Of the nature and use of lots a treatise historical and theologicalOf the nature and vse of lots a treatise historicall and theologicall
Of the nature and use of lots a treatise historical and theological; written by Thomas Gataker B. of D. sometime preacher at Lincolns Inn, and now pastor of Rotherhith.Of the nature and vse of lots a treatise historicall and theologicall; written by Thomas Gataker B. of D. sometime preacher at Lincolnes Inne, and now pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by Edward Griffin, 1619
[12], 360 p. · 94k words · STC 11670 · ESTC S102922
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.
§ 9. mThis kind of divination was very common and usual among the Heathen; whose Idols also used to give their answers oft times nby Lot. Whence it came to pass that their oOracles were in general called Sorts or Lots, though given many of them otherwise; and their Wizards or Soothsayers were called pSortilegi or Sortiarij; which name of Sorcerers and qSorcery we likewise now give generally to Witches and Wit cherry of all kinds▪
§ 9. mThis kinde of diuination was very common and vsuall among the Heathen; whose Idoles also vsed to giue their answeres oft times nby Lot. Whence it came to passe that their oOracles were in generall called Sortes or Lots, though giuen many of them otherwise; and their Wisards or Soothsaiers were called pSortilegi or Sortiarij; which name of Sorcerers and qSorcery we likewise now giue generally to Witches and Wit chery of all kindes▪
mHinc Pindar pith. od. •. [Greek or Hebrew] Adquē locū Schol. [Greek or Hebrew] Priscoiū institutorebus divinis opera datur, cùm aliquid commendandum est precatione; cúm exposcendum, voto; cùm soluendum gratulaione; cùm inquirendū, extis vel sortihus: impertito, cum soleuni ritu pragendum, sacrificio, &c. Val. Max. l. 1. c. 1. De his latissimè Cic. in libris de divinatione: quarū usum tamen sutempore refrixiss testatur.
Hinc Pindar pyth. od. •. 〈non-Latin alphabet〉 Adquē locū Schol. 〈non-Latin alphabet〉 Priscoiū institutorebꝰ diuinis opera datur, cùm aliquid commendandum est precatione; cúm exposcendum, voto; cùm soluendum gratula•ione; cùm inquirendū, extis vel sortihꝰ: impertito, cum soleuni ritu p•ragendum, sacrificio, &c. Val. Max. l. 1. c. 1. De his latissimè Cic. in libris de diuinatione: quarū vsum tamen su•tempore refrixiss• testatur.
nHinc sorts Praen•stinae. Cic. de divin. l. 2. Dodonae•. Ibid. l. 1. Antiatinae Suet. Caio c. 57. Aponiana. Idem Tib. c. 14.Hinc sortes Praen•stinae. Cic. de diuin. l. 2. Dodonae•. Ibid. l. 1. Antiatinae Suet. Caio c. 57. Aponiana. Idem Tib. c. 14.
oSorts, [Greek or Hebrew] Gloss. Sors à Deis responsum sign Festus. - placuit coeleste p recari Numen, & auxiliū per sacras quarere sorts. Mota Dea est, sortenque d•dit. O•id. met. l. 1. Consulat ut sacras, h•minū oblectamina, sortes I•. 11. Et Cic. de divin. l. 2. Auspicia restant, & sortes hae quae dicuntur, non illae quae vaticinali•ue sunduntur, quae oracula veriùs dicimus. - dictae per carmina sorts. Hor. art.Sortes, 〈non-Latin alphabet〉 Gloss. Sors à Deis responsum sign Festus. - placuit coeleste p recari Numen, & auxiliū per sacras quarere sortes. Mota Dea est, sortenque d•dit. O•id. met. l. 1. Consulat vt sacras, h•minū oblectamina, sortes I•. 11. Et Cic. de diuin. l. 2. Auspicia restant, & sortes hae quae dicuntur, non illae quae vaticinali•ue sunduntur, quae oracula veriùs dicimꝰ. - dictae per carmina sortes. Hor. art.
pAb his sortibus s•rtilegi. Vatro de ling. Lat. l. 5. Utiliumque sagax rerun & divina futuri, Sortilegis non dis•repuit sententia Delphis. Hor. de art. poet.Ab his sortibus s•rtilegi. Vatro de ling. Lat. l. 5. Vtiliumque sagax rerū & diuina futuri, Sortilegis non dis•repuit sententia Delphis. Hor. de art. poet.
qHinc in jure Canonico titulus de sortilegijs. Decretal. l. 5. tit. 21.Hinc in iure Canonico titulus de sortilegijs. Decretal. l. 5. tit. 21.
The means and manner of their performance thereof were manifold; as were also the matters and affairs wherein they made use of it. For the Sclavonians, as the rJewish Rabbins write of them, used to pill a stick or a green-piece of wood on the one side leaving the bark on the other side, and then casting it up into the air, by it to conjecture of the good or bad success of their business intended, as it lighted with the bark or the bare side of it upward. Not altogether unlike that which is reported sof the Chinois, that they use to the like purpose two sticks tied together with a string of some length, on the one side flat, and round on the other; which sticks if they light and lye both alike on the flat side, they account it a good sign, if unalike, an evil sign. As also divers barbarous people in Germany are recorded, tsome of them by little pieces of wood white on the one side & black on the other; and utheir women by lines drawn at all adventures in the Ashes, as they fell out even or odd, and *others by little sticks or sprigs marked with several inscriptions first shuffled together and then solemnly drawn; the Scythians, some of them xwith bundles of willow-wands; others of them ywith the rind or bark of the Teil-tree; and zthe Galls with Lots of Vervain-leaves; to have usually presaged in their businesses of several natures what success they were like to have.
