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.
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
there 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
though 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.
§ 6. Thirdly and lastly when these things prove true and fall out accordingly to the intent and desire or purpose of the User, it is tnot as rHierome and sothers from him have well observed, by the force or from the nature of the thing it self that is used: and therefore uthe argument, saith one well, drawn from the event is weak and feeble, as mistaking much the ground of the matter, and assigning that for a cause which in very deed is none: like xthe superstitious Papists or Idolatrous Heathens conceit, that ascribed Gods usual bounty in blessing the year ordinarily with plenty to their idle Processions, (for ⟨p. 344⟩yboth used such, and they were alike idle that both used) because it followed thereupon: or like the practise of zunskilful Empirics, that giving medicines at adventure one after an other, when the disease breaketh away by other means or of it self, ascribe the cure to the medicine they last gave, because that the disease went away upon the use of it. But they come to pass by other means, and those either Ordinary or Extraordinary.
§ 6. Thirdly and lastly when these things proue true and fall out accordingly to the intent and desire or purpose of the Vser, it is tnot as rHierome and sothers from him haue well obserued, by the force or from the nature of the thing it selfe that is vsed: and therefore uthe argument, saith one well, drawne from the euent is weake and feeble, as mistaking much the ground of the matter, and assigning that for a cause which in very deed is none: like xthe superstitious Papists or Idolatrous Heathens conceipt, that ascribed Gods vsuall bounty in blessing the yeere ordinarily with plenty to their idle Processions, (for ⟨p. 344⟩yboth vsed such, and they were alike idle that both vsed) because it followed thereupon: or like the practise of zvnskilfull Empirickes, that giuing medicines at aduenture one after an other, when the disease breaketh away by other meanes or of it selfe, ascribe the cure to the medicine they last gaue, because that the disease went away vpon the vse of it. But they come to passe by other meanes, and those either Ordinary or Extraordinary.
tNu• viribus sortium.
rHieronym. super Jon. •.1.Hieronym. super Ion. •.1.
uElumb• ac vanū est ab eventu argumentum: est enim à non causa ut à causa. Martyr in 1 Sam.c. 14.Elumb• ac vanū est ab euentu argumentum: est enim à non causa vt à causa. Martyr in 1 Sam.c. 14.
xSacerdotes Papisti•i ambarualia sua •b•unt. Si sequatur ub•rtas agror•m, non debemus put•re D•um ill•s audisse, sed re•petua bonitate sua usum esse. Martyr in 1. S•m. cap. 14.Sacerdotes Papisti•i ambarualia sua •b•unt. Si sequatur vb•rtas agror•m, non debemus put•re D•um ill•s audisse, sed re•petua bonitate sua vsum esse. Martyr in 1. Sm. cap. 14.
Ordinarily it falleth out so either by mere Casualty, or by humane Slight and subtlety. aBy Casualty; as one faith of unskilful Physicians, that bthey indeed cure not their Patients, but Chance, if any be cured by them: because they minister medicines without ground or good reason, and yet by chance sometime give that that doth good: and an other of Fortune-tellers, that cHe was the best Diviner, that could give the best guess. For that they went by mere conjecture, wherein da man without any divine help or divining faculty yet many times, as we say, hitteth the nail on the head: and as a third saith of Dreams and Dreamers, that ethough there be no divine matter in them, yet they oft fall out: for that men dreaming so oft, and of so many and sundry things of all sorts as they do, it is not strange if they light on some things that casually fall out so accordingly; as fthose that play at even and odd, though they go merely by guess, yet they guess ⟨p. 345⟩oft aright; and gtwo casting stones as they come to hand one at an other, may chance to cast the same stone twice: or has a man shooting oft, though with little skill, yea or blind-folded, may by chance sometime hit the mark; and idicing all day long, sometime have the Chance he would have, or the highest chance that the dice have.
