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.
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•ramag. naur.l. 20 c. 8. argillace is globulis suspector nona schedul inscripta congluinant, & in aqum mergunt: minus curiè bolut 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.
For kevil Spirits are many times by God permitted to do much mischief both corporally and spiritually, by inflicting of maladies and infecting the air, or by inciting and egging men on to evil courses, with whom knowing their disposition they doubt not to prevail and to persuade them thereunto Hence they take occasion oft-times lto foretell what themselves are about to do, or will draw others unto; and to bear men in hand, when they can do no more mischief, being near the end of their tether, that mthey help or heal them, because they leave hurting them; or, nbecause they cannot get leave to molest them any longer, that their evils at such a time shall have an end, if such and such fooleries be performed.
For keuill Spirits are many times by God permitted to doe much mischeife both corporally and spiritually, by inflicting of maladies and infecting the aire, or by enciting and egging men on to euill courses, with whom knowing their disposition they doubt not to preuaile and to perswade them thereunto Hence they take occasion oft-times lto foretell what themselues are about to doe, or will draw others vnto; and to beare men in hand, when they can doe no more mischiefe, being neere the end of their tedder, that mthey helpe or heale them, because they leaue hurting them; or, nbecause they cannot get leaue to molest them any longer, that their euills at such a time shall haue an end, if such and such fooleries be performed.
kAccipiunt saepe potestatem & morbos immittere, & aerem ipsum vitiando morbidum reader, & peruersis terrenorū amatoribus malefacta suadere, de quorum moribus certi sunt, quod sint eis talia suaedentibus consensuri. Augustin, de divin. d•mon. cap. 5. Job 1.12, 15, 17, 19. & 2.6, 7.Accipiunt saepe potestatem & morbos immittere, & aerem ipsum vitiando morbidum reddere, & peruersis terrenorū amatoribus malefacta suadere, de quorum moribus certi sunt, quod sint eis talia suaedentibꝰ consensuri. Augustin, de diuin. d•mon. cap. 5. Iob 1.12, 15, 17, 19. & 2.6, 7.
lDispositions suas aliquando praen•nciant. Augustin. de civitat• Dei lib. 9. cap. 22.Dispositiones suas aliquando praen•nciant. Augustin. de ciuitat• Dei lib. 9. cap. 22.
mLaedunt primò; de•inc remedia praecipiunt ad miraculum nova sive contraria. Postquam •efinunt laedere, & curasse dicuntur. Tertullianus apologetico. Prodesse putantur, cùm nocere desinunt, qui nihil aliud possunt, quàm nocere. L••ctant. instit. lib. 2. cap. 16.Laedunt primò; de•inc remedia praecipiunt ad miraculum noua siue contraria. Postquam •efinunt laedere, & curasse dicuntur. Tertullianus apologetico. Prodesse putantur, cùm nocere desinunt, qui nihil aliud possunt, quàm nocere. L••ctant. instit. lib. 2. cap. 16.
nCùm finem sibi praestitutum propè adesse vident, promittunt nolle see saevire longius, si hoc v•l illud fiat. Martyr in 1. Sam. cap. 28.Cùm finem sibi praestitutum propè adesse vident, promittunt nolle se saeuire longius, si hoc v•l illud fiat. Martyr in 1. Sam. cap. 28.
Sometime again othey are employed by God to ⟨p. 354⟩this purpose: For pthe Devil is Gods Executioner, whom he maketh oft good use of. So he used qan evil Spirit (not rthe soul of Naboth, as the doting Rabbins dream) to entice Ahab out to his ruin: So he used sevil Spirits, as the most think, for the plaguing of Egypt: (though tsome expound the Psalmist otherwise; and it is against the rule that some uothers give that God is wont to afflict good men by bad Angels, and bad men by good Angels:) yea thus it is evident that he used one of them for the vexing of Saul, styled therefore in the text, *an evil Angel of God: xan evil Spirit in regard of his malicious quality, and yet a Spirit of God, because an Executioner of Gods justice, as the Ancients have well observed. And ythus may the Devil further foretell, what God himself hath set him or sent him about: as he might well by that mean also read zSauls destiny, 1as ones that God had given over and given up into his hands.
