Of the unlawfulness of such Lots.Of the vnlawfulnesse of such Lots.
pp. 298–33045 passagespart 1 of 2
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.
§ 1. Now of these extraordinary and divinatory Lots before mentioned (for such all of them were) some were lawful, some were unlawful; but none of them are now lawful. Those were lawful that were used aeither by express word and warrant from God, as that bused by Samuel for the election of Saul; and cthat used by Joshua for the discovery of Achan; or by special instinct of the Spirit of God; as it is certain of dthat that was used by the Apostles for the supplying of Judas his place; and it is fprobable, yet questionable, ⟨p. 299⟩(for gthe event of it proveth not the point, no more then in some hothers that have had the like success) of ethat used by Eliezer Abraham's servant; and of ithat used by Jonathan and his Armour-bearer, paralleled usually with it: which though approved in them, yet are k
not to be imitated of us, because they are extraordinary examples, and such as are beside rule; and therefore are no precedents or patterns to us, who must walk by ordinary precepts, not by extraordinary practises.
§ 1. NOw of these extraordinarie and diuinatory Lots before mentioned (for such all of them were) some were lawfull, some were vnlawfull; but none of them are now lawfull. Those were lawfull that were vsed aeither by expresse word and warrant from God, as that bvsed by Samuel for the election of Saul; and cthat vsed by Iosuah for the discouery of Achan; or by speciall instinct of the Spirit of God; as it is certaine of dthat that was vsed by the Apostles for the supplying of Iudas his place; and it is fprobable, yet questionable, ⟨p. 299⟩(for gthe euent of it proueth not the point, no more then in some hothers that haue had the like successe) of ethat vsed by Eliezer Abrahams seruant; and of ithat vsed by Ionathan and his Armor-bearer, paralleled vsually with it: which though approoued in them, yet are knot to be imitated of vs, because they are extraordinary examples, and such as are beside rule; and therefore are no precedents or paternes to vs, who must walke by ordinarie precepts, not by extraordinary practises.
aDeo vel palam jubente, vel intus instigante. Riber. in Jon. c. 1.Deo vel palam iubente, vel intus instigante. Riber. in Ion. c. 1.
b1. Sā. 10.18, 19. Consultoria divina fuit. Malder. de superstit. c. 7. dub 9.1. Sā. 10.18, 19. Consultoria diuina fuit. Malder. de superstit. c. 7. dub 9.
cJosh 7.14. Jussu Domini. Lavat. justinctu peculiarly factum. Calvin. in Josh. c. 7.Iosh 7.14. Iussu Domini. Lauat. iustinctu peculiari factum. Caluin. in Iosh. c. 7.
fCredibile est petitionum have natam ex instinctu Dei. Muscul. in Genes.Credibile est petitionum haue natam ex instinctu Dei. Muscul. in Genes.
gErgo parism solidè lunius; Reieventus declarat non superstitiosa divinatione, sed divino instinctu motum ut hoc sibi signum prop neret. Et Zuingl. Patet pet•tionem serui suggestionem suisse spiritus Dei, Quomodo alicqui tam exactè peteret, quod Deus tam citò faceret? Et Paraeus, Eleazaru• eventus à culpa liberat.Ergo parism solidè lunius; Reieuentꝰ declarat non superstitiosa diuinatione, sed diuino instinctu motum vt hoc sibi signum prop neret. Et Zuingl. Patet pet•tionem serui suggestionem suisse spiritus Dei, Quomodo alicqui tam exactè peteret, quod Deus tam citò faceret? Et Paraeus, Eleazaru• euentus à culpa liberat.
i1. Sam. 14.6. prophetico spiritu dixit, aut quod ita animus praesagiret. Vatabl. divinitus intellexit, quo Deus sermones eorum dirigeret. Mart.1. Sam. 14.6. prophetico spiritu dixit, aut quod ita animus praesagiret. Vatabl. diuinitus intellexit, quo Deꝰ sermones eorum dirigeret. Mart.
kPrivilegia singulor• ̄s non pessunt legem facere communem. Hieron. in Jon. c. 1. & Bede in Act. c. 1. Exempla sunt hac singularia & praecellentia de quibus no• possunt certa regula praeseribi. Luther. & Paulus ab Ei•zen in Gen. 24. Peculiaria sunt ista, nee in exemplum trahenda: legibus vivendum est, non exemplis. Lavat. in Josh. 7. Sanctorum facta heroica sunt supra regulam: nec à nobis in exempl• un trahi debent. Bart. Krakevitz in Jon. 1.Priuilegia singulor• ̄s non pessunt legem facere communem. Hieron. in Ion. c. 1. & Beda in Act. c. 1. Exempla sunt hac singularia & praecellentia de quibus no• possunt certa regula praeseribi. Luther. & Paulus ab Ei•zen in Gen. 24. Peculiaria sunt ista, nee in exemplum trahenda: legibus viuendum est, non exemplis. Lauat. in I•sh. 7. Sanctorum facta heroica sunt supra regulam: nec à nobis in exempl• un trahi debent. Bart. Krakeuitz in Ion. 1.
Those were unlawful that were done without either, whether the event were expected from the true God, as in the Lot used lby Saul that lighted upon Jonathan; or from false Gods, Devils and Idols, as in that used mby the Philistine Sorcerers and Soothsayers; that used nby the Mariners for the discovery of Jonah; that used oby Nebuchadnezzar in way of consultation for the siege of Jerusalem, and that used pby Haman for the destruction of the Jewish nation. Of which some took effect indeed accordingly, as qNebuchadnezzars Lottery for his journey and expedition against Jury, God framing the event of it to his desire, for the effecting of his own will in the punishment of that people; and so likewise in those Lots cast rupon Jonah and sJonathan: Sometime they took not effect, as in tHamans Lottery for a fit time to destroy the Jews, where God turned the event to a clean contrary ⟨p. 300⟩issue, and made that day the downfall of him and his, and other the enemies of his people, which the Lot had assigned for their destruction by them.
Those were vnlawfull that were done without either, whether the euent were expected from the true God, as in the Lot vsed lby Saul that lighted vpon Ionathan; or from false Gods, Deuils and Idoles, as in that vsed mby the Philistine Sorcerers and Soothsayers; that vsed nby the Mariners for the discouery of Ionas; that vsed oby Nebuchadnezar in way of consultation for the seige of Ierusalem, and that vsed pby Haman for the destruction of the Iewish nation. Of which some tooke effect indeed accordingly, as qNebuchadnezars Lotery for his iourney and expedition against Iury, God framing the euent of it to his desire, for the effecting of his owne will in the punishment of that people; and so likewise in those Lots cast rvpon Ionas and sIonathan: Sometime they tooke not effect, as in tHamans Lotery for a fit time to destroy the Iewes, where God turned the euent to a cleane contrary ⟨p. 300⟩issue, and made that day the downefull of him and his, and other the enemies of his people, which the Lot had assigned for their destruction by them.
For howsoever some ugrave Authors stick not to say, that some of these latter were done by divine instinct: and it is true indeed that God hath a secret hand and power and providence in directing and ordering all projects and purposes both of good and bad: yet we cannot safely say, that there was such a special and immediate instinct, as in some of the one that made their actions warrantable, so in the other whose courses were unwarrantable in them. And the difference herein is this, that 1the one speaketh and 2worketh at random, as xCaiaphas did sometime, ynot intending or regarding any such divine motion or direction, howsoever God secretly direct the business they dea•e in and their actions therein, to such event as he seeth good himself: whereas in that special instinct that maketh an act warrantable, the party employed in it by God knoweth it and understandeth it to be such, and zconcurreth with God as well in will as in work, as well in intention of his end as in execution of his will. Now the former alone will not serve to justify an action, 3not so much built on it, as accompanied with it; no more then 4Gods secret counsel or purpose, his predestination or preordination will acquit the cursed Jews from sin in the crucifying of Christ.
For howsoeuer some ugraue Authors sticke not to say, that some of these latter were done by diuine instinct: and it is true indeed that God hath a secret hand and power and prouidence in directing and ordering all proiects and purposes both of good and bad: yet we cannot safely say, that there was such a speciall and immediate instinct, as in some of the one that made their actions warrantable, so in the other whose courses were vnwarrantable in them. And the difference herein is this, that 1the one speaketh and 2worketh at randome, as xCaiphas did sometime, ynot intending or regarding any such diuine motion or direction, howsoeuer God secretly direct the busines they dea•e in and their actions therein, to such euent as he seeth good himselfe: whereas in that speciall instinct that maketh an act warrantable, the party imployed in it by God knoweth it and vnderstandeth it to bee such, and zconcurreth with God as well in will as in worke, as well in intention of his end as in execution of his will. Now the former alone will not serue to iustifie an action, 3not so much built on it, as accompanied with it; no more then 4Gods secret counsell or purpose, his predestination or preordination will acquit the cursed Iewes from sinne in the crucifying of Christ.
1[Greek or Hebrew]. Plato Apolog. Multa praedicuntur instinctu quodam impulso spiritu nescientiū Aug. de trinit. l. 4. c. 17.〈non-Latin alphabet〉. Plato Apolog. Multa praedicuntur instinctu quodam impulso spiritu nescientiū Aug. de trinit. l. 4. c. 17.
2Non sunt operis divini conscij. Bern. de grat. & lib. arb.Non sunt operis diuini conscij. Bern. de grat. & lib. arb.
xJoan. 11.51. Aug. ibid. & contr. Faust. l. 16. c. 23. Et in Levit. q. 49. Etiā per acerrimum hostem nescientē quid dixerit, insignem protulit prophet•ā.Ioan. 11.51. Aug. ibid. & contr. Faust. l. 16. c. 23. Et in Leuit. q. 49. Etiā per acerrimum hostem nescientē quid dixerit, insignem protulit prophet•ā.
yAgunt quod vult Deus, sed non volunt quod v•lt Deus. Bern. de grat. & lib. arb.
zEt agunt quod vult Deus, & volunt quod vult D• us. Bern. ibid.
None of them are at this day lawful to us; neither do either of those kinds afford us warrant for the like: the former being ato be admired as marvellous, ⟨p. 301⟩the latter to be abhorred as superstitious; and neither of them to be now adays imitated of us; because neither have we any such warrant, as the one had; neither may we do ought without warrant or against warrant, as the other did.
None of them are at this day lawfull to vs; neither doe either of those kindes afford vs warrant for the like: the former being ato be admired as maruellous, ⟨p. 301⟩the latter to be abhorred as superstitious; and neither of them to be now adaies imitated of vs; because neither haue wee any such warrant, as the one had; neither may we doe ought without warrant or against warrant, as the other did.
§ 2. So that the point we propound concerning these Extraordinary and Divinatory. Lots is this, that bIt is not lawful, (without express warrant or special revelation from God) to use Lots, either for the discovery of any hidden truth, or for the foretelling and presaging of any future event: for the discovery of any hidden truth, as to tell where treasure lieth hid, to discover a theft, to recover things lost, and the like: or to foretell things to come, as what fortune in general a man shall have, which by fortune books is sought into, or what success he is like to have in some particular affairs, as in matter of marriage, in going to war or to sea, journeying by land, or the like: under which head are comprehended all cConsultory Lots, with the rest therefore alike condemned.
§ 2. So that the point we propound concerning these Extraordinarie and Diuinatorie. Lots is this, that bIt is not lawfull, (without expresse warrant or speciall reuelation from God) to vse Lots, either for the discouery of any hidden truth, or for the foretelling and presaging of any future euent: for the discouery of any hidden truth, as to tell where treasure lieth hid, to discouer a theft, to recouer things lost, and the like: or to foretell things to come, as what fortune in generall a man shall haue, which by fortunebookes is sought into, or what successe he is like to haue in some particular affaires, as in matter of mariage, in going to warre or to sea, iourneying by land, or the like: vnder which head are comprehended all cConsultorie Lots, with the rest therefore alike condemned.
bSorts divinatoriae toto genere sunt i••citae. Malder. de superstit. c. 7. dub. 9. Casetan. sum. Peucer. de divinat. K••kcu•tz in Jon. & alij.Sortes diuinatoriae toto genere sunt i••citae. Malder. de superstit. c. 7. dub. 9. Casetan. sum. Peucer. de diuinat. K••kcu•tz in Ion. & alij.
cConsultoriae equi ac divinatoria illicitae. Malder ibid. Et Delr. mag. disq. tom. 2. l. 4. c. 3. q. 7. §. 4 Ordinariè illicitae. Jo. Buscus ad Bles. epist. 30.Consultoriae equi ac diuinatoria illicitae. Malder ibid. Et Delr. mag. disq. tom. 2. l. 4. c. 3. q. 7. §. 4 Ordinariè illicitae. Io. Buscus ad Bles. epist. 30.
For first God himself in his word hath expressly forbidden all such kinds of divination, and this of Sorcery or Lottery (for dso that word signifieth) by name among the rest.
For first God himselfe in his word hath expresly forbidden all such kindes of diuination, and this of Sorcery or Lotery (for dso that word signifieth) by name among the rest.
To pass but lightly by that place in eLeviticus, though of great and sufficient weight in this point; wherein God inhibiteth his people to use Sorcery, and some other superstitions like it: In the book of Deuteronomy he reckoneth up the same amidst many other detestable and abominable courses, which practised by the Heathen, whom he then threw out, ⟨p. 302⟩he prohibiteth his people to have any dealing withal. fWhen thou comest, saith he, into the land that the Lord thy God giveth thee, do not learn to do after the abominations of those Nations that God casteth out before thee. Let none be found among you, that maketh his son or daughter pass through the fire: a foolish ceremony, as gmany take it, used of Heathen to purify their children and preserve them from perils of spells and witch-craft, as they supposed, by making them pass between two fires, or by drawing them hastily through the flame of the fire; though hothers expound it of burning their children in sacrifice to Idols and Devils, which in imitation of ithe Heathen some idolatrous kJews also did: lOr that useth any kind of divination; for the discovery of hidden truths, or the foretelling of future events, without the compass of mans natural skill: There is mthe general, the several sorts whereof after ensue, this particular that we purposely deal with among the rest, and of the same nature and stamp therefore with the rest. But let us view the particulars.
