Nature and Use of Lots, Chapter 12
CHAP. XII.
An Admonition to auoide these diuining Lots, with Answere to some Arguments alleadged in defence of them: and the Conclusion of the whole.
§ 1. THese things then well weighed that hauehave formerly beene deliuered, those come in the first place here to be admonished, that hauehave beene at any time ouertaken this way, (not considering, it may be, the greatnesse and grieuousnesse of the sinne) not to iustifie their euill act, or to sooth vp themselues in it, because, as the Apostle r1 Timoth. 1.15.Paul saith of himselfe, when he blasphemed and persecuted, and sAct. 3.17.Peter of the Iewes, when they crucified Christ, they did it in ignorance. For tIgnorantia excusat à tanto non à toto. Thom. sum. par. 1• 2ae. q. 76. art. 3, 4. releuat quidem …am, sed non absorbet culpam. Gloss. ad Grat. d. 82. &c. 23. q. 2.though that may lessen the sinne, yet uIgnorantia iuri… neminem excusat. Cod. Iust. lib. 1. tit. 21. leg. 2. Et Gless. ad Grat. d. 38. &c. 1. q. 1.it assoileth not the sinner. Neither did the Iewes ignorance cause that *Act. 2.23.their hands were not wicked that were imployed in that action; nor Pauls ignorance priuiledge him from being x1. Timoth. 1.15. primus p…ccatorum.a prime sinner. Yea if thine ignorance were ySicut in eis, qui vt liberius peccent, libenter ignorant. Ber…. de bon. deser. 2. Pet. 3.5.not a simple and naked, but a wilfull and affected ignorance, if it were zIgnorantia aliquandò est causa peccati; aliquand ò non est causa, sed tantúm comes peccati. Est causa, quandò non f…cr…t, nis… ignoraretur: est comes tantùm, quando peccaretur, etiamsi sciratur: & haec à peccato nunquam excusat. No…ar. enchirid. c. 23 §. 46, imò cùm est directè voluntaria & affectata, auget percatum. Thom. sum. par. 1 … 2…. q. 76. ….4.a companion only, not the cause or occasion of thy sinne, it doth not so much then as once lessen thy sinne; and therefore thou hast in that regard the more cause to repent. And though it were simple, yet hast thou still cause to repent; yea if it were simple, thou canst not now but repent thee of thy sinne. For aSequitur ne vltra id esse velis, (id facias) quod si prius scisses, non fuiss…s. (fecisses) Ter…ull. apolog.if thine ignorance were simple, and so the cause of thy sinne, that therefore thou diddest it, because thou knewest it not to be sinne, thou canst not then chuse now comming to see thy sinne, which thou sawest not before, and to know thine offence which thou knewest not before, but bewaile and lament it, be sorry for and repent of it, seeke for pardon and forgiuenesse at the hand of God for it, and be carefull in time to come to auoid the like euils. This if thou doest not (assure thy selfe) bSubuers… sunt & à diabolo captini tenentur, qui relicto creatore suo à diabolo per sortilegia quaerunt suffragia. Concil. Aucyr. can. 1.Satan hath thee in a snare, thou art entangled in his toile, and it is c2. Tim 2.26.by repentance alone that thou canst winde thy selfe out of it. The Deuill holdeth thee fast by the heele, as dIob 18.9.he speaketh. And ePass…r á pede vnico solo deten…us in laqueo, in e…i…us …anet & perit; nec pede capto prosunt al…. Non hoc q…aeritur quo modo captus fueris, sed quod captus fis. Chrysost. in Act homil. 29.as the Fowler, hauing the Fowle fast by the one foot, is content to let her hauehave the libertie of both wings and the whole body besides; that is enough to giuegive him the command of the whole: So though thou liue otherwise vnblameably, yet is this one wicked course enough of it selfe to engage thee body and soule vntounto Satan; it is alone sufficient to giuegive the Deuill title and interest to the whole. In a word, either thou sinnedst ignorantly, or wittingly: if ignorantly, thine ignorance was either simple or affected: if of simple ignorance thou sinnedst, thou canst not but repent, now thou commest to see thy sinne; if of ignorance affected, thou hast the more cause to repent, because that lesseneth not thy sinne: and if thou sinnedst not of ignorance, but with knowledge, then hast thou yet much more cause to repent, because fIam. 4 14. Luk. 12.47.that aggrauateth thy sinne: eueryevery way thou hast good and iust cause to repent, because thou canst no way be freed from sinne.
§ 2. Againe, both such and all other are in the second place to be admonished, that they take heed how they giuegive way to such superstitious conceits and courses, whereby they shall in this manner enthrall their soules vntounto Satan, and incense the wrath of God against themselues; yea which their owne conscience cannot but tell them, if they deale sincerely with it and it with them, that they are deuillish and abominable, wicked and vnwarrantable. For consider me this seriously with thy selfe; when some trifle is missing, and thou goest to worke with thy Booke and thy Key, or with thy Sine and thy Sheeres, for the finding of the Theefe; (and that it may be, when it is not stolne neither; but admit it be:) first doest thou thinke that the Booke and the Key, or the Siue and the Sheeres are either ioyntly or seuerally able to doe ought herein of themselues? Sure thou canst not be so simple as so to suppose, vnlesse there be as little witin thee as in them. Art thou able thy selfe then to put any such power into them, which they hauehave not of themselues? Vndoubtedly thou canst not: it is a thing vtterly out of thy power. What then? doest thou thinke that God vponupon thy fooleries will extraordinarily and miraculously work for thee? then belike thou imaginest that thou hast a miraculous faith: if thou thinkest thou hast, trie it rather in some better, in some greater matter, in some matter of more moment, as in raising of some one that is at deaths-doore in an instant: or rather, trie it in neither; thou shouldest but tempt God in either. But suppose thou shouldest trie him, dost thou thinke he would doe it? And what reason hast thou to imagine, that God should worke extraordinarily for thee more in the one then in the other? Alike ground and warrant there is for either; a word of promise for neither. Neither canst thou easily be so sottish, as to suppose that God should doe ought in it; especially when for the most part there is no solemne seeking to God, howsoeuer there be some abuse of the name, or of the word of God now and then. If neither the thing it selfe then bee able to doe ought of it selfe, nor thou able thy selfe to giuegive any such power vntounto it, nor God hauehave an hand in it, other then in all actions else whatsoeuer; what can there be then that doth it (if ought be done) but the Deuill, whose aide therefore thou implorest, and whom thou imploiest, yea whom thereby thou shewest that thou trustest in and beleeuest, whatsoeuer thou pretendest? For diddest thou suppose it to be a vaine and an idle thing, of no certaintie, thou wouldest neuer vse it. Yea diddest thou not beleeue that the Deuill could and would tell thee the truth, thou wouldest neuer resort to him, nor ground ought on his answers; thou wouldest neuer vse any such trickes of his, nor conclude ought out of the euent of them. So that in truth thy practise sheweth that thou beleeuest and trustest in him, whatsoeuer thou saiest; and so gDeus dicit, homicida est: & tu ad illum tanquam ad medicū curris. Dominus dicit, homicida est; illi dicunt, morbos sanat. Tu maleficia qui recipis, istorum potius quàm Christi verbis fidem habendam censes. Chrysost. cont Iud. l. 5.thou crossest our Sauiour; in that whereas he saith that hIohn 8.44.the Deuill is a Lier and the father of lies, thou supposest, yea and assurest thy selfe that by these meanes hee not onelyonly can, but will and doth tell thee the truth. Thine owne heart therefore, if it doe seriously and sincerely deale with thee, cannot but informe thee, that it is the Deuill thou dealest with, the first Author of all euill, iIohn 8.44.a Lier and a Murtherer from the beginning: and kA seauctoribus fallacibus, à patre mendacij, ab hoste crudelissemo, quid boni, quid veri, quid commodi sp… res, tu videru. Gerson de error. mag. part. 3. Non magis bonum potest facere, quàm glacies calefacere. Fatuus est qui confid…t. Semper v…itur falsae so…ieta… ludo. Qui plus eum honorat & frequentat, pe…us demum rep…rtat. Idem sorm. coram rege consid. 3.what good or gaine, what faith or truth, what helpe or health then can be expected from him?