Ordinarily it falleth out so either by meere Casualtie, or by humane Slight and subtiltie. aBy Casualtie; as one faith of vnskilfull Physitions, that bthey indeed cure not their Patients, but Chaunce, if any be cured by them: because they minister medicines without ground or good reason, and yet by chaunce sometime giue that that doth good: and an other of Fortune-tellers, that cHee was the best Diuiner, that could giue the best guesse. For that they went by meere coniecture, wherein da man without any diuine help or diuining facultie yet many times, as we say, hitteth the naile on the head: and as a third saith of Dreames and Dreamers, that ethough there be no diuine matter in them, yet they oft fall out: for that men dreaming so oft, and of so many and sundry things of all sorts as they do, it is not strange if they light on some things that casually fall out so accordingly; as fthose that play at euen and odde, though they go meerely by guesse, yet they guesse ⟨p. 345⟩oft aright; and gtwo casting stones as they come to hand one at an other, may chaunce to cast the same stone twise: or has a man shooting oft, though with little skill, yea or blind-folded, may by chance sometime hit the marke; and idicing all day long, sometime haue the Chaunce he would haue, or the highest chaunce that the dice haue.
aQuota quaeque res evenit praedicta abistis? aut s• evenit quippiam, quid afferri potest, cur non casu id eneverit? Cicer. de divin. l. 2. Casu quaedam si• eveniunt, quae à di••nantibus dicta sunt. Ibid. Non arte, sed (forte, potius quàm quod ille senex) sorte vera dicunt: apud Aug. conf•ss l. 7. c 6 Et lo Weidner. apud Keplerum de non stell. s•rp. par. 2.•.30. V•ral•qui casu mendacia mille locutos.Quota quaeque res euenit praedicta abistis? aut s• euenit quippiam, quid afferri potest, cur non casu id eneuerit? Cicer. de diuin. l. 2. Casu quaedam si• eueniunt, quae à di••nantibus dicta sunt. Ibid. Non arte, sed (forte, potius quàm quod ille senex) sorte vera dicunt: apud Aug. conf•ss l. 7. c 6 Et lo Weidner. apud Keplerum de non stell. s•rp. par. 2.•.30. V•ral•qui casu mendacia mille locutos.
c[Greek or Hebrew]. Eurip. Benè qui conijci t, va•enhune perhibebo op•im•m. Cicer. de divin. l. 2.〈non-Latin alphabet〉. Eurip. Benè qui conijci t, va•ēhune perhibebo op•im•m. Cicer. de diuin. l. 2.
Thus kAugustine telleth of two Young-men, that travelling by the way made many believe that they were Figure-casters, whereas they knew not so much as the 12. Signs in the Zodiake• and when they perceived that their Host where they inned seemed to give some credit to them telling him many strange matters, they grew bolder; and being demanded by him whether they could tell him ought of his son, who was then abroad, and staying out beyond his time appointed, made his Father their Host somewhat fearful that some evil had befallen him; they little regarding how the matter would fall out in their absence, so they might give their Host contentment, and get themselves somewhat for the present, bad him be of good cheer, his son, they would warrant him, was safe, and not very far of: Which though they knew no more, as we say, then the post, or then their Host himself that asked them, yet by mere casualty beside their expectation fell out accordingly: For the Youngman came in just as they were leaving their Inn; which made them to be accounted men of extraordinary skill.
Thus kAugustine telleth of two Young-men, tha trauelling by the way made many beleeue that they were Figure-casters, whereas they knew not so much as the 12. Signes in the Zodiake• and when they perceiued that their Host where they inned seemed to giue some credit to them telling him many strange matters, they grew bolder; and being demaunded by him whether they could tell him ought of his sonne, who was then abroad, and staying out beyond his time appointed, made his Father their Host somewhat fearefull that some euill had befalne him; they little regarding how the matter would fall out in their absence, so they might giue their Host contentment, and get themselues somewhat for the present, bad him be of good cheere, his sonne, they would warrant him, was safe, and not very far of: Which though they knew no more, as we say, then the post, or then their Host himselfe that asked them, yet by meere casualtie beside their expectation fell out accordingly: For the Youngman came in iust as they were leauing their Inne; which made them to be accounted men of extraordinary skill.
§ 7. Again sometime these courses take effect not by mere casualty, but either in an Ordinary ⟨p. 346⟩course by some slight of man, or in an Extraordinary by some secret work of Satan, or by some hidden hand of God himself.
§ 7. Againe sometime these courses take effect not by meere casualtie, but either in an Ordinary ⟨p. 346⟩course by some slight of man, or in an Extraordinary by some secret worke of Satan, or by some hidden hand of God himselfe.
