The Voice of the Turtle, Chapter 1
CHAP. I. Of the ſeverall acceptions of the word LOT.
THE various acception of the word Lot, as it hath produced ſeverall obſervations thereupon, ſo it hath met with many miſ-interpretations therof: for being in ſeverall Languages diverſly taken, 'tis thereby of many much miſtaken: Likewiſe the uſe of Lets being ancient and ſacred, hath in all Ages bin frequent among men of all ſorts: And having been ſo much in uſe, by mans corrupt and irreligious carriage hath bin ſubject to much abuſe: Neither ought that to ſeem ſtrange, ſeeing there is no creature of Gods, nor any ordinance, be it civill or Sacred, howſoever good and holy in it ſelfe, but receiveth ſome ſully, if not a deep tincture from the defiled fingers of the unlawfull and irreverent uſers thereof, from the foule hands of the illiterate, ignorant, or ungodly, and ſuperſtitious abuſers thereof, or from the falſe and filthy tongues and pens of the cunning contemners and oppoſers, and ſubtil ſupplanters of it. Among ſuch hath the lot for a long time ſuffered, who for particular deſignes, and ends of their own, endeavour the utter abolition of this ſacred Ordinance, and ſeek to ſmother and obſtruct the Sacred uſe thereof; They cry down Gods divine way of determining differences, to the end they may fiſh more freely in troubled waters, and advance their own covetous and ambitious purpoſes, plotts, and deſtructive devices.
The Latine word ſors, ſignifying in Engliſh a Lot, is often taken, or rather miſtaken for Caſus, fortuna accident. Chance, fortune, accident, hazard, or the like; as, ſors objecit mihi fortem. Horat. And tuers ſortem quam fortuna dedit. Ovid. But this muſt needs be in an ignorant, heatheniſh, atheiſticall ſence; as the Philiſtims, 1 Sam. 6.9. their Prieſts and Southſayers, when they adviſe to ſend away the Acke, made them mark which way it went; if to Bethſhemeſh, then 'twas God that plagued them with deſtruction by Emerods; but if not, then it was a Chance that happened unto them. The wicked attribute almoſt all things to Fortune or Chance, whereas indeed there is nothing done without Gods providence and decree: Quod ſapientibus & piis ſingularis Dei providentia eſt, id inſipientibus & profanis fortuna dicitur, Downham, in Ram. Dial. l. c. 5. Ignorantia cauſarum confuxis fortunam, Lactant. inſtit. lib. 3. c. 29. Folly, error and blindneſſe, and (as alſo Cicero confeſſeth in his Acad. quaeſt. l. 5.) the ignorance of cauſes brought in the name of Fortune; When the event of the Lot which is onelyonly in Gods diſpoſall is attributed to Fortune, which in very truth is it ſelfe but a mere fiction. Sometimes 'tis taken for Conjecture, Divination, Southſaying, &c. but in a ſinfull and ſuperſtitious ſence, as, iſta vetula ſcit multa de ſorte, That old wife or witch ſeemes to know many things by the conjecture, or by the ſuperſtitious uſe of Lots. Ovid ſtiles Lots, faticinae ſortes. And the Diviners, Southſayers, Fortune-tellers, and ſuperſtitious abuſers of this Oracle are ſtiled fatidici. Darius pro ſortibus uſus oſt hinnitu equi, alii aſpectu ſolis exorientis, Pet. Mart. So the Lot ſometimes is taken for Deſtiny, Fate, fatall neceſſity, myſterie. To facimus fortuna Deam coelo que locamus, Juvenal. Sometimes for poſſeſſion, property, or right in a thing: as, Hieruſalem fuit in ſorte Benjamin, Joſ. 18.28. Mic. 2.5. ſomtimes for Diviſion and parition of lands by Lot. Sometimes for ſucceſſion of time, either from the naturall Condition, or Divine diſpoſition there of, Cum dies abſceſſerit, noctem que ſors reduxerit. Sometimes 'tis termed capitale, the whole ſum in a common banke or ſtock, wherein many have part, a principall ſum of money borrowed, or laid out to uſury: Quicquid accipitur ulira ſortem, uſura eſt. Etiam de ſorte nunc venio in dubium. Terent. 'Tis alſo taken for a Prize, prey, booty, reward, had, obtained, given, or gained 1 For charge, office, ſtate, condition, any kind or courſe of life, and for whatſoever befalls a man in any ſtate, courſe, or condition of life, Iſa. 17.14. Iſa. 57.6. The event however caſuall, in relation to the inſtrument, yet falleth out certainly this or that, by Gods wholly diſpoſing the inſtrument, 1 Sam. 14.41. Gratam ſortem habemus. Ovid. We are content with our ſtate or condition. Status ex diſpoſitione Dei pendens. Sorte tua contentus abito. Sorte tori gaudens Ovid. Rejoycing that ſhee was nobly married, for the ſoboles divinitùs data, the iſſue, off-ſpring, fruit of the body: Saturni ſors ego prima fui. Ovid. I was the firſt child that Saturn had. In marriage and children, good or bad ſucceſſe is ſometimes ſaid to be a Lot. Oftentimes 'tis taken for the judgement, ſentence, and decree, whereby any thing is adjudged and aſſigned to any one: For the providence of God, the anſwer of God, the Oracle of God, ſo Martìnius. The vocation of the Elect here, and their right to glory hereafter is ſaid to be their Lot, Epheſ. 1.4.5. Col. 1.12. Acts 1.16. Dan. 12.13. Thou ſhalt reſt and ſtand up in thy lot, at the end of the dayes. St. Auguſtine calls Predeſtination a Lot. In holy Writ wee find that Almighty God was Conſulted with, and anſwers thereupon returned by Lot. Thence even the very Heathen had an honourable eſteeme of this holy Oracle,Per ſacras quaerere ſortes, Ovid. Met. lib. 1. Tibull. lib. 1. Ille ſacras pu…ri ſortester ſuſtulit, Heathen Poets giving it the name of Sacred; ſhewing more reverence to Gods Ordinance then Chriſtians doe in theſe times. Sometimes Lot is taken for the ſignum quo ſortimur, inſtrumentum, whereby the will of God is either lawfully or raſhly ſought out. The Divinatorii calculi, the ſignes, notes, or inſtruments by which Lottery is uſed and executed, whether beans, ſtones, barks, branches, gold, ſilver, wax, clay, paper, parchment, or the like, whereof the Lots are made,Aret. de ſorte. and are termed in Greek foreign, ſors, Lot, as Prov. 16.33. The lot is caſt into the lap, &c. Sometimes for the event, as, give a perfect lot, ô Lord. 1 Sam. 14.42.