The meanes and manner of their performance thereof were manifold; as were also the matters and affaires wherein they made vse of it. For the Sclauonians, as the rIewish Rabbines write of them, vsed to pill a sticke or a greene-peice of wood on the one side leauing the barke on the other side, and then casting it vp into the aire, by it to coniecture of the good or bad successe of their busines intended, as it lighted with the barke or the bare side of it vpward. Not altogether vnlike that which is reported sof the Chinois, that they vse to the like purpose two stickes tied together with a string of some length, on the one side flat, and round on the other; which stickes if they light and lye both alike on the flat side, they account it a good signe, if vnalike, an euill signe. As also diuers barbarous people in Germanie are recorded, tsome of them by little peices of wood white on the one side & blacke on the other; and utheir women by lines drawne at all aduentures in the Ashes, as they fel out euen or od, and *others by little sticks or sprigs marked with seuerall inscriptions first shuffled together and then solemnely drawne; the Scythians, some of them xwith bundles of wilow-wands; others of them ywith the rinde or barke of the Teil-tree; and zthe Galls with Lots of Veruen-leaues; to haue vsually presaged in their businesses of seuerall natures what successe they were like to haue.
rR. Moses ad praecept. neg. 52. Vise Munsteri precept. Mos.R. Moses ad praecept. neg. 52. Vise Munsteri praec•pt. Mos.
sHugo Lins•h• tan. part. 2. Indiae Oriental.
tNec sorti•ra e•s usus ignotus; s•g•ide•n tribus ligni porticulis part aliera a•bis, altera nigr••, in gremiū coniectis, candidis prosperae furuis aduersae signab•nt. de Rugijs Saxo hist. Dā. l. 14.Nec sorti•ra e•s vsus ignotus; s•g•ide•n tribꝰ ligni porticulis parte aliera a•bis, altera nigr••, in gremiū coniectis, candidis prosperae furuis aduersae signab•nt. de Rugijs Saxo hist. Dā. l. 14.
uFaminae foco assidentes sortui•as in cinere lincas ducebant, quas si pares num•rassent, prosperae rei praesci•s, si impares, sinistra praenuncias antumab•nt. Ibid.
*Auspiciae & sortes, ut qui manimē obseruant. Virgam frugifera arbori• decisam in surcul•s amputant; e•s […] quibusdam discretos s•per candidam vestem temerè ac fortuit spargun. Mox sipublic cnsulaetur, sacerdos ciitatis, sin priatim, paterfamiliae precatus Deos, clumque suspicient, tersingulos ollit: sublatsque seundùm impressam ante otam interpretatur. Tacit. de mor. German.
Among other superstitions practises of this kind (to pass by many) famous is that example by adivers diversly reported, whereby not Valens the Emperor himself, as bsome have misreported it, but csome other in his time made inquiry, who should succeed him in the Empire: which was done, say some, dby an enchanted ring hung by a silken thread in the middest of a basin with an alphabet of letters engraven round about on the sides of it, which letters the ring struck upon as it was stirred to and fro; or as others say, eby letters drawn in the dust with a corn of some grain wheat, or barley, laid on each of them, and a cock turned in to them to pick up of them which he would: both herein agree that these four Greek letters θ Ε Ο δ were in that order as they here stand, either struck upon by the ring, or picked upon by the Cock, whereupon they concluded that one Theodorus a noble man of special note was the person whom that Oracle of theirs then aimed at: which coming by some means or other to the Emperors ear, was occasion not of the death of that Theodore alone, but of many others also whose names began with those letters; and yet missed he of Theodosius, who afterward did indeed succeed him in the Empire.
Among other superstitions practises of this kind (to passe by many) famous is that example by adiuers diuersly reported, whereby not Valens the Emperour himselfe, as bsome haue misreported it, but csome other in his time made inquiri•, who should succeede him in the Empire: which was done, say some, dby an inchanted ring hung by a silken thred in the middest of a basin with an alphabet of letters engrauen round about on the sides of it, which letters the ring struck vpon as it was stirred to and fro; or as others say, eby letters drawne in the dust with a corne of some graine wheate, or barly, laid on each of them, and a cocke turned in to them to pick vp of them which he would: both herein agree that these foure Greeke letters θ Ε Ο δ were in that order as they here stand, either strucke vpon by the ring, or picked vpon by the Cocke, whereupon they concluded that one Theodorus a noble man of speciall note was the person whom that Oracle of theirs then aimed at: which comming by some meanes or other to the Emperours eare, was occasion not of the death of that Theodore alone, but of many others also whose names began with those letters; and yet missed he of Theodosius, who afterward did indeed succeed him in the Empire.
aVise Ammian. l. 29. Socrist. l. 4. c. •9. S•z m. l. 6. c. 35 Niceph. l. 11. c. 45. Zon•r. tom. 3. in Valent.
bCassiodor: an Epiphan. Inst. •ripart. l. 7. c. 35. ex Socrate; qui tamen ipse non Valent•m, sed alios [Greek or Hebrew] id quaesi•isse asserit.Cassiodor: an Epiphan. Inst. •ripart. l. 7. c. 35. ex Socrate; qui tamen ipse non Valent•m, sed alios 〈non-Latin alphabet〉 id quaesi•isse asserit.
Of special note among the Romans and so famous that fCarneades used to say of them gthat he never knew Fortune any where so fortunate as there, were the Lots at Praeneste, hwhose fabulous original Tully reporteth and derideth: they were ⟨p. 291⟩certain io•en pins or the like, with several inscriptions; which they kept in a box or a che•t wrapped up severally in wooden fillers; kwhich Tiberius, say some, assaying to remove from thence, when the box or christ was brought to Rome, the Lote were found wanting, and so continued, till the box was brought back again to their wonted place of abode. These they used to draw as at other times, so of ordinary course at every New years-tide, to fore-tell them what should betide them the year following; lat which time drawn by Domitian the last year of his raig•e they are said to have given him an heavy and a bloody Chance, that which accordingly fell out afterward; whereas they had ever given him light some and lucky ones before.
