The Christian Temper, Title page – Errata
THE Chriſtian Temper: OR, A DISCOURSE concerning the Nature and Properties of the Graces of Sanctification.
Written for Help in Self-Examination, and Holy Living.
By JOHN BARRET, M. A.
LONDON, Printed for Jonathan Robinſon at the Golden Lion in St. Pauls Church-yard, and Samuel Richards Bookſeller in Nottingham. 1678.
THE Epiſtle Dedicatory To the Honoured Mris ANNE CHARLTON of S. in the County of D.
Much Honoured,
I Preſent You with this enſuing Treatiſe, as an Acknowledgment of my ſpecial Obligation to You, heartily wiſhing it may be of as good uſe to you, as it is offered with good will. I know you will not expect flattering Titles from me: and hope you would bluſh to read, or hear your own Praiſes. And I may not croſs intention ſo, as when I am putting you upon the trial of your Humility and Self-denial, among other Graces, withal to tempt you to the contrary Vices, and Corruptions. Our good old Friend Mr. Rich. Whitchurch (for whoſe ſound and profitable Labours you and I have cauſe to bleſs God I hope; or elſe I am ſure, we have great cauſe to blame our ſelves) He had much ſatisfaction a little before his Death in the love he had to Uſes of Examination, the delight he took in reading, or hearing them well handled. And for a Chriſtian to delight in frequent and ſerious Self-examination, is the way to a more full and profitable Self-acquaintance, and to a comfortable Aſſurance. You have ſeen ſome Changes in your outward condition. Have you not ſometimes met with great Trials here? O how good, how comfortable, to have your Spiritual Eſtate ſecured and ſettled? How would this prepare one for any Changes in this World; even for that great Change by Death? Methinks, the uncertainty of all outward Enjoyments; that we are not ſure of enjoying Eſtates, or the deareſt Friends, and Relations, or Health, or Life one day more, ſhould be a prevalent motive, to excite, and quicken us to make ſure of better things, than natural and Worldly comforts, thoſe better things that accompany Salvation. The beſt things may be made most ſure. And what comfort would this yield, when there is ſuch a terrible ſhaking of Nations, to ſee our Intereſt in that Kingdom that cannot be ſhaken? Now may theſe following Pages bring good Tidings to your Soul, may I herein be an helper of your Joy, this would alſo rejoice my Heart, even mine, who am
Your Servant in Chriſt, J. B.
A PREMONITION TO THE READER.
THis Portraiture of the New Creature, I have here drawn and ſet before thee, (though not drawn at full length) this Deſcription of the Spiritual Man by ſeveral Scripture-Caracters, as parts of him; as by the Eye of Knowledg, the Face of Repentance (turning from Sin to God) the Hand of Faith, the Heart of Love and the like, may ſerve as a Looking-Glaſs, wherein beholding thy own Face, thou mayeſt come to know thy ſelf better, both what manner of Perſon thou art, and oughtest to be; ſo it may ſerve as a Touchſtone, whereby true Grace may be diſcerned from that which is counterfeit.
Now if thy cauſe both concerning Eſtate and Life (all thou hadſt in the World) was trying, wouldſt thou not attend diligently, and with fear and trembling wait for the iſſue, and narrowly obſerve whether the Verdict, and Sentence was for, or againſt thee? And does it not as much concern thee to be very ſerious, and obſervant about the trial of thy Spiritual and Everlaſting State? Here I would borrow a weighty ſaying of Mr. Glanvil's, Meer Speculative miſtakes about Opinions, do no great hurt: but error in the Marks, and Meaſures of Religion, is Deadly.
Indeed, if (upon trial) thou findeſt thy ſelf in a Graceleſs ſtate at preſent, yet thou ſhouldeſt not thereupon conclude thy caſe deſperate. So long as the time of God's Patience is not expired, (the Long-ſuffering of the Lord is for our Salvation) while the day of Grace laſteth, while the Lord affords any means, continues to make any offer of Grace to thee, thou art yet in a poſsibility of obtaining Saving-Grace; (notwithſtanding thy former rejecting, and reſiſting of his Grace.) That as yet thy condition is not altogether hopeleſs: but rather there is more hope of thy coming on to Saving-Grace, when thou art made truly ſenſible of the want of it.
