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.
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
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.
So that all these courses are there joined together, as they hang all on one string, and they are all alike prohibited and condemned by God, as being practises that gpollute all that use them, if not in body, yet hin soul; and that make them abominable, if not in mans eye, yet in Gods sight. So saith the text expressly. iFor all that do such things are abomination to the Lord thy God: who will knot therefore suffer any of his to do so. What could be more plainly or pregnantly spoken for the condemning of these courses, and for the removing of that objection, which men commonly make? to wit; What hurt is there in these things? What evil is there in a spell or a charm, as long as there is nothing but good words in it? or what harm can there be, in casting of Lots, or in drawing of cuts, or in pulling an arrow out of a quiver, in holding a sieve between two hands, making a child run between two fires, breaking a bone between twain, and the like? Yea but, saith God, these be courses that I utterly abhor, when they are used to these ends; and all that so use them, or have dealing with them, by causing such things to be done by others for them, are not abominable only, but even abomination it self in my sight. That which should be a sufficient argument to us, to make us *if we do sincerely love him, to hate and abhor them, albeit we could see no hurt or harm at all in them.
So that all these courses are there ioyned together, as they hang all on one string, and they are all alike prohibited and condemned by God, as being practises that gpollute all that vse them, if not in body, yet hin soule; and that make them abominable, if not in mans eye, yet in Gods sight. So saith the text expressely. iFor all that doe such things are abomination to the Lord thy God: who will knot therefore suffer any of his to do so. What could bee more plainely or pregnantly spoken for the condemning of these courses, and for the remouing of that obiection, which men commonly make? to wit; What hurt is there in these things? What euill is there in a spell or a charme, as long as there is nothing but good words in it? or what harme can there be, in casting of Lots, or in drawing of cuts, or in pulling an arow out of a quiuer, in holding a siue betweene two hands, making a childe run betweene two fires, breaking a bone betweene twaine, and the like? Yea but, saith God, these bee courses that I vtterly abhorre, when they are vsed to these ends; and all that so vse them, or haue dealing with them, by causing such things to be done by others for them, are not abominable onely, but euen abomination it selfe in my sight. That which should be a sufficient argument to vs, to make vs *if we do sincerely loue him, to hate and abhorre them, albeit we could see no hurt or harme at all in them.
§ 3. But that we may the better conceive the cause why God thus forbiddeth and abhorreth these courses: (for it is not without special reason ⟨p. 307⟩ordinarily that God enjoins or inhibits ought:) let us in the next place more particularly consider the manifold evils that are in these practises: whereby it shall evidently appear, that men make themselves guilty of Curiosity, of Superstition, of Idolatry, of Presumption, of diabolical Impiety, and of high Treason against Gods majesty.
§ 3. But that wee may the better conceiue the cause why God thus forbiddeth and abhorreth these courses: (for it is not without speciall reason ⟨p. 307⟩ordinarily that God enioynes or inhibites ought:) let vs in the next place more particularly consider the manifold euils that are in these practises: whereby it shall euidently appeare, that men make themselues guiltie of Curiosity, of Superstition, of Idolatry, of Presumption, of diabolicall Impiety, and of high Treason against Gods maiesty.
First of lCuriosity: For it is a point of vain, yea of mimpious Curiosity to enquire into those things that God hath concealed and kept in his own power: in which regard therefore nour Saviour reproveth his Disciples when even by lawful means they enquired into things of that nature; as also ohe rebuked Peter by name for being over inquisitive in that kind. But where God hath denied men ordinary means of discovery, there doth he reserve and keep things in his own power; concerning which therefore that rule of Gods Spirit holdeth, pThings concealed belong to God, things revealed to us. So that though they be things that concern us, and might be of some use to us, if by ordinary means and direct courses we could come to discover them; yet when God hath either so concealed, or suffered them so to be concealed from us, that by ordinary courses they cannot be discovered, it is not lawful for us to seek to come to notice of them by extraordinary means; (no more then it was for our Saviour Christ as he was man, and qmade for us under the Law, rto seek to his Father to have stones turned into bread, when food failed him:) but swe must be content with the good pleasure of God, and rest satisfied with so much as by lawful means may ⟨p. 308⟩be known, unless we will make our selves tguilty of unlawful Curiosity.
