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.
§ 1. Now of these extraordinary and divinatory Lots before mentioned (for such all of them were) some were lawful, some were unlawful; but none of them are now lawful. Those were lawful that were used aeither by express word and warrant from God, as that bused by Samuel for the election of Saul; and cthat used by Joshua for the discovery of Achan; or by special instinct of the Spirit of God; as it is certain of dthat that was used by the Apostles for the supplying of Judas his place; and it is fprobable, yet questionable, ⟨p. 299⟩(for gthe event of it proveth not the point, no more then in some hothers that have had the like success) of ethat used by Eliezer Abraham's servant; and of ithat used by Jonathan and his Armour-bearer, paralleled usually with it: which though approved in them, yet are
not to be imitated of us, because they are extraordinary examples, and such as are beside rule; and therefore are no precedents or patterns to us, who must walk by ordinary precepts, not by extraordinary practises.
§ 1. NOw of these extraordinarie and diuinatory Lots before mentioned (for such all of them were) some were lawfull, some were vnlawfull; but none of them are now lawfull. Those were lawfull that were vsed aeither by expresse word and warrant from God, as that bvsed by Samuel for the election of Saul; and cthat vsed by Iosuah for the discouery of Achan; or by speciall instinct of the Spirit of God; as it is certaine of dthat that was vsed by the Apostles for the supplying of Iudas his place; and it is fprobable, yet questionable, ⟨p. 299⟩(for gthe euent of it proueth not the point, no more then in some hothers that haue had the like successe) of ethat vsed by Eliezer Abrahams seruant; and of ithat vsed by Ionathan and his Armor-bearer, paralleled vsually with it: which though approoued in them, yet are knot to be imitated of vs, because they are extraordinary examples, and such as are beside rule; and therefore are no precedents or paternes to vs, who must walke by ordinarie precepts, not by extraordinary practises.
aDeo vel palam jubente, vel intus instigante. Riber. in Jon. c. 1.Deo vel palam iubente, vel intus instigante. Riber. in Ion. c. 1.
b1. Sā. 10.18, 19. Consultoria divina fuit. Malder. de superstit. c. 7. dub 9.1. Sā. 10.18, 19. Consultoria diuina fuit. Malder. de superstit. c. 7. dub 9.
cJosh 7.14. Jussu Domini. Lavat. justinctu peculiarly factum. Calvin. in Josh. c. 7.Iosh 7.14. Iussu Domini. Lauat. iustinctu peculiari factum. Caluin. in Iosh. c. 7.
fCredibile est petitionum have natam ex instinctu Dei. Muscul. in Genes.Credibile est petitionum haue natam ex instinctu Dei. Muscul. in Genes.
gErgo parism solidè lunius; Reieventus declarat non superstitiosa divinatione, sed divino instinctu motum ut hoc sibi signum prop neret. Et Zuingl. Patet pet•tionem serui suggestionem suisse spiritus Dei, Quomodo alicqui tam exactè peteret, quod Deus tam citò faceret? Et Paraeus, Eleazaru• eventus à culpa liberat.Ergo parism solidè lunius; Reieuentꝰ declarat non superstitiosa diuinatione, sed diuino instinctu motum vt hoc sibi signum prop neret. Et Zuingl. Patet pet•tionem serui suggestionem suisse spiritus Dei, Quomodo alicqui tam exactè peteret, quod Deus tam citò faceret? Et Paraeus, Eleazaru• euentus à culpa liberat.
i1. Sam. 14.6. prophetico spiritu dixit, aut quod ita animus praesagiret. Vatabl. divinitus intellexit, quo Deus sermones eorum dirigeret. Mart.1. Sam. 14.6. prophetico spiritu dixit, aut quod ita animus praesagiret. Vatabl. diuinitus intellexit, quo Deꝰ sermones eorum dirigeret. Mart.
kPrivilegia singulor• ̄s non pessunt legem facere communem. Hieron. in Jon. c. 1. & Bede in Act. c. 1. Exempla sunt hac singularia & praecellentia de quibus no• possunt certa regula praeseribi. Luther. & Paulus ab Ei•zen in Gen. 24. Peculiaria sunt ista, nee in exemplum trahenda: legibus vivendum est, non exemplis. Lavat. in Josh. 7. Sanctorum facta heroica sunt supra regulam: nec à nobis in exempl• un trahi debent. Bart. Krakevitz in Jon. 1.Priuilegia singulor• ̄s non pessunt legem facere communem. Hieron. in Ion. c. 1. & Beda in Act. c. 1. Exempla sunt hac singularia & praecellentia de quibus no• possunt certa regula praeseribi. Luther. & Paulus ab Ei•zen in Gen. 24. Peculiaria sunt ista, nee in exemplum trahenda: legibus viuendum est, non exemplis. Lauat. in I•sh. 7. Sanctorum facta heroica sunt supra regulam: nec à nobis in exempl• un trahi debent. Bart. Krakeuitz in Ion. 1.
