Of the nature and vse of lots a treatise historicall and theologicall; written by Thomas Gataker B. of D. sometime preacher at Lincolnes Inne, and now pastor of Rotherhith.

OF THE NATVRE and vse of Lots.

CHAP. I. What a Lot is; and Of Loterie in generall.

§ 1. THe a 1.1 vse of Lots and Lotery, as it is very ancient, so hath bin in all ages no less frequent among men of all sorts. And conside∣ring that those things that are most in vse, are by meanes of mans corruption most subiect to abuse;b 1.2 it ought not to seeme strange, if the like hath among the rest befallen Lots; if hauing bene so much in vse, they haue not bene free from much abuse; if hauing bene vsed by so many, they haue bin abused by the most. For c 1.3 what Creature of God, or what Ordinance, be it ciuill or sacred, though good and holy in it selfe, is so happy, but that it receiueth, if not a deepe tincture, yet at least some slight fully, from the foule hands or defiled fingers of the most that deale with it. That the lawfull vse therefore of this Ordinance may be wisely discerned and warily seuered from

the abuse of it (d 1.4 so that neither the vse of it be who∣ly banished and abandoned in regard of the abuse, as where Frend and Flatterer are both indiscreetly thrust out togither at one dore; nor yet way be gi∣uen to the abuse of it while the right vse is admitted, as where the dore is vnheedily set open to Flattery while men hope to entertaine Friendship;) is the maine matter that in this whole Treatise is aymed at. Which that it may be the better and the more orderly performed, it will not be amisse that we endeuor to consider and conceiue aright, in the first place what the nature of a Lot is in generall; and next to that, what the seuerall sorts thereof are; whereby the warrantable and vnwarrantable vse of them may the more plainely appeare.

§ 2. A Lot therefore may be well thus either de∣fined or described, that it is a casualty or casuall euent purposely applied to the deciding of some doubt.

In which definition or description so conceiued, (as in all other) are two things principally to be considered, the genus, as they terme it, that contai∣neth the matter; and the forme or specificall diffe∣rence of the thing defined.

The Genus, or the matter of a Lot is said to be a casualty, or some casuall euent, because that how so∣euer in some kind of Lot some guesse may be giuen, yet the euent is mainly casuall, and it is the casualty of it, that is principally respected and necessarily required in it vnto the constitution of a Lot. Those therefore reach a litle too farre that define a

e 1.5 Lot to be the doing of any thing whatsoeuer by the euent whereof some hidden thing may be disco∣uered. For many things are and may be done for the discouery of hidden and vnknowne truths, which yet come not within the nature and compasse of a Lot. For example; A man suspecting his ser∣uant to be light-fingred, layeth money as a bait in his way to tempt him withall, and thereby to try his honestie which he hath in some iealousie, which yet is no kind of Lot: to omit many other courses vsed ordinarily by those that are in place of authoritie and judicature for the finding out of malefactors and the discouery of crimes, in which yet there is no kind of Lotery, no more then of casualty. Whereas the matter of a Lot is euer some euent meerely ca∣suall; as if a man to try whether his seruant be a theefe or no, shall put a scroll with his name in it, togither with others rolled vp seuerally into water, to see which will vnfold first, and thereby to deter∣mine and iudge of the party suspected whether he be guilty or guiltlesse of that crime. To which pur∣pose tend those sayings of good Authors, that f 1.6 To vse Loterie is to put a thing from skill and coun∣sell to temeritie and casualty. that g 1.7 A Lot is the child of chance. that h 1.8 The issue of Lots is not in mans power, but is such as casualty casteth on vs. that i 1.9 In Lotery there is no certainty. that k 1.10 Lots are not ca∣ried by reason and iudgement, nor by counsell and aduice: but l 1.11 Chance and casualtie striketh the

cheife stroke in them; if wee respect secondary causes.

It was no Lot therefore, but a meere mockery of a Lot, that * 1.12 Verres sometime vsed, when a Priest being to be chosen by Lot at Syracusa, “ 1.13 he caused the tickets or tokens that were cast into the Lot-pot to be signed all of them with one and the selfe same mans name: It was, I say, no Lotery, because there could be no casualty or vncertainty in the drawing of the tickets so signed. But of Chance or casualty we will speake more at large in the next Chapter.

§ 3. The forme or specificall difference of a Lot is taken from the vse and intent or purpose of the vser, or that whereunto this casualtie or casuall euent is applied; which is said to be the deciding or de∣termining of some doubt, whether it be the defining of some act to be done hanging yet in suspence, or the discouery of some hidden and vnknowne truth in things done or suspected to be done already. And this is that which distinguisheth a Lot from all other casuall euents and accidents, and that maketh the casuall euent so vsed to be a Lot so iustly ac∣counted and called. Euery Lot therefore is casuall; and there can be no Lotery, where there is not casu∣alty. But euery casuall euent is not consequently a Lot: For many things fall out casually, and do be∣fall men so continually in the whole course of their liues, which yet come not the most of them within compasse of a Lot: as, meeting of those by the way that they neuer minded or once dreamed of; light∣ing on some one in the street or at the market, whom they desired to speake with, while they are going

about other businesse; the finding of some one thing while they looke after an other, or while they looke after nothing but go on in their way: These things and the like are casuall, but no lots; there is no lotery at all in them; because these things may befall a man will he, nil he, and do many times whe∣ther he regard them or no, whereas a Lot depen∣deth vpon the will and purpose of the vser, who by applying the thing zsed to such ends and purposes, maketh a Lot of that which otherwise in it owne nature were none. But for a man to apply such a casuall thing or the casuall occurrence of any such thing to the discouering, defining, deciding, determi∣ning or directing of any truth vnknowne, euent vn∣certaine, or course vnresolued, is to vse it as a Lot, and to make a Lot of it; this being that that giueth the very essence of a Lot to it. To this agreeth that definition of a Lot and Lotery giuen by some o∣thers, who define m 1.14 A Lot to be a casuall euent deter∣mining our purposes: (though that be somewhat too scant, and comprehend but one kind;) and, n 1.15 Lotery (whereof more anon) to be the determining of some doubt or vncertainty by the variable euent or disposition of some sensible thing that we propound to our selues. Which latter definition, though it do not so exactly point out the precise matter of a Lot, as we shall af∣terward shew, yet doth fully comprehend the pro∣per vse of a Lot, and that which iustly maketh the casuall euent to be so termed and esteemed.

§ 4. Out of that therefore which hath bene said of the nature of a Lot may be raised, as I take it, somewhat a better definition, or at least description

of Lotery, to wit, that it is the deciding or determi∣ning of a doubt by some casuall euent. For that Lo∣tery is not but where some question or controuersie is of some sort or other, a doubt of somewhat whi∣ther done or not done, or by whom, or in what manner done, or some deliberation concerning somewhat to be done or not done, or to be done either in this or that sort, which is by the Lot to be decided and determined, is a matter out of question, not denied of any, but agreed vpon by all. Now whereas many and sundry, yea infi∣nite in a manner are the meanes wherby questions and controuersies are determined, of all these it is o 1.16 some casualtie or casuall euent onely that is made choise of for the determining of the doubt in that which we properly terme Lotery. In re∣gard whereof as they wander farre from the right path in this point, p 1.17 that confound q 1.18 the suffrages or voices anciently vsed to be giuen either in ele∣ction of Magistrates and Officers, or in matter of judicature for the acquiting or casting of the party in question by casting of r 1.19 beanes white or blacke, or of beades and stones, s 1.20 or bones or shels

whole or holed t 1.21 into a pitcher or other vessel pre∣pared to that purpose; (whereunto Alcibiades allu∣ded sometime when he said, u 1.22 He would not trust his owne Mother with the tryall of his life when he could auoide it, for feare lest shee should vnwittingly cast in a blacke beane for a white:) with * 1.23 the Loteries vsed in the like manner for the disposing of some offices and places of imployment also in the State, as if they were of the same nature, whereas indeed they are not. So they seeme to shoote also no lesse wide in this businesse, x 1.24 that draw within the compasse of Lotery y 1.25 the proofe of Aarons right to the Preist∣hood by that miraculous budding and fruit-bearing of his Almond-tree rod, z 1.26 the trials of quarrels in question of right by duels and combats, canonicall purgations, a 1.27 by taking of the Hoast or the Eucha∣rist, as also b 1.28 by fire and water anciently vsed euen c 1.29 in these parts, d 1.30 diuination by mens names as fore∣telling their fortunes, and whether should preuaile either against other, and the like: the meanes in these cases whereby the doubt or controuersie is deter∣mined being not meerely casuall, and the decision of the doubt thereby therefore vnproperly so termed.

§ 5. Where let me adde yet one thing further, that it is not only necessary in the matter of Lotery, that the thing be casuall that is applied to the deci∣ding of a doubt, but that it be thereto applied so far forth as it is casuall, (I speake in regard of the crea∣ture both vsing and vsed) not as it hath either in it

owne nature, or in the conceit or counsell of those that make such vse of it, any speciall relation other∣wise to the businesse thereby to be decided. An instance or two will helpe to cleare my meaning herein. For a man therefore requested to ride abroad on a rainy day with his frend, to say, I will ride, if it hold vp by noone, if it doe not, I will not stirre abroad: or for a man being crossed casually by an Hare on his way, to conjecture thereby of the euent of his iourney, and to determine thereupon of pro∣ceeding or stay, or of this or that successe in the same; there is in either of these cases a doubt decided by a casualtie, but that not considered as a casualtie, but as hauing otherwise a peculiar relation to the businesse intended, and the conueniency or incon∣ueniency of it effected by it in the one and presaged by it in the other, and therefore making no Lotery: In which point also some of the former Authors seeme to faile, when they bring in e 1.31 diuination by the flight of Fowles, and by their eating or refusing their food vnder this head. But for a man pressed in that manner to accompanie his frend, to say, we will draw cuts whether we shall stay or go, or whether I shall goe with you or you stay with me, and put off your iourney to some other time: or being vpon the way togither, and disagreeing in opinion con∣cerning the shaping of their course, to referre the question and controuersie betweene them to be de∣cided by the flight of the next Fowle, or the footing of some Beast that hath gone before them on the way: here is matter of casualty regarded as it is meerely casuall, and in that respect applied to decide

the present doubt, which no man therefore, I sup∣pose, will deny to be Lotery indeed. And thus we see what both a Lot and Lotery is in generall, to wit, A Lot some casualty or euent meerely casuall pur∣posely applied to the deciding of some doubt: and Lo∣tery the deciding or determining of some question or controuersie by such casuall euents considered as they are such.

CHAP. II. Of Chance or Casualtie, and of casuall Euents.

§ 1. NOw because Chance or Casualty bea∣reth much sway in Lotery; Casuall Euents being the subiect matter of Lots; the due consideration thereof will help not a litle to the clearing of the nature of Lots and Lo∣tery, and those Questions that are moued concer∣ning the same.

Concerning Chance therefore or Casualtie we will consider foure things.

• 1. The name of it.
• 2. The nature of the thing so named.
• 3. Two distinct Acts concurring in it.
• 4. And lastly, certaine conclusions or aphorisms concerning it.

First for the name or terme of Chance or Casu∣altie, albeit it be by some vtterly condemned, and held foolish and heathenish; yet is it a terme accor∣ding to the iust analogie & proportion of Tongues

and Languages, vsed by the Holy Ghost himselfe in Gods booke both in the Old and New Testament. In the Old Testament by the pen of b 1.32 Salomon, the wisest (of a meere man) that euer was since Adam, where he saith, that c 1.33 Time and Chance befalleth all men, or all things: as also oft d 1.34 els-where in that booke. In the New Testament by the mouth of one infi∣nitely e 1.35 greater and wiser than Salomon, f 1.36 the very power and wisdome of God, our Sauiour Christ him∣selfe, in the parable of the Iew that journeying to Iericho fell among theeues, who as he lay wounded halfe aliue and halfe dead, a Priest is said to haue g 1.37 come by Chance that way: where the Euangelist Luke to expresse in Greeke what our Sauiour spake in Syriack, vseth a word precisely answering h 1.38 an other vsed by Salomon, and springing (as may be probably surmised) from the same roote. I might adde diuers other places, where this terme is i 1.39 else∣where vsed in holy writ, but these two shall suffice. Augustine therefore, though k 1.40 he repent himselfe in his Retractations that he named Chance or Fortune rather so oft in his writings; and it liked him not so well in regard of the abuse of that name among the Heathen, who held Fortune for a blinde Goddesse, and ascribed vnto her what they should haue giuen vnto God; yet withall he explaineth himselfe that l 1.41 he ment nothing thereby but the casuall euent of things; in which sense he acknow∣ledgeth that it may be well vsed, and granteth that

m 1.42 Religion condemneth not, nor inhibiteth such kinde of speeches, as to say, Peraduenture such a thing shall be, or, Perchance it may be, or, Such a thing came to passe by chance or casualtie.

§ 2. Secondly for the nature of the thing so na∣med, albeit some say that n 1.43 it is nothing, as o 1.44 the same is said of sin, and therefore deserueth no name, saue that Nothing it selfe must needs haue some name, to expresse not so much what it is, as what it is not. Yet * 1.45 Chance and Casualty is indeed something, & may be defined a Contingencie or vncertainty seuered from fore-cast & fore-sight. Contingencie or vncer∣tainty I terme it, to seclude it from necessitie & cer∣tainty. For where necessitie is or certainty, there can be no Casualty; "Casualty & Certainty euer expel∣ling either other. I adde, senered from fore-cast and fore-sight, to distinguish casualty from such contin∣gency, as is accompanied with either of these twaine, either directed by fore-cast, or determined by fore∣sight, which either of them both ioyntly & seuerally exclude casualty. Chance or casualty thus conceiued is an affection or adiunct both of efficients and of effects. In regard of the former, it is by the p 1.46 ancient Philosophers marshalled cōmonly among the causes in the ranke of Efficients, though some q 1.47 later ones

going more exactly to worke, acknowledge it to be rather an Affection of an Efficient, or an Adjunct manner of Efficiency than an efficient cause of or in it selfe. In regard of the latter, Chance or Casu∣altie is by a Trope ordinarily vsed to signifie the Effect it selfe so affected: And so take I it here, and consider it in the matter of a Lot, as the vse of Au∣thors well warranteth it, and as r 1.48 Christian Writers in these Questions most vsually vnderstand it, for a Casuall Euent, that is, an Euent contingent, not directed or determined by any fore-cast or fore-sight. A Con∣tingent, I say, that is, an vncertaine or variable Euent, as all grant it to be: And that againe so vncertaine as the vncertainty of it is not directed or determi∣ned by the skill, counsell, or fore-cast of him to whom it is casuall; not that it is not effected and produced by knowne naturall causes, but that nei∣ther his skill or counsell hath any hand in the dire∣cting of those causes in the producing of that effect, nor his fore-cast can determine what the effect will be in particular but by meere conjecture onely.

For the better conceiuing hereof all Euents may be referred to three heads: s 1.49 They are either Ne∣cessary, Contingent but not Casuall, or Contingent and Casuall.

t 1.50 Necessary are such as fall out naturally alwaies

alike in a certaine and constant course, and cannot doe otherwise, vnlesse some supernaturall power countermand and ouer-rule them, and the causes producing them: Such kind of euents are the mo∣tion of the Heauens, the course of the Sunne, for the fire to burne combustible matter cast into it, and the like. u 1.51 Contingent and not casuall are such as are so done one way, as they may or might haue bene done some other way, but that vncertainty is determined by the knowledge, art, fore-cast, and skill, or by the aduice, counsell, deliberation, or free election of those whom they concerne or befall: as for a man on his way to go on or stand still, to go forward or backward, it being in his power & deter∣minable by his owne will and aduice to do the one or the other. Contingent and casuall are such x 1.52 as might fall out in like sort diuersly, and are y 1.53 not de∣termined by any art or fore-cast, counsell or skill in regard of the person to whom they are casuall, or whom they casually befall. Thus for a man tra∣uailing on the way, without fore-cast of ought in that kind, to espie the Eclipse of the Sunne falling out at that instant in the riuer where he rideth in to water his horse: the Eclipse of the Sunne here is na¦turall and necessary, his seeing or not seeing of it is contingent or voluntary, his espying it in that place going in for no such end is meerely casuall and acci∣dentary. Thus he that slew Achab by casualtie, is said to haue drawne his bow a 1.54 in simplicitie, inten∣ding, it seemeth, nothing lesse than that his arrow should there light where it did, being shot out at all aduenture by him, the vncertaine motion not dire∣cted

or determined by the will or skill of the shoo∣ter to the marke that it hit. So the slaughter of the person that is casually slaine, is said to be done b 1.55 so∣dainly, inconsiderately, not out of enmitie, not of set pur∣pose or by a traine, the party that did it c 1.56 not eying or seeing him, nor seeking his hurt whom he slew: all which termes and phrases vsed by the Spirit of God in that case, tend not onely to expresse the vncer∣tainty of the euent, but to remoue also all know∣ledge and counsell, all fore-sight and fore-cast, whereby that vncertainty might be determined by the party that was agent in that act.

§ 3. Now in these casuall euents there are two things concurring, as generally in all acts & euents whatsoeuer. The one an act of the creature either reasonable or vnreasonable; of the reasonable ei∣ther led meerely by guesse and conjecture, as in drawing of cuts; or roauing at all aduenture, as in taking out of tickets shuffled and so blended togi∣ther, that there is no place at all left for guess; of the vnreasonable either mouing it selfe naturally but vncertainly in regard of particular circumstances, as in diuination by the flight of Fowles, and by their feeding or refusing their food, or moued by some other at all aduenture, (for so far forth as any art or skill is vsed, so far forth it is not casuall) and that so as it may take diuers courses, or light diuersly, if it be but one, as when a blind man or one blindfolded shooteth a shaft at random; or when boyes play at crosse and pile; or they must of necessitie fall diuer∣sly though vncertaine how, if they be many or more than one,as where diuers dice or pawnes are cast

out of the same box or hand, sundry balls or bowles out of the same lap or arme. The other is an act of the Creator, a prouidence or assistance either in ge∣nerall or speciall; and that for the most part gene∣rall and mediate in ordinary casualties, sometime speciall and immediate in extraordinary euents. A generall prouidence, I say, ordinarily, as in all other things: For the prescience and prouidence, or, if you will, rather the will, pleasure, and omniscience of God extendeth it selfe in generall vnto all things, euen to d 1.57 the lighting of a sparrow, e 1.58 to the shedding of an haire.f 1.59 God (saith one well) is the author of all things, be they casuall or other: g 1.60 author, I say, as an other well distingnisheth, of the action, though dispo∣ser onely not author of the euill, where any is, in it. If a prouidence of God therefore in all things, then in casuall euents also: and as in all things, so in casuall euents ordinarily, and no otherwise. If a h 1.61 Sparrow fall not without Gods permission, much lesse is any man slaine without Gods prouidence, who is there∣fore said to i 1.62 offer the man that is casually slaine, vnto the hand of him by whom he is slaine. In this regard well saith Augustine, that k 1.63 That which is commonly called Chance, is yet by a certaine course se∣cretly guided: and that l 1.64 Euen in those things that we say come by chance or by aduenture, respect ought to be had to a diuine disposition. Yea in regard of this pro∣uidence

by casualties oft checking mens counsels, is it said by Salomon, that m 1.65 The race goeth not alwaies with the swiftest, nor the battell with the strongest, nor bread to the wisest, nor wealth to the skilfullest, nor grace to the cunningest; but Time and Chance befalleth them all. That which the Heathen man it may be saw when he said, that n 1.66 Men ought not to rely ouer∣much on their counsell or forecast; for that o 1.67 fortune, as saith he, or p 1.68 Gods prouidence by fortune, as much better another jumping almost in precise termes with Salomon saith, striketh a great stroke, and oft ca∣rieth things acrosse to that we expect. Which as it is so in other casuall euents, so in Lots among others; of which Salomon saith therefore that q 1.69 The Lot is cast into the lap, but each disposition of it is of God. In which speech the spirit of God by Salomon, as diuers r 1.70 Diuines of great, yea of good note expound him, implieth but thus much, that though nothing seeme to be, or indeed is more casuall than a Lot, where it is caried as it ought, yet there is a diuine prouidence in the disposition of it; as there is the like also in all other euents, of what nature and quality soeuer they be. And therefore looke what is said by Salomon of a Lot in that place, the selfe-same is said s 1.71 else∣where of all mens thoughts, and wayes, and words, and works, and counsels, and courses, that they are dispo∣sed

by God, and are t 1.72 not absolutely in our power to giue issue to them as we will. Thus is it true that A••gustine saith, that u 1.73 Those things that fall to vs by Lot, are giuen vs from God: according to that of the Psalmist, * 1.74 The lines are fallen to me in a pleasant place, and I haue a faire heritage: I praise the Lord for it. (Though that be spoken metaphorically not pro∣perly, as the former words shew, x 1.75 The Lord is the portion of my part and of my cup; and the maintainer of my Lot.) But withall in like manner y 1.76 all wealth whatsoeuer, be it z 1.77 left by decease of friends, or got by a 1.78 trauaile and industry, or attained otherwise, and b 1.79 rest or sleepe, and c 1.80 a good wife, and d 1.81 children are said to be Gods gifts, and to come all from him, who e 1.82 giueth all things to all, and f 1.83 worketh all things for all, and g 1.84 in all.

Yet sometime there is a more speciall and imme∣diate prouidence in extraordinary cases and vpon extraordinary occasions in these casuall euents, as in the h 1.85 casting of the man sodainly for feare of the enemie into the sepulchre of Elisha, who by Gods admirable worke to grace the blessed memory of his faithfull seruant deceased, reviued therevpon: as in the i 1.86 Lot whereby Ionas was sometime discoue∣red; done, as Hierome well saith, k 1.87 not by vertue of the Lot it selfe, much lesse of a Lot vsed by Heathen and Infidels, but by his will and prouidence that ruled, or rather ouer-ruled the vncertainty of it. And in this case is that true, which Bernard saith, that l 1.88 That which seemes Chance to vs, is as a word of God acquain∣ting vs with his will. That which is true indeed in generall, if we consider Gods decreeing will of

whatsoeuer commeth to passe: for we know that it was Gods will it should be so, when we see it once fallen out so, and his will is manifested by his work, either for the doing of the thing it selfe, or for the permitting of it to be done. Otherwise if it be fur∣ther vnderstood of the manifestation of Gods ap∣prouing will concerning somewhat to be done or left vndone of vs, it is not true in the generall. For what word of God is there shewing his will in this kind and this sense, when an Hare starteth out be∣fore a man in the way, or a Fowle flieth beside him, or he treadeth in some vncleane thing vnawares, and the like, more than in any other act whatsoeuer? vnlesse we will giue way to their l 1.89 superstitious and friuolous conceits, that make such accidents omi∣nous. Howbeit of extraordinary Lots cast by spe∣ciall instinct or expresse appointment of God, it is most true, and of such may well be vnderstood those speeches of other of the Auncients, who call Lotery m 1.90 a diuine tryall, and n 1.91 a diuine sentence: and say that o 1.92 a Lot discouereth to men Gods hidden will; and p 1.93 maketh it knowne openly what God iudgeth secretly: as also that q 1.94 A Lot is a matter in mans doubting mani∣festing Gods will. Which sayings all, if they be vnder∣stood of Gods approuing will what he would haue done or not done of vs, must of necessitie be restrai∣ned to such Lots alone as God himself shal by some speciall meanes appoint to be vsed to that purpose.

§ 4. From that which hath bene said, and al∣ready laid as a ground, may certaine conclusions be deduced concerning casuall Euents.

The first conclusion: It is idle in matter of Casu∣alty,

and so of Lotery, to confound the act of the Creator with the worke of the creature; they being two seuerall things distinct in themselues, which ought not therefore to be confounded in casuall euents more than in any other whatsoeuer. Yet thus many seeme to do, and those men of some note, when they say, that r 1.95 Fortune or Chance is the same with Gods prouidence, and that they differ onely in re∣spect: as also, that s 1.96 Prouidence, Fate or Destinie, and Fortune or Casualtie are in truth the same; yet so to be distinguished, that the first includes the two latter: For that Prouidence is the cause of all things that are done; which Prouidence in respect of things done necessarily is called Fate or Destinie, in respect of things done casually is called Fortune or Casualtie. And therefore t 1.97 That (say they) which to the wise and godly is Gods singular Prouidence, to the foolish and prophane is Fortune or Chance. The very like herevnto saith Lactaentius of nature, (as before him u 1.98 Seneca,) which he confoun∣deth also with God. * 1.99 Folly and error and blindnes, saith he, and, as Cicero confesseth, the ignorance of causes brought in the names of Nature and Fortune. And againe, x 1.100 This ouerthrow of piety brought in Na∣tures

name: For when men knew not by whom the world was made, or would perswade men that nothing was made by the Deity; they said that y 1.101 Nature was the mother of all things, as if they should say that all things had sprung vp naturally of themselues; which word while they vse, they confesse their owne folly: Since z 1.102 Nature, seuered from the diuine power and prouidence, is iust nothing. And the like error com∣mit they when they define “ 1.103 Fortune a certaine God∣desse which by sundry casualties sporteth her selfe with defeating of mens purposes, because they vnderstand not from whom those good or euill things come that be∣fall them. It is true indeed, (as a a 1.104 worthy man saith answering that obiection of Atheists and Epicures, what will become of Fortune if there be a diuine Pro∣uidence in all things?) that if we speake of Fortune, as the b 1.105 Poets paint her, blind, standing on a globe, turned about like a weathercock with euery puff of winde &c. it is but either a poeticall figment c 1.106, that d 1.107 may as easily be done out by vs as it is drawne by them: or else at the best a symbolicall embleme deciphe∣ring out the great vncertainty of casuall euents, of which we shall say more anon. And againe it is no lesse true that the same e 1.108 Author saith, that if by For∣tune with Proclus, we vnderstand a diuine power coup∣ling causes togither which would of tiarre otherwise, that they may worke to one and the same end; then are we to acknowledge such a power and prouidence not

in f 1.109 casuall things and such as are vncertaine alone, but in all other whatsoeuer, euen those that be most certaine. For g 1.110 Fortune is no other than but God nicnamed. But if we consider the terme of Nature, and so of For∣tune or Chance, as the Holy Ghost vseth them; as Nature is a power or facultie in the creature distinct from Gods prouidence guiding and ruling, yea and oft ouer-ruling the same to such ends as he seeth good: so is Fortune or Chance also an affection or action of the creature distinct from the same proui∣dence whereby God likewise guideth and disposeth the same at his pleasure. As in naturall effects there∣fore there is the worke of the creature, which might be albeit there were no prouidence disposing it, but the creature for matter of direction were left wholy to it selfe: so is there the like also in casuall euents; which as they do now fall out, and yet are ordered, as all other things, by Gods prouidence either ge∣nerall or speciall; so would no doubt fall out the same oft-times that now they do, were there no prouidence at all, but the creature left to it owne worke and will. In regard whereof the Scholeman not vnfitly saith, that h 1.111 there might be some vse of some kind of Lot, although there were no prouidence at all to guide it, for that i 1.112 in the same, the decision of the matter in question is referred wholy, as we shall see after, to the casuall motion of the creature, with∣out any speciall prouidence of the Creator required therevnto. In a word, if in casuall euents we consi∣der ought beside the ••••ature and the vncertaine motion thereof, (vncertaine (I say) to vs, because not determinable by vs, though determined ordina∣rily

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by some naturall cause or other:) there is no∣thing guiding them but Gods prouidence: which two things, the act of the creature, and Gods proui∣dence accompanying it, though neuer sundred or seuered, yet are to be distinguished and distinctly considered, and not to be confounded the one with the other.

§ 5. A second conclusion: The casualtie of an euent doth not simply of it selfe make it a worke of Gods speciall or immediate prouidence. It is ap∣parant: for there is oft-times a more speciall proui∣dence in many things that are not casuall but con∣tingent only, then in the most things that are casuall. How many casuall euents daily befall vs, euen as many almost as we meete with men, or tread steps on our way, when euery cast of our eye ministreth new variety of casualtie, and euery vnexpected ob∣iect bringeth a casuall euent with it; which yet no man will be so senselesse as to account so many se∣uerall works of speciall or immediate prouidence? And yet some one contingent euent onely among many other meerely casuall may be so, when they are not. For example; for a man on his way to be crossed oft by an Hare, to meete with many vn∣knowne, finde a peece of old yron, spie a couey of Partridges, haue his hat blowne of his head, and the like, may well befall a man and be all meerely ca∣suall. But for a mans frend out of suspition of dan∣ger and fore-cast of distresse that his frend may in∣curre, to inforce his com••any vpon him, whereas otherwise he should trauaile alone and is desirous so to doe, and being in company with him to be a

meanes of sauing his life by recouery vpon a fall, or by rescue vpon assault, were an euent contingent rather than casuall. And yet who would not ac∣knowledge a more speciall prouidence of God in the latter that is lesse casuall, or rather not casuall at all but contingent onely, deliberatory and volun∣tary, vndertaken vpon mature counsell and forecast, than in the former, that are or may be meerely ca∣suall, and fall out beyond all expectation, without any forcecast at all?

It is true indeed that Gods prouidence is more manifested in things casually befalling vs for good or euill, than in things that befall vs contingently by meanes of men and their forecast and affection to vs, or their hatred and malice; as more in things that fall out contingently, than in things that are neces∣sarie. Howbeit the prouidence of God ordinarily extendeth it selfe to all of them alike, and is more speciall sometime in some things not casuall than in others that are such. Yea in the same euent either casuall or other may a more speciall prouidence of God be iustly deemed to be at some time than at other in regard of circumstances concurring: as for a man trauelling ouer Salisbury plaine to finde a pitcher of water left occasionally there, hauing no neede of it or vse for it, no man, I suppose, would expound as a speciall prouidence of God: But for a man exceedingly vexed with thirst, extremely di∣stressed, as h 1.113 Sampson sometime, and ready to die for want of water to drinke, to light on the like booty casually, as i 1.114 Hagar was directed by Gods Angell to a Well, he would haue iust cause to esteeme it to

haue a special prouidence of God in it, and might well terme the place where he should so finde it, as shee did an other place where Gods Angell found her, k 1.115 Beer lachai roi, or the Well of the liuing God that looked after me when I was neere lost. No man not fondly superstitious would account so of the one; and no man not grossely impious but would iudge so of the other: yet both equally casuall: the casu∣altie of euents therefore doth not of it selfe simply adjudge them to either.

