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.
cSerarius again maketh two sorts another way, consultory, and divinatory: For that, saith he, that by a Lot is sought out, is either the bare knowledge of things past, present or future; or beside the knowledge of something any action whatsoever that may come within compass of deliberation and counsel; that is done by a divinatory, this by a consultory Lot: the divisorie Lot may be referred, he thinketh, to this latter.
cSerarius againe maketh two sorts another way, consultorie, and diuinatorie: For that, saith he, that by a Lot is sought out, is either the bare knowledge of things past, present or future; or beside the knowledge of something any action whatsoeuer that may come within compasse of deliberation and counsell; that is done by a diuinatorie, this by a consultorie Lot: the diuisorie Lot may be referred, he thinketh, to this latter.
cSerar: in Josh: •om: 2 c 7. q. 17. Sorte vel cognitio quaeritur sola praeteritorum, praesentium, futurorum; & est divinatoria; vel actio eti•m quaecunque subconsilium & deliberationē cadere potest; & est consultoria: ad quem divisoria revocari potest.Serar: in Iosh: •om: 2 c 7. q. 17. Sorte vel cognitio quaeritur sola praeteritorum, praesentium, futurorum; & est diuinatoria; vel actio eti•m quaecunque subconsilium & deliberationē cadere potest; & est consultoria: ad quem diuisoria revocari potest.
§ 2. dThomas Aquinas maketh three sorts, divisorie, consultory, and divinatory: divisorie, determining what each one shall have; consultory, inquiring what were best to be done; and divinatory, searching what shall hereafter ensue. In these, saith he, the event is expected, either from the stars, and that false and vain; or from chance alone, as in the divisorie, and that not wholly free from some vanity; or from some spiritual cause directing it, and that either the Devil, and that wicked, or God, and that of it self not evil; yet such as may become sinful, if Lots be used, upon no necessity, without due reverence, with abuse of divine oracles, or in Ecclesiastical offices: otherwise in case of necessity it being lawful with due reverence to
Peter Martyr, as he setteth down the same sorts, so he passeth in a manner the same censure upon them: that to expect the event of them from Chance or Fortune is frivolous, from evil spirits superstitious, from planets ridiculous, from God alone religious, and only lawful, so that used in case of necessity, reverently and religiously, without superstition, without fraud or collusion, and without abuse of divine oracles.
§ 2. dThomas Aquinas maketh three sorts, diuisorie, consultorie, and diuinatorie: diuisorie, determining what each one shall haue; consultorie, inquiring what were best to be done; and diuinatorie, searching what shall hereafter ensue. In these, saith he, the euent is expected, either from the starres, and that false and vaine; or from chance alone, as in the diuisorie, and that not wholy free from some vanity; or from some spirituall cause directing it, and that either the Deuill, and that wicked, or God, and that of it selfe not euill; yet such as may become sinfull, if Lots be vsed, vpon no necessitie, without due reuerence, with abuse of diuine oracles, or in Ecclesiasticall offices: otherwise in case of necessitie it being lawfull with due reuerence to ⟨p. 33⟩implore by Lot a diuine sentence. In his steps tread most of your ePopish Writers; saue that some of them, as fCaietan, and gTolet restraine these cautions to the consultorie Lot only; some of them with hMalderus, and iDelrio condemne vtterly all both consultorie and diuinatorie Lots, saue in case of speciall either command or instinct, kallowing the diuisorie wheresoeuer, being vsed without wrong or iniurie to any. And of ours, lPeter Martyr, as he setteth downe the same sorts, so he passeth in a manner the same censure vpon them: that to expect the euent of them from Chaunce or Fortune is friuolous, from euill spirits superstitious, from planets ridiculous, from God alone religious, and onely lawfull, so that vsed in case of necessitie, reuerently and religiously, without superstition, without fraud or collusion, and without abuse of diuine oracles.
dThom: sum part: 2•. 2 •.q. 95. art 8. & de sortib: cap. 2, 3, 4. Divisoria qua quaeritur, quid cui fit exhibendum; Consultoria, qua quaeritur, quid sit agendum; Divinatoria, qua quaeritur, quid fit futurum.Thom: sum part: 2•. 2 •.q. 95. art 8. & de sortib: cap. 2, 3, 4. Diuisoria qua quaeritur, quid cui fit exhibendum; Consultoria, qua quaeritur, quid sit agendum; Diuinatoria, qua quaeritur, quid fit futurum.
