Introduction.

Christian Friends & Brethren,

GRACE, Mercy, and Peace be multiplied unto you, through the knowledge of Jesus Christ, our Lord.—It is the command of the great Jehovah to gospel ministers, as watchmen of the city of God, to know the signs of the times, and to give warning from him against all the public sins, and gross immoralities, which have a tendency to bring down Divine Judgments upon guilty nations and Churches. It is predicted by the Apostle, 2 Tim. 3.1, "That in the last days perilous times shall come." And, when we consider this day of treading down in the valley of vision, we have cause to fear, that they are now really come. The gates of human depravity are burst open, and wickedness, like an impetuous torrent, threatens to carry holiness and morality along with it. The greater part of mankind, by imbibing the sentiments of infidelity, have gone over into practical atheism, contempt of ordinances, and disregard to every religious duty, which God requires in his word. This infidelity of principle has been productive of a numerous train of immoralities in practice. Nothing else indeed can be expected, because want of the true knowledge of God, and contempt of his moral authority, as revealed in the holy scriptures, are the genuine source of all the evils which appear in the life. This is plainly declared by the Spirit of God, Rom. 1.28, "As they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient." Belief of the truth, and gospel holiness are inseparably connected together by God in his word, 2 Thess. 2.13. But alas! it is a prevailing evil of the present generation, to separate what God has joined together. On this account, he seems to have given them up to counsels of their own, to strong delusions, to believe lies. Great numbers, even of the professors of religion, are left to follow a multitude to do evil. Like Israel of old, they mingled with the nations, and have learned of them their ways. Notwithstanding of the most solemn engagements, made at Baptism and the Lord's table, to renounce the service of the Devil, the world, and the flesh, and to bear faithful and true allegiance to Zion's glorious King, according to his holy law, yet how many give the lie to their solemn profession, by voluntarily serving sin, Satan, and their own lusts, walking "according to the course of this world, {vi} according to the prince of the power of the air, the spirit that now worketh in the children of disobedience," Eph. 2.2.

We have our own fears, that many things in this Warning may appear as idle tales to this luke-warm age, and even to many, of whom better things might be expected. But we need not think this very strange, as it is one of Satan's great devices, to alleviate sin as much as possible, and to cause men call evil good, and good evil, and to put light for darkness, and darkness for light: and our corrupt natures are very ready to acquiesce in the sinful suggestion. This is peculiarly the case, in respect of common sins, fashionable amusements, and favourite lusts. The language of the heart concerning such is, It is a little one, spare it. But as the prevalence of every species of wickedness is an aggravation of it, therefore men ought to be most watchful against the sins that do most easily beset them, because by these they most dishonour God, reproach religion, and hurt the best interests of their immortal souls.—Whatever may be the corrupt opinions of men about these matters, we have classed nothing in the list of immoralities, but what we have shewn from the word of God to be truly criminal: and the same sentiments have been maintained by the best informed and most eminent Christians. Therefore, although speculative, unconverted, men should differ from us in their views, and ask what is the evil of this or of that, without caring about any reply; we exceedingly prefer the cool and deliberate judgment of the true Christian, sincerely lamenting the precious time which he has misspent in sinful pleasures, and especially, when, in the views of approaching death, he solemnly warns his surviving friends and companions against the lusts of the flesh, the lust of the eye, and the pride of life.

It is a mournful truth, that the nominal professors of religion are greatly disposed to turn the grace of God into wantonness, and to sin because grace abounds. To prevent this infatuation, the same Divine revelation which informs us that we are justified freely by the grace of God, Rom. 3.24, informs us also that without holiness no man shall see the Lord, Heb. 12.14. Whatever aversion natural men have to holiness, it is essential to all the saints. They are elected, redeemed, and called, to be holy, Eph. 1.4; Titus 2.14; 1 Pet. 1.15. God confers his grace upon them, to teach them, that, denying all ungodliness and worldly lusts, they should live soberly, righteously, and godly, in this present world, Titus 2.11,12. Holiness is a part of the image of God, after which they are created, and the Spirit of God requires the Apostle to recommend the practice of good works to believers, Titus 3.8. But without abstaining from {vii} immorality it is impossible to be holy, because sin and holiness are irreconcilable. Study therefore to be holy in all manner of conversation.

As we formerly published a Testimony and Warning against the idolatries of the man of sin, and another against Socinian and Unitarian errors: so with a view still farther to discharge our duty to God, to ourselves and to the generation, we now add this solemn Warning against the most prevalent sins of the age.—We beseech all of you, into whose hands it may come, to give it a serious perusal, to read it with calmness and attention, without prejudice; to receive it for reproof and correction, as well as for instruction, and to pray for the Divine blessing upon it, that it may prove a mean of preserving you from the paths in which destroyers go.—We entreat you, by the authority of the eternal Jehovah, by the love of a dying and compassionate Saviour, by the consolations of the Holy Spirit, by the regard that you ought to have to your own immortal souls, and by the respect which you owe to gospel ministers, as ambassadors for Christ, that you ponder seriously the arguments which are here used, for informing your judgment, and influencing your conduct, and improve them, by the assistance of Divine grace, as an antidote against the commission of these sins, which are fast filling up the measure of our public iniquities; and on account of which, God is saying to us, in the words of the prophet, "shall I not visit for these things? saith the Lord: shall not my soul be avenged on such a nation as this?" Jer. 5.29. We earnestly solicit your particular attention to the subject matter of this address. Consider that, while you are reading these pages, numbers of the human race are dropping into their eternal state, and many of them into hell, without any hope of deliverance. None of you can say but the commission may next be given to the unrelenting messenger, concerning yourself. Therefore, O think of the folly, as well as sinfulness, of wasting precious time, in the practice of sin, and treasuring up to yourselves wrath against the day of wrath. After you may have spent but a few hours more, in the service of your corrupt lusts, with your vain companions; after you may have taken a few more pleasant draughts of the intoxicating potion: and after you may have enjoyed a little more of the precarious riches, and bewitching pleasures, of the world, your portion will be spent, your pleasures ended, and nothing left, but a heavy reckoning with your judge. Having sinned against love and mercy, against light and knowledge, and against counsel and warning, you can have no excuse: but the words of Christ are applicable to you, "It shall be {viii} more tolerable for Tyre and Sidon, in the day of judgment, than for you."—O that you were wise, that you understood this, that you would consider your latter end!

