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The FirstFronticepiece to the OCS DU TI of M A N

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ECCLESIA ANGLICA NA.
Read.

Pray.
The
WHOLE

of
MAN
Plainly layd down for
those of the meanist

Reader.

with PRAYERS

Fitted for sever -all occa tions

Take heed and beware of false Prophets.Matt.7.

They caught me as a Bird. Lamont. 3.

11. WHA

HAT has been said in the Title-page and Preface to ibis Book, concerning the

OLD Duty of Man being written (as it undoubtedly was) for the use of them, who lived in those unhappy times of strife and confusion in which it was first published: this, it seems, has given occafion to some men (who are interefted) to take all opportunities to infinuate the falfity of that affertion.–Now, to rescue this matter from any further dispute, we have here taken the liberty to trouble the reader with an exact copy of the Frontispiece, and also tbe words of the Letter-Press Title-Page of the Old Duty of Mar, as they both stood for several editions, from its first publication.-it, As to the Frontispiece it has been frequently metamirpoojed: we have seen, and now have in our custody, differing from rbis which we have here given á print of; One, in which is an Altar-piece, and a-top of it Moses and Aaron, the former holding the Ten Commandments; and at the bottom David playing on the barp. Secondly, Another, in which is an Altar-piece with angels, cherubims heads, and candles burning. Thirdly, Another, in which is Mufes at the foot of mount Sinai, with a veil over his face, thewing the peo. pie the Ten Commandments he had received from the Lord. * And laftly, The Frontispiece, which has been continued for many years last past; in which is Moses exhibiting only the MoRAL DUTIES of the second table : this well enough exprelles what may be found treated of in lat book; tho' it fhews not all the Author's intention in publishing it; which the Old Frontispiece plainly demonstrates: and tho' the laft Frontispiece shews what are the subjects treated of in that book; yet, at the same time, it plainly points out its intolerable defekts t: but then is supply obese defekts, SOMEBODY has been pleased, at the bottom of the Frontispiece, (very gravety) to add this text of Scripture : We preach not ourselves, but Christ Jefus our Lord, 2.Cor. iv. 5. Whereas it is evident to all the world, that Tbar book treats not of what men are to believe conceming Jesus Christ, but only of what they are to praktise in common with Jews, Turks, and HEATHENS 1. And therefore, if this is treating the public with ingenuiry, it will be hard to fay, what is using them extremely ill.--2dly, as to the Letter-Press. Title-Page, in several of the earlieft impressions it appears to have stood thus,

HE PRACTICE OF CHRISTIAN GRACES : Or the Whole Duty of Man, laid

down in a plain and familiar Way for the use of All, but especially the meanet “Reader. Divided into xvii Chapters, one whereof being read every Lord's Day, the « whole may be read out thrice in the Year. With private Devotions for several Occasions ;

“ viz. for Morning, Evening, Sacrament, the Sick, &c. T'imes of Publick Calamities." As to this Tisle-Page, it seems to have undergone but one Mutilation ; but then That has been of the most effential kind, viz. that of being castrated of its Firft Title, and the Second Title fubstituted in its head: By which piece of dexterity only, the title of bat book, (contrary, we prefume, to the Author's own intention) came to be called The WHOLE Duty of Man; for the title of bat book, as it was published by the Aulbor, we fee plainly appears to have been, The Pralice of Chriftian Graces. And, if any one should urge in excuse for the Booksellers conduct, ibee Words are not in the Engraved Frontispiece; we answer, There was not room for the Graver to intert them there, nor several others, which, he may see, were iben and are now to be found in the Lefter-Press Title-Page.

A en

fignedly calculated for ibose PARTICULAR times of Arife and confifier, we only request him to compare, with the 01.0 Frontispiece, the following extracts, out of the three prayers, for tbeir ale wbo mourn in secret for the PUBLIC CALAMITIES, &c. which Prayers lic will find at the end of obat book; and if he pleases but to do this, we are of opinion (if he is under no undue influence) his doubts will soon vanish.

In tbe last of the three prayers, in the late editions, the word cspy has been changed to ile word discern ; and suffer not that she Jews, Turks, and Panims, for fuffer nor TROSF. ; yet tbis, and some other jlight alterations made in that prayer will never be sufficient to convine poé' world, iba! That book is (by any means) suited to the present times for bow cas it? it baving been written near one hundred years since.

