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.
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.
Sometime, I say, by Satan's cooperation; who as fhe is confessed to have had an hand in those miracles, that are reported to have been wrought by, or at the Images of Saints: so he hath no doubt oft also the like in these Lotteries and such like kinds of Divination, as both gChristian Writers have observed, ⟨p. 350⟩and hHeathen also themselves acknowledged.
Sometime, I say, by Satans cooperation; who as fhe is confessed to haue had an hand in those miracles, that are reported to haue beene wrought by, or at the Images of Saints: so he hath no doubt oft also the like in these Loteries and such like kindes of Diuination, as both gChristian Writers haue obserued, ⟨p. 350⟩and hHeathen also themselues acknowledged.
fSi quando ••unt miracula hominibus ad imagin••c•nflue•tibus, non haec virtute imaginum fiunt, s•d nonnunq•am operatione daemonum ad fallendum inordinatos cultores, Deo permittente, exigente talium infidelitate. Gabr. Bill super can. Mis. lect. 49.Si quando ••unt miracula hominibꝰ ad imagin••c•nflue•tibus, non haec virtute imaginum fiunt, s•d nonnunq•am operatione daemonum ad fallendum inordinatos cultores, Deo permittente, exigente talium infidelitate. Gabr. Bi•l super can. Mis. lect. 49.
gFraus & opera daemonum est quod praedicta multa eve•ant. Gregor. Nyll de fato. Cùm astrology mirabiliter multa vera respondent, occulto fit instinctu spirituum non bonorum. Aug de civit. Deil. 5. c. 7. Ifti impurispiritus substatuis & imaginitus consceratis delitesc•nt, & afflatu suo autoritatem quasi praesentis numinis consequ••tur, dumb inspirantur interim vatibus, dumb fanis immorantur, dum non nunquā extorū filras animant, avium volatus gubernant, sorts regunt, oracula efficiunt, (foresaw, effuliunt) fal•is pluribus innoluta. Minute. F••lix Octavio.Fraus & opera daemonum est quod praedicta multa eue•ant. Gregor. Nyll de fato. Cùm a••rologi mirabiliter multa vera respondent, occulto fit instinctu spirituum non bonorum. Aug de ciuit. Deil. 5. c. 7. Ifti impurispiritus substatuis & imaginitus consceratis delitesc•nt, & afflatu suo autoritatem quasi praesentis numinis consequ••tur, dum inspirantur interim vatibus, dum fanis immorantur, dum non nunquā extorū filras animant, auium volatꝰ gubernant, s•rtes regunt, oracula efficiunt, (forsa•, effuliunt) fal•is pluribꝰ innoluta. Minut. F••lix Octauio.
hPerhos (Daemones) ut Plato in Symposio autumat, cuncta denunciata & magorum varia miracula, omnesque praesagiorum species reguntur: •orum quippe de numero praediti currant singula corum, proinde ut est cuiquetributa provincia, vel s•m•ijs corfi•mandis, vel extis fissiculandis, vel praepetibus gubern•ndis, vel oscinibus erudie•dis, vel vatibus inspirandis, vel fulminibus jaculandis, vel nu•ibus co•uscandis, caeterisque adeò per quae futura dinoscimus. Apuleius de Deo Socrat.Perhos (Daemones) vt Plato in Symposio autumat, cuncta denunciata & magorum varia miracula, omnesque praesagiorum species reguntur: •orum quippe de numero praediti curant singula corum, proinde vt est cuiquetributa prouincia, vel s•m•ijs corfi•mandis, vel extis fissiculandis, vel praepetibus gubern•ndis, vel oscinibus erudie•dis, vel vatibus inspirandis, vel fulminibus iaculandis, vel nu•ibus co•uscandis, caeterisque adeò per quae futura dinoscimus. Apuleius de Deo Socrat.
I answer: The things thus discovered are either past, or present, or future contingent. For hidden things past or present, the Devil well may know many things, and much more then men ordinarily do; in regard that he is a Spirit, and either present at the doing of them, or a Partaker also in them.
I answere: The things thus discouered are either past, or present, or future contingent. For hidden things past or present, the Deuill well may know many things, and much more then men ordinarily doe; in regard that he is a Spirit, and either present at the doing of them, or a Partaker also in them.
First as present at the doing of them; for so khe was present when the sons of God, that is, lthe Angels came sometime to appear before God: and so is oft no doubt with us, when we are little aware of it. By this means therefore mbeing of a swift and subtle nature, as he can take notice of many things done in secret, while he is in presence unseen, so nhe can give notice in one place, what he knoweth to be in doing or to be done in some other place, though far distant there-from: to which purpose oAugustine telleth an Example of a party possessed, that would tell those that were in the house with him, when one set forth a twelve miles of to come toward him, and how far he was still every foot forward on the ⟨p. 351⟩way, till he came to him, at whose hand alone he would take sustenance: pWhich yet was indeed no Divination or Prophecy, saith a good Divine, to speak properly, but as if a Soldier standing on a sentinel should tell of a troop of Horse, that he should espy on the way, how far they were come forward, and how near they approached to the place where they were expected.