Alſo the res ipſa, foreign, the ſubject matter of the Lottery, as the inheritance to be divided, is termed a Lot. Alſo foreign, poſſeſſie quicquid cui que ſortitò obveniſſet, Whatſoever is given to any one by Lot, is termed foreign
In the Hebrew language a Lot is called, and that moſt properly foreign Ghoral by which word they expreſſe the inheritance, place, and portion, which by divine diſpoſition is aſſigned to any or every one;Dict-a foreign Of the ſame ſignification is foreign Nachalah, hareditas, c…u ſors haereditaria: according to this ſence is Davids expreſſion, the Lot is fallen to me in a faire ground, I have a goodly heritage. In this ſence the Land of promiſe is ſaid to be the generall Lot of the children of Iſraell, and therein the poſſeſſion of every particular tribe, the Lot which the Lord gave them. So the Lord himſelfe is truly ſaid (for ſo he is) the Lot of the righteous, as they are the Lot of the Lord. Hence Moſes, Deut. 32.9. The Lords portion is his people: and Jacob is the lot of his inheritance. And Jer. 10.16. The Lord is termed the portion of Jacob, and Iſrael the red of his inheritance. To this purpoſe the ſweet ſinger of Iſrael; The Lord is the portion of mine inheritance, and of my cup: thou ſhalt maintain my lot. Troubles and perſecutions in this vale of miſery, the Church militant, are the Lot of the faithfull, which the Lord allotteth to them for confirmation, and obſigation of their faith, and proofe of their patience; But the rod of the wicked ſhall not reſt on the Lot of the righteous. Their troubles are many, but yet tranſitory, not perpetuall, the Lord delivereth them out of all, and after crowns them with joy and life eternall in the new Jeruſalem, which is likewiſe the Lot of all true believers.
Clerus, the Clergy takes denomination, foreign, à ſorte from a Lot, and are ſo called either quia ſorte fuerint electi, & ſic ſors ſint Domini, vel quod Dominus illorum eſſet portio either becauſe the Clergy, and all that ſerved in any office or place in the Temple, from the higheſt to the loweſt were originally elected by Lot to their ſeverall places of ſervice, as appeareth 1 Chron. 24.25.26. chapters, as Aretius, a late learned Writer in his Problemes confirmes.Aret. de oſſiciis Eccleſiaſticis, Problem. 68. Or elſe becauſe the Clergy are (or ought to be) the Lords peculiar Lot, as was the tribe of Levi, elected and ſelected, ſeparated and ſet apart, ſpecially from the reſt of the Tribes, for the Lords ſervice: for Election is alſo termed a Lot, as Acts 1.26. Sort cecidit ſuper Matthiam, The Lot, the Lords election fell upon Matthias.
Or els the Clergy is ſo called, becauſe God alone is, & ought to be accepted as their ſole & chief portion, and to whom they have, or ought to have ſolely and wholly ſeparated & dedicated themſelves to ſerve the Lord in his Sauctuary, whence alſo they received their ſubſiſtence; For the Levites had no inheritance with their brethren, but the Lord was their Lot and portion. foreign, ſors, Lott, is alſo uſed and taken for that part of the Lords flocke, which is committed to the charge of any Paſtor,Acts 07 20.28. whereof the holy Ghoſt hath made him overſeer, as the Apoſtle ſaith. And as that pariſh or flock is termed the Lott of the Paſtor, ſo may the Paſtor be ſaid to be the Lott of that flock or Pariſh, as being thereunto allotted by the Lord: So the Paſtor and pariſh, may be ſaid to be mutually each others Lott, ſo diſpoſed of by the Lord. Many other acceptations Authors afford, which I omit to recite, as not very pertinent to the preſent purpoſe of this diſcourſe, fearing I have been overtedious in this point.
I ſhall therefore proceed to the next point conſiderable concerning Lotts, which is the Derivation of the Word in the ſeverall Languages of Greeke,Derivation. Latine, Engliſh, and ſome others, whereof I ſhall endeavour brevity, but withall ſet downe ſuch Collections as I have made concerning the knowledge of the name, and the Etimologie or derivation thereof, much conduce into a more cleare knowledge of the nature, property, and condition of the thing it ſelfe. Quandoquidem cum nomen & ejus etimologiam, vel notationem. (ut appellat Cicero) rectè noveris▪ tunc etiam naturam, proprietatem conditionem, effectum, materiam, formam, vel finem rerum optimè noſſe queas: Seeing that by the right knowing of the name of things, and the true Etimolegy, or (as Tully termes it) notation thereof, we may attaine the knowledge of the nature, property, condition, effect, matter, forme, and end of thoſe things in more perfect manner. Therefore nomen (a name is ſo called) quaſi notamen, quod notitiam facit, becauſe it affords a more perfect notice, and a more notable knowledge of the nature of the thing named. Whence Plato ſaith, foreign 1. Qui intelligit nomina, resetiam intelligit; He that underſtands the names of things, underſtands the things themſelves. And Iſiderus ſaith, Nomina ſi rerum neſcis perit cognitio rerum: Ignorance of the names hinders the knowledge of things themſelves.Nibil aliud eſt ſcientia niſi ſerre per cauſas, & originationes. Wherefore, foreign, in a true method of teaching, the names ought firſt to be ſought out, ſifted and ſearched into, Quia rerum notitia â nominibus dependet, the knowledge of things doth much depend upon the derivation and Etimologie of their names.
