Of the nature and use of lots a treatise historical and theologicalOf the nature and vse of lots a treatise historicall and theologicall
Of the nature and use of lots a treatise historical and theological; written by Thomas Gataker B. of D. sometime preacher at Lincolns Inn, and now pastor of Rotherhith.Of the nature and vse of lots a treatise historicall and theologicall; written by Thomas Gataker B. of D. sometime preacher at Lincolnes Inne, and now pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by Edward Griffin, 1619
[12], 360 p. · 94k words · STC 11670 · ESTC S102922
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
§ 1. 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;
if 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)
as 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 cby repentance alone that thou canst winde thy selfe out of it. The Deuill holdeth thee fast by the heele, as dhe speaketh. And eas 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:
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. No•ar. enchirid. c. 23 §. 46, imò cùm est directè voluntaria & affectata, auget percatum. Thom. sum. par. 1 • 2•. q. 76. •.4.
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.
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.
What, saith our Saviour, shall it avail a man to win the whole world, and loose his own soul? much more then here, swhat shall it avail a man to gain his garment, and cast away his body that should wear it; to regain his gold, and cast away his body that should use it, yea to cast away his soul that may do well enough without the body, whereas the body cannot possibly do ⟨p. 337⟩well without it? Rather, as the same our Saviour saith tin an other case, if thy coat be gone, let gown go after; choose rather to lose both, the one after the other, then by such courses as these are to seek to regain either. uBetter it is, saith our Saviour, to go halt into heaven, then to go with two legs whole to hell: and better it is to go naked or thin-clad into heaven, then to go clothed or well-apparelled to hell; without money to heaven, then with money to hell: better want meat and money, then receive either from Satan; better lose clothes and coin, then recover either by Satan, or compass either by any Satanical course whatsoever. And surely, little love show we, that we bear unto God, when for such trifles as these are, we stick not thus to displease him: we cleave nothing fast or close unto him, when even a twined thread, as we say, will thus pull us away from him, and draw us out of his way that he hath prescribed us.
What, saith our Sauiour, shall it auaile a man to winne the whole world, and loose his owne soule? much more then here, swhat shall it auaile a man to gaine his garment, and cast away his body that should weare it; to regaine his gold, and cast away his body that should vse it, yea to cast away his soule that may doe well enough without the body, whereas the body cannot possibly doe ⟨p. 337⟩well without it? Rather, as the same our Sauiour saith tin an other case, if thy coate bee gone, let gowne go after; choose rather to lose both, the one after the other, then by such courses as these are to seeke to regaine either. uBetter it is, saith our Sauiour, to go halt into heauen, then to go with two legges whole to hell: and better it is to go naked or thin-clad into heauen, then to go cloathed or well-appareled to hell; without money to heauen, then with mony to hell: better want meate and money, then receiue either from Satan; better lose cloathes and coine, then recouer either by Satan, or compasse either by any Satanicall course whatsoeuer. And surely, little loue shew wee, that we beare vnto God, when for such trifles as these are, we stick not thus to displease him: we cleaue nothing fast or close vnto him, when euen a twined thred, as we say, will thus pull vs away from him, and draw vs out of his way that hee hath prescribed vs.
sNe perdas tunicam, consulis mathematicum. quanto melius petiret tunica tua, quàm aniraae t•a? Aug. in Psal. 91.
Let us rather therefore in the fear of God, and as we regard our own good, put far from us such practises; and not forbear them only, but even abhor them, defy and detest them, not in word only, but in deed, not in tongue only, but in truth: that so *our hearts may be sincere and entire with God, not divided between God and Satan; our heads and brains busied about xsearching out the holy and acceptable will of God, not about curious inquiries into such ysecrets as the wisdom of God hath hid from our eyes; zour hands employed only in the good works of God, not in the works of that wicked one, 1which he came to dissolve and destroy in ⟨p. 338⟩those that be his: and 2our feet lastly walking in the straight-ways of Gods word, that lead to life and salvation, and not in Satan's crooked and blind by-paths, that tend to death and destruction.