mPeucer and nKrakevitz make three sorts also, but in another sort: Lots divine, guided and governed immediately by God; such as godly men used upon Gods special command, not warranted now to us: Civill or politic used for the ending of strife and lawsuits, or the parting of goods, gifts, and legacies, or the collation of some honours and offices; which may lawfully be used with mutual consent, and without coven and fraud: and Divinatory or superstitious, whereby men presume upon idle grounds, neither warranted by Gods word, nor founded on natural reason, to find out hidden truths, and guess at future events; a course Satanical, and in Scripture expressly forbidden.
mPeucer and nKrakevitz make three sorts also, but in another sort: Lots diuine, guided and gouerned immediately by God; such as godly men vsed vpon Gods speciall commaund, not warranted now to vs: Ciuill or politike vsed for the ending of strife and lawsuites, or the parting of goods, gifts, and legacies, or the collation of some honours and offices; which may lawfully be vsed with mutuall consent, and without couen and fraud: and Diuinatorie or superstitious, whereby men presume vpon idle grounds, neither warranted by Gods word, nor founded on naturall reason, to find out hidden truths, and guesse at future euents; a course Satanicall, and in Scripture expressely forbidden.
mPaucer: de divinat: c. de sort.Paucer: de diuinat: c. de sort.
nKr•kevitz in Jon. c. 1. Sortilegium triplex; divinum, divinitus rectum & directum; civile, seu politicū; divinatorium & superstitiosum.Kr•kevitz in Ion. c. 1. Sortilegium triplex; diuinum, diuinitus rectum & directum; ciuile, seu politicū; diuinatorium & superstitiosum.
oPerkins again maketh three sorts with some new alteration: civill or politic, used for the dividing ⟨p. 34⟩of bargains &c, to end strife; sporting, used commonly for the setting up of bankrupts; divining, used for the foretelling of future events: The first warrantable used in cases of weight and necessity, with invocation of Gods name; the two latter notable abuses, having no warrant in Gods word.
oPerkins againe maketh three sorts with some new alteration: ciuill or politicke, vsed for the diuiding ⟨p. 34⟩of bargaines &c, to end strife; sporting, vsed commonly for the setting vp of banckrupts; diuining, vsed for the foretelling of future euents: The first warrantable vsed in cases of weight and necessitie, with invocation of Gods name; the two latter notable abuses, hauing no warrant in Gods word.
§ 3. pEasty only maketh four sorts; divine, appointed and commanded to be used by God; diabolical, for divination, condemned of all; political, for choice of Magistrates in cases of war, tolerated by many; ludicrous, for sport and pastime, questioned by most: and by himself disallowed.
§ 3. pEasty onely maketh foure sorts; diuine, appointed and commanded to be vsed by God; diabolicall, for diuination, condemned of all; politicall, for choise of Magistrates in cases of warre, tolerated by many; ludicrous, for sport and pastime, questioned by most: and by himselfe disallowed.
pEas•y history of Gospel.Eas•y historie of Gospell.
Lastly Serarius, besides his former division; and another of qserious and lusorious; as also those that divers others have, of rpermitted and prohibited, of slawful and unlawful, of treligious and profane: heapeth up umany others to small purpose, drawn from the great variety and diversity of workers about them, instruments used in them, matters disposed by them, the manner how, the places where, the times wherein they were used, and the like.
Lastly Serarius, besides his former diuision; and another of qserious and lusorious; as also those that diuers others haue, of rpermitted and prohibited, of slawfull and vnlawfull, of treligious and profane: heapeth vp umany others to small purpose, drawne from the great variety and diuersitie of workers about them, instruments vsed in them, matters disposed by them, the manner how, the places where, the times wherein they were vsed, and the like.
qSerár: in Josh: •om: 2. c. 7. q 17. Sors soria, lus•ria.Serár: in Iosh: •om: 2. c. 7. q 17. Sors soria, lus•ria.
rPermissa, prohibita. Greg: Tolos: de appell: l. 2. c. 19.
sLicita, illicita. Gloss: ad Grat: cap. 26. q. 2. Chy•r. in Jud: cap. 1. Zanch: miscall: part. 2. c. de sort. bona & laudabilis, mala & reprehensibilis. Jun: in Jon. c. 1.Licita, illicita. Gloss: ad Grat: cap. 26. q. 2. Chy•r. in Iud: cap. 1. Zanch: misc•ll: part. 2. c. de sort. bona & laudabilis, mala & reprehensibilis. Iun: in Ion. c. 1.
tSacrae, profanae. Peucer: de divin: dluinae, diabolica. Bodin: damonol. l. 1. c. 6.Sacrae, profanae. Peucer: de diuin: dluinae, diabolica. Bodin: damonol. l. 1. c. 6.
