A practical commentary, or an exposition with observations, reasons, and uses upon the first…

Obj. There are some religious lots, some civill, some indifferent, if we should deal with divine lots, we should use more devotion, but the other a man may take more liberty in.

Ans. I say all lots are religious, whether they be about holy things, as ⟨p. 127⟩choosing Apostles; or civill, as casting lots about division of lands, or any other thing to determine a controversy, or the like, as they cast lots on Christs Garments; for it is not the object that makes a thing lawful or unlawful, as whether we swear in Religious or Civill matters, or Lusory; because whatsoever we swear about, we call God to be a witness; so in all kind of lottery, whatsoever it be about, we appeal to God, who is disposer of all things, Prov. 16.33. for man being but causa per accidens of the event of the lot, there must be some cause per se, and that is God; so that whatsoever it be about, though matters of pastime or lusory, it is a religious ordinance, because it appeals to divine providence, and therefore to be avoided.

Ans. I say all lots are religious, whether they be about holy things, as ⟨p. 127⟩choosing Apostles; or civill, as casting lots about division of lands, or any other thing to determine a controversy, or the like, as they cast lots on Christs Garments; for it is not the object that makes a thing lawfull or unlawfull, as whether we swear in Religious or Civill matters, or Lusory; because whatsoever we swear about, we call God to be a witnesse; so in all kinde of lottery, whatsever it be about, we appeal to God, who is disposer of all things, Prov. 16.33. for man being but causa per accidens of the event of the lot, there must be some cause per se, and that is God; so that whatsoever it be about, though matters of pastime or lusory, it is a religious ordinance, because it appeals to divine providence, and therefore to be avoided.

2 It is a wrong object, when we set our pastime on other mens sins, which should be matter of grief and sorrow, 2 Pet. 2.3. it was profaneness in Ham to make a mock at his Fathers nakedness, so it is profaneness to make others drunk, and then make a pastime of it, and so for stage-plays, to put on women's apparel, to make pastime; so to make pastime by them, who live without a calling.

2 It is a wrong object, when we set our pastime on other mens sins, which should be matter of griefe and sorrow, 2 Pet. 2.3. it was prophanenesse in Cham to make a mock at his Fathers nakednesse, so it is prophanesse to make others drunk, and then make a pastime of it, and so for stage-playes, to put on womens apparrell, to make pastime; so to make pastime by them, who live without a calling.

2 Pastime is unlawful when it exceeds measure. 1 Of time, Ephes. 5.16. when men spend whole nights and days in pastime.

2 Pastime is unlawfull when it exceeds measure. 1 Of time, Ephes. 5.16. when men spend whole nights and dayes in pastime.

2 When men make an occupation of recreation, as stage-players, and musicians, men should have a calling besides; so then it is profaneness for a man, altogether to follow his pastime and recreation, according to the Proverb, What hath a Gentlemen but his pleasure? six days should be employed in the works of our callings.

2 When men make an occupation of recreation, as stage-players, and musicians, men should have a calling besides; so then it is prophanesse for a man, altogether to follow his pastime and recreation, according to the Proverb, What hath a Gentlemen but his pleasure? six dayes should be imployed in the works of our callings.

3 When we abuse it in excess of our affections, that our hearts are overwhelmed therewith.

3 When we abuse it in excesse of our affections, that our hearts are overwhelmed therewith.

4 When we look at a wrong end, when as in our pastime, we look at no higher end than our own pleasure, whereas Paul saith, Whatsoever ye do, do it for the glory of God; we should hereby be the better fitted for Gods service.

Lastly, When we abuse our pastime in regard of gain, though carding were lawful, yet to make a gain of it, Aristotle could reprove it as [Greek or Hebrew], for pastime should be for our delight, and not to make a gain of; it is not a vendible matter to pay for our pastime, that a man should sell his pastime, is filthy lucre; indeed if you play for no more than you would spend betwixt you, or give to the poor, it is not unwarrantable, but to make a gain of recreation, is an abuse of the pastime.

Lastly, When we abuse our pastime in regard of gain, though carding were lawfull, yet to make a gain of it, Aristotle could reprove it as 〈non-Latin alphabet〉, for pastime should be for our delight, and not to make a gain of; it is not a vendible matter to pay for our pastime, that a man should sell his pastime, is filthy lucre; indeed if you play for no more than you would spend betwixt you, or give to the poor, it is not unwarrantable, but to make a gain of recreation, is an abuse of the pastime.

The last lust of the flesh, is the lust of Idleness, or ease, or sleepiness, for it is the body that craves sleep and ease, and is satisfied with it; sleep begets drowsiness, and case begets Idleness; now these, both young and old are to be weaned from.