First of lCuriosity: For it is a point of vaine, yea of mimpious Curiosity to enquire into those things that God hath concealed and kept in his owne power: in which regard therefore nour Sauiour reproueth his Disciples when euen by lawfull meanes they enquired into things of that nature; as also ohe rebuked Peter by name for being ouer inquisitiue in that kinde. But where God hath denied men ordinarie meanes of discouery, there doth he reserue and keepe things in his owne power; concerning which therefore that rule of Gods Spirit holdeth, pThings concealed belong to God, things reuealed to vs. So that though they be things that concerne vs, and might be of some vse to vs, if by ordinary meanes and direct courses we could come to discouer them; yet when God hath either so concealed, or suffered them so to be concealed from vs, that by ordinary courses they cannot be discouered, it is not lawfull for vs to seeke to come to notice of them by extraordinary meanes; (no more then it was for our Sauiour Christ as he was man, and qmade for vs vnder the Law, rto seeke to his Father to haue stones turned into bread, when food failed him:) but swe must be content with the good pleasure of God, and rest satisfied with so much as by lawful meanes may ⟨p. 308⟩be knowne, vnlesse we will make our selues tguiltie of vnlawfull Curiositie.
lSacrilegae curiositatis vitium; nefariae curi•sitatis ars. Aug. ci•. Deil. 10. cap. 9. haec omnia (coniectura decept•ria humanis suspicionibus ab hominibus in stitutae) plena sunt pestiferae curiositatis, cruciantis solic•tudinis, mortifera seruitutis. Idem de doctr. Christ. l. 2. c. 24.
mImpietas est e• velle scir• quae pater in potestate sua posuit. Gerson de ••ror. Mag.
sContenti nos illis debemus esse, quae nobis Deus aperir• dignatus est: reliqua nec per sortes, nec per alias superstitios as arts viasue qualescunque inuestigare debemus. Lavat. in Proverb. cap. 16.Contenti nos illis debemus esse, quae nobis Deus aperir• dignatus est: reliqua nec per sortes, nec per alias superstitios as artes viasue qualescunque inuestigare debemus. Lauat. in Prouerb. cap. 16.
tCuriositatis illicitae rei. Krakevitz in Jon. c. 1.Curiositatis illicitae rei. Krakeuitz in Ion. c. 1.
And in this regard are the Arts that tend hereunto called uCurious Arts; the books whereof the good Christians at Ephesus that had professed them before, burnt afterward in token and testimony of their renunciation and condemnation of them, upon their conversion to Christ. Which place of the Evangelist howsoever it may be understood of *some other curious kind of craft or mystery tending to the furtherance of Idolatry: yet xmost interpreters, or all generally, expound it of this kind of curious Arts applied to Divination; which (as Heathen stories also testify) were so frequent at Ephesus, and so famous, that the ySpells of Ephesus were become a common by-word.
And in this regard are the Arts that tend hereunto called uCurious Arts; the bookes whereof the good Christians at Ephesus that had professed them before, burnt afterward in token and testimonie of their renunciation and condemnation of them, vpon their conuersion to Christ. Which place of the Euangelist howsoeuer it may bee vnderstoode of *some other curious kind of craft or mysterie tending to the furtherance of Idolatrie: yet xmost interpreters, or all generally, expound it of this kinde of curious Arts applied to Diuination; which (as Heathen stories also testifie) were so frequent at Ephesus, and so famous, that the ySpels of Ephesus were become a common by-word.
*Sic enim Dion. Chrysost. orat. 80. [Greek or Hebrew] Et Tertull. de idolol. In officium, in ministerium alienae idololatriae aliquas arts adhibuit curiositatis.Sic enim Dion. Chrysost. orat. 80. 〈non-Latin alphabet〉 Et Tertull. de idolol. In officium, in ministerium alienae idololatriae aliquas artes adhibuit curiositatis.
xSic [Greek or Hebrew] quadam vocat damnatissimas arts. Syrus & Arabs Magorū nomen expressit. Beza. Idem & Chrysost. in Act. hom. 41. & Theophylact. in Oecumen. & Bede & Caietan. &c.Sic 〈non-Latin alphabet〉 quadam vocat damnatissimas artes. Syrꝰ & Arabs Magorū nomen expressit. Beza. Idem & Chrysost. in Act. hom. 41. & Theophylact. in Oecumen. & Beda & Caietan. &c.