Let vs rather therefore in the feare of God, and as we regard our owne good, put far from vs such practises; and not forbeare them onely, but euen abhorre them, defie and detest them, not in word onely, but in deed, not in tongue only, but in truth: that so *our hearts may be sincere and entire with God, not diuided betweene God and Satan; our heads and braines busied about xsearching out the holy and acceptable will of God, not about curious inquiries into such ysecrets as the wisedome of God hath hid from our eyes; zour hands imploied only in the good workes of God, not in the workes of that wicked one, 1which he came to dissolue and destroy in ⟨p. 338⟩those that be his: and 2our feete lastly walking in the straight-waies of Gods word, that leade to life and saluation, and not in Satans crooked and blinde by-paths, that tend to death and destruction.
§ 3. An idle Objection or two would be answered, and all were at an end. aIn these courses therefore, say some, there are many good words used, yea even Scripture it self oft: and then how can they be but good? at least how can they be so bad, as you seem to say of them?
§ 3. An idle Obiection or two would be answered, and all were at an end. aIn these courses therefore, say some, there are many good words vsed, yea euen Scripture it selfe oft: and then how can they be but good? at least how can they be so bad, as you seeme to say of them?
aIn magicis artibus & sortilegijs sancta multa & honesta frequenter ebseruantur. Gerson astrol. theol. propos. 21.
Augustine indeed, as bsome other have well observed, is in this regard over-favourable to some of these and the like courses, when che wisheth that men would rather make Lots of the leaves of the Gospel, then run directly to enquire and ask advice of the Devil: and dsome, as I showed ebefore of no very evil note have been over-taken that way. Yet both fhe himself misliketh it; and gthe ancient Canons have not without good ground and warrant condemned it, that Gods holy Oracles should be used to such idle vanities, and applied to such superstitious uses as these are. Holy things may be abused as well as profane. hThe Devil produced Scripture to persuade our Saviour to sin. And the Gentiles sacrifices that they offered to Idols, and iin them to Devils, were the same in substance with those that the Jews offered to Jehovah. kThe holiness of the thing used excuseth ⟨p. 339⟩not the abuse of it; which is rather the more heinous, the holier the thing is.
Augustine indeed, as bsome other haue well obserued, is in this regard ouer-fauorable to some of these and the like courses, when chee wisheth that men would rather make Lots of the leaues of the Gospell, then runne directly to enquire and aske aduice of the Deuill: and dsome, as I shewed ebefore of no very euill note haue beene ouer-taken that way. Yet both fhe himselfe misliketh it; and gthe auncient Canons haue not without good ground and warrant condemned it, that Gods holy Oracles should be vsed to such idle vanities, and applied to such superstitious vses as these are. Holy things may be abused as well as prophane. hThe Deuill produced Scripture to perswade our Sauiour to sinne. And the Gentiles sacrifices that they offered to Idoles, and iin them to Deuils, were the same in substance with those that the Iewes offered to Iehoua. kThe holinesse of the thing vsed excuseth ⟨p. 339⟩not the abuse of it; which is rather the more hainous, the holier the thing is.
bB. King on Jon. lect. 9.B. King on Ion. lect. 9.
cHi qui de paginis Evangeli•is sorts legunt; ets• optand•m est, ut id potius faciant, q•am ad daemonia consulenda concurrent. Aug. epist. 119.Hi qui de paginis Euangeli•is sortes legunt; ets• optand•m est, vt id potius faciant, q•am ad daemonia consulenda concurrant. Aug. epist. 119.
dGregorius Turon. Tetricus Ar•er•. Petrus •iesens. & alij.
eVise ca. 10 §. 10.
fTamen ista mihi displicet consuetudo, ad negotia secularia, & ad vitae huius vanitatē divina cracula v•lle converter. Aug. epist. 119.Tamen ista mihi displicet consuetudo, ad negotia secularia, & ad vitae huius vanitatē diuina cracula v•lle conuertere. Aug. epist. 119.
kSed multa in huiusn. odi est sanctitas. Men•tur sibi planè iniquitas: quasi viz reram optimarum sanctissimarunique non esse possit abusus, quarum nequi rill & flagui sorest quàm aliarum. Gerson de error. mag. part. 3. Tanto peir est supersliti, quanto plura miscentur bona: quoniam unde deberet honsrati Dominus, hovoratur Diabolus. Idem astrol. the: l. propos. 21.