To passe but lightly by that place in eLeuiticus, though of great and sufficient weight in this point; wherein God inhibiteth his people to vse Sorcerie, and some other superstitions like it: In the booke of Deuteronomie he reckoneth vp the same amids many other detestable and abominable courses, which practised by the Heathen, whom he then threw out, ⟨p. 302⟩he prohibiteth his people to haue any dealing withall. fWhen thou comest, saith he, into the land that the Lord thy God giueth thee, doe not learne to doe after the abominations of those Nations that God casteth out before thee. Let none be found among you, that maketh his son or daughter passe through the fire: a foolish ceremonie, as gmany take it, vsed of Heathen to purifie their children and preserue them from perils of spels and witch-craft, as they supposed, by making them passe betweene two fires, or by drawing them hastily through the flame of the fire; though hothers expound it of burning their children in sacrifice to Idoles and Deuills, which in imitation of ithe Heathen some idolatrous kIewes also did: lOr that vseth any kinde of diuination; for the discouery of hidden truths, or the foretelling of future euents, without the compasse of mans naturall skill: There is mthe generall, the seuerall sorts whereof after ensue, this particular that we purposely deale with among the rest, and of the same nature and stampe therefore with the rest. But let vs view the particulars.
gMoses M•im••is scribit solitos Ám•rraeos foe•us ex viero recentes per fl•mmam transmittere, qua ratione à calam•tatibus liberati miry nod• bant: quam & superstitionem à nutricibus in Aegypto adhibitam see vidisse. Bodin. d• monoman. l. 3. c. 5. Qu•m & ••rem infants puerosque p•r ignemtraij••endi ave• runcationis ac lustrationis ergô, ad sua usque tempora permansisse testatur Theodoret. apud Glycam annal par. 2. •it à Tartaris etiā usurpari Lyra ad Deut. 18. Sic vulgata Deut. 18.10. Qui lustret filium aut fi•iam suam, ducens per ignem. De bis lustrationibus Christianus in terd•ctis in Concil. sub Martino Papa apud Grat. c 26. q 5. exponunt Lyra, Wolfius, Strigel. & alij: sed & p•aerique illud 2. Chron. 33.6.Moses M•im••is scribit solitos Ám•rraeos foeus ex viero recentes per flmmam transmittere, qua ratione à calamtatibus liberati miri nod bant: quam & superstitionem à nutricibus in Aegypto adhibitam se vidisse. Bodin. d monoman. l. 3. c. 5. Qum & rem infantes puerosque pr ignemtraijendi aue runcationis ac lustrationis ergô, ad sua vsque tempora permansisse testatur Theodoret. apud Glycam annal par. 2. it à Tartaris etiā vsurpari Lyra ad
The first of them is na oRegarder or pObserver of times: one •hat useth such observation of times as ⟨p. 303⟩hath no ground in nature, qaccounting some days lucky and some unlucky or dismal days, as our common Almanac-makers do, and as other superstitious people, that have an idle conceit of Childermas-day, as they term it, as an unlucky day to undertake ought on all that year, and the like: though some expound it rof juggling, or deceiving of the sight by casting a mist before mens eyes.
The first of them is na oRegarder or pObseruer of times: one •hat vseth such obseruation of times as ⟨p. 303⟩hath no ground in nature, qaccounting some daies luckie and some vnluckie or dismall daies, as our common Almanack-makers doe, and as other superstitious people, that haue an idle conceipt of Childermas-day, as they tearme it, as an vnluckie day to vndertake ought on all that yeere, and the like: though some expound it rof jugling, or deceiuing of the sight by casting a mist before mens eyes.
qA [Greek or Hebrew] quod tempus constitutum significat, qui horas & tempora computat. R. Aquiba. ut fac•unt Astrologi, qui huns diem inauspicatum, illum faust•m praedicant. Munst, ex Rabbin. praecept. neg. 53. & R. Achi••as apud Pic•m contra Astrol. l. 1. & R. Salome teste Livel. Alij à [Greek or Hebrew] quod nubem significat, qui ex vario •ubiū situ motive futura praesagit. Aben-Ezra in Levit. ex nubibus conijciens. Vatabl quod aerem nubium sedem exfider• inspection superstit•••è obser•ent. Lau in 2. Par. 33. Planetariis. Jun. Deut. 18. Alij denique à [Greek or Hebrew] quod locum significat quod siderum stationes considerent. Caluin. ad Pentateuch.A 〈non-Latin alphabet〉 quod tempus constitutum significat, qui horas & tempora computat. R. Aquiba. vt fac•unt Astrologi, qui huns diem inauspicatum, illum faust•m praedicant. Munst, ex Rabbin. praecept. neg. 53. & R. Achi••as apud Pic•m contra Astrol. l. 1. & R. Salom• teste Liuel. Alij à 〈non-Latin alphabet〉 quod nubem significat, qui ex vario •ubiū si•u mot•ue futura praesagit. Aben-Ezra in Leuit. ex nubibus conijciens. Vatabl quod aerem nubium sedem exfider• inspectione superstit•••è obser•ent. Lau in 2. Par. 33. Planetariis. Iun. Deut. 18. Alij denique à 〈non-Latin alphabet〉 quod locum significat quod siderum stationes considerent. Caluin. ad Pentateuch.
rA [Greek or Hebrew] quod oculum significat praestigiatorem R David ex communi Doctorum sententia. & Jun. in Levit. 19. vel à [Greek or Hebrew] obnubilare. A•evat. Nec desunt qui à [Greek or Hebrew] quod est respondere deducant, (it•••din d•mon••an. l. 1. c. 6.) sicut hari•lus quasi fariolus ab effatis dictus est. Livel. apud Heidon pro Astrolog.A 〈non-Latin alphabet〉 quod oculum significat praestigiatorem R Dauid ex communi Doctorum sententia. & Iun. in Leuit. 19. vel à 〈non-Latin alphabet〉 obnubilare. A•euat. Nec desunt qui à 〈non-Latin alphabet〉 quod est respondere deducant, (it•••din d•mon••an. l. 1. c. 6.) sicut hari•lus quasi fariolus ab effatis dictus est. Liuel. apud Heidon pro Astrolog.
The second is sa Sorcerer, or a tConjecturer; one that uby casting of Lots, as *Haman did; or xby drawing arrows out of a quiver, as ysome think the King of Babel did; or zby a sieve, as the Gentiles had wont to do, and it is 1a by-word in their books, and as many superstitious ones among us yet do; or aby throwing of dice 2or stones or bones; or bby opening of books; or cby marks ⟨p. 304⟩and figures made in the dust or in ashes, or the like in writing drawn and done out at adventure; or by dsticks, or eleaves shuffled and severed, or left to the wind; or fby any other such casual course undertaketh to conjecture and guess at things hidden and secret.
The second is sa Sorcerer, or a tConiecturer; one that uby casting of Lots, as *Haman did; or xby drawing arowes out of a quiuer, as ysome thinke the King of Babel did; or zby a siue, as the Gentiles had wont to doe, and it is 1a by-word in their bookes, and as many superstitious ones among vs yet doe; or aby throwing of dice 2or stones or bones; or bby opening of bookes; or cby markes ⟨p. 304⟩and figures made in the dust or in ashes, or the like in writing drawne and done out at aduenture; or by dstickes, or eleaues shuffled and seuered, or left to the winde; or fby any other such casuall course vndertaketh to coniecture and guesse at things hidden and secret.
tConiector. ••n. qui ex fort•itic futura divi•at. Detr•o mag. disq. jom. 1. l. 1. c. 2. Sor•ilegus. Peucer. de divinat. & Bodin. daemonoman. l. 1. c. 6. qui tamen a [Greek or Hebrew] supputare, ineptè deducit. Nam quod Reg. Bibl. an Inchanter, idem est pla•è quod Charmer vers. 11. forsan quia [Greek or Hebrew] serpentem significat, qui carmine magico vi•ciri creditur: sed ob callid it atem potius Gen. 3.1. s•rpenshine dicitur, Mercer. Calu. ad Pentat.Coniector. ••n. qui ex fort•itic futura diui•at. Detr•o mag. disq. iom. 1. l. 1. c. 2. Sor•ilegus. Peucer. de diuinat. & Bodin. daemonoman. l. 1. c. 6. qui tamen a supputare, ineptè deducit. Nam quod Reg. Bibl. an Inchanter, idem est plaè quod Charmer vers. 11. forsan quia serpentem significat, qui carmine magico viciri creditur: sed ob callid it atem potius
The third is ga Witch; one that hby hurtful confections doth mischief; or iby flight and collusion seemeth to alter the nature of the creature, and so to work miracles; as those Egyptian Magicians did, kJannes and Jambres, and sundry mfalse Prophets in these latter times under the kingdom of Antichrist have attempted to do: for to this head rather would such Jugglers be referred then unto that former.
The third is ga Witch; one that hby hurtfull confections doth mischiefe; or iby flight and collusion seemeth to alter the nature of the creature, and so to worke miracles; as those Aegyptian Magitians did, kIannes and Iambres, and sundry mfalse Prophets in these latter times vnder the kingdome of Antichrist haue attempted to doe: for to this head rather would such Iuglers be referred then vnto that former.
h[Greek or Hebrew], Septuagint. mal•ficus, Vulg. veneficus. De quo genere Lucan. bell. Phars. lib. 6. Hora•. epod. lib. 5. Cardan. de variet. cap. 10 & alij.〈non-Latin alphabet〉, Septuagint. mal•ficus, Vulg. veneficus. De quo genere Lucan. bell. Phars. lib. 6. Hora•. epod. lib. 5. Cardan. de variet. cap. 10 & alij.
iPraestigiator. Jun. ubique. Mutants aliquid naturale ad aspectum oculi. R. Abraham, & David K. & Munst. precept. neg. 55.Praestigiator. Iun. vbique. Mutantes aliquid naturale ad aspectum oculi. R. Abraham, & Dauid K. & Munst. praecept. neg. 55.
k[Greek or Hebrew] Exod. 7.11. l. 2. Timoth. 3.8. Jannis meminit & Plin. hist. not. l. 30. c. 1. cui Mambrem adiungunt Talmudici, & vulgata.〈non-Latin alphabet〉Exod. 7.11. l. 2. Timoth. 3.8. Iannis meminit & Plin. hist. nat. l. 30. c. 1. cui Mambrem adiungunt Talmudici, & vulgata.
The fourth is na Charmer or an Enchanter, (for these two be the same) one that useth spells and charms, or characters and ligatures, ofor the enchanting of Serpents, ppreventing of harms, rstaunching of blood, sassuaging of swellings, and the like; courses merely superstitious, and such ⟨p. 305⟩saith the Heathen man, as tno wise Artist will use, his cure requiring an other course.
The fourth is na Charmer or an Inchanter, (for these two be the same) one that vseth spels and charmes, or characters and ligatures, ofor the inchanting of Serpents, ppreuenting of harmes, rstaunching of bloud, sasswaging of swellings, and the like; courses meerely superstitious, and such ⟨p. 305⟩saith the Heathen man, as tno wise Artist will vse, his cure requiring an other course.
oPsal. 58.6. quod & [Greek or Hebrew] dicitur Eccles. 10.11. & Jer. 8.17. Frigidus in pratis cantando rumpitur anguis Virgil. Eclog. 8. Viper as rumpo & verbis & carmine fauces. Ovid. metam. lib. 7. Serpents ex•ral, i cantu cogique in poenam. Pliu. hist. not. l. 8. c. 16. incantari contrabique Marsevum cantu, non pauci credunt. Ibid l. 28. c. 2.Psal. 58.6. quod & 〈non-Latin alphabet〉 dicitur Eccles. 10.11. & Ier. 8.17. Frigidus in pratis cantando rumpitur anguis Virgil. Eclog. 8. Vipere as rumpo & verbis & carmine fauces. Ouid. metam. lib. 7. Serpentes ex•ral, i cantu cogique in poenam. Pliu. hist. nat. l. 8. c. 16. incantari contrabique Marsevum cantu, non pauci credunt. Ibid l. 28. c. 2.
pHinc [Greek or Hebrew], amuleta, &c. qu• [Greek or Hebrew] dici Junius antumat Isaiah 3.20.Hinc 〈non-Latin alphabet〉, amuleta, &c. qu•〈non-Latin alphabet〉 dici Iunius antumat Esai 3.20.
r-[Greek or Hebrew]. - Homer. Odyss. T. ubi Autolyci filios Ulyssi, non Ulyssem, ut Plin. lib. 28. cap. 2. sanguinis profluvium carmine inhibuisse refer•.-〈non-Latin alphabet〉. - Homer. Odyss. T. vbi Autolyci filios Vlyssi, non Vlyssem, vt Plin. lib. 28. cap. 2. sanguinis profluuium carmine inhibuisse refer•.
sCarmine extent contra ambusta, & varia morborum genera. Plin. l. 28. cap. 2.
t[Greek or Hebrew]. Sophoel. Aiace. Incantationem negat esse medicinam Ulpian. Digest. l. 50. tit. 13. l. 1.〈non-Latin alphabet〉. Sophoel. Aiace. Incantationem negat esse medicinam Vlpian. Digest. l. 50. tit. 13. l. 1.
The fifth is ua Consulter with Spirits or with Familiars: one that dealeth directly and immediately with the Devil, as the other all deal indirectly with him, or work mediately from him; using his help either to hurt or to heal, to tell or to foretell ought.
The fift is ua Consulter with Spirits or with Familiars: one that dealeth directly and immediately with the Deuill, as the other all deale indirectly with him, or worke mediately from him; vsing his helpe either to hurt or to heale, to tell or to foretell ought.