§ 6. A third conclusion: That may be casuall to one that is not casuall to another; where there is forecast and fore-knowledge and counsell fore∣seeing or directing and disposing it in the one, and not in the other: and that may seeme such, which indeed is not. For the better conceiuing hereof we are to consider that in casuall euents two things do concurre, l 1.116 ignorance or want of fore-knowledg foreseeing them, and inconsideratenes, or want of fore-cast directing them: for these things make the euent of them vncertain to vs: & vncertainty bree∣deth casualty. Yet is not that all out true here that some say, that m 1.117 Ignorance of causes forged the terme of Chance or Fortune: and that n 1.118 Chance is nothing but that, the cause whereof, or meanes whereby it is effe∣cted, is hid from vs. For many things we know not the cause of, which yet we ascribe not to chance, nei∣ther indeed are they casuall; but some of them are necessarie, as that the Load-stone should attract yron and steele, and direct the needle touched with it Northward, &c. no knowne cause or certaine reason can be rendred of either; and yet are they necessary

and naturall, not casuall euents: some onely con∣tingent, as the returne of Ague fits in an ordinarie course is not casuall, to speake properly, but con∣tingent on••ly at the most, euen to such a one as out of ignorance of the true cause and ground of its re∣course in that manner, suspecteth it to be some kind of spirit. Againe many things there are and come to passe daily, which we know the causes of, and yet are they casuall to vs, because they were not fore∣seene by vs: as when an Hare started by hounds crosseth a man tra••ailing on some other occasion; though he be neither ignorant of the cause of his owne journey that way, nor of the cause of the Hares crossing the way at that instant, yet may it be casuall to him that an Hare then and there should crosse him: whereas if a man knew before-hand what would fall out or befall him on the way, no∣thing then that did betide him should be casuall vn∣to him. Thus then may the same thing be casuall to one, that is not so to another; because it was fore∣seene and fore-knowne by the one and not by the other: as o 1.119 Sauls meeting them that Samuel had foretold him of before, was casuall to them he met, not casuall to Samuel and Saul himselfe, the one that foresaw it by reuelation from God, the other that fore-knew by relation from him.

Againe, all counsell and fore-cast is excluded from casuall euents. Nothing that is done by ad∣uice, counsell or fore-cast, is done casually in regard of him that so doth it. p 1.120 What is done casually is done vnaduisedly, saith Augustine. And q 1.121 Temeritie swai∣eth in casualty, not reason or aduice, as we haue for∣merly

shewed. In regard whereof we vse to say of those that speake inconsiderately and deale vnad∣uisedly and vnconstantly, that r 1.122 they deale as if they dealt by casualtie, s 1.123 or went by Lotery; that they speak•• as t 1.124 if they drew cuts what they should say. And thus againe may that be casuall to one that is not so to another, because it is beside the intent and purpose of the one and not of the other. Thus was u 1.125 Ahabs meeting Elias casuall to Ahab, but not casuall to Elias, who went of purpose to meete Ahab: thus * 1.126 Iephtaes meeting his daughter and shee him, was casuall to him who expected her not, not casuall to her whose purpose was to meete him.

Yea thus many things seeme casuall when indeed they are not; x 1.127 being thought to come by aduen∣ture, when they are done by art and aduice: as Plato counselleth the rulers of his imaginary y 1.128 state to cou∣ple persons togither by a slight and semblance of lotery, that they might seeme to light either on other by lot or by chance, when indeed it was done by their cunning and slight. Thus Darius his horses neighing after the mare which he had bene with lately before in that place, seemed casuall to his competitors, who before z 1.129 had agreed to settle the Empire on him whose horse should first neigh at their next meeting in that place; but neither was so

indeed, nor seemed so to himselfe, or at least a 1.130 to his groome who had laid the traine before for it. b 1.131 Thus a man sendeth his seruant on an errand through such a lane, where he knoweth that he shall meete his mistres comming from market laden with meat; they meete accordingly the one not expecting the other, and suppose they meete casually, when in∣deed it is no casualty, but the good mans care fore∣casting it for the ease of his wife. c 1.132 Thus the ser∣uant lighteth on money, that his master hath laid of purpose as a bait to try his honestie withall, whether he will restore it or retaine it, and thinketh it came there casually, where it was purposely disposed. And of this kind, in a word, is all co••en and cunning conueyance vsed in Lots to make that seeme casuall that indeed is not, but is caried by slight; a thing so common in such courses, that among the Dutch it is reported to be growne to a by-word, In Lotery is Bouery, that is, knauery or cosenage. Now howso∣euer in such cases the ignorance of causes maketh those things seeme casuall that indeed are not so; yet to speake properly, it is rather the ignorance of euents, as in the former cases, that maketh things in∣deed casuall vnto any; by meanes whereof it com∣meth oft to passe, that the same euents are casuall to some that foresaw them not, and yet not casuall to others that foresaw them before: and so it is true, that d 1.133 Casualtie dependeth vpon our ignorance; which therefore e 1.134 the more we know, the lesse we are subiect vnto.

§ 7. And hence followeth the fourth and last Conclusion: That there is f 1.135 no casualty with God;

because no ignorance in God. There is nothing, I say, casuall vnto him; yea nothing commeth con∣tingently, but g 1.136 all things necessarily in regard of him and his decree. If we respect indeed the crea∣ture, and its manner of working, some things come to passe necessarily, some contingently, some ca∣sually. But if we respect Gods will and purpose, his praescience and prouidence, nothing falleth out contingently or casually, but all things come to passe necessarily. Nothing contingently: for in contingency is vncertainty: but h 1.137 all things are cer∣taine with him, who hath done already what he will do or will haue done; and with whom whatsoeuer euer shall be, is as sure as if it were done already. For i 1.138 There is no wisdome, nor vnderstanding, nor counsell against God. k 1.139 He disanulleth the deuices of Nations, and defeateth peoples purposes: But his counsell shall euer stand, and his purposes shall alwaies take place. Nothing casually; because he l 1.140 seeth all, and m 1.141 know∣eth all; yea n 1.142 he foreseeth and foreknoweth all that euer shall be. For o 1.143 from the beginning of the world, yea from all eternitie, God knew all his works; his fore-knowledge and praescience being coeternall with himselfe and his owne essence: and all the thoughts, and words, and works of all his creatures are as well knowne to him as his owne are. For

p 1.144 There is not a word in my tongue, but thou, Lord, who∣ly knowest it, saith Dauid: and thou vnderstandest my thoughts long before. And q 1.145 Thou alone knowest all mens hearts, saith Salomon. And againe, r 1.146 All things are naked and broken vp to him with whom we haue to doe. Yea as he foreseeth and foreknoweth all things ere they are; so s 1.147 he seeth and knoweth all things past, present and future at once. t 1.148 We are as men on the way, that see who go before them or with them, but see not who come behind them: God is as one standing aloft on a sentinell, that seeth all both before and behind vnder one view at one in∣stant. That which the Psalmist seemeth to allude vnto when he saith, that u 1.149 God looketh downe from heauen and seeth all Adams sonnes; from his place of abode he viewes all the inhabitants of the world: and as he framed and fashioned the hearts of each of them, so he taketh notice of all their works. God therefore foreseeing all things ere any of them are, there can none of them fall out casually in regard of his Ma∣iesty. But needs must he foresee all things euen ere they are, when there is nothing that he doth not euer see: and * 1.150 there is nothing but he euer seeth it, that seeth all things at once.

Againe, in regard of God can nothing come ca∣sually, because by his prouidence and eternall coun∣sell all things are guided and gouerned, and ordered by him to such ends as he seeth best himselfe. So

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that euen x 1.151 those things that seeme most disorderly in themselues, yet are ordred with him. For not only y 1.152 the best things are all effected and wrought by him; but euen z 1.153 the worst and the wickedest are all so ordered and disposed by his eternall counsell and vnsearchable wisdome, that 1 1.154 euen by those that do what he willeth not but forbiddeth, he fulfilleth what he willeth. Nothing therefore comming to passe but what God foreseeth, what God forede∣creeth, what he hath foreknowne, and what he hath fore-ordained, there can nothing come casually in regard of God; casualty necessarily excluding all fore-knowledge and forecast. That which the Hea∣then man of old foresaw when he said, that 2 1.155 Nothing was casuall with God, though many things were with man. In which sense are we to take Augustine, where he reasoneth thus against casualty; 3 1.156 whatsoeuer is done by casualtie, is done vnaduisedly: whatsoeuer is done vnaduisedly, is done without forecast or foresight: if ought therefore in the world come to passe casually, the whole world is not administred by forecast or fore∣sight. Which argument or ground of his simply con∣sidered 4 1.157 might exclude as well all contingencie in regard of vncertainty, as all casualty in euents, but must of necessitie be vnderstood of the euents of things onely as they regard God; with whom, be∣cause he fore-seeth all things before they fall out, and fore-determineth all things how they shall fall out, none of those euents are casuall, that are most

casuall vnto vs, none contingent of those many that are contingent vnto vs.

CHAP. III. Of the seuerall Sorts of Lots.

§ 1.THus much then shall suffice to haue spoken of the definition of a Lot, and of Casuall Euents, whereof a Lot is one, in generall: we will now proceed to consider of the seuerall Sorts and Kinds of it.

In the diuision of Lots therefore I finde much diuersitie among Writers, some referring all to two heads, some to three, some to foure, some to more, vncertaine how many.

a 1.158 Lyra maketh but two sorts of Lots, diuisorie, vsed for the diuiding of something betweene diuers; and consultorie, for the determining of somewhat to be done. The former, saith he, lawfull and free from offence, if without greedy desire of gaine the euent be committed to the chance or the casuall motion of the creature: the latter vnlawfull, if the euent of it be ex∣pected from any created power beside the casuall act of the creature, as from the motion of Planets, or the operation of euill Spirits; not vnlawfull if it be ex∣pected from God or good Angels, so it be done in case of necessitie, with due reuerence, and out of Ecclesiasti∣call Elections.

b 1.159 Lavater likewise, and * 1.160 Schlinder make two sorts, but in different termes, diuisorie and diuinatorie: diuisorie, vsed (as before) for diuision of possessions, legacies, spoiles, offices, exercises, imployments, and the like, and these lawfull and commendable: diuinatorie, vsed for the finding out of hidden and vnknowne truths, and the foretelling of future euents, and these vnlawfull and damnable. The consultorie Lot they thinke to be included in the two former, though not the same simply with either.

c 1.161 Serarius againe maketh two sorts another way, consultorie, and diuinatorie: For that, saith he, that by a Lot is sought out, is either the bare knowledge of things past, present or future; or beside the knowledge of something any action whatsoeuer that may come within compasse of deliberation and counsell; that is done by a diuinatorie, this by a consultorie Lot: the diuisorie Lot may be referred, he thinketh, to this latter.

§ 2. d 1.162 Thomas Aquinas maketh three sorts, diui∣sorie, consultorie, and diuinatorie: diuisorie, determi∣ning what each one shall haue; consultorie, inquiring what were best to be done; and diuinatorie, searching what shall hereafter ensue. In these, saith he, the euent is expected, either from the starres, and that false and vaine; or from chance alone, as in the diuisorie, and that not wholy free from some vanity; or from some spirituall cause directing it, and that either the Deuill, and that wicked, or God, and that of it selfe not euill; yet such as may become sinfull, if Lots be vsed, vpon no necessitie, without due reuerence, with abuse of di∣uine oracles, or in Ecclesiasticall offices: otherwise in case of necessitie it being lawfull with due reuerence to

implore by Lot a diuine sentence. In his steps tread most of your e 1.163 Popish Writers; saue that some of them, as f 1.164 Caietan, and g 1.165 Tolet restraine these cauti∣ons to the consultorie Lot only; some of them with h 1.166 Malderus, and i 1.167 Delrio condemne vtterly all both consultorie and diuinatorie Lots, saue in case of speciall either command or instinct, k 1.168 allowing the diuisorie wheresoeuer, being vsed without wrong or iniurie to any. And of ours, l 1.169 Peter Martyr, as he setteth downe the same sorts, so he passeth in a manner the same censure vpon them: that to expect the euent of them from Chaunce or Fortune is friuolous, from euill spirits superstitious, from planets ridiculous, from God alone religious, and onely lawfull, so that vsed in case of necessitie, reuerently and religiously, without superstition, without fraud or collusion, and without abuse of diuine oracles.

m 1.170 Peucer and n 1.171 Krakevitz make three sorts also, but in another sort: Lots diuine, guided and gouer∣ned immediately by God; such as godly men vsed vpon Gods speciall commaund, not warranted now to vs: Ciuill or politike vsed for the ending of strife and law∣suites, or the parting of goods, gifts, and legacies, or the collation of some honours and offices; which may law∣fully be vsed with mutuall consent, and without couen and fraud: and Diuinatorie or superstitious, whereby men presume vpon idle grounds, neither warranted by Gods word, nor founded on naturall reason, to find out hidden truths, and guesse at future euents; a course Satanicall, and in Scripture expressely forbidden.

o 1.172 Perkins againe maketh three sorts with some new alteration: ciuill or politicke, vsed for the diui∣ding

of bargaines &c, to end strife; sporting, vsed commonly for the setting vp of banckrupts; diuining, vsed for the foretelling of future euents: The first warrantable vsed in cases of weight and necessitie, with invocation of Gods name; the two latter notable abu∣ses, hauing no warrant in Gods word.

§ 3. p 1.173 Easty onely maketh foure sorts; diuine, appointed and commanded to be vsed by God; diaboli∣call, for diuination, condemned of all; politicall, for choise of Magistrates in cases of warre, tolerated by many; ludicrous, for sport and pastime, questioned by most: and by himselfe disallowed.

Lastly Serarius, besides his former diuision; and another of q 1.174 serious and lusorious; as also those that diuers others haue, of r 1.175 permitted and prohibited, of s 1.176 lawfull and vnlawfull, of t 1.177 religious and profane: heapeth vp u 1.178 many others to small purpose, drawne from the great variety and diuersitie of workers about them, instruments vsed in them, matters disposed by them, the manner how, the places where, the times wherein they were vsed, and the like.

§ 4. But leauing these and the like diuers and disagreeing diuisions to their seuerall Authors cros∣sing the one thus the other: we will assay (if it may be) to giue somewhat a fuller, and more exact distri∣bution; at least fitter and more commodious for the businesse here intended, then the most of them haue done.

Lots therefore may be all well referred to two heads, and sorted into two ranks, either of Ordina∣rie, of which kind those are which they commonly terme Diuisorie; or of Extraordinary, such as the

Consultorie and Diuinatorie are: the Ordinarie may be subdiuided into Serious and Lusorious; and these againe distinguished by sundry differences as occasion shall require.

CHAP. IV. Of Ordinarie Lots serious.

§ 1. TO begin then with the former sort: Ordinarie Lots I call those whose full worke may be effected by the ordinary or naturall power of the creature vsing them and vsed in them: or wherein no extraordinary power or prouidence is required for the direction of the action to that end wherevnto it is applied.

Of this kind are all those Lots that are meerely Diuisorie, wherein the matter in question and con∣trouersie is euer such as may well be decided by the casuall motion or euent of the creature, being com∣mitted therevnto by those in whose power it is to dispose of it, without any speciall prouidence or extraordinary meanes required for the directing of the action in this or that manner: which kind of Lots may be termed also Ciuill or profane Lots, taking the word profane, as it is opposed to Sacred, in the better sense. Where commeth to be con∣trolled their definition of a Lot, who define a a 1.179 Lot to be a kind of consulting with God of rare vse, yet law∣full to be vsed in such accidents, where neither reason

nor humane aduice can conveniently be had. For there is nothing lesse than any consulting with God in such Lots as we now speake of, there being no cause, nor reason, nor ground, nor occasion so to do: seeing there is neither any question concerning Gods will, what he would haue done or not done, nor any thing to be done that in regard of the diffi∣cultie of doing it, requireth any speciall aide and assistance or diuine presence or prouidence, more than any other ordinarie act and affaire of this life. For there is nothing expected or required in these Ordinarie, Ciuill, Diuisorie Lots, but what is in the naturall power of the creature therein vsed, the will and consent of the creature making vse of it con∣curring, as easily to effect, as for a man that hath his lims to walk, or that hath his sight to see: that which may euidently appeare vpon a diligent view of the seuerall examples hereafter ensuing.

§ 2. These Ordinarie Lots againe are of two sorts, either b 1.180 Serious or Lusorious. Serious I call such as are vsed in serious businesse, be it great or small, weighty or light, so as not matter of meere sport or delight alone, which is the Lot that some of the former Authors terme the Diuisorie Lot, in regard of the frequent vse of it in diuision of lands, goods, chatels, bargaines, exercises, offices, imploy∣ments, and the like: And that of which Salomon speaketh where he saith, that c 1.181 The Lot stinteth strifes, and maketh partition among the mighty.

Now of this kind of Lot there is great variety of Examples as well in Holy Writ as in prophane Writers. And we may obserue them to haue bene

vsed either for distribution of matters of Office and Charge, or for diuision of possessions & lands, of goods and chatels, or the like.

Matters of Office or Seruice and Charge distri∣buted by Lot haue bene either Sacred or Ciuill.

For the former: to passe by that bold fancie of d 1.182 Origen, which he gathered from e 1.183 a place of Moses mistranslated by the f 1.184 Septuagints, and by himselfe misexpounded, that the Angels in heauen haue their charges by Lot assigned them, who shall g 1.185 rule this or that Prouince, who h 1.186 tend this or that person, who i 1.187 gouerne this or that Church, writhing and wresting diuers places of Scripture for the proofe of this his friuolous assertion: As also to put by that apparent error of k 1.188 Ambrose; wherein many yet not l 1.189 of former times only, but m 1.190 of later dayes also, and those of good note, follow him; who de∣ceiued by n 1.191 a place of the Gospell by him misvn∣derstood, saith that the High Preist in the Old Testa∣ment was elected by Lot: whereas it is apparent by euident proofe to the contrary, that the high preist∣hood among the Iewes went o 1.192 legally and vsually * 1.193 by descent, though caried p 1.194 sometime indeed cor∣ruptly by force, fauour or purchase, but q 1.195 neuer that we reade of, saue r 1.196 once onely a litle before the last vtter ruine of that both Church and State, by Lot

And lastly, not to insist on that groundles conceipt of the counterfait s 1.197 Prochorus, whom yet t 1.198 diuers concurre with, that the Apostles of Christ parted a∣mong themselues by Lot the whole world for to preach and plant the Gospell in: and againe, u 1.199 the Seuenty two Disciples, which of them should accompanie and attend on each Apostle, as the * 1.200 Leuites d••d on the Preists: that x 1.201 Iohns Lot light for Asia, and Prochorus his for Iohn.

To passe, I say, from these fond figments to the truth of storie. Sacred Offices, for the readier man∣ner of performance and more orderly execution of them were in the Iewish Church diuided by Lot.

§ 3. The diuisions of Sacred Offices made among them by Lot were either Generall or Speciall.

In Generall, the whole body of the Tribe of Levi was by Lot sorted out into rancks.

For first, a 1.202 the Preists were all diuided into twen∣ty foure companies according to their families, which tooke their courses by turnes, euery weeke after weeke in order; the order of their courses being determined by Lot, b 1.203 to take away all mur∣muring, that none might complaine, as being lesse regarded and cast behind others.

And againe, c 1.204 the Leuites that were no Preists were likewise diuided into 24 companies, appointed to attend the former companies of Preists; who, which, and when, was decided likewise by Lot; all great and small submitting themselues alike to that sentence, that there might be no contention nor emulation amongst them.

In particular for the Preists that were of each companie, and were to serue at the same time, there were d 1.205 Lots cast by them likewise for the sharing of Offices among themselues (partly to auoid confu∣sion and contention; for e 1.206 God is a God of order and peace; and partly the better to settle the ser∣uice; sithence f 1.207 no man commonly regardeth that that is euery mans charge) who should tend the Al∣tar of Incense, who the Table of holy bread, who the dressing of the Lamps, who the Altar of Burnt offrings, who should feede the Fire, who should carry out the Ashes &c. as by the bookes of the Iewish Liturgies is reported plainly to appeare. And thus is that place of the Euangelist Luke to be vnderstood, where it is said of Zachary, that being of the Course of Abia, and seruing in his Course, g 1.208 he went by Lot in to burne Incense: A place for want of this obseruation misvnderstood by many of the Auncients, who (to let passe here the repeti∣tion of h 1.209 Ambroses error, which it seemes he drew hence) i 1.210 supposing Zacharie to haue bene High Preist (which k 1.211 it is apparent he was not; for the High Preist was of no particular course, nor liued from Hierusalem, but had his imployment constant, and his abode continuall about the Temple:) and to haue gone in then to burne incense for the l 1.212 so∣lemne Fast of Atonement, m 1.213 at which time onely the High Preist entred not with incense alone, but

with bloud also, and that but once in the yeere, into the innermost Sanctuary, (whereas Zacharie by Lot was assigned to do what he did) n 1.214 did therevpon ground their groundles and vncertaine conceipt, (though in a matter of no great moment) which hath yet continued to these times, concerning the time of our Sauiour Christs conception and birth, o 1.215 referring therevpon the one to the Spring toward the end of our March, and the other to Midwinter about the latter end of December, * 1.216 or the beginning of Ianuarie: whereas p 1.217 the most auncient referred his birth-time to our Spring their Haruest, about Aprill or May; and q 1.218 other later ones of great note, vpon grounds as vncertaine, would reduce it to September or 2 1.219 October in Autumne.

But to returne to our Taske: As the Preists sha∣red the seruices among themselues by Lot: so the Leuites likewise, as well those that were r 1.220 Singers, as those that were s 1.221 Porters, decided by Lot, what order of course should be obserued in their musicall and ministeriall imployment by the one, and which gates of the Temple should be waited at and atten∣ded by the other. Among whom also those that were to wait in the same place, being many in num∣ber, t 1.222 are reported likewise to haue taken their turns by Lot, as well for the u 1.223 nightly watch, as for the daily ward. The * 1.224 Offices themselues were, it see∣meth, distributed, who should be Singers, who Por∣ters, &c. by Dauid, Nathan, and Gad, with other prin∣cipall

persons assisting them, hauing warrant so to doe from God: x 1.225 only the order and course of their imploiment in those offices was diuided vnto them, or decided and determined among themselues vp∣on ioynt consent and generall agreement, by Lot.

And hence ariseth the phrase vsed by Simon Peter to Simon Magus,y 1.226 Thou hast neither share, not Lot in this businesse, Which speech yet no more prooueth what that bastard Prochorus broached, that the A∣postles shared among themselues by Lot: no more then Gods commanding Elias z 1.227 to annoynt Elizeus Prophet in his owne place, (which was done, as the story sheweth, not by powring oyle on his head, but a 1.228 by casting a mantle on his backe) prooueth that Prophets were either ordinarily, or at all annoynted in the time of the Old Testament; (an opinion without sufficient ground generally receiued;) or that annoynting of Kings was euer vsuall in Persia, because b 1.229 Cyrus is termed the Lords annoynted; or that materiall oyle was powred vpon our Sauiour to that purpose, because he is called c 1.230 Christ and Mes∣sias, and is sayd to haue d 1.231 beene anoynted by God. But, as to annoynt is there put for solemnly to set apart and appoynt, where yet there is no materiall annoynting at all, because into e 1.232 some sacred Offi∣ces men were sometime by that Ceremony enstal∣led: so is a Lot heere vsed for right or interest to deale in that holy businesse, which yet was not, saue in f 1.233 Matthias his case, disposed of by Lot, because sacred Offices or imployments had sometime been thereby distributed.

Thus g 1.234 Augustine would haue it determined by

Lot among the Pastors of Gods people, where di∣uers are in one City, in time of publike persecution: who of them should stay by it, and who should re∣tire and reserue themselues for better times; that so neither those that stayed might bee taxed of pre∣sumption, nor those that retired themselues be con∣demned of cowardize. As also h 1.235 it is reported by some to be the practise to this day in the Church of Geneua, that by Lots cast among their Ministers, some of them are assigned to vi••it the infected at the Pesthouse in times of generall infection by epidemi∣call diseases.

§ 4. Now as in assignement of sacred Offices, so in distribution of ciuill Seruices & matter of charge, haue Lots among Gods people beene ordinarily v∣sed. Two Examples especially are found of it in Scripture.

The former in a Military matter: where in the Le∣uites i 1.236 quarrell, that had his Concubine rauished, so that she died vpon it at Gibea in Beniamin: the o∣ther Tribes of Israel resolue to goe vp against the Beniamites their brethren by Lot: which yet is not so to be conceiued, as if by Lot it should bee deter∣mined which Tribe of the eleuen should first goe vp against them: (for they are sayd to haue k 1.237 asked of the Lord at Shilo, and of the Priest that stood be∣fore him there, which Tribe should giue the ••us••t.) but their meaning is, as l 1.238 two worthy Interpreters rightly obserue, by Lot to designe who of each Tribe should be warriors, and who should bee pur∣ueyors, who should goe forth to fight, and who should be imployed to bring in prouisions 〈◊〉〈◊〉 those

that abode abroad in the field. m 1.239 The State there was then popular, as n 1.240 one of them well noteth: and therefore it seemed best to decide that by Lot, which without much tumult in an Anarchy could not easily haue beene determined otherwise.

The latter Example is in a City businesse; where the same people returned from the Babylonian de∣portation, o 1.241 cast among themselues Lots by Ezra's direction, thereby to designe, who should vndergo the burden for the bearing of the charge & expence, or imploying their paines in fetching and bringing in of wood, to bee spent daily in Gods seruice on the Altar of burnt offrings; the times being then dangerous, and the worke of some difficulty in re∣gard of their enemies that lay in wait for them on euery side.

§ 5. Neither was this vse of Lots lesse frequent among other nations then among Gods owne peo∣ple; p 1.242 most common in Democraties or popular Estates, because they seemed iustly to carry the greatest equality and indifferency with them, as q 1.243 they doe questionlesse (though such r 1.244 indifferen∣cy indeed be not alwayes allowable, nor such equa∣lity, stand euer with equity) but s 1.245 no strangers in any

kinde of state or forme of gouernment whatsoeuer: yea much vsed in the most flourishing and best or∣dred Estates, nor reiected, but admitted and ap∣proued by such state-masters or state-wrights (if I may so terme them) that so plotted and moulded states, as if they wrought them out of wax, as they deemed would bee for the best, and like longest to continue.

Thus a 1.246 Plato in his imaginary modell of such an Estate as he supposed would bee most exact and ab∣solute in all poynts, would haue the most part of his Magistrates (some few excepted, as the b 1.247 Cheefe Iustice, and c 1.248 the Generall for warre with other mi∣litary places) d 1.249 to be designed yeerely by lot, for the preuenting of, and meeting with the peeuish∣nes and waywardnesse of the multitude. To which purpose he willeth that e 1.250 360 be chosen yeerely by most voyces of the whole Communalty out of the foure rankes of his Citizens, (4 pound, 3 pound, 2 pound, and one pound men, as they reckoned, or f 1.251 much about 12, 9, 6, and 3 pound men, accor∣ding to our account) 90 out of each ranke, for Sena∣tours and Aldermen; and the one halfe of them by Lot assigned to gouerne the City for that yeere: as also 60 g 1.252 Sheriues, fiue out of euery twelfth part of the City, to gouerne the Territory thereunto ap∣pertaining, diuided likewise into 12 parts; it being h 1.253 by Lot determined yeerly, which part of the City should send Rulers into this or that part of the Country. Besides these, hee requireth i 1.254 of six ele∣cted by most voyces out of the first Ranke, three by Lot to be set apart for k 1.255 Surueighors of houses, edi∣fices,

high-wayes and water-courses in and about the City: and often so elected out of the first and second Rankes, fiue to bee l 1.256 Clarks of the market: Againe, one of 12 chosen out of the whole com∣pany of Competitors for m 1.257 Master of the Reuels; and three of 12 that haue most voyces, for n 1.258 Triers and Disposers of prizes in solemne games, o 1.259 Courts to be setled in each ward of the City; and for pri∣uate causes Iudges, as occasion should be, appoyn∣ted by Lot for the preuention of corruption; as for publike by speciall choyce. p 1.260 The election of Priests and such as haue charge of holy things to be left to God himselfe, for him by Lot to dispose, as he pleased.

§ 6. But to leaue his frame to those that list to make triall of it; in this particular many famous E∣states haue much concurred with him. For first a∣mong the Greekes, and more specially at Athens; to let Sparta passe, where I finde little done in this kinde by Lot, saue that q 1.261 the Competitors for any Office were in order by Lot admitted sometime to passe the Suffrages of the Assembly, in whose power it was to chuse or refuse: At Athens, I say, were many of their offices and imployments, as well Ci∣uill as Sacred disposed of r 1.262 by lot.

s 1.263 The Offices there were either wholly electiue, as the Areopagites, or Iudges that sat at t 1.264 Mars his hill vpon ma••ters of greatest consequence, as wilfull

murther and the like, u 1.265 chosen out of those that had vnblameably before born office elswhere, who con∣tinued in that authority so long as they liued: or in part casuall, yeerely designed by Lot, as their sacred Senators or Legates that they sent yeere by yeere to the common Councell at Delphos; and their ordi∣nary Senators, or their Councell of fiue hundred, taken out of their Commoners for the gouernment and iudicature of other ordinary affaires. These were chosen, x 1.266 as it seemeth, y 1.267 by putting together the names of all those of each ward that were capa∣ble of that dignity noted vpon z 1.268 little tables or to∣kens of Brasse into one vessell, and as many Beanes blacke and white, all but 50 blacke, into another, and so each mans token being drawne out of the one, and a beane withall out of the other, either he past to further triall, and held if he were approoued, or he was for that yeere reiected, as his beane proo∣ued white or blacke. And thus a 1.269 fifty a peece being extracted out of each of the ten Wards (for Tribes they cannot well be termed, b 1.270 a Tribe being, as the word importeth, but a third part of one of them) the whole number was made vp of the Councell of 500.