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A Prayer 10 be used in those times of Calamity,
Lurt Ged, to whom vengeance belongeth, I defire to confess before thee, both on my own

bhalf, and that of this nation, that there many years of calamity we have groaned under, ere but the jást (yea mild) returns of those many more years of our provocations against thee.-O Lord, thou hail formerly abounded to us in blessings above all people of the earth. Thy candle shined upon our beads, and we delighted ourfelves in thy great goodness, peace was within our walls, and plente. oufres within our palaces, there was no decay, no leading into captivity, and no complaining in out frects : Bat we turned this grace into wantonness.-And now, O Lord, had the overflowings of

thy

Exodus xxiv. 33.

+ See Dr. Edwards's testimony, on page ix. I See the bifhop of Leader's and the bishop of Man's testimonies, on page xe Il 15 Years.

thy vengeance been answerable to that of our fins, we had long since been swept away with a swift deitruction, and there had been none of us alive at this day to implore thy mercy.- And now, O God, what balm is there in Gilead that can cure us ; who, when thou wouldst heal us, will not be healed; we know thou hast pronounced that there is no peace to the wicked, and how shall we then pray for peace, that still retain our wickedness? This, this, O Lord, is our forest disease, O give us medicines to heal this fickness, heal our souls, and then we know thou canst foon heal our land. - Thou wert found of those that sought thee not, O let that act of mercy be repeated to us, who are lo desperately, yet so insensibly fick, that we cannot fo much as look after the Phyficián, and by how much our case is the more dangerous, so much the more fovereign remedies do thou apply.--To this end dispense to us in our temporal intereft, what thou seeft may beft secure our fpiritual ; if a greater degree of outward miscry will tend to the curing our inward, Lord, fpare not thy rod, but ftrike yet more sharply; Cait out this Devil though with never fo much foaming and tearing, &c.

A Prayer for This Church.
Thou great God of recompenses, who turneft a fruitful land into barrenness for the wickedness

O

which having once been the perfection of beauty, the joy of the whole earth, is now become a Ecorn and derifion to all that are round about her.- O che hope of Israel, the Saviour thereof in time of trouble, why shouldīt thou be as a stranger in the land, as a wayfaring man that turneth adide to tarry for a night? Why shouldīt thou be as a man astonished, as a mighty man that cannot fave? Yet thou, O Lord, art in the midit of us, and we are called by thy name, leave us not, de. prive us of what outward enjoyments thou pleaseft, take from us the opportunities of our luxury, and it may be a mercy, but, О take not from us the means of reformation, for that is the most direful expression of thy wrath.-O Lord, arise, ftir up thy strength and come and help us, and deliver not the soul of thy turtle dove (tbis disconfolate Cburcb) unto the multitude of the enemy; beat help her, O God, and that right early. But if, O Lord, our rebellions have so provoked thee elsat the Ark must wander in the wilderness, till all this murmuring generation be consumed, yet Jet not that perish with us, but bring it at last into Canaan, and let our more innocent posterity ter that, which in thy jutt judgment thou denyest to us, &c. &c. &c.

A Prayer for the Peace of the Church. L

Ord Jesus Christ, -vouchsafe we pray thee at lait, to cast down thy countenance upon thy

well-beloved Spouse the Churcb; but let it be that amiable and merciful countenance where with thou pacifiest all things in heaven, in earth, and whatsoever is above heaven and under the earth. - Thou secit (O good Shepberd) what fundry fort of wolves * have broken into thy sheepcotes, of whom every one cryeth, Here is Christ, bere is Cbrift. So that if it were poflible the very perfect persons should be brought into error. Thou seest with what winds, with what waves, with what storms thy filly ship is tofied, thy ship wherein thy little Rock is in peril to be drowned. We have now fuffered much punishment, being foutled with so many wars, consumed with such loties of goods, tcourged with so many forts of diseases and pestilences, shaken with so many floods, feared with so many strange fights from heaven, and yet appears there no where any haven or port unto us being thus tired and forlorn among to strange evils, but still every day more grievous punishments, and more leem to hang over our heads. We complain not of thy sharpness, most tender Saviour, but we erpy here also thy mercy, forasmuch as much grievouser plagues we have deferved.-Suffer not that the Jews, Turks, and the rest of the Panims, which either have sot known thee, or do envy thy glory, should continually triumph over us, and say, Where is their God, where is their Redeemer, where is their Saviour, where is their Bridegroom, that they thus boast on ?-Thou framedit that old confufion which we call Chaos, wherein without order, without fafhion, confusedly lay the discordant feeds of things, and with a wonderful order the things that of nature fought together, thou didt ally and knit in a perpetual band. But how much greater confufion is this, where is no charity, no fidelity, no bonds of love, no reverence neither of laws, nor yet of rulers, no agreement of opinions, but as it were in a misordered quirc, every man fingetk a contrary note ?-And wilt thou fuffer thy Spouse, for whole fake all things were made, thus by continual discords to perish, and go to rack? Shalt thou suffer the wicked spirits, which be authors and workers of discord, to bear such a {wing in thy Kingdom unchecked ? --Create in us, 0 our God und King, a clean beart, and renew thy Holy Spirit in our breasts : Pluck not from ustby Holy Gboft ; Render unto us the joy of lby saving bealth, and wirb by principal Spirit firengtben thy Spouse, and ibe berdmen thereof.--Stay ibis confufion, set in order ibis borrible chaos: 0 Lord Jesus, let thy Spirit stretch out upon theic waters of evil wavering opinions. When thou didst mount up to heaven triumphantly, thou threwest out from above thy precious things, thou gavest gifts amongst men, thou dealtcit fundry rewards of thy fpirit. Renew again from above thy old bountifulness, give that thing to thy Church, now fainting and growing downward, that thou gavelt unto her thooting up, at her first beginning, r. • See the lower part of the old Frontispicce, page xii,

