Of the nature and use of lots a treatise historical and theologicalOf the nature and vse of lots a treatise historicall and theologicall
Of the nature and use of lots a treatise historical and theological; written by Thomas Gataker B. of D. sometime preacher at Lincolns Inn, and now pastor of Rotherhith.Of the nature and vse of lots a treatise historicall and theologicall; written by Thomas Gataker B. of D. sometime preacher at Lincolnes Inne, and now pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by Edward Griffin, 1619
[12], 360 p. · 94k words · STC 11670 · ESTC S102922
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
§ 9. 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.
Yea further lelse-where enacting laws against capital crimes, and mentioning many such only as he would have punished by death, as midolatry, nadultery, oincest, pSodomy, and qsuch like, sins so horrible and unnatural as they are not almost to be named; snext after Idolatry, to show the heinousness ⟨p. 323⟩of tthe sin by the neighbourhood of it, and between it and uAdultery, he placeth this sin of rWitchery; which he sreiterateth also again in the conclusion of that sanction, (because *that which cometh last, is wont to stick best in mind) wherein he includeth them all also within compass of the former constitution, that seek unto the Witch or the Wizard, as well as the Witch or Wizard him or her self. But let us weigh the words themselves a little. xWhosoever man or woman shall have a familiar spirit, or shall be a Wizard, let them die the death; their blood be upon them: or they deserve well to die; ythey are the cause of their own death. And again, zIf any turn aside after such as work with Spirits, or Wizards, to go a whoring after them, I will set my face against that person, and will cut him of from among his people. Where observe we how God saith that not only Witches and Wizards, but such also as seek to them, do turn aside and go from him, and that even they also commit spiritual whoredom or adultery, that is, idolatry, in making the Devil their God, while they seek to him in a manner for help against God, or for help at least where God refuseth to help them: And therefore threateneth he even these as well as the former, that he will set his face (or his 2wrathful countenance) against them: (a fearful thing for God in anger ato turn his face away from one; much more fearful for him in angerb to set his face full against one) that he will set ⟨p. 324⟩himself against them, as they set themselves against him; and both cut them of by temporal death through the Magistrate chis Ministers hand here, as also dsever and sequester them to their eternal perdition from the society of his Saints in heaven for ever hereafter: or, as ebefore he had said of some Idolaters, and the like felse-where of other Transgressors, that though men and Magistrates should wink at and neglect such, yet he himself will take vengeance for it both on them and theirs.
Yea further lelse-where enacting lawes against capitall crimes, and mentioning many such onely as he would haue punished by death, as midolatry, nadultery, oincest, pSodomie, and qsuch like, sinnes so horrible and vnnaturall as they are not almost to be named; snext after Idolatry, to shew the hainousnesse ⟨p. 323⟩of tthe sin by the neighbourhood of it, and betweene it and uAdultery, he placeth this sin of rWitchery; which he sreiterateth also againe in the conclusion of that sanction, (because *that which commeth last, is wont to sticke best in mind) wherein he includeth them all also within compasse of the former constitution, that seeke vnto the Witch or the Wisard, as well as the Witch or Wisard him or her selfe. But let vs weigh the words themselues a little. xWhosoeuer man or woman shall haue a familiar spirite, or shall be a Wisard, let them die the death; their bloud be vpon them: or they deserue well to die; ythey are the cause of their own death. And again, zIf any turn aside after such as worke with Spirits, or Wisards, to go a whooring after them, I will set my face against that person, and will cut him of from among his people. Where obserue we how God saith that not onely Witches and Wizards, but such also as seeke to them, doe turne aside and go from him, and that euen they also commit spirituall whoredome or adultery, that is, idolatry, in making the Deuill their God, while they seeke to him in a manner for helpe against God, or for helpe at least where God refuseth to helpe them: And therefore threatneth he euen these as well as the former, that hee will set his face (or his
sQuale delictum sit jam intellige, cuius cuhibition•m post idololatri•m ordina uit. Nihil secundum longinquat à primo. Nihil tam proximum primo quàm secundum. Quod fit ex primo aliud quodammodò primum est: itaque idololatri• adfine est. Etiam sorte •cniungetur ti, sicut & serie• Etiam damnatione co•aerebit illi, fieut & dispositione. Tertull•an. de pudicitia.Quale delictum sit iam intellige, cuius cuhibition•m post idololatri•m ordina uit. Nihil secundum longinquat à primo. Nihil tam proximum primo quàm secundum. Quod fit ex primo aliud quodammodò primum est: itaque idololatri• adfine est. Etiam sorte •cniungetur ti, sicut & serie• Etiam damnatione co•aerebit illi, fieut & dispositione. Tertull•an. de pudicitia.
tDe loco medum, de ordine statum, de confinio delicti cuiusqu• meritum dignoseas. Est & malidignitas, quod in summo aut medio pessim•um collocatur. Pompaem quandā atque suggestum aspicio maechiae, hinc ducatum idololatriae antecedentis, hinc comitatum homicidij insequentis inter du apices facimorum minentissmos dignae consedi; & per medium corum quasi v ate l cum pari crimini autoritate comply uit. Idem ibid.
