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.
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
Bread 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
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.
*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.
§ 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.
§ 6. Fourthly such lotting maketh men guilty of presumption against God. For whereas some, it may be, will say: Yea but we expect not the event when we use Lots on this wise from the creature, but from God himself the Creator. I answer those that so say: It is impiety and presumption for any to do so. For what is this but a tempting and a stinting of God? what is it but a prescribing of God what he shall do? It is not therefore true nor sound that some say, that ymen may by Lots require an immediate sentence from God in some cases, so it be done with some cautions; and zan extraordinary, yea a miraculous hand of God may therein be expected, where humane helps fail: as if it were *then only unlawful for men to use Lots in this manner, when there is no necessity urging and enforcing them thereunto.
§ 6. Fourthly such lotting maketh men guilty of presumption against God. For whereas some, it may be, will say: Yea but wee expect not the euent when we vse Lots on this wise from the creature, but from God himselfe the Creator. I answer those that so say: It is impietie and presumption for any to doe so. For what is this but a tempting and a stinting of God? what is it but a prescribing of God what hee shall doe? It is not therefore true nor sound that some say, that ymen may by Lots require an immediate sentence from God in some cases, so it be done with some cautions; and zan extraordinary, yea a miraculous hand of God may therein be expected, where humane helpes faile: as if it were *then only vnlawfull for men to vse Lots in this manner, when there is no necessitie vrging and enforcing them thereunto.
yDe buiusmodi futuris licet per modū consultationis divinū requirere judicium. Thom. de sort. c. 5. Si quis per sortium proiectionem divinum requerat judicium, non est secuntum se peccatum. Ibid. Non est peccat•m sortibus à Deo requirere cum reverentia, quando inueniri nequit qu•m quaeris. Paul. Palate. in Jon. c. 1.De buiusmodi futuris licet per modū consultationis diuinū requirere iudicium. Thom. de sort. c. 5. Si quis per sortium proiectionem diuinum requerat iudicium, non est secuntum se peccatum. Ibid. Non est peccat•m sortibus à Deo requirere cum reuerentia, quando inueniri nequit qu•m quaeris. Paul. Palat. in Ion. c. 1.
zCum non superest h umanum auxiliū, tunc ad divinum per sorts recurrere licet. Gloss. ad Gr. c. 26. q. 2. Ubideest humanum, potest & debet absque temeritale divinum auxilium etiam miraculosum expectari, v. g. misses sortibus. Gerson de pace consid. 4.Cum non superest h umanum auxiliū, tunc ad diuinum per sortes recurrere licet. Gloss. ad Gr. c. 26. q. 2. Vbideest humanum, potest & debet absque temeritale diuinum auxilium etiam miraculosum expectari, v. g. misses sortibus. Gerson de pace consid. 4.
*Cavendū tamen ne nimis citò ad sortes veniamus. Utendum prius De• donis, spiritu, verbo, ratione: nee sortiendum nis• necossitas cogat. Neque verò periculum est ne Deum tentare videamur: is enimest qu• sorts dirigit. Martyrin 1. Sam. 10.Cauendū tamen ne nimis citò ad sortes veniamus. Vtendum prius De• donis, spiritu, verbo, ratione: nee sortiendum nis• necossitas cogat. Neque verò periculum est ne Deum tentare videamur: is enimest qu• sortes dirigit. Martyrin 1. Sam. 10.
For, to argue from athat which one of those Authors himself layeth for a ground of his opinion in this point; bWhere no faith is, the act done cannot be free from sin. But there can be no faith here; because no ground or warrant out of Gods word: (and faith without ground is no faith but a fancy; it is but a mere presumption where there is no promise:) ⟨p. 314⟩God having no where promised by such extraordinary courses to work for us or relei•e us either in the one case or in the other.
For, to argue from athat which one of those Authors himselfe laieth for a ground of his opinion in this point; bWhere no faith is, the act done cannot be free from sinne. But there can be no faith here; because no ground or warrant out of Gods word: (and faith without ground is no faith but a fancie; it is but a meere presumption where there is no promise:) ⟨p. 314⟩God hauing no where promised by such extraordinary courses to worke for vs or relei•e vs either in the one case or in the other.
aDeū tentare est de eius providentia, sapientia, voluntate periculū facere, idque cùm non est necesse: in quo ••bus mod•• peccatur. Primum quia non est fides: deinde quia curiosèfit, cùm necess•• as nulla exposcat. Idem in 1. Sam. c. 14.Deū tentare est de eius prouidentia, sapientia, voluntate periculū facere, idque cùm non est necesse: in quo ••bus mod•• peccatur. Primum quia non est fides: deinde quia curiosèfit, cùm necess•• as nulla exposcat. Idem in 1. Sam. c. 14.
bRom. 14.23. ide• rectè Origen, Ubi ex fide integra & oratione praemissa fors ducitur, ca quae voluntas Dei continet in occulto, sirs hominibus declaration man•feslo. In Josh. homil. 23.Rom. 14.23. ide• rectè Origen, Vbi ex fide integra & oratione praemissa fors ducitur, ca quae voluntas Dei continet in occulto, s•rs hominibus declaration man•feslo. In Iosh. homil. 23.