First as present at the doing of them; for so khe was present when the sonnes of God, that is, lthe Angels came sometime to appeare before God: and so is oft no doubt with vs, when we are little aware of it. By this meanes therefore mbeing of a swift and subtile nature, as he can take notice of many things done in secret, while he is in presence vnseene, so nhe can giue notice in one place, what he knoweth to bee in doing or to be done in some other place, though far distant there-from: to which purpose oAugustine telleth an Example of a party possessed, that would tell those that were in the house with him, when one set forth a twelue miles of to come toward him, and how far he was still euery foote forward on the ⟨p. 351⟩way, till he came to him, at whose hand alone hee would take sustenance: pWhich yet was indeede no Diuination or Prophecie, saith a good Diuine, to speake properly, but as if a Souldier standing on a sentinell should tell of a troope of Horse, that hee should espie on the way, how farre they were come forward, and how neere they approached to the place where they were expected.
l[Greek or Hebrew]. Sept. qui & sic dicti Job 38.7. quod obseruarun• Orige• in Job 38. Basil. Sell.S•rm. 1 & Jun. in Protoctis. Nam quod Cl••ysostom. in G••. homil. 23. Angelos nusquam Deifilios dictos: falsi liquidò arguitur. Vise Drus miscol.l. 1. c. 12. Couti•• Aug locu•.l. 5. Non facilè A•g•los filios Dei dictos in Scripturareperies.〈non-Latin alphabet〉. Sept. qui & sic dicti Iob 38.7. quod obseruarun• Orige• in Iob 38. Basil. Sel.S•rm. 1 & Iun. in Protoctis. Nam quod Cl••ysostom. in G••. homil. 23. Angelos nusquam Deifilios dictos: falsi liquidò arguitur. Vise Drus miscol.l. 1. c. 12. Couti•• Aug locu•.l. 5. Non facilè A•g•los filios Dei dictos in Scripturareperies.
mOmnis spiritus ales est, hoc angeli & daemones tot orbus ill locus vuus est: quid ubiquegeratur, tamfacil sciunt, quàm enunciant Divinit ascreditur velocits, quia substantia ignoratur. Sic & authors intdum videri valant corū quae annunciant: & sunt plaè malorū nonnunquam, boxrū autem nunquam. Tertull. in apolog.
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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.
not by chaunce, as it might seeme, but indeede by couine and deceit.
[Greek or Hebrew]. Polyan. & Apollod. quibus consentiens Sophocles in Aiace, [Greek or Hebrew]. Hinc & Horat. carm. l. 2. od. 3. Versatur uru•• seriu• ocyus Sor• exitu••, & nos in eternum Exilium impositura cymba. Vise Brodae. misce•. lib. 3. cap. 26.
〈non-Latin alphabet〉. Polyan. & Apollod. quibus consentiens Sophocles in Aiace, 〈non-Latin alphabet〉. Hinc & Horat. carm. l. 2. od. 3. Versatur vru•• seriu• ocyus Sor• exitu••, & nos in eternum Exilium impositura cymba. Vise Brodae. misce•. lib. 3. cap. 26.
z[Greek or Hebrew]. Polyaen. sprat. l. 1. ut rectè legit Casaub.〈non-Latin alphabet〉. Polyaen. s•rat. l. 1. vt rectè legit Casaub.
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Omnis spiritus ales est, hoc angeli & daemones • tot••• orbus ill•• locꝰ vuus est: quid vbiquegeratur, tamfacil• sciunt, quàm enunciant Diuinit ascreditur velocit•s, quia substantia ignoratur. Sic & autores int••dum videri valant corū quae annunciant: & sunt pla•è malorū nonnunquam, box•rū autem nunquam. Tertull. in apolog.
nDaemon•s alicub• longè jam facta quod nunciant, quae post aliquot dies vera esse firmen•ur, non est mirandū. Possunt enimhoc officere non solum acrimonia cernendi etiam corporali incomparabiliter prae•tantior• quàm nostra est. sed etiam ipsorū corporū longè utique subtiliorū mira velocitat•. Aug. de Gen. ad lit. l. 12. c. 17. Acrimonia sensus, & celeritate motus multo ant• cognita pr•muciau•, vel nuncia•t, quae ho••ines prae sensus terreni tarditate mirentur. Idem de divinat. d•m. c 3.Daemon•s alicub• longè iam facta quod nunciant, quae post aliquot dies vera esse firmen•ur, non est mirandū. Possunt enimhoc officere non solum acrimonia cernendi etiam corporali incomparabiliter prae•tantior• quàm nostra est. sed etiam ipsorū corporū longè vtique subtiliorū mira velocitat•. Aug. de Gen. ad lit. l. 12. c. 17. Acrimonia sensus, & celeritate motus multo ant• cognita pr•muciau•, vel nuncia•t, quae ho••ines prae sensus terreni tarditate mirentur. Idem de diuinat. d•m. c 3.
oAug. de Gen. a•• lit.l. 12. c. 17.
pEi•s••li pr•d• ctio non est prophetia: sed tanquam so excabitor è specula quam venientē vid•t, turmam mox ads•re pradicat. Martyr in 1. Sam. c. 28.Ei•s••li pr•d• ctio non est prophetia: sed tanquam so excabitor è specula quam venientē vid•t, turmam mox ads•re pradicat. Martyr in 1. Sam. c. 28.