y[Greek or Hebrew] Diog•nian. in adag. Pausan. lexic. rhetor. Suid. Hesych. & Androids Pythagoraeus • pud Clement Alex. strom l. 5. qui & 6. magica vocabula fuisse asserit: [Greek or Hebrew]. Et exp•sitionem subiung•t mysticam [Greek or Hebrew]〈non-Latin alphabet〉 Diog•nian. in adag. Pausan. lexic. rhetor. Suid. Hesych. & Andro•ydes Pythagoraeus • pud Clement Alex. strom l. 5. qui & 6. magica vocabula fuisse asserit: 〈non-Latin alphabet〉. Et exp•sitionem subiung•t mysticam 〈non-Latin alphabet〉
zIt was death for any man to look into the Ark, or 1but to peep into the holy of holies. And as it is sin for a man to search and pry into what God hath concealed; so to search by such courses as he hath not warranted; or to search into such things, as it is therefore apparent that he hath concealed and would have hid from us, in that he hath taken away all ordinary means of discovery, and offereth not extraordinary means of himself: which howsoever we may accept, yea awe ought not to refuse, when God offereth and suggesteth them to us; for that were to contemn God; so we ought not to desire or request at Gods hands, much ⟨p. 309⟩less frame them to our selves, when God shall not see good so to do; for that is manifestly to tempt God. bGod hath promised his people his Word and chis Spirit to direct them, and to draise up Prophets, as occasion shall be from time to time to instruct them, ein whatsoever shall be necessary or needful for them to know: so that they shall not need to seek to such indirect courses, as can neither probably nor profitably acquaint them with his will, being taken up beside and against his will.
zIt was death for any man to looke into the Arke, or 1but to peepe into the holy of holies. And as it is sinne for a man to search and pry into what God hath concealed; so to search by such courses as he hath not warranted; or to search into such things, as it is therefore apparent that he hath concealed and would haue hid from vs, in that he hath taken away all ordinarie meanes of discouery, and offereth not extraordinary meanes of himselfe: which howsoeuer we may accept, yea awee ought not to refuse, when God offereth and suggesteth them to vs; for that were to contemne God; so wee ought not to desire or request at Gods hands, much ⟨p. 309⟩lesse frame them to our selues, when God shall not see good so to doe; for that is manifestly to tempt God. bGod hath promised his people his Word and chis Spirit to direct them, and to draise vp Prophets, as occasion shall be from time to time to enstruct them, ein whatsoeuer shall bee necessary or needfull for them to know: so that they shall not neede to seeke to such indirect courses, as can neither probably nor profitably acquaint them with his will, being taken vp beside and against his will.
§ 4. Secondly such courses make the Users of them guilty of fSuperstition. For what is Superstition but gto ascribe that to a Creature, or to use a Creature to that end, which it hath no natural power and efficacy unto, or whereunto it is not by any divine ordinance enabled. But in these cases is a Lot applied unto that use, and that virtue ascribed unto it, which it neither hath by any natural power of it own, nor hath received by any ordinary ordinance of God, nor can achieve by the will or power of the User joined with it. For herein is the difference between the former Divisory, and these Divinatory Lots; as also between those special ones used at Gods express appointment, and these; in that the former were applied to no other ends then Lots have power of themselves joined with mans will and consent to effect; the latter likewise to such as they had power to effect by virtue of Gods covenant or appointment joined with them.
§ 4. Secondly such courses make the Vsers of them guilty of fSuperstition. For what is Superstition but gto ascribe that to a Creature, or to vse a Creature to that end, which it hath no naturall power and efficacie vnto, or whereunto it is not by any diuine ordinance enabled. But in these cases is a Lot applied vnto that vse, and that vertue ascribed vnto it, which it neither hath by any naturall power of it owne, nor hath receiued by any ordinary ordinance of God, nor can atcheiue by the will or power of the Vser joined with it. For herein is the difference betweene the former Diuisory, and these Diuinatory Lots; as also betweene those speciall ones vsed at Gods expresse appointment, and these; in that the former were applied to no other ends then Lots haue power of themselues io•ned with mans will and consent to effect; the latter likewise to such as they had power to effect by vertue of Gods couenant or appointment ioined with them.
fSuperstitiosa instituta sunt molimina omnia artium magicarū. Aug. de doct. Chr. li. 2. c. 20.Superstitiosa instituta sunt molimina omnia artium magicarū. Aug. de doct. Chr. li. 2. c. 20.
gSuperstitiosū est quod causam habet nec naturalem, nec humanā, nec divinam. Thom de sort. c. •. Superstitio est quando quis •e aliqua ad aliquid utitur, ad quod virtus aut vis emus naturalis extendi non potest. Ibid. Siest in ext• vis aliqua quae declaret futur•, necesse est cam •utcū rerū natura esse coniunctā, aut confirmari quod ammodò numine de•rū vique divina. Cic. de divin. l. 2.Superstitiosū est quod causam habet nec naturalem, nec humanā, nec diuinam. Thom de sort. c. •. Superstitio est quando quis •e aliqua ad aliquid vtitur, ad quod virtus aut vis e•us naturalis extendi non potest. Ibid. Siest in ext• vis aliqua quae declaret futur•, necesse est cam •utcū rerū natura esse coniunctā, aut cōfirmari quod ammodò numine de•rū vique diuina. Cic. de diuin. l. 2.