Beside, as the Heathen man sometime said though to an other and an evil purpose, cIt is a miserable thing for a man to live in necessity; but there is no necessity at all for any man so to live: So say I here, It is an hard case for a man to be driven to that strait, that he must of necessity betake himself to such courses: but dthere is no necessity at any time that so he should do. For what necessity speak they of that should warrant such a course? If absolute necessity; there is none such: For there cannot be any case possibly put, wherein a man is so straitened, that he cannot avoid it, but that of necessity he must do it. If conditional necessity, that either a man must do it, or he must sustain damage, yea or he must die if he do it not; yet here is no such necessity as may justify such an act. For it is not only a tempting of God, as some have described it, ewhen a man requireth some extraordinary work of God for his pleasure, or to make trial thereby what God either can or will do, when there is no need to have ought done: but for a man to require some extra-ordinary work of God even for his profit or his safety as well as for his pleasure without special warrant from God so to do, is likewise to tempt God: As 4not to admit it when God offereth it in such case, is to neglect and contemn him: so to require it before he offer it, is to tempt and to stint him. The Jews are said to have tempted and stinted ⟨p. 315⟩God, not then only gwhen they required to be fed with flesh having other food sufficient already, but even then also hwhen they required to have water by miracle, what time they were ready to perish for thirst, and had nothing else to drink. And how much more then is it *a tempting and stinting of God, when we prescribe him to work thus extraordinarily for us, for the recovery of some trifling loss, or the discovery of a Thief?
Beside, as the Heathen man sometime said though to an other and an euill purpose, cIt is a miserable thing for a man to liue in necessitie; but there is no necessity at all for any man so to liue: So say I here, It is an hard case for a man to be driuen to that streight, that he must of necessity betake himselfe to such courses: but dthere is no necessity at any time that so hee should doe. For what necessitie speake they of that should warrant such a course? If absolute necessity; there is none such: For there cannot be any case possibly put, wherein a man is so streightned, that he cannot auoide it, but that of necessity hee must doe it. If conditionall necessity, that either a man must doe it, or he must sustaine damage, yea or hee must die if he doe it not; yet here is no such necessity as may iustifie such an act. For it is not onely a tempting of God, as some haue described it, ewhen a man requireth some extraordinary worke of God for his pleasure, or to make triall thereby what God either can or will doe, when there is no need to haue ought done: but for a man to require some extra-ordinary worke of God euen for his profit or his safetie as well as for his pleasure without speciall warrant from God so to doe, is likewise to tempt God: As 4not to admit it when God offereth it in such case, is to neglect and contemne him: so to require it before hee offer it, is to tempt and to stint him. The Iewes are said to haue tempted and stinted ⟨p. 315⟩God, not then onely gwhen they required to be fed with flesh hauing other food sufficient already, but euen then also hwhen they required to haue water by miracle, what time they were ready to perish for thirst, and had nothing else to drinke. And how much more then is it *a tempting and stinting of God, when we prescribe him to worke thus extraordinarily for vs, for the recouerie of some trifling losse, or the discouerie of a Theife?
cMiserum est in necessitate vivere: sed in necessitate vivere necessitas nulla est. Senic, epist. 12.Miserum est in necessitate viuere: sed in necessitate viuere necessitas nulla est. Senic, epist. 12.
dIn divinatoria sorte non videtur praedicta necessitas occurrere. Thom. de sort. c. 5.In diuinatoria sorte non videtur praedicta necessitas occurrere. Thom. de sort. c. 5.
eHinc etiam in ipsa religione Deus tentatur, cùm sign: f•igitantur non ad salutem, sed ad experientiam. Aug. confess. l 10. c. 35. & de vera relig. c. 38. Quasi interpretativè D•ū tentat, qui aliquid perit vel facit ad nihil aliud utile nise ad probandam Dei potestatem, vel bonitatem, vel cognitionem, &c. quandò ergò propter aliquā necessitatem seu utilitatem committit see aliqu•s divino auxilio in suis petitionibus vel factis, hoe non est Deū tentare: quando verò hoc agitur absque necessitate & v ilitate, bocest De. tentare. Thom. sum. par. 2.a 2 c.q. 97. a. 1.Hinc etiam in ipsa religione Deus tentatur, cùm sign: f•igitantur non ad salutem, sed ad experientiam. Aug. confess. l 10. c. 35. & de vera relig. c. 38. Quasi interpretatiuè D•ū tentat, qui aliquid perit vel facit ad nihil aliud vtile nise ad probandam Dei potestatem, vel bonitatem, vel cognitionem, &c. quandò ergò propter aliquā necessitatem seu vtilitatem committit se aliqu•s diuino auxilio in suis petitionibus vel factis, hoe non est Deū tentare: quando verò hoc agitur absque necessitate & v ilitate, bocest De. tentare. Thom. sum. par. 2.a 2 c.q. 97. a. 1.