For as Augustine saith of the miracles done or pretended to be done by the Donatists, that they were leither of mens forging or of the Devils doing: and a learned Schoolman and our Countryman of popish miracles wrought for confirmation of the Mass, that mthey were either procured by men or effected by Satan: so it falleth out oft in these Lotteries and Divinations by Lot.
For as Augustine saith of the miracles done or pretended to be done by the Donatists, that they were leither of mens forging or of the Deuills doing: and a learned Schooleman and our Countreyman of popish miracles wrought for confirmation of the Masse, that mthey were either procured by men or effected by Satan: so it falleth out oft in these Loteries and Diuinations by Lot.
lAut figmenta mendacium hominum, aut portenta fallacium Daemonum, Aug. de unit. Eccles.c. 16.Aut figmenta mendacium hominum, aut portenta fallacium Daemonum, Aug. de vnit. Eccles.c. 16.
mIn Sacramento apparet caro interdum humana procuratione, interdum diabolica operatione. Alex. de Ales sum. part. 4. q. 53. m. 4. a. 3. sol. 2.
Sometime they take effect by means of some *sleight, that seeming casual that indeed is not, and so a Lot thought to be used, where indeed there is none: as with those that cheat at dice. As in the event, that seemeth skill sometime, that is indeed but mere Chance: so in the act it self, that seemeth Chance sometime, that indeed is sleight and skill: as nLyra testifieth of the miracles of his time, that many of them were wrought by sleight for gain to delude the people, by the Priests and their Complices: and as othe Heathen Oracles were oft cunningly and craftily carried to speak to private mens purposes: and pthe entrails in their sacrifices by Art and crafty conveyance caused to give signs of success for mens better encouragement, which they could not of themselves.
Sometime they take effect by meanes of some *sleight, that seeming casuall that indeed is not, and so a Lot thought to be vsed, where indeed there is none: as with those that cheate at dice. As in the euent, that seemeth skill sometime, that is indeed but meere Chaunce: so in the act it selfe, that seemeth Chaunce sometime, that indeed is sleight and skill: as nLyra testifieth of the miracles of his time, that many of them were wrought by sleight for gaine to delude the people, by the Priests and their Complices: and as othe Heathen Oracles were oft cunningly and craftily caried to speake to priuate mens purposes: and pthe entrailes in their sacrifices by Art and craftie conueighance caused to giue signes of successe for mens better encouragement, which they could not of themselues.
*Ars casum simulat. Ovid. artu l. 3.Ars casum simulat. Ouid. artu l. 3.
nAliquando in Ecclesia fit maxima deceptio in miraculis fictis à sacerdotibus, vel eis adhaerentibus propter lucrum. Lyra in Dan. c. 14.
o[Greek or Hebrew] Pythiam à Philippo corruptam querebatur Demosthenes. Cicer. de divin.l. 2. & Aesthin. contra Cres•ph. & Minute. Octau.〈non-Latin alphabet〉 Pythiam à Philippo corruptam querebatur Demosthenes. Cicer. de diuin.l. 2. & Aesthin. contra Cres•ph. & Minut. Octau.
pSic Agesilaus [Greek or Hebrew] Nialus Victimae jecin•ri clanculis inscripsit, teste Plut. in apppeth.Sic Agesilaus 〈non-Latin alphabet〉 Nialus Victimae iecin•ri clanculis inscripsit, teste Plut. in ap•p•th.