Of speciall note among the Romanes and so famous that fCarneades vsed to say of them gthat he neuer knew Fortune any where so fortunate as there, were the Lots at Praeneste, hwhose fabulous originall Tullie reporteth and derideth: they were ⟨p. 291⟩certaine io•en pins or the like, with seuerall inscriptions; which they kept in a box or a che•t wrapped vp seuerally in wooden fillers; kwhich Ti•erius, say some, assaying to remoue from thence, when the box or chist was brought to Rome, the Lote were found wanting, and so cont•nued, till the box was brought backe againe to their wonted place of abode. These they vsed to draw as at other times, so of ordinary course at euery New yeares-tide, to fore-tell them what should betide them the yeere following; lat which time drawne by Domitian the last yeere of his raig•e they are said to haue giuen him an heauy and a bloudy Channce, that which accordingly fell out afterward; whereas they had euer giuen him light some and luckie ones before.
fEx Chromacho refers Cie de divinant. l. 2.Ex Chromacho refers Cie de diuināt. l. 2.
gNunquam fortanatiorem see vi•isse Fortunam.Nunquam fortanatiorem se vi•isse Fortunam.
hNumerium Suffus••• so•i•ijs •rebris filicem caedere jussu•: perfract• sam sorts crupissein robber insculpt•• priscarum literarum notis. Cic. de divin. l. 2.Numerium Suffus••• so•i•ijs •rebris filicem caedere iussu•: perfract• sam sortes crupissein rob•re insculpt•• priscarum literarum notis. Cic. de diuin. l. 2.
iTaleola è line tanijs lancis inuol•t•. Unda inter pr•digia, Cara sor••• […]. Li•. l. 21. •s, Pra•est• […] scripta••, […] tit. Ide• l. a•••• nijs […] […] • 25.1•. […], prodigij insli lotto habitu […] Dedd sori sulentibus […] syria disturbaverat. Cic. deii, l. 1. & .
In steed of these wooden-pins or wands, in some other places were dice used or mbuckle-bones of the same use with dice. For so among others nat an Oracle of Hercules his in Ach•ia, they used to cast dice with certain marks upon them; which according as they lighted, directed them to a Table, wherein they found thereby their Fortunes. And so oat Padua Tiberius willed by a Lot, drawn at an Oracle of Ger•ens, to cast golden dice into a spring there at hand, had the Empire foreshowed him by the fall of the dice affording him the highest Chance.
In steed of these woodden-pins or wands, in some other places were dice vsed or mbuckle-bones of the same vse with dice. For so among others nat an Oracle of Hercules his in Ach•ia, they vsed to cast dice with certaine markes vpon them; which according as they lighted, directed them to a Table, wherein they found thereby their Fortunes. And so oat Padua Tiberius willed by a Lot, drawne at an Oracle of Ger•ens, to cast golden dice into a spring there at hand, had the Empire foreshewed him by the fall of the dice affording him the highest Chaunce.
mInde [Greek or Hebrew] dicti Artemidor. de insonen. l. 2.Inde 〈non-Latin alphabet〉 dicti Artemidor. de insonen. l. 2.
n[Greek or Hebrew] Pausan, in Achaic, quem vise.〈non-Latin alphabet〉 Pausan, in Achaic, quem vise.
oS•rte tracta qua moncbatur ut in. Upon fontein talos aureos inceret, evenit ut sum•um numerum jacti ab •o ostend•r•nt. Sueton. Tiber. cap. 14.S•rte tracta qua moncbatur vt in. Apon fontein talos aureos inceret, euenit vt sum•um numerum iacti ab •o ostend•r•nt. Sueton. Tiber. cap. 14.
§ 10 But none, it seemeth was more usual both ⟨p. 292⟩there and else-where then their pbook or verse-Lotteries, when qtaking a book of some famous Poet as sHomer or rVirgil, tor of some of the supposed Sibyls, 6they either writ out divers verses into several scrolls and afterward drew of them; or uopening the book suddenly took that which they first lighted on for an answer to their present doubt or demand. So Adrian is reported 2by certain verses of Virgil to have had his advancement by Trajan to the Empire foretold him: so xClodius Albinus his stay of further tumult upon the death of Pertinax, and his victory against the Galls by the like: so Alexander Severus yyet a child his universal Sovereignty by certain Greek verses; confirmed after to him, using the like consultation zat the change of his studies, by the like verses of Vergil; as also 3by the same again, when by Heliogabalus laid for, he sought again to the same courses to be informed what should then betide him: and so lastly Claudius the latter is said to have been informed, aof the ⟨p. 293⟩just length of his own reign; bof the short continuance of his brother Quintillus his authority; cof his Nephews succeeding him in place of supreme government; and dof their continuance therein for many descents.
§ 10 But none, it seemeth was more vsuall both ⟨p. 292⟩there and else-where then their pbooke or verse-Loteries, when qtaking a booke of some famous Poet as sHomer or rVergill, tor of some of the supposed Sibils, 6they either writ out diuers verses into seuerall scroles and afterward drew of them; or uopening the booke sodainely tooke that which they first lighted on for an answere to their present doubt or demand. So Adrian is reported 2by certaine verses of Virgill to haue had his aduancement by Traian to the Empire foretold him: so xClodius Albinus his stay of further tumult vpon the death of Pertinax, and his victory against the Galls by the like: so Alexander Seuerus yyet a childe his vniuersall Soueraignety by certaine Greeke verses; confirmed after to him, vsing the like consultation zat the change of his studies, by the like verses of Vergil; as also 3by the same againe, when by Heliogabalus laid for, hee sought againe to the same courses to be informed what should then betide him: and so lastly Claudius the latter is said to haue beene informed, aof the ⟨p. 293⟩iust length of his owne raigne;
p[Greek or Hebrew]. Casaub. •d Spartiaen. [Greek or Hebrew]. D••r. tom 2. l. 4. c. 2. q. 7. §. 3. •. 6〈non-Latin alphabet〉. Casaub. •d Spartiaen. 〈non-Latin alphabet〉. D••r. tom 2. l. 4. c. 2. q. 7. §. 3. •. 6
qDe Paeganis Poetae cuiuspiam longè aliud canentis atque intendentis, cum serte quis consulit, exit seze versus negotio mirabiliter consonus. Senex quidam apud August. confess. lib 4. cap. 3 Fallitur tamen Delri• mag. disq. tom. 2. l. 4. c. 2. q. 7. §. 3. n. 6. dumb hue refert Socratis ex versu Homerico de di• mortis suae coniecturam. Ex insomnio siquidem versuque per insomnium prelatoid ariolatus est: ut Plaso Criton & Cic. denat. Deor. l. 1.De Paeganis Poetae cuiuspiam longè aliud canentis atque intendentis, cum serte quis consulit, exit seze versus negotio mirabiliter consonꝰ. Senex quidam apud August. confess. lib 4. cap. 3 Fallitur tamen Delri• mag. disq. tom. 2. l. 4. c. 2. q. 7. §. 3. n. 6. dum hue refert Socratis ex versu Homerico de di• mortis suae coniecturam. Ex insomnio siquidem versuque per insomnium prelatoid ariolatus est: vt Plaso Criton & Cic. denat. Deor. l. 1.