§ 10. But some, it may be, will not stick either to say or to suppose, that gmany things in this kind are spoken but to terrify men only; and that God notwithstanding, being a good and a gracious God, will be better then his word, and not so fierce in execution as he seemeth severe in the sanction. That we may see therefore that Gods threatenings and comminations in this kind are hnot idle or formal, words of course only; consider we lastly some examples of the fierceness of Gods wrath against sundry persons and people that have been faulty this way. And to begin with the Canaanites, and those other nations whom God cast out before the Hebrews; God himself propoundeth their example, and the example of his wrath and indignation against them, in dehorting his people from these practises. iBe thou upright, saith he, with the Lord thy God; and take not such abominable courses as these Nations do, whom the Lord expelleth before thee to place thee in their rooms: as implying that we walk not uprightly with God, we are not sincere and entire with him, but as kthe Israelites sometime ⟨p. 325⟩halted between God and Baal, lso we halt between God and Belial, between God and Beelzebub, when we use courses of this kind. mFor the nations whom thou succeedest, give ear to Diviners, Astrologers, Witches, Sorcerers, Wizards, Charmers, Conjurers, Necromancers; (for nall these abominations had he formerly recited as usual among them:) oand because of these abominations doth the Lord cast them out before thee: as implying, what he saith else-where in an other case, that they must look for the like if they be found alike faulty; to wit, pthat their Land it should spew them out, as it had spewed those out, that were before them in it. And surely, if God destroyed those Gentiles, not for doing these things themselves so much, as for hearkening to those that dealt in them, as he qthere saith; if he destroyed those Gentiles, I say, for so doing, that had never these laws given them, but the general light and rlaw of nature alone to direct them; how much more justly may he destroy those, that after his will so particularly, so precisely, so expressly revealed to them in this point, shall notwithstanding make no conscience of forbearing such practises, as appear plainly to be so offensive to God, and may prove so prejudicial to themselves.
§ 10. But some, it may be, will not sticke either to say or to suppose, that gmany things in this kind are spoken but to terrifie men onely; and that God notwithstanding, being a good and a gracious God, will be better then his word, and not so fierce in execution as he seemeth seuere in the sanction. That wee may see therefore that Gods threatnings and comminations in this kinde are hnot idle or formall, words of course onely; consider we lastly some examples of the fiercenesse of Gods wrath against sundry persons and people that haue beene faultie this way. And to beginne with the Canaanites, and those other nations whom God cast out before the Hebrewes; God himselfe propoundeth their example, and the example of his wrath and indignation agai nst them, in dehorting his people from these practises. iBe thou vpright, saith he, with the Lord thy God; and take not such abominable courses as these Nations doe, whom the Lord expelleth before thee to place thee in their roomes: as implying that wee walke not vprightly with God, wee are not sincere and entire with him, but as kthe Israelites sometime ⟨p. 325⟩halted betweene God and Baal, lso we halt betweene God and Belial, between God and Beelzebub, when we vse courses of this kinde. mFor the nations whom thou succeedest, giue eare to Diuiners, Astrologers, Witches, Sorcerers, Wisards, Charmers, Coniurers, Necroman•ers; (for nall these abominations had he formerly recited as vsuall among them:) oand because of these abominations doth the Lord cast them out before thee: as implying, what he saith else-where in an other case, that they must looke for the like if they be found alike faulty; to wit, pthat their Land it should spew them out, as it had spewed those out, that were before them in it. And surely, if God destroied those Gentiles, not for doing these things themselues so much, as for hearkning to those that dealt in them, as he
gMulta ad terrorem constat esse emissa. Giral. Cam•r topogr. Hib. d. 3. c. 31.
hDeut. 32.47. Non sunt vanae minae dominicae. Polan. in Mal. c. •.
§ 11. But God, it may be, though he be so sharp to others, yet with his own will not deal so rigorously, though they be this way faulty. Nothing less: As for these practises he destroyed those Heathens; so he spared not his own people when they took the like courses: his judgements inflicted upon them remain upon record, as well on Prince ⟨p. 326⟩as people, yea upon the whole body, even on both of them together for sins of this nature.
§ 11. But God, it may bee, though hee be so sharpe to others, yet with his owne will not deale so rigorously, though they be this way faulty. Nothing lesse: As for these practises he destroied those Heathens; so he spared not his owne people when they tooke the like courses: his iudgements inflicted vpon them remaine vpon record, as well on Prince ⟨p. 326⟩as people, yea vpon the whole body, euen on both of them together for sins of this nature.
Where consider we the Examples, first of two Kings; then of two Kingdoms and States. The one of sAhazias, who for sending to Beelzebub the Idol of Acc•ron to enquire whether he should rise and recover again, lying then sick and sore bruised with a fall; as if there had been no God for him to advise with in Israel; hath this answer returned him from the true God, whom he should have sent unto, by Elijah his Minister, meeting by the way with the Kings Messengers, that therefore he should not rise again from his sick-bed that he was laid on, but should assuredly die. The other of Saul, of whom this is noted as the main cause of his overthrow: tThus died Saul for his sin, whereby he sinned against God, in that he regarded not his word; and in that he sought to, and asked advice of one that had a familiar, and asked not of the Lord: and therefore the Lord slew him, and turned the Kingdom to David. Where are two sins especially pointed out as the principal causes of Sauls downfall: the former whereof is said else-where to be uas Witchery and Idolatry; the latter was *Witchery and Idolatry indeed. And yet was Sauls case more excusable, then the case of the most is that use the like practises among us. For he had not lost some sorry trifle, and desired to know what was become of it: but xhe stood in jeopardy of loosing life and li•ing, crown and kingdom; and he had tried all the courses he could whereby he might be resolved of the issue of it, ere he repaired to the Witch. For it is said, yHe asked advice ⟨p. 327⟩of God, and God would give him no answer, neither by Vision, nor Prophet, nor by Urim and Thummim. And how is it said then, may some say, that zhe asked not advice of him? But the Holy Ghost accounteth it as good as no asking, when God refusing to reveal things by lawful means, men rest not therein, but seek to come to the knowledge of them by such courses as God would never counsel or advise them unto. Again 1his request to the Witch was to have a word or two with Samuel only; not with the Devil, but with a good Prophet of God lately deceased: neither did he suppose it to be the Devil that he talked or dealt with; for ahe took him that he saw to be Samuel, though indeed bhe mistook him. And yet for this practise of his principally, saith the Spirit of God expressly, that the Lord deservedly deprived him both of sceptre and life.
