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.
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.
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.
Secondly as a Partaker in them, by way of instigation or assistance. For so was he qwith Judas, and therefore knew well what he went about, in the betraying of his Master CHRIST JESUS: so rwith the Chaldeans and Sabeans in the robbing and spoiling of Job. And thus sas he inciteth men to sin, and then accuseth them to God of sin: so toft here he setteth men on sinning, and to their public shame or bane afterward betrayeth and betrayeth them, when they have sinned.
Secondly as a Partaker in them, by way of instigation or assistance. For so was he qwith Iudas, and therefore knew well what hee went about, in the betraying of his Master CHRIST IESVS: so rwith the Chaldeans and Sabeans in the robbing and spoiling of Iob. And thus sas he enciteth men to sinne, and then accuseth them to God of sinne: so toft here he setteth men on sinning, and to their publike shame or bane afterward bewraieth and betraieth them, when they haue sinned.
sGraeci [Greek or Hebrew] appellant, nos criminatorem vocemus, quòd crimìna in quae ipse allicit, ad Deu•deferat. Lactant. instit.l. 2. c 9. Ipse enim nos, ut pessemus, instigat; ipse nos, ubi peccaverimus, accusat. Origen. in Levit. homil. 3.Graeci 〈non-Latin alphabet〉 appellant, nos criminatorem vocemꝰ, quòd crimìna in quae ipse allicit, ad Deu•deferat. Lactant. instit.l. 2. c 9. Ipse enim nos, vt pessemus, instigat; ipse nos, vbi peccauerimus, accusat. Origen. in Leuit. homil. 3.
tSaepe illos, ubi peccaverunt prodit, quos in maleficium illexit. Delrio mag. disq. tom. 1. l. 2. q. 12. n. 10.Saepe illos, vbi peccauerunt prodit, quos in maleficium illexit. Delrio mag. disq. tom. 1. l. 2. q. 12. n. 10.
First uncertainly; yet probably in regard of uhis natural skill; (whereof *in Greek he hath his name,) as also of his long experience adjoined thereunto. And no marvel. For xif a skilful Physician can by reason of his skill say much more of ⟨p. 352⟩the state of his Patient and the likelihood or unlikelihood of his recovery, then an ignorant man or some other ordinary person is able to do; and yold men, by reason of their long experience can tell and foretell many things on good ground preconiectured by observation of mens usual courses and carriages, then the younger sort commonly can: no marvel if Satan termed for his subtlety za Serpent, for his antiquity, 1an old Serpent, of above 5000. years continuance, be able to guess probably at many things, that men can see or say little of. And 2so might he foretell Saul, seeing how things then stood with him, what was likely to befall him: that which a man even of mean and ordinary capacity might at that time have given a shrewd guess at.
First vncertainely; yet probably in regard of uhis naturall skill; (whereof *in Greeke he hath his name,) as also of his long experience adioined thereunto. And no maruell. For xif a skilfull Physitian can by reason of his skill say much more of ⟨p. 352⟩the state of his Patient and the likelihood or vnlikelihood of his recouery, then an ignorant man or some other ordinarie person is able to doe; and yold men, by reason of their long experience can tell and foretell many things on good ground preconiectured by obseruation of mens vsuall courses and cariages, then the younger sort commonly can: no maruell if Satan tearmed for his subtiltie za Serpent, for his antiquitie, 1an old Serpent, of aboue 5000. yeeres continuance, be able to guesse probably at many things, that men can see or say little of. And 2so might he foretell Saul, seeing how things then stood with him, what was likely to befall him: that which a man euen of meane and ordinary capacitie might at that time haue giuen a shrewd guesse at.
*[Greek or Hebrew] quas• [Greek or Hebrew], à peritia & scientia. Plato in Cratyl. Lactant. inflit. l. 2. c. 15. Capel. in ••pt. philol. Chalcid in Tim•. Plot. Zephyr in Tertull. pol. & alij Ineptū est enim quod à [Greek or Hebrew] Ebr. Jo. Bodin. in daemonol. deducit: sicut & quod [Greek or Hebrew] quasi [Greek or Hebrew], quod sanguine gaudeant dictos vult Lasocius de rebus Mosco.〈non-Latin alphabet〉 quas•〈non-Latin alphabet〉, à peritia & scientia. Plato in Cratyl. Lactant. inflit. l. 2. c. 15. Capel. in ••pt. philol. Chalcid in Tim•. Plat. Zephyr in Tertull. •pol. & alij Ineptū est enim quod à 〈non-Latin alphabet〉 Ebr. Io. Bodin. in daemonol. deducit: sicut & quod 〈non-Latin alphabet〉 quasi 〈non-Latin alphabet〉, quod sanguine gaudeant dictos vult Lasocius de rebꝰ Mosco.
xSaepe quae naturalibus signi• futura praenoscunt, quae signa in hominum sensus venire non possunt, ante praedicunt: neque tamen qui• praevidet medicus, quod non praevidet eius artis ignarus, id•ò jam diviu•• habendus est. Quid autem mirum, s• quemadmodū ille incorporis humani vel perturbata vel modificata temp•rie seu bona• seu malas futuras praevidet valetudines, sic Demon in aeri affection atque ordinatione sibi nota, nobis ignoas futuras praevidet tempestates? &c. Aug. de divin. dam. c. 5.
