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.
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. dmon. cap. 5.
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.
And therefore, do we see such superstitious courses oft take effect, and to have their event answerable to their expectations that use them? Let us remember, that, as sin the more successful it is, the more dangerous it is for the Sinner: so in this case, qthe oftener such courses take effect, the more perilous they are, because the more powerful to prevail, if we be not the wiser and the more wary, and in that regard the rather to be suspected and shunned of us.
And therefore, do we see such superstitious courses oft take effect, and to haue their euent answerable to their expectations that vse them? Let vs remember, that, as sin the more successefull it is, the more dangerous it is for the Sinner: so in this case, qthe oftner such courses take effect, the more perilous they are, because the more powerfull to preuaile, if we be not the wiser and the more wary, and in that regard the rather to be suspected and shunned of vs.
qEffectū talia sortiri experientiae multae probant. Sed notanter Augustinus, omnes tales obseruationes tanto magis suspectas & fugiendas esse, quanto saepius suū videntur sortiri effectum. Gerson astrol. theolog. prop. 21. Si superstitiosa haec reperiantur esse virtutis alicuius tanto perniciosiora sunt secundùm A• gustinum, quanto sunt ad seducendum validiora. Idem de error. mag. part. 3.Effectū talia sortiri experientiae multae probant. Sed notanter Augustinus, omnes tales obseruationes tanto magis suspectas & fugiendas esse, quanto saepiꝰ suū videntur sortiri effectum. Gerson astrol. theolog. prop. 21. Si superstitiosa haec reperiantur esse virtutis alicuiꝰ tanto perniciosiora sunt secundùm A• gustinum, quanto sunt ad seducendum validiora. Idem de error. mag. part. 3.
Secondly by Gods special ordination and appointment, do these things sometime so fall out, to work his own ends by the wickedness of others. For rGod worketh even by them that work contrary to him; and sthey fight his battles, even that fight against him.
Secondly by Gods speciall ordination and appointment, doe these things sometime so fall out, to worke his own ends by the wickednesse of others. For rGod worketh euen by them that worke contrary to him; and sthey fight his battels, euen that fight against him.
rOperatur Deus per creaturam aliquando sine ipsa, aliquando contra ipsam, aliquando cum ipsa. Bern. de grat. & lib. arb.
sEius enim consilijs militant, etiam qui eius consilijs repugnant. Greg. M. mor. l. 6. c. 14.
Now thus doth God give success to these things, though evil in themselves, and as they are used, ⟨p. 358⟩sometime for the punishment of those that deserve to be punished, & his will is to have either destroyed or corrected; & those either the users of them or others.
Now thus doth God giue successe to these things, though euill in themselues, and as they are vsed, ⟨p. 358⟩somtime for the punishment of those that deserue to be punished, & his will is to haue either destroied or corrected; & those either the vsers of them or others.
The Users of them, as tin the Lot cast by Saul that lighted on Jonathan, uto punish Saul thereby for his unadvised adjuration and presumptuous inquisition, and to show *what straits men wilfully cast themselves into by such idle, rash, unnecessary & inordinate oaths: as xfor this cause also it seemeth that he suffered the Devil to foretell Saul his overthrow, thereby to punish him for that his impious act by dejection before hand, as he did afterward by death.
The Vsers of them, as tin the Lot cast by Saul that lighted on Ionathan, uto punish Saul thereby for his vnaduised adiuration and presumptuous inquisition, and to shew *what streights men wilfully cast themselues into by such idle, rash, vnnecessary & inordinate oaths: as xfor this cause also it seemeth that he suffered the Deuill to foretell Saul his ouerthrow, therby to punish him for that his impious act by deiectiō before hād, as he did afterward by death.
uHic est fructus humanarum traditionum, ut & alijs & saepe autoribus suis molestae sint. Martyr in 1. Sam. c. 14.Hic est fructus humanarum traditionum, vt & alijs & saepe autoribus suis molestae sint. Martyr in 1. Sam. c. 14.