Where consider we the Examples, first of two Kings; then of two Kingdomes and States. The one of sAhazias, who for sending to Beelzebub the Idoll of Acc•ron to enquire whether he should rise and recouer againe, lying then sicke and sore bruised with a fall; as if there had beene no God for him to aduise with in Israell; hath this answere returned him from the true God, whom he should haue sent vnto, by Elias his Minister, meeting by the way with the Kings Messengers, that therefore hee should not rise againe from his sicke-bed that he was laid on, but should assuredly die. The other of Saul, of whom this is noted as the maine cause of his ouerthrow: tThus died Saul for his sinne, whereby he sinned against God, in that he regarded not his word; and in that hee sought to, and asked aduice of one that had a familiar, and asked not of the Lord: and therefore the Lord slew him, and turned the Kingdome to Dauid. Where are two sinnes especially pointed out as the principall causes of Sauls downefall: the former whereof is said else-where to be uas Witchery and Idolatry; the latter was *Witchery and Idolatry indeed. And yet was Sauls case more excusable, then the case of the most is that vse the like practises among vs. For hee had not lost some sory trifle, and desired to know what was become of it: but xhe stood in icopardie of loosing life and li•ing, crowne and kingdome; and he had tried all the courses hee could whereby he might be resolued of the issue of it, ere hee repaired to the Witch. For it is said, yHe asked aduice ⟨p. 327⟩of God, and God would giue him no answere, neither by Vision, nor Prophet, nor by Vrim and Thummim. And how is it said then, may some say, that zhee asked not aduice of him? But the Holy Ghost accounteth it as good as no asking, when God refusing to reueale things by lawfull meanes, men rest not therein, but seeke to come to the knowledge of them by such courses as God would neuer counsel or aduise them vnto. Againe
bSamuel is imago. Aug. de doctrina Christ. lib. 2 ca. 23. phantasma. Tertull. de animac. 57. & Hier. in Matt. c. 6. non ipse Samuel. Cyril. de adorat. in spir. & ver. Procop. in Octateuch. Aug. quaest. vet. & nou. Test. 27. Philastr. de haeres c. 26. Raban. de mag. praestig. Grat. c. 26. q. 5. Joan. Sarub. policr.l. 2 •. 26. See H. L. Howard of blind prophecies.Samuel is imago. Aug. de doctrina Christ. lib. 2 ca. 23. phantasma. Tertull. de animac. 57. & Hier. in Matt. c. 6. non ipse Samuel. Cyril. de adorat. in spir. & ver. Procop. in Octateuch. Aug. quaest. vet. & nou. Test. 27. Philastr. de haeres c. 26. Raban. de mag. praestig. Grat. c. 26. q. 5. Ioan. Sarub. policr.l. 2 •. 26. See H. L. Howard of blinde prophecies.
Add we unto these two Kings, two whole States, two entire Kingdoms; the Kingdom of Israel, that of the ten Tribes, and the Kingdom of Judah consisting of the other two Tribes. The Kingdom of Israel was first destroyed under Hoshea. And what was the cause thereof? Other sins indeed withal, but these sins among others by name expressed in precise terms, cDivination and Sorcery; which enormity withal is there branded with this mark, that it is da selling of a mans self to sin, and to incense Gods wrath against himself. Again for the destruction of the Kingdom of Judah begun under Jeconiah, and consummate under Zedekias; God determineth to destroy Judah, as he had done the ten Tribes: And what is the cause of it? this is still ⟨p. 328⟩inculcated as the principal, ethe sins of Manasseh. And what were his sins, (amidst many other indeed) but fWitchery and Sorcery? Yea left any should surmise that his oppressions and murders were rather the main cause of all those miseries that befell that State, because gin some places there is special mention made of them; the Holy Ghost therefore in the story of Manasseh hcometh in with them afterward as a by-matter, imaking the other the main cause, for which God would stretch over Jerusalem the line of Samaria, and the level of Ahab's house, and do with that famous City, as a man doth with a dish, that he wipeth, and whelmeth upside down when he hath done with it: and so ascribeth not his fall only, but the ruin of the whole State to Idolatry, and Sorcery, and sins of that sort.
Adde we vnto these two Kings, two whole States, two entire Kingdomes; the Kingdome of Israel, that of the ten Tribes, and the Kingdome of Iuda consisting of the other two Tribes. The Kingdome of Israel was first destroied vnder Hoshea. And what was the cause thereof? Other sinnes indeed withall, but these sinnes among others by name expressed in precise tearmes, cDiuination and Sorcery; which enormitie withall is there branded with this marke, that it is da selling of a mans selfe to sinne, and to encense Gods wrath against himselfe. Againe for the destruction of the Kingdome of Iuda begunne vnder Iechonias, and consummate vnder Zedekias; God determineth to destroy Iuda, as hee had done the ten Tribes: And what is the cause of it? this is still ⟨p. 328⟩inculcated as the principall, ethe sinnes of Manasses. And what were his sinnes, (amiddes many other indeed) but fWitchery and Sorcery? Yea left any should surmise that his oppressions and murthers were rather the maine cause of all those miseries that befell that State, because gin some places there is speciall mention made of them; the Holy Ghost therefore in the story of Manasses hcommeth in with them afterward as a by-matter, imaking the other the maine cause, for which God would stretch over Ierusalem the line of Samaria, and the leuell of Ahabs house, and doe with that famous City, as a man doth with a dish, that he wipeth, and whelmeth vpside downe when he hath done with it: and so ascribeth not his fall onely, but the ruine of the whole State to Idolatry, and Sorcery, and sins of that sort.