4Esa •. 12, 13, 14. [Greek or Hebrew]. Homer. Odyss o', Et Iliad. [Greek or Hebrew].Esa •. 12, 13, 14. 〈non-Latin alphabet〉. Homer. Odyss o', Et Iliad. 〈non-Latin alphabet〉.
§ 7. Fifthly this kind of Lottery or Sorcery (for that is the right sense of that term) is no other then plain Witchery: and we find them therefore in iScripture oft coupled together. For can we think that God will be at our command to work for us upon our pleasure, and as we shall appoint him, for the finding of a rag? No: it is the Devil indeed, not God, whom we work with, when either we deal so our selves, or make use of those that deal in such sort. For whence sprang these courses? or 1whom were they brought up by? as, the finding out of a Thief by a key and a book, or a pair of sheers and a five; of foretelling what shall befall a man by Fortune-books, or by o penning of a Bible or any other book at all adventures, or by throwing of Dice, or by drawing of tickets. Are they any where found revealed in any word of God? or were they ever delivered by any Prophet of God? or are they grounded on any principles of reason and nature? or were they learned by any course of natural and ordinary observation? no ⟨p. 316⟩such thing at all: but kthey have been brought into use only the most of them, either directly by Satan, or by some limbs and instruments of Satan, by blind, superstitions and ignorant persons, addicted wholly to vanity and to ungodly curiosity.
§ 7. Fiftly this kinde of Lotery or Sorcerie (for that is the right sense of that tearme) is no other then plaine Witchery: and we finde them therefore in iScripture oft coupled together. For can wee thinke that God will be at our commaund to worke for vs vpon our pleasure, and as wee shall appoint him, for the finding of a rag? No: it is the Deuill indeed, not God, whom wee worke with, when either wee deale so our selues, or make vse of those that deale in such sort. For whence sprang these courses? or 1whom were they brought vp by? as, the finding out of a Theife by a key and a booke, or a paire of sheeres and a fiue; of foretelling what shall befall a man by Fortune-bookes, or by o pening of a Bible or any other booke at all aduentures, or by throwing of Dice, or by drawing of tickets. Are they any where found reuealed in any word of God? or were they euer deliuered by any Prophet of God? or are they grounded on any principles of reason and nature? or were they learned by any course of naturall and ordinary obseruation? no ⟨p. 316⟩such thing at all: but kthey haue beene brought into vse onely the most of them, either directly by Satan, or by some lims and instruments of Satan, by blinde, superstitions and ignorant persous, addicted wholy to vanity and to vngodly curiosity.
1Unde ista divinatio? q•is inuenit fissumiecoris? qui• cornicis cantum netavit? quis sortes? Cic de nat. De•r. l. 3. Medicine rationē video: divinatio unde oriatur non intelligo. Ibid.Vnde ista diuinatio? q•is inuenit fissumiecoris? qui• cornicis cantum netauit? quis sortes? Cic de nat. De•r. l. 3. Medicine rationē video: diuinatio vnde oriatur non intelligo. Ibid.
kPerniciosa & à Zabulo inuenta ats s•rtilega & magica. Concil. Ancyr. can. 1. Vanitas haec magicarum artium extradition malorum angelorum, qui per deceptos homines alios decipere guotidiè gestiunt, ut perditionis sua faciant participes. Aug. de ci•it. Dei apud Grat. c. 24. q. 3.Perniciosa & à Zabulo inuenta ats s•rtilega & magica. Concil. Ancyr. can. 1. Vanitas haec magicarum artium extraditione malorum angelorum, qui per deceptos homines alios decipere guotidiè gestiunt, vt perditionis sua faciant participes. Aug. de ci•it. Dei apud Grat. c. 24. q. 3.
For 2as for those things indeed that have some ground in nature either for them or the use of them, it is not material of whose invention they are: they discover nothing but what lay hid before in Gods work, and apply the Creature only unto that use, which God hath endued it with an ordinary power to effect. But for such things as require an extraordinary power either divine or diabolical to work together with them, being not able else of themselves to effect what is required from them, how can we better judge of such then by the first Broachers and Teachers of them?
For 2as for those things indeed that haue some ground in nature either for them or the vse of them, it is not materiall of whose inuention they are: they discouer nothing but what lay hid before in Gods worke, and apply the Creature onely vnto that vse, which God hath indued it with an ordinary power to effect. But for such things as require an extraordinary power either diuine or diabolicall to worke together with them, being not able else of themselues to effect what is required from them, how can we better iudge of such then by the first Broachers and Teachers of them?
Yet to let the Authors and Masters of them pass for the present, & to turn the course of our speech, with a grave Writer, to some one of those that now use them. lThou that by lotting professest to tell fortunes, or to find out a theft or a Thief; either thou must do this by miracle, or by nature, or by some evil act: By miracle (I am sure) thou darest not say; for thou art not a likely person that God should work miracles by: And, by nature, (I am as sure) thou canst not say; for there is no such natural efficacy in the creature thou usest. It must needs follow then that that is done that is done by some evil Art, and so consequently by the Devil ⟨p. 317⟩the only Author and ordinary Assister of such Arts.