Those were unlawful that were done without either, whether the event were expected from the true God, as in the Lot used lby Saul that lighted upon Jonathan; or from false Gods, Devils and Idols, as in that used mby the Philistine Sorcerers and Soothsayers; that used nby the Mariners for the discovery of Jonah; that used oby Nebuchadnezzar in way of consultation for the siege of Jerusalem, and that used pby Haman for the destruction of the Jewish nation. Of which some took effect indeed accordingly, as qNebuchadnezzars Lottery for his journey and expedition against Jury, God framing the event of it to his desire, for the effecting of his own will in the punishment of that people; and so likewise in those Lots cast rupon Jonah and sJonathan: Sometime they took not effect, as in tHamans Lottery for a fit time to destroy the Jews, where God turned the event to a clean contrary ⟨p. 300⟩issue, and made that day the downfall of him and his, and other the enemies of his people, which the Lot had assigned for their destruction by them.
Those were vnlawfull that were done without either, whether the euent were expected from the true God, as in the Lot vsed lby Saul that lighted vpon Ionathan; or from false Gods, Deuils and Idoles, as in that vsed mby the Philistine Sorcerers and Soothsayers; that vsed nby the Mariners for the discouery of Ionas; that vsed oby Nebuchadnezar in way of consultation for the seige of Ierusalem, and that vsed pby Haman for the destruction of the Iewish nation. Of which some tooke effect indeed accordingly, as qNebuchadnezars Lotery for his iourney and expedition against Iury, God framing the euent of it to his desire, for the effecting of his owne will in the punishment of that people; and so likewise in those Lots cast rvpon Ionas and sIonathan: Sometime they tooke not effect, as in tHamans Lotery for a fit time to destroy the Iewes, where God turned the euent to a cleane contrary ⟨p. 300⟩issue, and made that day the downefull of him and his, and other the enemies of his people, which the Lot had assigned for their destruction by them.
For howsoever some ugrave Authors stick not to say, that some of these latter were done by divine instinct: and it is true indeed that God hath a secret hand and power and providence in directing and ordering all projects and purposes both of good and bad: yet we cannot safely say, that there was such a special and immediate instinct, as in some of the one that made their actions warrantable, so in the other whose courses were unwarrantable in them. And the difference herein is this, that 1the one speaketh and 2worketh at random, as xCaiaphas did sometime, ynot intending or regarding any such divine motion or direction, howsoever God secretly direct the business they dea•e in and their actions therein, to such event as he seeth good himself: whereas in that special instinct that maketh an act warrantable, the party employed in it by God knoweth it and understandeth it to be such, and zconcurreth with God as well in will as in work, as well in intention of his end as in execution of his will. Now the former alone will not serve to justify an action, 3not so much built on it, as accompanied with it; no more then 4Gods secret counsel or purpose, his predestination or preordination will acquit the cursed Jews from sin in the crucifying of Christ.
For howsoeuer some ugraue Authors sticke not to say, that some of these latter were done by diuine instinct: and it is true indeed that God hath a secret hand and power and prouidence in directing and ordering all proiects and purposes both of good and bad: yet we cannot safely say, that there was such a speciall and immediate instinct, as in some of the one that made their actions warrantable, so in the other whose courses were vnwarrantable in them. And the difference herein is this, that 1the one speaketh and 2worketh at randome, as xCaiphas did sometime, ynot intending or regarding any such diuine motion or direction, howsoeuer God secretly direct the busines they dea•e in and their actions therein, to such euent as he seeth good himselfe: whereas in that speciall instinct that maketh an act warrantable, the party imployed in it by God knoweth it and vnderstandeth it to bee such, and zconcurreth with God as well in will as in worke, as well in intention of his end as in execution of his will. Now the former alone will not serue to iustifie an action, 3not so much built on it, as accompanied with it; no more then 4Gods secret counsell or purpose, his predestination or preordination will acquit the cursed Iewes from sinne in the crucifying of Christ.