Oh let not then the wretched desire or louelove of things lost, or of any other wealth else what euer it be, much lesse a vaine curiositie and lusting to foreknow and be acquainted with future euents, which God hath reserued to himselfe, preuaile so farre with thee, as to perswade thee to passe the lists and limits that God hath prescribed thee, and to ioyne with Satan by satanicall courses for the satisfying of thine owne worldly and fleshly desires against God. Remember that as l1. King 3 37.Shimci, when he went to seeke his seruant that was fled away from him, going beyond the bounds set him by Salomon, he went to his owne end: so when by such courses thou seekest to recouer thy losses, thou runnest vponupon thine owne ruine, thou drawest destruction vponupon thy selfe. As mQui sine saluatore salutem vult habere, & sine vera sapientia astimat se prudentem periposse; non sanus, sed aeger, non prudens, sed stultus in aegritudine assidua laborabit, & in coecitate noxiae stulius & demens permanebit. Omnis ita que inquisitio atque omnis curatio q…ae à diuinis & m…gic… artibus expetitur, merspotiꝰ dicenda est quàm vita: & qui ea sectantur, A se non correxeriut, aeternam perditionem tendu…t. Aug. de ciuit. Dei apud Grat. c. …4. q. 3.it is said truly of those, that in sicknesse, either directly or by vse of indirect courses, seeke to Satan for health, that they are strangely and strongly deluded by the Deuill, when they thinke him willing to helpe them, who is ready rather to destroy them, yea nPorcos data potesta… …cauit, homines itidem, si potestas daretur, necaturus. Chrysost. contr. Lud. l. 5.who would doe it vndoubtedly, if hee had his owne will: and if there be ought done for them in that kinde, it is not done in Gods name, but in the Deuils name; and better were it for them to be sicke still, then to be helpt or healed in that sort: oSi sanare visus fuerit, corpus sauat, vt animam cecidal. Idem ibid.If the Deuill doe ought for them at their desire, he healeth out the body to slay the soule; yea he healeth the body temporally, that hee may slay soule and body both eternally; and pDaemones e…si sa…arent, D…o irato sanarent: corpora sanarent, vt necaerent animas, &c. odienda autē prorsu… corporalis valetudo quae animae pregio & morte venderetur. Gersom de ertor. mag. part. 3.accursed is that bodily health that is bought with so deare a price as is the bloud and death of the soule. So here the Deuill for the most part doth but delude men, in promising them that which he seldome performeth; and many times casting them into further losses, in steede of helping them to regaine and recouer the former: Or if he doe helpe thee to thy gold or thy garment againe; yet is it dearely bought, that is gotten againe in that sort: he helpeth thee, it may be, to thy gold or garment againe, to get and gaine from thee both body and soule: and thou by recouering it, yea by seeking so to recouer it, sellest him thy soule for it. Now,qMatth. 6.25. as our Sauiour saith, Is not the soule better then treasure; and the body then apparell? And wilt thou then, against euen the Deuils owne Prouerbe, rIob 2.16.skin for skin; but all that a man hath, will he giuegive to saue his soule; wilt thou giuegive the one for the other, the better for the worse?*Matth. 16.26. What, saith our Sauiour, shall it auaile a man to winne the whole world, and loose his owne soule? much more then here, sNe perdas tunicam, consulis mathematicum. quanto melius petiret tunica tua, quàm aniraae t…a? Aug. in Psal. 91.what shall it auaile a man to gaine his garment, and cast away his body that should weare it; to regaine his gold, and cast away his body that should vse it, yea to cast away his soule that may doe well enough without the body, whereas the body cannot possibly doe well without it? Rather, as the same our Sauiour saith tMatth. 5.40.in an other case, if thy coate bee gone, let gowne go after; choose rather to lose both, the one after the other, then by such courses as these are to seeke to regaine either. uMatth. 5.29, 30. & 18.8, 9.Better it is, saith our Sauiour, to go halt into heauen, then to go with two legges whole to hell: and better it is to go naked or thin-clad into heauen, then to go cloathed or well-appareled to hell; without money to heauen, then with mony to hell: better want meate and money, then receiue either from Satan; better lose cloathes and coine, then recouer either by Satan, or compasse either by any Satanicall course whatsoeuer. And surely, little louelove shew wee, that we beare vntounto God, when for such trifles as these are, we stick not thus to displease him: we cleaue nothing fast or close vntounto him, when euen a twined thred, as we say, will thus pull vsus away from him, and draw vsus out of his way that hee hath prescribed vsus.
Let vsus rather therefore in the feare of God, and as we regard our owne good, put far from vsus such practises; and not forbeare them onelyonly, but euen abhorre them, defie and detest them, not in word onelyonly, but in deed, not in tongue only, but in truth: that so *Deut. 18.13.our hearts may be sincere and entire with God, not diuided betweene God and Satan; our heads and braines busied about xRom. 12.2.searching out the holy and acceptable will of God, not about curious inquiries into such yDeut. 29 29.secrets as the wisedome of God hath hid from our eyes; zRom. 6.13.our hands imploied only in the good workes of God, not in the workes of that wicked one, 11. Iohn 36.which he came to dissolue and destroy in those that be his: and 2Matth 7.13.14.our feete lastly walking in the straight-waies of Gods word, that leade to life and saluation, and not in Satans crooked and blinde by-paths, that tend to death and destruction.
§ 3. An idle Obiection or two would be answered, and all were at an end. aIn magicis artibus & sortilegijs sancta multa & honesta frequenter ebseruantur. Gerson astrol. theol. propos. 21.In these courses therefore, say some, there are many good words vsed, yea euen Scripture it selfe oft: and then how can they be but good? at least how can they be so bad, as you seeme to say of them?
Augustine indeed, as bB. King on Ion. lect. 9.some other hauehave well obserued, is in this regard ouer-fauorable to some of these and the like courses, when cHi qui de paginis Euangeli…is sortes legunt; ets… optand…m est, vt id potius faciant, q…am ad daemonia consulenda concurrant. Aug. epist. 119.hee wisheth that men would rather make Lots of the leaues of the Gospell, then runne directly to enquire and aske aduice of the Deuill: and dGregorius Turon. Tetricus Ar…er…. Petrus …iesens. & alij.some, as I shewed eVise ca. 10 §. 10.before of no very euill note hauehave beene ouer-taken that way. Yet both fTamen ista mihi displicet consuetudo, ad negotia secularia, & ad vitae huius vanitatē diuina cracula v…lle conuertere. Aug. epist. 119.he himselfe misliketh it; and gGrat. c. 24. q. 3. &c. 26. q. 1. Vise sup. cap. 10. §. 10. & cap. 5. §. 3. c…ut. 6.the auncient Canons hauehave not without good ground and warrant condemned it, that Gods holy Oracles should be vsed to such idle vanities, and applied to such superstitious vses as these are. Holy things may be abused as well as prophane. hMatth 4.6.The Deuill produced Scripture to perswade our Sauiour to sinne. And the Gentiles sacrifices that they offered to Idoles, and i1. Cor. 10.21.in them to Deuils, were the same in substance with those that the Iewes offered to Iehoua. kSed multa in huiusn. odi est sanctitas. Men…tur sibi planè iniquitas: quasi viz reram optimarum sanctissimarunique non esse possit abusus, quarum nequi rille & flagui… s…orest quàm aliarum. Gerson de error. mag. part. 3. Tanto pei…r est supersliti…, quanto plura miscentur bona: quoniam vnde deberet honsrati Dominus, houoratur Diabolus. Idem astrol. the: l. propos. 21.The holinesse of the thing vsed excuseth not the abuse of it; which is rather the more hainous, the holier the thing is.
§ 4. Yea but, lastly will some say, lQui sortes mittunt, per visibilium rerum coni…cturas latentia saepe deprehendunt. Greg. M. in 1. R…g. l. 5. Frequenter euenit rerū prodigia certos exitus obti…ere. Pe…r. Bles. ep. 65.these obseruations oft fall out aright; and the euent of them is according to the truth of the thing enquired into by them. For was it not so in many of the examples before mentioned? Did not the Lot light right mIon. 1.7.vponupon Ionas, and n1. Sam. 14.44.vponupon Ionathan? Did not the o1. Sam. 6.Philistine and the pEzech. 21.21, 22, 23.Babylonian Loteries answere the expectation of those by whom they were vsed? Yea we hauehave found, may some say, by our owne experience, that in ordinary practise they oft proue true.
To this I answere: First, *Vera quisque sedulò notat, falsa nemo coarguit. Diodor Sicul. l. 32. de Euno.they marke when they proue true, but not how oft they proue false; as the Philosopher saith of dreames, that qforeign, &c. Aristot. de diuin. per ins…m.they seldome proue true, and yet many men trust in them, because they marke those onelyonly that so proue. And as one saith of reliques and monuments hung vp by such as had made vowes to our Lady (as they tearme her,) and were deliuered being in danger and distresse, that there were many indeed of them; but 1Sicut & Diagoras apud Cicer. do nat. Deor. l. 3 Nusquam esse pictos qui nausragiū fecerant, in marique perierant.there were no reliques of those that had made the like vowes and were not deliuered, but were drowned or perished otherwise: which yet would be many more, if they were to be seene. So here a few euents are scored vp and recorded that hauehave falne out aright, whereas rforeign. Dio hisior. l. 52.many more, ten or twenty for one, had they beene obserued, might hauehave beene registred, that hauehave falne out cleane otherwise. In the former examples; sEzech. 21.21, 22, 23.it proued aright with Nebuchadnezar; but tEst. 3.7. & 9.1, 2.cleane contrary with Haman. Yea so oft thus fall they out, that, as one of the Auncients well saith, uAt nonnunquam tamen veritatē vel auspicia vel oracula tetigere. Quanquā in…er multa mendacia videri posfit indusiriam casus imitatus. Minut. in Octau. Perspicuumest multa vera euadere. Quid quod muliò plura falsa? Nonne ipsa varietas qu… est propri… fortunae, fortunam esse causam, non naturam docet? Cicer. de diuin. l. 2.though they lie but by casualty, they may seeme to doe it of industrie, and of set purpose to tell vntruths.