*Vise Chrysost. ad pop. Antioc. ser 14.
x1. Sam. 28.19. [Greek or Hebrew]. Justin. orthod. quaest. 52. Quandoque enim v•lt Deus etiam per spiritus inferuos aliquē vera cognoscere, ad eorum poenā quibus ista praedicuntur, ut malum quod eis impendet, antequam veniat, praenoscendo patiantur. August. ad Simpl. l 2. q. 3.1. Sam. 28.19. 〈non-Latin alphabet〉. Iustin. orthod. quaest. 52. Quandoque enim v•lt Deꝰ etiam per spiritꝰ inferuos aliquē vera cognoscere, ad eorum poenā quibus ista praedicuntur, vt malum quod eis impendet, antequam veniat, praenoscendo patiantur. August. ad Simpl. l 2. q. 3.
Or some others; as yin the Lot that lighted on Jonah; of which Hierome saith well, that zWe ought not in that regard to give heed or credit to Lots in the like case (for how know we that God hath still the like work or end to work; or that he is willing ever so to work?) or to match it with that Lot that we read of in the 1Acts used in the choice of Matthias. (As reasoning from the lawfulness of the one to the other) since that singular privileges make no common Law: and 2God used well that course that was familiar with them, and wherein they did evil, for the finding out and fetching back of his fugitive servant: as ahe did Nebuchadnezzars idolatrous divinations, and his Lottery of the like kind; which himself also by his own Prophets foretold that he would make good for the just and well deserved punishment of his perverse and perjured both Prince and people.
Or some others; as yin the Lot that lighted on Ionas; of which Hierome saith well, that zWe ought not in that regard to giue heed or credit to Lots in the like case (for how know wee that God hath still the like worke or end to worke; or that he is willing euer so to worke?) or to match it with that Lot that we read of in the 1Acts vsed in the choise of Matthias. (As reasoning from the lawfulnesse of the one to the other) since that singular priuiledges make no common Law: and 2God vsed well that course that was familiar with them, and wherein they did euill, for the finding out and fetching back of his fugitiue seruant: as ahe did Nebuchadnezars idolatrous diuinations, and his Lotery of the like kind; which himselfe also by his own Prophets foretold that he would make good for the iust and well deserued punishment of his peruerse and periured both Prince and people.
yJona. 1.7.Iona. 1.7.
zN•n statim debemus sub hoc exemplo sortibus credere, vel illud de Actibus huic testimonio copulare. Cùm privilegia singulorū non possint legem facere communem. Sicut enim in condemnationē Balaam a•ina loquitur Num. 22.28, 30. & Pharaoh Gen. 41. & Nebuc. Dan. 2. & 4. in judiciū sui so••ijs futura cognoscunt: sic fugitivus deprehenditur non viribus sortiū & maximè ethnitorū, sed voluntate eius qui sortes regebat incertas. Hieron. super Jon. c. 1.N•n statim debemus sub hoc exemplo sortibꝰ credere, vel illud de Actibꝰ huic testimonio copulare. Cùm priuilegia singulorū non possint legem facere communem. Sicut enim in condemnationē Balaam a•ina loquitur Num. 22.28, 30. & Pharao Gen. 41. & Nebuc. Dan. 2. & 4. in iudiciū sui so••ijs futura cognoscunt: sic fugitiuꝰ deprehenditur non viribꝰ sortiū & maximè ethnitorū, sed voluntate eius qui sortes regebat incertas. Hieron. super Ion. c. 1.
1Ad bonum finem usus aliorum malitia. Riber. in Jon. quod & Lyra. Vise & Theophyl. sup. cap. 10. §. 5.Ad bonum finem vsus aliorum malitia. Riber. in Ion. quod & Lyra. Vise & Theophyl. sup. cap. 10. §. 5.
Again sometime God giveth way and event to these courses, for the manifestation of his own glory, his power, and his providence; to let men see discovered to them by their own projects, though evil and impious, who it is that plagueth them, & hath power over them, though they either know not, or acknowledge not him. And so was it bin that sign that the Philistine Soothsayers set themselves; whereby God put them out of doubt of that concerning his hand on them, which they made some doubt of before. Where we may withal consider, that as these courses took effect when God had such an hand in them; so the like courses used by others, as by cHaman, and by dSennacherib, at other times failed and took not effect, but fell out clean contrary, ewhen God pleased not to give success unto them, or had not (and who can tell when he hath?) any such ends in them. Considering therefore, that there can be no certainty, in such Lottery, unless that God himself have a special hand in it, which 1we have no reason to expect, unless it be for our evil, to plague us for our perverse courses in that kind; as also that fthe Devil, as he may be deceived, so he may deceive us; yea from a professed and notorious Deceiver we can expect nothing but deceit, whether he himself be deceived or not: Let us take heed how we give heed or credit to, such deceits as seldom prove true; yea how we give any regard to them, though they prove never so oft true: remembering that gSauls witchcraft was not therefore the more allowable, because the Devil told him nothing ⟨p. 358⟩[…] ⟨p. 359⟩[…] ⟨p. 360⟩but truth; nor the Apostles of Christ ever a whit the more spared the unclean Spirits, because they told truly what they were; yea bearing ever in mind that hGod hath forewarned us before hand, that though they should prove true, yet we should not believe them, nor give credit unto them, as being but sleights of Satan to draw or drive us away from him; yea such sorry flights these, that even ithe wiser sort of the heathen ones have descried and discovered the folly and vanity of them; and it is a foul shame for Christian men to come short of such. And thus much may suffice also for these latter sort of Lots, to wit, Extraordinary and Divinatory, Lots, which howsoever they have been lawful some of them at some times unto some, yet are none of them lawful in these times unto any.