1[Greek or Hebrew]. Plato Apolog. Multa praedicuntur instinctu quodam impulso spiritu nescientiū Aug. de trinit. l. 4. c. 17.〈non-Latin alphabet〉. Plato Apolog. Multa praedicuntur instinctu quodam impulso spiritu nescientiū Aug. de trinit. l. 4. c. 17.
2Non sunt operis divini conscij. Bern. de grat. & lib. arb.Non sunt operis diuini conscij. Bern. de grat. & lib. arb.
xJoan. 11.51. Aug. ibid. & contr. Faust. l. 16. c. 23. Et in Levit. q. 49. Etiā per acerrimum hostem nescientē quid dixerit, insignem protulit prophet•ā.Ioan. 11.51. Aug. ibid. & contr. Faust. l. 16. c. 23. Et in Leuit. q. 49. Etiā per acerrimum hostem nescientē quid dixerit, insignem protulit prophet•ā.
yAgunt quod vult Deus, sed non volunt quod v•lt Deus. Bern. de grat. & lib. arb.
zEt agunt quod vult Deus, & volunt quod vult D• us. Bern. ibid.
None of them are at this day lawful to us; neither do either of those kinds afford us warrant for the like: the former being ato be admired as marvellous, ⟨p. 301⟩the latter to be abhorred as superstitious; and neither of them to be now adays imitated of us; because neither have we any such warrant, as the one had; neither may we do ought without warrant or against warrant, as the other did.
None of them are at this day lawfull to vs; neither doe either of those kindes afford vs warrant for the like: the former being ato be admired as maruellous, ⟨p. 301⟩the latter to be abhorred as superstitious; and neither of them to be now adaies imitated of vs; because neither haue wee any such warrant, as the one had; neither may we doe ought without warrant or against warrant, as the other did.
§ 2. So that the point we propound concerning these Extraordinary and Divinatory. Lots is this, that bIt is not lawful, (without express warrant or special revelation from God) to use Lots, either for the discovery of any hidden truth, or for the foretelling and presaging of any future event: for the discovery of any hidden truth, as to tell where treasure lieth hid, to discover a theft, to recover things lost, and the like: or to foretell things to come, as what fortune in general a man shall have, which by fortune books is sought into, or what success he is like to have in some particular affairs, as in matter of marriage, in going to war or to sea, journeying by land, or the like: under which head are comprehended all cConsultory Lots, with the rest therefore alike condemned.
§ 2. So that the point we propound concerning these Extraordinarie and Diuinatorie. Lots is this, that bIt is not lawfull, (without expresse warrant or speciall reuelation from God) to vse Lots, either for the discouery of any hidden truth, or for the foretelling and presaging of any future euent: for the discouery of any hidden truth, as to tell where treasure lieth hid, to discouer a theft, to recouer things lost, and the like: or to foretell things to come, as what fortune in generall a man shall haue, which by fortunebookes is sought into, or what successe he is like to haue in some particular affaires, as in matter of mariage, in going to warre or to sea, iourneying by land, or the like: vnder which head are comprehended all cConsultorie Lots, with the rest therefore alike condemned.
bSorts divinatoriae toto genere sunt i••citae. Malder. de superstit. c. 7. dub. 9. Casetan. sum. Peucer. de divinat. K••kcu•tz in Jon. & alij.Sortes diuinatoriae toto genere sunt i••citae. Malder. de superstit. c. 7. dub. 9. Casetan. sum. Peucer. de diuinat. K••kcu•tz in Ion. & alij.
cConsultoriae equi ac divinatoria illicitae. Malder ibid. Et Delr. mag. disq. tom. 2. l. 4. c. 3. q. 7. §. 4 Ordinariè illicitae. Jo. Buscus ad Bles. epist. 30.Consultoriae equi ac diuinatoria illicitae. Malder ibid. Et Delr. mag. disq. tom. 2. l. 4. c. 3. q. 7. §. 4 Ordinariè illicitae. Io. Buscus ad Bles. epist. 30.
For first God himself in his word hath expressly forbidden all such kinds of divination, and this of Sorcery or Lottery (for dso that word signifieth) by name among the rest.
For first God himselfe in his word hath expresly forbidden all such kindes of diuination, and this of Sorcery or Lotery (for dso that word signifieth) by name among the rest.