Now out of those, that were thus dignified by benefit of the beane, were c 1.271 nine againe by the like course aduanced to further place of authority ter∣med Rulers or Regents; of which number were

there 6 Masters of the ordinances, d 1.272 the King or Ma∣ster of their Ceremonies, the Maior for the yeere, e 1.273 and the Martiall. After the 500 thus designed, and the nine Regents called out of them, f 1.274 Lots were againe cast, or drawen rather for each of the ten Wards, which should rule first (for the princi∣pality of each of them was to last little more then a moneth, to wit, the tenth part of their yeere) which next, and so on to the yeeres end. This decided by Lot, all the Princes (for so now they were stiled all of that Ward that had the white beane) of the prin∣cipalitie that then tooke place, drew by Lot againe g 1.275 ten Presidents that might rule for the seuen first dayes, and then ten more for the seuen next, and so on till the 35. dayes were expired, the full time of their whole principalitie. Out of which tenne a∣gaine there was by Lot likewise drawne out h 1.276 a Commander or a Prouest, whose gouernment in that kinde lasted but one day of the sauen, neither might any one of the ten haue it more then once or aboue one day at once, because the keyes of the Castle at Athens were in his keeping: and so seuen of them hauing it in course as the white beane fauou∣red them, three of them of necessitie were debarned of it.

i 1.277 When causes were to be heard and tried, the Masters of the Ordinances accompanied with a Re∣gister, called those that had power of iudicature to¦gether into one place; and, whereas there were ten

Courts, that held plea of seuerall kinde of suits, mar∣ked with seuerall letters, set in k 1.278 seuerall colours (as it seemeth) ouer the seuerall Court gates; k 1.279 by Lot they assigned m 1.280 a competent number of persons ac∣cording to the qualitie of the suits to be heard, for each Court, as they drew beanes or acornes, (for n 1.281 those also are reported to haue beene vsed in this businesse) with the letters vpon them that belonged to those Courts: each of which persons so allotted o 1.282 hauing receiued first a Rod from the Crier with the name of the Court written on it, or of the same colour that the letter was ouer the Court gate, hee went with that and his beane or acorne vnto p 1.283 that Court that had the letter on the one of the same co∣lour with the other, and was there admitted for a Iudge.

Besides these ordinary Iudges were there certaine q 1.284 Arbitrators also or Vmpires (other from such as were chosen by mutuall consent of both sides) by Lot assigned for the hearing and ending of lighter matters, r 1.285 diuided likewise among them by Lot; which they did, assisted by certaine s 1.286 Clerkes of the pleas designed also by Lot: t 1.287 from whose sentence such as liked it not, might appeale to the Iudges.

Now in this designation as well of their Senators, as of their nine Regents, it was constantly obserued

that u 1.288 some were euer by a second Lotterie added after a iust number drawne, that if any of them drawne formerly, either were reiected vpon triall, or deceased within the time of his Regiment, the other might immediately supplie his place. And x 1.289 there was a great penaltie for any one that should intrude himselfe into Court or Councell, not being by Lot assigned so to doe.

I find further among the Offices carried at Athens by Lot; y 1.290 Ten Treasurers taken out of those of the best ranke: z 1.291 Ten Controllers or Auditors, to whom most of the other Officers within certaine dayes after their time expired were to giue account of their gouernment, free libertie granted any man that would stand forth to accuse them of, or charge them with ought, carried otherwise by them then ought to haue beene, while they were in Office: a 1.292 Ten Surueighors or Scauengers: b 1.293 Ten Wardens of the Ports: c 1.294 Ten Clarkes of the Market: as also the Office of d 1.295 the Eleuen; e 1.296 whereof Ten were as Sheriues or Bailiues, and had charge of the common Gaole, and of Executions and Arrests, each within his owne Ward; the Eleuenth was a Scribe or Re∣gister adioyned vnto them, for the making of Writs and entring of Actions: as f 1.297 the Officers also of each Principality before mentioned had one the like chosen likewise by Lot to attend them for the kee∣ping

of their Writs and Decrees, and for the entring of their Orders.

Now these Officers thus elected by Lot, had some of them as well Sacred as Ciuill imployment. For not onely g 1.298 the King or the Master of the My∣steries and holy Rites, dealt most in such matters; but h 1.299 the Mayor for the yeere, and i 1.300 the Martiall too, had their seuerall imployments in that kinde for seuerall their superstitious seruices. And besides them had they by Lot designed k 1.301 Sacrists, tenne in number, for the procuring of prodigies, and the per∣formance of certaine Superstitions vsed euery fift yeere; as also Priests for their seuerall Gods, as l 1.302 Ioue, m 1.303 Vulcan, &c. wherein n 1.304 many others also concur∣red with them both in * 1.305 other parts of Greece, and o 1.306 else-where; as p 1.307 at Syracuse in Sicilie, where, of three chosen by voices out of three Families, was one Priest for Ioue yeerely designed by Lot.

§. 7. To passe ouer from Greece to Italie, from Athens the q 1.308 Eye of the one, to Rome the r 1.309 Head of the other, yea s 1.310 of a great part sometime of the

whole knowne world: At Rome, albeit it be repor∣ted of Romulus, that t 1.311 he would by no meanes haue Priests appointed by Lot, but by Election: yet u 1.312 by Lot were the Vestall Virgins there in succeeding ages designed, as the place became void by decease or default, one taken of twenty picked out formerly by the chiefe Priest. And for Ciuill Offices among the Romanes (who are herein x 1.313 said to haue imi∣tated the Athenians, but in truth tooke not their course) not so much the Offices themselues or∣dinarily, y 1.314 which went most by election and voi∣ces, as the imployments in the Offices were diuided by Lot.

For first after the making away of Romulus, z 1.315 the two hundred of the Gentrie, diuided into tens, cast Lots for the ruling of the State in course a∣mong themselues, each ten their fiftie dayes, and each of the ten his fiue; and so the next ten after, till they had all taken their turnes. But that course they soone grew wearie of, and at Numaes election it expired.

Againe after the ejection of the Tarquines and the surcease of regall state, the two Consuls or Ma∣iors by Brutus his meanes then setled, where some extraordinarie busines fell out, that was to be done by them, and could not conueniently be done but by one, (as a 1.316 the Dedication of a Temple, h 1.317 the Nomination of a Dictator or Soueraigne Generall, * 1.318 the keeping of Courts for Creation of some new Officers, or the like,) vsed by Lot to decide whether

should haue the honour of it. But most ordinarie and vsuall was this their manner of decision, when either c 1.319 one being to stay at home, and the other to go abroad, or d 1.320 both being to go abroad for the waging of warre in seuerall places, or the gouerning of seuerall Prouinces, it was by this meanes decided whether should go, whether stay, whether haue this or that charge: As also when they were both toge∣ther in the same seruice with equall authoritie, e 1.321 they did sometime in the execution thereof by Lot daily take their turnes: and f 1.322 and by it likewise decided whether should stay by it, and whether returne for a time, when some state busines required the pre∣sence of one of them at home. The Pretors like∣wise or Presidents, g 1.323 one at first onely ordained for Ciuill Iurisdiction at home, because the Consuls were by occasion of warre oft called abroad; then h 1.324 two, as suites grew by accesse of foreiners to the City; and i 1.325 after a greater number as the Prouinces encreased; k 1.326 first parted by Lot betweene two of them the City Iurisdiction, the one to be for the Causes betweene Citizen and Citizen, the other for those betweene Citizens and Foreiners; and after they and the rest, as also the l 1.327 Vice-consuls and m 1.328 vice-pretors with them (such as by speciall com∣mission continued in authoritie after their yeere ex∣pired,

or by speciall fauour vnder the Emperors had such authoritie conferred vpon them) cast Lots to∣gether in common, as well for the two seuerall Iu∣risdictions at home, as for the sundrie Prouinces abroad.

To these in future times, as the State spred, were Questors or Treasurers adjoyned, n 1.329 who had like∣wise their charge assigned them by Lot. And * 1.330 of such as had beene Treasurers, were Tribunes by Lot sometime designed, when none offered them∣selues to stand for the office.

The o 1.331 Aediles also or Surueighors were by Lot designed whether should hold, where diuers Com∣petitors had an equall number of voices, and it was vncertaine therefore which of them were chosen. And in their solemne Assemblies for election of Officers, it was p 1.332 by Lot decided which Companies or Hundreds should be first demaunded their Suf∣frages, and so q 1.333 giue a leading voice, as it were, to the rest.

For warlike imployment, both r 1.334 Consuls and s 1.335 Praetors had their Legions and Armies now and

then by this course also allotted them: and t 1.336 such Tribes sometime were assigned as should afford souldiers for seruice: As also such persons of each Tribe as should serue: In which kinde not vnwor∣thy the remembring is M. Curius his act, * 1.337 who when a suddaine muster was to be made in the time of his Consulshippe, and none of the younger sort made apparance, he cast Lots vpon all the Tribes, and of that Tribe that came next to hand hauing cited him that was first drawne, because he appeared not, both 1 1.338 confiscated his goods, and 2 1.339 sold him for a slaue.

For Ciuill Iurisdiction, at first more sparingly, but in latter times ordinarily, were u 1.340 the seuerall pleas parted among them by Lot, some to haue and trie Causes of Treason, some of Murther, some of Ex∣tortion, and the like. And x 1.341 these, when any of them were to sit, by Lot vsed to extract out of the whole company of those that had power of Iudicature in such cases, such a number as the Law required to assist them in iudgement. That which auncient writers call y 1.342 the Sorting of Suites, not, as some haue thought, z 1.343 the ordering of Causes, but 1 1.344 the as∣signing

of Iudges by Lot (to preuent corruption and packing) for the hearing of each Cause. In which case 2 1.345 it was lawfull as well for Defendant as Plantiffe, vpon iust ground to challenge any of the Iudges alotted him; and 3 1.346 some other then was by Lot likewise to be drawne in his roome. As also sometime 4 1.347 by Lot there was Counsell assigned the parties contending at the appointment of the Court.

Beside these by Lot Augustus is reported a 1.348 to haue set a part a certaine number of Senators to consult with at set times about matters to be moued in open Court afterward, or rather b 1.349 to dispatch businesses by without the Court, yet so as by them the whole Court might seeme to haue some hand in them: by Lot likewise c 1.350 he assigned others to at∣tend the Court, and make vp a iust number on Court-daies during the vintage-time, giuing the rest libertie of absence: by Lot d 1.351 hauing parted the Citie into certaine Regions or Wards, he appointed the yeerely Officers to share those Wards, and to vndertake the charge of them; e 1.352 which continued so for a long time after: by Lot f 1.353 he enjoyned two of those that had formerly beene Pretors to be cho∣sen yeerely for the custody of the common Treasu∣rie; g 1.354 which through the euill successe of it lasted not long: by Lot h 1.355 he assaied to reforme the whole body of the Senate, chusing first himselfe a certaine number, and after an oath administred to them, giu∣ing

them power to name fiue a peece that they thought fittest for gouernment, so that none of their owne kindred, of each which fiue hee drew one: but that deuice of his likewise * 1.356 tooke no great good effect, in regard whereof he soone gaue it o∣uer againe.

In Tiberius his reigne were k 1.357 by Lot certaine as∣signed to cleare the Lawes in some cases then que∣stionable. And in Vespasians time either l 1.358 Mucia∣nus, or m 1.359 Vespasian himselfe, or n 1.360 both of them, as some suppose, seuerally and at seue∣rall times, by Lot assigned some to see restituti∣on made of wrongs done during the ciuill warres that then lately had beene; and to helpe extraor∣dinarily to ridde the Courts of the multitude of suites, that intermission of Iustice had now cloied them withall.

Lastly wee finde o 1.361 Legates or Leiftenants (for p 1.362 some of them had speciall power with∣all) though but q 1.363 rarely, designed by Lot: In which case when r 1.364 the vse of Lotery was in that kinde sometime questioned, though by some it were opposed, yet s 1.365 the greater part went with it, and would needes haue it still retained, as a soueraigne t 1.366 preseruatiue against ambition and corruption, and a singular remedy for the preuenting both of u 1.367 enmity and x 1.368 enuy: In

which regard they esteemed it as a kinde of diuine y 1.369 Ordinance, where it was carried without fraud and couine, as it ought.

§ 8. Neither is this practise of Ciuill Lotery in matter of Office and Imployment vnusuall z 1.370 in Italie euen at this day; and that in some of those E∣states that for wisedome and policie are of speciall note and generall renowne. Among other the State of Venice which many make the very Mirhor of policie, and some suppose to be a 1.371 a modell of Pla∣toes old platforme, is very frequent in this kind. For b 1.372 whereas among them the whole body of their Gentry are of course admitted into their Generall Councell at 25. yeeres of age, and not ordinarily earlier; yet at 20. they may make suite for it, and if the Lot fauour them, then obtaine it. To this pur∣pose they meete once a yeere c 1.373 the fourth of Decem∣ber: at which time those that seeke it, hauing for∣merly made proofe of their Gentry, haue their names cast all into one pot, and brought in to the Duke, before whom standeth another pot with as many balls in it, whereof a fift part is gilt, and the rest all siluer onely. He draweth each mans name out of the one, and withall a ball out of the other, which if it proue a golden one, he is thereupon ad∣mitted, if a siluer one onely, he staieth at least a yeere longer. Againe in the choice of their Officers, not so much the maine Offices, as the Electorships are in part disposed by Lot, somewhat after the manner that * 1.374 Augustus sometime vsed, as not long before

we shewed. For first in the designation of their Duke their principall Magistrate there is Lotery vp∣on Lotery, lotting and voicing in a prolix and intri∣cate manner enterchangeably mixed the one with the other. d 1.375 When the place is voide either by de∣position, or (as most vsually) by decesse, all their Gentry of 30. yeares of age or vpward (for none vnder are then admitted) are assembled together, and come in order of place as they sit (Lots first cast which side of them shall come first) to the Lot∣pot, hauing as many balls in it as there be of them in all, whereof 30. onely are gilt: there a childe draweth for each of them, till for 30. of them those 30. gilt ones be drawne. For which 30. the childe draweth againe the second time out of another pot that hath 9. onely gilt ones. The nine so drawne withdraw themselues into a conclaue, where among themselues they name 40. such as haue each of them 6. voices at least. Out of the 40. so named are 12. againe selected by Lot: which 12. among themselues choose 25. each at least by 8. voices. Of these 25. are 9. againe by Lot set apart: which 9. nominate further 45. as before: and those 45. be∣ing by Lot againe reduced to eleuen; these eleuen chuse out 41. of the chiefe Senators, which last haue power to elect a Duke. These 41. then after an oath by them seuerally taken to chuse whom they iudge worthiest, and some other solemnities per∣formed, write each of them in a scroll whom hee thinketh good. The scrols are mingled together, and then drawne as they come: and the fitnesse of the person first drawne is discussed: who if he haue

25. voices with him, had wont aunciently to cary it without further adoe. But of latter-times they go on, and he that hath most voices aboue that num∣ber, come he first or last to hand, hath the place. If none of them haue voices enough, they beginne a∣gaine, and continue till some one be nominated that hath.

* 1.376 Againe in their yeerely assemblies for the choice of other Officers, all their Gentry that haue voice in Councell (none of them excluded) draw first for 60. gilt balls out of two pots by one Lotery, the one halfe out of the one, and the other halfe out of the other: and then those 60. for 36. other gilt ones out of an other pot by a second Lotery. And the 36. that haue thus drawne and lighted on gilden balls twice, haue power to nominate to such Offices as are then to be chosen: which they doe in this manner. They go apart into certaine conclaues by nine and nine in foure companies. Where all those of each company in order of yeeres draw out of a Lot-pot balls with markes vpon them for the seue∣rall Offices; and according to the ball that each of them hath drawne, he nominateth what Citizen he will for that Office, who if he haue 6. voices of those 9. the party yet holdeth; if not, an other must be nominated by him, till some one be so approued. By this meanes among those foure Companies are there foure Competitors nominated for each of their Offices, whereof one is chosen by most voices of the whole Assembly, the Electors and the whole kindred of the parties nominated being onely first excluded.

Somewhat after the same manner are they repor∣ted to chuse, not their Electors, but their Offices in the Tuscan Estate. For e 1.377 diuiding those that are capable of Office into three rankes, and according∣ly casting them into three boxes: Out of the first they draw the Magistrates of highest place; the middle sort out of the second; and the lowest out of the third, And hauing thus drawne fiue seuerall ones for each Office, he carrieth it, that hath of the fiue the most voices in the Councell: But their electi∣on standeth as it pleaseth the Duke to confirme it, and no further.

§ 9. Generally in all places among all sorts of people imploiments of all sorts haue thus oft beene shared. In warre much was thus mana∣ged. For in garisons, seiges, pight fieldes and set camps, those that serued together, had their times, and places, and courses oft assigned them by Lot, as for f 1.378 watch and ward, so g 1.379 for assault and defence, or such imploiment as the place that by Lot befell them should require. In which kinde it is no vulgar commendation, that is giuen the Emperour Theodosius, that h 1.380 though then a great COMMAVNDER yet hee was content as a common Souldier in such mili∣tary seruices to take his turne by Lot among the rest.

In single Combats i 1.381 a Champion was sometime singled out by Lot: and k 1.382 by Lot it was determined (if a Poets word may go for good) whether of the twaine should giue the onset. In jeopardous ex∣ploites, or where multitude might cause confusion, and hinder rather then helpe, a Lot was called in, to order and marshall the matter. Thus l 1.383 by Lot it is said to haue beene decided who should be enclo∣sed in the wodden Horses wombe at the taking of Troy. Thusm 1.384 Timoleon being to passe a riuer with his armie in the face of the enemie, tooke the rings of the seuerall Leaders by drawing them to decide in what order they should passe; and when the ring of one of them that had a Trophey engrauen on it, came first to hand, they left all further lotting, and with great alacrity made each of them with all speed they could ouer, and so discomfited those forces, that stood on the other side to inhibite their passage. And thus n 1.385 Pericles, when he could hardly restraine his people inconsiderately ouer-eager on sight, hee diuided them into two parts, and by Lot assigned them, some to skirmish, and some to rest and make merry the whilest, to wit, that part of them o 1.386 that lighted on the white beane: whence it grew, saith mine Author, to be a by-word applied to those that liue at ease that they haue p 1.387 a white day of it, allu∣ding to the white beane. In desperate cases, when they were resolued to die rather then to fall into the hand of the enemie, and to be at his mercy; q 1.388 they decided sometime by Lot who should slay either o∣ther;

and r 1.389 by that meanes Ioseph the Iewish histori∣ographer escaped, his Lot comming out with the last mans, whom hee perswaded to surrender him∣selfe with him to the Romanes: or who should bee common Executioners to all; for so s 1.390 the Iewes beseiged in Masada at Eleazars instigation, chose by Lot ten among them to be as common Butchers to the rest, vnto whom each of them presented his wiues and children and himselfe to be slaine; which being done, t 1.391 one of those ten againe singled by Lot dispatcht the other nine, and in the last place himselfe.

At Syracuse the deliuery in Court of their mindes in course by Lot (u 1.392 in some kinde and case conti∣nued vnto Tullies time with them) and that after the order of the Alphabet (as * 1.393 the like was vsed in the Olympickes) is famous for Dionysius his act, x 1.394 who hauing drawne the letter M. when one jesting vpon him said y 1.395 he would play the Mome or the foole, made answere that z 1.396 he would proue not a Mome but a Monarke: and hee made his word good; for chosen Generall hee turned Tyrant. Whence it grew to a Prouerbe to say, 1 1.397 M. is his Lot, either a 1.398 of a foole, or b 1.399 of a fellow of no worth.

In voiages were c 1.400 some by Lot set a shore for discouery, especially where it was suspected to be difficult and dangerous. And at sea sometimes d 1.401 they cast Lots who should row, and who be o∣therwise imploied: and e 1.402 those againe whose Lot

it was to tug at the oares end, tooke their places by Lot. Both in publike workes, f 1.403 as at the building of Tyre; and in priuate labours, as g 1.404 at Vulcans forge; and in mutuall combinations, as h 1.405 at assaulting the Cyclops, i 1.406 each man had his taske or standing oft assigned him by Lot. Neither is the passing pride of that k 1.407 Egyptian Tyran here to be passed by, that compelled such Kings as were tributaries to him, not, as l 1.408 Adonibezek did sometime with his, to sit like dogges vnder his boord, but to draw, taking their turnes by Lot, like horses in his Charet, when it pleased him once a yeere to ride in state.

In a word, so frequent was the vse of a Lot in this kinde, that some a 1.409 Grammarians haue thought (though b 1.410 indeed it seeme not to be so) that a Lot among the Grecians from hence had its name, be∣cause by it men were vsually called vnto this or that worke. But sure it is that in this regard in speech ordinary, though figuratiue, men are commonly said to haue this or that Office c 1.411 allotted them, though it come not by Lot to them, but by election or otherwise: as our Sauiour is said truly to haue beene anointed d 1.412 a Prince, e 1.413 a Priest, and f 1.414 a Pro∣phet, though neither any Prophets euer vsed to be anointed, nor any such materiall oyle euer came on his head. The not obseruing whereof hath made g 1.415 some suppose Lotterie there, where indeed there is no lot at all.

§. 10. Thus haue wee seene how frequent the vse of Lots hath beene among all sorts, for distri∣bution of Offices and Seruices Ciuill and Sacred: Now they were no lesse frequent also in the diuision of Inheritances, of Lands and possessions, of Goods and Chattels, and the like: yea and oft times of Re∣wards too, as well paines and penalties, as Honours and Dignities.

Of Lands and possessions by Lot assigned to bee held and inhabited wee haue sundry examples in Scripture.

For first at the first entrance of Gods people vp∣on the Land of promise, the whole Land in generall was diuided by Lot, and that by g 1.416 Gods owne ap∣pointment, among the 12. Tribes. Concerning which partition there is some scruple among the learned arising from the words of Gods Edict con∣cerning it thus recorded by Moses: h 1.417 Vnto these (that is, the 12. Tribes, though i 1.418 Leui be left out, because k 1.419 Ioseph in Manasses and Ephraim maketh twaine) shall the Land be diuided to inherit according to the number of their names, (that is, of their per∣sons, as the word, l 1.420 Name, is also elsewhere vsed.) To many shalt thou giue a large inheritance, & to fewer a lesse: to each one shall inheritance be giuen according to his number. Notwithstanding the Land shall be diuided by Lot: according to the names of the Tribes of their Fathers shall they inherit. According to the Lot shall the Possession of it be diuided betweene many and few. Where the Question is how the greater number should haue a larger portion, and the fewer a lesse, when each part was to haue its portion assigned it by Lot.

For the solution hereof m 1.421 some say, that it was so to fall out, by Gods speciall prouidence miracu∣lously directing the Lots, that the greater compasse of ground should fall to the greater number of men, and the lesse to the fewer. But that is not likely: for had it beene so meant, God would rather haue said; To many I will giue a larger portion, and to fewer a lesse. Diuide thou as equally and exactly as thou art able to doe by Lo••: and I will cause it to fall out so, that the more men shall haue more Land, and fewer men lesse: or, Doe thou diuide it into vnequall parts; and I will make it fall equally to fit euery Tribes turne. So that the casting of the Lots should be Ioshuas work onely; but the fitting of more and fewer with lar∣ger or scanter possessions and portions Gods owne immediate disposition. Yea the euent it selfe con∣trolleth this idle conceipt. For we finde that n 1.422 some of them were scanted in those portions that by Lot befell them, whereof also they complained: and o 1.423 others againe had more besell them, then they were able well to people; and therefore are willing to admit others with them as Inmates.

Others thinke p 1.424 that the twelue men assigned to that Office of diuiding the Land by Lot, had a power by virtue of that Edict conferred vpon them, after the Lotery performed according to the parti∣tion made by others imployed thereunto by them, to enlarge or straighten the bounds of each seuerall portion, as they should see good; by virtue of which power they were to fit each part to the number of the people that were of that Tribe, which the same by Lot was fallen vnto. This indeed hath more

shew of probabilitie then the former; and r 1.425 wee finde some alteration and change in this kinde after the seuerall possessions were determined by Lot.

But yet that seemeth to be soundest that some q 1.426 others haue conceiued, that in that Edict there is mention of a two-fold partition, and either of them, necessarily required. The former a s 1.427 generall diuisi∣on of the whole Land (taking in that on this side Iordan, t 1.428 held by the Reubenites, Gadites, and halfe the Tribe of Manasses) into 12. Shires or Cantons equally diuided, to be distributed by Lot: the latter u 1.429 a particular Subdiuision of each Canton or Shire vnequally parted among those of that Tribe whom the same by Lot had befalne, as their Families or kindreds were more populous or more penurious of people.

Now as God enioyned, so x 1.430 Iosua accordingly did: For y 1.431 he diuided the whole Land among them by Lot. z 1.432 He beganne the worke so soone as the Land was at any rest, and a 1.433 afterward went on with it till he had made an end of it; assisted therein ac∣cording to b 1.434 Gods owne appointment by Eleazar the High-preist and the 12. Heades of the twelue Tribes. Their seuerall Lots in what course they came the holy Ghost hath left vpon record. For at the first Session or solemne meeting for the perfor∣mance of that busines, c 1.435 the first Lot fell to Iudas, and d 1.436 the second to Ioseph in e 1.437 Ephraim & f 1.438 Manas∣ses. g 1.439 At the second Assembly had the other seuen Tribes, to wit, h 1.440 Beniamin, i 1.441 Simeon, k 1.442 Zabulon, l 1.443 Isac••ar, m 1.444 Asher, n 1.445 Nephthalim, and o 1.446 Dan, (for thus by course their Lots came out) their portions

allotted them; n 1.447 the rest of the Land, not before assigned, being diuided into seuen parts, not o 1.448 by ten men, as Iosephus, but p 1.449 by 36. rather, or 21. at the least, (three a peice out of each Tribe, q 1.450 either of the whole Twelue, or r 1.451 of those seuen whose turnes then were to be serued) imploied specially to that purpose.

Concerning the manner of Lotery vsed in that action there is some diuersity of opinion. s 1.452 Some thinke that the Lots of the Land were put into one pot, and the Tribes names into another, and that one choise person, to wit Eleazar, drew for all. t 1.453 O∣thers imagine that there was onely one pot of Tickets containing the names of the portions, out of which one of each Tribe drew for the Tribe he was of.

u 1.454 Others lastly suppose that the Tribes names onely were put into the Lot-pot, and that each Tribe, as it was drawne, had his choise of which part he would yet vndisposed when he drew. The first opinion seemeth most probable, both because once drawing so might well end all, x 1.455 which would not be in the second, where question might be who should draw first, which would aske a new Lotery; and againe because it is not said in the story, that such a Tribe drew or was drawne first or second simply, but that y 1.456 the Lot came out first or second for such a Tribe, which agreeth not with the third.

There was indeed z 1.457 a speciall hand of God in this Lotery, (as there is oft in others) as it was done by speciall appointment from him; in regard wher∣of it may seeme to some worthy to be ranked ra∣ther

among extraordinarie Lots; considering espe∣cially how fitly the euent of it sorted with y 1.458 Iacobs propheticall prediction in his last will and Testa∣ment. But yet I take this rather to be the proper place of it: because howsoeuer there were a speciall prouidence of God in it, thereby to fulfill that holy Patriarkes prophecie, yet the maine matter that it was applied vnto and that was aimed at in it by those that were agents therein, is like to haue beene no other then z 1.459 an ordinarie partition of such pos∣sessions as by conquest and Gods gift were cast vp∣on them, without expectation of any speciall di∣rection of them, and the Tribes they were drawne for, to such certaine parts and seates.

Now as the whole Land in generall was thus di∣uided by Lot, so in particular were the Cities as∣signed to the Leuites diuided among them by Lot likewise according to their Families. For whereas a 1.460 God had commanded that 48. Cities in all should be assigned them, more from those that had more, and fewer from those that had lesse; againe, whereas b 1.461 the Leuites were diuided into three Families ac∣cording to Leuies three sonnes, Kehath, Gershon, and Merari; and c 1.462 the Kehathites were subdiuided againe into two rankes, to wit, the Aaronites or the issue of Aaron, Kehaths nephew by his sonne Am∣ram, which alone had the Priesthood, and the rest of that house which came not of Aaron; there were d 1.463 Lots cast by them for these their seuerall Fami∣lies in what Tribes there should Cities be assigned vnto each. So that the Princes set downe how many Cities each Tribe should affoord according to the

quantitie of their possessions and the number of their Cities; as also which Cities in each Tribe should be giuen them as most conuenient for their abode, who were to be disperst into all parts of Gods people. Which being first by them determi∣ned, e 1.464 the foure Families drew Lots then, which of them should haue the Cities set apart in each Tribe; and so f 1.465 the Aaronites had 13. in Iuda, Simeon, and Beniamin; g 1.466 the other Kehathites 10. in Ephraim, Dan, and the one halfe of Manasses; h 1.467 the Gersho∣nites 13. in Issachar, Asher, Nephthali, and the other halfe of Manasses; and i 1.468 the Merarites 12. in Reuben, Gad, and Zebulon•• the whole 48. in all.

And as at their first comming into the Land of promise, the possession of it was in this manner di∣uided by Lot; so at their returne againe vnto it from the Chaldean Captiuitie, was k 1.469 a Colonie by Lot drawne for the peopling of Ierusalem, one ta∣ken of each ten, and so a tenth of the whole compa∣nie for the storing of the Citie, beside such as volun∣tarily offred themselues thereunto, the remnant be∣ing left to replenish other places, and to possesse the residue of the Countrey round about. Yea the whole City it selfe (if we might beleeue l 1.470 the coun∣terfeit Ben-Gorion, or at least his abridger, for the true Iosephus saith m 1.471 otherwise) was by Lot shared in three parts by the three seditious Commaunders in the time of the Romane seige.

§ 11. Now moreouer Lots were vsed for Parti∣tion, as of Lands, so of Mooueables, of Goods and Chatels, and the like.

As namely first in some cases for the setting out

of Tith. n 1.472 Euery tenth one, saith God, of the Bal∣lockes, or neate, and of thy flockes, or lesser cattle, goates and sheepe, as they passe vnder the rod, shall be holy to the Lord: there shall no regard be had of good or bad, nor any exchange be made of it. For whereas the very tenth indeed, or that which fell in the tenth place precisely was in strict right the Preists due, but which that should be could not easily be knowne where great herds of neate or flockes of sheepe were, this seemed the equallest course, and is enioy∣ned therefore by God, that o 1.473 euery tenth one of them should be touched and taken, as they came out of the stall or the fold, by the Tithing-mans rod, and so set apart for the Preist. That which God alludeth vnto where he telleth his people by the Prophet, that p 1.474 he would cause them to passe vnder the rod, and bring them into the Bond of his Couenant: that is, q 1.475 by a Metaphore taken from Sheepheards that count their sheepe with a rod or a sheep-hookes r 1.476 he would search his people, and sort them, as the Sheepherd doth his sheepe, to take the better sort of them, s 1.477 reiecting and excluding the rest, into his fold, to bee in league with him and vnder his charge.

Againe in diuision of Booties, of prey and spoiles taken in warre. So are t 1.478 Lots said to haue been cast vpon Ierusalem when it was sacked by the Chaldees, and u 1.479 her people by Lot shared among the Conquerors for Slaues: As also x 1.480 the Nobles were of Nineueb in the sacking of that City, whe∣ther by the Medians, or by the y 1.481 Scythians, by whom it was at seuerall times surprised.