The sixth is *a Wizard, or a Wise-man, as they term him, a Soothsayer, or a Fortune-teller; one that by xthe flight of fowls, or yshrieking of birds, zor entrails of beasts, then which nothing was more usual among the Gentiles, professeth to foretell future events. To which purpose it is reported that 5when Xerxes had sometime made his army stay while his Wizards observed the flight of a foul, a Jew in the troop understanding it, shot the foul stark dead, and then asked how the foul could tell what should befall them, which had it foreknown what was to befall it self, would not have flown that way at that time.
The sixth is *a Wisard, or a Wise-man, as they tearme him, a Soothsaier, or a Fortune-teller; one that by xthe flight of foules, or yshreiking of birds, zor entrailes of beasts, then which nothing was more vsuall among the Gentiles, professeth to foretell future euents. To which purpose it is reported that 5when Xerxes had sometime made his armie stay while his Wisards obserued the flight of a foule, a Iew in the troope vnderstanding it, shot the foule starke dead, and then asked how the foule could tell what should befall them, which had it foreknowne what was to befall it selfe, would not haue flowne that way at that time.
*[Greek or Hebrew] Deut. 18.11. Leu. 19.31. & 20.27. à [Greek or Hebrew] quod est scire, quasi periti, rerumqus reconditarum scientia omnimoda instructi. Wolf. in 2. Reg. 21. nam quod de [Greek or Hebrew] ane, v• Pagnin. bestia, ut Mercer. garriunt K•mchi, & Talmudici at precept. neg. 39. fabulae sunt purae pu•a.〈non-Latin alphabet〉Deut. 18.11. Leu. 19.31. & 20.27. à 〈non-Latin alphabet〉 quod est scire, quasi periti, rerumqus reconditarum scientia omnimoda instructi. Wolf. in 2. Reg. 21. nam quod de 〈non-Latin alphabet〉 ane, v• Pagnin. bestia, vt Mercer. garriunt K•mchi, & Talmudici at praecept. neg. 39. fabulae sunt purae pu•a.
But to return to the text. In the last place come dthose that ask advice of the dead: that ego, as the Prophet speaketh, from the living to the dead, fconsulting with those that raise up the souls of the deceased, ⟨p. 306⟩as the Devil beareth men in hand, and maketh many believe.
But to returne to the text. In the last place come dthose that aske aduice of the dead: that ego, as the Prophet speaketh, from the liuing to the dead, fconsulting with those that raise vp the soules of the deceased, ⟨p. 306⟩as the Deuill beareth men in hand, and maketh many beleeue.
d[Greek or Hebrew] Deut. 18.11. [Greek or Hebrew]. Suid. Et [Greek or Hebrew]. Hesych. ubi mortui di•inare videntur. Aug. decivi•. Deil. 7. c. 35. & quatota in mortnorum inquisition versatur. Jo. Sarub. poliet. l. 1. cap. 12. Et [Greek or Hebrew] ad Acherontem •. Thespro•i•um. Herodet. lib. 5. quem vise s••▪〈non-Latin alphabet〉Deut. 18.11. 〈non-Latin alphabet〉. Suid. Et 〈non-Latin alphabet〉. Hesych. vbi mortui di•inare videntur. Aug. deciui•. Deil. 7. c. 35. & quatota in mortnorum inquisitione versatur. Io. Sarub. poliet. l. 1. cap. 12. Et 〈non-Latin alphabet〉 ad Acherontem •. Thespro•i•um. Herodet. lib. 5. quem vise s••▪
eIsaiah •.19.Esai •.19.
f1. Sam. 2•.8, 11. Jude Homeritota [Greek or Hebrew]: inde Appij nostri [Greek or Hebrew] si•e [Greek or Hebrew]. Jud• in vicinia nostra Avernilacus, unde anime ••citantur obscura umbra, aperto ••io Alti Acheront••. Cicer. Tuscul. l. 1. & dedivin. l. 1. Sed & [Greek or Hebrew], in [Greek or Hebrew] Tyrius Max. serm. 26.1. Sam. 2•.8, 11. Iude Homeritota 〈non-Latin alphabet〉: inde Appij nostri 〈non-Latin alphabet〉 si•e 〈non-Latin alphabet〉. Iud• in vicinia nostra Auernilacus, vnde anim•••citantur obscura vmbra, aperto ••io Alti Acheront••. Cicer. Tuscul. l. 1. & dediuin. l. 1. Sed & 〈non-Latin alphabet〉, in 〈non-Latin alphabet〉 Tyrius Max. serm. 26.
So that all these courses are there joined together, as they hang all on one string, and they are all alike prohibited and condemned by God, as being practises that gpollute all that use them, if not in body, yet hin soul; and that make them abominable, if not in mans eye, yet in Gods sight. So saith the text expressly. iFor all that do such things are abomination to the Lord thy God: who will knot therefore suffer any of his to do so. What could be more plainly or pregnantly spoken for the condemning of these courses, and for the removing of that objection, which men commonly make? to wit; What hurt is there in these things? What evil is there in a spell or a charm, as long as there is nothing but good words in it? or what harm can there be, in casting of Lots, or in drawing of cuts, or in pulling an arrow out of a quiver, in holding a sieve between two hands, making a child run between two fires, breaking a bone between twain, and the like? Yea but, saith God, these be courses that I utterly abhor, when they are used to these ends; and all that so use them, or have dealing with them, by causing such things to be done by others for them, are not abominable only, but even abomination it self in my sight. That which should be a sufficient argument to us, to make us *if we do sincerely love him, to hate and abhor them, albeit we could see no hurt or harm at all in them.
So that all these courses are there ioyned together, as they hang all on one string, and they are all alike prohibited and condemned by God, as being practises that gpollute all that vse them, if not in body, yet hin soule; and that make them abominable, if not in mans eye, yet in Gods sight. So saith the text expressely. iFor all that doe such things are abomination to the Lord thy God: who will knot therefore suffer any of his to do so. What could bee more plainely or pregnantly spoken for the condemning of these courses, and for the remouing of that obiection, which men commonly make? to wit; What hurt is there in these things? What euill is there in a spell or a charme, as long as there is nothing but good words in it? or what harme can there be, in casting of Lots, or in drawing of cuts, or in pulling an arow out of a quiuer, in holding a siue betweene two hands, making a childe run betweene two fires, breaking a bone betweene twaine, and the like? Yea but, saith God, these bee courses that I vtterly abhorre, when they are vsed to these ends; and all that so vse them, or haue dealing with them, by causing such things to be done by others for them, are not abominable onely, but euen abomination it selfe in my sight. That which should be a sufficient argument to vs, to make vs *if we do sincerely loue him, to hate and abhorre them, albeit we could see no hurt or harme at all in them.
§ 3. But that we may the better conceive the cause why God thus forbiddeth and abhorreth these courses: (for it is not without special reason ⟨p. 307⟩ordinarily that God enjoins or inhibits ought:) let us in the next place more particularly consider the manifold evils that are in these practises: whereby it shall evidently appear, that men make themselves guilty of Curiosity, of Superstition, of Idolatry, of Presumption, of diabolical Impiety, and of high Treason against Gods majesty.
§ 3. But that wee may the better conceiue the cause why God thus forbiddeth and abhorreth these courses: (for it is not without speciall reason ⟨p. 307⟩ordinarily that God enioynes or inhibites ought:) let vs in the next place more particularly consider the manifold euils that are in these practises: whereby it shall euidently appeare, that men make themselues guiltie of Curiosity, of Superstition, of Idolatry, of Presumption, of diabolicall Impiety, and of high Treason against Gods maiesty.
First of lCuriosity: For it is a point of vain, yea of mimpious Curiosity to enquire into those things that God hath concealed and kept in his own power: in which regard therefore nour Saviour reproveth his Disciples when even by lawful means they enquired into things of that nature; as also ohe rebuked Peter by name for being over inquisitive in that kind. But where God hath denied men ordinary means of discovery, there doth he reserve and keep things in his own power; concerning which therefore that rule of Gods Spirit holdeth, pThings concealed belong to God, things revealed to us. So that though they be things that concern us, and might be of some use to us, if by ordinary means and direct courses we could come to discover them; yet when God hath either so concealed, or suffered them so to be concealed from us, that by ordinary courses they cannot be discovered, it is not lawful for us to seek to come to notice of them by extraordinary means; (no more then it was for our Saviour Christ as he was man, and qmade for us under the Law, rto seek to his Father to have stones turned into bread, when food failed him:) but swe must be content with the good pleasure of God, and rest satisfied with so much as by lawful means may ⟨p. 308⟩be known, unless we will make our selves tguilty of unlawful Curiosity.
First of lCuriosity: For it is a point of vaine, yea of mimpious Curiosity to enquire into those things that God hath concealed and kept in his owne power: in which regard therefore nour Sauiour reproueth his Disciples when euen by lawfull meanes they enquired into things of that nature; as also ohe rebuked Peter by name for being ouer inquisitiue in that kinde. But where God hath denied men ordinarie meanes of discouery, there doth he reserue and keepe things in his owne power; concerning which therefore that rule of Gods Spirit holdeth, pThings concealed belong to God, things reuealed to vs. So that though they be things that concerne vs, and might be of some vse to vs, if by ordinary meanes and direct courses we could come to discouer them; yet when God hath either so concealed, or suffered them so to be concealed from vs, that by ordinary courses they cannot be discouered, it is not lawfull for vs to seeke to come to notice of them by extraordinary meanes; (no more then it was for our Sauiour Christ as he was man, and qmade for vs vnder the Law, rto seeke to his Father to haue stones turned into bread, when food failed him:) but swe must be content with the good pleasure of God, and rest satisfied with so much as by lawful meanes may ⟨p. 308⟩be knowne, vnlesse we will make our selues tguiltie of vnlawfull Curiositie.
lSacrilegae curiositatis vitium; nefariae curi•sitatis ars. Aug. ci•. Deil. 10. cap. 9. haec omnia (coniectura decept•ria humanis suspicionibus ab hominibus in stitutae) plena sunt pestiferae curiositatis, cruciantis solic•tudinis, mortifera seruitutis. Idem de doctr. Christ. l. 2. c. 24.
mImpietas est e• velle scir• quae pater in potestate sua posuit. Gerson de ••ror. Mag.
sContenti nos illis debemus esse, quae nobis Deus aperir• dignatus est: reliqua nec per sortes, nec per alias superstitios as arts viasue qualescunque inuestigare debemus. Lavat. in Proverb. cap. 16.Contenti nos illis debemus esse, quae nobis Deus aperir• dignatus est: reliqua nec per sortes, nec per alias superstitios as artes viasue qualescunque inuestigare debemus. Lauat. in Prouerb. cap. 16.
tCuriositatis illicitae rei. Krakevitz in Jon. c. 1.Curiositatis illicitae rei. Krakeuitz in Ion. c. 1.
And in this regard are the Arts that tend hereunto called uCurious Arts; the books whereof the good Christians at Ephesus that had professed them before, burnt afterward in token and testimony of their renunciation and condemnation of them, upon their conversion to Christ. Which place of the Evangelist howsoever it may be understood of *some other curious kind of craft or mystery tending to the furtherance of Idolatry: yet xmost interpreters, or all generally, expound it of this kind of curious Arts applied to Divination; which (as Heathen stories also testify) were so frequent at Ephesus, and so famous, that the ySpells of Ephesus were become a common by-word.
And in this regard are the Arts that tend hereunto called uCurious Arts; the bookes whereof the good Christians at Ephesus that had professed them before, burnt afterward in token and testimonie of their renunciation and condemnation of them, vpon their conuersion to Christ. Which place of the Euangelist howsoeuer it may bee vnderstoode of *some other curious kind of craft or mysterie tending to the furtherance of Idolatrie: yet xmost interpreters, or all generally, expound it of this kinde of curious Arts applied to Diuination; which (as Heathen stories also testifie) were so frequent at Ephesus, and so famous, that the ySpels of Ephesus were become a common by-word.
*Sic enim Dion. Chrysost. orat. 80. [Greek or Hebrew] Et Tertull. de idolol. In officium, in ministerium alienae idololatriae aliquas arts adhibuit curiositatis.Sic enim Dion. Chrysost. orat. 80. 〈non-Latin alphabet〉 Et Tertull. de idolol. In officium, in ministerium alienae idololatriae aliquas artes adhibuit curiositatis.
xSic [Greek or Hebrew] quadam vocat damnatissimas arts. Syrus & Arabs Magorū nomen expressit. Beza. Idem & Chrysost. in Act. hom. 41. & Theophylact. in Oecumen. & Bede & Caietan. &c.Sic 〈non-Latin alphabet〉 quadam vocat damnatissimas artes. Syrꝰ & Arabs Magorū nomen expressit. Beza. Idem & Chrysost. in Act. hom. 41. & Theophylact. in Oecumen. & Beda & Caietan. &c.
y[Greek or Hebrew] Diog•nian. in adag. Pausan. lexic. rhetor. Suid. Hesych. & Androids Pythagoraeus • pud Clement Alex. strom l. 5. qui & 6. magica vocabula fuisse asserit: [Greek or Hebrew]. Et exp•sitionem subiung•t mysticam [Greek or Hebrew]〈non-Latin alphabet〉 Diog•nian. in adag. Pausan. lexic. rhetor. Suid. Hesych. & Andro•ydes Pythagoraeus • pud Clement Alex. strom l. 5. qui & 6. magica vocabula fuisse asserit: 〈non-Latin alphabet〉. Et exp•sitionem subiung•t mysticam 〈non-Latin alphabet〉
zIt was death for any man to look into the Ark, or 1but to peep into the holy of holies. And as it is sin for a man to search and pry into what God hath concealed; so to search by such courses as he hath not warranted; or to search into such things, as it is therefore apparent that he hath concealed and would have hid from us, in that he hath taken away all ordinary means of discovery, and offereth not extraordinary means of himself: which howsoever we may accept, yea awe ought not to refuse, when God offereth and suggesteth them to us; for that were to contemn God; so we ought not to desire or request at Gods hands, much ⟨p. 309⟩less frame them to our selves, when God shall not see good so to do; for that is manifestly to tempt God. bGod hath promised his people his Word and chis Spirit to direct them, and to draise up Prophets, as occasion shall be from time to time to instruct them, ein whatsoever shall be necessary or needful for them to know: so that they shall not need to seek to such indirect courses, as can neither probably nor profitably acquaint them with his will, being taken up beside and against his will.
zIt was death for any man to looke into the Arke, or 1but to peepe into the holy of holies. And as it is sinne for a man to search and pry into what God hath concealed; so to search by such courses as he hath not warranted; or to search into such things, as it is therefore apparent that he hath concealed and would haue hid from vs, in that he hath taken away all ordinarie meanes of discouery, and offereth not extraordinary meanes of himselfe: which howsoeuer we may accept, yea awee ought not to refuse, when God offereth and suggesteth them to vs; for that were to contemne God; so wee ought not to desire or request at Gods hands, much ⟨p. 309⟩lesse frame them to our selues, when God shall not see good so to doe; for that is manifestly to tempt God. bGod hath promised his people his Word and chis Spirit to direct them, and to draise vp Prophets, as occasion shall be from time to time to enstruct them, ein whatsoeuer shall bee necessary or needfull for them to know: so that they shall not neede to seeke to such indirect courses, as can neither probably nor profitably acquaint them with his will, being taken vp beside and against his will.