THE THE

P R E F A

CE,

INFORCING

The Necessity of Caring for the SOUL.

1. T

I. Man is composed of an immortal foul ; and, II. Of a

mortal body. III. Of the future state of the foul, and how it is determined. IV. Persuasives to the care of the foul from the nature of the first and second COVENANTS; Dhewing, V. That it is in every man's power to take that

care of his foul, which the gospel requires. I.

HE intention of the ensuing Treatise being to instruct

all ranks and conditions of men, and to descend to the understandings of the very weakest capacities, in a short and plain explication of those Duties, which every one must believe and practise in this world, if they hope to be happy for ever in the world to come, I shall introduce the whole by endeavouring to draw them to the consideration and care of their own souls, which being their first and general duty, ought to be preparatory to all the rest; because whoso is not firmly persuaded of the necessity of this, will never give attention to the doctrines and exhortations of the other duties. What must I do to be saved ? is an inquiry that deserves our utmost diligence and attention : for, if we are ignorant of the will of God, or, knowing it, will not follow or be led by that unerring light, but suffer ourselves to be hurried away by our unruly passions in the pursuit of the things of this life, we are wretched and miserable, blind and naked, notwithstanding all our attainments; and we shall one day be convinced, to our sorrow, that there is no folly like that of preferring things temporal to things eternal. Man consists of foul and body; a soul which

Man confifts never dieth, and which, according to the care we of a foul and take of it in this life, is designed to return unto bodz. God, who made it, when the body shall return unto the earth, from whence it was taken. And therefore, he that

and its worth.

is truly wise, will consider, that he has a soul, as well as a body, to take care of ; a spiritual and immortal substance which can never die; but when loosed from that prison, in which it is now confined, must live for ever, either in happiness or misery.

And we may rightly conclude, that the soul of man is an Of the soul

immaterial principle, distinct * from the body, and is the cause of those several operations, which

by inward sense and experience we are conscious of to ourselves. It is that whereby we think and remember; whereby we reason and debate about any thing, and do freely chuse and refuse such things as are presented to us : it is so created by the divine wisdom and goodness, as not to have in itself any principle of corruption ; but that it will naturally, or of itself, continue for ever, and cannot by any natural decay, or power of nature, be dissolved or destroyed : For, when the body falls into the ground, the soul will still remain and live separate from it, and continue to perform all such operations, towards which the organs of the body are not necessary, and not only continue, but live in this feparate state, so as to be sensible of happiness or misery.

All which truths have great probability from the eviIts immor

dence of reason; and natural arguments incline us talityproved to believe them. Now the arguments from reason by reason.

are taken from the nature of the soul itself: for those several actions and operations, which we are all con

scious

* We learn from scripture (Ecclef. ii. 21.) that a beast has a spirit distinct from its body, and that the said spirit is separated from it by death ; and that they are not to be considered as mere machines and engines without real sensation, is as evi. dent to us, as that men have sensations'; for the brute beasts appear to have all the five senses as truly as any man whatever. Nevertheless it will not follow, that their souls are immortal in the sense we attribute immortality to the souls of men : because they are not capable of the exercise of reason and religion: Whereas the immortality of men's fouls con Gifts not only in a capacity of living in a state separate from the body, but of living so as to be sensible of happinefs or mifery, in that Itate of feparation ; because they are not only endued with a faculty of sense, but with other faculties that do not depend upon, or have any connection with matter. And therefore, although it should be allowed, that the souls of brutes remain when separated from their bodies; yet being only endowed with a sensitive principle, the operations thereof depend upon an organical disposition of the body, which being once dissolved, they probably lapse into an insensible and inactive ftate ; and, being no farther neceffary, may return to their primitive nothing.

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