And yet 1Mira prorsus & miserabilis humanae coecitatis insama: quoniam in hac re decem aut crebri…ra mendacia per vnā, casuali…er si obisgerit, v…ritat m …xcusat, vbi milie in alia mater…a veritates pro vnico mē dacio comperto despiceret. Gerson de error mag. part. 3.strange and miserable is the blindnesse and madnesse (as one well obserueth) of most men, who, whereas in other and better matters they are extreame hard of beleife, and will refuse to giuegive credit to a certaine truth, though confirmed by infinite and innumerable vndoubted examples, if they can picke out any one singular precedent, wherein it hath falne out otherwise: as for example, tell them xforeign. Qu …lis vita, finis ita Sic Saul, Ahab, Balaam, Iuias alij innumeri. Vade Aug. de disc. Christ. Non potest malè mori qui benè vixerit; & vix benè moritur, qui malè vixit.how many hauehave died euill that liued euill, and that they themselues therefore taking the like courses in their life may iustly looke for the like issue in the end at their death: yet they will nothing regard all that is alleadged in that kinde, as long as they can name one, suppose yLuk. 23.40.the Theife on the Crosse, though he be but one, and that zSome thinke he was conuerted ere he came to the Crosse. That he was baptized befort, Augustine seemes to suppose; retract. l. 1. c. 26. & l. 2. c. 551 & deanimae …rig. l. …. c. 9. That Matth. 26.44. The Theeues, may be expounded, one of them: as the like phrase is Gen. 23.6. Iudg. 12.7. 2 Chron. 24 …5. Psal. 1.3. Ion. 1.5. Zech. 9.9. Ioan. 6.45. So expound it Ambros super Luc. l. 10. & August. de consens. Euang l. 3. c. 16.questionable too; but let it go for granted; 2Vnus, ne quis disperare…; vnicus, ne quis praesumeret. Aug.one, saith hee well, that no man might despaire, and but one, that no man should presume. Whereas, I say, in matters of moment, and that more neerely concerne them, they will reiect a thousand truths for some one vntruth; or a thousand examples of euents that hauehave falne out alike and aright, for some one that extraordinarily hath falne out otherwise: in these cases on the other side by one truth they will excuse an hundred vntruths, and for one euent that casually falleth out aright, passe by an hundred, it may be, that ordinarily fall out otherwise. So 3Tantam ad credendum prohibita, noxia & vana libidinem in tam modica credendorum fide quis non mirabi…ur? G…rson de error. mag part. 3.light of beleife are we in vaine and hurtfull things, and such as we ought rather to distrust: so hard of beleife in good and profitable things, and such as by God wee stand bound to beleeue.
§ 5. Secondly issue or euent argueth not either the truth and certainety, or the lawfulnesse and warrantablenesse of an action, as euen aExitus acta probat: careat suce…ssibus opto, Quisquis ab euentus facta notanda putat. Ouid. e…ist. 2. Est omninò iniquum, sed vsu receptum, quod bon…sta consilia vel turpia, prout malè, aut pr…sperè cedunt, ita vel probantur vel reprehenduntur. …lin. epist. 22. lib. 5.Heathen themselues hauehave seene and obserued. bPsal. 10.5. & 73.3.How many bee there eueryevery where that thriue in sinne and by sinne? cHab. 1.13, 14, 15. Dan. 7.21. & 11.23. Apoc. …1.7. & 13.7.How many hauehave beene Conquerors in vniust wars? dEcclesiae status armis non aestimatur. Bern. ep. 176.The length of the launce argueth not the equitie of the cause, nor the sharpnes of the swords-edge the lawfulnesse of the course or the quarell. It followeth not that the Beniamites cause was good, or the other Israelites bad, because eIudg. 20.21, 25.in two seuerall battels they beate downe their brethren, and their Aduersaries fell before them.
But to come neerer home, take wee *Nonne intelligis eadem rati…ne vti posse & aruspic…s, & fulguratores, & interpre…es ostentorum, & augures, & sortilegos, & Chaldaeos; quorum generum nullū est, ex quo non aliquid, sicut pradictum est, e…aserit? Cic. de diuin. l. 2. Et ibid. Non hostiarum casum confirmas sortiū simili…udine, sed infirmas sortes collatione hostiarum.example from the like: How vaine and idle, how friuolous and ridiculous was the Heathens course of Diuination, by opening the bellies of beasts and poaring into their entrailes, by obseruing the voices or the flight of soules, and their feeding or refusing of their food? in so much that fVetꝰ illud Catonis admodum sci…ū, qui mirars se aiebat, quò… non rideret aeruspex aruspicē cùm vidisset. Cic. de diuin. l. 2.a graue Authour and one of great authoritie among them had wont to say that hee wondred, how their Wisards and Soothsaiers, that by such courses deluded the common sort of people, could forbeare laughing when they looked one on an other: and gHaec viritim sapie…tissimi cuiusque restui… fides: …n vniuersum verò omnibus horis credit vita nec sentit. Plin hist. nat. l. 28. c. 2. Vise & Valer. Max.l. 1. c. 6.the wiser sort among them did but scoffe and flout at them: one affirming that hNam istos, qui linguā auiū intelligunt, Plusque ex ali…no iecore sapiunt quàm ex suo, Magis audiendum quam auscultandū censco. Pacu…ius Chryse.These Wisards and Soothsaiers, that can tell what the birds shirpe, and whose wit and wisedome lieth buried in the bellies and bowels of beasts; may well bee heard, but are in no wise to be hearkned vntounto. And another that, iNon habeo denique nau…i Marsum augurem, Non vicanos aruspices, …on de circo astrologos; Non Isi…cos coniectores, non interpretes somniûm Non enim sunt ij aut scientia aut arte diuini; Sed superstiti…si va…s, imprudentes que arioli; Aut inertes, aut insani, aut quibas egestas imperat. Qui jibi s…nutam …n sap…unt, alterin ō strant viam Quibus diuitias p…llicentur, ab bis dracl…mum ipsi petunt. De eis diuitijs sibi deducant drachmam, reddant caetera. Ennius apud Cic…r. de diuin.l. 1.The Marsian Inchanters and Spelmongers, and the common Sacrificers and Bowell-searchers, with the Star-gazers and Figure-casters; as also the Aegyptian Fortunetellers, and Dreame-readers; are not worth a button all of them. For that they are not such as hauehave any diuine Art or skill at all with them: but are either superstitious Wisards, or blinde Buzards, or idle-headed, or adle-brained, or arrant Beggars. That, like fooles as they are, professe to tell other men their fortunes, when they are ignorant of their owne; and promise to helpe them to hidden hords of gold, whom they beg a grey groate of: which groate, saith he, they may doe well first to take out of that hord, and then returne them the rest. Yet did not these also oftentimes proue true? yea did they not both proue alike true, both this and that other, when kEz…ch. 21.19, 20, 21.by Nebuchad…ezar they were both vsed together? Heathen stories, wee know, are stuft full of the like euents of them: lLa omnia approba…tibus 830. annorum euentibus. Plin. hist. nat. l. 28. c. 2.the obseruations of eight hundred yeeres and vpwards, saith one of their Writers, going most with them. In regard whereof mVisē Zuingl. Iun. Par. ali…s sup. cap. 11. § 1.the argument drawne from the euent to iustifie the act of Eliezer Abrahams se…uant, though it may cary with it some good probabilitie, yet is not of vndoubted certainty. For n1. Sam 6.12.the signe that the Philistine Sorcerers set themselues fell out as rightly: and o1. Sam. 28.19.the Witches Samuel of Endor told Saul much truth, and what shortly after came accordingly to passe. And yet are neither of their courses, by any that I know, iustified. pArgumentis & rationibus oportet quare q…icquam ita sit docere, non euentis. Cicer. de diuin. lib. 2.Reasons and arguments, saith the Heathen man, must be produced for the confirmation of mens courses, not examples of vncertaine and casuall euents. And well: for, as a Noble man of ours saith in a learned and elaborate worke of his of somewhat the like subiect, qL.H. H… ward of blinde prophecies.Examples which fall out by chance were neuer currant, where the cause is to be iustified by reason: And therefore till a man can as readily produce a certaine ground to make his guesses good, as score vp a register of blinde euents, we may rather commend his lucke then his learning.