Or if (upon Trial) thou findeſt ſome Grace in thee, but very low and weak, almoſt not to be diſcerned, if it be but in the bud, or but as ſmoaking Flax, thy Faith but as a grain of Muſtard-Seed, thy Love, thy Zeal but as a ſpark, &c. whether thy weakneſs be like that of a Child, a newborn Infant, or like that of a ſick Man, one that has loſt his ſtrength by ſome Diſeaſe prevailing on him, how ſhould it humble thee, that thou haſt ſo little Grace? How ſhould it quicken thee to labour after more? And eſpecially if thou haſt declined, if thou haſt loſt thy firſt Love, thy former livelineſs, and tenderneſs; Oh, Repent, and do thy firſt Works! Now ſtir up the Grace of God in thee, blow up that little ſpark, that is almoſt buried under an heap of Aſhes. Now ſtrengthen the things that remain, and are ready to die. Delayes would expoſe thee to further deadneſs, and decayes.
Or, if thou canſt diſcover Grace in lively and kindly exerciſe in thy Soul, if thou ſeeſt it in growth, and vigour, O how may this heighten thy Joy in the Lord, even raiſe thee to a life of Joy, Praiſe, and Thankfulneſs!
But there are two or three things I would lay down here (by way of caution) to prevent Souls miſ-judging themſelves.
1. Let none conclude themſelves in a ſtate of Grace, becauſe they are in a good mood ſometimes. Even ſuch as Pharaoh, Ahab, Herod, Felix, &c. were in a good mood ſometimes. Learn to diſtinguiſh betwixt a good Mood, and a Gracious Frame. We are in God's account (which is the true account) what we are moſt ordinarily, and habitually (I mean in reſpect of prevailing habits.) There is no reaſon that God ſhould take Sinners at beſt, in an unuſual fit.
2. Let not any poor trembling Hearts (who are ever forward to ſuſpect and conclude the worſt of themſelves) judg of themſelves, and the frame of their Spirits, by what they may ſeem in a Paroxiſm of Temptation. The beſt upon Earth are not at all times alike. Even eminent Saints have ſometimes bewrayed weakneſs, and imperfection in thoſe very Graces, wherein they were moſt eminent. As Abraham, who was ſtrong in Faith, yet ſometimes ſtaggered through diſtruſt. Meek Moſes is once noted (upon a great provocation) to have ſpoken unadviſedly with his Lips. And patient Job was once heard to curſe the day of his birth. But as God takes not Sinners at beſt; ſo neither will he take his own Children at worſt.
3. Though all ought to be preſsing after full Perfection in Grace and Holineſs; yet let none look for it here. And though we ſhould have an holy emulation, and deſire to overtake, and if it might be to excel the moſt eminent Chriſtians; yet a poor weak Chriſtian ſhould not conclude he has no Grace, becauſe he hath not ſo much as others. Thou mayst have the truth of Grace in thee; tho at preſent thou canſt diſcern little, or no growth. Chriſt's Family is made up of Saints of different ſtature; his School conſiſts of Scholars of ſeveral Ranks, and Forms. Some are but Babes in Chriſt, ſome grown Chriſtians. There are ſome little Children, weaklings; ſome young Men, grown up to ſome ſtrength; ſome Fathers, old Diſciples, Chriſtians of great ſtanding and experience. Some are but Novices, ſome are riper, and by reaſon of uſe have their Senſes more exerciſed, and their Graces more improved. Thou that art but weak, be humble (what cauſe haſt thou to be humble, when the beſt of Saints, ſuch as far excel thee, have no cauſe to be proud?) Yet be not thou diſcouraged: Christ will not break the bruiſed Reed, nor quench the ſmoking Flax. He will gather the Lambs with his Arm, and carry them in his Boſom, and will gently lead thoſe that are with young. And yet out of weakneſs thou mayeſt be made ſtrong. And though thy beginning be but ſmall, thy latter end may greatly encreaſe.
And further note (touching the ſigns of Grace, I have here laid together) what a *Dr. Manton on Jam. 1.22. pag. 188, 189.Learned Man hath; There are three ſorts of Marks, ſome are only excluſive, others incluſive; and between theſe a middle ſort of Marks, which he calleth poſitive. Excluſive Marks are to ſhut out bold pretenders. The incluſive Marks are to ſhew the meaſures and degrees of Grace, and are rather intended for Comfort, than for Conviction: which if they be found in us, we are ſafe, and in the ſtate of Grace; but if not, we cannot conclude a nullity of Grace. The uſe of theſe Notes is to comfort, or to convince of want of growth. Again, there is a middle ſort of Marks, which he calleth poſitive, and they are ſuch as are always, and only found in an Heart truly gracious. So he. Theſe poſitive Marks and Signs, I confeſs, are fewer; As Mr. Baxter †Method for peace of Conſcience. Direct. 11. pag. 88, &c. See alſo Sermon of Right Rejoicing, p. 26, 27.hath laid down five, expreſsing the nature of ſaving Grace, which may be compriſed and ſummed up in this one, ſcil. A preferring God and Chriſt, Grace and Glory, before any way of Sin, before any carnal Self-interest, before all the Honours, Riches, and Pleaſures of the World; a preferring the former, I ſay, in our practical eſtimation; in our deliberate and hearty choice, and in our true, ſerious, and faithful endeavours. Get this one Point well cleared, and then thou mayeſt know thou art one of another Spirit from the Men of the World, a Citizen, and Heir of Heaven.