Now the Etimology of the word Lot in ſeverall Languages, I find very ſignificant and proper to the end for which Lots were firſt ordained, the ending of controverſies and ſetling of Peace.
The word Lot (as Martinius obſerves) is a Saxon word, and hath its derivation, A lite quam terminat, from ſtrife which it determineth. In the German tongue, Lot is called los a foreign litis, from ſolving of doubts and difficulties, and ſalving of differences and diſſentions; for which end it was primarily and principally ordained, as herein afterwards I ſhall endeavour to demonſtrate. Likewiſe the word Lot (as 'tis the proper name of a man) is rendred to ſignifie, involutas colligatus, involved, rolled up, wrapped up, either becauſe the inſtrumentall notes or ſignes, the Lots (as they are termed) by which Lottery is uſed, are uſually folded and rolled up, until they are drawn, or elſe becauſe upon the unfolding and opening thereof in extricable difficulties and knots are diſſolved, ſecret and hidden things and myſteries are unveyled and revealed, and contentions to humane apprehenſions irreconcileable are compoſed.
The Latin word ſors, ſignifying a Lot, as Martinius Aretius, and others affirm, is derived from ſeries, which ſignifies a methodicall courſe order, and rule, not per antephraſin, (as ſome malevolent ignorants would ſurmize) as meerly caſuall and being voyd of order; but becauſe in doubts indiſſoluble, Chaos-like confuſion, and ambiguous matters; The Lot reduceth ſuch diſtractions and diviſions to a certaine divine order and rule; When the Apoſtles doubted who ſhould ſucceed in the place of the Apoſtate Judas, the Lot immediatly decided that doubt, Act. 1. When the queſtion grew among the nine Hero's, which of them ſhould Duell with Hector, Hom. Iliad. 7. In adeunda haereditate haeredes diſceptant de partibus, ſortes adhibitae cui que declarant ordinem. Ideo que ab uſu & eventu rectiſſime a ſerie ſortes dictas eſſe judico. Aret. de ſortibus, loc. 180.the Lot determined that diſpute, and fell upon Ajax, as Homer ſaith, foreign. In any difference touching partition of Lands, goods, or the like; the readieſt way to reconcile is by Lot: ſo that ſors à ſerie may ſeem a very proper derivation, reflecting upon the uſe and end for which the God of peace and order prepared the Lot, viz. to be a peace-maker, a ſpeciall means of ſetling contentions, and procuring peace. The earth and the inhabitants,*Diſſolved, Pſ. 75. & 3. are divided and out of order, I will eſtabliſh the pillars thereof, ſaith the Lord, Pſal. 96.10. and the world ſhall be eſtabliſhed, and I will judge the people in righteouſneſſe, and reunite their diſ-jointed ſoules, left it run into an irrecoverable ruine.
foreign, ſignifying ſors, a Lot, ſome ſeeme to derive from foreign, vocare, relating to the calling, condition, place, or profeſſion which God hath conferred and caſt upon any one as his lot or portion: or foreign, à ligno, from the wood whereof the ſignes, or inſtrumentall notes, or markes, the Lots were uſually made. Or elſe foreign quaſi foreign, bonus, formoſus; beatus, from the goodneſſe,The Clergy ſhould be without blemiſh, defect, or deformity. beauty and bleſſedneſſe, which ſhould alwayes attend the Clergy (being the Lords lot) both in purity of doctrine, and piety of life and converſation, or from the good, beautifull, and bleſſed operation, fruit and effect, which foreign the Lot produceth, 1. Peace, which may well be ranked amongſt the beſt, moſt beautifull, and bleſſed of all ſublunary comforts, and then which the wofull experience of the contrary in theſe three Kingdomes for theſe three yeares paſt will force us to confeſſe, nil delectabilius, ſi rerum ſeitur verus egendo valor; If the true worth of things be knowne by the want thereof. Therefore the words in the Chaldean and Arabian tongues which ſignifie foreign, a Lot, are in the native and genuine conſtruction rendered dulce, a ſweet, delightfull deſirable thing, as Martinius relates, and expounds the words. And this is no improper ſympathizing of the words, in regard the very feet of the Peace-bringer (as God himſelfe tells us) are beautifull, and the Prince of peace himſelfe hath pronounced the Peace-makers bleſſed. And this ſurely ſhould move the Clergy to remember and give due reſpect to, and not to deſpiſe that divine Ordinance which originally gave them not only this denomination of Clergy, but alſo their place and dignity, vid. 1 Chron. 24 25.26. whole chapters. And withall, if without offence I may be ſo bold, I ſhould pray them to conſider the Covenant that God made with the Tribe of Levi, Mal. 2.4.5.6.Mal. a Covenant of peace; and, as they were intended for Embaſladours of peace, ſo they would preach and preſſe peace, and withall their power promote and further thoſe holy and divine wayes that conduce to peace, magnifying God in thoſe Ordinances (whereof this of the Lot is at this time a moſt uſefull one) which conduce to his glory, and the Kingdomes peace.