To pass but lightly by that place in eLeviticus, though of great and sufficient weight in this point; wherein God inhibiteth his people to use Sorcery, and some other superstitions like it: In the book of Deuteronomy he reckoneth up the same amidst many other detestable and abominable courses, which practised by the Heathen, whom he then threw out, ⟨p. 302⟩he prohibiteth his people to have any dealing withal. fWhen thou comest, saith he, into the land that the Lord thy God giveth thee, do not learn to do after the abominations of those Nations that God casteth out before thee. Let none be found among you, that maketh his son or daughter pass through the fire: a foolish ceremony, as gmany take it, used of Heathen to purify their children and preserve them from perils of spells and witch-craft, as they supposed, by making them pass between two fires, or by drawing them hastily through the flame of the fire; though hothers expound it of burning their children in sacrifice to Idols and Devils, which in imitation of ithe Heathen some idolatrous kJews also did: lOr that useth any kind of divination; for the discovery of hidden truths, or the foretelling of future events, without the compass of mans natural skill: There is mthe general, the several sorts whereof after ensue, this particular that we purposely deal with among the rest, and of the same nature and stamp therefore with the rest. But let us view the particulars.
To passe but lightly by that place in eLeuiticus, though of great and sufficient weight in this point; wherein God inhibiteth his people to vse Sorcerie, and some other superstitions like it: In the booke of Deuteronomie he reckoneth vp the same amids many other detestable and abominable courses, which practised by the Heathen, whom he then threw out, ⟨p. 302⟩he prohibiteth his people to haue any dealing withall. fWhen thou comest, saith he, into the land that the Lord thy God giueth thee, doe not learne to doe after the abominations of those Nations that God casteth out before thee. Let none be found among you, that maketh his son or daughter passe through the fire: a foolish ceremonie, as gmany take it, vsed of Heathen to purifie their children and preserue them from perils of spels and witch-craft, as they supposed, by making them passe betweene two fires, or by drawing them hastily through the flame of the fire; though hothers expound it of burning their children in sacrifice to Idoles and Deuills, which in imitation of ithe Heathen some idolatrous kIewes also did: lOr that vseth any kinde of diuination; for the discouery of hidden truths, or the foretelling of future euents, without the compasse of mans naturall skill: There is mthe generall, the seuerall sorts whereof after ensue, this particular that we purposely deale with among the rest, and of the same nature and stampe therefore with the rest. But let vs view the particulars.
gMoses M•im••is scribit solitos Ám•rraeos foe•us ex viero recentes per fl•mmam transmittere, qua ratione à calam•tatibus liberati miry nod• bant: quam & superstitionem à nutricibus in Aegypto adhibitam see vidisse. Bodin. d• monoman. l. 3. c. 5. Qu•m & ••rem infants puerosque p•r ignemtraij••endi ave• runcationis ac lustrationis ergô, ad sua usque tempora permansisse testatur Theodoret. apud Glycam annal par. 2. •it à Tartaris etiā usurpari Lyra ad Deut. 18. Sic vulgata Deut. 18.10. Qui lustret filium aut fi•iam suam, ducens per ignem. De bis lustrationibus Christianus in terd•ctis in Concil. sub Martino Papa apud Grat. c 26. q 5. exponunt Lyra, Wolfius, Strigel. & alij: sed & p•aerique illud 2. Chron. 33.6.Moses M•im••is scribit solitos Ám•rraeos foeus ex viero recentes per flmmam transmittere, qua ratione à calamtatibus liberati miri nod bant: quam & superstitionem à nutricibus in Aegypto adhibitam se vidisse. Bodin. d monoman. l. 3. c. 5. Qum & rem infantes puerosque pr ignemtraijendi aue runcationis ac lustrationis ergô, ad sua vsque tempora permansisse testatur Theodoret. apud Glycam annal par. 2. it à Tartaris etiā vsurpari Lyra ad
The first of them is na oRegarder or pObserver of times: one •hat useth such observation of times as ⟨p. 303⟩hath no ground in nature, qaccounting some days lucky and some unlucky or dismal days, as our common Almanac-makers do, and as other superstitious people, that have an idle conceit of Childermas-day, as they term it, as an unlucky day to undertake ought on all that year, and the like: though some expound it rof juggling, or deceiving of the sight by casting a mist before mens eyes.