Thus we find in qancient Story, that whereas Temenus and Cresph•ntes Aristomachus his sons accompanied with the forces of their Vukle Aristodemus (who deceasing left issue two twins Procles and Eurysthenes in the custody of his brother in law ⟨p. 347⟩Theras) had by a joint conquest made recovery of Peloponnesus held by the issue of Hercules, of which linage they were, long before, till by Eurystheus they were forcibly disposest of it; and were now to make a partition of it divided into three portions, Argos, Sparta or Lacedaemon and Messena: Cresphontes desirous at any hand to have Messena, persuaded rhis brother Temenus (who had seized already upon Argos, and was chosen to make Lots for them for the assignment of the other two parts between Cresphontes and There as in right of the two Orphans) to use some sleight and fraud for him; which he accordingly did, as all agree in the report of it, though for the manner of it there is some difference among them. For ssome of them write that it was agreed upon, tthat he should have Messena, or his choice of all three, whose Lot came out first; whereupon Temenus made utwo pellets of clay, the one dried in the sun for his Nephews, and the other baked in the fire for his brother, which being cast both at once into the water, and lying there for some time, theirs being dissolved, his of necessity came forth first. Whereas others *report that it was agreed among them all, that xhe, whose Lot came out not first but last should have Messena; and that when ythe other two cast in either of them a white stone, Cresphontes cast in a piece of white clay, which being dissolved in the water was not at all drawn, and so ⟨p. 348⟩by that means he obtained his desire, znot by chance, as it might seem, but indeed by covin and deceit.
Thus we finde in qauncient Story, that whereas Temenus and Cresph•ntes Aristomachus his sonnes accompanied with the forces of their Vukle Aristodemus (who deceasing left issue two twins Procles and Eurysthenes in the custody of his brother in law ⟨p. 347⟩Theras) had by a ioint conquest made recouery of Peloponnesus held by the issue of Hercules, of which linage they were, long before, till by Eurystheus they were forcibly dispossest of it; and were now to make a partition of it diuided into three portions, Argos, Sparta or Lacedaemon and Messena: Cresphontes desirous at any hand to haue Messena, perswaded rhis brother Temenus (who had seised already vpon Argos, and was chosen to make Lots for them for the assignement of the other two parts betweene Cresphontes and Ther as in right of the two Orphans) to vse some sleight and fraude for him; which he accordingly did, as all agree in the report of it, though for the manner of it there is some difference among them. For ssome of them write that it was agreed vpon, tthat he should haue Messena, or his choise of all three, whose Lot came out first; whereupon Temenus made utwo pellets of clay, the one dried in the sunne for his Nephewes, and the other baked in the fire for his brother, which being cast both at once into the water, and lying there for some time, theirs being dissolued, his of necessitie came forth first. Whereas others *report that it was agreed among them all, that xhe, whose Lot came out not first but last should haue Messena; and that when ythe other two cast in either of them a white stone, Cresphontes cast in a peice of white clay, which being dissolued in the water was not at all drawne, and so ⟨p. 348⟩by that meanes he obtained his desire,
qPausan. in Mess•nia•. & Apollodor. bibliothec. l. 2.
rTe•tuumfratr• ̄, non, Temonem sacerdonem, utisalsus est Aretius in problem. part. 1. loc. 67 §. 6.Te•tuumfratr• ̄, non, Temonem sacerdonem, vtisalsus est Aretius in problem. part. 1. loc. 67 §. 6.
sPausan. in Messen.
t[Greek or Hebrew].〈non-Latin alphabet〉.
u[Greek or Hebrew]. Hine Pausaniam secutus Plautus Casina act. 2. sc. 6. Ptinam tua quidem, s•cut Herculis praedicant, Quondam prognatis in sortiendo sors delicuerit. Vise Victor. var. sect. l. 25. c. 15.〈non-Latin alphabet〉. Hine Pausaniam secutus Plautꝰ Casina act. 2. sc. 6. Ptinam tua quidem, s•cut Herculis praedicant, Quondam prognatis in sortiendo sors delicuerit. Vise Victor. var. •ect. l. 25. c. 15.
*Apollodor. bibl. l. 2.
x[Greek or Hebrew]. A- pollod. l. 1. [Greek or Hebrew]. Poly•n. stratag.l. 1.〈non-Latin alphabet〉. A- pollod. l. 1. 〈non-Latin alphabet〉. Poly•n. stratag.l. 1.
And not altogether unlike hereunto is that course which 1a Writer of natural secrets prescribeth to be used, not so much for the finding out of a Thief, as for the drawing of a confession from one that is upon some good ground suspected so to be, by putting his name in a scroll of paper together with many other wrapped all up in lumps of clay severally, but his wrapped somewhat more loosely then any of the other, into a basin of water, that so seeming by chance to unfold first, he may, thereby supposing himself miraculously discovered, be induced to confess it.