Yet to let the Authors and Masters of them passe for the present, & to turne the course of our speech, with a graue Writer, to some one of those that now vse them. lThou that by lotting professest to tell fortunes, or to finde out a theft or a Theife; either thou must doe this by miracle, or by nature, or by some euill act: By miracle (I am sure) thou darest not say; for thou art not a likely person that God should worke miracles by: And, by nature, (I am as sure) thou canst not say; for there is no such naturall efficacy in the creature thou vsest. It must needes follow then that that is done that is done by some euill Art, and so consequently by the Deuill ⟨p. 317⟩the onely Author and ordinary Assister of such Artes.
lFacile contra sortilegos, magicos maledictos, &c. argumentum evidens apud omnes homines habentes bonum rationis judiciam. Tu sortilege, qui promittis ista facere, aut hoc est per miraculum, aut per na•aram, aut per malam artem: non per miraculum, non per naturam; ergò per malam artem. De mala autem arte nunquam boni quicquam proveniet. Gerson serm. coram Rege Franc. part. 3. consid. 3. Ille effectus, qui n•que à miraculo, neque à causa naturali fieri cognoscitur, ut à seductorij• damonijs proveni•t consequitur. Idem de error. Mag. part. 3.Faci• contra sortilegos, magicos maledictos, &c. argumentum euidens apud omnes homines habentes bonum rationis iudiciam. Tu sortilege, qui promittis ista facere, aut hoc est per miraculum, aut per na•aram, aut per malam artem: non per miraculum, non per naturam; ergò per malam artem. De mala autem arte nunquam boni quicquam proueniet. Gerson serm. coram Rege Franc. part. 3. consid. 3. Ille effectus, qui n•que à miraculo, neque à causa naturali fieri cognoscitur, vt à seductorij• damonijs proueni•t consequitur. Idem de error. Mag. part. 3.
In regard whereof it is truly inferred by all Divines generally, that mthere is at least a secret, if not an open, league and commerce with Satan in the practise of such superstitions, (which nno Christian ought to have) whatsoever men may pretend, yea or intend in the use of them. For as the Apostle telleth the Corinthians that haunted the Heathens idolatrous feasts to please or pleasure their Heathen friends, that albeit in so doing they had no such purpose as to be in league and amity with Idols or Devils, yet othat very act of theirs was a kind of society with either: so here the very use of these diabolical courses, though many it may be intend nothing less in the use of them, is no other then a trading and a trafficking with Satan, pwhich even in that regard therefore all good Christians ought to abhor.
In regard whereof it is truely inferred by all Diuines generally, that mthere is at least a secret, if not an open, league and commerce with Satan in the practise of such superstitions, (which nno Christian ought to haue) whatsoeuer men may pretend, yea or intend in the vse of them. For as the Apostle telleth the Corinthians that haunted the Heathens idolatrous feasts to please or pleasure their Heathen friends, that albeit in so doing they had no such purpose as to be in league and amity with Idoles or Deuills, yet othat very act of theirs was a kinde of society with either: so here the very vse of these diabolicall courses, though many it may be intend nothing lesse in the vse of them, is no other then a trading and a trafficking with Satan, pwhich euen in that regard therefore all good Christians ought to abhorre.
mOpinions istae dequibusdam rebus humana praesumptione institutis ad cadem ille quasi quaedam cum d•mnibus pacta & conuenta referendae sunt. Aug. de dectr. Christ l. 2. c. 22. Omnes artes huiusmodi vel nugatoriae vel noxia superstitionis ex quadam pestifera societate hominum & daemonum quasi pacta infidelis & dolosae amisitiae constituta, Christiano penitus sugienda sunt & r•pudianda. Ibid. c. 23. Quae omnia tantis valent, qu• tum praesumptione animorum qu•se communi quadam lingua cum daemonibus (aedevata sunt. Ibid. c. 24. Per super stitiosas sortium inquisitiones vel quarumcunque divinationum pacta societatis cum daemonibus conir•huntur, quam nulli Christiano licet habere. Thom. de sort. c. 5. ing•runt enim se his demons, ut divinitatis praetextu homines in errerem inducant. Ibid. c. 4. Angelos malos in artibus magicis omnibusque superstitiosis obseruationibus, quae nec rationem naturalem nec miratulum verum habent, ex pacto note vel occulto non est dubium operari. Gerson astrolog. theolog. propos. 21. Inire pactum cum daemonibus tacitum vel expressum est idololairia vel idololatriae & apostasiae species. Et intendimus esse pactum implicitum in omni observation superslitiosa, cuius effectus non debet à Deo vel à natura rationabiliter expectari. Id•m de error. mag. part. 2.Opiniones istae dequibusdam rebus humana praesumptione institutis ad cadem ille quasi quaedam cum d•mnibus pacta & conuenta referendae sunt. Aug. de dectr. Christ l. 2. c. 22. Omnes artes huiusmodi vel nugatoriae vel noxia superstitionis ex quadam pestifera societate hominum & daemonum quasi pacta infidelis & dolosae amisitiae constituta, Christiano penitus sugienda sunt & r•pudianda. Ibid. c. 23. Quae omnia tantis valent, qu• tum praesumptione animorum qu•se communi quadam lingua cum daemonibꝰ (aedevata sunt. Ibid. c. 24. Per super stitiosas sortium inquisitiones vel quarumcunque diuinationum pacta societatis cum daemonibus conir•huntur, quam nulli Christiano licet habere. Thom. de sort. c. 5. ing•runt enim se his damones, vt diuinitatis praetextu homines in errerem inducant. Ibid. c. 4. Angelos malos in artibus magicis omnibusque superstitiosis obseruationibus, quae nec rationem naturalem nec miratulum verum habent, ex pacto note vel occulto non est dubium operari. Gerson astrolog. theolog. propos. 21. Inire pactum cum daemonibus tacitum vel expressum est idololairia vel idololatriae & apostasiae species. Et intendimus esse pactum implicitum in omni obseruatione superslitiosa, cuius effectus non debet à Deo vel à natura rationabiliter expectari. Idm de error. mag. part. 2.