The first of them is na oRegarder or pObseruer of times: one •hat vseth such obseruation of times as ⟨p. 303⟩hath no ground in nature, qaccounting some daies luckie and some vnluckie or dismall daies, as our common Almanack-makers doe, and as other superstitious people, that haue an idle conceipt of Childermas-day, as they tearme it, as an vnluckie day to vndertake ought on all that yeere, and the like: though some expound it rof jugling, or deceiuing of the sight by casting a mist before mens eyes.
qA [Greek or Hebrew] quod tempus constitutum significat, qui horas & tempora computat. R. Aquiba. ut fac•unt Astrologi, qui huns diem inauspicatum, illum faust•m praedicant. Munst, ex Rabbin. praecept. neg. 53. & R. Achi••as apud Pic•m contra Astrol. l. 1. & R. Salome teste Livel. Alij à [Greek or Hebrew] quod nubem significat, qui ex vario •ubiū situ motive futura praesagit. Aben-Ezra in Levit. ex nubibus conijciens. Vatabl quod aerem nubium sedem exfider• inspection superstit•••è obser•ent. Lau in 2. Par. 33. Planetariis. Jun. Deut. 18. Alij denique à [Greek or Hebrew] quod locum significat quod siderum stationes considerent. Caluin. ad Pentateuch.A 〈non-Latin alphabet〉 quod tempus constitutum significat, qui horas & tempora computat. R. Aquiba. vt fac•unt Astrologi, qui huns diem inauspicatum, illum faust•m praedicant. Munst, ex Rabbin. praecept. neg. 53. & R. Achi••as apud Pic•m contra Astrol. l. 1. & R. Salom• teste Liuel. Alij à 〈non-Latin alphabet〉 quod nubem significat, qui ex vario •ubiū si•u mot•ue futura praesagit. Aben-Ezra in Leuit. ex nubibus conijciens. Vatabl quod aerem nubium sedem exfider• inspectione superstit•••è obser•ent. Lau in 2. Par. 33. Planetariis. Iun. Deut. 18. Alij denique à 〈non-Latin alphabet〉 quod locum significat quod siderum stationes considerent. Caluin. ad Pentateuch.
rA [Greek or Hebrew] quod oculum significat praestigiatorem R David ex communi Doctorum sententia. & Jun. in Levit. 19. vel à [Greek or Hebrew] obnubilare. A•evat. Nec desunt qui à [Greek or Hebrew] quod est respondere deducant, (it•••din d•mon••an. l. 1. c. 6.) sicut hari•lus quasi fariolus ab effatis dictus est. Livel. apud Heidon pro Astrolog.A 〈non-Latin alphabet〉 quod oculum significat praestigiatorem R Dauid ex communi Doctorum sententia. & Iun. in Leuit. 19. vel à 〈non-Latin alphabet〉 obnubilare. A•euat. Nec desunt qui à 〈non-Latin alphabet〉 quod est respondere deducant, (it•••din d•mon••an. l. 1. c. 6.) sicut hari•lus quasi fariolus ab effatis dictus est. Liuel. apud Heidon pro Astrolog.
The second is sa Sorcerer, or a tConjecturer; one that uby casting of Lots, as *Haman did; or xby drawing arrows out of a quiver, as ysome think the King of Babel did; or zby a sieve, as the Gentiles had wont to do, and it is 1a by-word in their books, and as many superstitious ones among us yet do; or aby throwing of dice 2or stones or bones; or bby opening of books; or cby marks ⟨p. 304⟩and figures made in the dust or in ashes, or the like in writing drawn and done out at adventure; or by dsticks, or eleaves shuffled and severed, or left to the wind; or fby any other such casual course undertaketh to conjecture and guess at things hidden and secret.
The second is sa Sorcerer, or a tConiecturer; one that uby casting of Lots, as *Haman did; or xby drawing arowes out of a quiuer, as ysome thinke the King of Babel did; or zby a siue, as the Gentiles had wont to doe, and it is 1a by-word in their bookes, and as many superstitious ones among vs yet doe; or aby throwing of dice 2or stones or bones; or bby opening of bookes; or cby markes ⟨p. 304⟩and figures made in the dust or in ashes, or the like in writing drawne and done out at aduenture; or by dstickes, or eleaues shuffled and seuered, or left to the winde; or fby any other such casuall course vndertaketh to coniecture and guesse at things hidden and secret.