§ 4. But leaving these and the like divers and disagreeing divisions to their several Authors crossing the one thus the other: we will assay (if it may be) to give somewhat a fuller, and more exact distribution; at least fitter and more commodious for the business here intended, then the most of them have done.
§ 4. But leauing these and the like diuers and disagreeing diuisions to their seuerall Authors crossing the one thus the other: we will assay (if it may be) to giue somewhat a fuller, and more exact distribution; at least fitter and more commodious for the businesse here intended, then the most of them haue done.
Lots therefore may be all well referred to two heads, and sorted into two ranks, either of Ordinary, of which kind those are which they commonly term Divisorie; or of Extraordinary, such as the ⟨p. 35⟩Consultory and Divinatory are: the Ordinary may be subdivided into Serious and Lusorious; and these again distinguished by sundry differences as occasion shall require.
Lots therefore may be all well referred to two heads, and sorted into two ranks, either of Ordinarie, of which kind those are which they commonly terme Diuisorie; or of Extraordinary, such as the ⟨p. 35⟩Consultorie and Diuinatorie are: the Ordinarie may be subdiuided into Serious and Lusorious; and these againe distinguished by sundry differences as occasion shall require.
§ 1. TO begin then with the former sort: Ordinary Lots I call those whose full work may be effected by the ordinary or natural power of the creature using them and used in them: or wherein no extraordinary power or providence is required for the direction of the action to that end whereunto it is applied.
§ 1. TO begin then with the former sort: Ordinarie Lots I call those whose full worke may be effected by the ordinary or naturall power of the creature vsing them and vsed in them: or wherein no extraordinary power or prouidence is required for the direction of the action to that end wherevnto it is applied.
Of this kind are all those Lots that are merely Divisorie, wherein the matter in question and controversy is ever such as may well be decided by the casual motion or event of the creature, being committed thereunto by those in whose power it is to dispose of it, without any special providence or extraordinary means required for the directing of the action in this or that manner: which kind of Lots may be termed also Civill or profane Lots, taking the word profane, as it is opposed to Sacred, in the better sense. Where cometh to be controlled their definition of a Lot, who define a aLot to be a kind of consulting with God of rare use, yet lawful to be used in such accidents, where neither reason ⟨p. 36⟩nor humane advice can conveniently be had. For there is nothing less than any consulting with God in such Lots as we now speak of, there being no cause, nor reason, nor ground, nor occasion so to do: seeing there is neither any question concerning Gods will, what he would have done or not done, nor any thing to be done that in regard of the difficulty of doing it, requireth any special aide and assistance or divine presence or providence, more than any other ordinary act and affair of this life. For there is nothing expected or required in these Ordinary, Civill, Divisorie Lots, but what is in the natural power of the creature therein used, the will and consent of the creature making use of it concurring, as easily to effect, as for a man that hath his limbs to walk, or that hath his sight to see: that which may evidently appear upon a diligent view of the several examples hereafter ensuing.
Of this kind are all those Lots that are meerely Diuisorie, wherein the matter in question and controuersie is euer such as may well be decided by the casuall motion or euent of the creature, being committed therevnto by those in whose power it is to dispose of it, without any speciall prouidence or extraordinary meanes required for the directing of the action in this or that manner: which kind of Lots may be termed also Ciuill or profane Lots, taking the word profane, as it is opposed to Sacred, in the better sense. Where commeth to be controlled their definition of a Lot, who define a aLot to be a kind of consulting with God of rare vse, yet lawfull to be vsed in such accidents, where neither reason ⟨p. 36⟩nor humane aduice can conveniently be had. For there is nothing lesse than any consulting with God in such Lots as we now speake of, there being no cause, nor reason, nor ground, nor occasion so to do: seeing there is neither any question concerning Gods will, what he would haue done or not done, nor any thing to be done that in regard of the difficultie of doing it, requireth any speciall aide and assistance or diuine presence or prouidence, more than any other ordinarie act and affaire of this life. For there is nothing expected or required in these Ordinarie, Ciuill, Diuisorie Lots, but what is in the naturall power of the creature therein vsed, the will and consent of the creature making vse of it concurring, as easily to effect, as for a man that hath his lims to walk, or that hath his sight to see: that which may euidently appeare vpon a diligent view of the seuerall examples hereafter ensuing.