§ 4. Yea but, lastly will some say, lthese observations oft fall out aright; and the event of them is according to the truth of the thing enquired into by them. For was it not so in many of the examples before mentioned? Did not the Lot light right mupon Jonah, and nupon Jonathan? Did not the oPhilistine and the pBabylonian Lotteries answer the expectation of those by whom they were used? Yea we have found, may some say, by our own experience, that in ordinary practise they oft prove true.
§ 4. Yea but, lastly will some say, lthese obseruations oft fall out aright; and the euent of them is according to the truth of the thing enquired into by them. For was it not so in many of the examples before mentioned? Did not the Lot light right mvpon Ionas, and nvpon Ionathan? Did not the oPhilistine and the pBabylonian Loteries answere the expectation of those by whom they were vsed? Yea we haue found, may some say, by our owne experience, that in ordinary practise they oft proue true.
lQui sortes mittunt, per visibilium rerum coni•cturas latentia saepe deprehendunt. Greg. M. in 1. R•g. l. 5. Frequenter evenit rerun prodigia certos exitus obti•ere. Pe•r. Bless. ep. 65.Qui sortes mittunt, per visibilium rerum coni•cturas latentia saepe deprehendunt. Greg. M. in 1. R•g. l. 5. Frequenter euenit rerū prodigia certos exitus obti•ere. Pe•r. Bles. ep. 65.
To this I answer: First, *they mark when they prove true, but not how oft they prove false; as the Philosopher saith of dreams, that qthey seldom prove true, and yet many men trust in them, because they mark those only that so prove. And as one saith of relics and monuments hung up by such as had made vows to our Lady (as they term her,) and were delivered being in danger and distress, that there were many indeed of them; but 1there were no relics of those that had made the like vows and were not delivered, but were drowned or perished otherwise: which yet would be many more, if they were to be seen. So here a few events are scored up and recorded that have fallen out aright, whereas rmany more, ten or twenty for one, had they been observed, might have been registered, that have fallen out clean otherwise. In the former examples; sit proved aright with Nebuchadnezzar; but tclean contrary with Haman. Yea so ⟨p. 340⟩oft thus fall they out, that, as one of the Ancients well saith, uthough they lie but by casualty, they may seem to do it of industry, and of set purpose to tell untruths.
To this I answere: First, *they marke when they proue true, but not how oft they proue false; as the Philosopher saith of dreames, that qthey seldome proue true, and yet many men trust in them, because they marke those onely that so proue. And as one saith of reliques and monuments hung vp by such as had made vowes to our Lady (as they tearme her,) and were deliuered being in danger and distresse, that there were many indeed of them; but 1there were no reliques of those that had made the like vowes and were not deliuered, but were drowned or perished otherwise: which yet would be many more, if they were to be seene. So here a few euents are scored vp and recorded that haue falne out aright, whereas rmany more, ten or twenty for one, had they beene obserued, might haue beene registred, that haue falne out cleane otherwise. In the former examples; sit proued aright with Nebuchadnezar; but tcleane contrary with Haman. Yea so ⟨p. 340⟩oft thus fall they out, that, as one of the Auncients well saith, uthough they lie but by casualty, they may seeme to doe it of industrie, and of set purpose to tell vntruths.
*Vera quisque sedulò notat, falsa nemo coarguit. Diodor Sicul. l. 32. de Euno.
q[Greek or Hebrew], &c. Aristot. de divin. per ins•m.〈non-Latin alphabet〉, &c. Aristot. de diuin. per ins•m.