For example: a Lot hath a power of it self to light uncertainly, and yet certainly in some sort; uncertainly, because indefinitely, for it is in possibility ⟨p. 310⟩to fall divers ways: and yet certainly in some sort, because it can light actually but one way alone: this power it hath naturally of it self; but beside this power, from the will of men and their mutual consent it may receive further power to arbitrate such things as they have power to dispose of. But neither hath a Lot any power of it self, neither can any man by his own will, or many men by their mutual consent give any such power unto it as to make it light so that it shall necessarily discover somewhat that is hidden and secret to them that so use it: and therefore so to use it is mere superstition.
For example: a Lot hath a power of it selfe to light vncertainely, and yet certainely in some sort; vncertainely, because indefinitely, for it is in possibilitie ⟨p. 310⟩to fall diuers waies: and yet certainly in some sort, because it can light actually but one way alone: this power it hath naturally of it selfe; but beside this power, from the will of men and their mutuall consent it may receiue further power to arbitrate such things as they haue power to dispose of. But neither hath a Lot any power of it selfe, neither can any man by his owne will, or many men by their mutuall consent giue any such power vnto it as to make it light so that it shall necessarily discouer somewhat that is hidden and secret to them that so vse it: and therefore so to vse it is meere superstition.
Again a Lot may have power by Gods will and appointment to reveal and discover some such matter, and it had so in the lawful Lots extraordinary before mentioned. But in these we now deal with, there is no such appointment or agreement of God between us and him; and therefore they can not be sure to have any such power now from him. To make that we say by instances more evident: Water hath a natural power to wash and to cleanse the body, and men may use it therefore to that end. But to be a hsign and seal of Gods covenant of grace, that it hath not but by ispecial appointment from God, and therefore may not to that end be used of any save *those alone that are in such covenant with God. kBread likewise hath a natural power to nourish mans body, and yet not that neither, unless a man receive it and retain it and concoct and digest it. But mto be a Type of Christs body, that it hath from his institution only; without ⟨p. 311⟩out which no power or skill of man could make it to be such: else why might not a piece of flesh do as well as a bit of bread? and nthat was once, but now is not, a Type of Christs body, because there was an ordinance then for it, whereas now there is none. Again othe Samaritan is said to have washed his neighbours wounds with wine and oil mixed together. But our Saviour Christ pcured the Beggar that was borne blind with clay tempered with spittle, and qanother that was both dumb and deaf too with spittle alone. *The one hath warrant to be used still, because it had and hath still such power from the nature of the creature; and therefore it is not superstitious: whereas the other can not with any good warrant be now used, because it had his power then not from the nature of the creature, but from the special will and pleasure of the Creator; which power therefore ceasing with his pleasure then, to use the creature now to that purpose were merely superstitious. In like manner here to use a Lot unto that which of it self it hath a natural power unto, or by humane help it may have power to effect, is not in that regard unlawful: But for a man to attempt to do that by a Lot, which neither by any natural faculty, nor by any humane institution it hath power to perform, where there is no ordinance of God enabling it, is mere superstition.