§ 12. To draw all to an head then, and so to conclude this last argument: Seeing that God hath restrained us of all resort unto Satan, and we our selves in our Baptism have renounced all kind of dealing with the Devil; we break our faith solemnly plighted to God, and make our selves guilty of rebellion and high treason against God, whensoever by these courses we seek to him and ask advice of him, whether we believe and trust in him or no.
§ 12. To draw all to an head then, and so to conclude this last argument: Seeing that God hath restrained vs of all resort vnto Satan, and wee our selues in our Baptisme haue renounced all kinde of dealing with the Deuill; wee breake our faith solemnely plighted to God, and make our selues guilty of rebellion and high treason against God, whensoeuer by these courses we seeke to him and aske aduice of him, whether we beleeue and trust in him or no.
Again seeing that the sin of Witchcraft (and this Sorcery is one kind of it) is so heinous and so capital a crime that God commandeth the Witch to be put to death, whether she help or hurt, even for this cause because she is a Witch and dealeth by the Devil, and we our selves in our own conscience ⟨p. 329⟩cannot but condemn such kind of people, as those of whom, no less truly then usually, we are wont to say, that they have sold themselves and their souls to Satan; then surely it must needs be a most damnable and detestable practise in us, though there were no further sin on our part then so, to employ any, or to use the employment of any in such actions, as we know that they hazard the casting away of their souls in them. We might as well make use of some swaggering Cutter to revenge us by murder on one that hath wronged us; or procure some Knight of the post to perjure himself for the recovery of a just debt unjustly denied us; or hire some light Housewife to entice a man to lewdness and to play the Whore with him, as kDelilah with Sampson, thereby to discover something that we suspect him to have wronged us in. For murder and witch-craft are sins alike notorious in Gods eyes, who hath therefore assigned lthe same penalty for either. And Sorcery and Perjury are very near of one nature: since by the one a man wilfully casteth his soul into Gods hands; and by the other he solemnly putteth his soul over into the Devils hands. And Fornication in it self simply considered is a far less sin then this is: as appeareth plainly hereby, in that God hath assigned only ma mulct or a money payment for the one, but hath appointed a capital punishment, even loss of life, for the other. But now more then that, when nGod himself hath adjudged those to death also that seek unto such, as well as the parties themselves; and hath sealed up his hatred and detestation of such ⟨p. 330⟩courses, by staying two Kings for them Abazias and Saul, the one by sickness, the other by the sword, by his own sword, by himself; yea not slaying Saul himself only, but rooting out his posterity and cutting the crown of from him and his;
Againe seeing that the sinne of Witchcraft (and this Sorcery is one kinde of it) is so hainous and so capitall a crime that God commandeth the Witch to be put to death, whether she helpe or hurt, euen for this cause because she is a Witch and dealeth by the Deuil, and we our selues in our owne conscience ⟨p. 329⟩cannot but condemne such kinde of people, as those of whom, no lesse truely then vsually, wee are wont to say, that they haue sold themselues and their soules to Satan; then surely it must needes be a most damnable and detestable practise in vs, though there were no further sinne on our part then so, to imploy any, or to vse the imployment of any in such actions, as we know that they hazard the casting away of their soules in them. We might as well make vse of some swaggering Cutter to reuenge vs by murther on one that hath wronged vs; or procure some Knight of the post to periure himselfe for the recouery of a iust debt vniustly denied vs; or hire some light Huswife to entice a man to lewdnesse and to play the Whore with him, as kDalilah with Sampson, thereby to discouer something that we suspect him to haue wronged vs in. For murther and witch-craft are sinnes alike notorious in Gods eies, who hath therefore assigned lthe same penaltie for either. And Sorcery and Periury are very neere of one nature: since by the one a man wilfully casteth his soule into Gods hands; and by the other he solemnely putteth his soule ouer into the Deuills hands. And Fornication in it selfe simply considered is a farre lesse sinne then this is: as appeareth plainely hereby, in that God hath assigned only ma mulct or a money paiment for the one, but hath appointed a capitall punishment, euen losse of life, for the other. But now more then that, when nGod himselfe hath adiudged those to death also that seek vnto such, as well as the parties themselues; and hath sealed vp his hatred and detestation of such ⟨p. 330⟩courses, by staying two Kings for them Abazias and Saul, the one by sicknesse, the other by the sword, by his owne sword, by himselfe; yea not slaying Saul himselfe onely, but rooting out his posterity and cutting the crowne of from him and his;
and further yet by destroying whole Nations and overturning whole States for these sins, as the Canaanites and those that he cast out before his people, and his own people themselves too as well as those that he cast out before them, when they took the like courses: We cannot but see, if we will not owilfully wink and shut our eyes against the light of Gods truth concerning this point *so clearly shining forth in his word, how heinous and horrible a sin this is in Gods sight: and we cannot but tremble to think of the heavy wrath of God justly provoked and procured by such practises, if we shall know our selves to be any way guilty of such, unless we have phardened our hearts against the fear of God, or make doubt of the undoubted truth of of Gods word: which it were much better for us now to believe the truth of qunto wise and careful repentance, then find true hereafter by dreadful and woeful experience, when it shall be too late for us either to believe or to repent, to believe the truth of the one, or to repent us of the other.
and further yet by destroying whole Nations and ouerturning whole States for these sinnes, as the Canaanites and those that he cast out before his people, and his owne people themselues too as well as those that he cast out before them, when they tooke the like courses: We cannot but see, if we will not owilfully winke and shut our eies against the light of Gods truth concerning this point *so cleerely shining forth in his word, how hainous and horrible a sinne this is in Gods sight: and we cannot but tremble to thinke of the heauy wrath of God iustly prouoked and procured by such practises, if we shall know our selues to be any way guilty of such, vnlesse we haue phardened our hearts against the feare of God, or make doubt of the vndoubted truth of of Gods word: which it were much better for vs now to beleeue the truth of qvnto wise and carefull repentance, then finde true hereafter by dreadfull and wofull experience, when it shall be too late for vs either to beleeue or to repent, to beleeue the truth of the one, or to repent vs of the other.
oEs•i 26.11.