And of Goods otherwise gotten, as by pillage or stealth. As where Dauid complained of his enemies that y 1.482 they had parted his garments among them, and cast Lots vpon his vesture. Which thing is by z 1.483 good writers iustly supposed to haue beene first practised vpon Dauid, * 1.484 what time constrained to flie for feare of his life, his house was rifled by his foes, and his goods to his very garments sea••ed on, and by Lot, it is likely, shared among them: but was question∣lesse, (the a 1.485 holy Ghost testifieth it) fulfilled in our Sauiour, when the Souldiers that executed him, parted his garments among them, and p 1.486 to saue it from quartering, cast Lots apart vpon one of them, to wit, the Coate without seame (the rather, q 1.487 say some, because garments commonly so wouen or wrought, are wont to rauell much away if they bee rent,) but the rest of them, or the other two (for r 1.488 it is not likely that they were aboue three in all, a shirt, an inner, and an vpper coate) being rent into 4. quarters (which s 1.489 many obserue not, and yet t 1.490 Marke euidently saith) u 1.491 were likewise by Lot parted to each of the * 1.492 foure a fourth part. What forme of Lotery was vsed by them is not apparent, (as not greatly materiall) saue that the Popish tra∣dition saith it was by casting of Dice, which x 1.493 they are said to shew to this day three in number (* 1.494 hee may beleeue it that lift) one at Triers and two other at Saint Sauiors in Spaine; and so y 1.495 some would expound z 1.496 Nonnus when hee speaketh of Christs

passion, though a 1.497 other with better reason vnder∣stand him of b 1.498 Mication or shifting of fingers, the one diuining or guessing how many the other held vp, which the same Author also else-where c 1.499 more largely describeth, a d 1.500 kinde of Loterie e 1.501 aunciently much vsed aswell in serious businesses, as in sport & pastime: Nor hindereth it, but that Nonnus might well meane it, though f 1.502 that cannot, as they say, be practised well but betweene two onely at once. g 1.503 Poets euen the best oft-times take libertie beside the precise truth of story, and the ordinary vse of those things they deale with. And no maruell therefore if Nonnus should faile somewhat herein, being esteemed one but h 1.504 of the lower ranke of them.

But to leaue these vncertainties, such a Lot as this i 1.505 Salomon alludeth vnto, where hee bringeth in theeuish Companions not so much k 1.506 inuiting him whom they would perswade to aduenture his part with them, (for there is nothing to be aduentured lightly on their part but limme and life) as l 1.507 promi∣sing him, that he shall cast Lot with them, that is, shall haue an equall share with them in whatsoeuer they get: m 1.508 as those are wont to doe and to haue that

deale by way of lawfull trafficke together in joynt stocke.

To this Head may we further referre the design∣ing or picking out of persons by Lot to be saued or to be slaine. So n 1.509 some expound that of o 1.510 Dauids measuring out the Moabites with two coards to bee destroied, and with one full coard to be saued aliue: though p 1.511 the most turne it another way. Yea so s 1.512 most Interpreters vnderstand Gods speech, where he biddeth the Prophet r 1.513 pull the flesh peice by peice, euery peice of it out of the pot or caldron, and cast no Lot on it: thereby signifying that the people should not be some destroyed and some saued, but should all vtterly be destroied without distinction or diffe∣rence; though t 1.514 some of late vnderstand this also otherwise. But of this vse euidently was u 1.515 the Lot that was cast on the two Goates, (for it was meere∣ly diuisory, not diuinatory to tell whether was fitter for the seruice, both being alike fit for it) whereby the one was taken for the Scape-goat to bee saued and sent out aliue, the other left to be slaine and to make a Sinne-sacrifice to God in the behalfe of his people. And these bee all Examples that I finde of this Vse of Lots in holy writ.

§ 12. Among prophane Writers there is no∣thing almost rifer then the vse of Lots in this kinde. x 1.516 Inheritances among Coheires were by Lot oft diuided. For so; to passe by the Poets fiction of y 1.517 Saturnes three sonnes that should so part among them Heauen, Sea, and Hell; as also the Grammarians groundlesse conceipt of

z 1.518 Claros, a 1.519 Lacedaemon, and diuers other places that from hence should haue their names: thus, I say, wee finde b 1.520 Peloponnesus after the right of possession by joint conquest recouered, parted betweene Cresphontes, Temenus, and the Sonnes of Aristodemus; though there were some slight therein vsed, as wee shall hereafter shew: Thus c 1.521 Lotharius his foure sonnes, Charibert, Gunthram, Chilperis and Sigebert parted the Realme of France betweene them after their Fathers decease. Thus d 1.522 Fredericke the second King of Denmarke, and A∣dolfe Duke of Holst diuided betweene them the Te∣ritory of the elder Iohn of Holst deceased without issue. And thus, saith the Orator, e 1.523 should Oedipus his two sonnes rather haue done (and yet in part too it is said they did, i 1.524 taking either of them their yeere by turnes, as the Lot at first ordred it) and not by mutuall warre and strife (as at length they did) worke either others ouerthrow.

The Ciuill Law k 1.525 willeth that the goods and chattels of euery Courtier deceased, where a fourth part is to come to the Court, be parted by the heire or Executor into foure parts, and then l 1.526 Lots cast whether he shall chuse his three, or the Court her fourth. Where diuers good reasons also of this

course are rendred: for that m 1.527 It is commonly negle∣cted, that is held in common: Men thinke they haue no∣thing at all, if they haue it not apart: and out of an enui∣ous disposition (like n 1.528 the wrong Mother in Scrip∣ture) they suffer things oft to be spoiled rather then an other should haue good of them. The like is willed to be done where the choise of some Chatell is be∣queathed to diuers; or that one that it was bequea∣thed to dying leaueth diuers Executors; if they cannot otherwise agree. o 1.529 And our Common-law likewise, among other courses of partition of Land betweene partners or female Coheires, alloweth this for one, p 1.530 by diuiding the Land into parts as equall as may be, and then wrapping vp scroles of each part in as many waxen balls, to be drawne by the Partners, in order of yeeres, out of the bonnet of some other indifferent party.

In Cities new built, and at the first setling or al∣tring of estates, as also vpon the enfranchising of some that were Foreiners or not free before, had each one oft q 1.531 his house, or r 1.532 portion of Land, or s 1.533 Tribe he should belong to, assigned him by Lot: A thing t 1.534 expected of the poorer sort at Solons hand in the alteration of the Athenian estate: but indeed u 1.535 executed by Lycurgus, though not without much adoe, in the Spartan Common-weale: as also x 1.536 by Romulus in the first founding of the Romane estate. And y 1.537 in Egypt it is reported that they were wont

yeerely by Lot to assigne each man or each kindred what Land they should till.

After conquest of some Countrey it was vsuall both with the a 1.538 Greekes, b 1.539 Romanes and others, to diuide by Lot the Land conquered either among those that had done seruice, or among others also of their owne people. Not to omit that sometime they were too forward in this kinde (like c 1.540 the Hun∣ter that sold the Coorier the Beares skin ere he had killed or caught her) d 1.541 diuiding more among them∣selues then either they had presently in possession, or indeed euer attained vnto. When a Countrey was e 1.542 surcharged with multitude of people, or f 1.543 not able to maintaine her natiues by occasion of long famine; a common course it was by Lot to decide who should bide by it at home, and who go to seeke their fortunes abroad. If in warre they could not agree on a course; as in the Palestine expedition, commonly called the Holy warre, g 1.544 whether Tyre or Askalon should first be assaulted, a Lot was vsed to end the strife. h 1.545 The prey taken in the fielde, or in the sacking of some City, whether it were of goods, jewels and garments, or head of beasts, or

i 1.546 mens person, was vsually parted by Lot. In which kind not vnworthy the rehearsing is Probus the Ro∣mane Emperors act; k 1.547 who when an Horse taken in the field was presented him, reported to be able to trauell a hundred miles a day, & euery one made ac∣count that he would keepe it to himselfe; he said it was a beast l 1.548 fitter for a flier then a fighter; and bad put it to hazard with the rest of the prey: which be∣ing done accordingly, and drawne for one Probus, of which name there were foure seuerall men of the sharers, contention grew among them who had right to it; whereupon being once or twise againe put into the Lot-pot, when a Probus came out still, it was agreed on all parts, that no other then the Emperor himselfe should haue it.

In distribution of gifts, or rewards, or o 1.549 almes, where m 1.550 euery ones turne could not be serued, or n 1.551 that which many had equall interest in, could not well be diuided; it was by Lot designed which way, or to whom they should go. p 1.552 By Lot Danaus is reported to haue disposed of his Daughters among the sonnes of Aegyptus: q 1.553 By it the two Tarquines Titus and Aruns are by some said to haue decided, whether should haue the kissing of their Mother first; when the Oracle had told them that He should raigne that gaue his Mother the first kisse: wherein

r 1.554 Brutus their Cozen is reported to haue gone be∣yond them both by kissing his grand-mother the Ground: But s 1.555 others say that they agreed both to kisse her at once. t 1.556 By it Paris and Helen are like∣wise said to haue decided the controuersie betweene them about the naming of a Daughter that he had by her, whether it should beare his name or hers.

u 1.557 Where it is vncertaine in certaine cases at the Ciuill law whether party is Plantiffe and whether Defendant, both commencing suite; as they may, at once, either against other, not the maine busines or suite it selfe, as some mistake it, but x 1.558 that doubt onely is put to the decision of a Lot. y 1.559 And so is like∣wise by the same Ciuill-law the custody of Cauti∣ons or Euidences among those that are equally Co∣heires. At the election of a Pope z 1.560 the Cardinals in the Conclaue haue their Cells assigned them by Lot.

At their a 1.561 solemne Feasts, b 1.562 sacred or publike especially, in auncient times had each one his messe of meate by Lot assigned him. Where obserue we withall that as among the Hebrewes Gods people, c 1.563 Gods part in the tithe of their Cattle was by Lot set apart; and d 1.564 among the Heathen likewise, where

by some solemne vow a tenth of the encrease either of the fruites of the earth, or of their cattle had bin before made ouer to their Idoles: as also the e 1.565 Ara∣bians are reported in old time to haue consecrated yeerely a third part of their cinamon, which the Lot lighted on, to the Sunne, and that the Sunne, as they f 1.566 fable, should fire that part of himselfe. So among those Heathen in that their festiuall Lotery, g 1.567 the messe first drawne was held holy and accoun∣ted some Gods share, Mercuries most vsually, whom they deemed President of Lotery: That which I take rather therefore to be termed h 1.568 Mercuries Lot, then that which i 1.569 others say of an Oliue leafe, with∣out any good ground: And in the diuision of Lands before mentioned at the setling of new k 1.570 Colonies or l 1.571 Estates, some part was vsually by Lot set apart for sacred vses in the first place.

m 1.572 In their markets they vsed oft, when Buyer and Seller could not agree, as with vs to draw cuts, or cast crosse and pile, so by an other kinde of Lo∣tery, that Mication or shifting of fingers former∣ly spoken of, to decide, whether should come to o∣thers price: n 1.573 which custome yet for some conside∣rations was sometime in some cases inhibited.

§ 13. In pecuniary penalties was this kinde of Lot sometime imployed, where the Offendors were too many to be all of them amerced. For so

Augustus of such as frequented not the Senate as they should, o 1.574 enforced each fift man that the Lot lighted on, to pay his fine for his absence, which was remitted to the rest. But in case of life & death was a very principall vse of it. Where to passe by that Fable, fondly fathered vpon Athanasius, of Mel∣chi Melchisedecks Father, p 1.575 who hauing a purpose to sacrifice one of his sons, should cast lots first with his wife, whether he or she should chuse one of them to be exempt from that hazard, and after that vpon the rest of them (she hauing chosen Melchisedeck by that meanes preserued) for one to be slaine for a sacrifice: as also to let passe q 1.576 the Messenian Virgin that the O∣racle demanded for the murther of Tists; r 1.577 the Troia•• Kings daughter Hesione, whom the Poets faine the lot lighted on to be exposed to the sea monster: s 1.578 the 7. young-men, and as many Maidens that Min••s re∣quired from Athens yeerely for the death of Andro∣geus: and t 1.579 the children that the Spartans vsed to sa∣crifice to Diana, till Lycurgus at length altred that in∣humane practise. Nor to stay vpon u 1.580 the Persian Kings tithing out his Magicians (reported in our Ecclesiastical stories) vpon discouery of their frauds: or the misery of Cambises his armie in his Aethiopian expedition, * 1.581 who for want of victualls by Lot se∣questred a tenth part of themselues for the rest to make meat of. And to glance but at that memorable and lamentable act and accident of the two x 1.582 Flori

Father & son commanded by Augustus to cast Lots for their liues, whereof y 1.583 the one offered himselfe without Lot to be slaine; and he being slaine, the other thereupon slew himselfe. Most famous and frequent was z 1.584 the Romane practise in this kinde, tearmed therefore by them their * 1.585 Auncient law, or their Countrey custome: whose manner it was when some troopes of their Souldiers had in the fielde a 1.586 or Campe forsaken their colours, b 1.587 leaft their Sta∣tions, carried themselues c 1.588 cowardly in fight, or d 1.589 disorderly otherwise, e 1.590 for the frighting of all, and yet the sauing of some, f 1.591 to draw out by Lot h 1.592 sometime more, sometime fewer, most vsually i 1.593 a tenth part of the whole number that were faulty, or g 1.594 were deepest in fault, k 1.595 by an ignominious kind of execution to be made an Example to others; the rest of them punished onely l 1.596 with some other kinde of disgrace. This tithing of delinquents by Lot to death we finde to haue beene m 1.597 attempted onely, without effect once by Caligula; but was in∣deed practised and put in execution at sundry and

seuerall times, n 1.598 by Appius, o 1.599 by Iulius Caesar, p 1.600 by Augustus, q 1.601 by Antonie, r 1.602 by Apronius, s 1.603 by Crassus, t 1.604 by Galba; and lastly u 1.605 by Macrinus, who sometime also to seeme milde (which in truth hee was farre from) would draw out one of an hundred onely (as x 1.606 some other sometime did twentie apeice out of each Legion that had fled, y 1.607 and three of each hundred of those that had giuen way to the enemy) for execution in that kinde. Neither is this manner of Military discipline altogether vnusuall with mar∣tiall men among vs euen to this day; with whom Souldiers taken tardie sundrie of them together are permitted now and then to cast the dice for their liues vpon the Drum-head, some of them to be exe∣cuted, and some to be saued.

§ 14. From this vse of a Lot in generall spring those figuratiue speeches and phrases, whereby not a 1.608 that alone that by Lot is allotted any one, but b 1.609 whatsoeuer a man hath or holdeth, howsoeue•• he come by it, by gift, purchase, descent, or c 1.610 other∣wise,

is yet tearmed his Lot. Among the Greekes more specially d 1.611 an Inheritance is most vsually and vniuersally so tearmed. In way of reference where∣unto, as God is said to be e 1.612 the portion of those that serue him, and they are said to be f 1.613 his Inheritance; so their right to glory and life eternall is said to be g 1.614 their Lot, not so much, as some of the auncients haue thought, h 1.615 in regard of Gods free choise, as hauing respect to the generall nature of a Lot, which neither regardeth ought in the party whom it fauourably befalleth, nor is directed or determined at all in its motion by him; but because it commeth to them i 1.616 as by way of Inheritance, an eye had to the particular vse of it before specified in the setling of such estates. Hence it is also that in holy writ k 1.617 to cast a Lot is put for to inherite: and that God is said l 1.618 to haue cast the Lot vpon some places for wilde beasts, and to haue diuided Lands and Countries out vnto them by line; alluding to the courses vsed in diuiding of Land by Lot and m 1.619 line among such as were appointed to people and to possesse it. And in a word whatsoeuer betideth men, be it good, or

be it euill, is said to be their n 1.620 Lot and their o 1.621 allow∣ance, in way of allusion to this diuisory Lot, where∣by Lands and Goods, either of inheritance, pur∣chase, or prey, and parts or portions of diet, and rewards good and bad, haue from time to time bin vsually parted among many.

CHAP. V. Of the Lawfulnesse of such Lots: with Cautions to be obserued in the vse of them.

§ 1. NOw that Lots of this kinde are lawfull being vsed with due Caution, most Di∣uines acknowledge, howsoeuer the arguments that some of them bring, are not so sound many of them as were to be wished; and their Cautions the most of them are either vnsound or superfluous, as vpon the view and surveigh of some of them shall appeare.

In the arguments alleaged for them, the generall error of most Authors is (that which hath also caused much mistaking otherwise) that they con∣found Ordinarie and Extraordinarie Lots the one with the other, and so reason without reason from the one to the other: As if a man should reason from a 1.622 E••uds slaying of Eglon b 1.623 to the Iesuites and Romanists murthering of Princes at this present, supposing them to be Heretikes and Enemies to

Gods Church; or from c 1.624 Phineaz his killing of Zimrie and Cozbi, d 1.625 to the like execution done vpon delinquents taken in the like act by some priuate person in these times; or from e 1.626 the Hebrewes sur∣prizing of the Land of Canaan and rooting out of the Canaanites by Gods speciall appointment, to f 1.627 the Spaniards dispeopling of the West Indies, as they tearme them, in such places as they seised on; or to iustifie our seising vpon any other part of the world, and seeking in like manner to subdue or de∣stroy the Inhabitants thereof.

Let the Arguments of g 1.628 one that hath heaped vp most serue for the rest, to shew how confusedly men haue formerly dealt in this argument.

First, therefore saith he, h 1.629 Lots are guided and go∣uerned i 1.630 by God to a good end.

True: but k 1.631 so are mens sinnes too guided to good ends by God l 1.632 drawing light out of darknesse, and m 1.633 turning euill to good, and n 1.634 vsing mans euill will to the working and effecting of his owne holy will. For o 1.635 he disposeth and ordereth all things, euen the wickedest and the worst things, p 1.636 who be∣ing infinitely good, would not suffer any euill, but that he knoweth how to doe good euen with euill.

Secondly, q 1.637 Lots haue their originall from God, who commaunded r 1.638 Lots to be cast vpon the two goates; and s 1.639 enioyned a diuision of the Land of Canaan by Lot.

But these examples and the like simply consi∣dered, warrant no vse of Lots further then in the particulars there mentioned: no more then the Commandement t 1.640 giuen Moses to make the brasen Serpent which was u 1.641 a Type of the Messias, * 1.642 will warrant the ordinarie making of Images for religi∣ous vse otherwise.

Thirdly, x 1.643 God approued the Lots practised by y 1.644 Io∣shua and z 1.645 Samuel; for the discouery of Achan, and the election of Saul.

True it is; God approueth whatsoeuer he com∣maundeth. But Gods approbation of what hee commaundeth, giueth no warrant for what he doth not likewise commaund. That which this Authour himselfe also well saw where he saith, that a 1.646 The ex∣amples of the Saints are not easily to be imitated. And againe, that b 1.647 what Ioshua did, he did enioyned it by God, which no man may therefore take paterne to doe the like by, vnlesse he haue the like commaundement from God so to doe. And what he saith of Ioshua, may be said also of Samuel.

Fourthly, c 1.648 In other cases haue godly men likewise laudably vsed Lots. Asin d 1.649 the ministery of Zacharie; in e 1.650 the choise of Matthias; in f 1.651 the discouery of Iona∣than: nor are the Lots disallowed that g 1.652 the Seam••n cast vpon Ionas.

These examples some of them, as that of Mat∣thias his and the former, were extraordinary actions, done by speciall warrant: others of them, as those of Saul and the Seamen vpon Ionas and Ionathan though not expresly condemned, yet are not allow∣ed, neither can well be justified; and others lastly

of them, as that of Zacharie, are of the point in question, and must by some other ground be proued warrantable.

Fiftly, h 1.653 They make for Gods glory; recourse being had in them to Gods iudgement.

So i 1.654 aly may make for Gods glory; and yet k 1.655 is not therefore allowable. Yea the very offring to haue recourse to Gods immediate iudgement with∣out speciall warrant is vnwarrantable.

Sixtly, l 1.656 They end great strifes and inexplicable suites.

The Vse of them then is profitable and commen∣dable, if allowable and warrantable: But that is the point to be proued. Otherwise m 1.657 Euill may not be done that good may come of it. Yea n 1.658 the least morall euill that is may not be admitted for the preuenting or auoiding of the greatest naturall euill, or for the archeiuing of the greatest politike good.

§ 2. And of this nature are the arguments that are vsually brought for the confirmation of the truth in this point. Which in regard therefore of the inualidity and insufficiencie of them leauing to their seuerall Authors to make good as they may, we will assay to giue some sounder groundes: And for the present we will presse onely the testimonie of Salomon, where speaking of such kinde of Lots as these are, he saith, that o 1.659 The Lot staieth or ••••inteth contentions or suites, and maketh partition among the mightie. In which words the holy Ghost manifestly not alloweth onely and approueth the vse of Lots in such cases, but commendeth it vnto vs as a wife and discreete course for the taking away of contro∣uersies

and questions in this kinde, and the preven∣ting of law-suites or other quarrels that thence o∣therwise might arise. The place is pregnant, and the proofe expresse, considering whom it is spoken by. Neither shall I neede to spend many words for the present either for the further vrging and en∣forcing of it, or the seconding of it with other ar∣guments: partly because most Diuines generally concurre in the approbation of them, though their proofes be most of them impertinent; and one eui∣dent argument may well suffice in a matter not much controuersed; and partly also because the point will receiue further strength from the argu∣ments that shall p 1.660 hereafter be produced for the next sort of Lots, which are more questionable then these. Whither referring the Reader for fuller satisfaction, we will proceede in the next place to consider of the Cautions necessarily to be obserued in the vse of such Lots.

§ 3. When therefore it is said that such Lots are lawfull, it is not so to be conceiued, as if the meaning were to justifie euery particular instance in that kind that either was formerly produced or euer hath bin practised; q 1.661 particular circumstances many times alter the nature of actions, and make those things oft vnlawfull, that otherwise are not euill; but to approue onely the vse of them in those cases, where by such circumstances it is not corrupted and changed. In regard whereof it is not without iust cause, that those that deale in this argument, and allow the vse of such Lots, are wont to annex cer∣taine Cautions or rules to direct and limite the vse

of them: yet herein failing not a little, in that, as their proofes the most of them are insufficient or impertinent; so their Cautions are many of them either vnsound or superfluous, to wit, such as sort not either with the nature of these Lots, or with the ordinarie vse of them. Wee will first breifly consi∣der of them, and then set downe some other, more apt at least, in the roome of them.

The first Caution then giuen vsually is that a 1.662 men vse Lots as * 1.663 Law, or b 1.664 Armes, only in case of necessetie, when they haue tried all other courses, and where all o∣ther faile, when nothing else will serue to effect what we would haue: c 1.665 Otherwise to vse Lots were a tem∣pting of God.

But it is not necessary to require any such necessi∣tie, since the thing that is thus put to Lot ought to be a matter of meere indifferency, as hereafter shall appeare; and the course it selfe also is no other. Which therefore euen where diuers waies or cour∣ses may be to end a controuersie by, may choise be made of among the rest, being as fit and equall as any of the rest. The suites mentioned by Salomon in d 1.666 the place before alledged as determinable by Lot, are such as may by other courses also, (as by arbitrement and compromise, or by condescension e 1.667 the one yeelding the choise to the other,) be com∣posed: and therefore it is not necessitie simply, that either enforceth or warranteth the vse of a Lot in them. Neither is there in such case any tempting of God, where there is, as no neede, so no expe∣ctance of any extraordinary worke of God. Yea on the other side where the same is either required

or expected, there God is tempted, be the necessitie enforcing the Lot neuer so great.

The second Caution is that f 1.668 They bee reuerently and religiously vndertaken, g 1.669 with solemne praier vn∣to God formerly conceiued, as h 1.670 was sometime done in the choise of Matthias.

It is true indeede that i 1.671 nothing ought to be done irreligiously or irreuerently. But yet there is great difference in the religious and reuerent vsage of things, to be meated out and limited by the weight of the worke. In regard whereof there may be no want of due reuerence in some actions, wherein yet such solemnities are not obserued.

Againe it is no lesse true, that we are to k 1.672 pray con∣tinually: and that l 1.673 all our actions (euen the least and lightest of them, euen our sports and pastimes, much more all our serious, though ciuill, affaires) are to be sanctified by praier: But how? or in what manner? Not that a man is bound at each seuerall act, as vpon euery bargaine he maketh, or euery pe∣ni-worth of ware that he selleth, to fall downe on his knees and conceiue a set praier; no more then to say a new grace for each seuerall course that is brought to the bord, or each seuerall dish that is carued at the bord, or vpon euery other bit of meate that hee putteth into his mouth. The praier conceiued at the beginning of the meale serueth sufficiently for all: and the m 1.674 Morning sacrifice sanctifieth the whole ordinarie daies worke, though eiaculations, as they tearme them, may be seasonably vsed, as occasion shall require. So here vsually is no other sanctifica∣tion required then is common to other ciuill af∣faires:

Not but that n 1.675 praier specially applied to the Lot may in some case be conceiued, where the mat∣ter is more weightie, and the euent of some conse∣quence, as o 1.676 in the choise of a Magistrate, or p 1.677 of a Combatant, in diuision of Land where some speci∣all cause is to affect one part before another, and the like: Otherwise q 1.678 solemne praier is no more neces∣sarie vnto the vse of a Lot, then it is to any other ordinarie busines whatsoeuer. The instance giuen is of a sacred extraordinarie Lot. And it is no sound course to reason from extraordinarie to ordinarie, from sacred to ciuill, from some particular to the generall.

A third Caution is that r 1.679 No superstition or curiosi∣tie be mixt with it: but s 1.680 the euent be religiously expe∣cted from God.

Superstition indeed altreth the nature of a Lot, and maketh it not a meere Diuisory but a Diuinato∣rie Lot: for the paring whereof away therefore some Caution may seeme needfull: as we shall af∣terward see.

For the latter Clause: to expect the issue and e∣uent of it, as by ordinarie meanes from God, is com∣mon to all actions: to expect it by an immediate and extraordinarie worke is no more lawfull here then else-where, yea is indeed meere superstition, as hereafter we shall shew.

The fourth and fift Cautions are that t 1.681 We inquire not into things vnlawfull by Lot: as what is become u 1.682 of

goods stolne or lost; or * 1.683 to foretell what shall be: for that is to turne Lotery into Sorcery.

But such Lots as these are meerely Diuinatorie, (no Diuisory Lots) of which seuerally by them∣selues.

A sixth Caution, that x 1.684 We vse no texts of Scrip∣ture in our Loteries.

It is true indeed generally of all actions, that ho∣ly things are not to be applied to prophane vses. But the abuse here touched is in diuinatorie Lots, simply vnlawfull, whether such sacred things bee vsed in them or no.

A seuenth Caution is, that y 1.685 They be not vsed in Ecclesiasticall elections: for in temporall dignities or offices they may.

And why not in those as well as in these, where the people or persons that haue power to choose are diuided in their choise, and the Competitors generally held equally fit for the place? that which z 1.686 others also of good note graunt, and * 1.687 diuers Po∣pish ones too, saue for the Popes prohibition.

The eighth and last Caution is that a 1.688 No couine or crafty conu••iance bee vsed in them: like that which b 1.689 Temo the Preist vsed in deciding a controuersie be∣tweene Cresphontes and Aristodemus his issue.

For the story here touched, it is diuersly reported by Authors, and in some particulars mistaken by

him that alledgeth it. We shal haue occasion c 1.690 here∣after more particularly to relate it. Meanewhile this may suffice, that, howsoeuer that which is here touched and the like guilefull courses are vniust and consequently vnlawfull, especially where both par∣ties haue an interest in that that is to be shared: For I dare not condemne Caesars slight who in punishing of his mutinous troupes, where it was in his owne power to slay or saue whom he would, k 1.691 carried the matter so cunningly, that the Lot lighted on those that had beene faultiest and forwardest in that bu∣sines. Howsoeuer, I say, such injurious and coo∣sening conueiances are vnwarrantable: Yet this Caution seemeth needlesse, because the very nature of a Lot excludeth all such courses: and therefore to giue such a Caution concerning a Lot, is as if a man should say that A Lot must be a Lot, or else it can∣not be a lawfull Lot. For where the euent is deter∣mined by such counsels or courses, there is there no casualtie, and so consequently no Lotery. Whereas the Question is here how a man may lawfully vse a Lot, not whether he may not vse some other course in steede of a Lot, when he pretendeth to vse it.

§ 4. These are most of the Cautions most com∣monly giuen; in steede whereof, because the most of them are not so materiall, it shall not be amisse to propound some other that may more precisely li∣mite the vse of this kinde of Lots, and meete with the abuses most vsuall in such.

Now these Cautions may bee referred to two heades; they concerne either the matter wherein they are vsed, or the manner of vsing them.

Concerning the matter or businesses wherein Lots may lawfully be vsed the rule of Caution in generall is this that Lots are to be vsed in things in∣different onely. Which Caution that it may be the better conceiued, a word or two will doe well for the explication of the word Indifferent vsed in it. The rather for that some there be that suppose that there is no Act at all Indifferent; and so according to their judgement, if Lots may be vsed in things indifferent onely, they may not be vsed at all. True it is that in the Schooles there are two receiued Axiomes that may seeme the one to crosse the o∣ther, to wit, that l 1.692 Euery action is indifferent; and that m 1.693 No action is indifferent: which seeming con∣tradiction they yet salue with a distinction of n 1.694 naked and clothed, that euery naked or bare action simply conceiued is indifferent, but no action clad with his particular circumstances is indifferent. For exam∣ple, say they, to strike is indifferent, but to strike an Innocent, or to strike without authority, or to strike in this or that case, this or that Person, is not so. But to come neerer home to that wee haue now in hand: The word indifferent may be taken two waies, ei∣ther as it opposed to Good and Euill, and more specially to such actions of virtue and vice as de∣serue more speciall either praise or reproofe; or as it is opposed to necessary good duties, such things as must needes be done, and so consequently also to Euills simply forbidden, which in that regard may in no wise be done. In the former sense is that said to be o 1.695 indifferent, that is neither good nor bad, neither lawfull nor vnlawfull. In this sense albeit

many p 1.696 naturall actions not proceeding from rea∣son, and therefore comming not within compasse of the Morall law, as for a man to talke or walke in his sleepe and the like, are in that regard meerely indifferent, no Law being giuen of them that may be obserued or transgressed in them: As also how∣soeuer q 1.697 many actions in generall are said to be in∣different, because they are not either so simply good, but that by some particular circumstances they may be so tainted and corrupted as they may become euill, nor yet so absolutely euill but that in some cases and with some circumstances qualified they may not onely become good, but proue euen necessarie duties: Yet neuerthelesse most true it is, that r 1.698 no particular morall action, or no action of the reasonable Creature proceeding from reason, can possibly be so indifferent, but it must of neces∣sitie be either conformable to the rules of Gods ho∣ly word or disconformable thereunto. In common speech indeede the word Indifferent according to this acception is taken in some latitude of significa∣tion, when it is attributed to such actions as though good and warrantable, yea or necessarie, yet s 1.699 are not greatly praise-worthy, because there is no spe∣ciall matte•• of goodnesse in them, as for a man to eate when he is hungrie, to drinke when he is athirst, t 1.700 to prouide carefully for his owne Family, u 1.701 to loue those that loue him, and the like, which yet in

strictnesse of truth according to this acception are not absolutely indifferent.