Againe sometime God giueth way and euent to these courses, for the manifestation of his owne glory, his power, and his prouidence; to let men see discouered to them by their owne proiects, though euill and impious, who it is that plagueth them, & hath power ouer them, though they either know not, or acknowledge not him. And so was it bin that signe that the Philistine Soothsayers set themselues; whereby God put them out of doubt of that concerning his hand on them, which they made some doubt of before. Where wee may withall consider, that as these courses tooke effect when God had such an hand in them; so the like courses vsed by others, as by cHaman, and by dSenacharib, at other times failed and tooke not effect, but fell out cleane contrary, ewhen God pleased not to giue successe vnto them, or had not (and who can tell when he hath?) any such ends in them. Considering therefore, that there can be no certainty, in such Lotery, vnlesse that God himselfe haue a speciall hand in it, which 1wee haue no reason to expect, vnlesse it be for our euill, to plague vs for our peruerse courses in that kind; as also that fthe Deuill, as he may be deceiued, so he may deceiue vs; yea from a professed and notorious Deceiuer wee can expect nothing but deceipt, whether he himselfe be deceiued or not: Let vs take heed how we giue heed or credit to, such deceipts as seldome proue true; yea how we giue any regard to them, though they proue neuer so oft true: remembring that gSauls witchcraft was not therefore the more allowable, because the Deuill told him nothing ⟨p. 358⟩〈…〉⟨p. 359⟩〈…〉⟨p. 360⟩but truth; nor the Apostles of Christ euer a whit the more spared the vncleane Spirits, because they told truly what they were; yea bearing euer in minde that
b1. Sam. 6.7, 8, 6, 10. Ut suo eos •re corrip•ret. Chrysost. in Tit. homil. 3. ut ostenderet malum illud à se profectū. Riber in Jon. c. 1. ut gloria illis sua innetesceret. Martyr in 1. Sam c. 6.1. Sam. 6.7, 8, 6, 10. Vt suo eos •re corrip•ret. Chrysost. in Tit. homil. 3. vt ostenderet malum illud à se profectū. Riber in Ion. c. 1. vt gloria illis sua innetesceret. Martyr in 1. Sam c. 6.
§ 10. To end where we began. kTake the dross, saith Solomon, from the silver, & there will be a vessel sit for the sinner. So take the ordinary abuse from the ordinary Lot, & it will prove an ordinance of no evil use. Neither are the use and the abuse of it so mixed together, but that men may, if they will, sever them the one from the other. As for the extraordinary Lot, the very ordinary use of that Lot is a mere abuse of a Lot: and it is therefore, as drossy matter, that will not endure the Finer's fire, but runneth all to smoke or ashes when it cometh to the assay, utterly to be rejected. There may be superstition as well in the condemning of the one, as in the approving of the other. Let the one therefore go, as it well deserveth, to the dunghill: let the other be so wisely and warily used, that God be not dishonoured, who hath given us the free use of them; nor our brethren offended or wronged, for whose good God hath given us them; nor our selves hindered in better things, that more nearly concern us, and whereunto these things should be as furtherances unto us.