*Ipsius Solis radio scriptum putes: ita cl•ret. uti Tertull. de resurr. carnis.Ipsius Solis radio scriptum putes: ita cl•ret. vti Tertull. de resurr. carnis.
§ 1. These things then well weighed that have formerly been delivered, those come in the first place here to be admonished, that have been at any time overtaken this way, (not considering, it may be, the greatness and grievousness of the sin) not to justify their evil act, or to sooth up themselves in it, because, as the Apostle rPaul saith of himself, when he blasphemed and persecuted, and sPeter of the Jews, when they crucified Christ, they did it in ignorance. For tthough that may lessen the sin, yet uit assoileth not the sinner. Neither did the Jews ignorance cause that *their hands were not wicked that were employed in that action; nor Pauls ignorance privilege him from being xa prime sinner. Yea if thine ignorance were ynot a simple and naked, but a wilful and affected ignorance, if it were za companion only, not the cause or occasion of thy sin, it doth not so much then as once lessen thy sin; and therefore thou hast in that regard the more cause to repent. And though it were simple, yet hast thou still cause to repent; ⟨p. 332⟩yea if it were simple, thou canst not now but repent thee of thy sin. For aif thine ignorance were simple, and so the cause of thy sin, that therefore thou diddest it, because thou knewest it not to be sin, thou canst not then choose now coming to see thy sin, which thou sawest not before, and to know thine offence which thou knewest not before, but bewail and lament it, be sorry for and repent of it, seek for pardon and forgiveness at the hand of God for it, and be careful in time to come to avoid the like evils. This if thou doest not (assure thy self) bSatan hath thee in a snare, thou art entangled in his toil, and it is cby repentance alone that thou canst wind thy self out of it. The Devil holdeth thee fast by the heel, as dhe speaketh. And eas the Fowler, having the Fowl fast by the one foot, is content to let her have the liberty of both wings and the whole body besides; that is enough to give him the command of the whole: So though thou live otherwise unblameably, yet is this one wicked course enough of it self to engage thee body and soul unto Satan; it is alone sufficient to give the Devil title and interest to the whole. In a word, either thou sinnedst ignorantly, or wittingly: if ignorantly, thine ignorance was either simple or affected:
§ 1. THese things then well weighed that haue formerly beene deliuered, those come in the first place here to be admonished, that haue beene at any time ouertaken this way, (not considering, it may be, the greatnesse and grieuousnesse of the sinne) not to iustifie their euill act, or to sooth vp themselues in it, because, as the Apostle rPaul saith of himselfe, when he blasphemed and persecuted, and sPeter of the Iewes, when they crucified Christ, they did it in ignorance. For tthough that may lessen the sinne, yet uit assoileth not the sinner. Neither did the Iewes ignorance cause that *their hands were not wicked that were imployed in that action; nor Pauls ignorance priuiledge him from being xa prime sinner. Yea if thine ignorance were ynot a simple and naked, but a wilfull and affected ignorance, if it were za companion only, not the cause or occasion of thy sinne, it doth not so much then as once lessen thy sinne; and therefore thou hast in that regard the more cause to repent. And though it were simple, yet hast thou still cause to repent; ⟨p. 332⟩yea if it were simple, thou canst not now but repent thee of thy sinne. For aif thine ignorance were simple, and so the cause of thy sinne, that therefore thou diddest it, because thou knewest it not to be sinne, thou canst not then chuse now comming to see thy sinne, which thou sawest not before, and to know thine offence which thou knewest not before, but bewaile and lament it, be sorry for and repent of it, seeke for pardon and forgiuenesse at the hand of God for it, and be carefull in time to come to auoid the like euils. This if thou doest not (assure thy selfe) bSatan hath thee in a snare, thou art entangled in his toile, and it is
tIgnorantia excusat à tanto non à toto. Thom. sum. par. 1• 2ae. q. 76. art. 3, 4. relevat quidem •••am, sed non absorbet culpam. Gloss. ad Grat. d. 82. &c. 23. q. 2.Ignorantia excusat à tanto non à toto. Thom. sum. par. 1• 2ae. q. 76. art. 3, 4. releuat quidem •••am, sed non absorbet culpam. Gloss. ad Grat. d. 82. &c. 23. q. 2.
uIgnorantia jury neminem excusat. Cod. Just. lib. 1. tit. 21. leg. 2. Et Gless. ad Grat. d. 38. &c. 1. q. 1.Ignorantia iuri• neminem excusat. Cod. Iust. lib. 1. tit. 21. leg. 2. Et Gless. ad Grat. d. 38. &c. 1. q. 1.
ySicut in eis, qui ut liberius peccent, libenter ignorant. Ber•. de bon. deser. 2. Pet. 3.5.Sicut in eis, qui vt liberius peccent, libenter ignorant. Ber•. de bon. deser. 2. Pet. 3.5.
zIgnorantia aliquandò est causa peccati; aliquand ò non est causa, sed tantúm comes peccati. Est causa, quandò non f•cr•t, nis• ignoraretur: est comes tantùm, quando peccaretur, etiamsi sciratur: & haec à peccato nunquam excusat. Noar. enchirid. c. 23 §. 46, imò cùm est directè voluntaria & affectata, auget percatum. Thom. sum. par. 1 2. q. 76. .4.
if of simple ignorance thou sinnedst, thou canst not but repent, now thou comest to see thy sin; if of ignorance affected, thou hast the more cause to repent, because that lesseneth not thy sin: and if thou sinnedst not of ignorance, but with knowledge, then hast thou yet much more cause to repent, because fthat aggravateth thy sin: every ⟨p. 333⟩way thou hast good and just cause to repent, because thou canst no way be freed from sin.
if of simple ignorance thou sinnedst, thou canst not but repent, now thou commest to see thy sinne; if of ignorance affected, thou hast the more cause to repent, because that lesseneth not thy sinne: and if thou sinnedst not of ignorance, but with knowledge, then hast thou yet much more cause to repent, because fthat aggrauateth thy sinne: euery ⟨p. 333⟩way thou hast good and iust cause to repent, because thou canst no way be freed from sinne.