While we address this Warning to Christians of all denominations, we particularly call upon the people under our pastoral and Presbyterial inspection, to take good heed to it. Over you the Holy Ghost has made us overseers. For your souls we watch, as they that must give an account, and you are under solemn obligation by the authority of Christ, to submit to us in the Lord. Remember, that if you follow any of the sinful practices, here condemned from the holy scriptures, you are very inexcusable, as you have been particularly instructed in the criminality of them from your early life; and that, if you despise this additional Warning, you will justly expose yourselves to the censures of the Church, as violators of her laws. Privilege and duty should ever go together, and if Church members will not be confined within the limits of Christian duties, they can have no right to Church privileges. Christ gives this positive command to his servants, "Give not that which is holy unto dogs," and surely those, who will not be governed by his laws, are of this description. The same regulations must extend to all Church members, and no one person has a dispensing power to violate them, more than another. Gospel ministers themselves have no right to come and go in these matters, but to require all to obey the Divine injunction, "Only let your conversation be as it becometh the gospel of Christ," Phil. 1.27. Amidst the great variety of abounding immoralities, it cannot be expected, that we can take up the whole. We have selected a few of those, which we judged most prevalent, and have considered them at some length. But it is not to be understood, that this Warning is to be confined solely to those sins, which are particularly specified. It is evidently designed also, to include all others of a similar nature. Although practical atheism, false worship, unfaithfulness in different relations, murder, lying and covetousness be not classed into particular sections, yet such, as believe those particularized to be criminal, because contrary to the word of God, will be satisfied as to the sinfulness of these also, because equally against the same law. Although horse races, cock fightings, and vain shews be not arranged under distinct heads, yet such, as view promiscuous dancing and stage plays aright in the glass of the Divine law, will be disposed to avoid those likewise, because equally opposite to the spirit of genuine Christianity.

We now proceed to consider the prevalent acts of immorality according to the order in which they are classed.

A

TESTIMONY & WARNING, &c.

THE VIOLATION OF THE SABBATH.

THERE is scarcely a divine ordinance, about which a greater diversity of opinion has obtained, than about the Sabbath. Every thing respecting it has been controverted. Its change from the seventh to the first day of the week, with its obligation under the New Testament, is denied. It has been ranked among the Jewish ceremonies, and held to have evanished with them. Others, admitting the duty and propriety of appropriating some part of time to the service of God, maintain that a discretionary power is committed to the Church, to determine what particular day shall be observed, and how often. Some contend that the Sabbath ought to be observed with all that strictness peculiar to the Jewish dispensation; whilst others consider themselves as warranted to appropriate all that time, not occupied in public worship, to recreations and convivial entertainments. It does not consist with our present design to enter upon any of these controversies. What is now proposed respects the practical sanctification of the Christian Sabbath, as a mean to check the present mournful abuse of it, now become so prevalent.

The Sabbath means that seventh part of our time, which God claims as his own, and to be employed in his service. Mere cessation from bodily labour does not comprehend the whole work of sanctifying the Sabbath; nor is it, strictly speaking, any part of the positive service of it: for by this we are not distinguished from the brutal creation. This is, however, required. On the Sabbath, God ceased from working. So did the Saviour, on finishing the work of our redemption, on the first day of the week. These are exemplary to us. But God also {10} blessed and sanctified the Sabbath; and thereby set it apart for holy spiritual purposes. By blessing it, he annexed some good to it, to be enjoyed by man, in the due sanctification of it. By enjoining him to rest on that day, he gave him to understand that it was not his property, as the other days of the week. And by sanctifying it, he signified, that it should not be spent in indolence and inactivity; but in the active duties of his service. The fourth precept in the decalogue contains substantially, the work and service of this day. "Remember the Sabbath-day to keep it holy." We are enjoined to keep the Sabbath "from polluting it; to call it a delight, the holy of the Lord and honourable; not finding our own pleasures, not speaking our own words." Notwithstanding these explicit injunctions, an allowance is given for doing such things as are of moral necessity. Man and beast must have their necessary food: both must be relieved in distress, and defended against imminent danger. Jesus himself wrought miracles on the Sabbath to relieve the distressed, and justified the disciples in plucking the ears of corn, &c. The doing of these things does not convert sacred time into civil. It is still the Lord's day, and, in doing these, a spiritual frame of soul should, as much as possible, be studiously maintained. It is to be feared that too many convert such allowances, into an occasion of encroaching on the Sabbath, and of appropriating it to unnecessary civil pursuits. Necessity is urged, while the only operative reason is convenience. This is to make the goodness of God an occasion of sin; and to rob him in proportion as he is bountiful. To many this holy day is a galling yoke, from which they are anxious to be relieved. "What a weariness is it to serve the Lord?—"When will the sabbath be gone, that we may set forth wheat?" [Mal. 1.13; Amos 8.5.] Carnal men would have the time, to be employed in the service of God, left wholly to themselves. They cannot be restricted within the limits set by him. A seventh part of time is, with such, by far too much to be abstracted from their secular pursuits, and appropriated to the service of Jehovah. Tho', from {11} prudential considerations, they may abstain from pursuing civil business openly, they can easily attend to it in private. Such, instead of regarding the Sabbath, hate it. Others, who profess some regard to the Sabbath, in many instances, depart from the duties of it: either through a culpable inadvertence, not considering what are properly matters of necessity, or by following an established custom. It may not be improper, in this place, to take notice of a few things, out of many, by which the Sabbath is profaned.

