A37049:668
A37049:668
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
4. Look through secret duties, betwixt God and you, how ye pray in secret before God: ah! often so, as ye would be ashamed to pray before men; how do ye Read, Meditate, &c. in secret? how do ye join in prayer with others? which in some respect is secret; God knoweth how poorly we acquit our selves in these ordinarily, and how much we take his Name in vain in them.
4. Look through secret duties, betwixt God and you, how ye pray in secret before God: ah! often so, as ye would be ashamed to pray before men; how do ye Read, Meditate, &c. in secret? how do ye joyn in prayer with others? which in some respect is secret; God knoweth how poorly we acquit our selves in these ordinarily, and how much we take his Name in vain in them.
5. Look through occasional duties, wherein ye have occasion to make mention of God with or to others, as when upon any Emergent of providence, we will say, It is Gods will, God hath done it, God is good and merciful, &c. or in any particular duty of christian Communion, in instructing, comforting, admonishing, or convincing of others, or debating with them; how often, when the Scripture, and the name of God will be in our mouths: in these, and the matter of debate may fall to be some of his ordinances, will there be but very little reverence and respect to God in our hearts?
6. Consider how this sin of taking his Name in vain is fallen ⟨p. 164⟩[…] ⟨p. 165⟩[…] ⟨p. 166⟩in by writing, not only when Treatises are written, but almost in every Epistle or Letter, there will be found some prayer or wish, for fashion-sake, wherein there is but little Conscience made to have the heart joining in it; how much irreverent using of the Scripture and of Gods Name, is there in writing of Letters, particularly of Burial-Letters, thus. It h •th pleased the Lord, it hath seemed good to God, it hath pleased God or the Almighty, &c. I am not condemning the thing simply, but our way of abusing it.
6. Consider how this sin of taking his Name in vain is fallen ⟨p. 164⟩〈…〉 ⟨p. 165⟩〈…〉 ⟨p. 166⟩in by writing, not only when Treatises are written, but almost in every Epistle or Letter, there will be found some prayer or wish, for fashion-sake, wherein there is but little Conscience made to have the heart joyning in it; how much irreverent using of the Scripture and of Gods Name, is there in writing of Letters, particularly of Burial-Letters, thus. It h •th pleased the Lord, it hath seemed good to God, it hath pleased God or the Almighty, &c. I am not condemning the thing simply, but our way of abusing it.
7. Look through accidental mentionings of God (if we may say so) in salutations, God save you, God be with you; In prayers for Children, evidencing rather our fondness on them thereby, than our love and reverence to the Name of God; for such as are in any present hazard, God save; for any favour, courtesy or complement, God bless; these are good (as the Apostle saith of the Law) if used lawfully, but they are often sinfully, rashly, ignorantly, yea profanely abused, we having often more respect to them we speak unto, than unto God. I would not condemn the use of them being duties, but exhort you to guard against the abuse, and to use a grave, reverent, understanding, and sensible way of expressing of them, or of any thing like them.
7. Look through accidental mentionings of God (if we may say so) in salutations, God save you, God be with you; In prayers for Children, evidencing rather our fondness on them thereby, than our love and reverence to the Name of God; for such as are in any present hazard, God save; for any favour, curtesie or complement, God bless; these are good (as the Apostle saith of the Law) if used lawfully, but they are often sinfully, rashly, ignorantly, yea prophanely abused, we having often more respect to them we speak unto, than unto God. I would not condemn the use of them being duties, but exhort you to gard against the abuse, and to use a grave, reverent, understanding, and sensible way of expressing of them, or of any thing like them.
8. Consider narrations of Scripture-stories, or other stories, questions, tales, &c. wherein the Name of God is mentioned, and possibly when we tell them, to make a sport of them, and to make merry with them; how often is his blessed Name taken in vain in them? certainly the mentioning of his Name were often better forborne, than so irreverently used.
8. Consider narrations of Scripture-stories, or other stories, questions, tales, &c. wherein the Name of God is mentioned, and possibly when we tell them, to make a sport of them, and to make merry with them; how often is his blessed Name taken in vain in them? certainly the mentioning of his Name were often better forborn, than so irreverently used.
9. Consider the Usurping of Gods Attributes, or of an interest in him, rashly, as when men confidently, yet without all warrant, assert God is mine; I trust in his mercy▪ sweet Christ my Saviour, my Mediator, Ah! how often is this, which is the very Crown of grace, to wit, in Gods doing good and showing mercy, abused and profaned most sinfully and shamefully!