§ 2. Again, both such and all other are in the second place to be admonished, that they take heed how they give way to such superstitious conceits and courses, whereby they shall in this manner enthral their souls unto Satan, and incense the wrath of God against themselves; yea which their own conscience cannot but tell them, if they deal sincerely with it and it with them, that they are devilish and abominable, wicked and unwarrantable. For consider me this seriously with thy self; when some trifle is missing, and thou goest to work with thy Book and thy Key, or with thy Sine and thy Sheers, for the finding of the Thief; (and that it may be, when it is not stolen neither; but admit it be:) first doest thou think that the Book and the Key, or the Sieve and the Sheers are either jointly or severally able to do ought herein of themselves? Sure thou canst not be so simple as so to suppose, unless there be as little wit in thee as in them. Art thou able thy self then to put any such power into them, which they have not of themselves? Undoubtedly thou canst not: it is a thing utterly out of thy power. What then? doest thou think that God upon thy fooleries will extraordinarily and miraculously work for thee? then belike thou imaginest that thou hast a miraculous faith: if thou thinkest thou hast, try it rather in some better, in some greater matter, in some matter of more moment, as in raising of some one that is at deaths-door in an instant: or rather, try it in neither; thou shouldest but tempt ⟨p. 334⟩God in either. But suppose thou shouldest try him, dost thou think he would do it? And what reason hast thou to imagine, that God should work extraordinarily for thee more in the one then in the other? Alike ground and warrant there is for either; a word of promise for neither. Neither canst thou easily be so sottish, as to suppose that God should do ought in it; especially when for the most part there is no solemn seeking to God, howsoever there be some abuse of the name, or of the word of God now and then. If neither the thing it self then be able to do ought of it self, nor thou able thy self to give any such power unto it, nor God have an hand in it, other then in all actions else whatsoever;
§ 2. Againe, both such and all other are in the second place to be admonished, that they take heed how they giue way to such superstitious conceits and courses, whereby they shall in this manner enthrall their soules vnto Satan, and incense the wrath of God against themselues; yea which their owne conscience cannot but tell them, if they deale sincerely with it and it with them, that they are deuillish and abominable, wicked and vnwarrantable. For consider me this seriously with thy selfe; when some trifle is missing, and thou goest to worke with thy Booke and thy Key, or with thy Sine and thy Sheeres, for the finding of the Theefe; (and that it may be, when it is not stolne neither; but admit it be:) first doest thou thinke that the Booke and the Key, or the Siue and the Sheeres are either ioyntly or seuerally able to doe ought herein of themselues? Sure thou canst not be so simple as so to suppose, vnlesse there be as little witin thee as in them. Art thou able thy selfe then to put any such power into them, which they haue not of themselues? Vndoubtedly thou canst not: it is a thing vtterly out of thy power. What then? doest thou thinke that God vpon thy fooleries will extraordinarily and miraculously work for thee? then belike thou imaginest that thou hast a miraculous faith: if thou thinkest thou hast, trie it rather in some better, in some greater matter, in some matter of more moment, as in raising of some one that is at deaths-doore in an instant: or rather, trie it in neither; thou shouldest but tempt ⟨p. 334⟩God in either. But suppose thou shouldest trie him, dost thou thinke he would doe it? And what reason hast thou to imagine, that God should worke extraordinarily for thee more in the one then in the other? Alike ground and warrant there is for either; a word of promise for neither. Neither canst thou easily be so sottish, as to suppose that God should doe ought in it; especially when for the most part there is no solemne seeking to God, howsoeuer there be some abuse of the name, or of the word of God now and then. If neither the thing it selfe then bee able to doe ought of it selfe, nor thou able thy selfe to giue any such power vnto it, nor God haue an hand in it, other then in all actions else whatsoeuer;
what can there be then that doth it (if ought be done) but the Devil, whose aide therefore thou implorest, and whom thou employest, yea whom thereby thou showest that thou trustest in and believest, whatsoever thou pretendest? For diddest thou suppose it to be a vain and an idle thing, of no certainty, thou wouldest never use it. Yea diddest thou not believe that the Devil could and would tell thee the truth, thou wouldest never resort to him, nor ground ought on his answers; thou wouldest never use any such tricks of his, nor conclude ought out of the event of them. So that in truth thy practise showeth that thou believest and trustest in him, whatsoever thou sayest; and so gthou crossest our Saviour; in that whereas he saith that hthe Devil is a Liar and the father of lies, thou supposest, yea and assurest thy self that by these means he not only can, but will and doth tell thee the truth. ⟨p. 335⟩Thine own heart therefore, if it do seriously and sincerely deal with thee, cannot but inform thee, that it is the Devil thou dealest with, the first Author of all evil, ia Liar and a Murderer from the beginning: and kwhat good or gain, what faith or truth, what help or health then can be expected from him?