§ 10. To end where we began. kTake the drosse, saith Salomon, from the siluer, & there will be a vessell sit for the siner. So take the ordinary abuse frō the ordinary Lot, & it will proue an ordinance of no euil vse. Neither are the vse and the abuse of it so mixed together, but that men may, if they will, seuer them the one from the other. As for the extraordinarie Lot, the very ordinary vse of that Lot is a meere abuse of a Lot: and it is therefore, as drossie matter, that will not endure the Finers fire, but runneth all to smoake or ashes when it cōmeth to the assay, vtterly to be reiected. There may be superstition as wel in the condemning of the one, as in the approuing of the other. Let the one therfore go, as it well deserueth, to the dunghill: let the other be so wisely and warily vsed, that God be not dishonored, who hath giuen vs the free vse of them; nor our brethren offended or wronged, for whose good God hath giuen vs them; nor our selues hindred in better things, that more neerely concerne vs, and whereunto these things should be as furtherances vnto vs.
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.
God hath forewarned vs before hand, that though they should proue true, yet we should not beleeue them, nor giue credit vnto them, as being but sleights of Satan to draw or driue vs away from him; yea such sory flights these, that euen
the wiser sort of the heathen ones haue descried and discouered the folly and vanity of them; and it is a foule shame for Christian men to come short of such. And thus much may suffice also for these latter sort of Lots, to wit, Extraordinary and Diuinatory, Lots, which howsoeuer they haue beene lawfull some of them at some times vnto some, yet are none of them lawfull in these times vnto any.
. & 37.29, 33, 34
Iustin. orthodox. quaest. 136.
1Insulsum enim planè quod Serar. in Josh. tom. 2. c. 7. q. 19. Vim •nesse sortibus ad veritatē eruendam, ex concursu divino, si non in speciali, saltem in generally cursu certo, speciali incerto, de quo tamen spes aliqua affulget, quia sortium usum aliquando laudavit. Non enim ivvat Deus aut promovet, quae abominatur & damnat: ut rectè Peu•eo. de divin.Insulsum enim planè quod Serar. in I•sh. tom. 2. c. 7. q. 19. Vim •nesse sortibꝰ ad veritatē eruendam, ex concursu diuino, si non in speciali, saltem in generali cursu certo, speciali incerto, de quo tamen spes aliqua affulget, quia sortium vsum aliquando laudauit. Non enim iuuat Deus aut promouet, quae abominatur & damnat: vt rectè Peu•eo. de diuin.
fIn •aeteris autem praedictionibus suis daemones plaerumque & falluntur & fallunt. Aug de divin. daem. c 6. Ut & nescientes sinceram veritatem, & quaem seiunt, in perditionem sui non confitentes Minut. Felix in Octavi•In •aeteris autem praedictionibus suis daemones plaerumque & falluntur & fallunt. Aug de diuin. daem. c 6. Vt & nescientes sinceram veritatem, & quaem seiunt, in perditionem sui non confitentes Minut. Foelix in Octaui•
gNon enim quiae imago Samuelis mortua Sauli regi v•ra praenunciavit, 1. Sam. 28.19. pro•terea taliae sacrilegia minu• sunt execranda: aut quia Act. 16.16, 17, 18. ventriloqua foemina verum testimonium perhibuit Apostolis Domini; ideò Paulus pepercit illi spiritui, ac non foeminam illam daemonis correptione atque exclusione mundavit. Aug. de doctr. Christ. l. 2 c. 23.Non enim quiae imago Samuelis mortua Sauli regi v•ra praenunciauit, 1. Sam. 28.19. pro•terea taliae sacrilegia minu• sunt execranda: aut quia Act. 16.16, 17, 18. ventriloqua foemina verum testimonium perhibuit Apostolis Domini; ideò Paulus pepercit illi spiritui, ac non foeminam illam daemonis correptione atque exclusione mundauit. Aug. de doctr. Christ. l. 2 c. 23.
iTota res (sortiū) est inuenta fallaci•s aut ad quaestum, aut ad superstitio. nem, aut ad errorē. Cicer. de di•in. l. 2. Sed hoc genus divinationis vita jam. communis explosit. Quis enim magistra•us, aut quis vir illustri•r utitur sortibus? Plaerisqu• in locis sorts planè refrixerunt. Ibid.Tota res (sortiū) est inuenta fallaci•s aut ad quaestum, aut ad superstitio. nem, aut ad errorē. Cicer. de di•in. l. 2. Sed hoc genus diuinationis vita iam. communis explosit. Quis enim magistra•us, aut quis vir illustri•r vtitur sortibus? Plaerisqu• in locis sortes planè refrixerunt. Ibid.
