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B07200 Good Christian looke to thy creede : for a true triall of an holy profession, and of the truth of religion, from all crooked by-paths. / By Richard Bernard rector of Batcombe in Sumersetshire.. Bernard, Richard, 1568-1641. 1630 (1630) STC 1941.5; ESTC S90465 12,536 39

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discourse of reason onely A. More cleerely and truely from Gods owne Word by the illumination of his Spirit guiding my Iudgement therein Q. How from Iewes and their Iudaisme A. By beleeuing that their yet expected Messias is our Lord and Sauiour Iesus Christ and none other by whose comming the Ceremoniall Law of Moses is vtterly abolished Q. How from Turkes and their Turcisme A. By beleeuing God to be the Father begetting the Sonne begotten and the holy Ghost proceeding and that their Mahomet was a wicked Seducer his law forged and he a damned false Prophet Q. How from all Hereticks in generall A. By holding euer the truth in loue and neuer defending any Error obstinately Q. But seeing their hath beene and are many Hereticks how doe you difference your selfe from euery of them A. They haue beene innumerable and this were an endlesse worke but if you please aske of these which now are most commonly knowne and which are often mentioned and read of Q. With a good will How doe you difference your selfe from Arrians and Arianisme A. By acknowledging that Iesus Christ the second person in Trinity is both God and man as God equall with the Father and the same substance Q. How from Montanists and their Montanisme A. By holding that the persons in the Godhead are three and distinct that the second marriages are lawfull Q. How from Nouatus and his followers the Catharists or Puritans and Nouatians A. By granting that the vnfeined penitent after their falls though to the denying of Christ are yet vpon their repentance to be receiued againe into the Church That we doe not affect to be called pure or Puritans neither doe appropriate puritie to our selues before others Q. How from the Donatists A. By holding that the wicked pollute not the Godly in receiuing the Sacrament That baptisme is true baptisme out of their assemblies That one once baptised need not to be baptised againe That the vertue of the Sacrament dependeth not vpon the worthinesse of the Minister Q. How from Pelagians A. By holding that mans nature is corrupt by Adams fall That we all are borne in Originall sinne That we haue not power in and of our selues to beleeue and to will and worke out our owne saluation Q. How from Anabaptists A. By allowing that children of beleeuing parents are to be baptised That children are borne with inbred corruptions that election is before all time that predestination is not of all to life but of some and these of his meere mercie and not conditionally if they repent and beleeue That the elect called and iustified stand so by the grace and power of God and not vpon their owne will neither can they fall away totally nor finally That Magistracie is allowed of God and the Ministery is a calling of God and distinctly assigned onely to some to execute the same Q. How from Brownists and Separatists and their Schisme A. By keeping the vnitie of the Spirit in the bond of loue with other Churches disclaiming vtterly popular gouernment and a singularly bold conceit of interpreting holy Scriptures differing from the generall iudgement of the Learned and Godly in the Church of Christ Q. How from Libertines A. By reuerently esteeming of holy Scriptures making them the Rule of my life and not mine owne dreames nor the fantasie of my owne spirit by which they iudge any thing to be lawfull and to be done without checke of Conscience though the same in other mens iudgement bee neuer so wicked and also condemned in Scriptures because say they it is by naturall inclination Q. How from the Familie of Loue A. By holding propriety of goods lawfull and not a Communitie and that I am not one person as I am a Christian and another as I am a Citizen outwardly yeelding to any Religion so bee it that secretly I keepe mine owne Religion within my selfe Q. How from Opinionists A. By auoiding singularitie of opinion comitting humbly my conception of minde euer to the iudgement and common receiued opinion of the Church Q. How from all Sectaries and Nouelists A. By keeping my standing in the Ancient Catholike veritie Q. How from the Vbiquitaries A. By denying consubstantiation and beleiuing that Iesus Christ according to his humanitie is only in Heauen there remaining vntill his second comming though in the meane space Christ as God is euery where Q. But how from the Papists A. By giuing to Iesus Christ his full and due glory communicable to neither men nor Angels Q. Is this then the maine difference betweene vs and them in their robbing him of his glory A. Yes verily For if I hold and beleeue Iesus Christ to be that which indeed he