tConiector. ••n. qui ex fort•itic futura divi•at. Detr•o mag. disq. jom. 1. l. 1. c. 2. Sor•ilegus. Peucer. de divinat. & Bodin. daemonoman. l. 1. c. 6. qui tamen a [Greek or Hebrew] supputare, ineptè deducit. Nam quod Reg. Bibl. an Inchanter, idem est pla•è quod Charmer vers. 11. forsan quia [Greek or Hebrew] serpentem significat, qui carmine magico vi•ciri creditur: sed ob callid it atem potius Gen. 3.1. s•rpenshine dicitur, Mercer. Calu. ad Pentat.Coniector. ••n. qui ex fort•itic futura diui•at. Detr•o mag. disq. iom. 1. l. 1. c. 2. Sor•ilegus. Peucer. de diuinat. & Bodin. daemonoman. l. 1. c. 6. qui tamen a supputare, ineptè deducit. Nam quod Reg. Bibl. an Inchanter, idem est plaè quod Charmer vers. 11. forsan quia serpentem significat, qui carmine magico viciri creditur: sed ob callid it atem potius
The third is ga Witch; one that hby hurtful confections doth mischief; or iby flight and collusion seemeth to alter the nature of the creature, and so to work miracles; as those Egyptian Magicians did, kJannes and Jambres, and sundry mfalse Prophets in these latter times under the kingdom of Antichrist have attempted to do: for to this head rather would such Jugglers be referred then unto that former.
The third is ga Witch; one that hby hurtfull confections doth mischiefe; or iby flight and collusion seemeth to alter the nature of the creature, and so to worke miracles; as those Aegyptian Magitians did, kIannes and Iambres, and sundry mfalse Prophets in these latter times vnder the kingdome of Antichrist haue attempted to doe: for to this head rather would such Iuglers be referred then vnto that former.
h[Greek or Hebrew], Septuagint. mal•ficus, Vulg. veneficus. De quo genere Lucan. bell. Phars. lib. 6. Hora•. epod. lib. 5. Cardan. de variet. cap. 10 & alij.〈non-Latin alphabet〉, Septuagint. mal•ficus, Vulg. veneficus. De quo genere Lucan. bell. Phars. lib. 6. Hora•. epod. lib. 5. Cardan. de variet. cap. 10 & alij.
iPraestigiator. Jun. ubique. Mutants aliquid naturale ad aspectum oculi. R. Abraham, & David K. & Munst. precept. neg. 55.Praestigiator. Iun. vbique. Mutantes aliquid naturale ad aspectum oculi. R. Abraham, & Dauid K. & Munst. praecept. neg. 55.
k[Greek or Hebrew] Exod. 7.11. l. 2. Timoth. 3.8. Jannis meminit & Plin. hist. not. l. 30. c. 1. cui Mambrem adiungunt Talmudici, & vulgata.〈non-Latin alphabet〉Exod. 7.11. l. 2. Timoth. 3.8. Iannis meminit & Plin. hist. nat. l. 30. c. 1. cui Mambrem adiungunt Talmudici, & vulgata.
The fourth is na Charmer or an Enchanter, (for these two be the same) one that useth spells and charms, or characters and ligatures, ofor the enchanting of Serpents, ppreventing of harms, rstaunching of blood, sassuaging of swellings, and the like; courses merely superstitious, and such ⟨p. 305⟩saith the Heathen man, as tno wise Artist will use, his cure requiring an other course.
The fourth is na Charmer or an Inchanter, (for these two be the same) one that vseth spels and charmes, or characters and ligatures, ofor the inchanting of Serpents, ppreuenting of harmes, rstaunching of bloud, sasswaging of swellings, and the like; courses meerely superstitious, and such ⟨p. 305⟩saith the Heathen man, as tno wise Artist will vse, his cure requiring an other course.
oPsal. 58.6. quod & [Greek or Hebrew] dicitur Eccles. 10.11. & Jer. 8.17. Frigidus in pratis cantando rumpitur anguis Virgil. Eclog. 8. Viper as rumpo & verbis & carmine fauces. Ovid. metam. lib. 7. Serpents ex•ral, i cantu cogique in poenam. Pliu. hist. not. l. 8. c. 16. incantari contrabique Marsevum cantu, non pauci credunt. Ibid l. 28. c. 2.Psal. 58.6. quod & 〈non-Latin alphabet〉 dicitur Eccles. 10.11. & Ier. 8.17. Frigidus in pratis cantando rumpitur anguis Virgil. Eclog. 8. Vipere as rumpo & verbis & carmine fauces. Ouid. metam. lib. 7. Serpentes ex•ral, i cantu cogique in poenam. Pliu. hist. nat. l. 8. c. 16. incantari contrabique Marsevum cantu, non pauci credunt. Ibid l. 28. c. 2.
pHinc [Greek or Hebrew], amuleta, &c. qu• [Greek or Hebrew] dici Junius antumat Isaiah 3.20.Hinc 〈non-Latin alphabet〉, amuleta, &c. qu•〈non-Latin alphabet〉 dici Iunius antumat Esai 3.20.
