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The First Franticepiece to the OCS DU TI of M A N.

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

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II. UITHAT has been said in the Title-page and Preface to ibis Book, concerning the

V 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 firit published: chis, it seems, has given occafion to some men (wobo 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 wards of the Letter-Press Title-Page of the OLD Duty of Man, as they both stood for several editions, from its first publication. If, As to the Frontispiece it has been frequently metamurpooled: we have seen, and now have in our custody, differing from ibis which we have here given a 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 Allar-piece with angels, cherubims heads, and candles burning. Thirdly, Anos ther, in which is Mofes at the foot of mount Sinai, with a veil over his face, shewing the peo. ple the Ten Commandments he had received from the Lord. *. And lastly, The Frontispiece, which has been continued for many years last part; in which is Moses exhibiting only the MoRAL DETIES of the second table : this well enough exprefles what may be found treated of in chat 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 defeats 7: but then to fupply obese defeats, SOM&BODY has been pleased, at the bottom of the Frencilpiece, (very grave. dy) to add this text of Scripture : We preach not ourselves, but Chrif 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 concerning Jesus Chrif, but only of what they are to pra&tise in common with Jews, Turks, and HEATHENS 1. And therefore, if this is treating the public with ingenuity, it will be hard to fay, what is using them extremely ill. dly, as to the Letter-Press Title-Page, in several of the earliest impressions it appears to have stood thus,

THE 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 xvir Chapters, one whereof being read every Lord's Day, the is whole may be read out thrice in the Year. With private Devotions for several Occasions; « viz. for Morning, Evening, Sacrament, the Sick, &c. l'imes of Publick Calamities."

As to this Title-page, it seems to have undergone but one Murilarion ; but then That has been of the most effentia) kind, viz. that of being caftrated of its First Title, and the Second Title fubstituted in its head: By which picce of dexterity only, the title of obat book, (contrary, we pre. fume, to the Author's own intention) came to be called Tbe WHOLE Dury of Man; for the title of ibat book, as it was published by the Aulbor, we see plainly appears to have been, Tbe Pratice of Cbriftian Graces. And, if any one should urge in excuse for the Bookselleis conduct, ibee Words are not in the Engroved Frontispiece; we answer, There was not room for the Graver to intert them there, nor several others, which, he may see, were i ben and are now to be found in the Letter-Press Title-Page.

SII. AFTER this, if any one can doubt whether the OLD Duty of Mar was not de

A fignedly calculated for bofe PARTICULAR times of Arife and confufion, we only requeft him to compare, with the OLD Frontispiece, the following extracis, out of the three praya ers, for obeir ale wbo mourn in secret for she PUBLIC CALAMITIES, &c. which Prayers lie will find at the end of obat book; and if he pleases but to do this, we are ot' opinion (if he is under no undue influence) his doubts will soon vanih.

In tbe laft of ibe three prayers, in the late editions, the word cípy has been changed is ile trord discern ; and suffer not tbatibe Jews, Turks, and Panims, for fuiffor nor THOSE. ; ya tbir, and some other jlight alterations made in that prayer will never be sufficient to con vince be world, ibal That book is (by any means , suited to the present times; for bow can ir ? it baving been written near one hundred years fince.

A Prayer 10 be used in those times of Calamity, n Lurd God, to whom vengeance belongeth, I dehre to confess before thee, both on my own

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

thy thy vengeance been answerable to that of our fins, we had long since been swept away with a swift dettruction, 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 ftill retain our wickedness? This, this, O Lord, is our foreft 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 fought thet not, o let that act of mercy be repeated to us, who are to desperately, yet so infenfibly tick, that we cannot so much as look after the Phytican, and by how much our casc is the more dangerous, so much the more sovereign remedies do thou apply.--To this end dispense to us in our temporal interest, what thou feeft may beft secure our spiritual ; if a greater degree of outward misery will tend to the curing our inward, Lord, fpare not thy rod, but strike yet more sharply; Caft out this Devil though with never fo much foaming and tearing, 66.

* Exodus xxiv. 33
+ See Dr. Edwards's teftimony, on page ix.