1Sicut & Diagoras apud Cicer. do not. Deor. l. 3 Nusquam esse pictos qui nausragiū fecerant, in marique perierant.Sicut & Diagoras apud Cicer. do nat. Deor. l. 3 Nusquam esse pictos qui nausragiū fecerant, in marique perierant.
r[Greek or Hebrew]. Dio hisior. l. 52.〈non-Latin alphabet〉. Dio hisior. l. 52.
uAt nonnunquam tamen veritatē vel auspicia vel oracula tetigere. Quanquā in•er multa mendacia videri posfit indusiriam casus imitatus. Minute. in Octau. Perspicuumest multa vera evadere. Quid quod muliò plura falsa? Nonne ipsa varietas qu• est propri• fortunae, fortunam esse causam, non naturam docet? Cicer. de divin. l. 2.At nonnunquam tamen veritatē vel auspicia vel oracula tetigere. Quanquā in•er multa mendacia videri posfit indusiriam casus imitatus. Minut. in Octau. Perspicuumest multa vera euadere. Quid quod muliò plura falsa? Nonne ipsa varietas qu• est propri• fortunae, fortunam esse causam, non naturam docet? Cicer. de diuin. l. 2.
And yet 1strange and miserable is the blindness and madness (as one well observeth) of most men, who, whereas in other and better matters they are extreme hard of belief, and will refuse to give credit to a certain truth, though confirmed by infinite and innumerable undoubted examples, if they can pick out any one singular precedent, wherein it hath fallen out otherwise: as for example, tell them xhow many have died evil that lived evil, and that they themselves therefore taking the like courses in their life may justly look for the like issue in the end at their death: yet they will nothing regard all that is alleged in that kind, as long as they can name one, suppose ythe Thief on the Cross, though he be but one, and that zquestionable too; but let it go for granted; 2one, saith he well, that no man might despair, and but one, that no man should presume. Whereas, I say, in matters of moment, and that more nearly concern them, they will reject a thousand truths for some one untruth; or a thousand examples of events that have fallen out alike and aright, for some one that extraordinarily hath ⟨p. 341⟩fallen out otherwise: in these cases on the other side by one truth they will excuse an hundred untruths, and for one event that casually falleth out aright, pass by an hundred, it may be, that ordinarily fall out otherwise. So 3light of belief are we in vain and hurtful things, and such as we ought rather to distrust: so hard of belief in good and profitable things, and such as by God we stand bound to believe.
And yet 1strange and miserable is the blindnesse and madnesse (as one well obserueth) of most men, who, whereas in other and better matters they are extreame hard of beleife, and will refuse to giue credit to a certaine truth, though confirmed by infinite and innumerable vndoubted examples, if they can picke out any one singular precedent, wherein it hath falne out otherwise: as for example, tell them xhow many haue died euill that liued euill, and that they themselues therefore taking the like courses in their life may iustly looke for the like issue in the end at their death: yet they will nothing regard all that is alleadged in that kinde, as long as they can name one, suppose ythe Theife on the Crosse, though he be but one, and that zquestionable too; but let it go for granted; 2one, saith hee well, that no man might despaire, and but one, that no man should presume. Whereas, I say, in matters of moment, and that more neerely concerne them, they will reiect a thousand truths for some one vntruth; or a thousand examples of euents that haue falne out alike and aright, for some one that extraordinarily hath ⟨p. 341⟩falne out otherwise: in these cases on the other side by one truth they will excuse an hundred vntruths, and for one euent that casually falleth out aright, passe by an hundred, it may be, that ordinarily fall out otherwise. So 3light of beleife are we in vaine and hurtfull things, and such as we ought rather to distrust: so hard of beleife in good and profitable things, and such as by God wee stand bound to beleeue.
1Mira prorsus & miserabilis humanae coecitatis insama: quoniam in hac re decem aut crebri•ra mendacia per unā, casuali•er si obisgerit, v•ritat m •xcusat, ubi milie in alia mater•a veritates pro unico men dacio comperto despiceret. Gerson de error mag. part. 3.Mira prorsus & miserabilis humanae coecitatis insama: quoniam in hac re decem aut crebri•ra mendacia per vnā, casuali•er si obisgerit, v•ritat m •xcusat, vbi milie in alia mater•a veritates pro vnico mē dacio comperto despiceret. Gerson de error mag. part. 3.
x[Greek or Hebrew]. Qu bliss vita, finis ita Sic Saul, Ahab, Balaam, Ivias alij innumeri. Vade Aug. de disc. Christ. Non potest malè mori qui benè vixerit; & vix benè moritur, qui malè vixit.〈non-Latin alphabet〉. Qu •lis vita, finis ita Sic Saul, Ahab, Balaam, Iuias alij innumeri. Vade Aug. de disc. Christ. Non potest malè mori qui benè vixerit; & vix benè moritur, qui malè vixit.
zSome think he was converted ere he came to the Cross. That he was baptized befort, Augustine seems to suppose; retract. l. 1. c. 26. & l. 2. c. 551 & deanimae •rig. l. •. c. 9. That Matth. 26.44. The Thieves, may be expounded, one of them: as the like phrase is Gen. 23.6. Judg. 12.7. 2 Chron. 24•5.