So then, dost thou make enquiry into such things as God by ordinary courses refuseth to discover? thou becomest guilty of Curiosity. Doest thou use the creature to that purpose that hath no natural power thereunto? it is mere Superstition. Doest ⟨p. 318⟩thou expect the event of it in that kind from the Creature that thou usest in it? thou committest gross idolatry: thou makest an Idol of it. Doest thou expect it from Satan? that is plain and evident witchery. Or lastly doest thou use only such superstitious courses as he or his limbs and instruments have been Authors and Broachers of, and which can have no efficacy of themselves without him and his help? whether thou do expect the event from him or no, even so also is it no better then Witchery; yea it is heinous impiety, and (which in the last place we now charge it with) it is high Treason against Gods Majesty, which he therefore hath at sundry times punished most severely.
So then, dost thou make enquiry into such things as God by ordinary courses refuseth to discouer? thou becommest guilty of Curiosity. Doest thou vse the creature to that purpose that hath no naturall power thereunto? it is meere Superstition. Doest ⟨p. 318⟩thou expect the euent of it in that kinde from the Creature that thou vsest in it? thou committest grosse idolatry: thou makest an Idole of it. Doest thou expect it from Satan? that is plaine and euident witchery. Or lastly doest thou vse onely such superstitious courses as hee or his lims and instruments haue beene Authors and Broachers of, and which can haue no efficacie of themselues without him and his helpe? whether thou do expect the euent from him or no, euen so also is it no better then Witcherie; yea it is hainous impiety, and (which in the last place we now charge it with) it is high Treason against Gods Maiesty, which hee therefore hath at sundry times punished most seuerely.
§ 8. For the further yet, and fuller manifestation whereof, let it be considered, that there are in this world qtwo adverse powers, and two contrary kingdoms; the one of light, the other of darkness; the one of God the Creator, the other of the Devil his Adversary; who for that cause is called the rGod of this word, that is, sof the wicked of the world, because they place him in the room of God by following and obeying him rather then GOD. Now so opposite are these two powers and parties either to other, that the can not be a subject of the one that belongeth to the other; and he falleth from, and rebelleth against the one, that flieth or seeketh to, or hath ought to do with the other. As therefore when a Prince shall have proclaimed open war against some foreign foe, or rather when he shall have proclaimed some one of his Subjects a Rebel and a Traitor, yea such an one as he will never ⟨p. 319⟩vouchsafe to pardon, or receive to grace or mercy again, and shall thereupon have prohibited and forbidden any of his other Subjects to resort unto him or to have any commerce with him, or with any of those that follow him and fight under his colours, yea shall have taken a corporal oath of each of them to that purpose; if any of his people now, notwithstanding this charge publicly given, and oath solemnly taken to the contrary, shall resort to such an one, and have intercourse with him, either directly or indirectly, with himself in person, or with those that shall deal between him and them, shall he not undoubtedly be held guilty for so doing of perjury and disloyalty and high treason against his Sovereign, and accordingly suffer, and that deservedly, as a perjured person, and as a Rebel and Traitor to his Prince?