aAret: probl: •las: 1. loc. 57. Sors est modus consulendi De••. rari•r quidem, licit•• tamen, in eu enentis, ubi nec rati•, nec consilium l•manū commodè adhiberi potest. Et Zanch. •iscell: part: 2. tract: de fort: Actio hi• mana in h••c fin• ̄ instituta, ut ex eius eventu rem nobis incognita• divinitus agnoscore possimus.Aret: probl: •las: 1. loc. 57. Sors est modus consulendi De••. rari•r quidem, licit•• tamen, in eu enentis, vbi nec rati•, nec consilium l•manū commodè adhiberi potest. Et Zanch. •iscell: part: 2. tract: de fort: Actio hi• mana in h••c fin• ̄ instituta, vt ex eius euentu rem nobis incognita• diuinitus agnoscore possimus.
§ 2. These Ordinary Lots again are of two sorts, either bSerious or Lusorious. Serious I call such as are used in serious business, be it great or small, weighty or light, so as not matter of mere sport or delight alone, which is the Lot that some of the former Authors term the Divisorie Lot, in regard of the frequent use of it in division of lands, goods, chattels, bargains, exercises, offices, employments, and the like: And that of which Solomon speaketh where he saith, that cThe Lot stinteth strifes, and maketh partition among the mighty.
§ 2. These Ordinarie Lots againe are of two sorts, either bSerious or Lusorious. Serious I call such as are vsed in serious businesse, be it great or small, weighty or light, so as not matter of meere sport or delight alone, which is the Lot that some of the former Authors terme the Diuisorie Lot, in regard of the frequent vse of it in diuision of lands, goods, chatels, bargaines, exercises, offices, imployments, and the like: And that of which Salomon speaketh where he saith, that cThe Lot stinteth strifes, and maketh partition among the mighty.
Now of this kind of Lot there is great variety of Examples as well in Holy Writ as in profane Writers. And we may observe them to have been ⟨p. 37⟩used either for distribution of matters of Office and Charge, or for division of possessions & lands, of goods and chattels, or the like.
Now of this kind of Lot there is great variety of Examples as well in Holy Writ as in prophane Writers. And we may obserue them to haue bene ⟨p. 37⟩vsed either for distribution of matters of Office and Charge, or for diuision of possessions & lands, of goods and chatels, or the like.
For the former: to pass by that bold fancy of dOrigen, which he gathered from ea place of Moses mistranslated by the fSeptuagints, and by himself misexpounded, that the Angels in heaven have their charges by Lot assigned them, who shall grule this or that Province, who htend this or that person, who igovern this or that Church, writhing and wresting divers places of Scripture for the proof of this his frivolous assertion: As also to put by that apparent error of kAmbrose; wherein many yet not lof former times only, but mof later days also, and those of good note, follow him; who deceived by na place of the Gospel by him misunderstood, saith that the High Priest in the Old Testament was elected by Lot: whereas it is apparent by evident proof to the contrary, that the high priesthood among the Jews went olegally and usually *by descent, though carried psometime indeed corruptly by force, favour or purchase, but qnever that we read of, save ronce only a little before the last utter ruin of that both Church and State, by Lot ⟨p. 38⟩And lastly, not to insist on that groundless conceit of the counterfeit sProchorus, whom yet tdivers concur with, that the Apostles of Christ parted among themselves by Lot the whole world for to preach and plant the Gospel in: and again, uthe Seventy two Disciples, which of them should accompany and attend on each Apostle, as the *Levites d•d on the Priests: that xJohns Lot light for Asia, and Prochorus his for John.