what can there be then that doth it (if ought be done) but the Deuill, whose aide therefore thou implorest, and whom thou imploiest, yea whom thereby thou shewest that thou trustest in and beleeuest, whatsoeuer thou pretendest? For diddest thou suppose it to be a vaine and an idle thing, of no certaintie, thou wouldest neuer vse it. Yea diddest thou not beleeue that the Deuill could and would tell thee the truth, thou wouldest neuer resort to him, nor ground ought on his answers; thou wouldest neuer vse any such trickes of his, nor conclude ought out of the euent of them. So that in truth thy practise sheweth that thou beleeuest and trustest in him, whatsoeuer thou saiest; and so gthou crossest our Sauiour; in that whereas he saith that hthe Deuill is a Lier and the father of lies, thou supposest, yea and assurest thy selfe that by these meanes hee not onely can, but will and doth tell thee the truth. ⟨p. 335⟩Thine owne heart therefore, if it doe seriously and sincerely deale with thee, cannot but informe thee, that it is the Deuill thou dealest with, the first Author of all euill, ia Lier and a Murtherer from the beginning: and kwhat good or gaine, what faith or truth, what helpe or health then can be expected from him?
gDeus dicit, homicida est: & tu ad illum tanquam ad medicū curris. Dominus dicit, homicida est; illi dicunt, morbos sanat. Tu maleficia qui recipis, istorum potius quàm Christi verbis fidem habendam censes. Chrysost. cont Jud. l. 5.Deus dicit, homicida est: & tu ad illum tanquam ad medicū curris. Dominus dicit, homicida est; illi dicunt, morbos sanat. Tu maleficia qui recipis, istorum potius quàm Christi verbis fidem habendam censes. Chrysost. cont Iud. l. 5.
kA seauctoribus fallacibus, à patre mendacij, ab hoste crudelissemo, quid boni, quid veri, quid commodi sp• res, tu videru. Gerson de error. mag. part. 3. Non magis bonum potest facere, quàm glacies calefacere. Fatuus est qui confid•t. Semper v•itur falsae so•ieta•• ludo. Qui plus eum honorat & frequentat, pe•us demum rep•rtat. Idem sorm. coram rege consid. 3.
Oh let not then the wretched desire or love of things lost, or of any other wealth else what ever it be, much less a vain curiosity and lusting to foreknow and be acquainted with future events, which God hath reserved to himself, prevail so far with thee, as to persuade thee to pass the lists and limits that God hath prescribed thee, and to join with Satan by satanical courses for the satisfying of thine own worldly and fleshly desires against God. Remember that as lShimei, when he went to seek his servant that was fled away from him, going beyond the bounds set him by Solomon, he went to his own end: so when by such courses thou seekest to recover thy losses, thou runnest upon thine own ruin, thou drawest destruction upon thy self. As mit is said truly of those, that in sickness, either directly or by use of indirect courses, seek to Satan for health, that they are strangely and strongly deluded by the Devil, when they think him willing to help them, who is ready rather to destroy them, yea nwho would do it undoubtedly, if he had his own will: and if there be ought done for them in ⟨p. 336⟩that kind, it is not done in Gods name, but in the Devils name; and better were it for them to be sick still, then to be helped or healed in that sort: oIf the Devil do ought for them at their desire, he healeth out the body to slay the soul; yea he healeth the body temporally, that he may slay soul and body both eternally; and paccursed is that bodily health that is bought with so dear a price as is the blood and death of the soul. So here the Devil for the most part doth but delude men, in promising them that which he seldom performeth; and many times casting them into further losses, in stead of helping them to regain and recover the former: Or if he do help thee to thy gold or thy garment again; yet is it dearly bought, that is gotten again in that sort: he helpeth thee, it may be, to thy gold or garment again, to get and gain from thee both body and soul: and thou by recovering it, yea by seeking so to recover it, sellest him thy soul for it. Now,q as our Saviour saith, Is not the soul better then treasure; and the body then apparel? And wilt thou then, against even the Devils own Proverb, rskin for skin; but all that a man hath, will he give to save his soul; wilt thou give the one for the other, the better for the worse?*
Oh let not then the wretched desire or loue of things lost, or of any other wealth else what euer it be, much lesse a vaine curiositie and lusting to foreknow and be acquainted with future euents, which God hath reserued to himselfe, preuaile so farre with thee, as to perswade thee to passe the lists and limits that God hath prescribed thee, and to ioyne with Satan by satanicall courses for the satisfying of thine owne worldly and fleshly desires against God. Remember that as lShimci, when he went to seeke his seruant that was fled away from him, going beyond the bounds set him by Salomon, he went to his owne end: so when by such courses thou seekest to recouer thy losses, thou runnest vpon thine owne ruine, thou drawest destruction vpon thy selfe. As mit is said truly of those, that in sicknesse, either directly or by vse of indirect courses, seeke to Satan for health, that they are strangely and strongly deluded by the Deuill, when they thinke him willing to helpe them, who is ready rather to destroy them, yea nwho would doe it vndoubtedly, if hee had his owne will: and if there be ought done for them in ⟨p. 336⟩that kinde, it is not done in Gods name, but in the Deuils name; and better were it for them to be sicke still, then to be helpt or healed in that sort: oIf the Deuill doe ought for them at their desire, he healeth out the body to slay the soule; yea he healeth the body temporally, that hee may slay soule and body both eternally; and paccursed is that bodily health that is bought with so deare a price as is the bloud and death of the soule. So here the Deuill for the most part doth but delude men, in promising them that which he seldome performeth; and many times casting them into further losses, in steede of helping them to regaine and recouer the former: Or if he doe helpe thee to thy gold or thy garment againe; yet is it dearely bought, that is gotten againe in that sort: he helpeth thee, it may be, to thy gold or garment againe, to get and gaine from thee both body and soule: and thou by recouering it, yea by seeking so to recouer it, sellest him thy soule for it. Now,q as our Sauiour saith, Is not the soule better then treasure; and the body then apparell? And wilt thou then, against euen the Deuils owne Prouerbe,
l1. King 3 37.