Again Extraordinarily he may more certainly fore-see and fore-show, what he hath or heareth from God or the servants of God; or what he is permitted to do, or is employed about by God.
Againe Extraordinarily he may more certainely fore-see and fore-shew, what hee hath or heareth from God or the seruants of God; or what hee is permitted to doe, or is imployed about by God.
First what he hath heard afrom God himself, or from bthe Angels, or cthe Prophets of God, dwhom the very Angels also learn somethings from: as eone sitting on the ground or abiding within, may have news privily imparted to him from the watchman standing on the sentinel or watch-tower without, which he may relate to others, as by vision or apparition seeing and discovering them himself: And thus might he foretell ⟨p. 353⟩as fSauls down-fall, so ghis own fall, which he is said sometime to have done: yea thus coming to the notice of many future events, under colour of prophetical divination hath he drawn unto himself divine adoration.
First what he hath heard afrom God himselfe, or from bthe Angells, or cthe Prophets of God, dwhom the very Angells also learne somethings from: as eone sitting on the ground or abiding within, may haue newes priuily imparted to him from the watchman standing on the sentinell or watch-towre without, which hee may relate to others, as by vision or apparition seeing and discouering them himselfe: And thus might hee foretell ⟨p. 353⟩as fSauls downe-fall, so ghis owne fall, which he is said sometime to haue done: yea thus comming to the notice of many future euents, vnder colour of propheticall diuination hath hee drawne vnto himselfe diuine adoration.
aDei dispositiones saepe praesen•iunt, cui•s ministri fuerunt. Lacta •t instit. l. 2. c. 17. divinis enim saepe intersunt consilijs, •ùm ad imp•rata facien•a vocentur. Job 1.6. Martyr in 1. Samuel cap 28.Dei dispositiones saepe praesen•iunt, cui•s ministri fuerunt. Lacta •t instit. l. 2. c. 17. diuinis enim saepe intersunt consilijs, •ùm ad imp•rata facien•a vocentur. Iob 1.6. Martyr in 1. Samuel cap 28.
bAi•quando & quae an diunt ab Angelis, praenunciant hominibus. A•gust. ad Simpl. l. 2 q 3.
cDispositi n•s etiam Del & nunc prophetis concionantibus excerpunt, & nunc l•ctionibus resonantibus carpunt: ita & hin••umentes quasdam temporum sor•es, aemulant•r divinitatem, dumb furantur divination•m. Tertull. apol•g.Dispositi n•s etiam Del & nunc prophetis concionantibꝰ excerpunt, & nunc l•ctionibꝰ resonantibus carpunt: ita & hin• umentes quasdam temporum sores, aemulantr diuinitatem, dum furantur diuinationm. Tertull. apolg.
Secondly what he is permitted to do by God, or what he is employed for the doing of from GOD; what hhe is about to do iby the permission of God, or is bound to do by special commission from God.
Secondly what he is permitted to do by God, or what he is imploied for the doing of from GOD; what hhee is about to do iby the permission of God, or is bound to doe by speciall commission from God.
hPlaerumque praenunctant, quae ipsi facturi sunt. August. de divin. daem. c 5.Plaerumque praenunctant, quae ipsi facturi sunt. August. de diuin. daem. c 5.
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.
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Saepe quae naturalibꝰ signi• futura praenoscunt, quae signa in hominum sensus venire non possunt, ante praedicunt: neque tamen qui• praeuidet medicus, quod non praeuidet eius artis ignarus, id•ò iam diuiu•• habendꝰ est. Quid autem mirum, s• quemadmodū ille incorporis humani vel perturbata vel modificata temp•rie seu bona• seu malas futuras praeuidet valetudines, sic Demon in aeri• affection• atque ordinatione sibi nota•, nobis igno•as futuras praeuidet tempestates? &c. Aug. de diuin. dam. c. 5.
yAccessit daemonibus per tam longum t•mpus rerum longè major experientia: hinc & multa futura praedicunt, mira fa•iunt. Aug. de divin. daem. c •. Diuturna rerum experientia q•emadmodū praenoscant atque praenuncient m•lta, didiceru•t, sicut sones p•ura exp•ti, &c. Idem ibid. c. 4. & de civit. Dei l. 9. c. 22.Accessit daemonibus per tam longum t•mpus rerum longè maior experientia: hinc & multa futura praedicunt, mira fa•iunt. Aug. de diuin. daem. c •. Diuturna rerum experientia q•emadmodū praenoscant atque praenuncient m•lta, didiceru•t, sicut sones p•ura exp•ti, &c. Idem ibid. c. 4. & de ciuit. Dei l. 9. c. 22.
f1. Sam. 28.17▪ illa dicit, quae saepe ex Samuele audierat. Procop. in 1. Reg. c. 28.
gCur non potuit daemon praedicero, quod per prophetas •ibi praenos•eret imminere? Aug. de divin. daem. c. 7. Ex prophetarum praedictionibus praenoscere & Hermeti praedicere potuit. Id. de civit. Dei l. 8• c. 23.Cur non potuit daemon praedicero, quod per prophetas •ibi praenos•eret imminere? Aug. de diuin. daem. c. 7. Ex prophetarum praedictionibus praenoscere & Hermeti praedicere potuit. Id. de ciuit. Dei l. 8• c. 23.