As the particular day is specified, we are apprised beforehand of its return, and ought to be in readiness to enter upon the duties of it. "Remember the Sabbath-day, to keep it holy." This is not merely a caveat against forgetting the Sabbath when it arrives, or mistaking it for some other day. It must relate to some previous duties preparatory to it. These relate to both civil and religious things. The sanctification of the Sabbath is a spiritual work and requires a suitable frame. This ought to be kept in view, and a proper frame obtained against its return. Every thing that tends to prevent or destroy such a frame, ought to be guarded against. Even the lawful pursuits of the world tend to unhinge the soul, and unfit it for holy duties. The design of the Sabbath, the nature of its duties, and the difficulty of sanctifying it in a proper manner, ought to be frequent subjects of meditation. Secular business ought to be seasonably finished, so as neither to encroach on the Sabbath, nor disqualify the mind for sanctifying it. These would prove happy means of acquiring and improving a suitable frame. Instead of this, anxiety about the world, and indifferency about religion, banish divine things from the mind. The Sabbath, of course, becomes a weariness, and the duties of it are performed with reluctance. It frequently happens that the hurry of civil business increases, as the Sabbath approaches: nor is it given up even when it has commenced. Nothing proves more unfavourable to religion. Necessary spiritual preparation is altogether neglected; family and secret duties are omitted, or at least very superficially {12} performed. Thus the mind is carnalised and distracted, and every spiritual impression nearly effaced. The body also, deprived of its necessary invigorating repose, proves a clog to the soul, and unfits it for every holy duty; or otherwise God is robbed, by lengthening out the time of rest, and encroaching upon the Sabbath. This evil practice prevails in families, where other things might be expected. Frequently heads of families go to bed, leaving servants in the hurry of civil business, even after the Sabbath is begun. Whatever such heads of families profess, they are far from carrying Joshua's resolution into effect, "As for me and my house, we will serve the Lord." Were the same preparation made for religious exercises, as for secular pursuits, more success would attend our efforts. No work can be properly conducted where necessary materials are awanting: and the due sanctification of the Lord's day is impossible, where the greatest attention has not been paid to previous preparation. Both will and ability, for the work, will be awanting. The native consequences of this will be, a decline in the life of religion, and a want of the experience of God's rest.

On the Sabbath itself, the practice of many is a striking contrast to the nature, design, and exercise of that day. This will be found a fruit of neglected preparation. The carnal soul will easily find employment suited to its peculiar cast: and, in one form or other, the hands will be full of civil business. Many things omitted on the preceding day, through negligence or design, must be done on the Sabbath, though they might, with very little inconvenience, be delayed till it were over. Kitchen preparations, both for man and beast, are conducted as usual, and often more extensively. The Sabbath is thus prostituted for the purposes of feasting and drinking. And so powerful is the influence of the sensual appetite, that many cannot admit the least deviation from their usual hours of repast. This prevents their attendance on the dispensation of public ordinances, unless they are limited to so short a time, as to render them little else than a mere form. The body must be {13} pampered, if the soul should perish by want. To such, "Their god is their belly, they mind earthly things." [Phil 3.19.] It is not here intended to inculcate ceremonial restrictions, concerning the Sabbath; as if it were to be converted into a day of fasting: nor is it any breach of it to prepare what may be necessary to the body. Nevertheless whatever can be conveniently prepared beforehand, ought to be done; and to prepare more on Sabbath than is necessary, is certainly sinful. Moderation in these things will be found favourable to a spiritual observation of the Sabbath. And such as delight in a spiritual frame, will carefully guard against what is prejudicial to it.

Though many, from prudential considerations, may abstain from their ordinary civil business openly, yet they easily find some other way of occupying themselves, equally inconsistent with the sanctifying of the Sabbath. Instead of perusing the oracles of truth, a great portion of sacred time is filled up in reading public papers, travels, civil history, political compositions, plays, novels, romances, &c. Amusements, recreations, profane, carnal, and trifling conversation, are indulged. The Sabbath is embraced as a favourable opportunity, to inspect the state of their affairs, to fill up and adjust their books, and to form such plans as may expede the business of the ensuing week. Such a practice evidences a mind, "To every good work reprobate." [Titus 1.16.] Neither the world nor religion are properly understood by them, they discover as little sense of religion as the inferior creation. The gratification of animal passions is all their aim. Whatever such persons may be in judgment, they are atheists in practice.

THE ABUSE OF LOTS.

MISTAKEN conceptions of things, as well as contempt of them, lead men into an improper, and even criminal, practice concerning them. Such mistakes proceed from culpable inattention, and neglect to candid inquiry. Men act before they think; and proceed on such ideas as strike them without investigating their nature and tendency. A common custom is complied with, while neither the evil of the thing nor its tendency, are considered. This will hold in the abuse of lots, as much perhaps as in any thing else.

That the use of lots was a Divine institution under the Old Testament, is admitted by many who deny it to have any warrant under the New Testament. The very nature of a lot, as consisting in an immediate appeal to Jehovah, is denied by others, because they affirm, That {30} they have no such design in view. Others refuse that there is any lottery in many instances where it is manifestly used.

A lot may be defined, an ordinance of God, in the observation of which, a solemn appeal is made immediately to himself, to interpose and determine, in an important matter of difference among men, which cannot be otherwise adjusted.