§ 6. Thirdly and lastly when these things proue true and fall out accordingly to the intent and desire or purpose of the Vser, it is tNu… viribus sortium.not as rHieronym. super Ion. ….1.Hierome and sB…da in Act. 1. & alij.others from him hauehave well obserued, by the force or from the nature of the thing it selfe that is vsed: and therefore uElumb… ac vanū est ab euentu argumentum: est enim à non causa vt à causa. Martyr in 1 Sam.c. 14.the argument, saith one well, drawne from the euent is weake and feeble, as mistaking much the ground of the matter, and assigning that for a cause which in very deed is none: like xSacerdotes Papisti…i ambarualia sua …b…unt. Si sequatur vb…rtas agror…m, non debemus put…re D…um ill…s audisse, sed re…petua bonitate sua vsum esse. Martyr in 1. S…m. cap. 14.the superstitious Papists or Idolatrous Heathens conceipt, that ascribed Gods vsuall bounty in blessing the yeere ordinarily with plenty to their idle Processions, (for yAmbarualis hostia, quae rei diuinae causa circum arua …ucitur ab …ijs qui pro frugibus faciunt. Pauli F…stus.both vsed such, and they were alike idle that both vsed) because it followed thereupon: or like the practise of zFer…el. in method. med.vnskilfull Empirickes, that giuing medicines at aduenture one after an other, when the disease breaketh away by other meanes or of it selfe, ascribe the cure to the medicine they last gaue, because that the disease went away vponupon the vse of it. But they come to passe by other meanes, and those either Ordinary or Extraordinary.
Ordinarily it falleth out so either by meere Casualtie, or by humane Slight and subtiltie. aQuota quaeque res euenit praedicta abistis? aut s… euenit quippiam, quid afferri potest, cur non casu id eneuerit? Cicer. de diuin. l. 2. Casu quaedam si… eueniunt, quae à di…nantibus dicta sunt. Ibid. Non arte, sed (forte, potius quàm quod ille senex) sorte vera dicunt: apud Aug. conf…ss l. 7. c 6 Et lo Weidner. apud Keplerum de non stell. s…rp. par. 2.….30. V…ral…qui casu mendacia mille locutos.By Casualtie; as one faith of vnskilfull Physitions, that bforeign. Hera. lit. epist 2.they indeed cure not their Patients, but Chaunce, if any be cured by them: because they minister medicines without ground or good reason, and yet by chaunce sometime giuegive that that doth good: and an other of Fortune-tellers, that cforeign. Eurip. Benè qui conijci t, va…ēhune perhibebo op…im…m. Cicer. de diuin. l. 2.Hee was the best Diuiner, that could giuegive the best guesse. For that they went by meere coniecture, wherein dImp…è tamen, quod ad numen diuinum Tyrius Max. serm. 3. foreign licèt de Dijs Ethnicis verè dictum.a man without any diuine help or diuining facultie yet many times, as we say, hitteth the naile on the head: and as a third saith of Dreames and Dreamers, that eforeign. Aristot. de diuin per insom.though there be no diuine matter in them, yet they oft fall out: for that men dreaming so oft, and of so many and sundry things of all sorts as they do, it is not strange if they light on some things that casually fall out so accordingly; as fforeign. Aristot. ibid. foreign. D…on Chrysost. …rat. 26.those that play at euen and odde, though they go meerely by guesse, yet they guesse oft aright; and gforeign. A…ist. ibid. Acc…di… (enim saep) casu quod non casus videa…r. Pli…. epist. 33.l.6.two casting stones as they come to hand one at an other, may chaunce to cast the same stone twise: or hQuis est qui totum diem iaculan… non aliquaud. collimet? to…as n…ctes somniamus, n…que vlla est ferè qua non dormiam…. & miramur aliquando i… quod s…mniamus euadere? Cie. de diuin.l. 2.as a man shooting oft, though with little skill, yea or blind-folded, may by chance sometime hit the marke; and iQuid est tam in▪ certum q…àm talorum iactus? tamen nemo est quin saepe iactaus venereum ia…iat aliquando, nonnunquam e…iā i…erum ac tertium. Numigitar, vt iuepti, V…n…ru id impulsu fieri mal…mꝰ quàm casu? Ci…er. ibid.dicing all day long, sometime hauehave the Chaunce he would hauehave, or the highest chaunce that the dice hauehave.
Thus kAug. de G…. ad lit l. 1…. c. 22.Augustine telleth of two Young-men, tha trauelling by the way made many beleeue that they were Figure-casters, whereas they knew not so much as the 12. Signes in the Zodiake… and when they perceiued that their Host where they inned seemed to giuegive some credit to them telling him many strange matters, they grew bolder; and being demaunded by him whether they could tell him ought of his sonne, who was then abroad, and staying out beyond his time appointed, made his Father their Host somewhat fearefull that some euill had befalne him; they little regarding how the matter would fall out in their absence, so they might giuegive their Host contentment, and get themselues somewhat for the present, bad him be of good cheere, his sonne, they would warrant him, was safe, and not very far of: Which though they knew no more, as we say, then the post, or then their Host himselfe that asked them, yet by meere casualtie beside their expectation fell out accordingly: For the Youngman came in iust as they were leauing their Inne; which made them to be accounted men of extraordinary skill.
§ 7. Againe sometime these courses take effect not by meere casualtie, but either in an Ordinary course by some slight of man, or in an Extraordinary by some secret worke of Satan, or by some hidden hand of God himselfe.
For as Augustine saith of the miracles done or pretended to be done by the Donatists, that they were lAut figmenta mendacium hominum, aut portenta fallacium Daemonum, Aug. de vnit. Eccles.c. 16.either of mens forging or of the Deuills doing: and a learned Schooleman and our Countreyman of popish miracles wrought for confirmation of the Masse, that mIn Sacramento apparet caro interdum humana procuratione, interdum diabolica operatione. Alex. de Ales sum. part. 4. q. 53. m. 4. a. 3. sol. 2.they were either procured by men or effected by Satan: so it falleth out oft in these Loteries and Diuinations by Lot.
Sometime they take effect by meanes of some *Ars casum simulat. Ouid. artu l. 3.sleight, that seeming casuall that indeed is not, and so a Lot thought to be vsed, where indeed there is none: as with those that cheate at dice. As in the euent, that seemeth skill sometime, that is indeed but meere Chaunce: so in the act it selfe, that seemeth Chaunce sometime, that indeed is sleight and skill: as nAliquando in Ecclesia fit maxima deceptio in miraculis fictis à sacerdotibus, vel eis adhaerentibus propter lucrum. Lyra in Dan. c. 14.Lyra testifieth of the miracles of his time, that many of them were wrought by sleight for gaine to delude the people, by the Priests and their Complices: and as oforeign Pythiam à Philippo corruptam querebatur Demosthenes. Cicer. de diuin.l. 2. & Aesthin. contra Cres…ph. & Minut. Octau.the Heathen Oracles were oft cunningly and craftily caried to speake to priuate mens purposes: and pSic Agesilaus foreign Nialus Victimae iecin…ri clanculis inscripsit, teste Plut. in ap…p…th.the entrailes in their sacrifices by Art and craftie conueighance caused to giuegive signes of successe for mens better encouragement, which they could not of themselues.