Againe a Lot may haue power by Gods will and appointment to reueale and discouer some such matter, and it had so in the lawfull Lots extraordinary before mentioned. But in these we now deale with, there is no such appointment or agreement of God betweene vs and him; and therefore they can not be sure to haue any such power now from him. To make that wee say by instances more euident: Water hath a naturall power to wash and to clense the body, and men may vse it therefore to that end. But to be a hsigne and seale of Gods couenant of grace, that it hath not but by ispeciall appointment from God, and therefore may not to that end be vsed of any saue *those alone that are in such couenant with God. kBread likewise hath a naturall power to nourish mans body, and yet not that neither, vnlesse a man receiue it and retaine it and concoct and digest it. But mto be a Type of Christs body, that it hath from his institution onely; without ⟨p. 311⟩out which no power or skill of man could make it to be such: else why might not a peice of flesh do as well as a bit of bread? and nthat was once, but now is not, a Type of Christs body, because there was an ordinance then for it, whereas now there is none. Againe othe Samaritan is said to haue washed his neighbours wounds with wine and oyle mixt together. But our Sauiour Christ pcured the Beggar that was borne blinde with clay tempered with spittle, and qanothe• that was both dumbe and deafe too with spittle alone. *The one hath warrant to be vsed still, because it had and hath still such power from the nature of the creature; and therefore it is not superstitious: whereas the other can not with any good warrant be now vsed, because it had his power then not from the nature of the creature, but from the speciall will and pleasure of the Creator; which power therefore ceasing with his pleasure then, to vse the creature now to that purpose were meerely superstitious. In like manner here to vse a Lot vnto that which of it selfe it hath a naturall power vnto, or by humane helpe it may haue power to effect, is not in that regard vnlawfull: But for a man to attempt to doe that by a Lot, which neither by any naturall faculty, nor by any humane institution it hath power to performe, where there is no ordinance of God enabling it, is meere superstition.
§ 5. Thirdly those that thus use Lottery stand guilty of Idolatry. For what is it but Idolatry to ascribe that to the Creature that is proper to the Creator? But rin such cases is that ascribed to the creature that is proper to the Creator, namely sto foretell ⟨p. 312⟩tell things future without the causes or grounds or natural signs of them, such as the Lot whereby they are foretold hath no connection or congruity at all with. For twhereas we sorted Events before into three ranks; some necessary, that keep in a constant course naturally; some contingent and not casual, that fall out for the most part alike, though they vary now and then; some Contingent and Casual, that are altogether uncertain, as the causes also are, whereupon they depend: The first sort, as the Eclipses of the Sun and Moon may be certainly foreknown and foretold, because the causes of them are constant and certainly known of us; the second sort also, as disease and death in some cases may with some good probability be preconiectured and guessed at by those that are well seen and experienced in the signs and causes of either: but the third sort depending upon causes utterly uncertain and unknown unto us, cannot be foreseen or foreknown, and therefore not foretold certainly but by God himself alone. And uin this third sort of Events alone is this kind of Lot conversant, which no wit or skill of man is able to foredetermine or foresee. This kind therefore of Lot Divinatory and Divination by Lottery is not only, as the Canon justly chargeth it, *a step to Idolatry, but even xa spice also of Idolatry and sacrilege it self, ⟨p. 313⟩robbing God of that that is his proper due, and attributing that unto the creature that is peculiar to the Creator.
§ 5. Thirdly those that thus vse Lotery stand guilty of Idolatry. For what is it but Idolatrie to ascribe that to the Creature that is proper to the Creator? But rin such cases is that ascribed to the creature that is proper to the Creator, namely sto foretell ⟨p. 312⟩tell things future without the causes or grounds or naturall signes of them, such as the Lot whereby they are foretold hath no connexion or congruity at all with. For twhereas wee sorted Euents before into three rankes; some necessarie, that keepe in a constant course naturally; some contingent and not casuall, that fall out for the most part alike, though they vary now and then; some Contingent and Casuall, that are altogether vncertaine, as the causes also are, whereupon they depend: The first sort, as the Eclipses of the Sunne and Moone may be certainely foreknowne and foretold, because the causes of them are constant and certainely knowne of vs; the second sort also, as disease and death in some cases may with some good probability be preconiectured and guessed at by those that are well seene and experienced in the signes and causes of either: but the third sort depending vpon causes vtterly vncertaine and vnknowne vnto vs, cannot be foreseene or foreknowne, and therefore not foretold certainly but by God himselfe alone. And uin this third sort of Euents alone is this kinde of Lot conuersant, which no wit or skill of man is able to foredetermine or foresee. This kinde therefore of Lot Diuinatory and Diuination by Lotery is not onely, as the Canon iustly chargeth it, *a step to Idolatry, but euen xa spice also of Idolatry and sacriledge it selfe, ⟨p. 313⟩robbing God of that that is his proper due, and attributing that vnto the creature that is peculiar to the Creator.
rDi•ini dicuntur qui futura praenoscere profitentur, quasi sibi attribuentes, quod propriū est Dei. Thom. de sort. c. 2. Haec omnia vitio•a sunt, quia quod est Dei creaturis tribuitur. Martyr in 1. Sam. c. 14.Di•ini dicuntur qui futura praenoscere profitentur, quasi sibi attribuentes, quod propriū est Dei. Thom. de sort. c. 2. Haec omnia vitio•a sunt, quia quod est Dei creaturis tribuitur. Martyr in 1. Sam. c. 14.