Lotting is a divine ordinance. Nothing could legitimate the use of it without this. An appeal to Jehovah for his decision, in any case, without his sanction, would be the highest presumption. To him, as supreme Legislator and Governor, belongs the determination of all events concerning his creatures; and also to fix in what manner it shall be done. To rational creatures his will is the supreme law. It is his right to determine in what way this shall be made known. The Scriptures are the alone directing standard, in all ordinary cases. And where this can be applied no recourse ought to be had to any other means. Cases however may occur to which men cannot apply this standard. In these he has warranted an immediate appeal to himself by a lot. "The lot is cast into the lap; but the whole disposing thereof is of the Lord." Prov. 16.33. Were it no ordinance of his, it is inconceivable how he should interpose in the decision by it. This text plainly implies God's approbation of the lot, and, on that ground, his deciding by it. It is true, we do not find any direct institution of lotting in Scripture, nor particular directions respecting the use of it, nor in what particular cases. A lot, in its nature, is exceedingly simple. Particular directions are less necessary. The same respect to God, and the same solemnity ought to be attended to as in other divine ordinances. In some particular cases we find the use of it commanded. In the case of the two goats for the sin-offering, to determine which should be the scape goat, &c. Lev. 16. In the division of the land of Canaan, "And ye shall divide the land by lot, for an inheritance among your families—every man's inheritance shall be in the place where his lot falleth." {31} Num. 33.54. In fixing the courses of the sons of Eleazar and Ithamar, as officiating priests. [1 Chron. 24.5.] The Church has ever considered it as warrantable on proper occasions. An Apostle to fill up the place of Judas, was chosen by lot. The Divine warrant for lotting seems to be as clear as for several other occasional duties; as national covenanting, fasting, assertory oaths. The propriety of using it must be determined by the nature and circumstances of the case. These may be collected, partly from the instances recorded in Scripture, and partly from the nature of the ordinance itself. Inattention to these has occasioned a gross abuse of the lot.

In lotting there is an immediate appeal to God, for his decision in some matter of difficulty. Two things belong to a lot—The casting of it—and the decision of it. The first belongs to man, the last to God. By the casting of the lot is meant that particular method or means that are adopted to put the determination of the event wholly out of the power of man. This distinguishes the event from any other which is merely contingent. An event purely contingent is brought about by God himself, or by some cause unknown to us, and without our influence. It is no ordinance of God; that being always something prescribed by him to be observed by us. The casting of the lot is the putting of things into a state of absolute contingency, that the decision shall, in no respect, be influenced by the person who casts it. It is his deed that renders it purely contingent to him. The determination is entirely put out of his own power. This is the design of both parties. It is done for the purpose of obtaining a decision. This takes place, an event falls out, an effect is produced. There must then be some determining cause, to which the effect is to be ascribed. While the parties disavow it, God claims it. "The whole disposing thereof is of the Lord." [Prov. 16.33.] He judges between the parties at variance, and determines equitably what is referred to his decision. To him no action is contingent. He acts as an arbiter. And there is as certain a reference made to him by a lot, as when a difference is submitted to human arbitration. If persons {32} at variance cannot adjust their differences themselves, and if they do not refer them to another, they cannot be accommodated. This will hold equally in the case of a lot. Men do not determine the matter, and if they do not refer it by lot to another, there is no decision. The very nature of a lot is a reference to God, whether men design so or not. When the lot is cast into the lap, it is that the Lord may dispose of it. In many of the instances recorded in Scripture we find a direct reference made to him. When the two goats were to be lotted, Aaron was to present them before the Lord, at the door of the tabernacle of the congregation, and cast lots upon them. In the division of the land of Canaan, Joshua cast lots before the Lord. When the tribes would have a king, the people were assembled and the lot cast before the Lord. When this was done before the Lord, it not only implied, an acknowledgment of God as authorizing what was done; but also an immediate and solemn appeal to him for a decision. In order to discover who had secreted the accursed thing in the camp of Israel, the people were brought before the Lord according to their tribes, and the decision referred by lot to God. [Joshua 7.] The apostolic Church referred the decision between Matthias and Joseph unto God. "Thou, Lord, who knowest the hearts of all men, shew whether of these two thou hast chosen."

When these things are duly considered, it is certainly a wicked abuse of lots, to use them and at the same time deny their nature—ascribe their determination to no cause at all—or to a wrong cause. Because many, in lotting, have no design of making any reference to God, for the decision of it, they deny his influence in it. Every ordinance of God has its peculiar nature, independent of our conceptions. These ought to be formed according to the nature of these ordinances. It is in this way that the mind acquires the knowledge of truth. This lies in the agreement of our conceptions with the true nature of things. The opposite of this is error. This same objection may be made to every ordinance of God. An oath, in its very nature, is a solemn appeal {33} to God, though men prostitute it by profane swearing, at the same time affirming, That they intend no such appeal. Though one should sit down at the Lord's table and declare, That he has no design to eat the Lord's Supper, but to make a common meal, this certainly could not nullify it as a Divine ordinance. Wherever that is done, which in the nature and form of it constitutes a Divine ordinance, it ought to be regarded as such, the Author acknowledged in observing it, and the design thereof carefully kept in view. When a lot is cast, all that belongs to it, as an ordinance, is done, but if such as use it have no such design, they are guilty of a solemn mockery of God. It is one of his solemn institutions, in and by which he displays his sovereignty and righteousness; wisdom and goodness. It cannot then be altered by men. But to use a lot without this view of it, is a presumptive attempt to nullify the authoritative deed of Jehovah. It is such a gross prostitution of a Divine ordinance, as if one should observe all things that belong to Baptism and the Lord's Supper, and yet declare, That he had no view of their being Divine institutions, but meant to cleanse the body by the one, and nourish it by the other.