And therefore know, I had no Deſign in laying down ſo many Notes and Signs of the ſeveral Graces here deſcribed, to ſet weak Chriſtians on the Rack, or to encreaſe and multiply their Doubts and Fears. As I have already granted, the truth and being of Grace may be known by a Few, well cleared. And I hope, upon a ſerious and deliberate reading, it will not be difficult to obſerve, which are moſt neceſſary, and most ſatisfying, by which eſpecially we are to try our ſelves. But I doubt not, ad bene eſſe, and for fuller ſatisfaction, it may be of great uſe, and advantage to Chriſtians, thus to underſtand the true Nature, ſeveral Properties, and genuine proper Acts, and Effects of every Grace.
And thus indeed the Treatiſe may ſerve not only as a guide, in the trial, and diſcovery of Grace; but alſo as a Rule and Directory, and help to the kindly exerciſe of Grace,
Now (Reader) if thou art ſerious, give me thy hand, and joyn with me in this (I hope I can ſay) hearty requeſt, That the God of all Grace would vouchſafe his Bleſsing to accompany it. Which if he deny, thou mayeſt have an handful of leaves here, but no Fruit.
The Author hath alſo Publiſhed,
1. Good-will to Men or a Treatiſe of the two Covenants. Sold by Samuel Richards Book-ſeller in Nottingham.
2. Fifty Queries ſeriouſly propounded to thoſe that queſtion Infants Right to Baptiſme. Sold by Nevil Simons, and Jonathan Robinſon, in St. Pauls Church-Yard.
3. A few Notes upon T. G's Antiqueries, with an Abſtract of Mr. Baxter's Plain Scripture proof for Infants Church-Memberſhip, and Baptiſm, &c. Now in the Preſs.
There is lately publiſhed,
A BODY of DIVINITY: or, the Sum and Subſtance of Chriſtian Religion:
Catechiſtically-propounded, and explained by way of Queſtion and Anſwer, methodically and familiarly handled, for the uſe of FAMILIES.
To which is now adjoyned, IMMANƲEL, or the Myſtery of the Incarnation of the Son of God.
By the moſt Reverend James Ʋſher, late Arch-Biſhop of Armagh.
The ſeventh Edition, carefully corrected from very many Errors in former Editions.
To which is now added, the Life of the Author, containing many remarkable paſſages, and an Alphabetical Table, never before publiſhed.
Sold by Jonathan Rohinſon at the Golden Lion in St. Paul's Church-yard, London.
ERRATA.
PAge 2. l. 19. blot out not. P. 27. l. 8. read expreſly. P. 44. l. 9. r. ſteaming up. l. 11. for their, r. the. P. 60. l. 5. r. foreign. P. 85. l. 24. r. and we. P. 90. l. 1. r. inflict. P. 107. l. 5. r. as well as. P. 116. l. 5. for and r. of one. P. 119. l. 19. for (ver 9.) r. (v. g.) P. 121. l. 26. r. old Teſtament. P. 165 laſt line, for of, r. to. P. 169. l. 28. r. making Him. P. 201. l. 5. make a full ſtop at in love. P. 202. l. 8. for heat, r. heart. P. 216. l. 3. r. inoffenſively. P. 224. beginning, for reverend, r. reverent. P. 232. l. 14. r. impelled. P. 240. l. 22. r. Suffer or Sin. P. 244. l. 4. r. they are not. P. 248. l. 19. r. principle. P. 289. l. 21, 22. r. take occaſion. P. 293. l. 27. blot out the firſt not. Alſo P. 296. l. 20. blot out not. P. 305. l. 18. there is a full ſtop for a comma, and And thus, for this is. P. 318. l. 14. for place, r. pace. P. 351. l. 24. for Soul, r. Houſe. P. 357. l. 26. r. Hypocriſie. P. 412. l. 1. blot out of.
By reaſon of the Authors far diſtance from the Preſs, other Errata poſſibly are eſcaped, which the Reader is entreated to correct, or pardon.