§ 5. Secondly issue or event argueth not either the truth and certainty, or the lawfulness and warrantableness of an action, as even aHeathen themselves have seen and observed. bHow many be there every where that thrive in sin and by sin? cHow many have been Conquerors in unjust wars? dThe length of the lance argueth not the equity of the cause, nor the sharpness of the swords-edge the lawfulness of the course or the quarrel. It followeth not that the Beniamites cause was good, or the other Israelites bad, because ein two several battles they beat down their brethren, and their Adversaries fell before them.
§ 5. Secondly issue or euent argueth not either the truth and certainety, or the lawfulnesse and warrantablenesse of an action, as euen aHeathen themselues haue seene and obserued. bHow many bee there euery where that thriue in sinne and by sinne? cHow many haue beene Conquerors in vniust wars? dThe length of the launce argueth not the equitie of the cause, nor the sharpnes of the swords-edge the lawfulnesse of the course or the quarell. It followeth not that the Beniamites cause was good, or the other Israelites bad, because ein two seuerall battels they beate downe their brethren, and their Aduersaries fell before them.
aExitus acta probat: careat suce•ssibus opto, Quisquis ab eventus facta notanda putat. Ovid. e•ist. 2. Est omninò iniquum, sed usu receptum, quod bon•sta consilia vel turpia, prout malè, aut pr•sperè cedunt, ita vel probantur vel reprehenduntur. •lin. epist. 22. lib. 5.Exitus acta probat: careat suce•ssibus opto, Quisquis ab euentus facta notanda putat. Ouid. e•ist. 2. Est omninò iniquum, sed vsu receptum, quod bon•sta consilia vel turpia, prout malè, aut pr•sperè cedunt, ita vel probantur vel reprehenduntur. •lin. epist. 22. lib. 5.
But to come nearer home, take we *example from the like: How vain and idle, how frivolous and ridiculous was the Heathens course of Divination, by opening the bellies of beasts and poring into their entrails, by observing the voices or the flight of souls, and their feeding or refusing of their food? in so much that fa grave Author and ⟨p. 343⟩one of great authority among them had wont to say that he wondered, how their Wizards and Soothsayers, that by such courses deluded the common sort of people, could forbear laughing when they looked one on an other: and gthe wiser sort among them did but scoff and flout at them: one affirming that hThese Wizards and Soothsayers, that can tell what the birds chirp, and whose wit and wisdom lieth buried in the bellies and bowels of beasts; may well be heard, but are in no wise to be hearkened unto. And another that, iThe Marsian Enchanters and Spelmongers, and the common Sacrificers and Bowell-searchers, with the Star-gazers and Figure-casters; as also the Egyptian Fortunetellers, and Dream-readers; are not worth a button all of them. For that they are not such as have any divine Art or skill at all with them: but are either superstitious Wizards, or blind Buzzards, or idle-headed, or addle-brained, or arrant Beggars. That, like fools as they are, profess to tell other men their fortunes, when they are ignorant of their own; and promise to help them to hidden hoards of gold, whom they beg a grey groat of: which groat, saith he, they may do well first to take out of that hoard, and then return them the rest. Yet did not these also oftentimes prove true? yea did they not both prove alike true, both this and that other, when kby Nebuchadnezzar they were both used together? Heathen stories, we know, are stuffed full of the like events of them: lthe observations of eight hundred years and upwards, saith one of their Writers, going most with them. In regard ⟨p. 342⟩whereof mthe argument drawn from the event to justify the act of Eliezer Abraham's servant, though it may carry with it some good probability, yet is not of undoubted certainty. For nthe sign that the Philistine Sorcerers set themselves fell out as rightly: and othe Witches Samuel of Endor told Saul much truth, and what shortly after came accordingly to pass. And yet are neither of their courses, by any that I know, justified.