I See the bishop of Leador's and the bißop of Man's testimonies, on page x. | 15 Years.

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

of them that dwell thercin ; thou hast moit juftly executed that fatal sentence on ebis Church, which having once been the perfection of beauty, the joy of the whole earth, is now become a (corn and dorition to all that are round about her.- O che hope of Israel, the Saviour thereof in tinxe of trouble, why shouldit thou be as a stranger in the land, as a wayfaring man that turneth adide to tarry for a night? Why shouldit thou be as a man astonished, as a mighty man that cannot fave? Yet thou, O Lord, art in the midst of us, and we are called by thy name, leave us not, de. prive us of what outward enjoyments thou pleaseft, take trom 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 Cireful 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 (ibis difconfolate Cburcb) unto the multitude of the enemy; but help her, O God, and that right early. But if, O Lord, our rebellions have so provoked thee that the Ark muít wander in the wilderness, till all this murmuring generation be consumed, yet Bet not that perish with us, but bring it at lait into Canaan, and let our more innocent posterity ler that, which in thy just judgment thou denyest to us, Sc. c. &c.

A Prayer for the Peace of the Church. I Ord Tesus Christ,-vouchsafe we pray thee at last, to cast down thy countenance upon thy

L i well-beloved Spouse the Cburcb; but let it be that amiable and merciful countenance wherewith thou pacifieft all things in heaven, in earth, and whatsoever is above heaven and under the earth.--Thou seeit (O good Sbepberd) what sundry sort of wolves * have broken into thy sheep. cotes, of whom every one cryeth, Here is Cbrift, bere is Cbrift. So that if it were poffible the very perfect persons should be brought into error. Thou fecit with what winds, with what waves, with what storms thy filly thip is tofied, thy ship wherein thy little flock is in peril to be drowned, We hare now suffered much punishment, being souried with so many wars, consumed with such loties of goods, scourged with so many sorts of diseases and pestilences, thaken with so many floods, feared with so many strange lights from heaven, and yet appears there no where any haven or port unto us being thus tired and forlorn among so strange evils, but still every day more griey. ous punishments, and more seem to hang over our heads. We complain not of thy sharpness, molt tender Saviour, but we efpy 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 bot known thee, or do envy thy glory, thould 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 confusion which we call Cbaos, wherein without order, without fashion, confusedly lay the discordant teeds of things, and with a wonderful order the things that of nature fought together, thou didft 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 fingeth 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 futter the wicked spirits, which be authors and workers of difcord, to bear such a swing in thy Kingdom unchecked? Create in us, o cur God and King, a clean beart, and renew thy Holy Spirit in our breasts : Pluck not from ustby Holy Gbof: Render umlous tbe joy of by saving bealth, and with by principal Spirit frengiben they spouse, and sbe berdmen ibereof.--Stay tbis confufion, set in order ibis borrible cbaos: O Lord Jesus, let thy Spirit stretch out upon thete waters of evil wavering opinions, -When thow didft mount up to heaven triumphantly, thou threwest out from above thy precious things, thou gavest gifts amoneft men, thou dealteit sundry rewards of thy fpirit. Renew again from above thy old bountifulness, give that thing to thy Church, now fainting and growing downward, that thou gavest unto her thooting up, at her first beginning, C. • See the lower part of the old Frontispiece, page xii,




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The Necessity of Caring for the SOUL.

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

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

care of his soul, which the gospel requires. I. T HE intention of the ensuingTreatise being to instruct

T 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 fouls, 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 Marcela 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

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, mult live for ever, either in happiness or misery.

And we may rightly conclude, that the soul of man is an of the foul immaterial principle, distinct * from the body, and its and is the cause of those several operations, which worth. 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 chule and refule such things as are prelented 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 diffolved 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 immer. 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

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* 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 im mortality to the souls of men : because they are not capable of the exercise of reason and religion: Whereas the immortality of men's fouls confifts not only in a capacity of living in a state separate from the body, but of living so as to be sensible of happiness or misery, in that State 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 necessary, may return to their primitive nothing.

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