Many ascribe the issue of the lot to no cause at all: or, in other words, to chance. This view of it implies that it is no Divine ordinance, nor observed as such. The words chance and fortune are almost in every person's mouth, while the most part know not what they intend by them. These words mean no more than, That we do not know the immediate cause of certain events. The vulgar idea is, That these events proceed from no cause at all, and that, though they fall out in one way, there is nothing to hinder them from falling out in another way. The supposition is both irrational, and atheistical—It is irrational; because a positive effect is ascribed to no cause. But a positive effect cannot take place without a positive cause.—It is atheistical; because it denies the superintending, all-directing providence of Jehovah, which extends to every one of his creatures, and to the minutest circumstances concerning {34} them. If the falling of a single hair from our head, or of an insignificant sparrow to the ground, cannot take place but by Jehovah's determination, much more, the solemn decision by lot. In many instances, of sport, &c. lotting is as unimportant as the falling of a hair from our head. This however arises, not from the nature of the lot, but from the abuse of it, and the wrong conceptions of men concerning it. With equal propriety and reason might we ascribe to blind chance, the rising of the sun, the commencement of storms, the falling of rain, the effects of lightning, the growth and decay of vegetables, as we can find no cause that produces them, unless we ascribe them to God.

But some have ascribed the decision of the lot to secondary causes: to holy angels, to departed saints, to the influence of heavenly bodies, and even to the devil. To ascribe it to the stars is too heathenish; to saints departed, is too popish; and to ascribe it to the devil savours too much of demon worship. Holy angels may be employed in deciding the fall of a lot; but they must be employed by God. And as we know not if they be at all employed, we do not acknowledge them in it, but God. The lot is a notification of the Divine will, and it may be done by an angel. To ascribe it ultimately or absolutely to any secondary cause, or inferior agent, is both to deny it to be God's ordinance, and to make creatures act independent of him. It ascribes to them, that sovereignty, wisdom, and equity, which belong exclusively to him. It is to rob him of that worship which is due to him, in the use of the ordinance.

Some, who deny the very nature of a lot, pretend to account for it wholly upon Mathematical principles, without any Divine interposition. The existence of such certain principles cannot be denied, and that, in some modes of lotting, the event will fall out according to them. But these principles are only a part of the fixed laws of nature, the author of which is God. According to these laws, by calculating, the force impressed upon a die or peeble, its specific gravity, and the resistance it shall meet with, &c. it may be determined {35} with certainty what side will turn up. But while he who casts a lot is incapable of acting on these principles, the event is as contingent to him as if no such principles existed. And were he capable of applying these laws, so as to determine, with certainty, any event, then such an event would have nothing of the nature of a lot, more than the demonstration of a Mathematical problem. Nor could it answer the design of a lot. Since then no man can apply these principles, he can no more be the determining cause of the event of a lot, than if the die or peeble had been put in motion by wind or lightning. But this view of lots implies that though men cannot apply these laws, yet the casting of the lot proceeds accurately according to them, it is therefore inferred that there is nothing of lottery in it. In various modes of lotting it must proceed according to these laws. It cannot be otherwise. But by whom are these laws applied in determining the event? Doubtless, by the Author of them. Moreover, because the heavenly bodies observe their regular motions, the ocean its regular tides; and because we enjoy the regular return of day and night, and of the seasons, and according to established laws, must we deny the immediate agency of the great Creator therein? While all things proceed according to fixed laws, independent of mortals, it proves, in a most striking manner, the all-directing hand of Jehovah. It is so in a lot. The event is determined with Mathematical exactness; but it is by God himself. No views that men may form of the matter can alter the nature of it. Even in the greatest abuses of this ordinance, he decides. It cannot be otherwise from the nature of the lot. At the same time he does not approve nor countenance the prostitution of it, either in men's views or designs. His decision no more implies an approbation of their conduct, than his uniting a rational soul to a body, illegitimately begotten, implies his sanctioning the criminal co-habitation of the parents.

Since the sole determination by lot belongs to God, he ought to be acknowledged in a solemn manner in using it. This becomes us in every ordinance. In a {36} lot we deal immediately with God, and in a very peculiar manner. Something is referred to him which we cannot decide. In doing this we acknowledge his wisdom and righteousness, as fitting him to decide equitably, and his goodness as ready to relieve us in difficulties. Prayer becomes such a solemn appeal to him. Saul, though none of the best of men, when casting a lot to discover who had transgressed his solemn charge, prayed that, The Lord God of "Israel would give a perfect lot." [1 Sam. 14.41.] And the Apostolic Church, when filling up the vacancy occasioned by the death of Judas, "Thou, Lord, who knowest the hearts of all men, show whether of these two thou hast chosen." [Acts 1.24.] His goodness should be gratefully acknowledged in allowing us an immediate appeal to himself, in difficult cases, which surpass the wisdom of men to adjust. Nor is it enough that we put the decision wholly out of our own power, by casting the lot; we ought in faith to deliver it wholly into the hand of God, to rely on his wisdom and equity, his goodness and faithfulness, that he will decide righteously; and we ought cordially to acquiesce in it as such. The decision is as much a declaration of his will, as if it were given by an audible voice. The least dissatisfaction with the event is highly criminal. It impeaches the wisdom, equity, and goodness of God, and charges him with partiality. We have often good reason to fault the decisions of men, but never those of Jehovah. If the decision be not referred to God, but to blind chance, &c. &c. there cannot be any reason why men should acquiesce in it, because there is no ground on which it can be said that the decision is equitable. "But the lot causeth contentions to cease, and parteth between the mighty," [Prov. 18.18,] because God decides equitably. God may indeed give such a decision to a lot, when improperly used, as will be a punishment to those who use it. It will nevertheless be righteous. In many instances, much dissatisfaction prevails about the issue of lots, particularly in gaming, selling of goods, and in the state lotteries, men's hopes being greatly disappointed. There is no more reason to be dissatisfied with the issue of a lot than with any other event in providence. {37}

If the nature and solemnity of a lot be duly considered, it will be easily seen, that men ought not to have recourse to it on every occasion, nor for every purpose. The abuse of it however, on this head is very great. This is aggravated, in proportion as the lot is solemn. Three things are necessary to warrant the use of the lot—The matter to be determined must be lawful—It must be important—And such a case as cannot be determined by any other means.