Now herein was verified what the Psalmist saith of the Jews, that ebeing mingled among the Heathen, they learned their superstitions. For this superstitious practise used first by the Gentiles, grew after to too common a custom not famong the Jews and their Rabbins alone, but among Christians also, and those many of them of no very evil note otherwise. For to pass by that popish practise of casting Lots among the Saints for some of them gto be their special Patrons and Protectors to depend principally upon; or hto commend themselves or their dear friends unto in some danger & distress; or ito perform their daily service unto; which though differing from that their manner in circumstance, yet for superstition is with it the same. To pass, I say, by that that may seem farther off, and to come nearer home; in steed of Poets works used (or abused rather) by Heathen in this kind, Christians have done the like by the Bible Gods own book, and the several parts of it, kthe old and the new Testament, the Epistles and the lGospels, the ⟨p. 294⟩mPsalms and the Prophets. And ohence, (nor from the Apostles use of Lots sometime in Ecclesiastical elections, as nsome have supposed) sprung that term of the Apostles Lots, and of the Lots of the Saints, which we find in so many pCanons and Constitutions condemned.
Now herein was verified what the Psalmist saith of the Iewes, that ebeing mingled among the Heathen, they learned their superstitions. For this superstitious practise vsed first by the Gentiles, grew after to too common a custome not famong the Iewes and their Rabbines alone, but among Christians also, and those many of them of no very euill note otherwise. For to passe by that popish practise of casting Lots among the Saints for some of them gto bee their speciall Patrones and Protectors to depend principally vpon; or hto commend themselues or their deare friends vnto in some danger & distresse; or ito performe their daily seruice vnto; which though differing from that their manner in circumstance, yet for superstition is with it the same. To passe, I say, by that that may seeme farther off, and to come neerer home; in steed of Poets workes vsed (or abused rather) by Heathen in this kinde, Christians haue done the like by the Bible Gods owne booke, and the seuerall parts of it, kthe old and the new Testament, the Epistles and the lGospels, the ⟨p. 294⟩mPsalmes and the Prophets. And ohence, (nor from the Apostles vse of Lots sometime in Ecclesiasticall elections, as nsome haue supposed) sprung that tearme of the Apostles Lots, and of the Lots of the Saints, which we finde in so many pCanons and Constitutions condemned.
fHoc a Paganis •cceptum Rabbin• rum curiositas frequentavit. Casa•b. ad Spartian.Hoc a Paganis •cceptum Rabbin• rum curiositas frequentauit. Casa•b. ad Spartian.
gConiectis in urnam Apost•lorum neminibus quum estate commits […] suffragia sortirentur; Joannis Evangel. nomen est sortita • cuius patrocinio it a exhilarata est, ut nibil eius nomins quisquam in cassum •am exerarit. de Elisabetha Andrea R. f•lia. Eonsin. rerum Hunger. decad. 2. lib. 7.Coniectis in vrnam Apost•lorum neminibus quum estate comites 〈…〉 suffragia sortirentur; Ioannis Euangel. nomen est sortita • cuius patrocinio it a exhilarata est, vt nibil eius nomins quisquam in cassum •am exerarit. de Elisabetha Andrea R. f•lia. Eonsin. rerum Hungar. decad. 2. lib. 7.
hFerdinandum Cortesium puerum morbo quasi desperato labora•teni cum 12. Apostelis vovissent parents, sort ducta exijt B. Petrus, cui post oblat•s missus soliunos, so•ua•us est puer, qui h•ne diu•m eo impensius coluit. Fr. Lope• hist. Mexic. l. 21. Et Cardan de serum var. c. 92.Ferdinandum Cortesium puerum morbo quasi desperato labora•teni cum 12. Apostelis vouissent parentes, sorte ducta exijt B. Petrus, cui post oblats missus soliunos, souaus est puer, qui hne dium eo impensius coluit. Fr. Lope hist. Mexic. l. 21. Et Cardan de serum var. c. 92.
Thus the Emperor qAndronicus the elder being at jar with his Nephew and in some doubt what to do in the business, had recourse to his Psalter, and by chance lighting on that verse, as the Greek hath it, rWhen the God of heaven dis•ineth Kings, they shall be snowed upon, or over-whelmed with snow, in Salmon, he was thereby persuaded to give way to a reconcilement.
Thus the Emperour qAndronicus the elder being at jarre with his Nephew and in some doubt what to doe in the busines, had recourse to his Psalter, and by chance lighting on that verse, as the Greeke hath it, rWhen the God of heauen dis•ineth Kings, they shall be snowed vpon, or ouer-whelmed with snow, in Salmon, he was thereby perswaded to giue way to a reconcilement.
qAperta, Psalterio dubitat•onum suarum explication•m qua•enti •bla ••ost versus primus, &c. Greg Niceph. hist. Rom. l. 8.
Thus sHeraclius the Emperor in his war against the Persians being at a stand, and in doubt of going back or staying by it, after a three days public fast, betaking him to the Gospels, opened upon a text, which, as he took it, advised him to winter in Albany.
Thus sHeraclius the Emperour in his war against the Persians being at a stand, and in doubt of going backe or staying by it, after a three daies publike fast, betaking him to the Gospells, opened vpon a text, which, as hee tooke it, aduised him to winter in Albanie.
s[Greek or Hebrew]. Georg. Cedren. annal. in Heracl.〈non-Latin alphabet〉. Georg. Cedren. annal. in Heracl.