Thus we finde in qPausan. in Mess…nia…. & Apollodor. bibliothec. l. 2.auncient Story, that whereas Temenus and Cresph…ntes Aristomachus his sonnes accompanied with the forces of their Vukle Aristodemus (who deceasing left issue two twins Procles and Eurysthenes in the custody of his brother in law Theras) had by a ioint conquest made recouery of Peloponnesus held by the issue of Hercules, of which linage they were, long before, till by Eurystheus they were forcibly dispossest of it; and were now to make a partition of it diuided into three portions, Argos, Sparta or Lacedaemon and Messena: Cresphontes desirous at any hand to hauehave Messena, perswaded rTe…tuumfratr… ̄, non, Temonem sacerdonem, vtisalsus est Aretius in problem. part. 1. loc. 67 §. 6.his brother Temenus (who had seised already vponupon Argos, and was chosen to make Lots for them for the assignement of the other two parts betweene Cresphontes and Ther as in right of the two Orphans) to vse some sleight and fraude for him; which he accordingly did, as all agree in the report of it, though for the manner of it there is some difference among them. For sPausan. in Messen.some of them write that it was agreed vponupon, tforeign.that he should hauehave Messena, or his choise of all three, whose Lot came out first; whereupon Temenus made uforeign. Hine Pausaniam secutus Plautꝰ Casina act. 2. sc. 6. Ptinam tua quidem, s…cut Herculis praedicant, Quondam prognatis in sortiendo sors delicuerit. Vise Victor. var. …ect. l. 25. c. 15.two pellets of clay, the one dried in the sunne for his Nephewes, and the other baked in the fire for his brother, which being cast both at once into the water, and lying there for some time, theirs being dissolued, his of necessitie came forth first. Whereas others *Apollodor. bibl. l. 2.report that it was agreed among them all, that xforeign. A- pollod. l. 1. foreign. Poly…n. stratag.l. 1.he, whose Lot came out not first but last should hauehave Messena; and that when yforeign. Polyan. & Apollod. quibus consentiens Sophocles in Aiace, foreign. Hinc & Horat. carm. l. 2. od. 3. Versatur vru… seriu… ocyus Sor… exitu…, & nos in eternum Exilium impositura cymba. Vise Brodae. misce…. lib. 3. cap. 26.the other two cast in either of them a white stone, Cresphontes cast in a peice of white clay, which being dissolued in the water was not at all drawne, and so by that meanes he obtained his desire, zforeign. Polyaen. s…rat. l. 1. vt rectè legit Casaub.not by chaunce, as it might seeme, but indeede by couine and deceit.
And not altogether vnlike hereunto is that course which 1B…pt. P…r…amag. na…ur.l. 20 c. 8. argillace is globulis suspector… no…na schedul… inscripta conglu…inant, & in aqu…m mergunt: minus curi…è …b…olut… citius reserantur, & aquae innatant.a Writer of naturall secrets prescribeth to be vsed, not so much for the finding out of a Theife, as for the drawing of a confession from one that is vponupon some good ground suspected so to be, by putting his name in a scrole of paper together with many other wrapped all vp in lumps of clay seuerally, but his wrapped somewhat more loosely then any of the other, into a basen of water, that so seeming by chaunce to vnfold first, he may, thereby supposing himselfe miraculously discouered, be induced to confesse it.
In this kinde may Imagination also oftentimes do much. For aImaginati…nis vim…ss… maximam, & quo…d co-pus im…ginantis plurimum posse, d…cent Picus Mirand. de imaginat. Marsil. Fi…n. de Theolog. Platon. l. 13. Anton. Mirand. de sing cert.l 29. Toslat. in Gen. c. 30. v. 39. & P…rer. …id Mich. M…dina de…r…cta side lib. 2. Vair. de fascin. l. 2. c. 3. Delri… mag. disq tom. 1. l. 1. c. 3. q. 3.a strong Imagination either in the agent or in the patient, in the doer or the sufferer, many times furthereth an effect. In the Agent; as when vsing the Siue and the Sheeres, and naming many, whom they thinke good to question, but among those many, strongly suspecting some one, the strong Imagination of those, or the one of those that hold it betweene them (though no wilfull slight otherwise be interposed by either of them) may be a meane sufficient to worke an insensible motion in the hand of the Holder so strongly possest, for the turning of the siue and sheeres vponupon the naming of the party by him or them formerly suspected.
In the Patient; as it is obserued 2Sanare …icunt…r superstiticsa illa per inmutationem virtutis imaginatiuae. Gerson de error. mag.in some superstitious courses of cure, that they may receiue some strength from the Imagination of the party: which yet bVerum caue… medicus, ne vole… do sanare corpus alirnum, meni…nd… disipi…ns i…erficiat serpsum. Idem ibid.a graue Writer wisheth Physitians to be wary in and beware of, least while they cure other mens bodies, they cast away their owne soules: and as cIo. Ba…t. Porta mag nat l. 20. c. 8.the former Authour prescribeth a course for the discouery of a Theise, by making bread or paste of meale mingled with the pouder dEx Aetite lapide.of a stone said to be found vsually in the Eagles nest, which the party suspected eating of together with others, his feare, saith he, arising from the expectation of the euent, by drying his throate, will hinder his swalow, that he shall not be able to get it downe so readily as the rest doe; and by that meanes h…e may be discouered. Which whether it be true or no; once certaine it is, that eCertè vim imaginali…am plurimum tum prod…sse tum obesse sanita…is regiminiqus nescia…? vnde illud vulgatum, Imaginatio fa…it casum. Gersen d… error. mag. Vis… Cardan. de subtil. l. 19. & de variet. c. 44.Imagination is of much force for the producing of effects, and the making of such things seeme to be casuall as in deed are nothing lesse.
§ 8. And thus in ordinarie course these superstitious Diuinations sometime take: but sometime againe they hit aright by Extraordinary meanes, and that either by diabolicall cooperation, or by diuine permission or speciall appointment.
Sometime, I say, by Satans cooperation; who as fSi quando …unt miracula hominibꝰ ad imagin…c…nflue…tibus, non haec virtute imaginum fiunt, s…d nonnunq…am operatione daemonum ad fallendum inordinatos cultores, Deo permittente, exigente talium infidelitate. Gabr. Bi…l super can. Mis. lect. 49.he is confessed to hauehave had an hand in those miracles, that are reported to hauehave beene wrought by, or at the Images of Saints: so he hath no doubt oft also the like in these Loteries and such like kindes of Diuination, as both gFraus & opera daemonum est quod praedicta multa eue…ant. Gregor. Nyll de fato. Cùm a…rologi mirabiliter multa vera respondent, occulto fit instinctu spirituum non bonorum. Aug de ciuit. Deil. 5. c. 7. Ifti impurispiritus substatuis & imaginitus consceratis delitesc…nt, & afflatu suo autoritatem quasi praesentis numinis consequ…tur, dum inspirantur interim vatibus, dum fanis immorantur, dum non nunquā extorū filras animant, auium volatꝰ gubernant, s…rtes regunt, oracula efficiunt, (forsa…, effuliunt) fal…is pluribꝰ innoluta. Minut. F…lix Octauio.Christian Writers hauehave obserued, and hPerhos (Daemones) vt Plato in Symposio autumat, cuncta denunciata & magorum varia miracula, omnes que praesagiorum species reguntur: …orum quippe de numero praediti curant singula corum, proinde vt est cuiquetributa prouincia, vel s…m…ijs corfi…mandis, vel extis fissiculandis, vel praepetibus gubern…ndis, vel oscinibus erudie…dis, vel vatibus inspirandis, vel fulminibus iaculandis, vel nu…ibus co…uscandis, caeterisque adeò per quae futura dinoscimus. Apuleius de Deo Socrat.Heathen also themselues acknowledged.
But how can the Deuill, may some say, come to know such things as by these courses are discouered?
I answere: The things thus discouered are either past, or present, or future contingent. For hidden things past or present, the Deuill well may know many things, and much more then men ordinarily doe; in regard that he is a Spirit, and either present at the doing of them, or a Partaker also in them.
First as present at the doing of them; for so kIob 1.6. & 2.1. foreignhe was present when the sonnes of God, that is, lforeign. Sept. qui & sic dicti Iob 38.7. quod obseruarun… Orige… in Iob 38. Basil. Sel.S…rm. 1 & Iun. in Protoctis. Nam quod Cl…ysostom. in G…. homil. 23. Angelos nusquam Deifilios dictos: falsi liquidò arguitur. Vise Drus miscol.l. 1. c. 12. Couti… Aug locu….l. 5. Non facilè A…g…los filios Dei dictos in Scripturareperies.the Angels came sometime to appeare before God: and so is oft no doubt with vsus, when we are little aware of it. By this meanes therefore mOmnis spiritus ales est, hoc angeli & daemones … tot… orbus ill… locꝰ vuus est: quid vbiquegeratur, tamfacil… sciunt, quàm enunciant Diuinit ascreditur velocit…s, quia substantia ignoratur. Sic & autores int…dum videri valant corū quae annunciant: & sunt pla…è malorū nonnunquam, box…rū autem nunquam. Tertull. in apolog.being of a swift and subtile nature, as he can take notice of many things done in secret, while he is in presence vnseene, so nDaemon…s alicub… longè iam facta quod nunciant, quae post aliquot dies vera esse firmen…ur, non est mirandū. Possunt enimhoc officere non solum acrimonia cernendi etiam corporali incomparabiliter prae…tantior… quàm nostra est. sed etiam ipsorū corporū longè vti que subtiliorū mira velocitat…. Aug. de Gen. ad lit. l. 12. c. 17. Acrimonia sensus, & celeritate motus multo ant… cognita pr…muciau…, vel nuncia…t, quae ho…ines prae sensus terreni tarditate mirentur. Idem de diuinat. d…m. c 3.he can giuegive notice in one place, what he knoweth to bee in doing or to be done in some other place, though far distant there-from: to which purpose oAug. de Gen. a… lit.l. 12. c. 17.Augustine telleth an Example of a party possessed, that would tell those that were in the house with him, when one set forth a twelue miles of to come toward him, and how far he was still eueryevery foote forward on the way, till he came to him, at whose hand alone hee would take sustenance: pEi…s…li pr…d… ctio non est prophetia: sed tanquam so excabitor è specula quam venientē vid…t, turmam mox ads…re pradicat. Martyr in 1. Sam. c. 28.Which yet was indeede no Diuination or Prophecie, saith a good Diuine, to speake properly, but as if a Souldier standing on a sentinell should tell of a troope of Horse, that hee should espie on the way, how farre they were come forward, and how neere they approached to the place where they were expected.