9. Consider the Usurping of Gods Attributes, or of an interest in him, rashly, as when men confidently, yet without all warrant, assert God is mine; I trust in his mercy▪ sweet Christ my Saviour, my Mediator, Ah! how often is this, which is the very Crown of grace, to wit, in Gods doing good and shewing mercy, abused and prophaned most sinfully and shamefully!
There is one particular, which yet remaineth to be spoken of on this Third Command, which concerneth Lots, Omens, Superstitious Observations and such like, whereby the Name of God is wronged, in being not only slighted, contemned and taken in vain in these events (which yet are guided by Him) but ⟨p. 167⟩the Disposal of things, which is due to God, is denied to Him, and Attributed to Chance, Luck, Fortune, and such like.
There is one particular, which yet remaineth to be spoken of on this Third Command, which concerneth Lots, Omens, Superstitious Observations and such like, whereby the Name of God is wronged, in being not only slighted, contemned and taken in vain in these events (which yet are guided by Him) but ⟨p. 167⟩the Disposal of things, which is due to God, is denyed to Him, and Attributed to Chance, Luck, Fortune, and such like.
We shall then: 1. Show what Lotting or Lottery is. 2. How it Concerneth this Command. 3. Distinguish Lots, into several sorts. 4. Show what are Lawful, and when they are Lawful. 5. What are Unlawful.
We shall then: 1. Shew what Lotting or Lottery is. 2. How it Concerneth this Command. 3. Distinguish Lots, into several sorts. 4. Shew what are Lawful, and when they are Lawful. 5. What are Unlawful.
A Lot or Lotting is, The Committing, of the Decision of some thing, in an Immediate way to Divine Providence, without the Intervening Casualties, or Influence, of any Second Cause, to sway in that Decision: So that when the thing falleth out, and is decided, there can be no Reason given, Why it is so on Mens part, but that the Lord was pleased to dispose: As it was in that Instance of Lotting, about the Election of the Twelve Apostles, in Judas his Room, Acts, 1. So from Proverbs, 16.33. It's clear that that is a Lot; Whereof the whole Disposal is of God: And therefore it is said, Chap. 18.18. to cause Contentions to cease, and to part betwixt the Mighty; Because none can quarrel, concerning that which Man hath no hand in.
A Lot or Lotting is, The Committing, of the Decision of some thing, in an Immediate way to Divine Providence, without the Intervening Causalties, or Influence, of any Second Cause, to sway in that Decision: So that when the thing falleth out, and is decided, there can be no Reason given, Why it is so on Mens part, but that the Lord was pleased to dispose: As it was in that Instance of Lotting, about the Election of the Twelve Apostles, in Judas his Room, Acts, 1. So from Proverbs, 16.33. It's clear that that is a Lot; Whereof the whole Disposal is of God: And therefore it is said, Chap. 18.18. to cause Contentions to cease, and to part betwixt the Mighty; Because none can quarrel, concerning that which Man hath no hand in.
A Lot, may be many ways appointed, either by the Throw of a Dice, or the like; or by some other mean putting Difference, betwixt one and other, even as men shall appoint: as when it is; By what Beast they shall first see, by what Saying, or by what Book they shall first hear, or look on, &c. Only we think, Lots differ from Omens, or Superstitious Observations, thus: 1. Lots are to decide betwixt two; the other, are Collections, which one may make concerning himself. 2. Lots follow on some appointment that is mutual and are free; the other may be other-ways.
A Lot, may be many ways appointed, either by the Throw of a Dice, or the like; or by some other mean putting Difference, betwixt one and other, even as men shall appoint: as when it is; By what Beast they shall first see, by what Saying, or by what Book they shall first hear, or look on, &c. Only we think, Lots differ from Omens, or Superstitious Observations, thus: 1. Lots are to decide betwixt two; the other, are Collections, which one may make concerning himself. 2. Lots follow on some appointment that is mutual and are free; the other may be other-wayes.