r-[Greek or Hebrew]. - Homer. Odyss. T. ubi Autolyci filios Ulyssi, non Ulyssem, ut Plin. lib. 28. cap. 2. sanguinis profluvium carmine inhibuisse refer•.-〈non-Latin alphabet〉. - Homer. Odyss. T. vbi Autolyci filios Vlyssi, non Vlyssem, vt Plin. lib. 28. cap. 2. sanguinis profluuium carmine inhibuisse refer•.
sCarmine extent contra ambusta, & varia morborum genera. Plin. l. 28. cap. 2.
t[Greek or Hebrew]. Sophoel. Aiace. Incantationem negat esse medicinam Ulpian. Digest. l. 50. tit. 13. l. 1.〈non-Latin alphabet〉. Sophoel. Aiace. Incantationem negat esse medicinam Vlpian. Digest. l. 50. tit. 13. l. 1.
The fifth is ua Consulter with Spirits or with Familiars: one that dealeth directly and immediately with the Devil, as the other all deal indirectly with him, or work mediately from him; using his help either to hurt or to heal, to tell or to foretell ought.
The fift is ua Consulter with Spirits or with Familiars: one that dealeth directly and immediately with the Deuill, as the other all deale indirectly with him, or worke mediately from him; vsing his helpe either to hurt or to heale, to tell or to foretell ought.
The sixth is *a Wizard, or a Wise-man, as they term him, a Soothsayer, or a Fortune-teller; one that by xthe flight of fowls, or yshrieking of birds, zor entrails of beasts, then which nothing was more usual among the Gentiles, professeth to foretell future events. To which purpose it is reported that 5when Xerxes had sometime made his army stay while his Wizards observed the flight of a foul, a Jew in the troop understanding it, shot the foul stark dead, and then asked how the foul could tell what should befall them, which had it foreknown what was to befall it self, would not have flown that way at that time.
The sixth is *a Wisard, or a Wise-man, as they tearme him, a Soothsaier, or a Fortune-teller; one that by xthe flight of foules, or yshreiking of birds, zor entrailes of beasts, then which nothing was more vsuall among the Gentiles, professeth to foretell future euents. To which purpose it is reported that 5when Xerxes had sometime made his armie stay while his Wisards obserued the flight of a foule, a Iew in the troope vnderstanding it, shot the foule starke dead, and then asked how the foule could tell what should befall them, which had it foreknowne what was to befall it selfe, would not haue flowne that way at that time.
*[Greek or Hebrew] Deut. 18.11. Leu. 19.31. & 20.27. à [Greek or Hebrew] quod est scire, quasi periti, rerumqus reconditarum scientia omnimoda instructi. Wolf. in 2. Reg. 21. nam quod de [Greek or Hebrew] ane, v• Pagnin. bestia, ut Mercer. garriunt K•mchi, & Talmudici at precept. neg. 39. fabulae sunt purae pu•a.〈non-Latin alphabet〉Deut. 18.11. Leu. 19.31. & 20.27. à 〈non-Latin alphabet〉 quod est scire, quasi periti, rerumqus reconditarum scientia omnimoda instructi. Wolf. in 2. Reg. 21. nam quod de 〈non-Latin alphabet〉 ane, v• Pagnin. bestia, vt Mercer. garriunt K•mchi, & Talmudici at praecept. neg. 39. fabulae sunt purae pu•a.
But to return to the text. In the last place come dthose that ask advice of the dead: that ego, as the Prophet speaketh, from the living to the dead, fconsulting with those that raise up the souls of the deceased, ⟨p. 306⟩as the Devil beareth men in hand, and maketh many believe.
But to returne to the text. In the last place come dthose that aske aduice of the dead: that ego, as the Prophet speaketh, from the liuing to the dead, fconsulting with those that raise vp the soules of the deceased, ⟨p. 306⟩as the Deuill beareth men in hand, and maketh many beleeue.
d[Greek or Hebrew] Deut. 18.11. [Greek or Hebrew]. Suid. Et [Greek or Hebrew]. Hesych. ubi mortui di•inare videntur. Aug. decivi•. Deil. 7. c. 35. & quatota in mortnorum inquisition versatur. Jo. Sarub. poliet. l. 1. cap. 12. Et [Greek or Hebrew] ad Acherontem •. Thespro•i•um. Herodet. lib. 5. quem vise s••▪〈non-Latin alphabet〉Deut. 18.11. 〈non-Latin alphabet〉. Suid. Et 〈non-Latin alphabet〉. Hesych. vbi mortui di•inare videntur. Aug. deciui•. Deil. 7. c. 35. & quatota in mortnorum inquisitione versatur. Io. Sarub. poliet. l. 1. cap. 12. Et 〈non-Latin alphabet〉 ad Acherontem •. Thespro•i•um. Herodet. lib. 5. quem vise s••▪
eIsaiah •.19.Esai •.19.