§ 8. For the further yet, and fuller manifestation whereof, let it be considered, that there are in this world qtwo aduerse powers, and two contrarie kingdomes; the one of light, the other of darkenesse; the one of God the Creator, the other of the Deuill his Aduersary; who for that cause is called the rGod of this word, that is, sof the wicked of the world, because they place him in the roome of God by following and obeying him rather then GOD. Now so opposite are these two powers and parties either to other, that the can not be a subiect of the one that belongeth to the other; and he falleth from, and rebelleth against the one, that flieth or seeketh to, or hath ought to doe with the other. As therefore when a Prince shall haue proclaimed open war against some foraine foe, or rather when he shall haue proclaimed some one of his Subiects a Rebell and a Traitor, yea such an one as hee will neuer ⟨p. 319⟩vouchsafe to pardon, or receiue to grace or mercie againe, and shall thereupon haue prohibited and forbidden any of his other Subiects to resort vnto him or to haue any commerce with him, or with any of those that follow him and fight vnder his colours, yea shall haue taken a corporall oath of each of them to that purpose; if any of his people now, notwithstanding this charge publikely giuen, and oath solemnely taken to the contrary, shall resort to such an one, and haue entercourse with him, either directly or indirectly, with himselfe in person, or with those that shall deale betweene him and them, shall hee not vndoubtedly be held guiltie for so doing of periury and disloyalty and high treason against his Soueraigne, and accordingly suffer, and that deseruedly, as a periured person, and as a Rebell and Traitor to his Prince?
r2. Cor. 4.4. D•us mundi huius Diabolus, qui & mundi huius Princeps. Joan. 12.31. & 14.30. & 16.11. Sic exponunt Tertull. contra Marc. l. 5. Aug. contr. Faust l. 21. c. 9. Ambros. & Primas. in not. Cyril. ad regin. & Schol. Grae. ex Cyril. quanquam de Deo universitatis vero, quē & mundi Deum appellat Tertull. de resurr. carn. & cont. Marc. l. 1. intelligunt Irenaeus contra Valent. l. 3. c. 7. Aug. contra Faust. l. 21. c. 2. Chrysust. & Theophyl in 2. Co r. 4.2. Cor. 4.4. D•us mundi huius Diabolus, qui & mundi huius Princeps. Ioan. 12.31. & 14.30. & 16.11. Sic exponunt Tertull. contra Marc. l. 5. Aug. contr. Faust l. 21. c. 9. Ambros. & Primas. in not. Cyril. ad regin. & Schol. Grae. ex Cyril. quanquam de Deo vniuersitatis vero, quē & mundi Deum appellat Tertull. de resurr. carn. & cont. Marc. l. 1. intelligunt Irenaeus contra Valent. l. 3. c. 7. Aug. contra Faust. l. 21. c. 2. Chrysust. & Theophyl in 2. Co r. 4.
sMundus pro malis mandi amatoribus, sicut Joan. 17 9, 16. & 1. Joan. 5.19. Origen. in Rom. 3.6. Aug ep. 8 & de divers. 16. & alibisaepe.Mundus pro malis mandi amatoribus, sicut Ioan. 17 9, 16. & 1. Ioan. 5.19. Origen. in Rom. 3.6. Aug ep. 8 & de diuers. 16. & alibisaepe.
In like manner then here, our Sovereign LORD and Maker having uproclaimed open war, as I may so say, against Satan, yea eternal hostility without hope of reconcilement, having pronounced him a Rebel & a Rebel irrecoverable, 1such an one as he will never receive again on any terms whatsoever, and therefore strictly charged and bound all his Subjects and servants by xa solemn oath under pain and peril of his perpetual displeasure, never to have any dealing, either directly or indirectly, either with him or with those that associate themselves unto him, either by seeking to him immediately, or by using such courses 2as he hath been the Author and Adviser of, and do require his helping hand; if any of Gods people now shall be found faulty in any of the premisses, ⟨p. 320⟩must not such a one needs be held guilty of perjury and disloyalty and high treason against Gods Majesty, and look to suffer accordingly as a Breaker of his oath, as a Violator of his vow, as a Forsaker of God and Christian religion, and a Follower of Satan and his accursed faction?
In like manner then here, our Soueraigne LORD and Maker hauing uproclaimed open war, as I may so say, against Satan, yea eternall hostility without hope of reconcilement, hauing pronounced him a Rebell & a Rebell irrecouerable, 1such an one as he will neuer receiue againe on any tearmes whatsoeuer, and therefore streightly charged and bound all his Subiects and seruants by xa solemne oath vnder paine and perill of his perpetuall displeasure, neuer to haue any dealing, either directly or indirectly, either with him or with those that associate themselues vnto him, either by seeking to him immediately, or by vsing such courses 2as he hath beene the Author and Aduiser of, and doe require his helping hand; if any of Gods people now shall be found faulty in any of the premisses, ⟨p. 320⟩must not such a one needes be held guilty of periury and disloialtie and high treason against Gods Maiesty, and looke to suffer accordingly as a Breaker of his oath, as a Violator of his vow, as a Forsaker of God and Christian religion, and a Follower of Satan and his accursed faction?