I find alſo another, and that a proper derivation of the word foreign, viz. foreign, quaſi foreign, from the verb foreign, ſignifying frango, to breake or diſſolve, which (Euſtathins ſaith) is contracted from foreign. And Martinius ſets downe another moſt apt and pertinent derivation of foreign, not unlike this laſt, ſcil. foreign quaſi foreign,Dici videtur quia foreign, (1) tollit controverſiam. 1 Quia tollit, fraugit controverſias, takes away and concludes Controverſies; which ſuteth directly with the end for which the Lot was ordained … the effect which it operateth, Vide plus de hoc apud Martinium de ſorte. Aret. Problem. de offic. Eccleſ. 68. & 180. de ſorte. It was inſtituted in remembrance … the Jewes delivery from Haman, before whom Lots were caſt day by day,foreign from foreign or foreign voco, to call, whence it is that in ordinary ſpeech men are ſaid to be of this or that vocation or calling. and monethmonth by monethmonth for their deſtruction.
Pur in the Syrian tongue alſo ſignifies, a Lot, Sors; thence the Feaſt of P… the feaſt of Lots, mentioned Eſther 9.27. ordained by ſpeciall decree to be obſerved and celebrated by the Jewes, and their poſterity, in perpetuity as a memorial of Gods mercifull deliverance in their depth of miſery. foreign in the Greek ſignifieth ignis, fire: vel per antiphraſin, quia ignem contentionis extinguit; By contraries, becauſe it extinguiſheth the fire of contention, as before Lot, à lite quam terminat, Lot, from the ſtrife it determineth. Or foreign ignis quia purgat, & purificat ab effe…, and that not improperly according to the nature of fire, becauſe it purgeth & purifieth, diſperſeth, diſpelleth, and cleereth thoſe black and ominious clouds of contention, and deadly diſſention, which if not reconciled may ruine whole flouriſhing Kingdomes upon the Rocke of confuſion. And thus hath it been plainly proved by the very derivation of the word & name of Lot in ſeverall languages to ſu…e very properly with the nature of the thing it ſelfe, and moſt aptly to anſwer the reaſon and end for which the Lot was by God originally inſtituted and ordained, and correſponding alſo very fitly to the purpoſe for which 'tis now propoſed, videlicet, the advancing of Gods glory, preſerving the Kings honour, and promoting the peoples good in determining thoſe differences which by humane endeavour can hardly be ever happily compoſed. But hereof More amply hereafter. I proceed now to the diviſion and diſtinction of the ſeverall ſorts of Lots.
Touching the diſtinction and diviſion of Lots, whereof there are ſeverall ſorts, according to the ſeverall Authors treating on the ſubject, I ſhall uſe all poſſible brevity.
Lyra ſets downe two ſorts;Lyra in Num. c. 34. in Prov. 16. in Je. c. 1. 1. Diviſory, uſed for dividing of any thing among divers perſons, which he holds very lawfull, if uſed without Avarice, revenge, or injury to any.
2 Conſultory uſed for determining of ſomewhat to be done, which he holds alſo lawfull if in caſe of neceſſity it be uſed with due reverence, and the event expected from God; but unlawfull otherwiſe, if uſed in triviall occaſions, without reverence, and the event expected from any created power.
Lavatur and Sheindler two ſorts, Diviſory, Divinatory; Diviſoriae licita quibus haereditates, poſſeſſiones pradae, &c. dividuntur.
Divinatoriae illicitae, quibus occulta inveſtigantur, quiſve rerum aut perſonarum futurus ſit exitus.
Serarius heapeth up ſeverall ſorts,… Joſh to. 2. c. 7.1.17. Tho. ſum. part. 2 q. 95. art, 8. & de ſoctibus. cap. 2.3.4. Sacra, profana; permiſſa, prohibita; bona & laudabilis; mala & reprehenſibilis. Conſultory and Divinatory; Serious, Ludicrous.
Thomas Aquinas makes three ſorts, viz.
1. Diviſoria, quâ quaritur quid cui que ſit exhibendum, determining what each ſhall have.
2 Conſulteria, quâ quaeritur quid ſit agondu…, Inquiring what were beſt to be done: to implore a divine ſentence, judgement, or decree by Lot, is not only lawfull, but commanded by holy Writ in caſe of neceſſity.
3 Divinatoria quá quaritur quid ſit futurum, Searching what ſhall hereafter enſue. Moſt learned Writers are of the ſame opinion with Aquinas.
Diviſoriae cui aliquid ſit adjudicandum, ut in diviſione agrorum, bonorum, &c. Conſultoriae quibus quaritur quid potiſſimùm ſit agendum; aut quid ſit futurum, ut ſunt Divinatoriae.
Peter Marter, a late learned Writer ſetteth down the ſame ſorts of Lots,Pet. Mart. in 1. Sam. cap. 10. with the ſame cautions and obſervations in the uſe thereof, as hereafter ſhall be ſhewed.
Peucer & Krackevitz ſet down three ſorts, but in another ſort,Peucer de Divin. C. de ſorte Krakevitz in Je. c. 1. Sortilegium triplex.
1. Divinum, divinitùs rectum & directum, Lots divine, divinely diſpoſed, and directed, guided, and governed immediatly by God himſelfe.
2 Civile ceu politicum, Civill or Politicke uſed for the ending of ſtrifes, lawſuites, or other great contentions, or the parting of Lands, Goods, Gifts, Legacies, or the collations, of honours, offices, places, &c.
3 Divinatorium & ſuperſtitioſum, Divinatory and ſuperſtitious, whereby men preſume upon unwarrantable grounds to find out hidden matters, and gheſſe at future events without any precept, direction or preſident in Gods word, and this by moſt Authors is held diabolicall.
