Neither is that sound that ksome others have conceited of this example; as if his meaning and purpose had been to pray unto God, that such a ⟨p. 272⟩Maiden among them that came to draw water, as should by her behaviour in that particular show her self to be of a free, courteous and ingenuous disposition, might be the wife that God had appointed for his young-master Isaac. And so it should not b• either a Lot, or a sign so much of Gods designment, as of the Maids inward disposition arguing one meet for such a match. Now there is great odds indeed between these two, for one to pray that the party, that by such an answer shall show her self to be thus or thus disposed, may be wife to such an one; and to pray that that party that God in his providence hath appointed to be such an ones wife, may be certainly known and distinguished by such a casual sign from all others: as I have heard of one that having cast his wandering affection in that kind on a woman, would needs propound this as a sign to himself, that if at Church asking to see her book she should point him withal to the Preachers text, she should be the woman that God had assigned to be his wife. In the former there is no Lot, nor divination at all, to speak properly; but an humane and moral conjecture by outward behaviour of inward disposition, and a desire of matching with such an one, if God see it so good. In the other there is a sign set in nature of a Lot, to discover what lieth hid in Gods secret counsel; and that by such a course as of it self hath no kind of congruity in nature with the thing to be discovered. Eliezer's act is rather of the latter kind then of the former, not justifiable unless it were done, upon special instinct, known to ⟨p. 273⟩the conceiver of such prayer, for the use of such a sign in such sort.
Neither is that sound that ksome others haue conceipted of this example; as if his meaning and purpose had beene to pray vnto God, that such a ⟨p. 272⟩Maiden among them that came to draw water, as should by her behauiour in that particular shew her selfe to be of a free, courteous and ingenuous disposition, might be the wife that God had appointed for his young-master Isaak. And so it should not b• either a Lot, or a signe so much of Gods designement, as of the Maides inward disposition arguing one meete for such a match. Now there is great oddes indeed betweene these two, for one to pray that the party, that by such an answere shall shew her selfe to bee thus or thus disposed, may be wife to such an one; and to pray that that party that God in his prouidence hath appointed to bee such an ones wife, may be certainely knowne and distinguished by such a casuall signe from all others: as I haue heard of one that hauing cast his wandring affection in that kinde on a woman, would needes propound this as a signe to himselfe, that if at Church asking to see her booke she should point him withall to the Preachers text, she should be the woman that God had assigned to be his wife. In the former there is no Lot, nor diuination at all, to speake properly; but an humane and morall coniecture by outward behauiour of inward disposition, and a desire of matching with such an one, if God see it so good. In the other there is a signe set in nature of a Lot, to discouer what lieth hid in Gods secret counsell; and that by such a course as of it selfe hath no kinde of congruity in nature with the thing to be discouered. Eliezers act is rather of the latter kinde then of the former, not iustifiable vnlesse it were done, vpon speciall instinct, knowne to ⟨p. 273⟩the conceiuer of such praier, for the vse of such a signe in such sort.
- k[Greek or Hebrew]. Chrysost. in Gen. homil. 48 Vul• delectu ux•ē cognoscere. signis datur h•spitalitatis. Martyr in Gen. c. 24. Et id•m f•rè Zuingl Sed & O•e•st. ibid.〈non-Latin alphabet〉. Chrysost. in Gen. homil. 48 Vul• delectu vx•ē cognoscere. signis datur h•spitalitatis. Martyr in Gen. c. 24. Et id•m f•rè Zuingl Sed & O•e•st. ibid.