But to come neerer home, take wee *example from the like: How vaine and idle, how friuolous and ridiculous was the Heathens course of Diuination, by opening the bellies of beasts and poaring into their entrailes, by obseruing the voices or the flight of soules, and their feeding or refusing of their food? in so much that fa graue Authour and ⟨p. 343⟩one of great authoritie among them had wont to say that hee wondred, how their Wisards and Soothsaiers, that by such courses deluded the common sort of people, could forbeare laughing when they looked one on an other: and gthe wiser sort among them did but scoffe and flout at them: one affirming that hThese Wisards and Soothsaiers, that can tell what the birds shirpe, and whose wit and wisedome lieth buried in the bellies and bowels of beasts; may well bee heard, but are in no wise to be hearkned vnto. And another that, iThe Marsian Inchanters and Spelmongers, and the common Sacrificers and Bowell-searchers, with the Star-gazers and Figure-casters; as also the Aegyptian Fortunetellers, and Dreame-readers; are not worth a button all of them. For that they are not such as haue any diuine Art or skill at all with them: but are either superstitious Wisards, or blinde Buzards, or idle-headed, or adle-brained, or arrant Beggars. That, like fooles as they are, professe to tell other men their fortunes, when they are ignorant of their owne; and promise to helpe them to hidden hords of gold, whom they beg a grey groate of: which groate, saith he, they may doe well first to take out of that hord, and then returne them the rest. Yet did not these also oftentimes proue true? yea did they not both proue alike true, both this and that other, when kby Nebuchad•ezar they were both vsed together? Heathen stories, wee know, are stuft full of the like euents of them: lthe obseruations of eight hundred yeeres and vpwards, saith one of their Writers, going most with them. In regard ⟨p. 342⟩
*Nonne intelligis eadem rati•ne uti posse & haruspices, & fulguratores, & interprets ostentorum, & augurs, & sortilegos, & Chaldaeos; quorum generum nullū est, ex quo non aliquid, sicut pradictum est, e•aserit? Cic. de divin. l. 2. Et ibid. Non hostiarum casum confirmas sortiū simili•udine, sed infirmas sortes collation hostiarum.Nonne intelligis eadem rati•ne vti posse & aruspic•s, & fulguratores, & interpre•es ostentorum, & augures, & sortilegos, & Chaldaeos; quorum generum nullū est, ex quo non aliquid, sicut pradictum est, e•aserit? Cic. de diuin. l. 2. Et ibid. Non hostiarum casum confirmas sortiū simili•udine, sed infirmas sortes collatione hostiarum.
fVetus illud Catonis admodum sci•ū, qui mirars se aiebat, quò• non rideret aeruspex aruspicē cùm vidisset. Cic. de divin. l. 2.Vetꝰ illud Catonis admodum sci•ū, qui mirars se aiebat, quò• non rideret aeruspex aruspicē cùm vidisset. Cic. de diuin. l. 2.
gHaec viritim sapie•tissimi cuiusque restui• fides: •n universum verò omnibus horis credit vita nec sentit. Plin hist. not. l. 28. c. 2. Vise & Valer. Max.l. 1. c. 6.Haec viritim sapie•tissimi cuiusque restui• fides: •n vniuersum verò omnibus horis credit vita nec sentit. Plin hist. nat. l. 28. c. 2. Vise & Valer. Max.l. 1. c. 6.
hNam istos, qui linguā aviū intelligunt, Plusque ex ali•no jecore sapiunt quàm ex suo, Magis audiendum quam auscultandū censco. Pacu•ius Chryse.
pReasons and arguments, saith the Heathen man, must be produced for the confirmation of mens courses, not examples of uncertain and casual events. And well: for, as a Noble man of ours saith in a learned and elaborate work of his of somewhat the like subject, qExamples which fall out by chance were never currant, where the cause is to be justified by reason: And therefore till a man can as readily produce a certain ground to make his guesses good, as score up a register of blind events, we may rather commend his luck then his learning.