The two former being piouſly applyed, may prove moſt profitable and proſperous meanes of ending the bloody diviſions in theſe three Kingdomes.
Perkins mentioneth three ſorts in his Caſes of Conſcience.
1 Civill or Politicke, uſed as before is expreſſed for ending of▪ ſtrifes and contentions, dividing poſſeſſions, goods and places.
2 Sporting uſed (as he ſaith) cōmonly for the ſetting up of Bankrupts, dicing &c.
3 Divining, uſed for the foretelling of future events; The firſt warrantable in caſes of weight and neceſſity, with prayer, and other religious duties preceding. The other two notable abuſes, having no warrant in Gods word.
Eaſtius maketh foure ſorts;Eaſt. hiſt. of the Goſpell.
1 Politicall for election of Magiſtrates in caſes of War, in places of the Common-wealth, &c. approved by many.
2 Ludicrous for ſport and paſtime, queſtioned and diſallowed by moſt, and by him denyed as unlawfull.
3 Diabolicall, for Divination, Soothſaying, &c, condemned of all as dangerous, damnable.
4 Divine, appointed, approved, directed by God, confirmed by the practice of Patriarks, Prophets, Apoſtles in the Old and New Teſtament, and by the opinion and writings of the moſt learned Divines, both ancient and modern.
Martinius Dictionar. Theologicum.Martinnus ſets down three ſorts;
1 Divine, which by Gods command and inſtinct is uſed, and this is not to be practiſed, but with prayer to God preceding, who declares certainly his will in humane dubitation, Joſ. 7. 1 Sam. 10. Jon. 1. Act. 1.
2 Humane, which are lawfull for men to uſe in thoſe things which are ſubject to their will and liberty. This is termed ſort politica, a politick Lot:A Lot is ſometimes ſtiled a… inſtrument whereby Dei voluntas, aut legitime, aut temere exquiritur. Legitimae ſortis exempla ſunt, Levit. 16. Num. 26. Deut. 1. & 31. & lib. Joſ. de illegitima ſorte multa in hiſtoriis ſuperſtitionum Gentium. Martin, ib. being either firſt Diviſory in parting common goods, Levit. 16. Joſ. 18. or ſecondly Conſultory in things of free Election, as when among perſons which ſeem to bee alike fit for place or imployment, ſome one is elected. Here beginneth a ſpeciall note, which is, that Lots are not raſhly to be uſed, but then at length when a matter cannot otherwiſe conveniently be decided or concluded, and truly with reverence of God, without temptation or contempt of him, and without any impoſture.
3 Diabollicall, abuſed to inquire curiouſly of things, either paſt, or to come. This kind of Lot is called foreign, becauſe chiefly 'twas uſed for Divination.
4 Sortes judiciorum apud Romanos erant (ſaith Martin.) the Romans uſed Lots of judgements, or judiciall Lots. Servius in Aen. 6. non audiebantur cauſae niſi per ſortem ordinatae; Cauſes were not heard, unleſſe ordinated by Lot.
Sortior
1. ſort…s mitto, I caſt a Lot;
2. Sorts eligo, I chooſe by Lot;
3. Secundum ſortis caſum aſſigno & do, I aſſigne and give according as the Lot falls;
4. Serte diſpono, I diſpoſe by Lot;
5. Ordino generalitèr, etiam ſine ſorte, I ordain generally, alſo without Lot.
6 Sorte accipio, I receive and accept by Lot.
7. Obtine… tanquam ſorte, I obtaine or gaine as it were by Lot.
Sortiri & dimicare, ſeeme to beare the ſame acception. Apud Sueton in Auguſto cap. 13. where ſortiri eſt ſorte legere vitam vel mortem; at dimicare, ferro decernere, foreign, to Duell or determine by the Sword. Micare is alſo ſortiri. nempe, ſortiri per digitos ſubitò expanſes ſub certo numero. Micare, foreign. Hence Cauſabonus ſaith dimicare to duell or fight is derived, which is properly by Lot or mication to put an end to controverſie. Thence it was taken for taking away Controverſie any way: but becauſe it was often done by the Sword, it is put for pugnare, to fight in the ſame manner as foreign, and cernere, to diſcerne Varro in Parmenone micandum erat cum Grace. Utrum illius numerum, an ille meum ſequatur.
Thus much touching the diviſion and diſtinction of Lots. I ſhall now proceed to the definition and deſcription thereof, which is no leſſe various then the diviſion.
Definition of divine lots.Touching the deſcription and definition of Lots, I ſhall not endeavour to deſcribe or define the ſeverall ſorts thereof, but principally, and only that which I intend as the ſubject of my preſent diſcourſe, which is the divine Lot, and the diviſory or politique Lot.
Now thoſe deſcriptions and definitions which Authors afford, ſeem to be drawn either from the operation, fruits, and effects which the uſe of theſe Lots do produce, or from the end and finall cauſe for which they were ordained.
St. Auguſtine upon the …0th Pſalme, deſcribes a Lot thus: Sors res eſt in humana dubitatione, indicans divinam voluntatem; or thus, as Peter Martyr quotes it: Sors nihil aliud eſt, quam Judicium divinae voluntatis in humana dubitatione. A divine reſolution of humane ambiguity and haeſitation; A divine declaration of Gods will and pleaſure in humane dubitation.Diez in Matthioe feſtum. Divina voluntatis decretum. A divine decree of Gods divine will as Diez on 06 Matthias Election. Divinum judicium & voluntatis Dei ſolennis teſtificatio.