In the latter sense that is said to be indifferent * 1.702 that is good and lawfull to be done, but is no ne∣cessarie dutie, that may either be committed or o∣mitted, done or left vndone without sinne. And thus are many particular actions indifferent. The ground whereof is this; because the Law of God though it binde the Creature guided by reason x 1.703 to doe nothing but what is good, and to doe good at all times, yet y 1.704 it bindeth him not to doe all good at once or at all times; so that many good things there are that may at sometime be done, whereof a man may make choise whether of them he will doe, be∣ing not necessarily tied vnto or enjoyned any one of them: As for a student hauing diuers bookes about him in his study it is indifferent to choose one this or that, refusing the rest, for present imployment, there being no speciall occasion to vrge the vse of one more then of another: Or z 1.705 for a man that carieth a paire of kniues about him, it is indifferent to draw and vse either when occasion requireth. And of this nature in this Caution is the thing re∣quired to be, that is put to a Lot, to wit, such as a man may lawfully either chuse or refuse ••••ther doe or leaue vndone.

§ 5. Now this Caution diuideth it selfe into two distinct branches according to the diuers qua∣litie

of those things that oppose to, or swarne from this indifferencie.

The former is that Lots may not bee vsed in ought euidently vnlawfull or in it selfe euill, either in the omission of some necessarie good dutie, or in the yeelding to ought simply wicked, vngodly, or vniust, and so consequently where at the present it is euidently apparent vpon other grounds what a man ought to chuse or to refuse. For a Lot, as we haue seene, is casuall: and to put a necessarie act to a ca∣suall euent, cannot be without sinne, since it maketh that casual and contingent which Gods law maketh necessarie. * 1.706 In such cases therefore a man is to fol∣low the grounds and to be led by the rules of reli∣gion and reason; and not to put that to hazard whe∣ther he shall doe it or no, for which hee seeth and knoweth already good grounds why he should doe it or not doe it. What a man seeth euident grounds against, that he may not doe: and looke what hee may not lawfully doe, that hee may not put to ha∣zard whether he shall doe or no. And on the other side what a man seeth necessarie ground for, that he is necessarily bound to doe: what he is necessarily bound vnto, he may not refuse or forbeare to doe: and wha•• ••••e may not refuse, he may not put to the hazard of refusing.

To illustrate this by some instances. Where ma∣ny stand for an office either in Church or Common∣weale, whereof some are fit, some are altogether vnfit for it, or some fitter, some lesse fit with very manifest difference, in this case for those persons in whose power it is to call and admit thereunto,

a 1.707 to put it to Lot amongst thē al, which of them shal haue it, were vtterly vnlawfull: For it were to ha∣zard the binding of themselues to doe that which they ought not to doe, as it may fall out, to accept of one either wholy vnfit, as it fell out when the High-preisthood was once so put to Lot, b 1.708 the Lot lighting on a sily rude Clowne, that for simplenesse scarce knew what the High-preisthood meant, and became therefore a scorne to all sorts; or not so fit as were fit where better choise may be had; as c 1.709 in some offices at Rome it came sometime to passe: Since d 1.710 the Lot maketh no difference of good or bad; nor taketh any notice of the fitnesse or vnfit∣nesse, * 1.711 of the worth or vnworthinesse of those that bee put together vpon it. In which regard though e 1.712 many worthily condemne such promiscu∣ous Loteries, and prefer for the most part, and that justly, other courses of election before that by Lot:

and f 1.713 it is generally accounted a greater credit for a man to be elected then to be allotted to any place of imploiment: yet g 1.714 where diuers Competitors are judged alike fit, or are all fit in some good com∣petency though with some small inequalitie, so that h 1.715 howsoeuer the Lot fall, it cannot light amisse, that as he said sometime, i 1.716 though a man should cast blindfold at them, he could not misse but hit a good man, there were it not vnlawfull to dispose a place or of∣fice, were it ciuill or sacred, by Lot among such; especially when there shall be much labouring and contending for diuers by sundrie persons on either side engaged, who may all by that meanes be quie∣ted, and some one picked out and pitched vpon without disgrace to any of his Competitors, or dis∣contentment to their friends. And to this purpose in most estates, where offices were disposed by Lot, as there went k 1.717 an election before the Lotery, that the Lotery might go onely among such as were of some sufficiencie, so againe after the Lotery there was a publike * 1.718 triall of them, and an inquirie made into the courses and abilities of such as the Lot had

lighted on, that if they were found insufficient or faultie they might be reiected, and l 1.719 others taken in in their steed. Besides that those places that required some speciall kinde of skill, military, musicall or the like, either were m 1.720 exempted wholy from Lotery, or the Lot went n 1.721 among such onely, as vpon due triall were found to bee expert in that particular. Neither was there great diligence vsed without iust cause in this kinde: for o 1.722 if men would be loath by Lot to take a Phisitian when they are sicke, or a Pi∣lote when they are to go to sea, of whose skill they haue not had some good triall before, or assurance otherwise: much lesse were it fit by Lot, without further enquiry, to commit the helme of the estate and the life of many hundreds into the hand of any one hand-ouer-head that the Lot might light vpon. Againe for priuate men in some danger and distresse weary of their liues to cast Lots, as p 1.723 they sometime did, who shall slay either other, were vnlawfull: because a plaine breach of Gods precept: or where two Malefactors are condemned to death, but the one is to be spared vpon some speciall occasion, as q 1.724 with the Iewes where some offendor was giuen them to grace their feast, (I stand now to discusse the lawfulnesse of that course, but taking it to bee granted that some one is vpon good ground to be

spared) here r 1.725 if the parties be vnlike, the one a de∣bauched Roge that hath beene before oft in the like vilanies, the other but a Nouice newly fallen to the trade, and the present his first knowne offence; or the one an obstinate and desperate wretch, the other penitent and not vnlikely to proue an honest man afterward; for the publike Magistrate it were vnfit here to put it to hazard whether to spare or to pu∣nish: whereas in warre, as before, when a whole band hath offended, s 1.726 where the cutting off of all would be too great a maime to the whole, and a∣gaine passing by all would be a matter of euill ex∣ample, here time being not afforded to consider of particulars, who may best be spared, or who are worthiest to be punished, all alike deseruing death, and being in the power of the Generall to put all to death, it is lawfull for him to tithe them, as wee said they did sometime, and by Lot to decide who shall be saued, who slaine.

In matter of almes and liberalitie, for a man to make Beggers vsually as he meeteth them, draw cuts for his money, were to play and make sport with his almes and his prodigality (for that tearme would best fit it,) as t 1.727 the madde Antiochus sometime did, and as u 1.728 Bernard saith the Pope doth with his; and so were but to abuse a Lot for the inconsiderate casting away of that, * 1.729 that ought to be disposed of

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by aduice: Or againe where two Persons in want craue that reliefe of a man which but one of them can haue, it being apparent that the one hath farre more neede then the other, and is neerer to the par∣tie in whose power it is to dispose of, for him to make them draw cuts for it in this case were not warrantable, because hee may euidently see here x 1.730 whether is rather to bee relieued, and may not therefore hazard the defeating of him. But for those that be in office to auoide the clamour of ma∣ny much alike poore suing for some pension, to cast Lots among them which shall haue it for the pre∣sent, and which expect it hereafter; or y 1.731 for a man that hath a toole of some trade which two poore men of that trade are Suters to him for, there being no ground for him to pleasure the one rather then the other, here likewise by Lot to determine whe∣ther of the twaine shall haue the toole, were neither vnlawfull nor vnfit.

§ 6. And thus was the former branch of this Caution that Lots are not to be vsed either in ne∣cessarie duties or things in themselues euill, such as may euidently at the present appeare to be such.

The latter branch is that Lots may not be vsed in such things, though not otherwise in themselues e∣uill, where by consequence the vse of them may in likelihood proue Inconuenient or Inexpedient.

The reason is apparent; because z 1.732 things indif∣ferent and such as are good and lawfull in them∣selues, become vnlawfull vnto vs when they grow Inconuenient or Inexpedient in the vse of them.

In matters therefore of indifferencie that of them∣selues

are not euill, yet are such as by some circum∣stance they may easily become euill, great regard ought to be had of the conueniencie and expedien∣cie of them. Where vnder the head of inconueni∣encie I comprehend all such things, as may tend to any outward euill: vnto the head of Inexpediency I referre all such things as may bring a man within danger of some spirituall euill.

For the former point of Conueniencie and In∣conueniencie the rule is, that because things in themselues otherwise lawfull and warrantable may seeme Conuenient in some respects, and Inconue∣nient in others, that therefore where the Conueni∣ences and the Inconueniences shall be laid in an e∣uen ballance of equall and indifferent iudgement, either against' other the action is to be deemed ei∣ther Conuenient or Inconuenient, as the one side shall appeare to weigh downe the other: that is to say, The Conueniences being more or weightier make the thing questioned Conuenient, the Incon∣ueniences being more and weightier make it iustly deemed Inconuenient.

To apply this to the present; In the Vse of a Lot about a matter of it selfe otherwise not euill, if the Conueniences shall be so many and so weighty on the one side, that they may wel weigh downe what∣soeuer Inconueniences may be produced on the other side, there the action is Conuenient, and a Lot therefore lawfull: but contrariwise where the In∣conueniences that shall necessarily or in good pro∣bability appeare to accompanie the thing questio∣ned or ensue vpon the doing of it shall be such and

so great, as the Conueniences that stand on the o∣ther side shall not be able to counteruaile, there the action is worthily disallowed as Inconuenient, and a Lot consequently vnlawfull.

Thus in publike affaires for the giuing of some few priuate men contentment to admit a Lot where the admission of it may in likelihood proue preiudi∣ciall to the publike, were an vnwise course and an vnwarrantable, because the publike weighing down the priuate maketh the action inconuenient. Where it is worth the obseruing that albeit among the Ro∣manes the ordinary imployments of their Officers, and many other affaires were ordered oft-times by Lot, yet a 1.733 when any extraordinarie accident fell out, or any busines to be dispatched of more speci∣all weight, they either left wholy then their Lotery, or b 1.734 limited the course of it (which yet c 1.735 after when things were quieted and setled they returned againe vnto) and though those in office themselues d 1.736 de∣sired,

yea e 1.737 vrged it and instantly called for it, that they might not seeme contemned, as being balked and reiected, and others in the State-seruice prefer∣red before them; yet f 1.738 the regard of the common good preuailed so farre with them that they would not hearken vnto them to put that to the hazard of a Lot, where the euent might proue much inconue∣nient, which otherwise ordinarily they did.

That is not true therefore that one of our Writers saith, that g 1.739 Rome directed the maine course of her go∣uernment by the Fortune of this mocke-destinie. For neither were the Officers themselues ordinarily chosen by Lot, neither did they retaine the vse of it in matters of speciall weight or difficultie: the only constant vse of it was in diuiding the Prouinces and Iurisdictions, as if the Iudges with vs should cast Lots for their Circuits; and the two in each Cir∣cuit whether should sit vpon priuate suites, and whether vpon publike pleas. Which course also as they brake, where the imploiments were of more speciall importance; so, if in vsing the Lot, it fell not out so, as seemed behouefull for the State, h 1.740 they made bold, as they might well doe, to con∣trole the Lotery, and to dispose of things other∣wise.

Thus againe howsoeuer it were not vnlawfull simply, for many to ioyne together in a Lotery (as

well as in a free contribution, which i 1.741 Iobs friends sometime did) for the raising againe of an honest man by crosses and casualties fallen behind hand: yet for a State to giue way to publike courses in that kinde k 1.742 for the raising and enriching of some one decaied Banckrupt' by the probable damage, yea and impouerishing of many others, that out of hope to gaine great matters may wring and wrong both themselues and their whole families thereby, may well seeme scarce warrantable, considering the hindrance of many therein procured for the helping of some one.

Thus lastly how soeuer in goods bought in com∣mon, because l 1.743 men may be many times conten∣tiously minded, and ready to take discontent euen in the equallest courses; yea because men commonly in these cases m 1.744 are wont to thinke that better, that goeth from them, though indeed it be not so; and that lesse that commeth to them, though it be the better part; when diuision hath beene made with as much equalitie as may be, or with such inequalitie as they shall both agree vpon, it is a course not lawfull and conuenient onely, but euen laudable and commendable, for mutuall satisfaction, by Lot to assigne each one his share: yea how soeuer in this, or in the like case; when a mans goods are so mixed with anothers in whose hands they both are; it were not vnlawfull for a man to put his whole right to them to the hazard of a Lot, for the procuring and purchasing of his peace, which cannot otherwise be had, with one whom he would not by any meanes, if it lay in his power, be at ods with the thing it selfe

being no other then he may well forgo; yet for a man in such a case to put that to the hazard of a Lot, when he may otherwise recouer it, which his estate will not beare, or may be otherwise more preiudi∣ciall both to him and his, were not lawfull, because the damage that thereby might accrue, would be greater, then could free such an action from impu∣tation of euident inconuenience.

§ 7. For the latter point of Expediency and In∣expediencie the generall rule is, that that which is no necessary dutie, but a thing indifferent onely o∣therwise, may not be done, where there is strong presumption vpon good ground, that it shall spiri∣tually endanger a mans selfe, or others, by giuing occasion of sinne vnto the one or the other.

I except necessarie duties; because such are not to be omitted, though they may be occasion of sinne vnto others, or though wee our selues cannot doe them without some sinne. n 1.745 Not for the sinne of o∣thers; for there is no duty so holy but that many may and will take occasion of euill by: euen o 1.746 the ministery of the word turneth to the euill of not a few, which yet is p 1.747 not in that regard to be negle∣cted or omitted, because mans corruption cannot free any from the imployment that God enjoineth him.

Nay, nor for our selues and our owne sinnes are such duties to be forborne. For then should no good worke at all be done of vs; because q 1.748 wee can doe none so, but that some sinne will sticke to vs in the doing of it. r 1.749 As a diseased Person therefore ought not to forbeare his foode, and by fasting to

starue himselfe (as f 1.750 Pomponius Atticus t 1.751 and Corelius Rufus, absurdly sometime did,) because u 1.752 in fee∣ding his body he shall withall feede his disease; nor a melancholy man is to pine himselfe to death, be∣cause where he is, he can come by none but melan∣cholicke foode, such as is not so conuenient for a man of his constitution; but is to vse such as he can get for the preseruing of life where no other can be had: so in this case men are not to giue ouer hearing the word, praying, participating in holy things and the like, because they cannot heare so attentiuely, pray so deuoutly, receiue so reuerently, and religi∣ously as they would and should; but * 1.753 endeauour to doe all such good duties as God requireth of them so well as they can, leauing the issue and euent of the worke to the good prouidence of God in re∣gard of others, to his gratious acceptance in regard of themselues.

But in things indifferent, and such as are no ne∣cessary duties, x 1.754 for a man to doe that which in great likelihood may spiritually endanger an other, is to make himselfe guilty of soule-murther; y 1.755 to doe that which may spiritually endanger himselfe, is to make himselfe guiltie of selfe-murther. And surely, if it be vnlawfull and z 1.756 a tempting of God for a man needlesly 1 1.757 to plunge himselfe into danger of death in regard of his body; it is no lesse vnlawfull, yea a farre greater sinne rather, for a man to doe the same in regard of his soule. Besides that Gods comman∣dements not onely forbid sinne, but euen 2 1.758 whatso∣euer may be a meanes and an occasion of sinne, though it be not sinnefull of it selfe.

Needlesse therefore and vnnecessarie Loteries though in things otherwise not vnlawfull, where they are likely to cause, or by experience are found to occasion much sinne, are so farre forth vnwarran∣table, because in that regard inexpedient. In respect whereof howsoeuer it were no vnwarrantable course, in a matter of common or publike benefit, as the reparation of a bridge, reedifying of an Ho∣spitall, erecting of a schoole or the like, for diuers men of good ability to agree among themselues to put it to hazard what summes each of them shall disburse or dispend toward the discharge or support thereof, the summes being no greater then the estate of any of them may well beare, when they cannot readily agree vpon a rate otherwise; as also for the better encouragement of either other in that kinde, in common equally to contribute toward the price of a iewell, or some one of them to conuert his part into some such commodity, to bee conferred vpon some one of them so contributing, whom by Lot it shall light to, their mindes and states proba∣bly knowne either to other, I see here no reason why it should be vnlawfull. But for a man in this kinde to put that to hazard which he knoweth or probably suspecteth that he shall be vnable well, or vnwilling on such tearmes to part with; the losse whereof in that regard may either disable him to the doing of other necessarie duties, or distemper him and so make him guilty of sinne in Gods sight; or to ioyne with others needlesly in such an act, much more to draw them in and incite them there∣unto, whom he knoweth not vpon good presum∣ptions

to bee both able and willing; by meanes whereof they may be occasioned to sinne in the same sort; especially in such an action as he cannot but see to be so carried that many abuses are com∣mitted in it, and occasion giuen by it of much euill; I cannot see how a man should be free from sin in so doing; neither can I conceiue with what comfort of conscience a man can receiue or retaine what a Lot in such a case shall cast vpon him, comming in all likelihood in part out of the purses of those, as either are altogether vnable to part well with such summes, but haue strained themselues thereunto out of a greedy desire and hope of lucre and gaine; or being vnwilling to loose and to part with what they put in, doe in that regard wretchedly curse and blaspheame Gods name for the losse of it. * 1.759 Which occasions of euill being seene or foreseene, cannot but make such Loteries vnlawfull to all those that partake in them, in regard of the inconueniencie, and inexpediencie that is in them. The more able therefore and willing a man may be to sustaine such losse as by Lot may befall him, the lawfuller the Lot is. And the better knowne they are to be such whom a man dealeth with in matter of Lot, espe∣cially where the occasion is rather voluntary then necessary, the more warrantable is the Lot.

To conclude briefly the grounds of this twofold caution: the euent of Lot is casuall: but the doing of Gods wil in the auoiding of things euil either in thē∣selues or by consequence is necessarie: and therfore no sit matter to be put to the casuall euent of a Lot. Againe the vse of a Lot is to determine some que∣stion

or doubt: but no question ought to be made or doubt to be moued, of the committing of any morall euill, or the omitting of any necessary good duty, of the doing what God forbiddeth, or the not doing what he enioyneth: no Lot therefore may lawfully be vsed about such. Lastly what a man may not doe though a Lot should determine it, that it is in vaine to put to the determination of a Lot: but a 1.760 for an oath, to obserue it, a man may not doe euill; much lesse for a Lot: such things therefore may not be put thereunto.

Whereas therefore all morall actions are of three kindes in relation to Gods law, b 1.761 some simply en∣ioyned, as are all necessarie duties, some simply in∣hibited as are all morall euills, some freely permit∣ted and left to our choise, as are all actions indiffe∣rent: the rule here is that a Lot hath his lawfull vse c 1.762 in indifferent things onely, such as may without either offence or inconuenience be done or left vn∣done. In regard whereof the greater the indifferen∣cie is in the euent of it which way soeuer it fall out, the more lawfull the Lot is: and so (contrary to that which is commonly deliuered and almost gene∣rally receiued,) the lesse weighty the matter is wherein a Lot is vsed, the lawfuller the Lot is.

§ 8. Now these Cautions were concerning the matter wherein Lots are vsed: there follow two o∣ther concerning the manner how they are to be vsed in such matters.

Where the former Caueat or Caution is that a man be willing to forgo and part with what he put∣teth to the hazard of a Lot: as before for the matter

it selfe, that it be such as he may be willing to part withall: (for that a man may be willing sometime to part with, what he may not lawfully part with) so now for the disposition of the partie in such an action, that he be willing', if it shall so fall out, to sustaine some losse, and so much losse, as may befall him by the Lot. The reason is euident: because otherwise a man doth that vnaduisedly that may af∣terward discontent him, and be an occasion of sin to him. Againe that which is put to the hazard of a Lot is in a manner forgone, so farre forth, as it is put thereunto. A man ought therefore to be willing to forgo that, if the Lot shall put it from him, which he is content to cast vpon the Lot, which may put it from him.

But here may some say, Is a man then bound to be willing to depart with his knowne right, because he may in some cases commit it to such hazard? or may hee not in such case lawfully desire to ob∣taine it?

I answere: As c 1.763 a man is bound not absolutely but conditionally to depart with his right, when a greater euill may ensue vpon the recouery of it by such meanes as he hath onely to recouer the same by, though he may lawfully otherwise desire to ob∣taine it: so in this case where a man is willing rather to loose it, then to seeke it by other courses, and as willing to put it to the hazard of a Lot as to loose it, (for else were it a folly for him to put it thereunto) he ought to be no lesse willing, hauing yeelded so farre, to part with it, when it shall be so past; how∣soeuer he might otherwise not vnlawfully desire,

what he might lawfully retaine, if with conuenien∣cie it might be had.

The rule then here is that no man put that to the hazard of a Lot, which he could not be willing to forgo vpon the like tearmes without it.

§ 9. The last Caution is that no d 1.764 speciall or immediate decision, no extraordinarie worke bee expected from God for the directing of the Lots in a certaine course: nor ought concluded to that pur∣pose out of the euent of them. For d 1.765 to expect any such thing is to presume of more then God hath promised: seeing that e 1.766 he hath no where promised any speciall prouidence in such cases, to doe men right by such meanes, to iustifie their quarrels, to direct the Lot as the equitie of the cause shall re∣quire, or to interpose himselfe and his prouidence in such courses otherwise then in any other of our actions, be they casuall, contingent or necessarie. And therefore to put ought to hazard with expe∣ctation of such an act of Gods prouidence is to pre∣sume of that which God hath not promised: (that wherein many of the Heathens Loteries were not free from some fault) to make triall of it is to tempt God; I meane, to put ought to the hazard of a Lot to this end, thereby to trie whether God will in such speciall manner interpose himselfe for our benefit, the recouery of our right, or the clearing of our cause; that is in effect, whether he will extraordina∣rily worke for vs at our will. Which therefore as to presume or expect before hand without good ground is hardly religious; so to conclude ought to that purpose afterward from the issue and e∣uent

of it, is vndoubtedly superstitious.

In Lots therefore of this nature, e 1.767 the thing hazar∣ded must be put wholy to f 1.768 the casuall or vncertaine euent of the Lot in regard of the act of the Crea∣ture, though g 1.769 not excluding the prouidence of God from the action, no more then from other ciuill af∣faires managed by counsell and aduice; (which he may also, if the thing be weightie, be intreated by praier to interpose, but so farre forth onely as hee shall see fit) yet h 1.770 not expecting any extraordinarie or immediate hand of God for the cariage of it so as in right it ought to go, or as is best that it should go: because neither doe we know how farre forth God seeth it fit to interpose his prouidence therein, neither hath he left vs any promise in his word ge∣nerall or speciall, that he wil immediatly at any time or vpon any occasion enterpose it in that manner. In diuision therefore of Lands made as equall as may be with conueniencie, yet so as there is still some apparent inequalitie, in regard that the things cannot well otherwise be parted, for a man because in equitie he hath right to the best part, as the eldest in an inheritance that goeth equally among all, to expect an extraordinarie hand of God for the dispo∣sing of it according to the right as in equitie it ought to go, is vnwarrantable.

As also to conclude, when two stand for a place, that the one is fitter and more sufficient for it then the other, because the question betweene them be∣ing put to Lot, the Lot lighted on him, as if God by that euent had giuen sentence on his side, is no lesse vnwarrantable.

§ 10. The rules then here are first, that Lots de∣termine no right: and that i 1.771 Lots consequently are to be vsed in these cases not for matter of right, but for matter of fact onely, and that not of fact past, but of fact future alone; not k 1.772 to decide who hath best right to the better part, or who is fittest for the place, but to determine which of them shall haue it and enioy it, or shall go away with it. Else we make it not an ordinarie but an extraordinarie, not a meere diuisory but a diuinatory Lot, a Lot for diuination, not a Lot onely for diuision, which, as we shall shew afterward, is vtterly vnlawfull.

And whereas in tearmes the ciuill Lawiers seeme to say the contrarie, where they say that l 1.773 Lots are to be vsed not in question of Fact, but in question of Right: yet in sense they accord with that which we here say, the Lawyers meaning being this alone, that Lots are not to be vsed in question of m 1.774 Fact past, where the question is whether a thing be done or not done; for that is no ordinarie Lot able to de∣cide; but where some question is who hath right to a thing, in which case notwithstanding the Lot is not vsed to determine who in truth hath right to it, but who for peace and quietnesse sake shall enioy it, where the right cannot be determined, or who shall haue possession of it, till the right be determined.

Secondly, that no censure of right or wrong bee grounded vpon Lots: as that no extraordinarie power or prouidence be expected, so nothing to that purpose vpon the euent of it be concluded, as

if it ought to haue beene or gone so, or it was Gods approuing will that it should be so, because so it hath falne out.

But doth not the worke it selfe, may some say, manifest Gods will? I answere; there is a twofold will of God, a disposing will, and a directing will; a will enforming and a will ouer-ruling: a will pre∣scribing what should be, and a will preordaining what shall be. * 1.775 When ought therefore is falne out be it good or bad, it is apparent indeed that it was Gods will either to performe it or to permit it. For n 1.776 nothing can possibly come to passe either without or against his will. But that it ought in right to haue beene so, cannot thence be concluded. Else might we conclude that the Iewes ought to haue crucified Christ, because God suffred them so to doe, yea o 1.777 he preordained the doing of it. In this case therefore where the matter is put to a Lot by those in whose power it is so to dispose of it, it may be truely said, that it was Gods will, to wit, his disposing will, that the Lot should go as it hath gone: But it is no con∣sequent therefore, that according to Gods directing or enforming will, it ought in regard of right so to haue gone as it hath.

CHAP. VI. Of ordinarie Lots Lusorious; and of the lawfulnesse of them.

§ 1. HItherto we haue considered of the for∣mer sort of Ordinary Lots, which wee tearmed Serious because applied to the determining of more serious affaires. We are now to proceede vnto the latter sort of them, which some tearme a 1.778 Sporting, some b 1.779 Ludicrous, some c 1.780 Lusorious Lots; and are such as be vsed in game, sport or pa∣stime, for recreation and delight. Within which compasse I shall make bold to draw in those so∣lemne games, d 1.781 if we may so tearme them, e 1.782 so com∣monly stiled, though indeed rather exercises of va∣lour, strength and actiuitie, or trials of arte and skill and dexteritie in some facultie, which were so fa∣mous and frequent of auncient times both in Greece and Italy, but especially among the Greekes.

In or about Game therefore is a Lot said to be v∣sed, when either the ioyning and beginning, or the issue and euent of it is put to some casualty either in whole or in part.

So that the kindes and courses here vsed are di∣uers. For sometime the ioyning or beginning of a game or sport onely is put to a Lot: As when by it is determined who shall play and who stay out, or who shall ioyne on a side: which in shooting is done vsually by shuffling of arrowes together behinde

some one mans backe, and then casting them a∣side the one halfe one way and the other halfe an other way; in bowling by casting a cer∣taine number of boules belonging to seuerall men out of one mans armes at once, and those mating whose bowles meete neerest together: Or of the two sides whether shall leade and be∣ginne; which at Tables is decided commonly by the casting of most points; in Ches-play by tur∣ning a pawne on the bord according to the co∣lour of the square or quarter that it staieth or resteth vpon, or by the ones guessing at two pawnes hidde in the others two hands. f 1.783 Thus at those famous Olympicke games the wrestlers and Combatants were conioyned by paires (as the Runners and Riders by foures, or more) g 1.784 as they drew the like letters, and tooke their turnes accor∣ding to the order of those letters, h 1.785 the odde man, if any were, vndertaking him that had the better of that paire that fought last. Thus as there, so else∣where

also i 1.786 at Charet-driuings and Horse-races, as also at k 1.787 running or l 1.788 rowing for wagers and the like, the Contendents had their stations or standings assigned them likewise by Lot: yea and, as * 1.789 some guesse, the Combatants also their weapons. Be∣side that in m 1.790 shooting and n 1.791 singing or playing and the like, where two at once could not shew their skill, they had their turnes and courses determined by Lot. And o 1.792 the Masters of the Reuels at Athens had the Minstrels of the City by Lot shared among them. And if in any of these exercises it were am∣biguous who had done best, or who indeede had won the wager, two, it may be, p 1.793 at once comming home to the gole, or the like, q 1.794 it was (it seemeth) in the power of the Triers either to part it betweene them or to put it to Lot whether of the two should haue the prize due to the Victor.

Againe in lesser yet and lighter matters, when in priuate they were disposed to be merry together,

they drew Lots sometime r 1.795 who should tell his tale first, or s 1.796 who should first reade the riddle or assoile some question propounded with a reward for him that could reade it aright, or t 1.797 who appose either o∣ther in some schoole-question, or the like.

And lastly as in their merry meetings they u 1.798 drew Lots commonly * 1.799 for some one of the Company to be Master or Moderator of their mirth: not alto∣gether vnlike the custome of chusing King and Queene vsed in many Countries at some speciall times, saue that they did it vsually x 1.800 with dice or the like, y 1.801 these with a beane and a pease, the former whereof they vsed in choise of their Magistrates: So the younger sort had z 1.802 a sport of chusing them a King by Lot, who was to enioyne the rest what he would, and they to doe what he enioyned them; in which kinde as * 1.803 Cyrus his cariage though a child and in a childish sport, yet discouered in him a kingly spirit and courage, so 1 1.804 Athanasius his acting

of a Byshop among Boyes like himselfe in the like, is reported to haue giuen a graue Byshop that beheld it good hope, that he would indeede proue that, which afterward he did, succeeding him in his Sea.

§ 2. Now in these cases a Lot is vsed though a∣bout game, yet rather out of it then in it, onely to make a beginning and entrance into it: But other∣whiles it is vsed for the directing of the game it selfe and the issue of it either in part or in whole.