Thus tGregory of Tours reporteth that Morovaus thirsting after his Father Chilperick's royal estate, and having received an answer from a Witch that gave him good hope of it; to make yet further trial of the truth therein, caused the Psalter, the book of Kings and the Gospels to be laid on ⟨p. 295⟩Saint Marius shrine, and uafter fasting and solemn prayer coming to open them, he lighted, little to his comfort, on these words in the first of them, *Because ye have left the Lord your God, and walked after other Gods, and done evil in his sight, therefore • hath God delivered you into the hands of your enemies; In the second upon these, as the vulgar Latin hath them; xBut for their deceitfulness hast thou laid evils upon them: Thou hast cast them down, when they were advanced: How become they desolate? they perish for their iniquities; In the third upon these; yYe know that after two days the Paschal feast shall be; and the So••e of man shall be delivered up to be crucified. Which sayings somewhat sorted with those things that then afterward befell.
Thus tGregorie of Taures reporteth that Morouaus thirsting after his Father Chilpericks royall estate, and hauing receiued an answere from a Witch that gaue him good hope of it; to make yet further triall of the truth therein, caused the Psalter, the booke of Kings and the Gospells to be laide on ⟨p. 295⟩Saint Marius shrine, and uafter fasting and solemne praier comming to open them, he lighted, little to his comfort, on these words in the first of them, *Because ye haue left the Lord your God, and walked after other Gods, and done euill in his sight, therefore • hath God deliuered you into the hands of your enemies; In the second vpon these, as the vulgar Latine hath them; xBut for their deceitfulnesse hast thou laid euils vpon them: Thou hast cast them downe, when they were aduanced: How become they desolate? they perish for their iniquities; In the third vpon these; yYee know that after two daies the Paschall feast shall be; and the So••e of man shall be deliuered vp to bee crucified. Which sayings somewhat sorted with those things that then afterward befell.
tGreg. Turen. hist. l. 5. c. 14.
uContinuato trid•e in i•iuni•s, vigilijs & orationibus.Continuato trid•e in i•iuni•s, vigilijs & orationibꝰ.
*Quae nondum repori.
xVeruntamen prom pter delositatem posusti eis mala: deiecisti •os dumb allenarentor, &c. Psal. 73.18, 19.Veruntamen prō pter delositatem posusti eis mala: deiecisti •os dum allenarentor, &c. Psal. 73.18, 19.
Yea this Gregory himself (though zsome seek to excuse him) was 1not free from some spice of superstition in this kind, 2who upon report brought him that some of his Clerks were by one Leudastes apprehended, resorted to his Psalter, and therein lighted on that verse, aHe led them out in hope, and they feared not: and their enemies the sea over-whelmed: Which he noteth to have taken in part effect in Leudastes, in great danger shortly after of being utterly drowned.
Yea this Gregorie himselfe (though zsome seeke to excuse him) was 1not free from some spice of superstition in this kinde, 2who vpon report brought him that some of his Clerkes were by one Leudastes apprehended, resorted to his Psalter, and therein lighted on that verse, aHe led them out in hope, and they feared not: and their enemies the sea ouer-whelmed: Which he noteth to haue taken in part effect in Leudastes, in great danger shortly after of being vtterly drowned.
zDelrio mag. disq. tom. • l. 4. c. 2. q. 7. § 3. n. 6.
1Auspicium ex sacris literis Ma• gar. Bigue not. a•• Greg.
2Greg. Turon. hist. Franc. lib. 5. c. 49. quod & Serat. interus sorts statuit divinatorias. Ad Josh. tom. 2. c. 7. q 17.Greg. Turon. hist. Franc. lib. 5. c. 49. quod & Serat. interꝰ sortes statuit diuinatorias. Ad Iosh. tom. 2. c. 7. q 17.
As also the like course he reporteth (whereby it may appear that it was no strange or unusual matter even with the best in those times) that bTetricus Bishop of Aruer• and his Clerks took, who having laid the books of the Prophets, the Apostles, and the Evangelists on the Altar, desired God thereby to show them what should become of Chram•us ⟨p. 296⟩then in arms for the crown; and that opening the books they lighted on the song of the vineyard to be laid wast, in cIsaiah; the prophecy of Christs second coming to the sudden destruction of secure persons, in dPaul; and the Parable of our Saviour of the house built on the sand, in ethe Gospel.
As also the like course he reporteth (whereby it may appeare that it was no strange or vnusuall matter euen with the best in those times) that bTetricus Bishop of Aruer• and his Clerkes tooke, who hauing laid the bookes of the Prophets, the Apostles, and the Evangelists on the Altar, desired God thereby to shew them what should become of Chram•us ⟨p. 296⟩then in armes for the crowne; and that opening the bookes they lighted on the song of the vineyard to be laid wast, in cEsay; the prophecie of Christs second comming to the sodaine destruction of secure persons, in dPaul; and the Parable of our Sauiour of the house built on the sand, in ethe Gospell.
bGreg. Turon. hist. Franc. l. 4. c. 16. ad quem locum Margar. biblioth. tom. 7. Auspicium ex Prophet. & Evang.Greg. Turon. hist. Franc. l. 4. c. 16. ad quem locum Margar. biblioth. tom. 7. Auspicium ex Prophet. & Euang.
Thus fPeter of Blese sometime Arch-deacon of Bath reporteth of himself, that having dreamed once or twice of a friend of his, that he saw him invested as a Bishop, but with omission of some ceremonies, gout of a natural curiosity he betook himself to his Psalm-book by way of Lottery; wherein the first words that offered themselves to his view were those; hMoses and Aaron among his Priests.
Thus fPeter of Blese sometime Arch-deacon of Bath reporteth of himselfe, that hauing dreamed once or twise of a friend of his, that he saw him inuested as a Byshop, but with omission of some ceremonies, gout of a naturall curiositie hee betooke himselfe to his Psalme-booke by way of Lotery; wherein the first words that offered themselues to his view were those; hMoses and Aaron among his Priests.
Thus iSaint Theodore, as they stile her, (if we may believe their reports of her) having by ungodly persuasions yielded to an adulterous act, repaired to a Priors and kdesired from her by an Evangelical Lottery to know what should become of her; and thereupon putting her self into mans apparel, she ran away from her Husband, and became a professed Monk, and so lived undiscovered to her dying day.