Secondly as a Partaker in them, by way of instigation or assistance. For so was he qIohn 13 2.with Iudas, and therefore knew well what hee went about, in the betraying of his Master CHRIST IESVS: so rIob 1.12, 15, 17.with the Chaldeans and Sabeans in the robbing and spoiling of Iob. And thus sGraeci foreign appellant, nos criminatorem vocemꝰ, quòd crimìna in quae ipse allicit, ad Deu…deferat. Lactant. instit.l. 2. c 9. Ipse enim nos, vt pessemus, instigat; ipse nos, vbi peccauerimus, accusat. Origen. in Leuit. homil. 3.as he enciteth men to sinne, and then accuseth them to God of sinne: so tSaepe illos, vbi peccauerunt prodit, quos in maleficium illexit. Delrio mag. disq. tom. 1. l. 2. q. 12. n. 10.oft here he setteth men on sinning, and to their publike shame or bane afterward bewraieth and betraieth them, when they hauehave sinned.
For future contingents ordinarily hee knoweth them not certainely, but either extraordinarily or vncertainely onelyonly.
First vncertainely; yet probably in regard of uGen. 3.1. 2. Cor. 2.11. & 11.3, 14.his naturall skill; (whereof *foreign quas… foreign, à peritia & scientia. Plato in Cratyl. Lactant. inflit. l. 2. c. 15. Capel. in …pt. philol. Chalcid in Tim…. Plat. Zephyr in Tertull. …pol. & alij Ineptū est enim quod à foreign Ebr. Io. Bodin. in daemonol. deducit: sicut & quod foreign quasi foreign, quod sanguine gaudeant dictos vult Lasocius de rebꝰ Mosco.in Greeke he hath his name,) as also of his long experience adioined thereunto. And no maruell. For xSaepe quae naturalibꝰ signi… futura praenoscunt, quae signa in hominum sensus venire non possunt, ante praedicunt: neque tamen qui… praeuidet medicus, quod non praeuidet eius artis ignarus, id…ò iam diuiu… habendꝰ est. Quid autem mirum, s… quemadmodū ille incorporis humani vel perturbata vel modificata temp…rie seu bona… seu malas futuras praeuidet valetudines, sic Demon in aeri… affection… atque ordinatione sibi nota…, nobis igno…as futuras praeuidet tempestates? &c. Aug. de diuin. dam. c. 5.if a skilfull Physitian can by reason of his skill say much more of the state of his Patient and the likelihood or vnlikelihood of his recouery, then an ignorant man or some other ordinarie person is able to doe; and yAccessit daemonibus per tam longum t…mpus rerum longè maior experientia: hinc & multa futura praedicunt, mira fa…iunt. Aug. de diuin. daem. c …. Diuturna rerum experientia q…emadmodū praenoscant atque praenuncient m…lta, didiceru…t, sicut sones p…ura exp…ti, &c. Idem ibid. c. 4. & de ciuit. Dei l. 9. c. 22.old men, by reason of their long experience can tell and foretell many things on good ground preconiectured by obseruation of mens vsuall courses and cariages, then the younger sort commonly can: no maruell if Satan tearmed for his subtiltie zGen. 3.1. 2. Cor. 11 3.a Serpent, for his antiquitie, 1Ap…c. 12 9.an old Serpent, of aboue 5000. yeeres continuance, be able to guesse probably at many things, that men can see or say little of. And 21. Sam. 28▪ 15, 16, 19, 5, 6. foreign. G…gor. Nyss.so might he foretell Saul, seeing how things then stood with him, what was likely to befall him: that which a man euen of meane and ordinary capacitie might at that time hauehave giuen a shrewd guesse at.
Againe Extraordinarily he may more certainely fore-see and fore-shew, what hee hath or heareth from God or the seruants of God; or what hee is permitted to doe, or is imployed about by God.
First what he hath heard aDei dispositiones saepe praesen…iunt, cui…s ministri fuerunt. Lacta …t instit. l. 2. c. 17. diuinis enim saepe intersunt consilijs, …ùm ad imp…rata facien…a vocentur. Iob 1.6. Martyr in 1. Samuel cap 28.from God himselfe, or from bAi…quando & quae an diunt ab Angelis, praenunciant hominibus. A…gust. ad Simpl. l. 2 q 3.the Angells, or cDispositi n…s etiam Del & nunc prophetis concionantibꝰ excerpunt, & nunc l…ctionibꝰ resonantibus carpunt: ita & hin… …umentes quasdam temporum sor…es, aemulant…r diuinitatem, dum furantur diuination…m. Tertull. apol…g.the Prophets of God, dEphes 3.10.whom the very Angells also learne somethings from: as e2. Sam. 18.24, 25.one sitting on the ground or abiding within, may hauehave newes priuily imparted to him from the watchman standing on the sentinell or watch-towre without, which hee may relate to others, as by vision or apparition seeing and discouering them himselfe: And thus might hee foretell as f1. Sam. 28.17▪ illa dicit, quae saepe ex Samuele audierat. Procop. in 1. Reg. c. 28.Sauls downe-fall, so gCur non potuit daemon praedicero, quod per prophetas …ibi praenos…eret imminere? Aug. de diuin. daem. c. 7. Ex prophetarum praedictionibus praenoscere & Hermeti praedicere potuit. Id. de ciuit. Dei l. 8… c. 23.his owne fall, which he is said sometime to hauehave done: yea thus comming to the notice of many future euents, vnderunder colour of propheticall diuination hath hee drawne vntounto himselfe diuine adoration.
Secondly what he is permitted to do by God, or what he is imploied for the doing of from GOD; what hPlaerumque praenunctant, quae ipsi facturi sunt. August. de diuin. daem. c 5.hee is about to do iAut missi à Deo, aut permissi. Idem.by the permission of God, or is bound to doe by speciall commission from God.
For kAccipiunt saepe potestatem & morbos immittere, & aerem ipsum vitiando morbidum reddere, & peruersis terrenorū amatoribus malefacta suadere, de quorum moribus certi sunt, quod sint eis talia suaedentibꝰ consensuri. Augustin, de diuin. d…mon. cap. 5. Iob 1.12, 15, 17, 19. & 2.6, 7.euill Spirits are many times by God permitted to doe much mischeife both corporally and spiritually, by inflicting of maladies and infecting the aire, or by enciting and egging men on to euill courses, with whom knowing their disposition they doubt not to preuaile and to perswade them thereunto Hence they take occasion oft-times lDispositiones suas aliquando praen…nciant. Augustin. de ciuitat… Dei lib. 9. cap. 22.to foretell what themselues are about to doe, or will draw others vntounto; and to beare men in hand, when they can doe no more mischiefe, being neere the end of their tedder, that mLaedunt primò; de…inc remedia praecipiunt ad miraculum noua siue contraria. Postquam …efinunt laedere, & curasse dicuntur. Tertullianus apologetico. Prodesse putantur, cùm nocere desinunt, qui nihil aliud possunt, quàm nocere. L…ctant. instit. lib. 2. cap. 16.they helpe or heale them, because they leaue hurting them; or, nCùm finem sibi praestitutum propè adesse vident, promittunt nolle se saeuire longius, si hoc v…l illud fiat. Martyr in 1. Sam. cap. 28.because they cannot get leaue to molest them any longer, that their euills at such a time shall hauehave an end, if such and such fooleries be performed.
