuses Q. Hath hee but one may to compasse one and the same man A. Yes he hath many waies sleights to deceiue one man withall Q. Shew how hee dealeth with one and the same man A. If hee cannot compasse him with Idolatrie nor adulterie nor theft nor any grosse sinne then he will see if he can poison him with vaine glory if not with carelesnes then with distrust if not with despaire then with presumption if he cannot keepe men in poperie then hee will draw them to be Atheists or libertines or Neuters or Protestantes at large as the time serueth if he see any desire reformation he will labour to drawe them from the Church by schisme and separation and he is alwayes in his extremities either going too farre or comming too short Q. Will the diuell be willing that any should embrace religion A. Yea that he is for he hopeth thereby to giue them the greater fall except God by his grace do mightily keep men especially inconstant men hee will perswade to become religious but he hopeth afterwarde by one meanes or other to make them Apostataes and blacksliders from the truth Q. Dooth the diuell neuer cease from tempting one man A. Yes sometime he will leaue a man as it is said hee left the Lord Iesus that is for a season Q. What is his malice then at an â—nde A. No but he doth it onely in policie to bring the heart asleepe and to make men secure that hee may come vpon them afterward with greater force when they mistrust nothing as the children of Dan came vpon the people of Laish and destroyed them when they were quiet and mistrusted nothing Iudg. 18. 27. Q. How doth he set vpon a man when he comes againe A. Where he seeth a man most careles or most weake there he makes the assault like souldiers that inuade a castell Q. How may a man knowe that Sathan hath béen with him A. If God shoulde make vs see our countrey naked our temples desolate our cities ruined and our houses spoyled we would say the Spaniards haue been here so when wee see our mindes corrupted our hearts hardened our willes peruerted our charitie cooled our rulers persecutors our lawyers brablers our patrons symonists our pastours loyterers and our people obstinate wee may say the diuell hath been here and so he hath indeed for these be his foot steps and surely in euery place where he comes like a foggy mist he leaueth an euill fauour behinde him Q. Why dooth Sathan séeke to bring men to a custome in sinne A. That he may the more easily drawe men to hardnes of heart and so to impenitencie Rom. 2. 4. 5. Q. Dooth the diuell preuaile against all that he tempteth A. No for although God suffereth Sathan to tempt and to vexe yea and oftentimes to torment his children yet he doth not suffer him to destroy them Q. But would Sathan destroy vs if he might be suffered A. Yea surely that hee would and not leaue one aliue Q. How proue you that A. By the scripture 1. Pet. 5. 8. for which cause hee is also called by these names following a lyar a deceiuer a tempter an accuser a deuourer a murtherer an aduersarie a viper a lyon a dragon a wolfe a serpent c. by which names appeareth his vnspeakable malice against man Q. The diuell neuer called himselfe by any of these names did he A. No for hee