For the former: to passe by that bold fancie of dOrigen, which he gathered from ea place of Moses mistranslated by the fSeptuagints, and by himselfe misexpounded, that the Angels in heauen haue their charges by Lot assigned them, who shall grule this or that Prouince, who htend this or that person, who igouerne this or that Church, writhing and wresting diuers places of Scripture for the proofe of this his friuolous assertion: As also to put by that apparent error of kAmbrose; wherein many yet not lof former times only, but mof later dayes also, and those of good note, follow him; who deceiued by na place of the Gospell by him misvnderstood, saith that the High Preist in the Old Testament was elected by Lot: whereas it is apparent by euident proofe to the contrary, that the high preisthood among the Iewes went olegally and vsually *by descent, though caried psometime indeed corruptly by force, fauour or purchase, but qneuer that we reade of, saue ronce onely a litle before the last vtter ruine of that both Church and State, by Lot ⟨p. 38⟩
dOrigen: in Josh: l. •m: 23. Angelis sertitò gentes, hominesque divisi.Origen: in Iosh: l. •m: 23. Angelis sertitò gentes, hominesque diuisi.
To pass, I say, from these fond figments to the truth of story. Sacred Offices, for the readier manner of performance and more orderly execution of them were in the Jewish Church divided by Lot.
To passe, I say, from these fond figments to the truth of storie. Sacred Offices, for the readier manner of performance and more orderly execution of them were in the Iewish Church diuided by Lot.
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⟨p. 12⟩
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And lastly, not to insist on that groundles conceipt of the counterfait
Iohns Lot light for Asia, and Prochorus his for Iohn.
p2 Macc: 4.8, 9, 10. [Greek or Hebrew] Eus•b: Chron: can: Ignobiles quid•m & alio temp•re alij ab Imperatoribus Rom. sacerdotium emebant. Hieron: à praesidilus nundinabantur. I•s: Scalig: meliùs. Interierat summi i•s sacerdo•ij, aut avatritia interceptum, aut potiorum insolentia, qui licere quod vellent ins putabant. Heg•sip: excid: Jerof. l. 2. c. 12. Vise Joseph: antiq: l. 15. c. 3, 12. & •, 18. c. 3. & l. 20. c. 8. & capt: l 4. c. 11. & Euseb. demonstr: l. 8. c. 2.2 Macc: 4.8, 9, 10. 〈non-Latin alphabet〉 Eus•b: Chron: can: Ignobiles quid•m & alio temp•re alij ab Imperatoribus Rom. sacerdotium emebant. Hieron: à praesidilus nundinabantur. I•s: Scalig: meliùs. Interierat summi i•s sacerdo•ij, aut auatritia interceptum, aut potiorum insolentia, qui licere quod vellent ins putabant. Heg•sip: excid: Ierof. l. 2. c. 12. Vise Ioseph: antiq: l. 15. c. 3, 12. & •, 18. c. 3. & l. 20. c. 8. & capt: l 4. c. 11. & Euseb. demonstr: l. 8. c. 2.
r[Greek or Hebrew] Joseph: capt: l. 4. c. 12.〈non-Latin alphabet〉 Ioseph: capt: l. 4. c. 12.
sProchor: hist: Joan: c. 1. qui liber forte an idem cum S•r•bus Apostolorū à Gelasio r▪jectus d. •5. c. S• Romana.Prochor: hist: Ioan: c. 1. qui liber forte an idem cum S•r•bꝰ Apostolorū à Gelasio r▪jectus d. •5. c. S• Romana.
tApostoli provincias orbis ad Evangelium praedicandū sorte partiti sunt. Niceph: Call: l. 3 c. 1 [Greek or Hebrew] Euseb: hist: l 3. c. 1. Hin• & Ambr: de Tob: c. 20. S•rt•m miserunt super ves•em eius, i. super praedicationē Evangelij qua vestitur hodie Dominus. Et Bern: ad Eugen: l 2. Alij singly singul•• sortiti sunt plebes &c.Apostoli prouincias orbis ad Euangelium praedicandū sorte partiti sunt. Niceph: Call: l. 3 c. 1 〈non-Latin alphabet〉 Euseb: hist: l 3. c. 1. Hin• & Ambr: de Tob: c. 20. S•rt•m miserunt super ves•em eius, i. super praedicationē Euangelij qua vestitur hodie Dominus. Et Bern: ad Eugen: l 2. Alij sing•li singul•• sortiti sunt plebes &c.
uProchor: hist: Joan: c. 1.Prochor: hist: Ioan: c. 1.