Sometime againe oOmnipotens iustusque Deus & bonis vtitur ad opera congrua, & malis ad opera dign…, August. ad Simplic. l. 2. q. 6.they are imploied by God to this purpose: For pDiabolꝰ Dei car…ifex est. Martyr in 1. Sam. 28. foreign. Plut. de sera num. vindict. foreign. Synes. Epist. 57.the Deuill is Gods Executioner, whom he maketh oft good vse of. So he vsed q1. King. 22.22.an euill Spirit (not rR. Ioanan in Talmud ex sententia R. Rabina & R. Popa.the soule of Naboth, as the doating Rabbines dreame) to entice Ahab out to his ruine: So he vsed sPsalm. 78.49. foreign malignos angelos, i. occultos aer…os spiritus. Aug.…n I sh. q. 24. & in Psalm. 104. & alij plaerique.euill Spirits, as the most thinke, for the plaguing of Egypt: (though tNuncios malorū, i. Mosen & Aar…n. Iun.some expound the Psalmist otherwise; and it is against the rule that some uMalos per bon… bonos per malos· Merlin. in Iob c. 1·others giuegive that God is wont to afflict good men by bad Angells, and bad men by good Angells:) yea thus it is euident that he vsed one of them for the vexing of Saul, stiled therefore in the text, *1 Sa. 16.14, 15.an euill Angell of God: xIustè quaeritur, si Domini, cur malꝰ si malꝰ, cur Domini dicitur? Sed … verbis comprehensa est potestas iusta ind ab…lo & voluntas iniusta: idem enim ipse & spiritꝰ maiꝰ per nequissimā voluntatē, & spiritꝰ domini, per acceptā iustissimā potestatē. Greg. M. mor l. 18. c. 2. vnꝰ idem que ; & spiritꝰ domini, & malꝰ: domini per licentiā potestatis iustae, malꝰ per desideriū voluntatis iniusta. Ibid. l. 2. c. 10. Malus ob vitiū, Dei ob ministeriū. Aug. de mirab. l 2. c. 10. Spiritꝰ malus Domini vers. 15. i Sp malignꝰ à Domino, vt vers. 14. Eucher. in 1. Reg c. 16.an euill Spirit in regard of his malitious qualitie, and yet a Spirit of God, because an Executioner of Gods iustice, as the Auncients hauehave well obserued. And yPossunt praedicere, quae D…us illis, vt saepe fit imperat facienda. Martyr in 1. Sam 28.thus may the Deuill further foretell, what God himselfe hath set him or sent him about: as hee might well by that meane also read z1. Sam. 28.19.Sauls destiny, 1Ita hîc praedicat Saulo postridie moriendum, qui in mancipio & peculio Diabo…i iam erat. Martyr ibid.as ones that God had giuen ouer and giuen vp into his hands.
Now in these cases, wherein such euill Spirits hauehave an hand, aforeign. Iustin. quaest. orthod. q. 146. foreign. Ibid.the euents of them fall not out alwaies alike; by reason that sometime bIn praedictionibus suis daemones quandoque falluntur, cùm causis naturalibꝰ aliqua, vt medici, nautae, agricolae, sed acutiùs longè, praenoscunt, quae ex dispositione aliqua ipsis ignota ex improuiso mutantur, &c. Aug. de diuin. daem. c 6.they faile, notwithstanding their skill, in those things that by their naturall wisedome and subtilty they foresee in the secret causes or signes of them, when God by some extraordinary course turneth things about, and controlleth the ordinary cariage of the creature: As the Patient sometime dieth through some inward accident vnexpected, where the Physitian according to the rules and grounds of his Art saw no signes but of safety: or as if a Mariner vponupon good grounds of obseruation should giuegive his opinion, that that storme of winde should last long that cMatth. 8.26.Christ sodainely calmed: Or an Husbandman should promise much fruite of a vine such a yeere, iudging according to his skill, which should afterward either be blasted with lightning, or rooted vp by some wild beast breaking into the Vine-yard: And so these vncleane Spirits, notwithstanding all their skill and experience, faile oft in their predictions, when some greater power ouerswaieth that that they builded vponupon.
dFalluntur etiam, quia cùm dispositiones suas praenunciant, ex improuiso desuper a…iquid iubetur, quod eorum consilia cuncta perturbet. Aug. ibid.They faile also in those things that they are enioyned and set or sent about by God; when eIerem 18.7, 8, 9, 10.God altreth his courses, and either reuoketh his sentence, as with fEsai 38.1, 5.Ezekias, as with gI…na 3.4, 10.the Nineuites; or giueth a countermaund, as hGen. 22.2, 12.to Abraham, about the sacrificing of Isaak: which is iVelut si quid disponant homines potes…tibus subditi, quod non prohibitur… suos praeposit…s arbitrantur, idque factur…s se promittant: at illirepente prohibeant. Aug. vbi sup.as if the Iudge should send sodainely and vnexpectedly to repriue a Prisoner whom he had condemned, when the Executioner were ready to do his office with him, and made full account to make sale of his spoiles.
§ 9. Thus then hauehave we seene how by Satans helpe such superstitious Diuinations and predictions may either faile or hold: Now further in the last place those things that in this kinde take effect, come to passe by Gods permission and prouidence indeed alwaies, but by his permission for speciall purpose sometime, and sometime for diuers causes by his speciall ordination and appointment, which no Deuill nor creature therefore can crosse.
First by Permission for speciall purpose; and that kforeign. V…itur his Dominus vel ad damnationem, vel ad em…ndationem, vel ad probationem. Aug. ad Simplic l. 2. q. 1. ad vindictam malorum, ad disciplinam bonorum. Ibid.either for the triall and exercise of some, or for the punishment of other some.
For the triall of some, to trie whether they will heed such superstitions as these are, as the crowing and croaking of Rauens, the shreiking of Owles, this kinde of Lotery, and the like. To which purpose lD…ut. 13.1, 2, 3. Obijciunt nobis saepe euenire quae sortes diuinatoriae praedicunt. Respondeo quod Dominus de pseudopropheta &c. La…at. in Prou. 16. Ab hoc fornicationis genere Scriptura non sic deterruit …nimam, vt propterea talia negaret esse sectanda, quia falsa dicuntur à professoribus eorū; sed etiamsi dixerint, …vobis, inquit, & ita euenerit, ne …edatis eis. Aug. de doctr. Christ. l. 2. c. 23.God forewarning his people to beware of those that assay by euill courses to withdraw them from God, he doth not tell them, that they shall not heede them, vnlesse they see things fall out accordingly as they foretell them; but, though they doe set them some signe, and it come to passe accordingly, yet they shall not giuegive heed to them; For that mPermittit ista Diabolo Deus ad probandos Christisnos. Aug. de temp. serm. 241. Etiamsi praestiterit, nec praesta…ti credideris. Permisit Deus hoc posse, non vt animū tuū nosset, sed vt … bi probationis occasionē praeberet, vtrum verè Deū diligere…. Est autem amantis, etiamsi exanimes ad vitā reuocet, qui ab amato conatur abstrahere, nequaquā tamē ab amato de…icere. Chrys. cant. I…d l. 2.God suffereth it so to do, to try them, whether they do indeed so louelove him, and sit so close to him, as that they will not by such superstitious meanes, though falling out as was foretold them, be drawne away from him.
Againe for the iust punishment of some others; that they may be whipped and scourged with a rod of their owne making, with a cord of their owne twisting. For therefore doth God suffer these things ofttimes to take effect, that n2. Thess. 2.9, 10, 11, 12. Fiunt ad imagines miraculae nonnunquam operatione daemonū ad fallendū in…rdinatos cultores, D…o permittente, exigente talium infidelitate. Gabr. Biel in Caenon miss. lect. 49. Punit Deꝰ h…c modo hominum superstitionē, vt multa euenire patiaetur. Lauat in Prou. 16. Vt cùm interdū per sacrilegia illa remedia aliqua percipere, vel verū aliquid deprehendere potuerint, facilius propterea Diabolo credant. Aug. de temp. ser. 241. Vt illusionis efficacia magis in… s…entur, qui malignis spiritibus magis quàm verbo ipsius credere in animum induxerunt. Gualter. in Ion. c. 1.they may be giuen vp to strong delusions to beleeue lies, that loued not the truth; that they may be further entangled in Satans snares, that would rather giuegive heed to him then to God: that oNon est falsa aut vana taliū notitia: per effectum enim veritas probatur. Non negamꝰ. Sicut enim vera fides miraculis, vbi opꝰ est, meretur dotari, ita falsa fides portentis vel figmentis in sui damnationē demeretur illudi. Gerson de mag. error. par. 3.as Gods children hauehave beene somtime by true miracles and the predictions of Gods Prophets confirmed in their holy Faith: so such wicked Wretches may by counterfait miracles and diabolicall predictions be, with pExo. 7.11, 12, 13, 22.Pharao, hardned in their false beleife.
And therefore, do we see such superstitious courses oft take effect, and to hauehave their euent answerable to their expectations that vse them? Let vsus remember, that, as sin the more successefull it is, the more dangerous it is for the Sinner: so in this case, qEffectū talia sortiri experientiae multae probant. Sed notanter Augustinus, omnes tales obseruationes tanto magis suspectas & fugiendas esse, quanto saepiꝰ suū videntur sortiri effectum. Gerson astrol. theolog. prop. 21. Si superstitiosa haec reperiantur esse virtutis alicuiꝰ tanto perniciosiora sunt secundùm A… gustinum, quanto sunt ad seducendum validiora. Idem de error. mag. part. 3.the oftner such courses take effect, the more perilous they are, because the more powerfull to preuaile, if we be not the wiser and the more wary, and in that regard the rather to be suspected and shunned of vsus.
