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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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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