Thus iSaint Theodore, as they stile her, (if wee may beleeue their reports of her) hauing by vngodly perswasions yeelded to an adulterous act, repaired to a Priores and kdesired from her by an Euangelicall Lotery to know what should become of her; and thereupon putting her selfe into mans apparell, she ran away from her Husband, and became a professed Monke, and so liued vndiscouered to her dying day.
iSimeon Metaphrast. & Su•ius tom 5. in Theodora Septemb• 1 & Lipoman. tom 6. & Jacob. Gau•e•s. hist. Lombard.Symion Metaphrast. & Su•ius tom 5. in Theodora Septemb• 1 & Lipoman. tom 6. & Iacob. Gau•e•s. hist. Lombard.
kDa r••ti librum Evangelij ut sortiar m•metipsam: aper•ens reperit, Quod scripse, seripsi. Joan 19.22. Jacob. Gen.Da r••ti librum Euangelij vt sortiar m•metipsam: aper•ens reperit, Quod scripse, seripsi. Ioan 19.22. Iacob. Gen.
And thus lastly, to make up this troupe, foolish Saint Francis, (I may well so term him, if all be true that lPapists themselves report of him) mwhen one Bernard a man of wealth would needs be a follower of his; advised him first to consult with God about so weighty a work; which he did, saith the story, by repairing with Saint Frances to a Priest, who after Mass ended making a cross on his ⟨p. 297⟩Mass-book, and then opening it at adventures three several times one after an other, lighted still on nsome text or other that tended to that purpose; whereupon that Bernard, by Saint Francis his advice, left all, and became one of his followers. As also 1the same Saint Francis, as they say, reporteth of himself that being tempted to have a book, which seemed contrary to his vow, that denied him ought but 2coats and a cord and hose, and (in case of necessity only) shoes, he resorted for advice, after prayer premised, to the Gospel; and there lighting on that sentence; 3To you it is given to know the mysteries of the kingdom of God; but to others by parables; he thereupon concluded that he should do well enough without books, and suffered none of his followers therefore to have so much as either a Bible or a Breviary or a 4Psalter.
And thus lastly, to make vp this troupe, foolish Saint Fraunces, (I may well so tearme him, if all be true that lPapists themselues report of him) mwhen one Bernard a man of wealth would needes be a follower of his; aduised him first to consult with God about so weighty a worke; which he did, saith the story, by repairing with Saint Frances to a Priest, who after Masse ended making a crosse on his ⟨p. 297⟩Masse-booke, and then opening it at aduentures three seuerall times one after an other, lighted still on nsome text or other that tended to that purpose; whereupon that Bernard, by Saint Francis his aduice, left all, and became one of his followers. As also 1the same Saint Francis, as they say, reporteth of himselfe that being tempted to haue a booke, which seemed contrary to his vow, that denied him ought but 2coats and a cord and hose, and (in case of necessitie onely) shoes, he resorted for aduice, after praier premised, to the Gospell; and there lighting on that sentence; 3To you it is giuen to know the mysteries of the kingdome of God; but to others by parables; hee thereupon concluded that he should doe well enough without bookes, and suffered none of his followers therefore to haue so much as either a Bible or a Breuiary or a 4Psalter.
mAntonin. hist. p. 3. tit. 24. c. 7. & Bonaventur. vita Franc. c. 13. ex Chron. Minoram.Antonin. hist. p. 3. tit. 24. c. 7. & Bonauentur. vita Franc. c. 13. ex Chron. Minoram.
So that it is not much to be marvelled if other oordinary persons and ignorant people have been carried away with such superstitious fooleries, when we see such Bishops and other learned men addicted unto them, as were both for knowledge and holiness esteemed of the greatest note in their times: Notwithstanding that all such kinds & courses of divination & Lottery were both by the pCivill & qCanon ⟨p. 298⟩Law, as also by divers and sundry rSynodical constitutions from time to time, generally prohibited and condemned.
So that it is not much to be maruelled if other oordinary persons and ignorant people haue beene caried away with such superstitious fooleries, when we see such Bishops and other learned men addicted vnto them, as were both for knowledge and holines esteemed of the greatest note in their times: Notwithstanding that all such kinds & courses of diuination & Loterie were both by the pCiuill & qCanon ⟨p. 298⟩Law, as also by diuers and sundry rSynodicall constitutions from time to time, generally prohibited and condemned.
oCardan. de re•ū var. c. 87. usitatum sibi morē hunc s•rtiū ducenda•ū profitetur, quem taxat Delr. mag. disq. tom. 2. l. 4. c. 2. q. 7. §. 3.Cardan. de re•ū var. c. 87. vsitatum sibi morē hunc s•rtiū ducenda•ū profitetur, quem taxat Delr. mag. disq. tom. 2. l. 4. c. 2. q. 7. §. 3.
pNemo aruspicem consulat, aut mathematicū, nemo ariolum: augurū & vatū prava confessio conticescat. Chaldai & Magi nec ad hanc partem aliquid moliantur. Sileat omnibus perpetuò divinandi curiositas: etenim supplicio capitis ferietur gladio ultere prostra•us, quicunque jussis nostris obsequium denegabit. Constantin Cod. l. 9. tit 18. leg. 5. Aruspex concremandus, consultor deportandus. Ibid. leg. 3. Acerbtoris imminebit supplis ij eruciatus eis qui contra vetitum, presentiū vel futurarum rerū explorare tent amerint verita. ē. Gratian. Valent. & Theodos. Cod. l. 1. tit. 14. leg. 2.Nemo aruspicem consulat, aut mathematicū, nemo ariolum: augurū & vatū praua confessio conticescat. Chaldai & Magi nec ad hanc partem aliquid moliantur. Sileat omnibus perpetuò diuinandi curiositas: etenim supplicio capitis ferietur gladio vltere prostra•us, quicunque iussis nostris obsequium denegabit. Constantin Cod. l. 9. tit 18. leg. 5. Aruspex concremandus, consultor deportandus. Ibid. leg. 3. Acerbtoris imminebit supplis ij eruciatus eis qui contra vetitum, presentiū vel futurarum rerū explorare tent amerint verita. ē. Gratian. Valent. & Theodos. Cod. l. 1. tit. 14. leg. 2.