In part onely, as in those games, wherein beside the Lot, arte and industrie is required for the further managing of that which hath thereby been allotted: as in many games at Cards and Tables, wherein a Lot is indeede vsed for the distributing of the Cards amongst the Gamsters, and in assigning each of them his chance, thereby ministring vnto them matter further to worke on; but there is arte and skil beside that to be imployed by them for the managing of their game, and for the working vpon that which casualty hath cast on them. Which kind of game that it was not either vnknowne vnto, or vnusuall among the auncients, beside a 1.805 other eui∣dences, hereby appeareth, in that b 1.806 they many times compare mans life to such games, wherein a man cannot make choise of his owne chaunce, but yet

by arte and skill is to make the best vse hee can of that which doth casually befall him.

In whole, where the Lot absolutely determineth the issue, as not onely in diuers games both c 1.807 at dice and cards wherein nothing is further looked after but the fall of the dice, either d 1.808 who throweth most or whose chance commeth first, and e 1.809 the goodnesse or the fitnesse, as it is accounted, of the chance, or of the cards; but in sundry other sports also, not vnknowne wholy to the auncient, as, beside that f 1.810 Mication or Shifting of fingers which wee spake of before, g 1.811 vsed much still in Italy as well in sport as otherwise, in diuers other childish pastimes as h 1.812 Cockall, i 1.813 Euen and Odde, Heads and Points, k 1.814 Crosse and Pile, and the like, the most whereof we finde either wholy the same or very neere the same to haue beene aunciently vsed.

To which kinde of Lot-sports or Lot-games (which shall be the last, and so I leaue them) may their a 1.815 Banquet-loteries be added, which we finde two sorts of, some free, some set to sale, and both

containing either matter of free gift, or matter of charge and expence, or mixt matter of either. For so we reade that b 1.816 Augustus vsed c 1.817 on some Festiuals and at other times by Lot to distribute certaine gifts among his guests, some of worth and value, as gold, siluer, and garments, and coines of all sorts foraine, auncient, and others; and some againe meere toies and triffles, as d 1.818 heire-clothes, and spunges, and pinsers, or scissers and the like, with merry Poesies vpon them e 1.819 of doubtfull and double sense, seeming to glaunce at and nip them to whose Lot they were falne. So likewise that monster of men f 1.820 Helioga∣balus, a second Nero, vsed to propound to whom he pleased, both in publike and priuate, certaine mixt Lots, some matter of gift, some matter of charge, of such extreame inequality, that some were neither mended nor impaired at all, but mocked onely, g 1.821 some were made, as we say, and some vt∣terly vndone by them: for some according to that they drew were to pay in and lay downe, either a pound of beefe, or a dead dog, or ten flies, or ten fleas, or ten beares, or ten camels, or so many pounds of leade, or as many of siluer, or gold, &c. And others againe were to receiue the like, as their Lot came: which made many rich that were poore before, and others as poore that were rich before: the monster delighting in nothing more then in the mischiefe and miseries of many. And these Lots were sometimes either written or painted h 1.822 on their spoones, as we haue commonly on fruite-trenchers painted emblemes and poe••ies, that sometime wee vse to make sport withall somewhat after that man∣ner.

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Againe sometime were such Lots as these in mirth set to sale: for i 1.823 so vsed Augustus to doe some∣time with his Lots; as also with pictures shewing the backside of them onely; in merriment pro∣pounding them to thoe fthat were at bord with him, that none might come in but vpon a price to draw in the one, and he that would at aduenture bid most, should haue the other. Not altogether vnlike to k 1.824 our riflings and Loteries, wherein a certaine number or so many as will venture their money are admitted to cast dice or to draw Lots for some prize or prizes propounded; concerning which kinde of Loteries the Ciuill Lawyers and others are diuided in iudgement; l 1.825 some referring them to the head of serious diuisory Lots, as containing a twofold virtuall contract, the one of bargaine and sale be∣tweene all the aduenturers ioyntly and the owner or owners of the prize or prizes that they are to draw for, as making sale thereof vnto them for such a summe as all their aduentures put together a∣mount vnto; and another of society or fellowship betweene the Aduenturers among themselues, a∣greeing to draw Lots or cast dice for that which in common they haue so bought:* 1.826 Or, as in running, as they tearme them, and vnlimited Loteries, a sin∣gle contract onely of bargaine and sale betweene the Owner and the Aduenturers, not vnlike alto∣gether that wherein a Fishermans draught or a Fowlers fortune, or a Merchants aduenture at sea is bought or the like, wherein men buy bare hope alone rather then actually ought else: m 1.827 others bringing them within compasse of vnlawfull games,

as indeed, for ought I see, the most of them are little better, n 1.828 vsed mostly to helpe and releiue either base Spend-thrifts or beggerly Banckrupts. And thus haue we seene in what diuers manner Lots haue been or may be vsed in or about game.

§ 3. Now concerning these games h 1.829 of hazard, as they are tearmed, wherein a Lot is thus vsed, and there is therefore a kinde of Lotery in them, there is much question and disputation among the learned: and diuers reuerend and religious passe a peremptory sentence vpon them as altogether vn∣lawfull and vnbeseeming good Christians.

Yet among those also that oppugne and oppose them there is diuersitie of opinion. For i 1.830 some of them allow those games that are carried partly by casualtie and partly by skill, which they suppose not to come within compasse of Lots, condemning those onely that depend wholy vpon casualtie. O∣thers of them k 1.831 vtterly and absolutely reiect all that haue any spice of Lotery or casualty at all in them. This of those that deale more distinctly in the point: For l 1.832 diuers others there bee that so glance at them in generall, that it is somewhat vn∣certain whether part they concurre with; or m 1.833 rather

of some of them whether they concurre at all with either, or doe not rather vpon other grounds diuers from theirs, disallow some of these games, not all of them, or not all manner vse of them, as of some other hereafter shall plainely appeare.

But to returne to the two former sorts, it is well obserued by n 1.834 one of the latter ranke of them, that some of the reasons produced by the former for the disallowing of the one kinde, if the grounds be ad∣mitted, cannot chuse but condemne both kindes. For if the one be euill and not allowable because they depend vpon Lot and Chance, then the other must likewise be euill and vnwarrantable so far forth as in part also they depend thereupon. And on the other side if those former Authors will avow and iustifie the one, they cannot but secretly withall giue sentence also for the other, since they stand both on the same ground, and are built both on one bo∣tome.

For as for that which o 1.835 some say distinguishing the nature of these games, that the one is Lotery but not the other, or that there is a Lot in the one, but not in the other. It is true indeede, that if wee define a Lot so, as diuers of them doe, to be p 1.836 a kinde of consulting with God, and a seeking to be in∣formed and directed by him; q 1.837 there is no Lot at all either in the one or in the other. But if we vnder∣stand a Lot as it was formerly defined according to the proper, and ordinary signification of it, so there is a Lot as much and as well in the one as in the o∣ther, the onely difference is that there is a meere Lot in the one, a mixt Lot in the other, but a true r 1.838 Lot in either.

For the argument that s 1.839 a reuerend Writer of ours bringeth to proue the contrary, because in a Lot there are two ••hings required; first a casuall act, and secondly an applying of that casuall act to the determination of some particular and vncertaine euent; whereas the dealing of the Cards is a casuall act indeed, but the determination of the vncertaine victory is not in mixt games meerely from it, but much or most from the wit and skill or the will of the player: and therefore the dealing of the cards is no more a Lot then the dealing of almes is, when the Princes Almoner putteth his hand into his pocket, and giueth one man six pence, another 12. pence, another two pence, what commeth foorth without further aduice. This argument, I say, is not sound, because it reasoneth from a particular to a generall; The dealing of the Cards is not applied to the determining of this vncertaine euent, to wit, the maine issue of the game or the victory: therefore it is not ap∣plied to the determining of any vncertaine euent at all. Which consequence is vnsound; as also the conse∣quent is vntrue. For it is manifest that the dealing of the cards is applied to the determining of this vn∣certaine euent, what cards or casts each one shall haue to exercise his skill with: and is therefore euen by his owne description a Lot: as is also the dealing of almes in that sort, if it be done for that end, to trie what will casually fall to each ones share by such a course, as well as if it were done by drawing of rushes or cuts, which go commonly for Lots.

For the thing it selfe I hold that these Lusorious Lots, and Games consisting of such are not simply

or in that regard euill or vnwarrantable: or in a word, that a Lot vsed in game is not vnlawfull. In which assertion if I shall dissent from some others of religion and learning, whom otherwise I wor∣thily respect and imbrace, I desire but to haue my grounds duly viewed and examined, that if they proue firme and sound, the frame built on them may stand, if weake and vnsound, it may fall before the truth, as t 1.840 Dagon did before Gods Arke, my selfe promising to lend an hand with the first to the ouer∣turning and razing of what I now reare, if it shall be shewed me to be other then is warrantable by Gods word.

§ 4. The former grounds therefore laid concer∣ning the nature of Lots in generall, the reasons that induce me to allow Lots of this kinde as not euill in themselues among others are these.

First, that which may be ordinarily vsed in other ciuill affaires, bee they more weighty or of lesse weight, that may also be vsed for matter of recrea∣tion and delight. But a Lot may be ordinarily vsed in other ciuill affaires, as, by the expresse u 1.841 authori∣tie of Gods spirit speaking by Salomon, for the en∣ding of contentions, and matters in suite or strife, bee they weightier or of lesse weight: For the words in the text are indefinite, neither is there ought to re∣straine the ordinary vse of them in that kinde either there or else-where. The word vsed there, though in its originall propriety it signifie * 1.842 Law-suites, yet in the ordinary x 1.843 vse of it it extendeth it selfe to con∣tentions of all kindes. And the practise of Gods peo∣ple recorded in Scripture sheweth that euen meane

matters haue beene decided and determined vsually by Lot: as in matter of Tithe, though it were not much materiall, which Lambe the Leuite had, so that he had one of ten, two of twenty, &c. yet was it decided y 1.844 by Lot. It was a matter of no great weight what gate of the Temple such or such Le∣uites should waite at; I say not, that it was a meane matter to be a Porter in Gods house, (though z 1.845 it seeme to be mentioned as one of the meanest places of imployment there;) but whether company should waite at this gate, and whether at that other gate, (as who should stand at the North doore of the Church, and who at the South, to receiue peo∣ples beneuolence, vpon occasion of some collecti∣on) was no matter of great moment, and yet was that also decided * 1.846 by Lot. Neither was it greatly materiall which of the Preists offered incense, or which dressed the Lampes, &c. so it were done by some one of them, yet that also went a 1.847 by Lot. Since that Lots therefore may lawfully be vsed in other ordinary affaires, Gods word indefinitely warranting it, the same else-where not restraining it, and the practise of the godly carrying it euen to meane matters (for b 1.848 the offices themselues were not put by them to Lot, but the distribution of par∣ticular duties or stations among those of the same office) I see not what should banish them out of our disports, more then out of other our (though serious, yet) ciuill affaires.

§ 5. Secondly, if we consider aright the nature of a Lot, and the great vncertainty of it, wee shall find it fittest for such matters as are of least moment,

and c 1.849 not fit to be vsed in any weighty affaire. In regard whereof, as those that make vse of it in seri∣ous matters, are wont, with all the Caution they can, so to dispose of things before-hand, that it may not be materiall which way the Lot light, or that as little, as may be, be left vnto it: s•• where it may be materiall and of some consequence whether it go the one way or the other, (I say not now what the iniquitie of others may enforce a man vnto; a lesse inconuenience is allowable for the auoiding of a greater;) there d 1.850 will no wise man willingly put such a matter of weight to the vncertaine hazard of a Lot. That therefore that best sorteth with the nature of a Lot, may a Lot most lawfully be v∣sed vnto: but the lightest matters best sort with the nature of a Lot: and therefore about things of that nature may a Lot most lawfully be vsed. Or more particularly for the present busines: A matter of meere indifferency, that is, such as a man may law∣fully either doe or not doe, and it is not materiall whether he do or omit, such may a man lawfully put either to the will of an other, or to the hazard of the vncertaine motion of any creature whether he shall doe it or not doe it. But the vsing of a Lot in game (or the vsing of it in any busines, be it seri∣ous or lusorious, qualified and cautioned as before) is but the putting of a matter of meere indifferency to the hazard of an vncertaine euent, to wit, who shall ioine or stand out, who shall leade or follow, who shall ouercome or yeeld to the other side &c. which are matters meerely indifferent, such as may without sinne bee either done or forborne, either

done the one way or the other. The Vse therefore of a Lot in such cases, and the putting of such mat∣ters to the hazard of a Lot is not euill simply in it selfe.

§ 6. Thirdly, if the Vse of Lots in game be of it selfe euill, then must it needes be a sinne either a∣gainst Piety in the first Table, or against Charity in the second. For euery morall euill must needes be a e 1.851 breach of Gods Law, the whole summe and sub∣stance whereof being comprised in those f 1.852 ten E∣dicts of those g 1.853 two Tables, euery breach thereof must of necessitie be brought within compasse of the one of those twaine, and so consequently con∣uinced to be a branch either of Impiety against the one, or of Iniquitie against the other.

But the Vse of Lots in game is not in it selfe, or of it selfe a sinne either against Piety, or against Cha∣ritie.

To spend time and words in proouing that the vse of a Lot in game as it is a Lot, is not against Charitie, as that it is no breach of Charity for men to draw Cuts or cast Arrowes, who shall boule or shoote first, were both superfluous and ridiculous; superfluous, because it were to proue what no man denieth; ridiculous, because it were to confute what no wise man wil avow. And yet to charge a lusorious Lot with Impietie, hath as little ground as the other.

For the manifesting here of let thus much be con∣sidered, that all Impiety may be referred to these h 1.854 two heads, either the prophaning of hallowed things, or the hallowing of things prophane: since it cannot be imagined how any impiety should be

committed but either by denying holy things their due respect, or by giuing the same where it is not due. But lusorious Lots are not of themselues guil∣ty in either of these kindes. In the latter kinde euen their greatest aduersaries will cleare them, there be∣ing no colour to charge them with the hallowing of ought that is not otherwise holy. And in the former kinde they may be cleared also by the grounds of Gods Law, to wit, from the pro∣phaning of ought that is holy. For the thing vsed in them is a Lot: and nothing can bee prophaned by them but what is vsed in them: (by Lots, I meane simply as they are Lots, for to make Lots of holy things, as of parcels of Scripture, or of the Ele∣ments consecrate in the Sacrament, &c. is not any thing concerning the nature of a Lot, but an abuse cleauing to it in some particular mens practise of it, and such as is to be seuered therefore in this our discourse from it.) But a Lot is no holy thing, ei∣ther of it selfe and in it owne nature, or by vertue of any diuine institution. For of these two sorts are all holy things whatsoeuer, either they are holy of themselues and in their owne nature, as i 1.855 God him∣selfe, and k 1.856 his titles and attributes are, or else they come to be such, whereas in their owne nature they are not, by meanes of some speciall diuine instituti∣on sanctifying and seuering them to some holy vse, as l 1.857 the Arke, m 1.858 the Tabernacle, n 1.859 the Temple, o 1.860 the 7. day of the world before Christ, and p 1.861 the first day of the weeke since Christ. Now in neither of these respects can a Lot be said to be holy, not of it selfe, or in it owne nature, for it is nothing else but any

casuall euent applied to the determining or deciding of some doubt: Where the matter of it, a meere casualtie, as it is a casualtie hauing no holinesse at all in it of it selfe (for q 1.862 then should all casualties in like manner be such) can much lesse gaine or pro∣cure any holinesse to it selfe by any mans applicati∣on of it to any end whatsoeuer, much lesse by the applying of it to a prophane or common end, be it more or lesse weightie.

Neither is a Lot holy by any diuine institution; since euery such institution must haue warrant from some word; and there cannot be produced any word of institution whereby Lots are specially san∣ctified and set apart to such vses as may bring them within the compasse of things holy and sacred. If any particular Lots haue at sometime beene so vsed, that can no more impart holinesse to all Lots in ge∣nerall, then the religious vse of r 1.863 water in Baptisme, yea in the s 1.864 Baptisme of our SAVIOVR, and the sacred vse of t 1.865 bread and wine in the Lords supper can u 1.866 make all water or all bread and wine in gene∣rall to be holy, and so consequently debarre men of the ordinarie and common vse of those creatures either for the necessity of nature or for lawfull delight.

Those therefore are amisse that allow Lots in game, and yet adde for a Caution, that great reue∣rence and religionsnesse be vsed in the action; in regard that x 1.867 Holy things must be done in holy manner. For if Lots in generall euen ciuill as well as sacred be holy things, they may in no case with no Caution bee made matter of sport and pastime, or of gamesome

recreation; nor can the light vse of them be so cor∣rected and qualified, but that it will haue deadly poyson euen in the heart and pith of it, not adhe∣ring or cleauing vnto the barke or outside of it only. But ciuill Lots are not such; and therefore the lu∣sorious vse of them is not the prophaning of any holy thing. And if neither the vnhallowing of any thing hallowed, nor the hallowing of any thing vn∣hallowed, then can it not be brought within com∣passe of impiety or sinne against the first Table. And if it be cleared from all sinne against the first Table, and be not charged by any with any sinne a∣gainst the second Table; it must needes rest dischar∣ged of all sinne in generall, and consequently be iustified as agreeable to Gods word.

§ 7. A fourth argument may be taken from the benefit of Christian liberty, by vertue whereof eue∣ry Christian man hath y 1.868 a free vse of all Gods good creatures to imploy them vnto such purposes as by any z 1.869 naturall power they are enabled vnto, within the boundes aboue mentioned. But in these ordina∣rie ciuill and diuisorie Lots be they serious or luso∣rious, the creature is vsed to no other end or vse, but what it hath a naturall power vnto, and 1 1.870 such as by the mutuall consent and agreement of those that vse it, it may be enabled to effect. For it is in the naturall power of the creature vsed to moo••e or to be moued diuersly, and vncertainely in regard of those that make vse of it: and it is further in the power of it by their mutuall agreement to deter∣mine such matters as are ordinarily wont to be de∣termined thereby. Which therefore 2 1.871 so long as

the vse of it is kept otherwise free from superstition and impiety, or from iniustice and dishonesty, ought no more to be exiled from a Christian mans recrea∣tions, then any other creature or ordinance what∣soeuer that hath any naturall power to delight and giue contentment in that kinde.

§ 8. A fift argument may be drawne * 1.872 from the groundes and Graunts euen of those that oppose in this point; and may be framed on this wise. Any thing indifferent is lawfull matter of recreation: But Lotery is a thing a 1.873 indifferent: Lotery there∣fore may be made lawfull matter of disport. The proposition is confirmed by their definition of re∣creation, to wit, b 1.874 Christian recreation is the exercise of something indifferent for the necessarie refreshing of body or minde.

The assumption, namely, that Lotery is a thing in it owne nature indifferent, is thus proued likewise by their definition of things in nature indifferent. c 1.875 In∣different in nature is that which is leaf•• free, so as we•• are not simplie commaunded or forbidden to vse it, but as we shall finde it in Christian wisedome beneficiall or hurtfull vnto vs. But such is Lotery, or the vse of Lots; not simply commaunded, (for d 1.876 that of Sa∣lomon before alledged is rather a permission then a precept, or not so much a commaundement as an aduice and counsell, commending that to vs as a wise and prudent course, not enioining or imposing it as a dutie necessarie to be done, seeing by other courses beside it such controuersies may without sinne be composed as are there mentioned, and that effected oft by other meanes without a Lot, for

which a Lot by Salomon is there allowed) nor a∣gaine any where forbidden or condemned as euill in it selfe: by the former definition therefore conse∣uently in different, and so lawfull matter of Christi∣an recreation and delight.

§ 9. Sixtly and lastly, that the Vse of Lots in game is not against Gods word, but hath sufficient warrant from it, may appeare by this argument. Where the wisedome of God in his word hath not determined the matter, and the manner, or the other circumstances of a thing lawfull in it selfe, there they are least to mans discretion and wisedome. Else should wee hang euer in perpetuall suspence, hauing no rule at all to direct vs by in them. And where they are left thus to mans discretion and wisedome, there is warrant sufficient for any circumstance that man shall make choise of (the Magistrate publikely to enioyne, or priuate persons to practise) that shall e 1.877 not be against the generall rules of Gods word concerning the same.

For the better conceiuing of this point it is to be considered, that for the doing of euery act, and the doing of it in this or that manner, if naturall reason will not of it selfe afford sufficient direction, there must be warrant had out of Gods word: and a man must know that he hath warrant thence, because f 1.878 Whatsoeuer is not of faith, is sinne. I say, where naturall reason doth not of it selfe afford sufficient direction; for the word is giuen vs in morall mat∣ters to supply the defects of it caused by our first Parents their fall; g 1.879 neither doth it abridge vs of the helpe and * 1.880 vse of it for direction in such actions,

but adde a further and fuller helpe thereunto.

First then for the act it selfe in generall; that is of it selfe good and lawfull and ••allowable by Gods Law, for the doing whereof there is either precept or permission in Gods word, and that either direct and expresse, or collected by just consequence: h 1.881 if a precept, it is necessarie and must be done; i 1.882 if per∣mission onely, it is indifferent and may be done or not done, as shall seeme good to the party whom it concerneth.

Secondly for the subiect matter, the manner of it and other such circumstances, where they are by Gods word determined, there such onely are law∣full as the word of God hath enioyned.

Where they are not determined, there all such are lawfull as the same word k 1.883 doth not forbid. In the former that rule holdeth, l 1.884 He that is not with me, is against me: in the latter that other, m 1.885 He that is not against me, is with me. Thus for sacrifice and the place of it, before it was determined, n 1.886 it was lawfull in any place, because no certaine place was de∣signed: but after it was once determined, o 1.887 it was lawfull in no place but that alone, that God had ex∣pressely thereunto assigned. So for the Passeouer and other offerings, and the time and season of ei∣ther, the ordinary sacrifices (I meane the voluntary or freewill offerings) p 1.888 might be offered at any time, because for them was no time determined: but q 1.889 the Passeouer might be celebrated onely at one time, be∣cause the time of it was determined.

This would the rather be obserued for the readier answering of some friuolous obiections made by

some Seperatists; What warrant, say they, haue you to vse this or that forme of praier, or to pray vpon a booke? I answere; It is warrant sufficient that r 1.890 wee are enioyned to vse praier, and s 1.891 such kinde of praier, confession of sin, and supplication for pardon, &c. no set forme thereof determined; therefore any fit forme warrantable: this forme that we vse not vn∣fit otherwise; this forme therefore allowable. And let a man demaund of one of them when he praieth, what warrant he hath to vse that forme that he then vseth, he can answer no otherwise; or if in effect otherwise, he shall answer otherwise then well. So for a booke; the meanes of helpe are not determi∣ned; and this one among others; this therefore not vnwarrantable. And if one of them should be asked, how he proueth it warrantable to vse a printed booke to reade on in the Church; hee shall not be able to make other answer then as before: for nei∣ther precept nor practise can be found in the word for the vse of a thing that was not knowne in those times wherein the word of God was written.

§. 10. But to applie this to the present. First, t 1.892 Recreation in generall is granted by all to haue good warrant from Gods word, as a thing both allowed by permission, and enioyned by precept, if not directly and expresly, yet at least by iust con∣sequence: and therefore I will not stand vpon the proofe of it.

Secondly, for the matter and manner of it, ••or the things wherewith wee may recreate our selues, u 1.893 there is nothing determined; any meanes there∣fore of recreation that are not against the generall

Rules of* 1.894 comelinesse and decencie, of x 1.895 conueni∣encie and expediencie, y 1.896 of religion and pietie, and the like, are by the word of God allowed, and haue from thence sufficient warrant. For example; If question be whether Boules or Chesse be lawfull or no: what can there be said in iustification of them more then this, that recreation in generall is by Gods word allowed; the matter of it in particular not determined: these games not prohibited; there∣fore lawfull and allowable. Now the very same may be said of Lots and Lotterie. Game in generall is al∣lowed: no particular matter or manner of it pre∣scribed: any therefore lawfull that is not against the generall rules of Gods word; this of Lotterie such; and therefore allowable.

If any shall say, that the particular matter or man∣ner of recreation is determined, z 1.897 hee must shew where. Or if any shall say, that this particular by Lots is against the generall rules of Gods word o∣therwise, he must shew which and how. Otherwise there is no ciuill action almost that shall be iustifia∣ble, as a 1.898 going in doublet and hose, b 1.899 wearing band and cuffes, c 1.900 carrying a mans purse in his pocket, d 1.901 sitting on a stoole at the Table, crossing the water in a Boat when one may goe about by the Bridge, e 1.902 eating of porke, f 1.903 blouddings or ought strangled, and the like, if it shall be deemed enough to make an action vnwarrantable, either because there is no particular precept or precedent for it in Scripture, or because it is questioned or condemned by some

without any reason or sufficient cause rendred why it should be questioned and condemned in that sort.

And so I conclude and leaue this sixt and last rea∣son taken from the common grounds of other ordi∣nary recreations not questioned, which must all with this either stand or fall, the selfe same grounds sup∣porting either; that this particular is not prohibited, nor is against the general rules of Gods word other∣wise; which as in the former, so in this case must stand good, till the contrary can be proued.

CHAP. VII. Answere to the principall Obiections made against lusorious Lots.

§ 1. BVt here will some of the former Authors obiect and say, we can shew how this kind of disport or recreation by Lots, and the vse of a Lot in such cases is against the generall rules of Gods word. And so I come to examine the seuerall obiections that are by seuerall men brought against this kinde of disport. Wherein I will deale as inge∣nuously, and as indifferently as I am able to doe; propound their arguments as I finde them, and as many as I finde of them, not picking out the wea∣kest and passing by the pithiest, or setting downe some part or peece of them and concealing the re∣sidue; but as neere as I can, gather all I can finde in such Writers as I can vnderstand to haue dealt in this argument, and enforcing them as farre as

themselues doe to their best strength.

Now this that I may the more orderly doe, their arguments shall all of them be referred to these two heads, the principall, and the lesse principall.

The principall Arguments I call such as tend to proue them simply vnlawfull, and so euill in them∣selues.

The lesse principall such as tend to proue them inconuenient and inexpedient, or such as haue been by the most or the best generally disallowed and condemned.

The former may againe be sorted into two rankes according to the two Tearmes of the thing questio∣ned, A Lot vsed in recreation, or Recreation by a Lot: for either they are taken from a Lot and the nature of it, or the proper vse and end of it; or from the nature of recreation, and the vse and end of it.

§ 2. The first maine Argument then is taken from the nature of a Lot, which is affirmed to bee a worke of Gods speciall and immediate proui∣dence, a sacred oracle, a diuine iudgement or sentence: the light vse of it therefore to be an abuse of Gods name; and so a sinne against the third Commaun∣dement.

The Argument is by diuers Authours diuersly moulded. From Gods speciall and immediate prouidence they reason first on this wise.

a 1.904 Gods immediate or especiall prouidence is not to be vainely or lightly vsed.

But in euery Lot is an especiall and immediate proui∣dence of God.

No Lot therefore is lightly or vainely to be vsed.

The Proposition of this Syllogisme (such as it is) is further confirmed by an Argument taken from the tenor of the third Commaundement.

b 1.905 Gods name is not lightly or vainely to be vsed.

Gods Prouidence is Gods name.

Gods Prouidence therefore is not lightly or vainely to be vsed.

The Assumption is confirmed by two testimo∣nies: the one diuine, a sentence of Salomons, c 1.906 The Lot is cast into the lap, but the whole disposition of it is of the Lord: d 1.907 So that the nature of a Lot lieth who∣ly in this that although the things be of vs, yet the dispo∣sition is wholy of God: that is, hee vseth not here our meanes of cunning, practise, strength, stedinesse of hand or such like, but taketh it wholy to himselfe. The other humane, a saying of Hierome, e 1.908 Hierome saith a Lot is an hidden and incomprehensible predestination, ruled by God: who dare play with this then?

First the principall Syllogisme it selfe is not sound, there are foure Tearmes, as they say, in it. I shew it by the like Paralogisme built of the same frame and set vpon the same ground.

Gods Prouidence, being his name, is not to be vsed lightly, or to recreation and disport.

But in all things, or in euery action that is, there is a Prouidence of God.

No thing or action therefore may be vsed to disport.

And so all recreations shall bee vtterly cut off. This and that are both of one making: but neither of both sound: the conclusion therefore followeth not, albeit the premises were both true.

Secondly, the Assumption is not sound: it is not

true that in euery Lot is a speciall and immediate Pro∣uidence of God.

For the discouery hereof let two grounds for∣merly laid be remembred.

The former, that f 1.909 the act of the Creator and the act of the Creature are in these cases to be distin∣guished. The casuall euent in regard of the Crea∣ture is one thing, and Gods prouidence directing and ruling or ouer-ruling it, as all other actions, is an other thing. A man may play therefore with the one, and yet not with the other: as we doe in those things that are not casuall, but are caried and ma∣naged by mans Arte and industrie, and yet are ac∣companied also with Gods prouidence.

The latter, that g 1.910 it is not the casualtie of an E∣uent that maketh it a worke of Gods immediate Prouidence. For many things are casuall, which yet are not workes of Gods immediate prouidence, nor imply his speciall presence. Whereas if a Lot in regard of the casualtie of it were a worke of Gods immediate prouidence, and did in that regard im∣ply his speciall and extraordinarie presence, then all casuall euents should be such. For h 1.911 that which a∣greeth to a thing as it is such or such, agreeth neces∣sarily to all things that are such. But for a foule to flie before a man on his way, or for a dog to crosse a mans boule in play, and that it may be, where there is no likelihood of doing well otherwise, implieth not any speciall or immediate Prouidence: no more therefore doth a Lot.

§. 3. But let vs examine the proofes brought to strengthen this part. First for the sentence of Sa∣lomon,

there want not good Authors that expound it of i 1.912 singular, extraordinarie, and miraculous Lots only: such, to vse the words of one of our k 1.913 Aduer∣saries, as are vsed immediately to finde out Gods will: whereas these that we now dispute of are no such; l 1.914 neither is it now lawfull to vse any Lot at all to that end.

But the words seeme to be more generall, and are word for word thus in the originall, m 1.915 The Lot, it is cast into the lap; n 1.916 but euery iudgement or disposi∣tion of it (for there is no article there answering our English The) is of God. As he saith else-where, o 1.917 Many seeke the Rulers face or fauour; p 1.918 but each mans iudgement is from God. And, q 1.919 The Horse is prepared for the day of fight: r 1.920 but saluation is of God, or belongeth to God, is Gods. Which words so read t 1.921 import onely thus much, that there is a pro∣uidence of God in all things, euen in the least, in the most casuall things, and among the rest by name in a Lot: And so is there no more said of Lots there, then is spoken else-where not of Lots alone or things casuall onely; but of all mens thoughts and purposes, and words and workes, and counsels and courses; as we haue s 1.922 formerly shewn; and as be∣side the Authors there alleadged, some of those that vrge this place for the proofe of this point confesse else-where against themselues when they say, that u 1.923 The disposing of the Chaunce is secrete that it may be

Chaunce indeed and wholy of God, who directeth * 1.924 all things.

