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.
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: p
Which 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 velocit•s, quia substantia ignoratur. Sic & authors int••dum videri valant corū quae annunciant: & sunt pla•è malorū nonnunquam, box•rū autem nunquam. Tertull. in apolog.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.
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.
Now in these cases, wherein such evil Spirits have an hand, athe events of them fall not out always alike; by reason that sometime bthey fail, ⟨p. 355⟩notwithstanding their skill, in those things that by their natural wisdom and subtlety they foresee in the secret causes or signs of them, when God by some extraordinary course turneth things about, and controlleth the ordinary carriage of the creature: As the Patient sometime dieth through some inward accident unexpected, where the Physician according to the rules and grounds of his Art saw no signs but of safety: or as if a Mariner upon good grounds of observation should give his opinion, that that storm of wind should last long that cChrist suddenly calmed: Or an Husbandman should promise much fruit of a vine such a year, judging according to his skill, which should afterward either be blasted with lightning, or rooted up by some wild beast breaking into the Vine-yard: And so these unclean Spirits, notwithstanding all their skill and experience, fail oft in their predictions, when some greater power overswaieth that that they builded upon.
Now in these cases, wherein such euill Spirits haue an hand, athe euents of them fall not out alwaies alike; by reason that sometime bthey faile, ⟨p. 355⟩notwithstanding their skill, in those things that by their naturall wisedome and subtilty they foresee in the secret causes or signes of them, when God by some extraordinary course turneth things about, and controlleth the ordinary cariage of the creature: As the Patient sometime dieth through some inward accident vnexpected, where the Physitian according to the rules and grounds of his Art saw no signes but of safety: or as if a Mariner vpon good grounds of obseruation should giue his opinion, that that storme of winde should last long that cChrist sodainely calmed: Or an Husbandman should promise much fruite of a vine such a yeere, iudging according to his skill, which should afterward either be blasted with lightning, or rooted vp by some wild beast breaking into the Vine-yard: And so these vncleane Spirits, notwithstanding all their skill and experience, faile oft in their predictions, when some greater power ouerswaieth that that they builded vpon.
bIn praedictionibus suis daemones quandoque falluntur, cùm causis naturalibus aliqua, ut medici, nautae, agricolae, sed acutiùs longè, praenoscunt, quae ex dispositione aliqua ipsis ignota ex improviso mutantur, &c. Aug. de divin. daem. c 6.In praedictionibus suis daemones quandoque falluntur, cùm causis naturalibꝰ aliqua, vt medici, nautae, agricolae, sed acutiùs longè, praenoscunt, quae ex dispositione aliqua ipsis ignota ex improuiso mutantur, &c. Aug. de diuin. daem. c 6.
dThey fail also in those things that they are enjoined and set or sent about by God; when eGod altereth his courses, and either revoketh his sentence, as with fHezekiah, as with gthe Ninevites; or giveth a countermand, as hto Abraham, about the sacrificing of Isaac: which is ias if the Judge should send suddenly and unexpectedly to reprieve a Prisoner whom he had condemned, when the Executioner were ready to do his office with him, and made full account to make sale of his spoils.
dThey faile also in those things that they are enioyned and set or sent about by God; when eGod altreth his courses, and either reuoketh his sentence, as with fEzekias, as with gthe Nineuites; or giueth a countermaund, as hto Abraham, about the sacrificing of Isaak: which is ias if the Iudge should send sodainely and vnexpectedly to repriue a Prisoner whom he had condemned, when the Executioner were ready to do his office with him, and made full account to make sale of his spoiles.
dFalluntur etiam, quia cùm dispositiones suas praenunciant, ex improviso desuper a•iquid jubetur, quod eorum consilia cuncta perturbet. Aug. ibid.Falluntur etiam, quia cùm dispositiones suas praenunciant, ex improuiso desuper a•iquid iubetur, quod eorum consilia cuncta perturbet. Aug. ibid.
iVelut si quid disponant homines potes••tibus subditi, quod non prohibitur•• suos praeposit•s arbitrantur, idque factur•s see promittant: at illirepente prohibeant. Aug. ubi sup.Velut si quid disponant homines potes••tibus subditi, quod non prohibitur•• suos praeposit•s arbitrantur, idque factur•s se promittant: at illirepente prohibeant. Aug. vbi sup.