mQui sine saluatore salutem vult habere, & sine vera sapientia astimat see prudentem periposse; non sanus, sed aeger, non prudens, sed stultus in aegritudine assidua laborabit, & in coecitate noxiae stulius & demens permanebit. Omnis itaque inquisitio atque omnis curatio q•ae à divinis & m•gic• artibus expetitur, merspotius dicenda est quàm vita: & qui ea sectantur, A se non correxeriut, aeternam perditionem tendu•t. Aug. de civit. Dei apud Grat. c. •4. q. 3.Qui sine saluatore salutem vult habere, & sine vera sapientia astimat se prudentem periposse; non sanus, sed aeger, non prudens, sed stultus in aegritudine assidua laborabit, & in coecitate noxiae stulius & demens permanebit. Omnis itaque inquisitio atque omnis curatio q•ae à diuinis & m•gic• artibus expetitur, merspotiꝰ dicenda est quàm vita: & qui ea sectantur, A se non correxeriut, aeternam perditionem tendu•t. Aug. de ciuit. Dei apud Grat. c. •4. q. 3.
nPorcos data potesta••••cavit, homines itidem, si potestas daretur, necaturus. Chrysost. contr. Lud. l. 5.Porcos data potesta••••cauit, homines itidem, si potestas daretur, necaturus. Chrysost. contr. Lud. l. 5.
oSi sanare visus fuerit, corpus savat, ut animam cecidal. Idem ibid.Si sanare visus fuerit, corpus sauat, vt animam cecidal. Idem ibid.
pDaemones easy sa•arent, D•o irato sanarent: corpora sanarent, ut necaerent animas, &c. odienda autē prorsu• corporalis valetudo quae animae pregio & morte venderetur. Gersom de ertor. mag. part. 3.
else-where of other Transgressors, that though men and Magistrates should winke at and neglect such, yet he himselfe will take vengeance for it both on them and theirs.
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De loco medum, de ordine statum, de confinio delicti cuiusqu• meritum dignoseas. Est & malidignitas, quod in summo aut medio pessim•um collocatur. Pompaem quandā atque suggestum aspicio maechiae, hinc ducatum idololatriae antecedentis, hinc comitatum homicidij insequentis inter du•• apices facimorum • minentiss•mos dignae consedi•; & per medium corum quasi v•• a•te•• l• cum pari crimini• autoritate compl• uit. Idem ibid.
uOneravit maechiam quam homicidi• (magiā quam m• chiae) anteponit. Idem ibid. Et prout i•e de maecho, Idololatrae successor, homicidae antecessor, utriusque collega: Ita de Mago disere licet, Idolol. s•c•. maechi antic. utr. collega.Onerauit maechiam quam homicidi• (magiā quam m• chiae) anteponit. Idem ibid. Et prout i•e de maecho, Idololatrae successor, homicidae antecessor, vtriusque collega: Ita de Mago disere licet, Idolol. s•c•. maechi ant•c. vtr. collega.
rVers. 6.
sVers. 27.
*Vise Cic. d• oratore l. 2. Quintil. instit. or•t. l. 5. •. 12. & R••. dialect. l. 2. c. 19.
yCaedis eorum causa est in ipsis. Jun. Mort• digni, qui à mort• covantur scientiam ••tnari. Jo. Sarisb. l. 2. c. 27.Caedis eorum causa est in ipsis. Iun. Mort• digni, qui à mort• covantur scientiam ••tnari. Io. Sarisb. l. 2. c. 27.
dEt his & in futuro saeculo à sanctorum consortio •xcludetur. Jum. ad Gen 17.14.Et his & in futuro saeculo à sanctorum consortio •xcludetur. Ium. ad Gen 17.14.
law of nature alone to direct them; how much more iustly may he destroy those, that after his will so particularly, so precisely, so expressely reuealed to them in this point, shall notwithstanding make no conscience of forbearing such practises, as appeare plainely to bee so offensiue to God, and may proue so preiudiciall to themselues.
his request to the Witch was to haue a word or two with Samuel onely; not with the Deuill, but with a good Prophet of God lately deceased: neither did he suppose it to be the Deuill that he talked or dealt with; for
hee mistooke him. And yet for this practise of his principally, saith the Spirit of God expressely, that the Lord deseruedly depriued him both of scepter and life.
as the Fowler, hauing the Fowle fast by the one foot, is content to let her haue the libertie of both wings and the whole body besides; that is enough to giue him the command of the whole: So though thou liue otherwise vnblameably, yet is this one wicked course enough of it selfe to engage thee body and soule vnto Satan; it is alone sufficient to giue the Deuill title and interest to the whole. In a word, either thou sinnedst ignorantly, or wittingly: if ignorantly, thine ignorance was either simple or affected:
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aSequitur ne ultra id esse velis, (id facias) quod si prius scisses, non fuiss•s. (fecisses) Ter•ull. apolog.Sequitur ne vltra id esse velis, (id facias) quod si prius scisses, non fuiss•s. (fecisses) Ter•ull. apolog.
bSubuers• sunt & à diabolo captini tenentur, qui relicto creatore suo à diabolo per sortilegia quaerunt suffragia. Concil. Aucyr. can. 1.
ePasser á pede unico solo deten•us in laqueo, in e•i•us ••anet & perit; nec pede capto prosunt al•. Non hoc q•aeritur quo modo captus fueris, sed quod captus fis. Chrysost. in Act homil. 29.Pass•r á pede vnico solo deten•us in laqueo, in e•i•us ••anet & perit; nec pede capto prosunt al•. Non hoc q•aeritur quo modo captus fueris, sed quod captus fis. Chrysost. in Act homil. 29.