The matter to be determined must be lawful. What the moral law will not warrant, ought never to be put to the decision of a lot. It may be, and often is, prostituted even in things that are in themselves lawful. But there being no warrant to do what is sinful, it must be impious to have recourse to a lot in such a case. Bands of robbers and murderers sometimes determine by lot, which of them shall first make an attack, or commit an outrage. There cannot be a greater insult offered to Jehovah. It insinuates that he approves of their wickedness, and associates with them in it. It is to account Jehovah such a one as themselves. It is an appeal to him to determine, which of them shall act the most flagitious part in violating his law, and provoke his indignation; in what manner, rather than another, they shall insult him, and rebel against him. It may be observed that the lawfulness, or sinfulness, of any matter is not the thing to be determined by lot, but the difficulty of an alternate case, both sides of which are equally lawful. The law is adequate to determine what is sin and duty in every case. And if in any case one side is sinful, the law, and not the lot, is to be applied.

The matter must also be important. The interest of society ought to be so much interested in the decision that it cannot well be dispensed with. God has particularly consulted the interest of society, in allowing such an immediate appeal to himself. In all ordinary cases, and such as are of small importance, a decision may be made by ordinary means. It is certainly sporting with that great and fearful name, The LORD our GOD, to refer trifles to his decision. The supreme court of a {38} nation would consider itself insulted were the most trifling differences brought before it, especially if other sufficient means of decision were appointed. There is no method of decision so solemn as a lot, and none so certain. Differences are adjusted by oath, when legal evidence cannot be had. In both God is considered as the omniscient discerner of the heart, and as the supreme and righteous judge. In both there is a matter of difference to decide. An oath is to men an end of all strife. [Heb. 6.16.] And the lot causeth contentions to cease. [Prov. 18.18.] In both a direct and solemn appeal is made to God. But in the lot there is something more solemn than in the oath. In the oath, the juror solemnly appeals to God as the supreme witness and judge of the uprightness of his mind, and of the truth of what he affirms, while himself determines the issue of the matter, which after all may be wrong. In the lot a solemn appeal is made to the same Jehovah, and the parties wait his decision, which is infallible. God is not so immediately seen in the decision by oath as by the lot, as the falling of it is his immediate act. The determination by oath will again be brought under review and tried; but that by lot cannot. It may be compared with the Levitical Urim and Thummim, by which God communicated his mind immediately, in some very important cases. It will be allowed by all who fear an oath, that recourse ought not to be had to it on every trivial occasion, and that such use of it tends to destroy, in the mind, due impressions of the solemnity of it. This will also hold in the case of the lot.

Moreover, the case ought to be such as cannot be decided by human prudence. In all ordinary cases, this, in a due use of ordinary means, is sufficient. General rules are laid down in Scripture for this purpose. These are as much the will of God as a lot; and ought to be consulted ere recourse be had to the lot. To omit this is, to contemn the authority of God, to despise his goodness, and presumptuously to dictate to him, in what manner he shall make his will known to us. Were parties disposed, they might adjust their differences. When {39} they cannot, the assistance of their brethren ought to be called. And if they cannot the lot may be used. In such cases it is warrantable; and even duty. Then God is honoured in the appeal, and his wisdom, equity, and goodness displayed, in the decision. But when an appeal is made to him in a matter that may be settled by men, he is dishonoured, because we act contrary to his will, practically ascribe no more to him than to men, and do not give him an opportunity of making the same glorious display of himself which he would otherwise do. In appealing to him, in a difficult case, we perform a solemn act of religious worship. We ascribe to him infinite wisdom, righteousness, and goodness; a supreme right to direct all the affairs of his creatures, according to his own will. We also profess our faith in him, that he will act righteously. It will not be denied that it is a prostitution of an oath to interpose it in any case that can be adjusted by ordinary means. So must it be in the use of the lot

Though the lot is a very solemn ordinance of Jehovah, a very general and unhallowed prostitution of it is practiced, in trifling, unimportant, and sinful cases. This age of boasted light, erudition, and piety, finds no difficulty in violating every sacred obligation, in profanely prostituting every Divine ordinance, and sacrilegiously robbing Jehovah of his honour. It cannot be deemed improper, in this place, to animadvert a little on some of these abuses, as it may prove a mean of correcting them, especially where it is done inadvertently.

It is very common, in dividing of goods to have recourse to a lot; by drawing of cuts, tossing up a piece of coin, casting of dice, &c. In such cases, various other easy methods may be used. But what is still worse, the lot, in these cases, is not regarded as an immediate appeal to Jehovah, as an act of solemn worship paid to him, nor is he invoked to give a perfect lot. Thus its nature is misunderstood, its solemnity disregarded, and its design prostituted.