And not altogether vnlike hereunto is that course which 1a Writer of naturall secrets prescribeth to be vsed, not so much for the finding out of a Theife, as for the drawing of a confession from one that is vpon some good ground suspected so to be, by putting his name in a scrole of paper together with many other wrapped all vp in lumps of clay seuerally, but his wrapped somewhat more loosely then any of the other, into a basen of water, that so seeming by chaunce to vnfold first, he may, thereby supposing himselfe miraculously discouered, be induced to confesse it.
1B•pt. P•r•amag. nature.l. 20 c. 8. argillace is globulis suspector•• no••na schedul•• inscripta conglu•inant, & in aqu•m mergunt: minus curi••è •b•olut• citius reserantur, & aquae innatant.B•pt. P•r•amag. na•ur.l. 20 c. 8. argillace is globulis suspector•• no••na schedul•• inscripta conglu•inant, & in aqu•m mergunt: minus curi••è •b•olut• citius reserantur, & aquae innatant.
In this kind may Imagination also oftentimes do much. For aa strong Imagination either in the agent or in the patient, in the doer or the sufferer, many times furthereth an effect. In the Agent; as when using the Sieve and the Sheers, and naming many, whom they think good to question, but among those many, strongly suspecting some one, the strong Imagination of those, or the one of those that hold it between them (though no wilful slight otherwise be interposed by either of them) may be a mean sufficient to work an insensible motion in the hand of the Holder so strongly possest, for the turning of the sieve and sheers upon the naming of the party by him or them formerly suspected.
In this kinde may Imagination also oftentimes do much. For aa strong Imagination either in the agent or in the patient, in the doer or the sufferer, many times furthereth an effect. In the Agent; as when vsing the Siue and the Sheeres, and naming many, whom they thinke good to question, but among those many, strongly suspecting some one, the strong Imagination of those, or the one of those that hold it betweene them (though no wilfull slight otherwise be interposed by either of them) may be a meane sufficient to worke an insensible motion in the hand of the Holder so strongly possest, for the turning of the siue and sheeres vpon the naming of the party by him or them formerly suspected.
aImaginati•nis vimmest maximam, & quo•d co-pus im•ginantis plurimum posse, d•cent Picus Mirand. de imaginat. Marsil. Fi•n. de Theolog. Platon. l. 13. Anton. Mirand. de sing cert.l 29. Toslat. in Gen. c. 30. v. 39. & P•rer. ••id Mich. Medina de•r•cta side lib. 2. Vair. de fascin. l. 2. c. 3. Delri• mag. disq tom. 1. l. 1. c. 3. q. 3.Imaginati•nis vim•ss• maximam, & quo•d co-pus im•ginantis plurimum posse, d•cent Picus Mirand. de imaginat. Marsil. Fi•n. de Theolog. Platon. l. 13. Anton. Mirand. de sing cert.l 29. Toslat. in Gen. c. 30. v. 39. & P•rer. ••id Mich. M•dina de•r•cta side lib. 2. Vair. de fascin. l. 2. c. 3. Delri• mag. disq tom. 1. l. 1. c. 3. q. 3.
In the Patient; as it is observed 2in some superstitious courses of cure, that they may receive some strength from the Imagination of the party: which ⟨p. 349⟩yet ba grave Writer wisheth Physicians to be wary in and beware of, least while they cure other mens bodies, they cast away their own souls: and as cthe former Author prescribeth a course for the discovery of a These, by making bread or paste of meal mingled with the powder dof a stone said to be found usually in the Eagles nest, which the party suspected eating of together with others, his fear, saith he, arising from the expectation of the event, by drying his throat, will hinder his swallow, that he shall not be able to get it down so readily as the rest do; and by that means h•e may be discovered. Which whether it be true or no; once certain it is, that eImagination is of much force for the producing of effects, and the making of such things seem to be casual as in deed are nothing less.
In the Patient; as it is obserued 2in some superstitious courses of cure, that they may receiue some strength from the Imagination of the party: which ⟨p. 349⟩yet ba graue Writer wisheth Physitians to be wary in and beware of, least while they cure other mens bodies, they cast away their owne soules: and as cthe former Authour prescribeth a course for the discouery of a Theise, by making bread or paste of meale mingled with the pouder dof a stone said to be found vsually in the Eagles nest, which the party suspected eating of together with others, his feare, saith he, arising from the expectation of the euent, by drying his throate, will hinder his swalow, that he shall not be able to get it downe so readily as the rest doe; and by that meanes h•e may be discouered. Which whether it be true or no; once certaine it is, that eImagination is of much force for the producing of effects, and the making of such things seeme to be casuall as in deed are nothing lesse.