§ 9. Thus then have we seen how by Satan's help such superstitious Divinations and predictions ⟨p. 356⟩may either fail or hold: Now further in the last place those things that in this kind take effect, come to pass by Gods permission and providence indeed always, but by his permission for special purpose sometime, and sometime for divers causes by his special ordination and appointment, which no Devil nor creature therefore can cross.
§ 9. Thus then haue we seene how by Satans helpe such superstitious Diuinations and predictions ⟨p. 356⟩may either faile or hold: Now further in the last place those things that in this kinde take effect, come to passe by Gods permission and prouidence indeed alwaies, but by his permission for speciall purpose sometime, and sometime for diuers causes by his speciall ordination and appointment, which no Deuill nor creature therefore can crosse.
First by Permission for special purpose; and that keither for the trial and exercise of some, or for the punishment of other some.
First by Permission for speciall purpose; and that keither for the triall and exercise of some, or for the punishment of other some.
k[Greek or Hebrew]. V•itur his Dominus vel ad damnationem, vel ad em•ndationem, vel ad probationem. Aug. ad Simplic l. 2. q. 1. ad vindictam malorum, ad disciplinam bonorum. Ibid.〈non-Latin alphabet〉. V•itur his Dominus vel ad damnationem, vel ad em•ndationem, vel ad probationem. Aug. ad Simplic l. 2. q. 1. ad vindictam malorum, ad disciplinam bonorum. Ibid.
For the trial of some, to try whether they will heed such superstitions as these are, as the crowing and croaking of Ravens, the shrieking of Owls, this kind of Lottery, and the like. To which purpose lGod forewarning his people to beware of those that assay by evil courses to withdraw them from God, he doth not tell them, that they shall not heed them, unless they see things fall out accordingly as they foretell them; but, though they do set them some sign, and it come to pass accordingly, yet they shall not give heed to them; For that mGod suffereth it so to do, to try them, whether they do indeed so love him, and sit so close to him, as that they will not by such superstitious means, though falling out as was foretold them, be drawn away from him.
For the triall of some, to trie whether they will heed such superstitions as these are, as the crowing and croaking of Rauens, the shreiking of Owles, this kinde of Lotery, and the like. To which purpose lGod forewarning his people to beware of those that assay by euill courses to withdraw them from God, he doth not tell them, that they shall not heede them, vnlesse they see things fall out accordingly as they foretell them; but, though they doe set them some signe, and it come to passe accordingly, yet they shall not giue heed to them; For that mGod suffereth it so to do, to try them, whether they do indeed so loue him, and sit so close to him, as that they will not by such superstitious meanes, though falling out as was foretold them, be drawne away from him.
lD•ut. 13.1, 2, 3. Obijciunt nobis saepe evenire quae sortes divinatoriae praedicunt. Respondeo quod Dominus de pseudopropheta &c. La•at. in Prou. 16. Ab hoc fornicationis genere Scriptura non sic deterruit •nimam, ut propterea talia negaret esse sectanda, quia falsa dicuntur à professoribus eorū; sed etiamsi dixerint, •vobis, inquit, & ita evenerit, ne ••edatis eis. Aug. de doctr. Christ. l. 2. c. 23.D•ut. 13.1, 2, 3. Obijciunt nobis saepe euenire quae sortes diuinatoriae praedicunt. Respondeo quod Dominus de pseudopropheta &c. La•at. in Prou. 16. Ab hoc fornicationis genere Scriptura non sic deterruit •nimam, vt propterea talia negaret esse sectanda, quia falsa dicuntur à professoribus eorū; sed etiamsi dixerint, •vobis, inquit, & ita euenerit, ne ••edatis eis. Aug. de doctr. Christ. l. 2. c. 23.