That Lots in the use of them, concern this Command; these things will make it out several ways. 1. That which putteth God to it, in an Immediate way, concerneth this Command, especially; I mean, whatever putteth him to declare his mind, or reveal himself; that putteth him to it, and is a special Implicit Invocating of Him: But Lots or Lotting, putteth him to it, in an Immediate way; For, 1. None other can dispose of them but he, Prov. 16.33. 2. What is discovered by those Lots, is either God's mind or the Devil's, or is by Chance; ⟨p. 168⟩but it cannot be any of the latter two, therefore it is the First. 3. It is the putting him to it, more than he is by Prayer: Because, 1. It is by an Extraordinary way, and often added to Prayer. 2. It is for the manifesting of a secret Decree; For by it, we are to understand, what God has appointed, and Eternally decreed, concerning such an Event. Hence it is, that in Scripture, Prayer is so often, if not always joined with it; and therefore it must in a special manner belong to this Command: Yea, if God be slighted in it, he is wronged: if acknowledged according to his Interest, he is in a special manner concerned, where he wholly ordereth the thing.
That Lots in the use of them, concern this Command; these things will make it out several ways. 1. That which putteth God to it, in an Immediate way, concerneth this Command, especially; I mean, whatever putteth him to declare his mind, or reveal himself; that putteth him to it, and is a special Implicite Invocating of Him: But Lots or Lotting, putteth him to it, in an Immediate way; For, 1. None other can dispose of them but he, Prov. 16.33. 2. What is discovered by those Lots, is either God's mind or the Devil's, or is by Chance; ⟨p. 168⟩but it cannot be any of the latter two, therefore it is the First. 3. It is the putting him to it, more than he is by Prayer: Because, 1. It is by an Extraordinary way, and often added to Prayer. 2. It is for the manifesting of a secret Decree; For by it, we are to understand, what God has appointed, and Eternally decreed, concerning such an Event. Hence it is, that in Scripture, Prayer is so often, if not always joyned with it; and therefore it must in a special manner belong to this Command: Yea, if God be slighted in it, he is wronged: if acknowledged according to his Interest, he is in a special manner concerned, where he wholly ordereth the thing.
2. It is either a Mean, appointed by him to understand his mind or not; if appointed by him, then it is in so far his Ordinance, and his Name is concerned in it; if not, then it is abused.
2. It is either a Mean, appointed by him to understand his mind or not; if appointed by him, then it is in so far his Ordidinance, and his Name is concerned in it; if not, then it is abused.
3. The meddling with God's Secret, or with his Will, or Way of revealing it in his Providence, must belong to this Command; but this especially, meddleth with all these: Therefore, &c.
3. The medling with God's Secret, or with his Will, or Way of revealing it in his Providence, must belong to this Command; but this especially, meddleth with all these: Therefore, &c.
4. That which cannot be gone about, but the Name of the Lord, is either wronged or honoured, in it; must necessarily belong to this Command, for that is the Scope of it: But none can Lot without either depending on God, for the ordering of, and acknowledging of him in it, when it is done; and so without honouring him, or neglecting him, and so taking his Name in Vain. 1. By miskenning his Providence, and thinking to get that decided some other way. 2. By Irreverent going about it. 3. By Attributing it to some other thing. 4. By not acknowledging God in it, nor submitting to it, when done so. So then these three ways men fail, and take God's Name in vain. 1. Before the Lot. 2. In the time of it. 3. After it is past.
4. That which cannot be gone about, but the Name of the Lord, is either wronged or honoured, in it; must necessarily belong to this Command, for that is the Scope of it: But none can Lot without either depending on God, for the ordering of, and acknowledging of him in it, when it is done; and so without honouring him, or neglecting him, and so taking his Name in Vain. 1. By miskenning his Providence, and thinking to get that decided some other way. 2. By Irreverent going about it. 3. By Attributing it to some other thing. 4. By not acknowledging God in it, nor submitting to it, when done so. So then these three wayes men fail, and take God's Name in vain. 1. Before the Lot. 2. In the time of it. 3. After it is past.
Lots, are ordinarily divided into three sorts. 1. Divine, which are from extraordinary Warrants. 2. Devilish, wherein the Devil is either Invocated, or, in Circumstances, the Decision is put to him, and guided by him. 3. Humane, which are ordinarily gone about amongst men.
Again, They are divided: 1. In Divinatory. 2. Consultatory, ⟨p. 169⟩whereby men find out some-what that is Secret, as Saul found out Jonathan; or are led to some Duty. 3. Divisory, By such the Land of Canaan was divided, Joshua, 13.6. 4. Lusory, or, for Play: This division is large and Comprehensive, and hath several steps, according to the weight of the things, as they are greater or smaller, or indifferent.