It is an abuse of the lot when used in any case that is merely personal. The lot, as well as the oath, seems {40} to respect society. Its design is to adjust differences among its members. "The lot causeth contentions to cease and parteth between the mighty." [Prov. 18.18.] These words clearly express the nature of that case, in general, proper for the use of the lot. Even the affairs of society, when there is no difference among its members, are not to be settled by lot. In no approved instance of lotting, recorded in Scripture, do we find it used in the case of a private person. An individual may conduct his own affairs according to his own pleasure, and by his own prudence. The secrets of providence belong not to him. It may perhaps be alledged that men do not use lots in their private business. They do in many instances—[1.] To discover secret things, as lost or stolen goods, or persons suspected of having done injury to others, by what is vulgarly called skaith. In these cases there are not two known parties equally concerned. There is a supposed party unknown, to discover which is the design of the lot, and not to settle any difference. Innocent persons often fall under suspicion by such conduct. Many events in providence are conducted under a veil, and must remain so, unless the great Author of them see meet to unveil them. Such things are properly matters of judicial cognizance; and if they cannot be so decided, they must be dismissed as matters which God affords no means of adjusting.—[2.] To discover future events, diviners and fortune-tellers, and their employers, abuse the lot. The practice is a daring presumptuous intrusion upon the sovereignty of Jehovah. We have no occasion for any further knowledge of futurity than God has revealed in his word. Further discoveries must be left to his Providence. "Secret things belong unto the Lord, our God; but things that are revealed, to us and to our children." Deut. 29.29. Whatever is necessary to the good of society, God will unfold in the proper season. And it does not belong to us to know the times and seasons which God hath put in his own power. Though in such practices, there may be some difference from what is formally a lot, yet there is doubtless something {41} of that in it. Cards are cut, cups are cast, &c. and from certain supposed appearances it is pretended, that future events are known. The whole is indeed a diabolical imposition on the credulity of the unwary. God alone knows the end from the beginning [Isa. 46.10]; and it must be an insult to pry into his secrets in such a manner. If it be supposed that the communication is made by the devil, then such persons ascribe to him that knowledge of futurity which belongs only to God.—[3.] In the abuse of the Scriptures. Some propose to themselves, to determine certain cases and events, and to obtain direction and comfort, from that text or portion of the Bible, which first occurs to them, on opening the book at random. This they construe as speaking the mind of God concerning the matter which they want determined. Whatever view such persons have, there is in this an appeal to God. There is something to be determined, the person puts it to issue in this way, and puts it out of his own power to act rationally in determining it. It is an abuse of the word. The Scriptures contain a discovery of the mind of God respecting every particular use that is to be made of them. They are to be consulted in order to know the Divine will and how to apply it. They are given to supersede the lot, in all ordinary cases, and never to be used in the way of lotting. "Search the Scriptures," [John 5.39,] is the Divine injunction. The practice is attended both with guilt and danger. Men may cause them speak the very opposite of what is the mind of God in them. It tends to lead men into error, or into some presumptuous sinful conduct. God may leave them under some fatal mistake, and give them up to believe a lie. When men walk in this light of their own striking up, they may be emboldened to what is improper, or led into security in a state of great danger. This, instead of being an inquiry after God's mind as expressed in the word, is men's putting their own sense thereon. God may, by his Spirit, direct his people to such passages of his word as may strengthen, direct, and encourage them, in particular cases. This however is very different from the other. {42} In that the Spirit is not sought after to lead into all truth

Lots are abused in gaming. This soon appears in the diversions of children. They are not aware of it. The reason is, they are not taught by their parents. It is not considered, either by the parents or children, that, in these plays [games], there is an appeal to Jehovah. It is in the nature of the lot whether the persons intend so or not. It were to be wished that this existed only among children. All games or amusements, when in any sense regulated by a lot, though otherwise innocent, become sinful. The lot is used to fix the parties, and who shall take the lead in the game. In some cases lottery runs through the whole, and influences it; as in cards, dice, back-gammon. This practice prevails among all ranks, even such as possess discernment, and seem to regard a religious profession. Though lottery be confessed to exist in the dice, it is denied in cards playing. But on due consideration it will be found to exist in these as well as in the other. The cutting of the cards before the deal is evidently a lot. The point in question is, what shall be trumps. The determination is made by cutting. This is the casting of the lot, by which the person puts the determination wholly out of his own power. In the deal there is every thing belonging to a lot. Who shall have the best hand for managing the game, is the thing to be determined. Every card taken off is the casting of a lot. And there are just as many lottings as there are cards in the pack. The person who deals does not decide the matter. To prevent this, the greatest care is taken to shuffle the cards beforehand. When the determination is thus put out of all human power, there must be some superior to whom it is referred. This is God. No event can possibly take place, which is absolutely casual, but in this case, it is made so to man, and is determined by Jehovah. That the success of the game depends much upon the proper management of the hand is admitted. This does not however remove the lottery that is in it. The distributing of the different hands, and the management of them are very different things. {43} The former is wholly lottery, the latter not. There is no instance of lottery, being used in gaming or recreations, recorded in Scripture. Amusements are too trifling to be referred to a lot. If men may not use it in their ordinary secular affairs, much less in trifling amusements. It will be pretended, that stakes make the matter important. But have men a right to put their money and property at stake, and then solemnly to appeal to the great Jehovah, whether they shall retain their own, or if it shall pass to another? Such a mode of making gain is exceeding improper. It proceeds from covetousness, implies robbery, tends to poverty, and leads in its train many evils. The sinfulness of the practice renders the application of the lot much more heinous. It is scarcely supposable, that even the most profane will venture to plead the necessity of lotting, in such cases. Can they not gratify their covetous dispositions, nor recreate themselves, even in innocent amusements, without appealing to Jehovah? In gaming, and other amusements, there is too little seriousness for the use of a lot.