Yea take the words as they are vsually read, The Lot is cast into the lap, but x 1.925 the whole disposition, or y 1.926 the whole disposing thereof, is of the Lord; It may as truely be said with good warrant from diuers z 1.927 other places of Scripture beside * 1.928 those by the Aduerse party produced; that the whole issue or e∣uent and disposing of all things great and weightie, or lesse and lighter is of the Lord: Which yet ex∣cludeth not the meanes, that God worketh by or with, in the most of them, nor implieth an immedi∣ate prouidence vniuersally in them: but is therefore so said, and may truely be said, to shew, that it is wholy in Gods hands to dispose of the euent and issue of all things, and to crosse or giue way to them, as he shall see good. So that a man may as well, and vpon as good ground out of the places concerning all other mens speeches and actions alleadged by themselues, (together with those other, which are some of them yet more generall and of larger extent) exclude all things else whatsoeuer from game, as they may Lots, in regard of ought that concerning them can be picked out of this place.

§ 4. If it be obiected, that a 1.929 there is an imme∣diate prouidence of God euer in the one but not vsually in the other.

I answere, that indeed is presumed, that in euery Lot there is an immediate prouidence of God: but it is not yet proued: yea (though that be more then my taske requireth: b 1.930 he that saith it should make it good) it may thus be disproued.

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First if in euery Lot there be necessarily an imme∣diate worke and prouidence of God, then is it in the naturall power of man to make God worke imme∣diately at his pleasure: for it is in mans power natu∣rally to cast Lots at his pleasure. But to say that it is in mans power naturally to set God on working im∣mediately at his pleasure, is absurd. There is not therefore an immediate worke and prouidence ne∣cessarily in euery Lot.

Againe who seeth it not that the lighting of Lots in this or that manner ordinarily commeth imme∣diately from the act of the Creature? For example: In the blending of scrols or tickets together, the motion of the vessell wherein they are blended (no regard had to the end for which it is done) causeth some to ly this way and some to ly that way, (euery new shaking thereof causing a new sorting) and so some to ly higher and neerer at hand, if a man will draw of the next, some lower and further of, not likely to be drawne so soone, vnlesse he diue deeper. Neither can any man say certainely that there is or∣dinarily any speciall hand of God, in the shuffling and sorting of them, crossing the course of nature, or the naturall motion of the creature, and so cau∣sing those to ly higher and so neerer at hand, that would otherwise haue lien lower, and those to ly lower and so further from hand that would other∣wise haue lien higher. So in the shuffling of Cards, the hand of him that shuffleth them is it that dispo∣seth them, and that diuersly as he listeth either to stay or to continue that act of his. In the casting of dice the violence of the Caster causeth the Creature

cast to moue, till either that force failing, or some op∣posite body hindring it, it cease to moue further, and so determine the chance.

Yea suppose two agree to decide a doubt by the cards, as they come where they ly (left by those that last vsed them) without further adoe; the position of them now in that sort that they finde them, is caused by him that so left them, either at all aduen∣tures, or (as it may well be) on some speciall occa∣sion otherwise, and yet is it casuall and a Lot to them.

Or lastly to instance in one other sort of Lots more commonly vsed by children in game; when they play at Euen and od, or at Heads and points, ei∣ther there is no such immediate prouidence, as these men dreame of; or if there be, it must be exercised not in disposing of any corporall motion of the in∣sensible Creature (for the Lots are already disposed, be they stones or pins, by him that holdeth them) nor in directing the others hand in choosing, or in placing of his pin (for * 1.931 his owne will led by guesse and coniecture doth that) but in enclining the will of the childe, or guiding his coniecture; which how senslesse it is to say, let any reasonable man iudge. And the like may bee said of those serious Lots, 1 1.932 wherein a childe is employed to choose and take vp what he listeth and best liketh, and by his choise is the controuersie or question decided: As also 2 1.933 wherein the parties themselues choose each one for himselfe of the Lots openly exhibited, but di∣stinguished by some difference to them secret and vnseene.

Yea but c 1.934 Hierome saith that a Lot is diuine prede∣stination: and who dare daly then with it?

Where Hierome saith so, I finde not. I finde only d 1.935 where he saith (cited e 1.936 before) that there was a secret hand of God directing the Lot that lighted on Ionas: but f 1.937 he addeth withall, that no generall rule can be gathered for ordinarie Lots from it. But Augustine yet saith Zanchie, g 1.938 saith that Prede∣stination may be tearmed a Lot. True it is that Augu∣stine indeed saith somewhat to that effect h 1.939 former∣ly likewise alledged, to wit, i 1.940 that Gods sauing Grace is called a Lot: because k 1.941 in the same there is no choise but Gods will alone, and so our saluation dependeth on Gods free-fauour and good pleasure onely, not on mans merite. But that is but a tropicall or meta∣phoricall speech, comparing the freenesse of Gods choise to the indifferencie of a Lot, that hath no respect to any matter of mens worth or desert: and so no way concerneth the present businesse, neither is it of force to proue a Lot to be that that is figura∣tiuely compared thereunto.

Againe it may be granted that a Lot cast by Gods speciall appointment for this end to discouer what person God hath assigned to some place, may in some sense (though very improperly) be tearmed Gods predestination, because it is a signe of it, or a meanes to discouer it, as l 1.942 Gods will is put not vn∣usually for the Signes of his will. But that also were nothing to the Lots that wee now intreat of: since there is no sound reasoning from extraordinary to ordinary actions. And so much for the first forme.

§ 5. Secondly, from the same grounds they rea∣son on this wise, m 1.943 Whatsoeuer directly, or of it selfe, or in a speciall manner tendeth to the aduancing of Gods name is to be vsed religiously n 1.944, and not to be vsed in sport; as we may not pray or sweare in sport: d 1.945 But the vse of Lots directly, or of it selfe and in speciall manner tendeth to the aduancing of the name of God in attribu∣ting to his speciall Prouidence in the whole and imme∣diate disposing of the Lot, and expecting the euent e 1.946.

Therefore the Vse of Lots is not to be in sports.

I answere: The assumption is not true if it be vn∣derstood vniuersally: it concludeth nothing to the Question if it be taken particularly.

The proofe annexed to it scarce carrieth good sense: the Printer, it may be, is in fault. But if the meaning of the Authour be, as I conceiue it, (for I must in part go by guesse) that the disposition of euery Lot is wholy attributed to, and the euent wholy expected from the speciall and immediate Prouidence of God; I deny it, neither doe the places produced proue it. The f 1.947 former of them, concerning ordinary Lots or Lots in generall, was examined and answered suffi∣ciently before.

The g 1.948 latter is an example of an extraordinary Lot, wherein there was indeed an immediate and speciall prouidence. But h 1.949 extraordinary examples make no generall rules. Neither is it a good course of arguing to reason from the speciall, or a singular to the generall and vniuersall; much lesse from one extraordinarie act or euent to all ordinary courses of the same kinde. Herein is the difference between the one and the other, betweene the extraordinary

Lot, wherein there is an immediate hand of God for speciall purpose, and the ordinarie Lot, wherein there is not; that the one could not but fall certain∣ly, were it neuer so oft cast, as in the Lots vsed for the discouery of i 1.950 Achan and k 1.951 Ionas, and in the e∣lection of l 1.952 Saul and m 1.953 Matthias, and the like: where∣as the other cast oft in the same case, as for partition of goods and chatels descending by inheritance vp∣on, or bought in common by diuers would not constantly and certainly fall out still the same. And thus much for the two first formes; which in effect are the same.

§ 6. Thus then they reasoned against a Lot in game as an abusing of Gods name and a playing with a worke of his immediate prouidence: Now further they charge it as a tempting of God in requi∣ring of a speciall worke and immediate sentence from God for the deciding of vaine doubts: And first they argue on this manner:

n 1.954 We are not to tempt the almightie by a vaine de∣sire of manifestation of his power and speciall proui∣dence.

But by vsing Lots in sport we doe so: therefore wee may not vse Lots in sport.

The assumption they seeme to prooue on this wise.

o 1.955 To call God to sit in iudgement where there is no necessitie so to doe, or for the determining of trifles, is to tempt, nay to mocke God:

But by the vse of Lots in sport God is called to sit p 1.956 in iudgement where there is no necessitie, for the deter∣mining of trifles.

By the vse of Lots in sport therefore we tempt and dishonour God.

The Proposition is confirmed à simili, r 1.957 by the King and Councell, by whose gouernment though wee all liue, yet were it a dishonour to them to bee called vpon by children to determine their sports.

The Assumption is proued à pari, by comparing together a Lot and an Oath: x 1.958 A Lot in the nature thereof doth as necessarily suppose the prouidence and determining presence of God, as an Oath in the nature thereof doth suppose the testifying presence of God. y 1.959 Yea so, that as in an Oath, so in a Lot, z 1.960 Praier is expressed or to be vnderstood. In which regard also as an Oath, so a a 1.961 Lot is an b 1.962 act of religion, in which we referre vnto God the determining of such weighty things as can no other waies be determined: and therefore c 1.963 in the vse of it is euer infolded, and sometime also expressed, both a confession that God is a soueraigne Iudge to deter∣mine such things, and d 1.964 a supplication to him that by the Lot, when it is cast, he will be pleased so to doe. A Lot, therefore, as an Oath, is not to be vsed but e 1.965 in case of necessity and extremity: and f 1.966 being a solemne act of religion may not be applied to sporting: g 1.967 We may as well iest with the Word, and Sacraments, and Oaths, as with Lots.

There might be diuers seuerall arguments framed out of these allegations; but because they build all on one ground, and stand vpon one botome, I haue thought best to put them in this manner together that the same common answere might serue them all.

§ 7. First therefore the vsing of Lots either in

matters sage and serious, or of sport and delight is h 1.968 not of it selfe any desire of the manifestation of Gods speciall power and prouidence by an imme∣diate disposition, vnlesse men offend against the cau∣tion before giuen in doing it to this end, to try there∣by whether God will vouchsafe to worke immedi∣ately and extraordinarily or no; which being not of the nature of the thing it selfe, is not necessarily implied in the ordinary vse of it. ^h Neither is there any such calling in of God to decide doubts in game, but i 1.969 the matter in question is put to the ca∣suall disposition of the Creature; no more then there was any solemne calling of God in, or calling vpon him to determine the tithe, in the example be∣fore alledged out of k 1.970 the Law. And therefore consequently l 1.971 no such tempting of God, as is here charged, in the vse of a Lot, be it vsed either in case of necessitie or otherwise.

Yea rather if a Lot be such as here they say, it is not to be vsed in any businesse at all vpon any occa∣sion whatsoeuer. For, It is m 1.972 not lawfull to tempt God n 1.973 in any case whatsoeuer: But to vse Lots in any case whatsoeuer is to tempt God: It is not lawfull therefore to vse Lots in any case whatsoeuer.

The assumption is thus proued euidently o 1.974 by the former grounds and grants: p 1.975 To require a worke of Gods immediate power and prouidence in this or that kinde, is to stint, and so to tempt God: But to vse a Lot in any case, is to require a worke of Gods immediate power and prouidence: (for euery Lot, say they, is such:) Therefore to vse a Lot in any case whatsoeuer is vnlawfull.

But this Conclusion is vntrue: for q 1.976 a Lot in some cases may lawfully be vsed: the former ground therefore is false.

It is indeed * 1.977 vnlawfull and a tempting of God to vse a Lot so as they would haue it vsed onely, to wit, requiring & expecting an extraordinary worke of God in it, in any case or vpon any occasion what∣soeuer, without Gods expresse appointment of it, though all meanes should faile otherwise. For to haue recourse to extraordinary meanes when ordi∣nary faile, is to tempt God by refusing to depend and wait vpon God, as our Sauiour implieth, when r 1.978 at the Deuils motion he refused to s 1.979 speake to his Father to haue stones turned into bread, least by so do∣ing he should tempt God, though it were in case of extremitie: that which was * 1.980 the sinne of the Israe∣lites sometime in the Wildernesse. No such Lot therefore at all as they allow of is allowable. And to speake as the truth is, by the course and force of this their discourse, the only lawfull vse of a Lot is disallowed and condemned, and an vnlawfull and vnwarrantable vse of it is allowed in the roome of it.

§. 8. Secondly, an Oath and a Lot are not a∣like: the comparison therefore laid betweene them will not hold. For neither is the right of ought in an ordinary Lot put to the speciall prouidence or immediate and extraordinary worke of God; as t 1.981 the truth of the thing testified is in an oath put to his testimonie: neither is there in euery Lot any such solemne inuocation of God, as there is in an Oath euer either u 1.982 expressed or implied, by

which God is called to witnesse with vs the truth of that we auow, or the truth of our purpose to per∣forme what we promise:y 1.983 as may hereby appeare.

The definition of each thing containeth the whole nature or the thing defined. Now a Lot may be defined without this: but so cannot an Oath. Yea so * 1.984 some of the aduerse partie define Lotterie out of x 1.985 Lyra, To vse Lots is by a variable euent of some sensible thing to determine some doubtfull or vn∣certaine matter. Which definition of Lotterie con∣taineth no such matter as is here supposed to be of the very nature and essence of a Lot, as it is of the es∣sence of an Oath; which cannot be defined there∣fore without it.

Neither doe the places produced proue it. They proue onely that Prayer was sometime vsed (but m 1.986 a faithlesse praier n 1.987 the one of them without word or warrant) before an extraordinary Lot for an ex∣traordinarie power and prouidence to direct the e∣uent of it; o 1.988 the thing entended being such as the Lot by no naturall power, either of the Creature v∣sing it, or vsed in it was able to effect: which kinde of praier hath no place, nor is lawfull in ordinarie or meere diuisory Lots. For example: p 1.989 In assigning and setting out tithe, it was not lawfull, much lesse necessary, to pray God so to giue a right Lot, that e∣uery Lambe or Kid that were indeed in course of time the tenth, might certainely or constantly so come to hand. But they prooue not that praier is part of a Lot or is in the Lot, as it is part of an oath, and is included in the Oath, as by the vsuall q 1.990 defi∣nitions of an Oath may appeare. In election of of∣fices

sacred or ciuill praier is vsed or at least ought to be vsed: yet it followeth not therefore that praier is a part of the choise, or that therefore the election in the nature of it doth necessarily suppose a speciall pro∣uidence and determining presence of God. Yea praier may be vsed both before game and in game, as both before and at meate, and yet is not therefore of the nature of game, nor supposeth therefore a speciall prouidence of God and a determining presence in it.

Lastly, a Lot is no religious act, nor holy thing of it selfe, as r 1.991 before hath beene shewen: there is much difference therefore betweene Lots, and the word of God, Sacraments and Oathes. For these things are holy of themselues and in their owne nature, as the very definitions of them will soone shew: and therefore cannot but be holy. Whereas a Lot is not in the nature and the definition of it holy, and therefore is not alwaies and necessarily sacred. Yea those things are now holy, as euer, in our ordinary vse; whereas no Lot is holy that we can vse now adaies; nor indeed was euer any so, saue extraordi∣narily. But Gods taking of any thing sometime extraordinarily or from ordinarie vse to apply it to some holy and extraordinary vse, doth not exempt the kinde in generall, but the thing onely it selfe so vsed in speciall from ciuill or light and ordinarie v∣sage; and that also so long only as it is so set apart: As the vse of water in Baptisme hindreth not but that a man may play with water, yea and with that very water that may afterward be a Sacrament in Baptisme, or that hath so beene, but is not now. In

like manner when a Lot shall be extraordinarily vsed for a speciall signe of Gods immediate electi∣on and choise, whosoeuer shall then contemne or set light by that Lot, he shall abuse an holy thing and Gods name in so doing; but not whosoeuer shall vse otherwise any Lot to disport, yea though it were that Lot that had beene vsed in such a bu∣sines before; there remaining no more holinesse in it after that vse is ouer, then in s 1.992 the bush that burnt but wasted not, when God manifested himselfe to Moses in it, after that manifestation was once ended.

§ 9. Againe they argue hence on this wise:

t 1.993 Gods Oracles (being his name) may not be vsed for recreation:

But Lots are Gods Oracles. Lots therefore may not be vsed for recreation or in disport.

The assumption is thus proued: u 1.994 In that Salomon calleth a Lot iudgement, where he saith; * 1.995 The iudge∣ment of it is of God: he sheweth that x 1.996 God himselfe sitteth in iudgement by it, and that y 1.997 the Lot is as Gods Deputy who is Iudge of the world, whereby he himselfe determineth of things doubtfull, and such as no arte or wit of man is able to discouer.

Yea not onely z 1.998 the Scripture maketh a Lot so the sentence of God, as in the most weighty matters of God and man, a 1.999 of life and death, b 1.1000 it is the very oracle and determination of Gods will, wherein a man must rest without any contradiction or motion to the contrary: but euen c 1.1001 the very Gentiles themselues also knew it to be Gods Oracle.

These proofes of the Assumption are vnsound

and insufficient. For first for d 1.1002 the testimonie of Sa∣lomon; though the word therein vsed in his natiue sense and originall signifie properly e 1.1003 iudgement, and is therefore f 1.1004 one of the necessarie attendants of a lawfull Oath, as g 1.1005 the learned well obserue. Yet neither is a Lot there tearmed Iudgement; though the word that naturally so signifieth be applied there vnto it, and might be properly vsed of some speciall kinde of it: Neither doth the word in the ordinary vse of it onely so signifie, but is vsed more generally for any custome, or manner, or course, or cariage whatsoeuer, be it light or weightie, iust or vniust; as where it is vsed of the prophane and pro∣posterous cariage h 1.1006 of Elies sonnes towards Gods people; as also where it is applied to the superstiti∣ous and sauage demeanour i 1.1007 of Baals Preists toward themselues: and in this generall manner the best and most Interpreters there take it.* 1.1008 The word therefore there vsed is too weake a ground to beare a frame of such weight as is here built vpon it. For as for Gods immediate sitting and sentencing in Lots, (of which further anone) the conceipt of it breedeth a superstitious vse of them; (the rather therefore to be abhorred:)m 1.1009 from some taint whereof that speech of n 1.1010 the same Authour cannot bee freed where he saith, that o 1.1011 Lots are auaileable for the fin∣ding out of the most hidden things, as they haue beene vsed oft to that end: as also that p 1.1012 by them such doubt∣full

things may be determined, as no wit or skill of man is otherwise able to decide. For what hidden truth can by any Lot be discouered? or what can be de∣cided or determined by a Lot, that might not bee determined by any third party, yea by a childe or Idiote, as well as by a Lot, if it should please the parties contending to referre themselues thereunto?

§ 10. Secondly for the instances alleadged: To reason on this manner, Lots were once Gods Oracles in these and these cases: therefore they are so in all: or, Lots were sometime extraordinarily Gods Oracles in some cases whereunto they were by God then specially for that purpose assigned: therefore they are so alwayes: both the consequence is vnsound, and the conse∣quent vntrue. For first it followeth not; If sometime extraordinarily, then euer. q 1.1013 The noise that Dauid heard ouer his head in the mulbery-trees was Gods Oracle to him: shall the like rustling, that wee may chaunce to heare in trees ouer our heads, be there∣fore a diuine Oracle to vs?r 1.1014 The Philistines speech to Ionathan and his Armour-bearer was as an Oracle of God to them: shall the like answere therefore be the same now to vs? or must it needes therefore bee euer such?

Againe that Lots are not alwaies, nay not at all now Gods Oracles or any such diuine sentence, it is euident.

For first s 1.1015 Gods Oracles and sentences are cer∣taine and constant: for t 1.1016 his word and sentence is yea and amen as u 1.1017 himselfe. And so were those Lots whereby God somtime gaue sentence, as that which Achan was discouered by, which had it therefore

either beene oft cast, or cast by diuers persons at Gods appointment at once, would still constantly haue * 1.1018 lighted on no Tribe but Iud••, no kindred but the Zarchites, no houshold but Zabdies, no person but Achan. But then an ordinary Lot x 1.1019 there is nothing more vncertaine, ready vpon euery new shaking of the Lot pot to giue out a new sentence. For suppose we that some one Minister of a whole hundred in our head City should by Lot be selected to visite the Pesthouse, would the Lot drawne in this case 1 1.1020 foure or fiue times together with neuer so great solemnity light certainely and constantly euer on the same man? Or suppose 2 1.1021 foure or fiue seuerall Companies in seuerall places should, after the bu∣sines solemnly by praier commended to God, cast Lots vpon the selfe-same imployment among the same parties, were it certaine, yea or probable that they should all light vpon the same person? Or were it not triuolous, if not impious, therefore to say, that vpon euery second shaking or drawing GOD altreth his sentence, and so to accuse him of incon∣stancie; or that to seuerall Companies he giueth a seuerall sentence, and so to charge him with con∣tradiction and contrariety?

Secondly y 1.1022 Gods oracles are euer according to iustice and equitie: but the sentence of a Lot is not certainely such. For suppose a matter of right, wherein he that ought to yeeld will not yeelde, by mutuall consent therefore of necessity put to a Lot; dare any man say certainely that it shall go with him that hath right? Or in warre, suppose a whole troupe put to cast Lots for their lines, among whom there

are many that are no way at all faulty, dare any say that the Death-lot shall light on no one of these, but vpon those alone that indeed haue deserued to die? as z 1.1023 in Achans case a man might well confi∣dently say, that it should surely light on him that was the delinquent and on no other, whom by such meanes God had then giuen warrant to search for. No: 1 1.1024 a Lot regardeth no more right then wrong, 2 1.1025 no more guiltlesse then guilty, ready to go indiffe∣rently for or against either. It is none therefore of Gods sentence.

Thirdly, if a Lot were Gods sentence, 3 1.1026 what need men be so curious in examining and trying the fitnesse or vnfitnesse of those that they admit to a Lot for the bearing of any Office either in Church or Common-weale? (For I spare to aske of the Popish sort, why they therefore forbeare to elect Ecclesiasticall Officers by Lot, if a Lot be Gods sentence; because such things, say they, must be done by the inspiration of Gods spirit••;a 1.1027 as if Gods spirit and his sentence were not sure to concurre.) For is not b 1.1028 God as well able to iudge of their fit∣nesse or vnfitnesse as man is? Or doe they distrust God, and feare that he will be partiall in his sen∣tence, whose constant commendation is, that he is c 1.1029 no respecter of persons? The generall care there∣fore in this kinde of all those that vse Lots in any such weightie affaire, sheweth euidently, that they doe not esteeme the Lots verdict Gods Oracle, but a sentence so vncertaine, so inconsiderate, so heed∣lesse, that it might well run with them into a whirle-poole drawing Church and State after it, if by hu∣mane

caution it were not the more warily managed. Was there any such feare, thinke wee, in the Lot that d 1.1030 Samuel cast for a King; or any need of such caution to haue beene obserued in it?

§. 11. Lastly, it a Lot were a diuine sentence, e 1.1031 it were vnalterable and vnchangeable, such as men were euer bound to rest in and abide by, vnder dan∣ger of sinne and disobedience, without further in∣quisition, consultation, consideration, or forecasting ought for the worse or the better. f 1.1032 Mans sentence is sometime held such: Gods euer much more. Yea so it was in those Lots, wherein God extraordina∣rily gaue sentence, as in g 1.1033 Sauls and h 1.1034 Matthias his: whereas in ordinary Lots it is farre otherwise.

For first in priuate affaires no man is bound to stand to the euent of a Lot which hee neuer gaue consent vnto. In priuate affaires I say, because i 1.1035 in some cases the Law enableth the Magistrate to compell the parties contending, will they nill they, to bide by it; which yet k 1.1036 he is not permitted to doe in more cases, then in the letter of the Law are ex∣pressed. It were an idle thing, for a young-man to tell his Parents that of two Maidens motioned to him for mariage such a one of the twaine which they like not of, yet they ought to giue their consent with (it is a l 1.1037 learned mans instance, and that ap∣proued by him, of a Noble mans sonne) because hauing cast Lots for direction after inuocation of Gods name in that busines, the Lot had light vpon her. Much more idle yet were it for him to beare one downe, that she ought in conscience to haue him and no other but him, and that without guilt

of sinne and disobedience she might not refuse him, because God in a Lot cast by him had giuen such a sentence. And yet were a Lot Gods oracle, it should necessarily binde, not expecting mans priuity or consent thereunto: yea where it was Gods oracle, it did necessarily so binde, as t 1.1038 in Sauls case nothing willing at the first, but enforced in some sort to con∣descend vnto that which the Lot imposed vpon him.

Secondly by mutuall consent it is no question but that men may alter and change their Lots either with other, as u 1.1039 Leuinus and Marcellus sometime did at the request of the Senate vpon suite made by the Sicilians whom Marcellus, one they sorely fear∣ed, was else to haue had. But may any by mutuall agreement alter Gods sentence, as x 1.1040 the wife to leaue her head and breake the couenant of her God, y 1.1041 because her Husband is content to agree there∣unto? Or to hold to a Lot where it was a diuine O∣racle, might z 1.1042 Saul so elected haue surrendred his right to another, though the people should haue benne willing also to haue yeelded thereunto? Or might Matthias haue resigned his place to Barsabas, and Barsabas by ioint consent haue taken it of him? Yet if in choise of a Minister for the Pest-house, should the Lot light on one that (as * 1.1043 Prochorus the Counterfait fableth of Iohn when hee saw that by Lot he was to go ouer sea into Asia) should for feare presently sinke downe in a sownd, and some other more hardie then he offer himselfe voluntarily to that office, were it not lawfull to accept of him? or were it wisedome to refuse him, and presse the

other to it so vnfit for it?

Yea lastly in some case it were a sinne for a man to retaine that which by Lot is befalne him. For may a man with a good conscience keepe his bro∣thers right from him, which the iniquitie of a Lot, for quietnesse sake yeelded to by the other, hath a∣gainst iustice cast vpon him, and say it is Gods sen∣tence? yea may not the wronged party lawfully en∣deauour, by conuincing him in conscience of the wrong that he hath done him, to recouer his right, if he can? Or as a 1.1044 Matthias should haue sinned in renouncing his Apostleship; so did not b 1.1045 Phan∣nias that sely Idiote as well sinne in accepting of the High-preistship, though assigned him by Lot? And yet by these mens positions should that Lot also be Gods sentence, and his choise thereby Gods immediate call to that office. A senslesse conceipt to suppose that any man should sinne by following Gods call, by doing after Gods sentence.

§ 12. Where it is to be obserued, that howsoe∣uer it is here pretended that the very Heathen held their Loteries euer to be most religious and inuiola∣ble; yet in truth it is not so? c 1.1046 They esteemed it in∣deed a very prudent and politike ordinance for the preuenting of diuers inconueniences; yea d 1.1047 in some sort too religious, as in their publike affaires it was ordered, in regard e 1.1048 of some superstitious rites vsed about it, as f 1.1049 about all other their solemne, yet ciuill employments either publike or pri∣uate: And g 1.1050 in that regard held they it an hai∣nous offence for any priuate man to alter the

course of any busines which the state thereby had established.

But yet they reputed not the Lot to be so sacred and peremptorie a sentence, but that they might re∣iect those that it had lighted vpon, if they either * 1.1051 al∣ready knew them, or f 1.1052 vpon further triall found them to be vnfit: Yea and but that otherwise they might and did vsually goe from it, sometime g 1.1053 in case of necessitie, when by accident the partie was disabled to doe that which by Lot he ought to haue done; sometime h 1.1054 in case of religion, the partie be∣ing thereby restrained from going whither the Lot had assigned him; sometime i 1.1055 at the suit of the par∣ties themselues; sometime k 1.1056 at the earnest intreatie of some others; sometime vpon one consideration, and sometime vpon another, l 1.1057 when after the Lots cast, vpon better aduice, they misdoubted that it might proue any way preiudiciall to the publike, if the course were not altered.

In which kinde they are, as deseruedly to be ap∣proued and commended; so to be preferred before the superstitious Iewes, who m 1.1058 rather then they would breake the order of the Priestly imployment in set courses at first setled by Lot, suffred the ser∣uice of God for some space of time in the siege of their Citie to be wholly neglected, because all the Priests of that course then present there were vt∣terly destroied, that ought at that time to haue done the seruice.

True it is indeed that in the Ciuill Law n 1.1059 all Ap∣peale is denied ordinarily from the sentence of a Lot: But that is, not (as some of them fondly say) o 1.1060 because the sentence of a Lot is the sentence of Fortune, or of God, who hath no superiour in this world•• but rather, as others, with better colour of reason; because p 1.1061 this course is taken for more spee∣die dispatch; because q 1.1062 by flying from it in diuers cases they shall but hinder either other from euer comming to any issue; because a Lot is the most equall and indifferent course that can be and no corruption or partialitie can be charged vpon it: and lastly r 1.1063 because commonly it is by mutuall con∣sent that matters are put thereunto, s 1.1064 in which case their owne act iustly concludeth either side: t 1.1065 A∣greeable whereunto is that of Plato, who in his State inhibiteth all appeale from those Iudges that the parties themselues haue made choise of by mu∣tuall consent; As also u 1.1066 in the Athe••ian Estate, though they might appeale to the principall Iudges, from such Arbiters or Vmpiers as by Lot were as∣signed

them; yet * 1.1067 from such as by mutuall agree∣ment they had referred themselues vnto, it is appa∣rent that they could haue no appeale.

Let me adde one thing further that in some cases at the ciuill Law, though no remedy ordinarily bee granted in a diuision by Lot made with some ine∣qualitie, because * 1.1068 the hazard of lighting vpon the lesse part and so of sustaining the losse was alike vn∣to either; yet it is the opinion of good Lawyers, that x 1.1069 if the inequalitie be ouer-great, the Magistrate may lawfully interpose his authoritie for the redres∣sing of the wrong.

To draw all to an head then and so to end with this argument, let any man endued with ordinarie reason iudge how a Lot can be said to be a sacred Oracle, and a diuine sentence, that neither absolute∣ly tieth any man for matter of fact, nor doth cer∣tainely determine ought in question of right, that neuer speaketh certainely, and would oft speake vn∣aduisedly, if by humane caution it were not limited before what it should say.

§ 13. Now these were the arguments taken from the nature of Lots. The next argument is drawne from the proper vse and end of them. And herein they reason sometime from the affirmatiue, sometime from the negatiue.