xIn Liturgia bapt. & nustra & v•ter• ut patet ex Cl•ment. constit. l. 7. c. 41, 42. Dionys. Areop eccles. bier•r. cap. de bapt. Origen in Num homil. 12. Tertull. de spectac. deil•lol. & de coron. mil. Cyprian. de dupl. Martyr. Cyril. Hier. catch. mystag. •. B•sil. de Sp. Sa•ct. c. 11. & 27. Ambros. de sacram. l. 1. ca. 2. & li. 2. ca 7. Chrysost. ad popul. Antioch. homil. 21. Hier nym. in Amos c. 6. Aug de symb. l. 1. c. 1. & de peccat. mer. & rem. l. 1. c. 34.In Liturgia bapt. & nustra & v•ter• vt patet ex Cl•ment. constit. l. 7. c. 41, 42. Dionys. Areop eccles. bier•r. cap. de bapt. Origen in Num homil. 12. Tertull. de spectac. deil•lol. & de coron. mil. Cyprian. de dupl. Martyr. Cyril. Hier. cat•ch. mystag. •. B•sil. de Sp. Sa•ct. c. 11. & 27. Ambros. de sacram. l. 1. ca. 2. & li. 2. ca 7. Chrysost. ad popul. Antioch. homil. 21. Hier nym. in Amos c. 6. Aug de symb. l. 1. c. 1. & de peccat. mer. & rem. l. 1. c. 34.
Beside if when a Prince shall have disgraced or amerced one of his Nobles or other Subjects, and deprived him of goods or dignity for some offence upon some displeasure, or (as it may be) but to try how he will take it, and what course he will take in it; if the party so used by his Prince shall repair to such a Rebel to seek help against his Prince at his hands, and by his aide to recover such losses and damages as at his Sovereigns hands he hath sustained, could his Sovereign choose but take such an act exceedingly evil? yea were it not the next way to move his Sovereign to deal in like manner with him, as he had done before with the other, whom he seeketh to for succour; not only to proclaim him a Rebel and a Traitor, but even to deny him all hope of grace or favour again? Now Christian men know well all, (or at least they should know; and cannot but know, if they have read and observed ought in Gods word) that there is yno evil befalleth any man in the world, be it loss of life, or health, or goods, or good name, (by what means so ever it be effected, or by what persons soever inflicted) but it cometh from God, zeither 3for the exercise and trial of his obedience and patience, or as 4a punishment justly laid upon him for his sin. If any man then when he sustaineth ⟨p. 321⟩loss or damage some way in his person or in his worldly estate, (which must needs be acknowledged to come so to pass by the holy permission and just judgement of God,) shall seek unto the Devil Gods utter and professed enemy, or his wicked and wretched Factors for help and relief, for the recovery of his losses, or for the discovery of the party by whose means he sustaineth them, as if ahe meant to make trial what the Devil in Hell will do for him, when the God of Heaven hath afflicted him, or refuseth to relieve him; how can it but exasperate the wrath of God against such a party as shall set so light by him, as that for so small a trifle he is so ready to forsake him, and to resort to an enemy, whom he is known to hate so extremely?
Beside if when a Prince shall haue disgraced or amerced one of his Nobles or other Subiects, and depriued him of goods or dignity for some offence vpon some displeasure, or (as it may be) but to try how he will take it, and what course he will take in it; if the party so vsed by his Prince shall repaire to such a Rebell to seeke helpe against his Prince at his hands, and by his aide to recouer such losses and damages as at his Soueraignes hands he hath sustained, could his Soueraigne choose but take such an act exceedingly euill? yea were it not the next way to mooue his Soueraigne to deale in like manner with him, as he had done before with the other, whom he seeketh to for succour; not onely to proclaime him a Rebell and a Traitor, but euen to deny him all hope of grace or fauour againe? Now Christian men know well all, (or at least they should know; and cannot but know, if they haue read and obserued ought in Gods word) that there is yno euill befalleth any man in the world, be it losse of life, or health, or goods, or good name, (by what meanes so euer it be effected, or by what persons soeuer inflicted) but it commeth from God, zeither 3for the exercise and triall of his obedience and patience, or as 4a punishment iustly laid vpon him for his sinne. If any man then when hee sustaineth ⟨p. 321⟩losse or damage some way in his person or in his worldly estate, (which must needes bee acknowledged to come so to passe by the holy permission and iust iudgement of God,) shall seeke vnto the Deuill Gods vtter and professed enemy, or his wicked and wretched Factors for helpe and releife, for the recouery of his losses, or for the discouery of the party by whose meanes he susteineth them, as if ahe meant to make triall what the Deuill in Hell will doe for him, when the God of Heauen hath afflicted him, or refuseth to releeue him; how can it but exasperate the wrath of God against such a partie as shall set so light by him, as that for so small a trifle he is so ready to forsake him, and to resort to an enemie, whom he is known to hate so extremely?
Yea how a meaner man would take it, any one that hath tenants, or children, or servants, if some one of them that depend on him or belong to him, should upon some hard usage of him, or because he refuseth presently to right and relieve him, when he may, in some wrongs that he hath sustained at some enemies hand, or by means of a bad neighbour, betake himself instantly to his deadly and irreconcilable enemy, one that he knoweth his Land-Lord, or Father, or Master cannot endure or abide of all men in the world; how offensive, I say, such a course would be unto any even the meanest of us, I may well leave to each ones particular heart to determine. And can we think or hope then that God will take it better at our hands, (God, I say, whom we wholly depend upon, and who hath graciously promised bto right all our wrongs, and not to ⟨p. 322⟩cdiscover only, but dtake vengeance upon all our wrong-doers, if we will stay but ehis time) when we deal with him in the same sort? and that when he hath so often, so expressly, so straitly forbidden us so to do, enacted grievous penalties against all offenders in that kind, and inflicted fearful punishments upon the transgressors.