is and that I doe not impart his glory to any other I can neuer be a Papist Q. In how many things consists this his glory A. Infoure things principally I. If I doe hold and beleeue that Iesus Christ is onely and alone the spirituall Head of his Church sending his holy Spirit to bee onely his generall Vicar and not any mortall man for this cuts off the proud blasphemous Goliahs head the Popes vsurped supremacie and all that dependeth thereupon II. That Iesus Christ is onely and alone the Law-giuer to our consciences and his written Word the onely infallible rule of all his worship and seruice For this cuts off their traditionall word all the Popes lawes and infinite humane inventions burthening the consciences of Papists III. That Iesus Christ is the onely and alone Mediator of Intercession as well as of Redemption betweene God and vs. For this cuts off their idolatrous praying to the Virgin Mary Saints and Angels IV. That Iesus Christ is the onely and alone Sauiour by the meanes of his passion pacifying Gods wrath and purchasing for vs in Heauen an eternall Inheritance For this cuts off not good workes done in thankfulnesse in obedience but the conceit of meriting by them also the damned idoll of the Masse that pretended vnbloody sacrifice all satisfactory pennance and punishment to God this also quencheth out the fire of purgatorie and quite marreth the Popes Market Q. How doe you difference your selfe from all will-worshippers A. By constantly seruing God onely as hee prescribeth and commandeth in his Word without any additions of men as part of his worship Q. Now because euen in the true Church all that professe the Gospell in peaceable dayes are yet not right let mee demand some Questions touching some such How difference you your selfe from Hypocrites A. By seruing God inwardly as well as outwardly and performing to my Neighbour all duties of loue being giuen to good works readily and that without vaine-glory Q. Now how from a Newtralist A. By being consciably confident of the truth of my Religion and not go halting betweene Two opinions Q. How from Temporizers A. By being one and the same constantly at all times Q. How from Machiauel-like Polititians A. By hauing my will swayed by good reason euer ruled by the power of Religion Q. How from Luke-warme Laodiceans A. By being a Protestant euer in earnest feruently zealous in my Christians profession with sound Iudgement Q. How from Prophane persons A. By hauing alwayes an holy estimation of Religion of Gods Word Ministery Sacraments Prayer and all diuine Ordinances Q. How from all obstinate Impenitents A. By willingly learning humbly submitting to admitting of wholesome reproofes for my reformation wherein soeuer I doe amisse Q. How from presumptuous sinners A. By an awefull feare of God euen because he is gracious and mercifull Q. How from Hopelesse desperates A. By laying hold fast on the mercies of God in Christ and beleeuing the promises of Saluation made to vs in him Q. How from the carnall Securitans A. By dayly examining my wayes by louing and longing for the appearing of Iesus Christ and by wayting with preparation for death and the last iudgement Day which the Lord hasten and end these our dayes of sinning that in glory we may praise him euerlastingly Amen Amen FINIS
reformed in life and haue the stipulation of a good conscience as all haue that bee baptised with the holy Ghost which is that inward baptisme II. That he made a great and solemne Couenant then before God and before the Lords people 1. To forsake the Deuill the world and the flesh and neuer to be led by them 2. To fight under Christs Banner against all Christs and his spirituall Enemies continuing Christs faithfull Souldier and Seruant to his liues end III. That this Couenant thus made so solemnely so sealed with Christs pretious blood the performance of it will be assuredly required at his hands one day Q. How may a man stirre vp his soule to the thought of heauenly things and to amendment of life from the Lords Supper A. By considering what the whole action setteth forth vnto him I. A liuely representation vnto our eyes in the signes of the death and passion of our Lord and Sauiour Iesus Christ the blessed propitiation and sacrifice for our sinnes II. Gods infinite mercie in giuing his sonne and Christs vnspeakeable loue in being willing to die for vs miserable sinners III. Hereupon to iudge of the desperate and vtterly forlorne estate of all mankinde with losse of Gods fauour and the hope of heauen being accursed for euer and damned in Hell if this had not beene a remedie beyond merit of all men and Angels and the worth of ten thousand Worlds And that therefore wee owe to God for this so vnspeakable a benefit our bodies our soules our goods our liues yea all and euery thing whatsoeuer we be to his glory and praise Q. Surely mee thinkes that these things should presse the most rebellious heart that may be to haue remorse for sinne and to