§ 4. Secondly such courses make the Users of them guilty of fSuperstition. For what is Superstition but gto ascribe that to a Creature, or to use a Creature to that end, which it hath no natural power and efficacy unto, or whereunto it is not by any divine ordinance enabled. But in these cases is a Lot applied unto that use, and that virtue ascribed unto it, which it neither hath by any natural power of it own, nor hath received by any ordinary ordinance of God, nor can achieve by the will or power of the User joined with it. For herein is the difference between the former Divisory, and these Divinatory Lots; as also between those special ones used at Gods express appointment, and these; in that the former were applied to no other ends then Lots have power of themselves joined with mans will and consent to effect; the latter likewise to such as they had power to effect by virtue of Gods covenant or appointment joined with them.
§ 4. Secondly such courses make the Vsers of them guilty of fSuperstition. For what is Superstition but gto ascribe that to a Creature, or to vse a Creature to that end, which it hath no naturall power and efficacie vnto, or whereunto it is not by any diuine ordinance enabled. But in these cases is a Lot applied vnto that vse, and that vertue ascribed vnto it, which it neither hath by any naturall power of it owne, nor hath receiued by any ordinary ordinance of God, nor can atcheiue by the will or power of the Vser joined with it. For herein is the difference betweene the former Diuisory, and these Diuinatory Lots; as also betweene those speciall ones vsed at Gods expresse appointment, and these; in that the former were applied to no other ends then Lots haue power of themselues io•ned with mans will and consent to effect; the latter likewise to such as they had power to effect by vertue of Gods couenant or appointment ioined with them.
fSuperstitiosa instituta sunt molimina omnia artium magicarū. Aug. de doct. Chr. li. 2. c. 20.Superstitiosa instituta sunt molimina omnia artium magicarū. Aug. de doct. Chr. li. 2. c. 20.
gSuperstitiosū est quod causam habet nec naturalem, nec humanā, nec divinam. Thom de sort. c. •. Superstitio est quando quis •e aliqua ad aliquid utitur, ad quod virtus aut vis emus naturalis extendi non potest. Ibid. Siest in ext• vis aliqua quae declaret futur•, necesse est cam •utcū rerū natura esse coniunctā, aut confirmari quod ammodò numine de•rū vique divina. Cic. de divin. l. 2.Superstitiosū est quod causam habet nec naturalem, nec humanā, nec diuinam. Thom de sort. c. •. Superstitio est quando quis •e aliqua ad aliquid vtitur, ad quod virtus aut vis e•us naturalis extendi non potest. Ibid. Siest in ext• vis aliqua quae declaret futur•, necesse est cam •utcū rerū natura esse coniunctā, aut cōfirmari quod ammodò numine de•rū vique diuina. Cic. de diuin. l. 2.
For example: a Lot hath a power of it self to light uncertainly, and yet certainly in some sort; uncertainly, because indefinitely, for it is in possibility ⟨p. 310⟩to fall divers ways: and yet certainly in some sort, because it can light actually but one way alone: this power it hath naturally of it self; but beside this power, from the will of men and their mutual consent it may receive further power to arbitrate such things as they have power to dispose of. But neither hath a Lot any power of it self, neither can any man by his own will, or many men by their mutual consent give any such power unto it as to make it light so that it shall necessarily discover somewhat that is hidden and secret to them that so use it: and therefore so to use it is mere superstition.
For example: a Lot hath a power of it selfe to light vncertainely, and yet certainely in some sort; vncertainely, because indefinitely, for it is in possibilitie ⟨p. 310⟩to fall diuers waies: and yet certainly in some sort, because it can light actually but one way alone: this power it hath naturally of it selfe; but beside this power, from the will of men and their mutuall consent it may receiue further power to arbitrate such things as they haue power to dispose of. But neither hath a Lot any power of it selfe, neither can any man by his owne will, or many men by their mutuall consent giue any such power vnto it as to make it light so that it shall necessarily discouer somewhat that is hidden and secret to them that so vse it: and therefore so to vse it is meere superstition.
Again a Lot may have power by Gods will and appointment to reveal and discover some such matter, and it had so in the lawful Lots extraordinary before mentioned. But in these we now deal with, there is no such appointment or agreement of God between us and him; and therefore they can not be sure to have any such power now from him. To make that we say by instances more evident: Water hath a natural power to wash and to cleanse the body, and men may use it therefore to that end. But to be a hsign and seal of Gods covenant of grace, that it hath not but by ispecial appointment from God, and therefore may not to that end be used of any save *those alone that are in such covenant with God. kBread likewise hath a natural power to nourish mans body, and yet not that neither, unless a man receive it and retain it and concoct and digest it. But mto be a Type of Christs body, that it hath from his institution only; without ⟨p. 311⟩out which no power or skill of man could make it to be such: else why might not a piece of flesh do as well as a bit of bread? and nthat was once, but now is not, a Type of Christs body, because there was an ordinance then for it, whereas now there is none. Again othe Samaritan is said to have washed his neighbours wounds with wine and oil mixed together. But our Saviour Christ pcured the Beggar that was borne blind with clay tempered with spittle, and qanother that was both dumb and deaf too with spittle alone. *The one hath warrant to be used still, because it had and hath still such power from the nature of the creature; and therefore it is not superstitious: whereas the other can not with any good warrant be now used, because it had his power then not from the nature of the creature, but from the special will and pleasure of the Creator; which power therefore ceasing with his pleasure then, to use the creature now to that purpose were merely superstitious. In like manner here to use a Lot unto that which of it self it hath a natural power unto, or by humane help it may have power to effect, is not in that regard unlawful: But for a man to attempt to do that by a Lot, which neither by any natural faculty, nor by any humane institution it hath power to perform, where there is no ordinance of God enabling it, is mere superstition.
Againe a Lot may haue power by Gods will and appointment to reueale and discouer some such matter, and it had so in the lawfull Lots extraordinary before mentioned. But in these we now deale with, there is no such appointment or agreement of God betweene vs and him; and therefore they can not be sure to haue any such power now from him. To make that wee say by instances more euident: Water hath a naturall power to wash and to clense the body, and men may vse it therefore to that end. But to be a hsigne and seale of Gods couenant of grace, that it hath not but by ispeciall appointment from God, and therefore may not to that end be vsed of any saue *those alone that are in such couenant with God. kBread likewise hath a naturall power to nourish mans body, and yet not that neither, vnlesse a man receiue it and retaine it and concoct and digest it. But mto be a Type of Christs body, that it hath from his institution onely; without ⟨p. 311⟩out which no power or skill of man could make it to be such: else why might not a peice of flesh do as well as a bit of bread? and nthat was once, but now is not, a Type of Christs body, because there was an ordinance then for it, whereas now there is none. Againe othe Samaritan is said to haue washed his neighbours wounds with wine and oyle mixt together. But our Sauiour Christ pcured the Beggar that was borne blinde with clay tempered with spittle, and qanothe• that was both dumbe and deafe too with spittle alone. *The one hath warrant to be vsed still, because it had and hath still such power from the nature of the creature; and therefore it is not superstitious: whereas the other can not with any good warrant be now vsed, because it had his power then not from the nature of the creature, but from the speciall will and pleasure of the Creator; which power therefore ceasing with his pleasure then, to vse the creature now to that purpose were meerely superstitious. In like manner here to vse a Lot vnto that which of it selfe it hath a naturall power vnto, or by humane helpe it may haue power to effect, is not in that regard vnlawfull: But for a man to attempt to doe that by a Lot, which neither by any naturall faculty, nor by any humane institution it hath power to performe, where there is no ordinance of God enabling it, is meere superstition.
§ 5. Thirdly those that thus use Lottery stand guilty of Idolatry. For what is it but Idolatry to ascribe that to the Creature that is proper to the Creator? But rin such cases is that ascribed to the creature that is proper to the Creator, namely sto foretell ⟨p. 312⟩tell things future without the causes or grounds or natural signs of them, such as the Lot whereby they are foretold hath no connection or congruity at all with. For twhereas we sorted Events before into three ranks; some necessary, that keep in a constant course naturally; some contingent and not casual, that fall out for the most part alike, though they vary now and then; some Contingent and Casual, that are altogether uncertain, as the causes also are, whereupon they depend: The first sort, as the Eclipses of the Sun and Moon may be certainly foreknown and foretold, because the causes of them are constant and certainly known of us; the second sort also, as disease and death in some cases may with some good probability be preconiectured and guessed at by those that are well seen and experienced in the signs and causes of either: but the third sort depending upon causes utterly uncertain and unknown unto us, cannot be foreseen or foreknown, and therefore not foretold certainly but by God himself alone. And uin this third sort of Events alone is this kind of Lot conversant, which no wit or skill of man is able to foredetermine or foresee. This kind therefore of Lot Divinatory and Divination by Lottery is not only, as the Canon justly chargeth it, *a step to Idolatry, but even xa spice also of Idolatry and sacrilege it self, ⟨p. 313⟩robbing God of that that is his proper due, and attributing that unto the creature that is peculiar to the Creator.
§ 5. Thirdly those that thus vse Lotery stand guilty of Idolatry. For what is it but Idolatrie to ascribe that to the Creature that is proper to the Creator? But rin such cases is that ascribed to the creature that is proper to the Creator, namely sto foretell ⟨p. 312⟩tell things future without the causes or grounds or naturall signes of them, such as the Lot whereby they are foretold hath no connexion or congruity at all with. For twhereas wee sorted Euents before into three rankes; some necessarie, that keepe in a constant course naturally; some contingent and not casuall, that fall out for the most part alike, though they vary now and then; some Contingent and Casuall, that are altogether vncertaine, as the causes also are, whereupon they depend: The first sort, as the Eclipses of the Sunne and Moone may be certainely foreknowne and foretold, because the causes of them are constant and certainely knowne of vs; the second sort also, as disease and death in some cases may with some good probability be preconiectured and guessed at by those that are well seene and experienced in the signes and causes of either: but the third sort depending vpon causes vtterly vncertaine and vnknowne vnto vs, cannot be foreseene or foreknowne, and therefore not foretold certainly but by God himselfe alone. And uin this third sort of Euents alone is this kinde of Lot conuersant, which no wit or skill of man is able to foredetermine or foresee. This kinde therefore of Lot Diuinatory and Diuination by Lotery is not onely, as the Canon iustly chargeth it, *a step to Idolatry, but euen xa spice also of Idolatry and sacriledge it selfe, ⟨p. 313⟩robbing God of that that is his proper due, and attributing that vnto the creature that is peculiar to the Creator.
rDi•ini dicuntur qui futura praenoscere profitentur, quasi sibi attribuentes, quod propriū est Dei. Thom. de sort. c. 2. Haec omnia vitio•a sunt, quia quod est Dei creaturis tribuitur. Martyr in 1. Sam. c. 14.Di•ini dicuntur qui futura praenoscere profitentur, quasi sibi attribuentes, quod propriū est Dei. Thom. de sort. c. 2. Haec omnia vitio•a sunt, quia quod est Dei creaturis tribuitur. Martyr in 1. Sam. c. 14.
tCùm futura pendent ex causis certis & necessarijs, non pertinent ad divinationem interdictam: ita Solis, Lunaeque praeticuntur defecti•, &c. quae autem [Greek or Hebrew] solent evenire, possunt ex causis probabilibus praevideri, ut mors morbusue à medico. Contingentia verò quae [Greek or Hebrew] dicuntur, & in utramque paertem aequè propendent, non praevidentur nisi à Deo solo. Martyr in 1. Sam. c. 14.Cùm futura pendent ex causis certis & necessarijs, non pertinent ad diuinationem interdictam: ita Solis, Lunaeque praeticuntur defecti•, &c. quae autem 〈non-Latin alphabet〉 solent euenire, possunt ex causis probabilibus praeuideri, vt mors morbusue à medico. Contingentia verò quae 〈non-Latin alphabet〉 dicuntur, & in vtramque paertem aequè propendent, non praeuidentur nisi à Deo solo. Martyr in 1. Sam. c. 14.
uQuae praesentiri aut art, autratione, aut usu, aut coniectura possunt, ea non divinis, sed peritis tribuenda. ita relinquitur, ut ea fortuita divinari possint, qua nulla nec arte, nec sapientia praevideri possunt. Cicer. de divin l. 2.