2Sanare •icunt•r superstiticsa illa per inmutationem virtutis imaginativae. Gerson de error. mag.Sanare •icunt•r superstiticsa illa per inmutationem virtutis imaginatiuae. Gerson de error. mag.
bVerum cave• medicus, ne vole• do sanare corpus alirnum, meni•nd• disipi•ns i••erficiat serpsum. Idem ibid.Verum caue• medicus, ne vole• do sanare corpus alirnum, meni•nd• disipi•ns i••erficiat serpsum. Idem ibid.
cJo. Ba•t. Porta mag not l. 20. c. 8.Io. Ba•t. Porta mag nat l. 20. c. 8.
dEx Aetite lapide.
eCertè vim imaginali•am plurimum tum prod•sse tum obesse sanita•is regiminiqus nescia•? unde illud vulgatum, Imaginatio fa•it casum. Gersen d• error. mag. Vis• Cardan. de subtil. l. 19. & de variet. c. 44.Certè vim imaginali•am plurimum tum prod•sse tum obesse sanitais regiminiqus nescia? vnde illud vulgatum, Imaginatio fait casum. Gersen d error. mag. Vis Cardan. de subtil. l. 19. & de variet. c. 44.
§ 8. And thus in ordinary course these superstitious Divinations sometime take: but sometime again they hit aright by Extraordinary means, and that either by diabolical cooperation, or by divine permission or special appointment.
§ 8. And thus in ordinarie course these superstitious Diuinations sometime take: but sometime againe they hit aright by Extraordinary meanes, and that either by diabolicall cooperation, or by diuine permission or speciall appointment.
. 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.
yAmbarualis hostia, quae rei divinae causa circum arua •ucitur ab •ijs qui pro frugibus faciunt. Pauli F•stus.Ambarualis hostia, quae rei diuinae causa circum arua •ucitur ab •ijs qui pro frugibus faciunt. Pauli F•stus.
zFerrell. in method. med.Fer•el. in method. med.
Imp•è tamen, quod ad numen divinum Tyrius Max. serm. 3. [Greek or Hebrew] licèt de Dijs Ethnicis verè dictum.Imp•è tamen, quod ad numen diuinum Tyrius Max. serm. 3. 〈non-Latin alphabet〉 licèt de Dijs Ethnicis verè dictum.
e[Greek or Hebrew]. Aristot. de divin per insom.〈non-Latin alphabet〉. Aristot. de diuin per insom.
g[Greek or Hebrew]. Assist. ibid. Acc•di• (enim saep) casu quod non casus videa••r. Ply. epist. 33.l.6.〈non-Latin alphabet〉. A•ist. ibid. Acc•di• (enim saep) casu quod non casus videa••r. Pli•. epist. 33.l.6.
hQuis est qui totum diem jaculan• non aliquaud. collimet? to•as n•ctes somniamus, n•que ulla est ferè qua non dormiam••. & miramur aliquando i• quod s•mniamus evadere? Cie. de divin.l. 2.Quis est qui totum diem iaculan• non aliquaud. collimet? to•as n•ctes somniamus, n•que vlla est ferè qua non dormiam••. & miramur aliquando i• quod s•mniamus euadere? Cie. de diuin.l. 2.
iQuid est tam in▪ certum q•àm talorum jactus? tamen nemo est quin saepe jactaus venereum ja•iat aliquando, nonnunquam e•iā i•erum ac tertium. Numigitar, ut ivepti, V•n•ru id impulsu fieri mal•mus quàm casu? Cider. ibid.Quid est tam in▪ certum q•àm talorum iactus? tamen nemo est quin saepe iactaus venereum ia•iat aliquando, nonnunquam e•iā i•erum ac tertium. Numigitar, vt iuepti, V•n•ru id impulsu fieri mal•mꝰ quàm casu? Ci•er. ibid.