Yea how a meaner man would take it, any one that hath tenants, or children, or seruants, if some one of them that depend on him or belong to him, should vpon some hard vsage of him, or because he refuseth presently to right and releeue him, when he may, in some wrongs that he hath sustained at some enemies hand, or by meanes of a bad neighbour, betake himselfe instantly to his deadly and irreconcileable enemie, one that he knoweth his Land-Lord, or Father, or Master cannot endure or abide of all men in the world; how offensiue, I say, such a course would be vnto any euen the meanest of vs, I may well leaue to each ones particular heart to determine. And can wee thinke or hope then that God will take it better at our hands, (God, I say, whom we wholly depend vpon, and who hath gratiously promised bto right all our wrongs, and not to ⟨p. 322⟩cdiscouer onely, but dtake vengeance vpon all our wrong-doers, if we will stay but ehis time) when we deale with him in the same sort? and that when he hath so often, so expresly, so straitly forbidden vs so to doe, enacted grieuous penalties against all offendors in that kinde, and inflicted fearfull punishments vpon the transgressors.
§ 9. The prohibitions some of them we saw before what they were: consider we further now the fearful penalties and comminations annexed unto them, together with some examples wherein God hath made the same good. As God therefore hath strictly forbidden such courses, so he hath set a penalty of death on the practise or use of them. fThou shalt not, saith he, suffer a Witch to live: where by name also he mentioneth the gwoman Witch; (for so the word is in the original) hpartly because iwomen are more prone usually to offend in that kind; and partly also to show that no infirmity or weakness (k the woman being the weaker) shall serve to privilege or to excuse any whatsoever in that case.
§ 9. The prohibitions some of them we saw before what they were: consider wee further now the fearfull penalties and comminations annexed vnto them, together with some examples wherein God hath made the same good. As God therefore hath streightly forbidden such courses, so hee hath set a penaltie of death on the practise or vse of them. fThou shalt not, saith he, suffer a Witch to liue: where by name also he mentioneth the gwoman Witch; (for so the word is in the originall) hpartly because iwomen are more prone vsually to offend in that kinde; and partly also to shew that no infirmitie or weaknesse (k the woman being the weaker) shall serue to priuiledge or to excuse any whatsoeuer in that case.
hVise apud Munsterum ad praecept. •eg. 198. & Jun. in not. h. l.Vise apud Munsterum ad praecept. •eg. 198. & Iun. in not. h. l.
iHi•c illud in Pirke Aboth; [Greek or Hebrew] Quo plus mulierū, to plus magorum. Et Quintil. in de•lamat. Latrociniis in vi•o facilius, v• nesicium in faemina ••edam. Sed & Plin. hist. not. l. 25. c. I. In veneficio faeminarum scientiam praeu•l•re tra••tae persuasio. Et Bodin. contra Wierum; Quinquagen• sagae reperiuntur unius viri loco.Hi•c illud in Pirke Aboth; 〈non-Latin alphabet〉 Quo plus mulierū, to plus magorum. Et Quintil. in de•lamat. Latrociniis in vi•o facilius, v• nesicium in faemina ••edam. Sed & Plin. hist. nat. l. 25. c. I. In veneficio faeminarum scientiam praeu•l•re tra••tae persuasio. Et Bodin. contra Wierum; Quinquagen• sagae reperiuntur vnius viri loco.
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.
*Deniq•e praefigitur ibi terminus divinae omnipotentia; praestituitur modus, quo quasi compe Ilatur operari divinae sapientiae; statuitur finis divinae bonitati & clementiae. Nam quid aliud sonant traditions ista, fiant illa & i•a, proveniet absque dubitatione effectus quem querimus, s• quidem revelau•rit Deus eis ipsi viderint. nos scimus quoniam revelationes divinae non tales sunt, necprohibet Dius credere, quod dignatur revelare. Gerson de magic. error. part. 3.Deniq•e praefigitur ibi terminus diuinae omnipotentia; praestituitur modus, quo quasi compe Ilatur operari diuinae sapientiae; statuitur finis diuinae bonitati & clementiae. Nam quid aliud sonant traditiones ista, fiant illa & i•a, proueniet absque dubitatione effectꝰ quem querimus, s• quidem reuelau•rit Deus eis ipsi viderint. nos scimus quoniam reuelationes diuinae non tales sunt, necprohibet Dius credere, quod dignatur reuelare. Gerson de magic. error. part. 3.
•
2Author horum & dispensator diabolus. Feucer. de divin.Autor horum & dispensator diabolꝰ. Feucer. de diuin.