qSortilegi & divini, s•cessare noluerint, excommunicandi sunt. Gratian. caus. 26. quaest. 5. Arioli, haruspices, sortilegi, &c. ab Ecclesia sunt eliminandi, & nis• r••ipuerint, perpetuò excommunicandi. Ibid. Et à Greg. junior in decretis anathema dictum ciusmodi. Ibid. Sed & Greg. senior opist. 47. lib. 9. Adrianum landat quòd sortilegos persecutus sit, & ut ulterius corripiat, tanquam Christiinimicos, hortatur. Ibid. Contra idolerum cultores atque sortilegos pastoralis inuigilet custodia. Greg. idem ibid. ex Epist. 66. lib. 7. indict. 2.Sortilegi & diuini, s•cessare noluerint, excommunicandi sunt. Gratian. caus. 26. quaest. 5. Arioli, aruspices, sortilegi, &c. ab Ecclesia sunt eliminandi, & nis• r••ipuerint, perpetuò excommunicandi. Ibid. Et à Greg. iuniore in decretis anathema dictum ciusmodi. Ibid. Sed & Greg. senior opist. 47. lib. 9. Adrianum landat quòd sortilegos persecutus sit, & vt vlterius corripiat, tanquam Christiinimicos, hortatur. Ibid. Contra idolerum cultores atque sortilegos pastoralis inuigilet custodia. Greg. idem ibid. ex Epist. 66. lib. 7. indict. 2.
rArtem magicam & sortilegam, à Zabulo inuentam, ut pestem Ecclesiae eradicare studeant, monentur Episcopi Concil. Ancyr can. 1. Eis qui divinationes expetunt, vel homines eiusmodi exquirendi aliquid vel expiandi causa admittunt, p•nitentia quinquemalis iniungitur. Ibid. can. 34. En qui sortilegos vel divinos domum duxerit, paenitentia quinquennalis iniungitur. Concil. sub Martino Papa. Clerious qui sortilegos consuluerit, suspensus in monasterium conijciatur. Concil. Tolet. 4 can. 30. Sortilgia, qua ad iniuriam religionis nostra detestando malorum demonina commercio exercentur, omnibus Christianis prohibenda, in cleritis acerbius etiam toer cenda. Concil. Moguntian. can. 101. Omnem divinationem ex aere, aqua, terra, igue, &c. ex somnijs, sortibus, mortuis, & quibus futura praedicere, furta, thesaurosue absconditos common strare profitentur & coerceant Episcopi & eijciant: ju eos etiam qui eiusmodi divinatores, coniectores, sortilegos, ariolos, &c. de re aliqua consuluerint, vel ut consulerentur, alicui autores fuerint, vel eis sidem habuerint, severè animaduertant. Concil. Mediolan. 1. part. 1.Artem magicam & sortilegam, à Zabulo inuentam, vt pestem Ecclesiae eradicare studeant, monentur Episcopi Concil. Ancyr can. 1. Eis qui diuinationes expetunt, vel homines eiusmodi exquirendi aliquid vel expiandi causa admittunt, p•nitentia quinquemalis iniungitur. Ibid. can. 34. En qui sortilegos vel diuinos domum duxerit, paenitentia quinquennalis iniungitur. Concil. sub Martino Papa. Clerious qui sortilegos consuluerit, suspensus in monasterium conijciatur. Concil. Tolet. 4 can. 30. Sortilgia, qua ad iniuriam religionis nostra detestando malorum demonīa commercio exercentur, omnibus Christianis prohibenda, in cleritis acerbius etiam toer cenda. Concil. Moguntian. can. 101. Omnem diuinationem ex aere, aqua, terra, igue, &c. ex somnijs, sortibus, mortuis, & quibus futura praedicere, furta, thesaurosue absconditos common strare profitentur & coerceant Episcopi & eijciant: iu eos etiam qui eiusmodi diuinatores, coniectores, sortilegos, ariolos, &c. de re aliqua consuluerint, vel vt consulerentur, alicui autores fuerint, vel eis sidem habuerint, seuerè animaduertant. Concil. Mediolan. 1. part. 1.
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Auspiciae & sortes, vt qui manimē obseruant. Virgam frugifera arbori• decisam in surcul•s amputant; e•s 〈…〉 quibusdam discretos s•per candidam vestem temerè ac fortuit• spargun•. Mox sipublic• c•nsulaetur, sacerdos ci•itatis, sin pri•atim, paterfamiliae precatus Deos, c•lumque suspicient, tersingulos •ollit: sublat•sque se•undùm impressam ante •otam interpretatur. Tacit. de mor. German.
x[Greek or Hebrew] Herodot. de Scythis l. 4.〈non-Latin alphabet〉 Herodot. de Scythis l. 4.
y[Greek or Hebrew] Ibid.〈non-Latin alphabet〉 Ibid.
Taleola è ligne tanijs lancis inuol•t•. Vnda inter pr•digia, Cara sor•••〈…〉. Li•. l. 21. •s, Pra•est•〈…〉 scripta••, 〈…〉 tit. Ide• l. a•••• nijs 〈…〉〈…〉• 25.1•. 〈…〉, prodigij ins•li••• l•to habitu••〈…〉 Ded••d•• sori•••• sulentibus 〈…〉 si•ia disturbauerat. Cic. de•i•i•, l. 1. & •.
kFor tiem, Prae•• srimaerum […] obsignat•• […] Roma•• non reporiss• in a••a, […] relat•s ra••su• ad templum. Suc•••. Tib. c. 63.Sor tiem, Prae•• srimaerum 〈…〉 obsignat••〈…〉 Roma•• non reporiss• in a••a, 〈…〉 relat•s ra••su• ad templum. Suc•••. Tib. c. 63.
lPraenestius Fortuna too imperij spat i• annum nonū c•mmendanti la•ā semper sortem dor• assueta, extremo tristissimam reddidit, nec same sang•lu• mention. Sueton. Domitian. c. 15.Praenestius Fortuna to•o imperij spat i• annum nonū c•mmendanti la•ā semper sortem dor• assueta, extremo tristissimam reddidit, nec same sang•lu• menti•ne. Sueton. Domitian. c. 15.
Nobilis alicuius Poetae versibus in pi•t••• descriptis. […] in uruā coniectis. •nd• [Greek or Hebrew], sors extitis, excidit. Casaub. ibid.