Which deſcriptions doubtleſſe are meant of divine Conſultory Lots, which in caſes difficult and doubtfull were preſcribed by God, to be uſed in a pious religious manner, anſwerable hereunto is that expreſſion of St. Ambroſe, where he ſtiles Lottery a divine tryall: Sors voluti divino pendet examine, Ambroſ. A divine ſentence:Ambroſ. de Tob. cap. 20, Electi ſunt due judicie humano, & electus de duobus unus judicio divino, Auguſt in Pſal. 30. de Matthia, Act. 1.26. Ubi ex fide integra & oratione praemiſſâ ſ…rs ducitur; ea que Dei voluntas continet in occulto, (that the Lot diſcovereth to men Gods hidden will) Sors declarat in manifeſto, Orig. in Joſh. hom. 23. the lot maketh it known openly what God decreeth ſecretly: Dei judicium quod est in occulto, ſors pandit in publico: Orig, in Joſh. hom. 23.ib. Which ſayings all may be well underſtood of Gods approving will, what he would have done, or not have done of us, and muſt be reſtrained to divine lots alone, which God hath appointed to be uſed to that purpoſe. Accordingly it is true what St. Auguſt. Solent quae ſorte dantur divinitùs dari. Auguſt. de Gen. a lit. lib. 10. c. 18.Thoſe things that fall to vsus by Lot, are given us of God, according to that of the Pſalmiſt, Pſal. 16.6, 7. the lines or lot are fallen unto me in pleaſant places▪ yea, I have a faire heritage, I will bleſſe the Lord for it. Dionyſius ſaith that the election of Matthias by lot was a divine revelation: I ſta ſors (ſaith he) fuit ſplendor quidom divinus per quem oſtendebatur quod Matthias in Apoſtolum aſſumendus erat; A certain Divine ſplendor, whereby was ſhewed that God had choſen Matthias to be his Apoſtle, Praecedente oratione, non jam caſu ſed providentiâ ſors divinum judicium deferebat, Aret. ſuper. Act. 1.Origen. ibid. Aretius ſaith that the lot falling on Matthias, was divina vocis inſtar: & Matthias non minùs divinitùs erat electus quàm reliqu… undecim, A divine voice or choice, declaring that he was no leſſe divinely elected then any other of the eleven, whom Chriſt himſelfe perſonally and immediatly called to follow him.
Orig. in Joſh. c. 18. De ratione ſortium. homil. 23. Epheſ. 1.11.12. Coloſ. 1.12. Gratias agentes Deo patri qui dignos & idoneos nos fecit i… partem ſortis ſanctorum in lumine.St. Paul, Epheſ. 1.11.12. ſaith, In Christo ſorte vocati ſumus, as Origen obſerveth, praedeſtinati ſecundùm propoſitum ejus qui omnia operatur ſecundum Conſilium voluntatis ſua, ut ſimus in laudem gloria ejus: Whereby the Apoſtle noteth the impartiality of this divine way of election, and teacheth that as all the works of God are without reſpect of merit: ſo to be a Chriſtian is Gods free gift, ſhewing that both himſelfe and the reſt of the Apoſtles were choſen in Chriſt by lot, by the free mercy of God, without any merit of theirs, according to the counſell of Gods divine pleaſure, that as from him, and by him, and for him, are all things, ſo in his name, and according to his way, and will revealed to his praiſe and glory, ſhould all our intentions and actions be directed.
To this purpoſe St. Auguſt. ſaith, Praedeſtinationem & gratiam poſſe diei ſortem, Predeſtination and Grace may be termed or called lots, Secundùm interiorem veró intellectum (ſaith Origen) Paulus videtur judisar… quam dicit, In parte ſortis ſanctorum, Epheſ. 1.11. Coloſ. 1.12. Origin Joſh. hom. 23.& ſorte vocati in Christo, nonſolùm in hominibus, ſed in ſupernis virtutibus ſors agatur; Et quod in occultis habetur apud Deum, ſortis gubernatione etiam hominibus demonſtratur: Quod ita geſtum eſſe nonſolùm in terris arbitror, verùm etiam in coeleſtibus, &c. Origen upon thoſe fore-cited places of St. Paul, and other places of the old and new Teſtament, ſeems to be of opinion that lots are uſed, not only among men upon earth, terreſtriall fraile morealls, but even among the ſupernall and celeſtiall principalities and powers, and*The Angels in heaven had their ſeverall places & charges aſſigned to them, who ſhould rule this or that Province, Dan. 10.13.21. who tend this or that perſon, Mat. 18.10. who governe this or that Church, Rev. 1.20. Orig. in Luc. hom. 13. Pet. Mart. com. loc. 7. Cart. com. in Prov. 18.18. ſpirits in heaven, grounding his opinion upon that text, Deut. 32.8. when the high God diuided to the Nations their inheritance; When he ſeparated the ſons of Adam, he appointed the borders of the people according to the number of the Angels of God, according to the 70 tranſlation. The Lords portion is his people, and Iacob the lot of his inheritance: Whence he inferreth, that by Lot God had Iſrael for his peculiar lot and people.