§ 6. Fourthly such lotting maketh men guilty of presumption against God. For whereas some, it may be, will say: Yea but we expect not the event when we use Lots on this wise from the creature, but from God himself the Creator. I answer those that so say: It is impiety and presumption for any to do so. For what is this but a tempting and a stinting of God? what is it but a prescribing of God what he shall do? It is not therefore true nor sound that some say, that ymen may by Lots require an immediate sentence from God in some cases, so it be done with some cautions; and zan extraordinary, yea a miraculous hand of God may therein be expected, where humane helps fail: as if it were *then only unlawful for men to use Lots in this manner, when there is no necessity urging and enforcing them thereunto.
§ 6. Fourthly such lotting maketh men guilty of presumption against God. For whereas some, it may be, will say: Yea but wee expect not the euent when we vse Lots on this wise from the creature, but from God himselfe the Creator. I answer those that so say: It is impietie and presumption for any to doe so. For what is this but a tempting and a stinting of God? what is it but a prescribing of God what hee shall doe? It is not therefore true nor sound that some say, that ymen may by Lots require an immediate sentence from God in some cases, so it be done with some cautions; and zan extraordinary, yea a miraculous hand of God may therein be expected, where humane helpes faile: as if it were *then only vnlawfull for men to vse Lots in this manner, when there is no necessitie vrging and enforcing them thereunto.
yDe buiusmodi futuris licet per modū consultationis divinū requirere judicium. Thom. de sort. c. 5. Si quis per sortium proiectionem divinum requerat judicium, non est secuntum se peccatum. Ibid. Non est peccat•m sortibus à Deo requirere cum reverentia, quando inueniri nequit qu•m quaeris. Paul. Palate. in Jon. c. 1.De buiusmodi futuris licet per modū consultationis diuinū requirere iudicium. Thom. de sort. c. 5. Si quis per sortium proiectionem diuinum requerat iudicium, non est secuntum se peccatum. Ibid. Non est peccat•m sortibus à Deo requirere cum reuerentia, quando inueniri nequit qu•m quaeris. Paul. Palat. in Ion. c. 1.
zCum non superest h umanum auxiliū, tunc ad divinum per sorts recurrere licet. Gloss. ad Gr. c. 26. q. 2. Ubideest humanum, potest & debet absque temeritale divinum auxilium etiam miraculosum expectari, v. g. misses sortibus. Gerson de pace consid. 4.Cum non superest h umanum auxiliū, tunc ad diuinum per sortes recurrere licet. Gloss. ad Gr. c. 26. q. 2. Vbideest humanum, potest & debet absque temeritale diuinum auxilium etiam miraculosum expectari, v. g. misses sortibus. Gerson de pace consid. 4.
*Cavendū tamen ne nimis citò ad sortes veniamus. Utendum prius De• donis, spiritu, verbo, ratione: nee sortiendum nis• necossitas cogat. Neque verò periculum est ne Deum tentare videamur: is enimest qu• sorts dirigit. Martyrin 1. Sam. 10.Cauendū tamen ne nimis citò ad sortes veniamus. Vtendum prius De• donis, spiritu, verbo, ratione: nee sortiendum nis• necossitas cogat. Neque verò periculum est ne Deum tentare videamur: is enimest qu• sortes dirigit. Martyrin 1. Sam. 10.
For, to argue from athat which one of those Authors himself layeth for a ground of his opinion in this point; bWhere no faith is, the act done cannot be free from sin. But there can be no faith here; because no ground or warrant out of Gods word: (and faith without ground is no faith but a fancy; it is but a mere presumption where there is no promise:) ⟨p. 314⟩God having no where promised by such extraordinary courses to work for us or relei•e us either in the one case or in the other.
For, to argue from athat which one of those Authors himselfe laieth for a ground of his opinion in this point; bWhere no faith is, the act done cannot be free from sinne. But there can be no faith here; because no ground or warrant out of Gods word: (and faith without ground is no faith but a fancie; it is but a meere presumption where there is no promise:) ⟨p. 314⟩God hauing no where promised by such extraordinary courses to worke for vs or relei•e vs either in the one case or in the other.
aDeū tentare est de eius providentia, sapientia, voluntate periculū facere, idque cùm non est necesse: in quo ••bus mod•• peccatur. Primum quia non est fides: deinde quia curiosèfit, cùm necess•• as nulla exposcat. Idem in 1. Sam. c. 14.Deū tentare est de eius prouidentia, sapientia, voluntate periculū facere, idque cùm non est necesse: in quo ••bus mod•• peccatur. Primum quia non est fides: deinde quia curiosèfit, cùm necess•• as nulla exposcat. Idem in 1. Sam. c. 14.
bRom. 14.23. ide• rectè Origen, Ubi ex fide integra & oratione praemissa fors ducitur, ca quae voluntas Dei continet in occulto, sirs hominibus declaration man•feslo. In Josh. homil. 23.Rom. 14.23. ide• rectè Origen, Vbi ex fide integra & oratione praemissa fors ducitur, ca quae voluntas Dei continet in occulto, s•rs hominibus declaration man•feslo. In Iosh. homil. 23.
Beside, as the Heathen man sometime said though to an other and an evil purpose, cIt is a miserable thing for a man to live in necessity; but there is no necessity at all for any man so to live: So say I here, It is an hard case for a man to be driven to that strait, that he must of necessity betake himself to such courses: but dthere is no necessity at any time that so he should do. For what necessity speak they of that should warrant such a course? If absolute necessity; there is none such: For there cannot be any case possibly put, wherein a man is so straitened, that he cannot avoid it, but that of necessity he must do it. If conditional necessity, that either a man must do it, or he must sustain damage, yea or he must die if he do it not; yet here is no such necessity as may justify such an act. For it is not only a tempting of God, as some have described it, ewhen a man requireth some extraordinary work of God for his pleasure, or to make trial thereby what God either can or will do, when there is no need to have ought done: but for a man to require some extra-ordinary work of God even for his profit or his safety as well as for his pleasure without special warrant from God so to do, is likewise to tempt God: As 4not to admit it when God offereth it in such case, is to neglect and contemn him: so to require it before he offer it, is to tempt and to stint him. The Jews are said to have tempted and stinted ⟨p. 315⟩God, not then only gwhen they required to be fed with flesh having other food sufficient already, but even then also hwhen they required to have water by miracle, what time they were ready to perish for thirst, and had nothing else to drink. And how much more then is it *a tempting and stinting of God, when we prescribe him to work thus extraordinarily for us, for the recovery of some trifling loss, or the discovery of a Thief?
Beside, as the Heathen man sometime said though to an other and an euill purpose, cIt is a miserable thing for a man to liue in necessitie; but there is no necessity at all for any man so to liue: So say I here, It is an hard case for a man to be driuen to that streight, that he must of necessity betake himselfe to such courses: but dthere is no necessity at any time that so hee should doe. For what necessitie speake they of that should warrant such a course? If absolute necessity; there is none such: For there cannot be any case possibly put, wherein a man is so streightned, that he cannot auoide it, but that of necessity hee must doe it. If conditionall necessity, that either a man must doe it, or he must sustaine damage, yea or hee must die if he doe it not; yet here is no such necessity as may iustifie such an act. For it is not onely a tempting of God, as some haue described it, ewhen a man requireth some extraordinary worke of God for his pleasure, or to make triall thereby what God either can or will doe, when there is no need to haue ought done: but for a man to require some extra-ordinary worke of God euen for his profit or his safetie as well as for his pleasure without speciall warrant from God so to doe, is likewise to tempt God: As 4not to admit it when God offereth it in such case, is to neglect and contemne him: so to require it before hee offer it, is to tempt and to stint him. The Iewes are said to haue tempted and stinted ⟨p. 315⟩God, not then onely gwhen they required to be fed with flesh hauing other food sufficient already, but euen then also hwhen they required to haue water by miracle, what time they were ready to perish for thirst, and had nothing else to drinke. And how much more then is it *a tempting and stinting of God, when we prescribe him to worke thus extraordinarily for vs, for the recouerie of some trifling losse, or the discouerie of a Theife?
cMiserum est in necessitate vivere: sed in necessitate vivere necessitas nulla est. Senic, epist. 12.Miserum est in necessitate viuere: sed in necessitate viuere necessitas nulla est. Senic, epist. 12.
dIn divinatoria sorte non videtur praedicta necessitas occurrere. Thom. de sort. c. 5.In diuinatoria sorte non videtur praedicta necessitas occurrere. Thom. de sort. c. 5.
eHinc etiam in ipsa religione Deus tentatur, cùm sign: f•igitantur non ad salutem, sed ad experientiam. Aug. confess. l 10. c. 35. & de vera relig. c. 38. Quasi interpretativè D•ū tentat, qui aliquid perit vel facit ad nihil aliud utile nise ad probandam Dei potestatem, vel bonitatem, vel cognitionem, &c. quandò ergò propter aliquā necessitatem seu utilitatem committit see aliqu•s divino auxilio in suis petitionibus vel factis, hoe non est Deū tentare: quando verò hoc agitur absque necessitate & v ilitate, bocest De. tentare. Thom. sum. par. 2.a 2 c.q. 97. a. 1.Hinc etiam in ipsa religione Deus tentatur, cùm sign: f•igitantur non ad salutem, sed ad experientiam. Aug. confess. l 10. c. 35. & de vera relig. c. 38. Quasi interpretatiuè D•ū tentat, qui aliquid perit vel facit ad nihil aliud vtile nise ad probandam Dei potestatem, vel bonitatem, vel cognitionem, &c. quandò ergò propter aliquā necessitatem seu vtilitatem committit se aliqu•s diuino auxilio in suis petitionibus vel factis, hoe non est Deū tentare: quando verò hoc agitur absque necessitate & v ilitate, bocest De. tentare. Thom. sum. par. 2.a 2 c.q. 97. a. 1.
4Esa •. 12, 13, 14. [Greek or Hebrew]. Homer. Odyss o', Et Iliad. [Greek or Hebrew].Esa •. 12, 13, 14. 〈non-Latin alphabet〉. Homer. Odyss o', Et Iliad. 〈non-Latin alphabet〉.
§ 7. Fifthly this kind of Lottery or Sorcery (for that is the right sense of that term) is no other then plain Witchery: and we find them therefore in iScripture oft coupled together. For can we think that God will be at our command to work for us upon our pleasure, and as we shall appoint him, for the finding of a rag? No: it is the Devil indeed, not God, whom we work with, when either we deal so our selves, or make use of those that deal in such sort. For whence sprang these courses? or 1whom were they brought up by? as, the finding out of a Thief by a key and a book, or a pair of sheers and a five; of foretelling what shall befall a man by Fortune-books, or by o penning of a Bible or any other book at all adventures, or by throwing of Dice, or by drawing of tickets. Are they any where found revealed in any word of God? or were they ever delivered by any Prophet of God? or are they grounded on any principles of reason and nature? or were they learned by any course of natural and ordinary observation? no ⟨p. 316⟩such thing at all: but kthey have been brought into use only the most of them, either directly by Satan, or by some limbs and instruments of Satan, by blind, superstitions and ignorant persons, addicted wholly to vanity and to ungodly curiosity.
§ 7. Fiftly this kinde of Lotery or Sorcerie (for that is the right sense of that tearme) is no other then plaine Witchery: and we finde them therefore in iScripture oft coupled together. For can wee thinke that God will be at our commaund to worke for vs vpon our pleasure, and as wee shall appoint him, for the finding of a rag? No: it is the Deuill indeed, not God, whom wee worke with, when either wee deale so our selues, or make vse of those that deale in such sort. For whence sprang these courses? or 1whom were they brought vp by? as, the finding out of a Theife by a key and a booke, or a paire of sheeres and a fiue; of foretelling what shall befall a man by Fortune-bookes, or by o pening of a Bible or any other booke at all aduentures, or by throwing of Dice, or by drawing of tickets. Are they any where found reuealed in any word of God? or were they euer deliuered by any Prophet of God? or are they grounded on any principles of reason and nature? or were they learned by any course of naturall and ordinary obseruation? no ⟨p. 316⟩such thing at all: but kthey haue beene brought into vse onely the most of them, either directly by Satan, or by some lims and instruments of Satan, by blinde, superstitions and ignorant persous, addicted wholy to vanity and to vngodly curiosity.
1Unde ista divinatio? q•is inuenit fissumiecoris? qui• cornicis cantum netavit? quis sortes? Cic de nat. De•r. l. 3. Medicine rationē video: divinatio unde oriatur non intelligo. Ibid.Vnde ista diuinatio? q•is inuenit fissumiecoris? qui• cornicis cantum netauit? quis sortes? Cic de nat. De•r. l. 3. Medicine rationē video: diuinatio vnde oriatur non intelligo. Ibid.
kPerniciosa & à Zabulo inuenta ats s•rtilega & magica. Concil. Ancyr. can. 1. Vanitas haec magicarum artium extradition malorum angelorum, qui per deceptos homines alios decipere guotidiè gestiunt, ut perditionis sua faciant participes. Aug. de ci•it. Dei apud Grat. c. 24. q. 3.Perniciosa & à Zabulo inuenta ats s•rtilega & magica. Concil. Ancyr. can. 1. Vanitas haec magicarum artium extraditione malorum angelorum, qui per deceptos homines alios decipere guotidiè gestiunt, vt perditionis sua faciant participes. Aug. de ci•it. Dei apud Grat. c. 24. q. 3.
For 2as for those things indeed that have some ground in nature either for them or the use of them, it is not material of whose invention they are: they discover nothing but what lay hid before in Gods work, and apply the Creature only unto that use, which God hath endued it with an ordinary power to effect. But for such things as require an extraordinary power either divine or diabolical to work together with them, being not able else of themselves to effect what is required from them, how can we better judge of such then by the first Broachers and Teachers of them?
For 2as for those things indeed that haue some ground in nature either for them or the vse of them, it is not materiall of whose inuention they are: they discouer nothing but what lay hid before in Gods worke, and apply the Creature onely vnto that vse, which God hath indued it with an ordinary power to effect. But for such things as require an extraordinary power either diuine or diabolicall to worke together with them, being not able else of themselues to effect what is required from them, how can we better iudge of such then by the first Broachers and Teachers of them?