pReasons and arguments, saith the Heathen man, must be produced for the confirmation of mens courses, not examples of vncertaine and casuall euents. And well: for, as a Noble man of ours saith in a learned and elaborate worke of his of somewhat the like subiect, qExamples which fall out by chance were neuer currant, where the cause is to be iustified by reason: And therefore till a man can as readily produce a certaine ground to make his guesses good, as score vp a register of blinde euents, we may rather commend his lucke then his learning.
pArgumentis & rationibus oportet quare q•icquam ita sit docere, non eventis. Cicer. de divin. lib. 2.Argumentis & rationibus oportet quare q•icquam ita sit docere, non euentis. Cicer. de diuin. lib. 2.
qL.H. H• ward of blind prophecies.L.H. H• ward of blinde prophecies.
Sed multa in huiusn. odi est sanctitas. Men•tur sibi planè iniquitas: quasi viz reram optimarum sanctissimarunique non esse possit abusus, quarum nequi rille & flagui• s•orest quàm aliarum. Gerson de error. mag. part. 3. Tanto pei•r est supersliti•, quanto plura miscentur bona: quoniam vnde deberet honsrati Dominus, houoratur Diabolus. Idem astrol. the: l. propos. 21.
. Joan. 6.45. So expound it Ambros super Luc. l. 10. & August. de consens. Evang l. 3. c. 16.
Some thinke he was conuerted ere he came to the Crosse. That he was baptized befort, Augustine seemes to suppose; retract. l. 1. c. 26. & l. 2. c. 551 & deanimae •rig. l. •. c. 9. That Matth. 26.44. The Theeues, may be expounded, one of them: as the like phrase is Gen. 23.6. Iudg. 12.7. 2 Chron. 24•5. Psal. 1.3. Ion. 1.5. Zech. 9.9. Ioan. 6.45. So expound it Ambros super Luc. l. 10. & August. de consens. Euang l. 3. c. 16.
2Unus, ne quis disperare•; unicus, ne quis praesumeret. Aug.Vnus, ne quis disperare•; vnicus, ne quis praesumeret. Aug.
3Tantam ad credendum prohibita, noxia & vana libidinem in tam modica credendorum fide quis non mirabi•ur? G•rson de error. mag part. 3.
the argument drawne from the euent to iustifie the act of Eliezer Abrahams se•uant, though it may cary with it some good probabilitie, yet is not of vndoubted certainty. For
the Witches Samuel of Endor told Saul much truth, and what shortly after came accordingly to passe. And yet are neither of their courses, by any that I know, iustified.
Nam istos, qui linguā auiū intelligunt, Plusque ex ali•no iecore sapiunt quàm ex suo, Magis audiendum quam auscultandū censco. Pacu•ius Chryse.
iNon habeo denique nau•i Marsum augurem, Non vicanos aruspices, •on de circo astrologos; Non Isi•cos coniectores, non interpretes somniûm Non enim sunt ij aut scientia aut arte divini; Sed superstiti•si va••s, imprudentesque arioli; Aut inertes, aut insani, aut quibas egestas imperat. Qui jibi s•nutam ••n sap•unt, alterin ō strant viam Quibus divitias p•llicentur, ab bis dracl•mum ipsi petunt. De eis divitijs sibi deducant drachmam, reddant caetera. Ennius apud Cic•r. de divin.l. 1.Non habeo denique nau•i Marsum augurem, Non vicanos aruspices, •on de circo astrologos; Non Isi•cos coniectores, non interpretes somniûm Non enim sunt ij aut scientia aut arte diuini; Sed superstiti•si va••s, imprudentesque arioli; Aut inertes, aut insani, aut quibas egestas imperat. Qui jibi s•nutam ••n sap•unt, alterin ō strant viam Quibus diuitias p•llicentur, ab bis dracl•mum ipsi petunt. De eis diuitijs sibi deducant drachmam, reddant caetera. Ennius apud Cic•r. de diuin.l. 1.
lLa omnia approba•tibus 830. annorum eventibus. Plin. hist. not. l. 28. c. 2.La omnia approba•tibus 830. annorum euentibus. Plin. hist. nat. l. 28. c. 2.