Peter Martyr termes Lottery, or the religious uſe of divine Lots, Modus conſuleudi Deum, inquirendi per divinum conſilium, A divine way or meanes of conſulting and adviſing with Almighty God, of inquiring and deſiring divine counſell and direction in caſet of doubt and difficulty; and to that purpoſe ſaith, that ſortiri nihil aliud eſt quam aliquid agere, ex eujus eveuta rem incognitum poſſumus deprehendere: Uſe of Lots is nothing elſe but the way or meants by whoſe event, hidden and ſecret matters are brought to light and knowledge: according to that of Cartwright in Prov. 18.18. uſus ſortis valet ad rerum recon…itiffimarum per veſtigationem quomadmodum ſoeps ad eam rem adhibita est; the uſe of Lots is very prevalent for the perveſtigation and diſcovery of the moſt recondite things, and to that purpoſe hath often been applied. And in another place upon that text ſaith, that Sort eſt Dei mundi juditis quaſi vicarius, quâ Deus ipſe de rebus dub…t, & nulla hominum art… aut ingonio inveſtigandis decernis. The Lot is as it were the Vicegerent or deputy of God, who is the Judge of the whole world, whereby he doth diſcover and determine ſuch doubtfull and obſcure matters as by the art and wit of man cannot be diſcerned and found out: And the ſame Author ſaith alſo upon the ſame text, that the ſingular and ſpeciall uſe of a Lot is ſhewn, and was ordained for the continuing of concord and unity, and compoſing of ſtrife and enmity, eſpecially among the mighty. Hoc autem proverbio Balomon ſpecialem & ſingularem eſſe ſortis uſum deſignat ad concordiam alendam, & in componendis litibus & dirimendis controverſiis, maxim…cùm inter magnates contentio aboritur, indicans, lites inter magnates agrè & difficulter tol… docens ſimilitèr concordiam & pacem ut inter omnes fic praecipuè inter magnites & cos qui principatum obtinent colendam & fovendam eſſe; ut quae difficulter, ſemel violatae, recuperetur & redintegretur; quod clientelis, ſocietatibus pecunia confiſ… …tuò non cedunt, & cedere ſibi infamiae ducunt, cum quod ſorte divimitur, ad neutrius infamiam redundat: neutrius enim aut ſapientie aut potentiâ, aut opibus in hoc jud… praejudicatur. But in this Salomon ſets forth the ſpeciall and ſingular uſe and end of Lots to be for the nouriſhment of concord and amity, and the compoſing of contentions, and taking away of Controverſies, eſpecially among the mighty, ſhewing that ſtrife among Princes, Potentates, and Rulers of the people are very hardly decided, teaching likewiſe that peace and unity, as among all men, ſo eſpecially among the mighty, ought principally to be preſerved and cheriſht, in regard that love among ſuch being once violated, is not without much difficulty and danger recovered and reſtored, becauſe each ſide confiding in their friends powers and policies hold it infamous to yeild or ſubmit either to other: whereas, when the controverſie is decided by Lot, it redoundeth to the infamy of neither, for the wealth, wiſedome, power, or valour of neither is hereby prejudiced or diſparaged.
Alſo the ſame Author in Prov. 16. v. 33. ſtileth a lot judicium Dei, the judgement of God, Gods immediat judgement, and ſaith that Deus ipſe ſedet in judicio per ſortem, God himſelfe is preſent, and ſits in judgement by the lot, grounding his opinion upon the very words of the text it ſelfe, in ſinum conjicitur ſors à Jehovah autem eſt totum judicium ejus, tota diſpoſitia, tota ratia, Whereby is confirmed the event of a divine lot to be the evident judgement of God: the Lot is caſt into the lap, but the whole judgement thereof, the whole reaſon and diſpoſition is of the Lott.
St. Ierous upon thoſe words in the Canticles 4.1. ſpoken of the Church, Eces ſpecioſaes, &c. oculi tui, oculi columbarum, Hieron. ſuper Cant. hom.behold thou are faire my love &c. thine eyes are the eyes of Doves: hath a very conſiderable obſervation concerning this ſubject of Lots: which I here the rather inſert and relate becauſe it alludeth in ſome ſort, both to the title and ſubject of this preſent diſcourſe, and will not (I hope) be held impertinent, in regard the Dove is ſent to preſent a peace-offering by this holy way of the Lort.
The words of St. Ierom are theſe; Quòd autem oculi ejus comparantur columbis, ab hoc profactò contingit, quia divinas ſcripturas ne… jam ſecundùm literam ſed ſecundùm ſpiritum intelligat, & aſpiciat in eis ſpiritualia myſteria: Columba enim eſt indicium Sp. ſancti, ſpirituali ergo ſenſis intelligere lege…s & prophatas, h. e. oculos colu…b a habere; That the eyes of the Church are compard to Doves. Hence it comes, becauſe ſhe underſtands the holy Scriptures, not according to the letter, but according to the ſpirit, and therein beholds ſpirituall myſteries: for a Dove is the emblem of the holy Ghoſt: in a ſpirituall ſenſe therefore not in a literall, to underſtand the Law and the Prophets, that is, to have oculos columbe, the eyes of a Dove.
And Jerom proceeding in that interpretation▪ ſaith thus; In Pſalmis verò hujuſmodi ani… a pennas ſibi dari columba deſiderat ut volare poſſit in intellectū ſpiritualium miſteriorū & requieſcere in …riis ſapi…tia: Sed & ſi dormire quio poſſit hoc eſt collocari & requieſcere in medio ſortium, at que intelligere ſortium rationem, & cognoſcare divi… judicii cauſas no… ſolù… penna quibus in ſpiritualibus intellectibus volet, pro…tuntur ei ſed dear…entate pennae, id eſt, verbi & rationis ornament… decoratae ſcapula quo que ejus in ſpeci… auri fieri dicuntur, ubi conſtantia fidei & dognatun… ſtabilitas judicatur perfectorum: In the Pſal. The devout ſoule deſires the wings of a Dove, that ſhe may fly into the underſtanding of ſpirituall myſteries, and to reſt in the Courts of wiſedome: wherein if any ſhall have the happineſſe to repoſe▪ that is, to be placed and enjoy reſt in the midſt of lots, and to underſtand the reaſon of lots, and know the cauſes of that divine judgement not only wings whereby he may fly into ſpirituall underſtanding are promiſed to him, but alſo ſilver wings, id eſt, to be decorated and beautified with the ornament of elegant language, and right reaſon. Yea, and alſo feathers of pure gold, that is to ſay, reſolution and conſtancy of faith, and ſtability and firmneſſe of perfect arguments, and firme reſolutions to maintaine the ſame; To have the diſcerning eyes of a Dove, is to ſee with a ſpirituall eye into the lofty learning of divine lots; to have the ſilver wings of a Dove, is to fly to the ſpirituall underſtanding of the reaſon of divine lotts; and to have the golden feathers of a Dove, is with ſpirituall faith and wiſdome, to mount into the tranſcendent knowledge of the myſterious cauſes of that divine judgement; to know and remember the divine author thereof, the God of peace, and the holy end for which this Sacred Oracle and divine ordinance was originally inſtituted, to wit, compoſing of differences, and ſettling of peace and unity.