Sometime againe othey are imploied by God to ⟨p. 354⟩this purpose: For pthe Deuill is Gods Executioner, whom he maketh oft good vse of. So he vsed qan euill Spirit (not rthe soule of Naboth, as the doating Rabbines dreame) to entice Ahab out to his ruine: So he vsed seuill Spirits, as the most thinke, for the plaguing of Egypt: (though tsome expound the Psalmist otherwise; and it is against the rule that some uothers giue that God is wont to afflict good men by bad Angells, and bad men by good Angells:) yea thus it is euident that he vsed one of them for the vexing of Saul, stiled therefore in the text, *an euill Angell of God: xan euill Spirit in regard of his malitious qualitie, and yet a Spirit of God, because an Executioner of Gods iustice, as the Auncients haue well obserued. And ythus may the Deuill further foretell, what God himselfe hath set him or sent him about: as hee might well by that meane also read zSauls destiny, 1as ones that God had giuen ouer and giuen vp into his hands.
oOmnipotens justusque Deus & bonis utitur ad opera congrua, & malis ad opera dign•, August. ad Simplic. l. 2. q. 6.Omnipotens iustusque Deus & bonis vtitur ad opera congrua, & malis ad opera dign•, August. ad Simplic. l. 2. q. 6.
pDiabolus Dei car•ifex est. Martyr in 1. Sam. 28. [Greek or Hebrew]. Plut. de sera num. vindict. [Greek or Hebrew]. Sins. Epist. 57.Diabolꝰ Dei car•ifex est. Martyr in 1. Sam. 28. 〈non-Latin alphabet〉. Plut. de sera num. vindict. 〈non-Latin alphabet〉. Synes. Epist. 57.
rR. Joanan in Talmud ex sententia R. Rabina & R. Poppa.R. Ioanan in Talmud ex sententia R. Rabina & R. Popa.
sPsalm. 78.49. [Greek or Hebrew] malignos angelos, i. occultos aer•os spiritus. Aug.•n I sh. q. 24. & in Psalm. 104. & alij plaerique.Psalm. 78.49. 〈non-Latin alphabet〉 malignos angelos, i. occultos aer•os spiritus. Aug.•n I sh. q. 24. & in Psalm. 104. & alij plaerique.
tNuncios malorū, i. Mosen & Aaron. Jun.
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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.
Nuncios malorū, i. Mosen & Aar•n. Iun.
uMalos per bon•• bonos per malos· Merlin. in Job c. 1·Malos per bon•• bonos per malos· Merlin. in Iob c. 1·
xJustè quaeritur, si Domini, cur malus si malus, cur Domini dicitur? Sed […] verbis comprehensa est potestas justa ind ab•lo & voluntas iniusta: idem enim ipse & spiritus maius per nequissimā voluntatē, & spiritus domini, per acceptā justissimā potestatē. Greg. M. mor l. 18. c. 2. unus idemque; & spiritus domini, & malus: domini per licentiā potestatis justae, malus per desideriū voluntatis iniusta. Ibid. l. 2. c. 10. Malus ob vitiū, Dei ob ministeriū. Aug. de mirab. l 2. c. 10. Spiritus malus Domini vers. 15. i Sp malignus à Domino, ut vers. 14. Eucher. in 1. Reg c. 16.Iustè quaeritur, si Domini, cur malꝰ si malꝰ, cur Domini dicitur? Sed 〈…〉 verbis comprehensa est potestas iusta ind ab•lo & voluntas iniusta: idem enim ipse & spiritꝰ maiꝰ per nequissimā voluntatē, & spiritꝰ domini, per acceptā iustissimā potestatē. Greg. M. mor l. 18. c. 2. vnꝰ idemque; & spiritꝰ domini, & malꝰ: domini per licentiā potestatis iustae, malꝰ per desideriū voluntatis iniusta. Ibid. l. 2. c. 10. Malus ob vitiū, Dei ob ministeriū. Aug. de mirab. l 2. c. 10. Spiritꝰ malus Domini vers. 15. i Sp malignꝰ à Domino, vt vers. 14. Eucher. in 1. Reg c. 16.
yPossunt praedicere, quae D•us illis, ut saepe fit imperat facienda. Martyr in 1. Sam 28.Possunt praedicere, quae D•us illis, vt saepe fit imperat facienda. Martyr in 1. Sam 28.
1Ita hîc praedicat Saulo postridie moriendum, qui in mancipio & peculio Diabo•i jam erat. Martyr ibid.Ita hîc praedicat Saulo postridie moriendum, qui in mancipio & peculio Diabo•i iam erat. Martyr ibid.