Nobilis alicuiꝰ Poetae versibꝰ in pi•t••• descriptis. 〈…〉 in vruā coniectis. •nd•〈non-Latin alphabet〉, sors extitis, excidit. Casaub. ibid.
uTemerè a•repto & aperto libro, ve quidque primum see oculis obieceret. Casaub. ibid.Temerè a•repto & aperto libro, ve quidque primum se oculis obieceret. Casaub. ibid.
2Qu•is precul i•e autens ramis insignis. olive? &c. Missus in imperium magnum, cui deinde s•bioit •or•ex•uit. Spartiam. Adrian.Qu•is precul i•e autens ramis insignis. oliue? &c. Missus in imperium magnum, cui deinde s•bioit •or•ex•uit. Spartiam. Adrian.
xQuum sortem de fato suo toileret; Hic rem Roma•am magno turbante tumultu Sistet eques, sternet Poenos, Gallumque rebellem. Jul. Capitol. • L. Albine.Quum sortem de fato suo toileret; Hic rem Roma•am magno turbante tumultu Sistet eques, sternet Poenos, Gallumque rebellem. Iul. Capitol. • L. Albine.
yVatem censulens versus adhuc puer accepit & primis quidem sortibus: Te manet impe•ium •oeli, terraque, ma•isque: Te manet imperium quod tenet imperium. Lamprid. Alex. Seu.
zQuum parentis hortatu animum à philosophia & musica ad alias artes trad•ceret, Vergilij sortibus huiusmodi illustratus est; Excudent alij spirantia m••ius aera, &c. Orabunt causas melius, &c. Tu regero imperia populos, Roman memento. Ibid. ex Aencid. lib. 6.Quum parentis hortatu animum à philosophia & musica ad alias artes trad•ceret, Vergilij sortibus huiusmodi illustratus est; Excudent alij spirantia m••ius aera, &c. Orabunt causas melius, &c. Tu regero imperia populos, Romane memento. Ibid. ex Aencid. lib. 6.
3Huis sors in templo Praenestinae talis exti•it, quum Heliogabalus insidiaretur; • si qu• fata aspera rampas, Tu Marcellus eris. — Ibid. ex Aeneid. lib. 6.
aDe se consulens quamdiu imperaturus esset, responsum accepit; Tertiae dumb Latio regnan•em v•derit actus. Trebell. Claud.De se consulens quamdiu imperaturus esset, responsum accepit; Tertiae dum Latio regnan•em v•derit actus. Trebell. Claud.
bDe fratre, quem imperij consortem volébat; Ostendens terris hune tantum fata. — Ibid. ex Aen. 6.
cSors talis emersit; Tu qui nunc patrias gubernus oral, &c. Regnabunt etenim tui minotes, Et R•ges faciunt suos minores. Ibid.Sors talis emersit; Tu qui nunc patrias gubernus ora•, &c. Regnabunt etenim tui minotes, Et R•ges faciunt suos minores. Ibid.
dDeposteris suis; His ego nec metas r•rum nec tempora p•no. Ibid ex Aen. lib. 1.
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iSancti a• imitationem & inuocationem sort delecti: prout olim publicè in templis fieri solitum patet ex coronis versa••ibus cam ad rem factis, & fit body quot-mansibus in sodalitate Mary & societate Jesus. Serar. in Josh. tom 2. c. 7. q. 17.Sancti a• imitationem & inuocationem sorte delecti: prout olim publicè in templis fieri solitum patet ex coronis versa••ibus cam ad rem factis, & fit bodie quot-mansibus in sodalitate Marie & societate Iesu. Serar. in Iosh. tom 2. c. 7. q. 17.
kSortes ex utroque Testamento à mo deducisolent. Cardan• de rerum var. c. 87.Sortes ex vtroque Testamento à mo deducisolent. Cardan• de rerum var. c. 87.
lHis qui de paginis Evangelicis sorts legunt, &c. Aug. Epist. 119His qui de paginis Euangelicis sortes legunt, &c. Aug. Epist. 119
mUt nullus in Psalterio vel Evangelio, vel in alijs rebus sortiri praesumat, nec divinationes aliquas obseruare. Carol. M. •ō sti•. an. 2. l. 2. c. 4.Vt nullus in Psalterio vel Euangelio, vel in alijs rebus sortiri praesumat, nec diuinationes aliquas obseruare. Carol. M. •ō sti•. an. 2. l. 2. c. 4.
oDelrio mag. tom. 2. l. 4. c. 2. q. 7. § 3.
nBaronius annal. anno 34.
pSortilegi sunt qui sub nomine fictae religionis per quasdā quas Sancterum seu Apostotorum sortes vocant divinationis scientiam profite•tur, aut quarumcunque Scripturarum inspection futura premittunt. Isidor. orig. l. 8. c. 9. Et apud Grat. c 26. q. 1. & in Con•. Venet. c. 16. Non licet ad sortilegos vel auguria respicero, nec ad sortes quas sancto, num vocant, vel quas de ligno aut pane faciunt. Conc. Autisiodor. sap. 4. Clericus vel Laicus augurijs studens, vel per sanctorum patrū quas vocant sorts divinationem profitens, vel consulans, ab Ecclesia eijciendus. Coucil. Agath. c. 38. Et idem ferè Concil. Aurelian apud Grat. ibid.Sortilegi sunt qui sub nomine fictae religionis per quasdā quas Sancterum seu Apostotorum sortes vocant diuinationis scientiam profite•tur, aut quarumcunque Scripturarum inspectione futura premittunt. Isidor. orig. l. 8. c. 9. Et apud Grat. c 26. q. 1. & in Con•. Venet. c. 16. Non licet ad sortilegos vel auguria respicero, nec ad sortes quas sancto, num vocant, vel quas de ligno aut pane faciunt. Conc. Autisiodor. sap. 4. Clericus vel Laicus augurijs studens, vel per sanctorum patrū quas vocant sortes diuinationem profitens, vel consulans, ab Ecclesia eijciendus. Coucil. Agath. c. 38. Et idem ferè Concil. Aurelian apud Grat. ibid.