The most glaring abuse of this ordinance in the land, is that of the state lotteries. The design of these is to raise money for the service of the nation. They are warranted by the authority of the state, and subjected to particular regulations. More than four hundred lotteries have been known to exist in the Capital alone, at the same time. By some late statutes their number has been much reduced. The practice is sinful, and when sanctioned by National authority is impious. Private lotteries, or sales of goods by lot, proceed upon the same principles. In these lotteries there is no proper matter in question, requiring a lot. There is, no doubt, a matter uncertain as to its issue, namely, who shall be successful purchasers, and how far. But this is a matter rendered uncertain by men themselves, not by the sovereign all-directing Providence of Jehovah. In no such case can it be lawful to use a lot. Men may as well cast themselves into the hands of robbers, and murderers, and then apply immediately to God to rescue them. {44} In all civil commerce, money is not lawfully acquired, unless an equivalent be given for it. This is not the case in state lotteries. Nor is it ever intended. If it were, the state could derive no benefit from them. All purchasers of tickets cannot have value for their money. They all however wish it and expect it. Covetousness is the reigning principle both in the proprietors and purchasers. Wherever there is a wish to have, and an attempt to acquire the property of another, without giving an equivalent, it is covetousness. Both parties in the lottery are guilty here. The state is guilty in the first place, for if value were meant to be given, there would be no lottery. Purchasers are also guilty. It is not their desire to obtain an equivalent, but a prize far above the value of the purchase. On the part of the state, it is certainly a species of robbery under the colour of law. It does not alter the matter to say, that no person is compelled to purchase, and consequently whatever is given, is voluntary. It is so. But the most powerful temptations are held out to the unwary public, by a few capital prizes, to induce them to purchase. The state intends to have more money than they give value for: Some must be robbed. Instead of determining themselves who shall be robbed, and who not; who shall be enriched, and who impoverished, they refer it to God by a lot. He must determine, from what particular persons the money shall be taken, without giving them value, in order to fill the Exchequer. The foolishness of purchasers can be no apology for the state in authorizing it. Both are parties. Both refer the matter to a lot. They unite in prostituting a solemn ordinance. Justice, benevolence, and patriotism are equally awanting in both. In transacting by the lottery, there are no moral rights. Previous to the drawing, no purchaser can claim any thing. None are to be seen after it, for the successful purchaser has only received the money of which another has been robbed. The consequences of the lottery are often truly bad. Many deny themselves the necessaries of life in order to save money for purchasing tickets. Much previous time is spent attending {45} the drawing. The mind is agitated with hope, fear, and anxiety. Disappointment, which happens to far the greatest number, increases the distress. A scene of misery opens. This often forces men to illegal means, in order to support themselves, and families, which sometimes issues in an untimely end. A train of evils frequently attend success. It furnishes the means of dissipation, drinking, gaming, revelling, lewdness, &c. These are all concomitant evils, and open to the view of every one. But the great intrinsic evil lies, in not regarding the lot as an ordinance of God, in not considering him as the sole Arbiter in deciding by lot, and in prostituting it to a purpose sinful in its very nature.

In fine, the lot is sometimes abused even in cases where it is lawfully used. This is done when an attempt is made to influence the decision one way rather than another. Where this is done by one party, it is fraud and injustice practiced against the other. It is moreover a solemn mockery of God. A reference is avowedly made to him to decide the matter in question, and at the same time the decision is taken out of his hand. We ought to confide in him for an equitable decision, and cordially to acquiesce in it. By attempting to influence the decision, we declare, either that we do not wish a righteous one, or that we cannot depend upon the wisdom and equity of God to decide equitably. By such an attempt the moral character of Jehovah is impeached, and the other party imposed on.

We now solicit your attention, Christian friends, to these observations, on the subject of lots. Although a sinful generation, accustomed to vilify every thing sacred, should ridicule the idea of considering lots, as an ordinance of Jehovah, and as being in their own nature an immediate appeal to him, yet this renders your practical testimony against the abuse of them the more necessary. Many condemn before they deliberately examine the subject; we therefore beseech you to give this Essay a fair and impartial perusal, that you may have your judgment informed concerning the lot, as a Divine ordinance. Perhaps you may have abused it inadvertently; {46} but beware of thinking the profanation of God's name by it a trivial matter, on that account. Rather confess and give glory to God by repentance and reformation. Deceive not yourselves with the opinion, that you do not intend an appeal to God in what you do. The Divine law ought to regulate your intentions, and the breach of that law is criminal, whether you intend it or not. We entreat you, give no countenance to public nor private lotteries of any kind; connect the lot with no amusement; this is sinful and profane. It is much to be feared, that the frequent abuse of this ordinance, in childish games, is one great reason, why it is so prevalent at a more advanced life. Therefore let all of you, who have youth under your care, be attentive to restrain them from cards, dice, and all these diversions, in which a lot is abused, and to instruct them in the evil of profaning God's name in this way. And let all of you, who regard the honour of the Christian name, and would not knowingly offer him an insult by an unlawful appeal to him, be cautious in what cases, and in what manner you use the lot.

PROMISCUOUS DANCING.

THE more congenial any practice is to the depraved human mind, and the more fuel it furnishes to its favourite lusts, the greater is the difficulty of convincing men of their mistake, and of persuading them to discontinue the practice. Whatever tends to excite, and to gratify the depravity of the heart, gives it an additional influence over the whole man. By means of this it accomplishes its designs more easily. A more striking proof of this will scarcely be found, than in the practice of promiscuous dancing. The greater part of mankind, in every stage, and in every sphere, of life, are exceedingly fond of the practice. Nor is it easy to convince them that there is any impropriety or evil in it. When men are hurried on under the violent impulse of the passions, neither the voice of reason nor religion can be allowed {47} a fair hearing. The serious consideration of such things is left to morose, scrupulous, weak, and melancholy minds. Though, in such an age as the present, little success may be expected from an attempt to expose this vain, sinful, and pernicious practice, yet this ought not to supersede the Church's testimony against it.