tCùm futura pendent ex causis certis & necessarijs, non pertinent ad divinationem interdictam: ita Solis, Lunaeque praeticuntur defecti•, &c. quae autem [Greek or Hebrew] solent evenire, possunt ex causis probabilibus praevideri, ut mors morbusue à medico. Contingentia verò quae [Greek or Hebrew] dicuntur, & in utramque paertem aequè propendent, non praevidentur nisi à Deo solo. Martyr in 1. Sam. c. 14.Cùm futura pendent ex causis certis & necessarijs, non pertinent ad diuinationem interdictam: ita Solis, Lunaeque praeticuntur defecti•, &c. quae autem 〈non-Latin alphabet〉 solent euenire, possunt ex causis probabilibus praeuideri, vt mors morbusue à medico. Contingentia verò quae 〈non-Latin alphabet〉 dicuntur, & in vtramque paertem aequè propendent, non praeuidentur nisi à Deo solo. Martyr in 1. Sam. c. 14.
uQuae praesentiri aut art, autratione, aut usu, aut coniectura possunt, ea non divinis, sed peritis tribuenda. ita relinquitur, ut ea fortuita divinari possint, qua nulla nec arte, nec sapientia praevideri possunt. Cicer. de divin l. 2.
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.
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.
Siqua nobis cognitu sunt necessaria, per spiritum pronunciabit. Tho. de sort. c. 4. Omnia nobis ad salutem necessaria Deu• per o• Prophetarum & Apostolorum, Filijque sui inprimis revelavit. Lavat. in Prou. c. 16.Siqua nobis cognitu sunt necessaria, per spiritum pronunciabit. Tho. de sort. c. 4. Omnia nobis ad salutem necessaria Deu• per o• Prophetarum & Apostolorum, Filijque sui inprimis reuelauit. Lauat. in Prou. c. 16.
*
Agar••um & Scammoniam sumere nulla lex vetat: superstitiosis applicaturis ac magicis precaminibus uti vetat Christiana pietas Erasm. ad Pseudevang.Agar••um & Scammoniam sumere nulla lex vetat: superstitiosis applicaturis ac magicis precaminibus vti vetat Christiana pietas Erasm. ad Pseudeuang.
Quae praesentiri aut arte, autratione, aut vsu, aut coniectura possunt, ea non diuinis, sed peritis tribuenda. ita relinquitur, vt ea fortuita diuinari possint, qua nulla nec arte, nec sapientia praeuideri possunt. Cicer. de diuin l. 2.
*Sors fidelibus prohibetur, ne sub specie divinationis ad antiquos idololatriae cultus rediret. Gratian. c. 16.q.2. quia propter affiduitatem proclivis est lapsus in idololatriam, sicut à juramento ad periurium. Gloss loam ibid.Sors fidelibus prohibetur, ne sub specie diuinationis ad antiquos idololatriae cultus rediret. Gratian. c. 16.q.2. quia propter affiduitatem procliuis est lapsus in idololatriam, sicut à iuramento ad periurium. Gloss loam ibid.
xSortilegi & divini sunt excommunicandi • est enim genus quoddam culturae idolorum ex daemonum consultationibus futura praedicere. Sicut enim avarus quia cultu• Deo debitum numino impendit, idolorum cultor ab Apostolo nominatur Coloss. 3.5. sic qui futura praestigijs quibus•ibet inuenire laeborant, divinitatis jura creaturis attribuunt. Futura any praescire solius Dei est, Esai 41.22, 23. Cultores verò idolarum à fidelium communion separandi s•nt, 1. Cor. 5.11. Grat. c. 26.9.5.Sortilegi & diuini sunt excommunicandi • est enim genus quoddam culturae idolorum ex daemonum consultationibus futura praedicere. Sicut enim auarus quia cultu• Deo debitum numino impendit, idolorum cultor ab Apostolo nominatur Coloss. 3.5. sic qui futura praestigijs quibus•ibet inuenire laeborant, diuinitatis iura creaturis attribuunt. Futura eni• praescire solius Dei est, Esai 41.22, 23. Cultores verò idolarum à fidelium communione separandi s•nt, 1. Cor. 5.11. Grat. c. 26.9.5.