The last lust of the flesh, is the lust of Idlenesse, or ease, or sleepinesse, for it is the body that craves sleep and ease, and is satisfied with it; sleep begets drowsinesse, and case begets Idlenesse; now these, both young and old are to be weaned from.

Q. 1. How is a man carried inordinately to ease or sleep?

First, Either in unseasonable objects; or secondly, In excessive measure; or thirdly, when we use them not to a right end.

1 When we sleep at such times as are unseasonable to sleep and be drowsy.

1 When we sleep at such times as are unseasonable to sleep and be drowzy.

1 In holy duties, when we are so drowsy that we cannot attend to them, the very inclination to sleep is now a sinful lust; this lust fell heavily on Eutiches, Acts 20.29. an heavy sleep fell on him, and an heavy hand of God followed it, which showed his judgement, though he restored him, because he ⟨p. 128⟩would not have such assemblies scandalized, but always some hand of God or other falls on them, either in body or soul; however the spirit gets such a cold by such sleepiness and drowsiness, that a man finds it lustful.

1 In holy duties, when we are so drowzy that we cannot attend to them, the very inclination to sleep is now a sinfull lust; this lust fell heavily on Eutiches, Acts 20.29. an heavy sleep fell on him, and an heavy hand of God followed it, which shewed his judgement, though he restored him, because he ⟨p. 128⟩would not have such assemblies scandalized, but alwayes some hand of God or other falls on them, either in body or soul; however the spirit gets such a cold by such sleepinesse and drowsinesse, that a man findes it lustfull.

2 So in the duties of a mans calling, if a man be drowsy, this is a lust of the flesh, Prov. 10.15. He that sleeps in harvest is a shameful Son, he shames himself and his Master, and indeed the fitness of his work implies, that in harvest he should be at it early and late, not but that a man may take a little sleep to fit him for his work, but when the Sun is risen and calls him to his business, he loves his bed, this is a lust of the fl sh, and this is called deceitful working; Cursed is he that doth his work deceitfully, that is, with such deceit as comes from slackness, for so it is interpreted, Prov. 10.14. and the Metaphor is taken from a bow that is slack bent, which deceives, Psal. 68.57. a man never reaches the mark he aims at, because it is not strongly bent, so when a mans heart is not strongly bent to his business, he will never reach to his business throughly to purpose, and so it is a deceitful work; cursed is he that aims at any business with a slack bent hand, Prov. 29.9. He that is slothful in his business, is Brother to a great waster; a slothful man and a prodigal, are both of one womb, bred of the same lust of the flesh, and so wastes that which he might have increased, Eccl. 4.5, 6. Better is an handful with ease, &c. saith the sluggard, but such a one shall come to beggary, Prov. 26.21. Idleness will clothe a man with rags, rags will be their raiment, Prov. 19.15. he doth not only mean that an Idle person shall want outward means, but were he of better means yet he shall find his body shall be so distempered, that he shall have no stomach to his meat, so that an idle person, shall either want meat, or a stomach to eat it, when as a diligent shall have both, but that is not all, for it may be extended to the soul; by rising late, and being drowsy, he is so distempered, that he either omits good duties, or else he finds no favour, nor life, nor strength in them.

2 So in the duties of a mans calling, if a man be drowzy, this is a lust of the flesh,

In Gods ordinances we complain of sluggishness, but is not the fault in our selves? better fares a sluggish soul with an handful with ease, &c. so a sluggish man roasteth not that which he catcheth in hunting, it hath no warmth, no spirit in it; our bodies and souls should be as a burnt sacrifice, therefore must not be cold; and to this end, he exhorts us not to be sluggish in business, Eccl. 9.7. whatsoever thou doest, do it with all thy might; therefore when we have any work to do that requires diligence, yea though it were to slaughter the enemy, as he understands it, Jer. 48.10. Cursed be he that doth the work of the Lord deceitfully, that keeps back his sword from blood.

In Gods ordinances we complain of sluggishnesse, but is not the fault in our selves? better fares a sluggish soul with an handfull with ease, &c. so a sluggish man rosteth not that which he catcheth in hunting, it hath no warmth, no spirit in it; our bodies and souls should be as a burnt sacrifice, therefore must not be cold; and to this end, he exhorts us not to be sluggish in businesse, Eccl. 9.7. whatsoever thou doest, doe it with all thy might; therefore when we have any work to doe that requires diligence, yea though it were to slaughter the enemy, as he understands it, Jer. 48.10. Cursed be he that doth the work of the Lord deceitfully, that keeps back his sword from blood.