mPermittit ista Diabolo Deus ad probandos Christisnos. Aug. de temp. serm. 241. Etiamsi praestiterit, nec praesta•ti credideris. Permisit Deus hoc posse, non ut animū tuū nosset, sed ut •• bi probationis occasionē praeberet, utrum verè Deū diligere•. Est autem amantis, etiamsi exanimes ad vitā revocet, qui ab amato conatur abstrahere, nequaquā tamē ab amato de•icere. Chrys. cant. I•d l. 2.Permittit ista Diabolo Deus ad probandos Christisnos. Aug. de temp. serm. 241. Etiamsi praestiterit, nec praesta•ti credideris. Permisit Deus hoc posse, non vt animū tuū nosset, sed vt •• bi probationis occasionē praeberet, vtrum verè Deū diligere•. Est autem amantis, etiamsi exanimes ad vitā reuocet, qui ab amato conatur abstrahere, nequaquā tamē ab amato de•icere. Chrys. cant. I•d l. 2.
Again for the just punishment of some others; that they may be whipped and scourged with a rod of their own making, with a cord of their own twisting. For therefore doth God suffer these things ⟨p. 357⟩ofttimes to take effect, that nthey may be given up to strong delusions to believe lies, that loved not the truth; that they may be further entangled in Satan's snares, that would rather give heed to him then to God: that oas Gods children have been sometime by true miracles and the predictions of Gods Prophets confirmed in their holy Faith: so such wicked Wretches may by counterfeit miracles and diabolical predictions be, with pPharaoh, hardened in their false belief.
Againe for the iust punishment of some others; that they may be whipped and scourged with a rod of their owne making, with a cord of their owne twisting. For therefore doth God suffer these things ⟨p. 357⟩ofttimes to take effect, that nthey may be giuen vp to strong delusions to beleeue lies, that loued not the truth; that they may be further entangled in Satans snares, that would rather giue heed to him then to God: that oas Gods children haue beene somtime by true miracles and the predictions of Gods Prophets confirmed in their holy Faith: so such wicked Wretches may by counterfait miracles and diabolicall predictions be, with pPharao, hardned in their false beleife.
n2. Thess. 2.9, 10, 11, 12. Fiunt ad imagines miraculae nonnunquam operatione daemonū ad fallendū in•rdinatos cultores, D•o permittente, exigent talium infidelitate. Gabr. Biel in Caenon miss. lect. 49. Punit Deus h•c modo hominum superstitionē, ut multa evenire patiaetur. Lavat in Prou. 16. Ut cùm interdū per sacrilegia illa remedia aliqua percipere, vel verū aliquid deprehendere potuerint, facilius propterea Diabolo credant. Aug. de temp. ser. 241. Ut illusionis efficacia magis in• s•entur, qui malignis spiritibus magis quàm verbo ipsius credere in animum induxerunt. Gualter. in Jon. c. 1.2. Thess. 2.9, 10, 11, 12. Fiunt ad imagines miraculae nonnunquam operatione daemonū ad fallendū in•rdinatos cultores, D•o permittente, exigente talium infidelitate. Gabr. Biel in Caenon miss. lect. 49. Punit Deꝰ h•c modo hominum superstitionē, vt multa euenire patiaetur. Lauat in Prou. 16. Vt cùm interdū per sacrilegia illa remedia aliqua percipere, vel verū aliquid deprehendere potuerint, facilius propterea Diabolo credant. Aug. de temp. ser. 241. Vt illusionis efficacia magis in• s•entur, qui malignis spiritibus magis quàm verbo ipsius credere in animum induxerunt. Gualter. in Ion. c. 1.
oNon est falsa aut vana taliū notitia: per effectum enim veritas probatur. Non negamus. Sicut enim vera fides miraculis, ubi opus est, meretur dotari, ita falsa fides portentis vel figmentis in sui damnationē demeretur illudi. Gerson de mag. error. par. 3.Non est falsa aut vana taliū notitia: per effectum enim veritas probatur. Non negamꝰ. Sicut enim vera fides miraculis, vbi opꝰ est, meretur dotari, ita falsa fides portentis vel figmentis in sui damnationē demeretur illudi. Gerson de mag. error. par. 3.
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.