leaue off all his impious courses and to set himselfe carefully to the holy seruice of his Maker and Redeemer But yet I finde by experience euery where that is not so What thinke you may be the cause that most for all this liue so securely without any feare of Hell and are so vainely confident of their enioying of Heauen and yet no better prepared for it A. The maine reason is the ignorance of their spirituall estate through the darknesse that is in them and inbred corruption dimming the eye-sight of the Soule that they cannot see what they are nor whither they be going Q. In how many things doe this ignorance of themselues appeare A. Principally in two things Q. Which is the first A. That they cannot be perswaded that they bee so bad as they indeed are This conceit we may see in Hazael 2. Kings 8. 13. who would no more beleeue what the Prophet spake of his cruell nature then hee could beleeue himselfe of a man to be turned into a dog The proud Pharisee denied himselfe to bee an extortioner or vniust Luke 18. 11. And yet he was full of Rauin Luke 11. 39. The Priests in Mal. 1. 6. 7. would not be held despisers and polluters of Gods Name nor the Iewes guilty of blood Ier. 2. 34. 35. nor the wicked at the last day to haue beene vnmercifull but will out-face Christ with a flat deniall Mat. 25. yea Peter was tainted with this conceitednesse for by no words of Christ would he beleeue himselfe to be such a Coward as to bee brought to deny Christ Matth. 26. and yet he did the malitious will not be malitious nor the proud proud nor the couetous nor the vaine glorious so nor so Q. How commeth this conceite to bee so strong in them A. Through ignorance of their owne corrupruptions the deceitfulnesse of their owne hearts and carelesnesse to try and search out their waies to know themselues Q. Which is the other thing in which the ignorance of themselues appeareth A. In being conceited that they are farre better then indeed they be The Iewes guilty of blood said we are innocent Ier. 2. 35. The blinde guides Matth. 13. will boast that they see Ioh. 9. 41. Rom. 2. 17. 24. They that are nothing yet will thinke themselues something Gal. 6. 3. Zidkias will suppose himselfe to haue the Spirit of of God 1. Kings 22. when it was a lying spirit of Sathan The Rich young man Matth. 19. 20. held himselfe perfect and wanting nothing such a conceited foole was the Laodicean Angell Reu. 3. yea there is a generation pure in their owne eyes and yet are not clensed from their filthinesse Pro. 30. 12. Q. What maketh them to be then conceited of themselues A. I. A flattering humour in them apt to soothe themselues in their owne conceit Psa 6. 2. And so to blesse themselues against all dangers Deut. 29. 18 19. Amos 9. 10. Esa 28. 15. Ier. 5. 12 13. Zeph. 1. 12. Psal 10. 6. II. Gods passing them ouer with silence and not afflicting nor punishing them wherevpon they thinke God to be like vnto themselues to allow of their courses Psal 50. 21. Else not to see or not to regard their wayes or seeing them yet that hee then forgiue them so doe they put Gods Iudgements farre away out of their sight Psal 10. 5 11 13. III. By comparing themselues first with their owne selues looking onely vpon that which they like and that which they thinke others will like in them as the Pharise who looked vpon his fasting praying tything Luke 18. and what euill he had not done but not what euill he did Secondly By comparing themselues with other like themselues doing what they doe the Pharises said doe any of the Pharises and Elders Ioh. 7. 45. 48 belieue on him so the false Apostles did 2. Cor. 10. 12. Thirdly By comparing themselues with such as are in their conceit worse then themselues Thus the Pharisee preferred himselfe before the poore Publican Luke 18. And the Elder sonne before his prodigall brother Luke 16. 29. Not then discerning his contempt to his Father and his vnnaturalnesse to his Brother Fourthly By comparing themselues with the Godly not in beholding their vertues but their falls from which if they can finde themselues cleere outwardly then they lift vp their crests and crow alowd in their owne praises IV. By doing sometimes some things which procure them some praises with the Godly as Iehu did who had Ionadab with him in his zealous prosecution of Gods Command against the house of Ahab and Baals Priests V. By hauing some forme of Godlinesse though they be without the power thereof 2. Tim. 3. 5. By saying some prayers by comming to Gods House they thinke the euils done is acquitted thereby Ier. 7. 10. and they for comming to heare God Word to be accepted of Christ Luke 13. 26. VI. By their outward prosperity and wealth sometimes so they doe thinke themselues wise Prou. 28. 11. and blesse God because they are rich though the manner of getting be naught Zacha. 11. 5. and hauing no changes like other men they grow secure without feare of euill Psal 10. 6. VII By their conscience lying a sleepe or dead in