f1. Sam. 2•.8, 11. Jude Homeritota [Greek or Hebrew]: inde Appij nostri [Greek or Hebrew] si•e [Greek or Hebrew]. Jud• in vicinia nostra Avernilacus, unde anime ••citantur obscura umbra, aperto ••io Alti Acheront••. Cicer. Tuscul. l. 1. & dedivin. l. 1. Sed & [Greek or Hebrew], in [Greek or Hebrew] Tyrius Max. serm. 26.1. Sam. 2•.8, 11. Iude Homeritota 〈non-Latin alphabet〉: inde Appij nostri 〈non-Latin alphabet〉 si•e 〈non-Latin alphabet〉. Iud• in vicinia nostra Auernilacus, vnde anim•••citantur obscura vmbra, aperto ••io Alti Acheront••. Cicer. Tuscul. l. 1. & dediuin. l. 1. Sed & 〈non-Latin alphabet〉, in 〈non-Latin alphabet〉 Tyrius Max. serm. 26.
. Qui lustret filium aut fi•iam suam, ducens per ignem. De bis lustrationibus Christianus in terd•ctis in Concil. sub Martino Papa apud Grat. c 26. q 5. exponunt Lyra, Wolfius, Strigel. & alij: sed & p•aerique illud
u[Greek or Hebrew], sine [Greek or Hebrew]. Delr mag. disq. tom. 2. l. 4. c. 2. q. 7 § 3. & C•saub. ad Sp•rt.〈non-Latin alphabet〉, sine 〈non-Latin alphabet〉. Delr mag. disq. tom. 2. l. 4. c. 2. q. 7 § 3. & C•saub. ad Sp•rt.
a[Greek or Hebrew] apud Artemidor de insomn. l. 2. Casaub. ad Spartian, [Greek or Hebrew] & [Greek or Hebrew]. D•l• ubisup. Hinc Propert l 4. eleg. 8. Me qu•que per talos Venerem quarente secundos, Damnosi sempesub••uere canes.〈non-Latin alphabet〉 apud Artemidor de insomn. l. 2. Casaub. ad Spartian, 〈non-Latin alphabet〉 & 〈non-Latin alphabet〉. D•l• vbisup. Hinc Propert l 4. eleg. 8. Me qu•que per talos Venerem quarente secundos, Damnosi sempesub••uere canes.
2[Greek or Hebrew] per calcules. Cardan. de ••r. ex Arte•io c. 91.〈non-Latin alphabet〉 per calcules. Cardan. de ••r. ex Arte•io c. 91.
b[Greek or Hebrew] Casaub. [Greek or Hebrew]. Delrio & Peucer.〈non-Latin alphabet〉 Casaub. 〈non-Latin alphabet〉. Delrio & Peucer.
c[Greek or Hebrew] & G••mantia. •••cer. & Delrio & Fr. Picus de praenot. l. 6. c. 3. &. Georg. Pictorius de mag. c. 8. & Jul. Sirenius de fatol 9. c. 38. per figura• & characters. R. Abraham.〈non-Latin alphabet〉 & G••mantia. •••cer. & Delrio & Fr. Picus de praenot. l. 6. c. 3. &. Georg. Pictorius de mag. c. 8. & Iul. Sireniꝰ de fatol 9. c. 38. per figura• & characteres. R. Abraham.
d[Greek or Hebrew], de qua expon•nt illud Hosh. 4.12. post Cyrillum Theophylact. post Hicronymum Montan. & Riber.〈non-Latin alphabet〉, de qua expon•nt illud Hosh. 4.12. post Cyrillum Theophylact. post Hicronymum Montan. & Riber.
fUt qui signa sibi praestituit, ut dicat, si eve•erit sic vel s•c, faciam, sin minus, non faciam. Munster, ex Rabb. ad praecept neg. 51. Latius R David, quem vise in radic. & Fagius in Levit.Vt qui signa sibi praestituit, vt dicat, si eue•erit sic vel s•c, faciam, sin minus, non faciam. Munster, ex Rabb. ad praecept neg. 51. Latius R Dauid, quem vise in radic. & Fagius in Leuit.