Yet to let the Authors and Masters of them pass for the present, & to turn the course of our speech, with a grave Writer, to some one of those that now use them. lThou that by lotting professest to tell fortunes, or to find out a theft or a Thief; either thou must do this by miracle, or by nature, or by some evil act: By miracle (I am sure) thou darest not say; for thou art not a likely person that God should work miracles by: And, by nature, (I am as sure) thou canst not say; for there is no such natural efficacy in the creature thou usest. It must needs follow then that that is done that is done by some evil Art, and so consequently by the Devil ⟨p. 317⟩the only Author and ordinary Assister of such Arts.
Yet to let the Authors and Masters of them passe for the present, & to turne the course of our speech, with a graue Writer, to some one of those that now vse them. lThou that by lotting professest to tell fortunes, or to finde out a theft or a Theife; either thou must doe this by miracle, or by nature, or by some euill act: By miracle (I am sure) thou darest not say; for thou art not a likely person that God should worke miracles by: And, by nature, (I am as sure) thou canst not say; for there is no such naturall efficacy in the creature thou vsest. It must needes follow then that that is done that is done by some euill Art, and so consequently by the Deuill ⟨p. 317⟩the onely Author and ordinary Assister of such Artes.
lFacile contra sortilegos, magicos maledictos, &c. argumentum evidens apud omnes homines habentes bonum rationis judiciam. Tu sortilege, qui promittis ista facere, aut hoc est per miraculum, aut per na•aram, aut per malam artem: non per miraculum, non per naturam; ergò per malam artem. De mala autem arte nunquam boni quicquam proveniet. Gerson serm. coram Rege Franc. part. 3. consid. 3. Ille effectus, qui n•que à miraculo, neque à causa naturali fieri cognoscitur, ut à seductorij• damonijs proveni•t consequitur. Idem de error. Mag. part. 3.Faci• contra sortilegos, magicos maledictos, &c. argumentum euidens apud omnes homines habentes bonum rationis iudiciam. Tu sortilege, qui promittis ista facere, aut hoc est per miraculum, aut per na•aram, aut per malam artem: non per miraculum, non per naturam; ergò per malam artem. De mala autem arte nunquam boni quicquam proueniet. Gerson serm. coram Rege Franc. part. 3. consid. 3. Ille effectus, qui n•que à miraculo, neque à causa naturali fieri cognoscitur, vt à seductorij• damonijs proueni•t consequitur. Idem de error. Mag. part. 3.
In regard whereof it is truly inferred by all Divines generally, that mthere is at least a secret, if not an open, league and commerce with Satan in the practise of such superstitions, (which nno Christian ought to have) whatsoever men may pretend, yea or intend in the use of them. For as the Apostle telleth the Corinthians that haunted the Heathens idolatrous feasts to please or pleasure their Heathen friends, that albeit in so doing they had no such purpose as to be in league and amity with Idols or Devils, yet othat very act of theirs was a kind of society with either: so here the very use of these diabolical courses, though many it may be intend nothing less in the use of them, is no other then a trading and a trafficking with Satan, pwhich even in that regard therefore all good Christians ought to abhor.
In regard whereof it is truely inferred by all Diuines generally, that mthere is at least a secret, if not an open, league and commerce with Satan in the practise of such superstitions, (which nno Christian ought to haue) whatsoeuer men may pretend, yea or intend in the vse of them. For as the Apostle telleth the Corinthians that haunted the Heathens idolatrous feasts to please or pleasure their Heathen friends, that albeit in so doing they had no such purpose as to be in league and amity with Idoles or Deuills, yet othat very act of theirs was a kinde of society with either: so here the very vse of these diabolicall courses, though many it may be intend nothing lesse in the vse of them, is no other then a trading and a trafficking with Satan, pwhich euen in that regard therefore all good Christians ought to abhorre.
mOpinions istae dequibusdam rebus humana praesumptione institutis ad cadem ille quasi quaedam cum d•mnibus pacta & conuenta referendae sunt. Aug. de dectr. Christ l. 2. c. 22. Omnes artes huiusmodi vel nugatoriae vel noxia superstitionis ex quadam pestifera societate hominum & daemonum quasi pacta infidelis & dolosae amisitiae constituta, Christiano penitus sugienda sunt & r•pudianda. Ibid. c. 23. Quae omnia tantis valent, qu• tum praesumptione animorum qu•se communi quadam lingua cum daemonibus (aedevata sunt. Ibid. c. 24. Per super stitiosas sortium inquisitiones vel quarumcunque divinationum pacta societatis cum daemonibus conir•huntur, quam nulli Christiano licet habere. Thom. de sort. c. 5. ing•runt enim se his demons, ut divinitatis praetextu homines in errerem inducant. Ibid. c. 4. Angelos malos in artibus magicis omnibusque superstitiosis obseruationibus, quae nec rationem naturalem nec miratulum verum habent, ex pacto note vel occulto non est dubium operari. Gerson astrolog. theolog. propos. 21. Inire pactum cum daemonibus tacitum vel expressum est idololairia vel idololatriae & apostasiae species. Et intendimus esse pactum implicitum in omni observation superslitiosa, cuius effectus non debet à Deo vel à natura rationabiliter expectari. Id•m de error. mag. part. 2.Opiniones istae dequibusdam rebus humana praesumptione institutis ad cadem ille quasi quaedam cum d•mnibus pacta & conuenta referendae sunt. Aug. de dectr. Christ l. 2. c. 22. Omnes artes huiusmodi vel nugatoriae vel noxia superstitionis ex quadam pestifera societate hominum & daemonum quasi pacta infidelis & dolosae amisitiae constituta, Christiano penitus sugienda sunt & r•pudianda. Ibid. c. 23. Quae omnia tantis valent, qu• tum praesumptione animorum qu•se communi quadam lingua cum daemonibꝰ (aedevata sunt. Ibid. c. 24. Per super stitiosas sortium inquisitiones vel quarumcunque diuinationum pacta societatis cum daemonibus conir•huntur, quam nulli Christiano licet habere. Thom. de sort. c. 5. ing•runt enim se his damones, vt diuinitatis praetextu homines in errerem inducant. Ibid. c. 4. Angelos malos in artibus magicis omnibusque superstitiosis obseruationibus, quae nec rationem naturalem nec miratulum verum habent, ex pacto note vel occulto non est dubium operari. Gerson astrolog. theolog. propos. 21. Inire pactum cum daemonibus tacitum vel expressum est idololairia vel idololatriae & apostasiae species. Et intendimus esse pactum implicitum in omni obseruatione superslitiosa, cuius effectus non debet à Deo vel à natura rationabiliter expectari. Idm de error. mag. part. 2.
So then, dost thou make enquiry into such things as God by ordinary courses refuseth to discover? thou becomest guilty of Curiosity. Doest thou use the creature to that purpose that hath no natural power thereunto? it is mere Superstition. Doest ⟨p. 318⟩thou expect the event of it in that kind from the Creature that thou usest in it? thou committest gross idolatry: thou makest an Idol of it. Doest thou expect it from Satan? that is plain and evident witchery. Or lastly doest thou use only such superstitious courses as he or his limbs and instruments have been Authors and Broachers of, and which can have no efficacy of themselves without him and his help? whether thou do expect the event from him or no, even so also is it no better then Witchery; yea it is heinous impiety, and (which in the last place we now charge it with) it is high Treason against Gods Majesty, which he therefore hath at sundry times punished most severely.
So then, dost thou make enquiry into such things as God by ordinary courses refuseth to discouer? thou becommest guilty of Curiosity. Doest thou vse the creature to that purpose that hath no naturall power thereunto? it is meere Superstition. Doest ⟨p. 318⟩thou expect the euent of it in that kinde from the Creature that thou vsest in it? thou committest grosse idolatry: thou makest an Idole of it. Doest thou expect it from Satan? that is plaine and euident witchery. Or lastly doest thou vse onely such superstitious courses as hee or his lims and instruments haue beene Authors and Broachers of, and which can haue no efficacie of themselues without him and his helpe? whether thou do expect the euent from him or no, euen so also is it no better then Witcherie; yea it is hainous impiety, and (which in the last place we now charge it with) it is high Treason against Gods Maiesty, which hee therefore hath at sundry times punished most seuerely.
§ 8. For the further yet, and fuller manifestation whereof, let it be considered, that there are in this world qtwo adverse powers, and two contrary kingdoms; the one of light, the other of darkness; the one of God the Creator, the other of the Devil his Adversary; who for that cause is called the rGod of this word, that is, sof the wicked of the world, because they place him in the room of God by following and obeying him rather then GOD. Now so opposite are these two powers and parties either to other, that the can not be a subject of the one that belongeth to the other; and he falleth from, and rebelleth against the one, that flieth or seeketh to, or hath ought to do with the other. As therefore when a Prince shall have proclaimed open war against some foreign foe, or rather when he shall have proclaimed some one of his Subjects a Rebel and a Traitor, yea such an one as he will never ⟨p. 319⟩vouchsafe to pardon, or receive to grace or mercy again, and shall thereupon have prohibited and forbidden any of his other Subjects to resort unto him or to have any commerce with him, or with any of those that follow him and fight under his colours, yea shall have taken a corporal oath of each of them to that purpose; if any of his people now, notwithstanding this charge publicly given, and oath solemnly taken to the contrary, shall resort to such an one, and have intercourse with him, either directly or indirectly, with himself in person, or with those that shall deal between him and them, shall he not undoubtedly be held guilty for so doing of perjury and disloyalty and high treason against his Sovereign, and accordingly suffer, and that deservedly, as a perjured person, and as a Rebel and Traitor to his Prince?
§ 8. For the further yet, and fuller manifestation whereof, let it be considered, that there are in this world qtwo aduerse powers, and two contrarie kingdomes; the one of light, the other of darkenesse; the one of God the Creator, the other of the Deuill his Aduersary; who for that cause is called the rGod of this word, that is, sof the wicked of the world, because they place him in the roome of God by following and obeying him rather then GOD. Now so opposite are these two powers and parties either to other, that the can not be a subiect of the one that belongeth to the other; and he falleth from, and rebelleth against the one, that flieth or seeketh to, or hath ought to doe with the other. As therefore when a Prince shall haue proclaimed open war against some foraine foe, or rather when he shall haue proclaimed some one of his Subiects a Rebell and a Traitor, yea such an one as hee will neuer ⟨p. 319⟩vouchsafe to pardon, or receiue to grace or mercie againe, and shall thereupon haue prohibited and forbidden any of his other Subiects to resort vnto him or to haue any commerce with him, or with any of those that follow him and fight vnder his colours, yea shall haue taken a corporall oath of each of them to that purpose; if any of his people now, notwithstanding this charge publikely giuen, and oath solemnely taken to the contrary, shall resort to such an one, and haue entercourse with him, either directly or indirectly, with himselfe in person, or with those that shall deale betweene him and them, shall hee not vndoubtedly be held guiltie for so doing of periury and disloyalty and high treason against his Soueraigne, and accordingly suffer, and that deseruedly, as a periured person, and as a Rebell and Traitor to his Prince?
r2. Cor. 4.4. D•us mundi huius Diabolus, qui & mundi huius Princeps. Joan. 12.31. & 14.30. & 16.11. Sic exponunt Tertull. contra Marc. l. 5. Aug. contr. Faust l. 21. c. 9. Ambros. & Primas. in not. Cyril. ad regin. & Schol. Grae. ex Cyril. quanquam de Deo universitatis vero, quē & mundi Deum appellat Tertull. de resurr. carn. & cont. Marc. l. 1. intelligunt Irenaeus contra Valent. l. 3. c. 7. Aug. contra Faust. l. 21. c. 2. Chrysust. & Theophyl in 2. Co r. 4.2. Cor. 4.4. D•us mundi huius Diabolus, qui & mundi huius Princeps. Ioan. 12.31. & 14.30. & 16.11. Sic exponunt Tertull. contra Marc. l. 5. Aug. contr. Faust l. 21. c. 9. Ambros. & Primas. in not. Cyril. ad regin. & Schol. Grae. ex Cyril. quanquam de Deo vniuersitatis vero, quē & mundi Deum appellat Tertull. de resurr. carn. & cont. Marc. l. 1. intelligunt Irenaeus contra Valent. l. 3. c. 7. Aug. contra Faust. l. 21. c. 2. Chrysust. & Theophyl in 2. Co r. 4.
sMundus pro malis mandi amatoribus, sicut Joan. 17 9, 16. & 1. Joan. 5.19. Origen. in Rom. 3.6. Aug ep. 8 & de divers. 16. & alibisaepe.Mundus pro malis mandi amatoribus, sicut Ioan. 17 9, 16. & 1. Ioan. 5.19. Origen. in Rom. 3.6. Aug ep. 8 & de diuers. 16. & alibisaepe.
In like manner then here, our Sovereign LORD and Maker having uproclaimed open war, as I may so say, against Satan, yea eternal hostility without hope of reconcilement, having pronounced him a Rebel & a Rebel irrecoverable, 1such an one as he will never receive again on any terms whatsoever, and therefore strictly charged and bound all his Subjects and servants by xa solemn oath under pain and peril of his perpetual displeasure, never to have any dealing, either directly or indirectly, either with him or with those that associate themselves unto him, either by seeking to him immediately, or by using such courses 2as he hath been the Author and Adviser of, and do require his helping hand; if any of Gods people now shall be found faulty in any of the premisses, ⟨p. 320⟩must not such a one needs be held guilty of perjury and disloyalty and high treason against Gods Majesty, and look to suffer accordingly as a Breaker of his oath, as a Violator of his vow, as a Forsaker of God and Christian religion, and a Follower of Satan and his accursed faction?
