A37049:674
A37049:674
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.
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.
Concerning them we say; That all Consultatory, and Divinatory Lots, except by an Extraordinary Warrant, are unlawful and a Tempting of God, who has now given us other ways and means, to direct us in what is meet for us to do.
Concerning them we say; That all Consultatory, and Divinatory Lots, except by an Extraordinary Warrant, are unlawful and a Tempting of God, who has now given us other wayes and means, to direct us in what is meet for us to do.
2. Concerning those Devilish Lots, there is no Question of the Abominableness of them; such as fore-telling of Fortunes, Horo-Scopes, or Deaths; the finding of things lost by naming of all suspected Persons, turning the Riddle, &c.
Yet 3. We dare not condemn all Divisory Lots, if rightly gone about.
Because, they are frequently made use of, in the Scripture; Joshua, 7.13, 14, and 15. &c. Acts, 1. Yea they seem to be, from the Light of Nature, Jona, 1. 2. The use of them, is Moral and perpetual, Prov. 18.18. To cause Contentions to cease, and to part between the Mighty. 3. When they are rightly gone about, they are a Honouring of God, and are a Manifest acknowledging of his Providence. I say, Rightly gone about: Where,
1. The matter should be weighty or of some Consequence; that is, It should either be weighty in it self; or it should be so by some Consequence, or Inconvenience; making a light thing, in it self weighty, otherwise it is (as Swearing is, in a matter of no moment) but a baffling of his Ordinance.
2. It should be Necessary, that is a thing, that without many Inconveniences, cannot be in another way decided: otherwise to put God to reveal his mind, in an Extraordinary way, when there is an Ordinary at hand, is a tempting of God; even as; to leap over a Wall is, while there is an ordinary passage to go through by.
2. It should be Necessary, that is a thing, that without many Inconveniences, cannot be in another way decided: otherwise to put God to reveal his mind, in an Extraordinary way, when there is an Ordinary at hand, is a tempting of God; even as; to leap over a Wall is, while there is an ordinary passage to go thorow by.