St. Hieron. on Prov. 18.18. thus defines a Lot, Sors eſt occulta & incomprehenſibilis praedeſtinatio ex divinâ regula procedens, quae inter potentes, dum ſingulis propria aſſignat. dijudicat; The lot is an hidden, and incomprehenſible predeſtination proceeding from a divine rule, ſo judging betweene the mighty; that what is juſtly due to each one the Lot aſigneth, being guided and governed by God alone. As Eaſtius in his hiſtory of the Goſpell upon that place of Hierom obſerveth and thereupon ſaith thus, I wonder then how any fraile and mortall worm dares deride or deſpiſe ſo high and holy an ordinance.
Dudley Fennor, a divine moderne writer, defines a Lot thus, Sors eſt medium à Deo conſtitutum quo Deus ipſe controverſias quae aliter ab hominibus dirimi non poſſunt, componit; The Lot is a way or meanes inſtituted by God himſelf; whereby he compoſeth thoſe controverſies, which otherwiſe cannot be decided or determined among men; remedium quo nullum facilias, nullum felicius, A remedy to prevent ruine, then which none can be more ready and, eaſie, none can be more holy and happy.
The Apoſtles perſiſted in the ancient cuſtome of the Church under the Law in difficult caſes to caſt Lots,Maier in act. 1.2.26. for they had no figne, which of the two propoſed was moſt worthy, and therefore left the Election to the Lord. Neither was their Lott in vaine; for if lots being caſt in (Jonah by common ignoble and heatheniſh perſons) had the due effect much more by the Apoſtles preparing to it by prayes & invocation of the Lord.Election by Lot, Gods judgement. Calvin in Act. 1. As there is an abuſe ſo there is a good uſe of Lots, as by the Apoſtles practiſe appeareth. The corruption of the abuſers doth no more vitiate nor vilifie this ſacred Ordinance, then the adulterate vanity of the Caldees genuine Aſtrologie, or an hereticall Reader the holy Scripture, an ungodly preacher, the word of God, or an unworthy receiver, the Euchariſh In this Election we may diſcerne the conveniency and neceſſity of Gods judgement by lot in caſe of difficulty by the Apoſtles care and piety to wait on God. Commit a doubtfull caſe to Gods determination in the way preſcribed in his Word; Inquire of God, addreſſe themſelves to the Law and the teſtimony, not preſumptuouſly rely on their own judgement (though doubtleſſe they might, with much more ſafety then any of the moſt ſanctified of theſe times) but go to god in his own way, wherby they gave him the glory and the good redounded to themſelves; For whereas (as Mayer ſaith) they ſeemed to eſteeme more of Ioſeph then Matthias, as naming him firſt, and givin him two names of excellent ſignification. Barſabas the ſonne of reſt, ſirnamed Iuſtus, ſignifying his ſingular honeſty; yet God contrary to their opinion preferreth Matthias and leaveth Ioſeph. Thereby teaching them and us not to glory in the eſtimation of men, but ſtudy to be approved of God, and in our opinion and acceptance of others, not to give too much way to our owne wilfull partiall humour, by neglecting the one party, and reſpecting too much the other, but rather in a caſe of doubtfull difficulty, to leave the judgement to the Lord by lot, leſt we ſhould ſeeme to ſleight Gods judgement, or to fight againſt God, in preferring our owne wills before his, which naturally all men incline unto being partially affected to their owne deſires and deſignes, which are weake and wretched, and whoſe hearts are deceitfull above all things, rather then to ſubmit to the Lords wiſdome, which cannot be deceived and who ſeeth not as man ſeeth but giveth to every one what is juſtly due, To Caeſar the things that are Caeſars▪ and to God the things that are Gods.
Seeing then Lotts in generall are Gods ordinance, and have been uſed by the holieſt and beſt of Gods ſervants with ſuch good ſucceſſe, the uſe of them under the old Teſtament ought not ſo to prejudice the uſe of them now, as that it ſhould be counted an imperfection in theſe dayes to caſt lots upon any juſt occaſion (which tends to Gods glory in ſetling peace and unity among his people, then which nothing is more pleaſing to God) ſeeing none will affirme that whatſoever was in uſe then, is an imperfection now, eſpecially of matters morall, which all Divines hold to be perpetuall, and none can deny the Proverbs of Salomon to be ſound canonicall morall Divinity: And this Auguſtine alſo acknowledgeth, where he confeſſeth Lots upon Miniſters to be lawfull,Auguſt. Epiſt. 119. c. 20.180. Conc. 2. ad Doct. Chriſtis 28. eſpecially in the time of perſecution if it be diſputed amongſt them who ſhall tarry, that the Church may not be leſt deſolate, or they being ſlaine, it is by Lot to be decided who ſhall ſupply the place. And with him conſents Gregory. 1 Reg. 14. and Origen. Nom. 23. in Joſ. It followeth in the next place, that ſomething be ſaid touching the perſons, places, times, manners, caſes, & occaſions; who where, how, and when Lots have been uſed, and are ſtill in uſe, a briefe collection whereof in the inſuing chapter appeareth.