In like manner then here, our Soueraigne LORD and Maker hauing uproclaimed open war, as I may so say, against Satan, yea eternall hostility without hope of reconcilement, hauing pronounced him a Rebell & a Rebell irrecouerable, 1such an one as he will neuer receiue againe on any tearmes whatsoeuer, and therefore streightly charged and bound all his Subiects and seruants by xa solemne oath vnder paine and perill of his perpetuall displeasure, neuer to haue any dealing, either directly or indirectly, either with him or with those that associate themselues vnto him, either by seeking to him immediately, or by vsing such courses 2as he hath beene the Author and Aduiser of, and doe require his helping hand; if any of Gods people now shall be found faulty in any of the premisses, ⟨p. 320⟩must not such a one needes be held guilty of periury and disloialtie and high treason against Gods Maiesty, and looke to suffer accordingly as a Breaker of his oath, as a Violator of his vow, as a Forsaker of God and Christian religion, and a Follower of Satan and his accursed faction?
xIn Liturgia bapt. & nustra & v•ter• ut patet ex Cl•ment. constit. l. 7. c. 41, 42. Dionys. Areop eccles. bier•r. cap. de bapt. Origen in Num homil. 12. Tertull. de spectac. deil•lol. & de coron. mil. Cyprian. de dupl. Martyr. Cyril. Hier. catch. mystag. •. B•sil. de Sp. Sa•ct. c. 11. & 27. Ambros. de sacram. l. 1. ca. 2. & li. 2. ca 7. Chrysost. ad popul. Antioch. homil. 21. Hier nym. in Amos c. 6. Aug de symb. l. 1. c. 1. & de peccat. mer. & rem. l. 1. c. 34.In Liturgia bapt. & nustra & v•ter• vt patet ex Cl•ment. constit. l. 7. c. 41, 42. Dionys. Areop eccles. bier•r. cap. de bapt. Origen in Num homil. 12. Tertull. de spectac. deil•lol. & de coron. mil. Cyprian. de dupl. Martyr. Cyril. Hier. cat•ch. mystag. •. B•sil. de Sp. Sa•ct. c. 11. & 27. Ambros. de sacram. l. 1. ca. 2. & li. 2. ca 7. Chrysost. ad popul. Antioch. homil. 21. Hier nym. in Amos c. 6. Aug de symb. l. 1. c. 1. & de peccat. mer. & rem. l. 1. c. 34.
Beside if when a Prince shall have disgraced or amerced one of his Nobles or other Subjects, and deprived him of goods or dignity for some offence upon some displeasure, or (as it may be) but to try how he will take it, and what course he will take in it; if the party so used by his Prince shall repair to such a Rebel to seek help against his Prince at his hands, and by his aide to recover such losses and damages as at his Sovereigns hands he hath sustained, could his Sovereign choose but take such an act exceedingly evil? yea were it not the next way to move his Sovereign to deal in like manner with him, as he had done before with the other, whom he seeketh to for succour; not only to proclaim him a Rebel and a Traitor, but even to deny him all hope of grace or favour again? Now Christian men know well all, (or at least they should know; and cannot but know, if they have read and observed ought in Gods word) that there is yno evil befalleth any man in the world, be it loss of life, or health, or goods, or good name, (by what means so ever it be effected, or by what persons soever inflicted) but it cometh from God, zeither 3for the exercise and trial of his obedience and patience, or as 4a punishment justly laid upon him for his sin. If any man then when he sustaineth ⟨p. 321⟩loss or damage some way in his person or in his worldly estate, (which must needs be acknowledged to come so to pass by the holy permission and just judgement of God,) shall seek unto the Devil Gods utter and professed enemy, or his wicked and wretched Factors for help and relief, for the recovery of his losses, or for the discovery of the party by whose means he sustaineth them, as if ahe meant to make trial what the Devil in Hell will do for him, when the God of Heaven hath afflicted him, or refuseth to relieve him; how can it but exasperate the wrath of God against such a party as shall set so light by him, as that for so small a trifle he is so ready to forsake him, and to resort to an enemy, whom he is known to hate so extremely?
Beside if when a Prince shall haue disgraced or amerced one of his Nobles or other Subiects, and depriued him of goods or dignity for some offence vpon some displeasure, or (as it may be) but to try how he will take it, and what course he will take in it; if the party so vsed by his Prince shall repaire to such a Rebell to seeke helpe against his Prince at his hands, and by his aide to recouer such losses and damages as at his Soueraignes hands he hath sustained, could his Soueraigne choose but take such an act exceedingly euill? yea were it not the next way to mooue his Soueraigne to deale in like manner with him, as he had done before with the other, whom he seeketh to for succour; not onely to proclaime him a Rebell and a Traitor, but euen to deny him all hope of grace or fauour againe? Now Christian men know well all, (or at least they should know; and cannot but know, if they haue read and obserued ought in Gods word) that there is yno euill befalleth any man in the world, be it losse of life, or health, or goods, or good name, (by what meanes so euer it be effected, or by what persons soeuer inflicted) but it commeth from God, zeither 3for the exercise and triall of his obedience and patience, or as 4a punishment iustly laid vpon him for his sinne. If any man then when hee sustaineth ⟨p. 321⟩losse or damage some way in his person or in his worldly estate, (which must needes bee acknowledged to come so to passe by the holy permission and iust iudgement of God,) shall seeke vnto the Deuill Gods vtter and professed enemy, or his wicked and wretched Factors for helpe and releife, for the recouery of his losses, or for the discouery of the party by whose meanes he susteineth them, as if ahe meant to make triall what the Deuill in Hell will doe for him, when the God of Heauen hath afflicted him, or refuseth to releeue him; how can it but exasperate the wrath of God against such a partie as shall set so light by him, as that for so small a trifle he is so ready to forsake him, and to resort to an enemie, whom he is known to hate so extremely?
Yea how a meaner man would take it, any one that hath tenants, or children, or servants, if some one of them that depend on him or belong to him, should upon some hard usage of him, or because he refuseth presently to right and relieve him, when he may, in some wrongs that he hath sustained at some enemies hand, or by means of a bad neighbour, betake himself instantly to his deadly and irreconcilable enemy, one that he knoweth his Land-Lord, or Father, or Master cannot endure or abide of all men in the world; how offensive, I say, such a course would be unto any even the meanest of us, I may well leave to each ones particular heart to determine. And can we think or hope then that God will take it better at our hands, (God, I say, whom we wholly depend upon, and who hath graciously promised bto right all our wrongs, and not to ⟨p. 322⟩cdiscover only, but dtake vengeance upon all our wrong-doers, if we will stay but ehis time) when we deal with him in the same sort? and that when he hath so often, so expressly, so straitly forbidden us so to do, enacted grievous penalties against all offenders in that kind, and inflicted fearful punishments upon the transgressors.
Yea how a meaner man would take it, any one that hath tenants, or children, or seruants, if some one of them that depend on him or belong to him, should vpon some hard vsage of him, or because he refuseth presently to right and releeue him, when he may, in some wrongs that he hath sustained at some enemies hand, or by meanes of a bad neighbour, betake himselfe instantly to his deadly and irreconcileable enemie, one that he knoweth his Land-Lord, or Father, or Master cannot endure or abide of all men in the world; how offensiue, I say, such a course would be vnto any euen the meanest of vs, I may well leaue to each ones particular heart to determine. And can wee thinke or hope then that God will take it better at our hands, (God, I say, whom we wholly depend vpon, and who hath gratiously promised bto right all our wrongs, and not to ⟨p. 322⟩cdiscouer onely, but dtake vengeance vpon all our wrong-doers, if we will stay but ehis time) when we deale with him in the same sort? and that when he hath so often, so expresly, so straitly forbidden vs so to doe, enacted grieuous penalties against all offendors in that kinde, and inflicted fearfull punishments vpon the transgressors.
§ 9. The prohibitions some of them we saw before what they were: consider we further now the fearful penalties and comminations annexed unto them, together with some examples wherein God hath made the same good. As God therefore hath strictly forbidden such courses, so he hath set a penalty of death on the practise or use of them. fThou shalt not, saith he, suffer a Witch to live: where by name also he mentioneth the gwoman Witch; (for so the word is in the original) hpartly because iwomen are more prone usually to offend in that kind; and partly also to show that no infirmity or weakness (k the woman being the weaker) shall serve to privilege or to excuse any whatsoever in that case.
§ 9. The prohibitions some of them we saw before what they were: consider wee further now the fearfull penalties and comminations annexed vnto them, together with some examples wherein God hath made the same good. As God therefore hath streightly forbidden such courses, so hee hath set a penaltie of death on the practise or vse of them. fThou shalt not, saith he, suffer a Witch to liue: where by name also he mentioneth the gwoman Witch; (for so the word is in the originall) hpartly because iwomen are more prone vsually to offend in that kinde; and partly also to shew that no infirmitie or weaknesse (k the woman being the weaker) shall serue to priuiledge or to excuse any whatsoeuer in that case.
hVise apud Munsterum ad praecept. •eg. 198. & Jun. in not. h. l.Vise apud Munsterum ad praecept. •eg. 198. & Iun. in not. h. l.
iHi•c illud in Pirke Aboth; [Greek or Hebrew] Quo plus mulierū, to plus magorum. Et Quintil. in de•lamat. Latrociniis in vi•o facilius, v• nesicium in faemina ••edam. Sed & Plin. hist. not. l. 25. c. I. In veneficio faeminarum scientiam praeu•l•re tra••tae persuasio. Et Bodin. contra Wierum; Quinquagen• sagae reperiuntur unius viri loco.Hi•c illud in Pirke Aboth; 〈non-Latin alphabet〉 Quo plus mulierū, to plus magorum. Et Quintil. in de•lamat. Latrociniis in vi•o facilius, v• nesicium in faemina ••edam. Sed & Plin. hist. nat. l. 25. c. I. In veneficio faeminarum scientiam praeu•l•re tra••tae persuasio. Et Bodin. contra Wierum; Quinquagen• sagae reperiuntur vnius viri loco.
Yea further lelse-where enacting laws against capital crimes, and mentioning many such only as he would have punished by death, as midolatry, nadultery, oincest, pSodomy, and qsuch like, sins so horrible and unnatural as they are not almost to be named; snext after Idolatry, to show the heinousness ⟨p. 323⟩of tthe sin by the neighbourhood of it, and between it and uAdultery, he placeth this sin of rWitchery; which he sreiterateth also again in the conclusion of that sanction, (because *that which cometh last, is wont to stick best in mind) wherein he includeth them all also within compass of the former constitution, that seek unto the Witch or the Wizard, as well as the Witch or Wizard him or her self. But let us weigh the words themselves a little. xWhosoever man or woman shall have a familiar spirit, or shall be a Wizard, let them die the death; their blood be upon them: or they deserve well to die; ythey are the cause of their own death. And again, zIf any turn aside after such as work with Spirits, or Wizards, to go a whoring after them, I will set my face against that person, and will cut him of from among his people. Where observe we how God saith that not only Witches and Wizards, but such also as seek to them, do turn aside and go from him, and that even they also commit spiritual whoredom or adultery, that is, idolatry, in making the Devil their God, while they seek to him in a manner for help against God, or for help at least where God refuseth to help them: And therefore threateneth he even these as well as the former, that he will set his face (or his 2wrathful countenance) against them: (a fearful thing for God in anger ato turn his face away from one; much more fearful for him in angerb to set his face full against one) that he will set ⟨p. 324⟩himself against them, as they set themselves against him; and both cut them of by temporal death through the Magistrate chis Ministers hand here, as also dsever and sequester them to their eternal perdition from the society of his Saints in heaven for ever hereafter: or, as ebefore he had said of some Idolaters, and the like felse-where of other Transgressors, that though men and Magistrates should wink at and neglect such, yet he himself will take vengeance for it both on them and theirs.
Yea further lelse-where enacting lawes against capitall crimes, and mentioning many such onely as he would haue punished by death, as midolatry, nadultery, oincest, pSodomie, and qsuch like, sinnes so horrible and vnnaturall as they are not almost to be named; snext after Idolatry, to shew the hainousnesse ⟨p. 323⟩of tthe sin by the neighbourhood of it, and betweene it and uAdultery, he placeth this sin of rWitchery; which he sreiterateth also againe in the conclusion of that sanction, (because *that which commeth last, is wont to sticke best in mind) wherein he includeth them all also within compasse of the former constitution, that seeke vnto the Witch or the Wisard, as well as the Witch or Wisard him or her selfe. But let vs weigh the words themselues a little. xWhosoeuer man or woman shall haue a familiar spirite, or shall be a Wisard, let them die the death; their bloud be vpon them: or they deserue well to die; ythey are the cause of their own death. And again, zIf any turn aside after such as worke with Spirits, or Wisards, to go a whooring after them, I will set my face against that person, and will cut him of from among his people. Where obserue we how God saith that not onely Witches and Wizards, but such also as seeke to them, doe turne aside and go from him, and that euen they also commit spirituall whoredome or adultery, that is, idolatry, in making the Deuill their God, while they seeke to him in a manner for helpe against God, or for helpe at least where God refuseth to helpe them: And therefore threatneth he euen these as well as the former, that hee will set his face (or his
sQuale delictum sit jam intellige, cuius cuhibition•m post idololatri•m ordina uit. Nihil secundum longinquat à primo. Nihil tam proximum primo quàm secundum. Quod fit ex primo aliud quodammodò primum est: itaque idololatri• adfine est. Etiam sorte •cniungetur ti, sicut & serie• Etiam damnatione co•aerebit illi, fieut & dispositione. Tertull•an. de pudicitia.Quale delictum sit iam intellige, cuius cuhibition•m post idololatri•m ordina uit. Nihil secundum longinquat à primo. Nihil tam proximum primo quàm secundum. Quod fit ex primo aliud quodammodò primum est: itaque idololatri• adfine est. Etiam sorte •cniungetur ti, sicut & serie• Etiam damnatione co•aerebit illi, fieut & dispositione. Tertull•an. de pudicitia.
tDe loco medum, de ordine statum, de confinio delicti cuiusqu• meritum dignoseas. Est & malidignitas, quod in summo aut medio pessim•um collocatur. Pompaem quandā atque suggestum aspicio maechiae, hinc ducatum idololatriae antecedentis, hinc comitatum homicidij insequentis inter du apices facimorum minentissmos dignae consedi; & per medium corum quasi v ate l cum pari crimini autoritate comply uit. Idem ibid.