Secondly by Gods speciall ordination and appointment, doe these things sometime so fall out, to worke his own ends by the wickednesse of others. For rOperatur Deus per creaturam aliquando sine ipsa, aliquando contra ipsam, aliquando cum ipsa. Bern. de grat. & lib. arb.God worketh euen by them that worke contrary to him; and sEius enim consilijs militant, etiam qui eius consilijs repugnant. Greg. M. mor. l. 6. c. 14.they fight his battels, euen that fight against him.
Now thus doth God giuegive successe to these things, though euill in themselues, and as they are vsed, somtime for the punishment of those that deserue to be punished, & his will is to hauehave either destroied or corrected; & those either the vsers of them or others.
The Vsers of them, as t1. Sam. 14.38, 39, 40.in the Lot cast by Saul that lighted on Ionathan, uHic est fructus humanarum traditionum, vt & alijs & saepe autoribus suis molestae sint. Martyr in 1. Sam. c. 14.to punish Saul thereby for his vnaduised adiuration and presumptuous inquisition, and to shew *Vise Chrysost. ad pop. Antioc. ser 14.what streights men wilfully cast themselues into by such idle, rash, vnnecessary & inordinate oaths: as x1. Sam. 28.19. foreign. Iustin. orthod. quaest. 52. Quandoque enim v…lt Deꝰ etiam per spiritꝰ inferuos aliquē vera cognoscere, ad eorum poenā quibus ista praedicuntur, vt malum quod eis impendet, antequam veniat, praenoscendo patiantur. August. ad Simpl. l 2. q. 3.for this cause also it seemeth that he suffered the Deuill to foretell Saul his ouerthrow, therby to punish him for that his impious act by deiectiō before hād, as he did afterward by death.
Or some others; as yIona. 1.7.in the Lot that lighted on Ionas; of which Hierome saith well, that zN…n statim debemus sub hoc exemplo sortibꝰ credere, vel illud de Actibꝰ huic testimonio copulare. Cùm priuilegia singulorū non possint legem facere communem. Sicut enim in condemnationē Balaam a…ina loquitur Num. 22.28, 30. & Pharao Gen. 41. & Nebuc. Dan. 2. & 4. in iudiciū sui so…ijs futura cognoscunt: sic fugitiuꝰ deprehenditur non viribꝰ sortiū & maximè ethnitorū, sed voluntate eius qui sortes regebat incertas. Hieron. super Ion. c. 1.We ought not in that regard to giuegive heed or credit to Lots in the like case (for how know wee that God hath still the like worke or end to worke; or that he is willing euer so to worke?) or to match it with that Lot that we read of in the 1Ad bonum finem vsus aliorum malitia. Riber. in Ion. quod & Lyra. Vise & Theophyl. sup. cap. 10. §. 5.Acts vsed in the choise of Matthias. (As reasoning from the lawfulnesse of the one to the other) since that singular priuiledges make no common Law: and 2Act. 1.26.God vsed well that course that was familiar with them, and wherein they did euill, for the finding out and fetching back of his fugitiue seruant: as aEzech. …1.19, 24, 25, 26.he did Nebuchadnezars idolatrous diuinations, and his Lotery of the like kind; which himselfe also by his own Prophets foretold that he would make good for the iust and well deserued punishment of his peruerse and periured both Prince and people.
Againe sometime God giueth way and euent to these courses, for the manifestation of his owne glory, his power, and his prouidence; to let men see discouered to them by their owne proiects, though euill and impious, who it is that plagueth them, & hath power ouer them, though they either know not, or acknowledge not him. And so was it b1. Sam. 6.7, 8, 6, 10. Vt suo eos …re corrip…ret. Chrysost. in Tit. homil. 3. vt ostenderet malum illud à se profectū. Riber in Ion. c. 1. vt gloria illis sua innetesceret. Martyr in 1. Sam c. 6.in that signe that the Philistine Soothsayers set themselues; whereby God put them out of doubt of that concerning his hand on them, which they made some doubt of before. Where wee may withall consider, that as these courses tooke effect when God had such an hand in them; so the like courses vsed by others, as by cEsai 36.10.& 37.36.Haman, and by dEster 3.7. & 9.1, 2.Senacharib, at other times failed and tooke not effect, but fell out cleane contrary, eforeign. Esa. 36.18, 19, 20. foreign. Esai 36.10. & 37.29, 33, 34 Iustin. orthodox. quaest. 136.when God pleased not to giuegive successe vntounto them, or had not (and who can tell when he hath?) any such ends in them. Considering therefore, that there can be no certainty, in such Lotery, vnlesse that God himselfe hauehave a speciall hand in it, which 1Insulsum enim planè quod Serar. in I…sh. tom. 2. c. 7. q. 19. Vim …nesse sortibꝰ ad veritatē eruendam, ex concursu diuino, si non in speciali, saltem in generali cursu certo, speciali incerto, de quo tamen spes aliqua affulget, quia sortium vsum aliquando laudauit. Non enim iuuat Deus aut promouet, quae abominatur & damnat: vt rectè Peu…eo. de diuin.wee hauehave no reason to expect, vnlesse it be for our euill, to plague vsus for our peruerse courses in that kind; as also that fIn …aeteris autem praedictionibus suis daemones plaerumque & falluntur & fallunt. Aug de diuin. daem. c 6. Vt & nescientes sinceram veritatem, & quaem seiunt, in perditionem sui non confitentes Minut. Foelix in Octaui…the Deuill, as he may be deceiued, so he may deceiue vsus; yea from a professed and notorious Deceiuer wee can expect nothing but deceipt, whether he himselfe be deceiued or not: Let vsus take heed how we giuegive heed or credit to, such deceipts as seldome proue true; yea how we giuegive any regard to them, though they proue neuer so oft true: remembring that gNon enim quiae imago Samuelis mortua Sauli regi v…ra praenunciauit, 1. Sam. 28.19. pro…terea taliae sacrilegia minu… sunt execranda: aut quia Act. 16.16, 17, 18. ventriloqua foemina verum testimonium perhibuit Apostolis Domini; ideò Paulus pepercit illi spiritui, ac non foeminam illam daemonis correptione atque exclusione mundauit. Aug. de doctr. Christ. l. 2 c. 23.Sauls witchcraft was not therefore the more allowable, because the Deuill told him nothing duplicate page duplicate page but truth; nor the Apostles of Christ euer a whit the more spared the vncleane Spirits, because they told truly what they were; yea bearing euer in minde that hDeut. 13.1, 2, 3.God hath forewarned vsus before hand, that though they should proue true, yet we should not beleeue them, nor giuegive credit vntounto them, as being but sleights of Satan to draw or driue vsus away from him; yea such sory flights these, that euen iTota res (sortiū) est inuenta fallaci…s aut ad quaestum, aut ad superstitio. nem, aut ad errorē. Cicer. de di…in. l. 2. Sed hoc genus diuinationis vita iam. communis explosit. Quis enim magistra…us, aut quis vir illustri…r vtitur sortibus? Plaerisqu… in locis sortes planè refrixerunt. Ibid.the wiser sort of the heathen ones hauehave descried and discouered the folly and vanity of them; and it is a foule shame for Christian men to come short of such. And thus much may suffice also for these latter sort of Lots, to wit, Extraordinary and Diuinatory, Lots, which howsoeuer they hauehave beene lawfull some of them at some times vntounto some, yet are none of them lawfull in these times vntounto any.
§ 10. To end where we began. kProu. 25.4.Take the drosse, saith Salomon, from the siluer, & there will be a vessell sit for the siner. So take the ordinary abuse frō the ordinary Lot, & it will proue an ordinance of no euil vse. Neither are the vse and the abuse of it so mixed together, but that men may, if they will, seuer them the one from the other. As for the extraordinarie Lot, the very ordinary vse of that Lot is a meere abuse of a Lot: and it is therefore, as drossie matter, that will not endure the Finers fire, but runneth all to smoake or ashes when it cōmeth to the assay, vtterly to be reiected. There may be superstition as wel in the condemning of the one, as in the approuing of the other. Let the one therfore go, as it well deserueth, to the dunghill: let the other be so wisely and warily vsed, that God be not dishonored, who hath giuen vsus the free vse of them; nor our brethren offended or wronged, for whose good God hath giuen vsus them; nor our selues hindred in better things, that more neerely concerne vsus, and whereunto these things should be as furtherances vntounto vsus.
FINIS.
End of the text · Thomas Gataker, Nature and Use of Lots (1619)