§ 10. But some, it may be, will not stick either to say or to suppose, that gmany things in this kind are spoken but to terrify men only; and that God notwithstanding, being a good and a gracious God, will be better then his word, and not so fierce in execution as he seemeth severe in the sanction. That we may see therefore that Gods threatenings and comminations in this kind are hnot idle or formal, words of course only; consider we lastly some examples of the fierceness of Gods wrath against sundry persons and people that have been faulty this way. And to begin with the Canaanites, and those other nations whom God cast out before the Hebrews; God himself propoundeth their example, and the example of his wrath and indignation against them, in dehorting his people from these practises. iBe thou upright, saith he, with the Lord thy God; and take not such abominable courses as these Nations do, whom the Lord expelleth before thee to place thee in their rooms: as implying that we walk not uprightly with God, we are not sincere and entire with him, but as kthe Israelites sometime ⟨p. 325⟩halted between God and Baal, lso we halt between God and Belial, between God and Beelzebub, when we use courses of this kind. mFor the nations whom thou succeedest, give ear to Diviners, Astrologers, Witches, Sorcerers, Wizards, Charmers, Conjurers, Necromancers; (for nall these abominations had he formerly recited as usual among them:) oand because of these abominations doth the Lord cast them out before thee: as implying, what he saith else-where in an other case, that they must look for the like if they be found alike faulty; to wit, pthat their Land it should spew them out, as it had spewed those out, that were before them in it. And surely, if God destroyed those Gentiles, not for doing these things themselves so much, as for hearkening to those that dealt in them, as he qthere saith; if he destroyed those Gentiles, I say, for so doing, that had never these laws given them, but the general light and rlaw of nature alone to direct them; how much more justly may he destroy those, that after his will so particularly, so precisely, so expressly revealed to them in this point, shall notwithstanding make no conscience of forbearing such practises, as appear plainly to be so offensive to God, and may prove so prejudicial to themselves.
§ 10. But some, it may be, will not sticke either to say or to suppose, that gmany things in this kind are spoken but to terrifie men onely; and that God notwithstanding, being a good and a gracious God, will be better then his word, and not so fierce in execution as he seemeth seuere in the sanction. That wee may see therefore that Gods threatnings and comminations in this kinde are hnot idle or formall, words of course onely; consider we lastly some examples of the fiercenesse of Gods wrath against sundry persons and people that haue beene faultie this way. And to beginne with the Canaanites, and those other nations whom God cast out before the Hebrewes; God himselfe propoundeth their example, and the example of his wrath and indignation agai nst them, in dehorting his people from these practises. iBe thou vpright, saith he, with the Lord thy God; and take not such abominable courses as these Nations doe, whom the Lord expelleth before thee to place thee in their roomes: as implying that wee walke not vprightly with God, wee are not sincere and entire with him, but as kthe Israelites sometime ⟨p. 325⟩halted betweene God and Baal, lso we halt betweene God and Belial, between God and Beelzebub, when we vse courses of this kinde. mFor the nations whom thou succeedest, giue eare to Diuiners, Astrologers, Witches, Sorcerers, Wisards, Charmers, Coniurers, Necroman•ers; (for nall these abominations had he formerly recited as vsuall among them:) oand because of these abominations doth the Lord cast them out before thee: as implying, what he saith else-where in an other case, that they must looke for the like if they be found alike faulty; to wit, pthat their Land it should spew them out, as it had spewed those out, that were before them in it. And surely, if God destroied those Gentiles, not for doing these things themselues so much, as for hearkning to those that dealt in them, as he
gMulta ad terrorem constat esse emissa. Giral. Cam•r topogr. Hib. d. 3. c. 31.
hDeut. 32.47. Non sunt vanae minae dominicae. Polan. in Mal. c. •.
§ 11. But God, it may be, though he be so sharp to others, yet with his own will not deal so rigorously, though they be this way faulty. Nothing less: As for these practises he destroyed those Heathens; so he spared not his own people when they took the like courses: his judgements inflicted upon them remain upon record, as well on Prince ⟨p. 326⟩as people, yea upon the whole body, even on both of them together for sins of this nature.
§ 11. But God, it may bee, though hee be so sharpe to others, yet with his owne will not deale so rigorously, though they be this way faulty. Nothing lesse: As for these practises he destroied those Heathens; so he spared not his owne people when they tooke the like courses: his iudgements inflicted vpon them remaine vpon record, as well on Prince ⟨p. 326⟩as people, yea vpon the whole body, euen on both of them together for sins of this nature.
. Qui lustret filium aut fi•iam suam, ducens per ignem. De bis lustrationibus Christianus in terd•ctis in Concil. sub Martino Papa apud Grat. c 26. q 5. exponunt Lyra, Wolfius, Strigel. & alij: sed & p•aerique illud
u[Greek or Hebrew], sine [Greek or Hebrew]. Delr mag. disq. tom. 2. l. 4. c. 2. q. 7 § 3. & C•saub. ad Sp•rt.〈non-Latin alphabet〉, sine 〈non-Latin alphabet〉. Delr mag. disq. tom. 2. l. 4. c. 2. q. 7 § 3. & C•saub. ad Sp•rt.
a[Greek or Hebrew] apud Artemidor de insomn. l. 2. Casaub. ad Spartian, [Greek or Hebrew] & [Greek or Hebrew]. D•l• ubisup. Hinc Propert l 4. eleg. 8. Me qu•que per talos Venerem quarente secundos, Damnosi sempesub••uere canes.〈non-Latin alphabet〉 apud Artemidor de insomn. l. 2. Casaub. ad Spartian, 〈non-Latin alphabet〉 & 〈non-Latin alphabet〉. D•l• vbisup. Hinc Propert l 4. eleg. 8. Me qu•que per talos Venerem quarente secundos, Damnosi sempesub••uere canes.
2[Greek or Hebrew] per calcules. Cardan. de ••r. ex Arte•io c. 91.〈non-Latin alphabet〉 per calcules. Cardan. de ••r. ex Arte•io c. 91.
b[Greek or Hebrew] Casaub. [Greek or Hebrew]. Delrio & Peucer.〈non-Latin alphabet〉 Casaub. 〈non-Latin alphabet〉. Delrio & Peucer.
c[Greek or Hebrew] & G••mantia. •••cer. & Delrio & Fr. Picus de praenot. l. 6. c. 3. &. Georg. Pictorius de mag. c. 8. & Jul. Sirenius de fatol 9. c. 38. per figura• & characters. R. Abraham.〈non-Latin alphabet〉 & G••mantia. •••cer. & Delrio & Fr. Picus de praenot. l. 6. c. 3. &. Georg. Pictorius de mag. c. 8. & Iul. Sireniꝰ de fatol 9. c. 38. per figura• & characteres. R. Abraham.
d[Greek or Hebrew], de qua expon•nt illud Hosh. 4.12. post Cyrillum Theophylact. post Hicronymum Montan. & Riber.〈non-Latin alphabet〉, de qua expon•nt illud Hosh. 4.12. post Cyrillum Theophylact. post Hicronymum Montan. & Riber.
fUt qui signa sibi praestituit, ut dicat, si eve•erit sic vel s•c, faciam, sin minus, non faciam. Munster, ex Rabb. ad praecept neg. 51. Latius R David, quem vise in radic. & Fagius in Levit.Vt qui signa sibi praestituit, vt dicat, si eue•erit sic vel s•c, faciam, sin minus, non faciam. Munster, ex Rabb. ad praecept neg. 51. Latius R Dauid, quem vise in radic. & Fagius in Leuit.
Siqua nobis cognitu sunt necessaria, per spiritum pronunciabit. Tho. de sort. c. 4. Omnia nobis ad salutem necessaria Deu• per o• Prophetarum & Apostolorum, Filijque sui inprimis revelavit. Lavat. in Prou. c. 16.Siqua nobis cognitu sunt necessaria, per spiritum pronunciabit. Tho. de sort. c. 4. Omnia nobis ad salutem necessaria Deu• per o• Prophetarum & Apostolorum, Filijque sui inprimis reuelauit. Lauat. in Prou. c. 16.
*
Agar••um & Scammoniam sumere nulla lex vetat: superstitiosis applicaturis ac magicis precaminibus uti vetat Christiana pietas Erasm. ad Pseudevang.Agar••um & Scammoniam sumere nulla lex vetat: superstitiosis applicaturis ac magicis precaminibus vti vetat Christiana pietas Erasm. ad Pseudeuang.
Quae praesentiri aut arte, autratione, aut vsu, aut coniectura possunt, ea non diuinis, sed peritis tribuenda. ita relinquitur, vt ea fortuita diuinari possint, qua nulla nec arte, nec sapientia praeuideri possunt. Cicer. de diuin l. 2.
*Sors fidelibus prohibetur, ne sub specie divinationis ad antiquos idololatriae cultus rediret. Gratian. c. 16.q.2. quia propter affiduitatem proclivis est lapsus in idololatriam, sicut à juramento ad periurium. Gloss loam ibid.Sors fidelibus prohibetur, ne sub specie diuinationis ad antiquos idololatriae cultus rediret. Gratian. c. 16.q.2. quia propter affiduitatem procliuis est lapsus in idololatriam, sicut à iuramento ad periurium. Gloss loam ibid.
xSortilegi & divini sunt excommunicandi • est enim genus quoddam culturae idolorum ex daemonum consultationibus futura praedicere. Sicut enim avarus quia cultu• Deo debitum numino impendit, idolorum cultor ab Apostolo nominatur Coloss. 3.5. sic qui futura praestigijs quibus•ibet inuenire laeborant, divinitatis jura creaturis attribuunt. Futura any praescire solius Dei est, Esai 41.22, 23. Cultores verò idolarum à fidelium communion separandi s•nt, 1. Cor. 5.11. Grat. c. 26.9.5.Sortilegi & diuini sunt excommunicandi • est enim genus quoddam culturae idolorum ex daemonum consultationibus futura praedicere. Sicut enim auarus quia cultu• Deo debitum numino impendit, idolorum cultor ab Apostolo nominatur Coloss. 3.5. sic qui futura praestigijs quibus•ibet inuenire laeborant, diuinitatis iura creaturis attribuunt. Futura eni• praescire solius Dei est, Esai 41.22, 23. Cultores verò idolarum à fidelium communione separandi s•nt, 1. Cor. 5.11. Grat. c. 26.9.5.
*Deniq•e praefigitur ibi terminus divinae omnipotentia; praestituitur modus, quo quasi compe Ilatur operari divinae sapientiae; statuitur finis divinae bonitati & clementiae. Nam quid aliud sonant traditions ista, fiant illa & i•a, proveniet absque dubitatione effectus quem querimus, s• quidem revelau•rit Deus eis ipsi viderint. nos scimus quoniam revelationes divinae non tales sunt, necprohibet Dius credere, quod dignatur revelare. Gerson de magic. error. part. 3.Deniq•e praefigitur ibi terminus diuinae omnipotentia; praestituitur modus, quo quasi compe Ilatur operari diuinae sapientiae; statuitur finis diuinae bonitati & clementiae. Nam quid aliud sonant traditiones ista, fiant illa & i•a, proueniet absque dubitatione effectꝰ quem querimus, s• quidem reuelau•rit Deus eis ipsi viderint. nos scimus quoniam reuelationes diuinae non tales sunt, necprohibet Dius credere, quod dignatur reuelare. Gerson de magic. error. part. 3.
•
2Author horum & dispensator diabolus. Feucer. de divin.Autor horum & dispensator diabolꝰ. Feucer. de diuin.
else-where of other Transgressors, that though men and Magistrates should winke at and neglect such, yet he himselfe will take vengeance for it both on them and theirs.
••
•
•
•
••
•
••
•
•
De loco medum, de ordine statum, de confinio delicti cuiusqu• meritum dignoseas. Est & malidignitas, quod in summo aut medio pessim•um collocatur. Pompaem quandā atque suggestum aspicio maechiae, hinc ducatum idololatriae antecedentis, hinc comitatum homicidij insequentis inter du•• apices facimorum • minentiss•mos dignae consedi•; & per medium corum quasi v•• a•te•• l• cum pari crimini• autoritate compl• uit. Idem ibid.
uOneravit maechiam quam homicidi• (magiā quam m• chiae) anteponit. Idem ibid. Et prout i•e de maecho, Idololatrae successor, homicidae antecessor, utriusque collega: Ita de Mago disere licet, Idolol. s•c•. maechi antic. utr. collega.Onerauit maechiam quam homicidi• (magiā quam m• chiae) anteponit. Idem ibid. Et prout i•e de maecho, Idololatrae successor, homicidae antecessor, vtriusque collega: Ita de Mago disere licet, Idolol. s•c•. maechi ant•c. vtr. collega.
rVers. 6.
sVers. 27.
*Vise Cic. d• oratore l. 2. Quintil. instit. or•t. l. 5. •. 12. & R••. dialect. l. 2. c. 19.
yCaedis eorum causa est in ipsis. Jun. Mort• digni, qui à mort• covantur scientiam ••tnari. Jo. Sarisb. l. 2. c. 27.Caedis eorum causa est in ipsis. Iun. Mort• digni, qui à mort• covantur scientiam ••tnari. Io. Sarisb. l. 2. c. 27.
dEt his & in futuro saeculo à sanctorum consortio •xcludetur. Jum. ad Gen 17.14.Et his & in futuro saeculo à sanctorum consortio •xcludetur. Ium. ad Gen 17.14.
law of nature alone to direct them; how much more iustly may he destroy those, that after his will so particularly, so precisely, so expressely reuealed to them in this point, shall notwithstanding make no conscience of forbearing such practises, as appeare plainely to bee so offensiue to God, and may proue so preiudiciall to themselues.