From the affirmatiue thus:

y 1.1070Whatsoeuer God hath sanctified to a proper end, is not to be peruerted to a worse end z 1.1071.

But God hath sanctified Lots to a proper end; viz. to end controuersies * 1.1072.

Therefore man is not to peruert them to a worse;

viz. to play, and by playing to get away another mens money, which without controuersie is his owne.

This argument thus conceiued is faultie two waies. For first it goeth from the question, which is not whether any Creature or ordinance of God may be peruerted, or peruersly vsed; but whether the vse of Lots questioned be a peruerting of them or no; whereas in the conclusion it is taken for granted that it is. Neither againe is the question whether men may vse Lots playing for money (a thing incident to other games as well as these; which whether it be lawfull or no, I shall not neede now to discusse.) much lesse, whether they may be vsed in game to that end, to get another mans mo∣ney from him, or no; (which is no generall vse of them, nor hath any place at all there, where either there is no wagering at all, or where the Lot is vsed onely at the beginning of the game, to decide who shall ioyne, who lead, or the like:) but whether Lots may in any wise be vsed in sport.

Secondly there is more inferred in the conclusion then was in the premisses, and that which follow∣eth not from ought in them. For the vse of a Lot in play is euer to decide some question or controuer∣sie, though a light one it is like, yet a question or controuersie truely so tearmed; otherwise it were no Lot.

For the mending of these faults the argument may better be conceiued on this manner:

That which God hath sanctified to some proper vse, is not to be applied to any other, especially a worse vse.

But a 1.1073 God hath sanctified Lots to this proper vse,

to wit, the deciding of controuersies in matters of weight.

A Lot therefore may not be applied to any other vse, much lesse to a worse.

The Proposition is proued by b 1.1074 an instance of the Temple, set apart for praier, which the Iewes therefore are reproued for applying to market and merchandise.

The Assumption is confirmed principally by that saying of Salomon, c 1.1075 The Lot stinteth strife, and maketh partition among the mighty. For d 1.1076 the other place is but an instance that a Lot once was by Gods owne appointment so vsed. It is amplified à simili, e 1.1077 by the like vse of an Oath: concerning which there is a further speech of the Apostle brought f 1.1078 to proue that Salomons purpose in those words before alledged is to shew the only lawfull vse of a Lot; (viz. to end controuersies which otherwise conueniently can∣not, when each Contender without the Lot is too mightie to yeeld;) thus: g 1.1079 As when the Apostle saith, h 1.1080 An Oath for confirmation among men is an end of all strife, his purpose is not so much to teach vs, that men vse an Oath to end controuersies; (which euery man knoweth,) but that God hath dedicated and made an Oath holy and sure onely for that vse of necessarie deciding of doubts of importance among men: so the like words vsed of a Lot must be vnderstood in the same sense▪ not so much to teach vs that a Lot ended such controuersies among men, which all know, but that God hath ordained it onely for that vse.

§ 14. For the fuller answere to this argument and the proofes of it, diuers distinctions, of some

good vse, would be obserued.

First therefore the word, sanctifie, is diuersly ta∣ken. For, to omit all other acceptions; it is taken sometime in a larger sense; and so to sanctifie signi∣fieth to assigne a creature to any speciall or singular vse whatsoeuer, either sacred or ciuill: thus are i 1.1081 the Medians said by God to be sanctified for the sub∣duing and sacking of Babel: and so are k 1.1082 meates said to be sanctified by Gods word for mans foode; and l 1.1083 the vnbeleeuing Mate sanctified to the maried beleeuer.

Sometime againe it is taken in a stricter sense; and so to sanctifie signifieth to set apart a Creature beside his ordinary vse to some sacred and spirituall im∣ployment: as where it is said, that m 1.1084 God sanctified the seuenth day of the world; and where n 1.1085 men are commanded to sanctifie the same: hee by precept enioyning that imployment of it; they by practise employing it according to his precept.

Now in both these kindes may the Lord well be said sometime to sanctifie but not to appropriate; when by his ordinance hee either enioineth or granteth the vse of a Creature so in some kinde, as yet he restraineth not, nor inhibiteth the vse of it in any other kinde. Thus are the fruites of the earth so o 1.1086 sanctified for mans foode, as they are p 1.1087 not yet restrained from phisicke: yea thus was the water that q 1.1088 miraculously gushed out of the rocke so r 1.1089 san∣ctified to a spirituall employment, as yet it was not denied vnto ciuill and prophane vses, euen s 1.1090 to the watering of brute beasts: sometime to sanctifie and to appropriate, when God sequestreth and seuereth

the Creature so sanctified vnto some one speciall or proper vse from all other vses else whatsoeuer.

And thus he sanctifieth and appropriateth either the whole kinde of the Creature; as t 1.1091 that curious composition of pretious and holy ointment ex∣presly inhibited to all other vses; or some particular onely of that kinde; as u 1.1092 the spices and odours in∣gredients of that holy ointment; as * 1.1093 the Taber∣nacle, x 1.1094 the Temple, and the appurtenances of ei∣ther: and as those Elements of y 1.1095 water, z 1.1096 bread and 1 1.1097 wine that in the Sacraments are sanctified to bee signes and pledges of spirituall grace: and that a∣gaine, either so to continue during the date of that law, as in the vnguent before spoken of; or during the time onely of the speciall vse to those ends, as in the Elements last mentioned.

To apply these distinctions then to the present argument: If they take the word sanctifie in the stricter sense, the Proposition is true, but the As∣sumption is vnsound: for Lots are not set apart, or said so to be in either of the a 1.1098 places produced to any holy or spirituall, but to a ciuill vse onely.

If in the larger and more generall sense, then ei∣ther they speake of things sanctified onely but not appropriated, or of things both sanctified and ap∣propriated too, and that either the whole kinde in generall, or some of the kinde onely.

If of things sanctified onely but not appropria∣ted, the Proposition is not true; For b 1.1099 bread and wine are sanctified to be seales of Gods couenant, and yet doth not that hinder c 1.1100 the lawfull vse of them otherwise: so was oyle sometime d 1.1101 sanctified

to annoint * 1.1102 Kings and e 1.1103 Priests, and yet did not that then restraine f 1.1104 the ciuill vse of it for food, phisicke, necessity or lawfull delight. Or to vse a more fami∣liar instance and neerer the present purpose, g 1.1105 the fruites of trees are sanctified to be mans foode; yet doth not that let but that children, as of old time they did, may lawfully play and make themselues pastime as well with h 1.1106 nuts or i 1.1107 almonds, as with cheri-stones, or with check-stones and the like.

If of things sanctified and appropriated; as it was in that k 1.1108 holy ointment inhibited to all other vses; and as it is in the l 1.1109 Sacraments sequestred and set apart to certaine spirituall purposes onely, the Assumption is vnsound.

If of the sanctification and appropriation not of the whole kinde, but of some particulars of the kind, the premisses might be granted, and yet nothing concluded against the vse of Lots in generall.

If of the whole kinde, the Proposition is true, though the proofe be not so pertinent; but the As∣sumption is not sound.

For the proofe of it out of m 1.1110 Salomon: that place sheweth onely n 1.1111 how a Lot may well and wisely be vsed; but neither enioyneth that vse of it, nor re∣straineth it thereunto. It approueth onely the vse as good and commendable in that kinde: But it is onething for a Lot to be vsed well and wisely to that end; and another thing to haue that the proper or onely end of it.

§ 15. But o 1.1112 the Apostles speech of an Oath sheweth that Salomon meant so, when hee vsed the like speech of a Lot.

It doth nothing lesse. For neither is it true that the Apostles scope was to shew that this is the onely end of an Oath, to stint strife and controuersie, nei∣ther is it so indeed.

His purpose is not to shew it: for p 1.1113 it is onely to shew how sacred, firme and inuiolable an Oath is among men from man to man; (which he proueth by that which all men know and acknowledge) and how much more then from God to man, when q 1.1114 he sweareth to vs by whom we sweare: like the Argu∣ment vsed by the Apostle else-where, r 1.1115 A mans co∣uenant or testament once ratified no man annulleth; much lesse can any annull or abrogate Gods.

Neither is that the onely lawfull end of an Oath. For there be other ends of it; as, to giue assurance of the performance of couenants and promises. For what controuersie was there betweene Ionathan and Dauid to be ended by Oath, when s 1.1116 they sware either to other? or what controuersie was there be∣tweene GOD and Abraham, or Dauid and GOD; when t 1.1117 God sware to Abraham, and u 1.1118 Dauid to God? or what controuersie is there to be ended by those Oathes, that men vsually take at entrance into office both in Church and Common-weale?

The like may be said of that * 1.1119 other place of Sa∣lomon. The scope of the place is not to stint or re∣straine the vse of a Lot to the ending of strife, much lesse to the ending of great quarrels onely; or a∣mong men of might alone, though Salomon expresly

name such: For he speaketh of contentions in gene∣rall: And why may not a meane inheritance be di∣uided by Lot among meane men as well as a rich one among mighty men? or doe not contentions arise among mighty men many times about meane matters? But the scope of it is rather x 1.1120 to perswade all sorts of men to compose their controuersies, be they great or small, rather by such a course so easie and so equall, then to plunge themselues by eager pursuite of Law suites into further inconueniences; and y 1.1121 to induce men of meane condition the rather so to doe, when euen men of might are content oft to submit themselues thereunto.

Not to ad, that Lots haue beene vsed z 1.1122 oft to o∣ther ends (for it is but one vse among many that is there mentioned) as both hath beene in part, and shall further hereafter be shewed, and as * 1.1123 some of them that in this point oppose vs, confesse.

§ 16. Thus they reasoned affirmatiuely from the proper vse and end of Lots: now further they argue thus negatiuely concerning the same.

That which there is neither precept for, nor practise of in Gods word, generall or speciall, expresse or im∣plied, that there is no warrant for in the word.

But such is the vse of Lots in game: for a 1.1124 we reade not in Scripture that Lots were vsed but in serious matters onely both by Iewes and Gentiles: b 1.1125 neither is there any warrant in the Word for the ludicrous vse of them by precept, or practise, generall or speciall, ex∣presse or implied.

There is no warrant therefore for lusorie Lots in Gods word: & so consequently they are vnwarrantable.

This is like Ambroses argument against merry iests; c 1.1126 We read nothing of them in Scripture: there∣fore they are not to be allowed. Which yet is no good kinde of reasoning. The consequence of his Enthymen••, and the Proposition likewise of their Syllogisme is vnfound.

For first an Argument holdeth indeed from the negatiue in matter of Faith, but not in matter of Fact: as to say, d 1.1127 such a thing is not expressed or reuealed in the word, therefore it is no matter of Faith, nor such as a man is necessarily bound to be∣leeue: but not to say, e 1.1128 such a thing is not mentio∣ned or related in Scripture, therefore it was not done, or it neuer was: as for example, f 1.1129 Cain hath but one sonne mentioned by Moses, therefore hee had no more sonnes or children but him. Much lesse may a man reason g 1.1130 from matter of Fact to matter of Right, as to say, such or such a thing wee neuer reade in the word to haue beene done, and therefore it may not be done. For how many things are there whereof there is no example in Gods word, and yet the vse of them is generally allowed as lawfull and good? Many things there are where∣of no precedent of the vse of them but in some one kinde onely, which yet may be vsed also vnto o∣thers. No vse of butter recorded in the word but for foode onely: may it not therefore be vsed also for phisicke? Yea many things there are of ordina∣ry vse, whereof there is no mention at all in Gods

word, which yet all generally allow: as sugar for sweetning, printing of bookes, shooting in guns, and the like, which all by this argument are vtterly con∣demned; or if they be iustified, then the grounds of it faile.

Secondly an Action may haue h 1.1131 warrant suffici∣ent by permission without precept or practise. For where God hath not limited the vse of any Creature or ordinance, there he hath left the vse of it free. Where he hath not determined the circumstances of any action, there what he hath not prohibited, that hath he permitted, and that is warrant sufficient for it. Where therefore circumstances are determined, the argument holdeth from the negatiue to make that vnwarrantable, that is not either expresly or by good consequence enioyned. But where they are not determined, the argument is strong enough from the negatiue to proue that warrantable that is not either expresly or by iust consequence prohi∣bited.

For this cause in the point of Gods worship the argument holdeth i 1.1132 from the negatiue for the sub∣stance of it, because k 1.1133 God hath determined it. But in ciuill affaires it will not hold from the negatiue to disallow ought; because God hath not so deter∣mined them. Else what warrant is there for bowls, for tennis, for foot-ball, for chesse &c. which yet no man disalloweth? Let one example serue for all to shew the weaknesse of this kinde of arguing. There is neither precept, nor practise (l 1.1134 at least allowed or allowable) of eating Bloud in Scripture: therefore a man may not eate a blacke pudding. In which conclu∣sion

I assure my selfe these Authours will not ac∣cord with the Familists and new Sectaries. And yet may they say more against the one, then these can any of them against the other. For the one is found expresly forbidden both in the old and new Testa∣ment both m 1.1135 before the Law, n 1.1136 vnder the Law, and o 1.1137 after the Law, (to omit what p 1.1138 sundrie of the Auncients haue held of it) but the other no where in neither. And if q 1.1139 Christian libertie notwithstan∣ding bought with the bloud of Christ, giue Gods children a free vse of the one, how much more then of the other. If r 1.1140 it loose them there, where they were bound before; sure it bindeth them not there, where they were free before.

§ 17. There is yet one appendix behind to this argument, that would be met with ere we leaue it.

s 1.1141 Scripture noteth wicked men to haue vsed Lots in sport: Sporting Lots therefore are not allowable.

Both the antecedent is vntrue, and the conse∣quence vnsound. The antecedent vntrue, for it was rather a serious diuisory then a lusory Lot, that ei∣ther t 1.1142 Sauls seruants vsed about Dauids apparell, or that u 1.1143 the souldiers cast on Christs garments: not vsed by them, as x 1.1144 some haue supposed, superstiti∣ously, out of a conceipt of some virtue that they hoped to finde in Christs cloathes, his seamelesse

y 1.1145 shirt especially, to cure diseases withall, as had z 1.1146 sometime beene done, nor yet, as * others say, in despight of him done to his garments alone, but, as a 1.1147 their vsuall custome was to diuide among them∣selues the rayment of such as were executed by them, (which was, it seemeth, as among vs also it is, part of their fees;) so did they then our Saui∣ours, and that in this manner, partly b 1.1148 to saue that that might else haue been spoiled, and partly c 1.1149 to preuent all contention and strife. Neither was that act of theirs in that regard euill or vnlawfull, for ought I see, or can be said, had it beene a bootie that by some lawfull course had come to them, and could not otherwise haue conueniently been parted among them, each of them hauing an equall interest therein. For in such case euen those that condemne ludicrous Lots, yet d 1.1150 admit them for partition of prey and spoiles taken in fight. And e 1.1151 some good Writers rather commend then condemne these Heathen souldiers their modest and equall cariage in that case.

The consequence also is vnsound. It is like the argument f 1.1152 one vseth to condemne * 1.1153 birth-day feasts, because we finde them not vsed in Scripture but by two onely, and both bad ones, g 1.1154 Pharao an Heathen the one, and h 1.1155 Herode, no better, if not worse then an Heathen, the other. Which argu∣ment yet will not hold; no more then to reason on this manner; i 1.1156 Wicked men plant and build, and mary and make mariages; therefore planting and building and marying and making mariages are euill. Or, k 1.1157 wicked men haue sometime kissed their friends at par∣ting:

therefore it is not lawfull for good Christians to doe so. Or, to come fuller home; We read not in the word l 1.1158 of Marts or Faires vsed but among Heathen, and therefore they are not now lawfull or allowable a∣mong Christians. Or we read not of any but m 1.1159 prophane Princes that kept Butlers or Bakers: therefore Christi∣an Princes ought not to haue such Officers. Or, o 1.1160 Mu∣sicke at ciuill feasts is not found vsed in Scripture but by wicked and vngodly ones: therefore the vse of it at such times is not allowable. Neither therefore is that that is alleadged, true; neither did it proue ought to the present purpose, if it were true.

§ 18. Thus haue wee gone through the maine and most forcible Arguments that are produced a∣gainst lusorious Lots. For these arguments onely that are drawne from the nature of Lots, or the proper end and vse of them, are those that fight a∣gainst the generall vse of Lots in disport: the re••t concerne the vse of them but in some sorts o•• game; and therfore though they were all granted, yet were nothing concluded against the maine point pro∣pounded, to wit, that the vse of a Lot in disport or pastime is not simply euill in it selfe. Yet it shall not be amisse to heare what the rest say.

The next argument therefore, and of the princi∣pall the last and the least is taken from the other Tearme in the point questioned, to wit, recreation or game, and the right vse and end of it.

The argument thus standeth.

That is no lawfull matter of sport and pastime, wherein the end and scope of sport is not or cannot be had▪

But in games of Lotery the end and scope of pastime cannot be had.

Lotery therefore is no lawfull matter of sport and pastime.

The Assumption is thus strengthened:

p 1.1161 The end and scope of play is thereby to exercise ei∣ther the ability of the body or the industrie of the minde.

But in games of Loterie is neither of these exercised: not the minde; because there is no vse of Arte or skill, but all is put to hazard: Not the body; for men sit at them without stirring ought saue fingers and hands onely.

In games of Loterie therefore the end and scope of game is not had.

In this Argument there are two things to be chiefly obserued; and two Axiomes that the an∣swere is principally to be applied vnto.

First, that it toucheth and concerneth onely such games as consist of and depend vpon meere casual∣tie onely: (not those that are mixt of chaunce and arte, wherein q 1.1162 much skill and industrie of minde may be vsed) which the Author indeed of this ar∣gument onely condemneth, approuing the other: and therefore the Assumption of the latter Syllo∣gisme is not true of all games wherein a Lot is vsed, neither is it the Authors minde that it should ex∣tend vnto all.

Secondly, that the end and scope of recreation is not rightly assigned: which is principally, as the very name of it implieth, to r 1.1163 recreate and refresh the minde, or body, or both by delight.

f 1.1164 Recreation therefore and Exercise are two di∣stinct things; And howsoeuer a man may recreate himselfe by some exercise, as * 1.1165 he may also by some kinde of study: yet no more is exercise therefore recreation, then recreation is studie. Yea the same exercise may be recreation to one man that is not so to another: as when a man by the Physitians aduice draweth a bow in his chamber, which he taketh no pleasure in, nor doth for or with delight, it is an ex∣ercise onely; but no pastime, as to him that shoo∣teth abroad vpon pleasure. So when two ride toge∣ther in hunting, the one onely to exercise his body by riding, or to accompanie or attend the other, not regarding the game; the other meerely or mainely for the game and the sport; it is an exercise onely, or an office, or seruice in the one, a recreation to the other.

The end and scope then of an action is one thing; the meanes, whereby this end and scope is effected and attained, is another thing. The end and scope of recreation is the refreshing of the body or mind, and the delight of either. The meanes whereby this is effected are diuers: For i 1.1166 sometime it is done by industrious exercise of body or of minde, which commeth neerer in it owne nature to serious bu∣sines, then to recreation and refreshing: in regard whereof it is said well of such as after long study betake them to t 1.1167 chesse to refresh themselues there∣with, that they doe not leaue study, but change study, like one that leaueth binding of fagots to go to thresh hempe. Sometime it is effected without such industrious exercise, as u 1.1168 in taking a nap, (for that

is a kinde of recreation too), lying a long on the grasse, viewing some pleasant sight, bearing some noise of musicke, or charme of birds, and the like: and therefore the Proposition of the prosyllogisme is not sound. Now u 1.1169 this may be and is vsually ef∣fected by games consisting meerely or mixtly of Lots, as well as by other, with those that take delight in them. Neither is it a thing simply euill or disal∣lowable to take delight in the casuall and vncertaine or unexpected euent of a thing, (that which maketh iests and witty speeches many times the more plea∣sant, in regard that x 1.1170 the answere is other in them then was expected) as being a matter light and fri∣uolous; since of recreations it is not required that they be serious.

CHAP. VIII. Answere to the Arguments lesse principall against lusorious Lots.

§ 1. THus then wee haue dispatched all the principall Arguments, that tend directly to proue Lusorious Lots simply vnlawfull, and so euill in themselues. Wee proceed now to the lesse principall, that tend to proue them inconuenient and inexpedient; or such as haue beene generally disallowed and condemned by the most.

These Arguments therefore may be ranked in two rowes: The former sort of them are such as are drawne from the euils and inconueniencies that ne∣cessarily

or ordinarily attend these lusorious Lots, and the games that consist of them.

The euils that they are charged with are referred to foure heads:

• 1. Cursing, banning and blaspheming:
• 2. Losse of time, and decay of health:
• 3. Vnlawfull gaine, or desire of gaine:
• 4. And lastly, wasting of wealth.

From the first of these they thus reason:

That which causeth most horrible cursing, banning, and blaspheming, is not to be endured: a 1.1171 Dice-play so doth; Therefore not to be endured.

I answer: Lot games, mixt especially (but those this Author impugneth not) doe no more cause these things then Boules, or Chesse, or other like, which many take occasion by of the like outrages.

Secondly, it is not so much the game it selfe ordi∣narily in either▪ that maketh men thus ouershoot themselues, as b 1.1172 the wasting of their wealth, and losse of money at or by either: which being seuered from the game it selfe, it will neither cause it with the well-disposed otherwise, nor would ordinarily occasion it with others.

These euils therefore (as the rest that follow) ari∣sing not from the nature of the game, but either from the immoderate and inordinate vse or rather abuse of it, or from the euill and impious disposi∣tion of the gamster otherwise, make it vnlawfull onely to those that so vse it, or are so affected at it, but not simply in it selfe, nor to those that shall vse it with due Caution in that kinde.

Yea but these Lot-plaies, saith one, doe necessari∣ly

draw or at least tempt the very best to horrible blaspheming and prophaning of Gods name: and are therefore thus specially charged afresh.

To say, what lucke is this, how crooked? is an horri∣ble blaspheming of Gods name:

But c 1.1173 Lot-games necessarily draw or tempt the best so to say:

Therefore they necessarily draw or tempt the best to horrible blasphemie.

The Proposition is thus proued:

d 1.1174 To say, What a God, what peruers and crooked Prouidence of God? is horrible blasphemie.

But to say, what lucke, how crooked, is in plaine words to say so:

Therefore to say, what lucke, how crooked? is horri∣ble blasphemie.

The Assumption is proued; because in Lot-games there is nothing that can be accused (as in other games infirmitie or want of skill may) but Gods imme∣diate direction, vnlesse we will brutishly giue Gods glory to Fortune.

To answere hereunto directly and briefly. Nei∣ther doe Lot-games necessarily tempt the best to say so; neither is it blasphemie so to say. There is great difference betweene those two speeches right∣ly conceiued, and as they may be and are of good Christians ordinarily vsed: yea they are nothing a∣like indeed.

There is somewhat else beside God and his pro∣uidence, as in all other casuall euents, so in Lots, that such speeches may be applied vnto. I am en∣forced too oft (I confesse) to repeate what was

••aide downe e 1.1175 at first, (while I tread the maze of sundry mens fancies;) that in casuall euents there are two distinct things, the worke of the Creator and the act of the Creature: the latter whereof may such speeches be well applied vnto, and so haue no tang or taint at all of impiety or blasphe∣mie. They build all vpon this wrong ground, that there is a meere and immediate prouidence of God in all Lots, which is not true, as hath f 1.1176 formerly beene proued, you may conceiue it by examples of like casualtie in other cases: To passe by actions of contingency caried by mans will and fore-cast oft crossing vs in our lawfull and warrantable courses, (as g 1.1177 in Dauids despitefull wrong done him in the abuse of his Concubines by his owne sonne Abso∣lome,) wherein we vse such like tearmes without a∣ny impeachment of or disparagement to the diuine prouidence, which yet extendeth it selfe euen vnto those actions: Suppose a man riding on the way through the Forest, where a Deere rushing suddain∣ly out of the couert maketh his Horse start and throw him: in this case for a man to say, what lucke was this? or, what a crosse accident was this? is no blasphemie, nor any accusing of Gods prouidence, but a complaining of the Creatures act and the e∣uent of it. Yea for any man to censure such a speech as blasphemous, or to construe it as if he should say, What a God is this? or, what a crosse and crooked prouidence of God? were to make himselfe one of h 1.1178 those Masters, whom the Apostle Iames repro∣ueth: the rather for that he chargeth that with blasphemie, wherein he cannot shew the least point of impiety.

For that of Fortune; if indeed by Fortune wee vnderstand such a blinde Deity, as the fabulous Poets fained, and idolatrous Infidels adored; it is idle and impious for any man to ascribe ought thereunto. But if by it we vnderstand the casuall and vncertaine motion of the Creature, whereby something beside the scope thereof is further effe∣cted; so we haue i 1.1179 heard that k 1.1180 the holy Ghost vseth the tearme, and l 1.1181 our Sauiour himselfe ascribeth the Preists lighting vpon the Passenger that lay wounded on the way thereunto; By chaunce, or, by fortune (for the words are all one) a Preist came downe that way, and likewise a Leuite.

For the difference and dissimilitude of games, it is great indeed: but as there are other things that a man may as••••••be the cause of his losse vnto in other games b••••••e Gods prouidence, which yet swaieth also in them: so is there somewhat else here, to wit, the casuall motion, and various disposition of the Creature, a thing in it selfe and of it selfe distinct from Gods prouidence, as we formerly shewed.

§ 2. The second euill attending on or accompa∣nying these Lot-games is losse of time, and decay of health by long sitting at them. The summe of the Argument which the Author cutteth into twaine, but may well be reduced to one, is this:

That which causeth losse of time, which might much better be spent, is vnlawfull: So m 1.1182 doth hazard in play: Its therefore vnlawfull.

The Proposition is confirmed by the n 1.1183 Apostles authoritie, who willeth Christian men to redeeme the time, o 1.1184 that is, to spend their spare time in honest and

profitable employments, as in reading on Gods word, visiting the sicke, their friends, and such like.

The Assumption is proued by the nature of this kinde of disport thus:

That which neither wearieth the body, nor cutteth of hope of conquest in time and by continuance, that re∣creation causeth losse of time:

But p 1.1185 this kinde of disport neither wearieth the body: for there is no exercise at all in it: nor cutteth off hope of conquest in time and by continuance; because it de∣pendeth wholy vpon hazard, wherein the weakest and simplest may * 1.1186 hope, after neuer so long continued losse, at length to conquer and recouer, the dice changing their course, which they may as well doe as otherwise: and those that haue won, hope well to haue still the same luck, that before they had.

This kinde of game therefore causeth 〈◊〉〈◊〉 losse of time, hauing no stint or end in it: which other games of necessitie must needes haue, either the body being o∣uer-wearied, or the weaker side for want of skill past hope of winning.

This might haue done well for a Caution; it doth scarce well for an Argument. For first, for the pro∣position of the former Syllogisme, if it be vnder∣stood without limitation, that time ought to be spent alwaies in the best duties simply, it will ouer-throw all kinde of disport whatsoeuer. For it fighteth equally against all, be it of hazard meere or mixt, or of ex∣ercise of bodily strength or wit. But that is not sound; neither is it the Apostles meaning or pur∣pose in that place to cut of all kinde of recreation, which Gods word giueth good warrant for; but to

cut off that idle and vaine trifling out and mispen∣ding of time needlesly, not onely by recreations, but by other worldly occasions,r 1.1187 whereby men many times ouer-lade themselues, with neglect of those things that doe most principally concerne them, and q 1.1188 which our Sauiour therefore would haue them to seeke principally and in the first place, vsing the maine as a by-matter, and by-matters as the maine, as one sometime said wittily; and s 1.1189 liuing rather to any end then what they should liue vnto. And thus not onely gaming and play, but t 1.1190 buying also and selling, and building and planting, and u 1.1191 eating and drinking, and * 1.1192 wiuing and wedding, and x 1.1193 hu∣sbandry and tillage may become sinnes against that iniunction of redeeming the time, when y 1.1194 they shall take vp the due time of other necessarie duties. And yet are both of them warrantable and good taken in their owne time.

For the best workes simply are not euer to bee done; else should euery day be a Sabboth day, (as he sometime said in an other sense) and not any weeke day a worke day; or if the weeke bee for worke (I meane worldly worke) then the whole weeke one worke-day, and no minute or moment left for any kinde of recreation; it being a worse thing then worke,z 1.1195 since that a 1.1196 worke is the end of it, and b 1.1197 the end is euer more excellent then what tendeth thereunto.

c 1.1198 No sinne indeed is euer or any where to be done: but the same good workes are not to be done at all times. d 1.1199 Negatiue commandements binde euery where and to all times: Affirmatiue precepts binde euery where and at all times; but they binde not to euery place, nor vnto all times. The worke therefore fittest for the time is euer then the best worke; because the best, though not simply, yet in regard of all circumstances at that instant concur∣ring.

For e 1.1200 the seasonable doing of each thing is a mat∣ter of much moment: since f 1.1201 there is a time and sea∣son for all lawfull imployments, be they serious or lusorious, ciuill or sacred. And g 1.1202 neither is a good action good when it is not seasonably done; nor a meaner matter omitted without sinne in his season, though it be to tend a matter in it selfe of more mo∣ment. * 1.1203 It is a sinne for a man sometime not to re∣create himselfe: it is not only a h 1.1204 sinne for him to doe a lesse good when he might and should doe a greater; but i 1.1205 it is a sinne for him to be about some∣thing, though a better thing otherwise, when hee is called to tend a meaner matter: as it is sinne for a seruant to be reading on a good booke, yea on the Bible it selfe, when he should be seruing in his Ma∣sters supper.

The Apostles speech therefore cutteth not off all recreation, it being in it selfe lawfull and good, and

k 1.1206 warranted by Gods word, as that l 1.1207 which refresh∣eth both body and minde, and maketh either more fit and better able to goe through with and hold out in more serious imployments, m 1.1208 which would otherwise oppresse either; and that which therefore it is n 1.1209 no wise nor religious part for any man vtterly to neglect. It proueth losse and misse-spending of time to be sinne, as it is questionlesse o 1.1210 a great and a grieuous, p 1.1211 though too common a sinne: but it pro∣ueth

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not that to be sinne or euill in it selfe, wherein some men, yea or many men, misse-spend their time, albeit it be euill then to them.

Secondly the Assumption maketh as well against other games that men may spend much time in, as against those of this kinde. Such are Tables and Cards as well as bare Dice: yea such is Chesse, which some also, as q 1.1212 one well obserueth, haue sat continually close at, neglecting all serious affaires: neither is there any game ordinarily that taketh vp more time then it, with those that doate on it, espe∣cially where two singularly skilfull and somewhat equall concurre.

For the proofe of the Assumption; It is no sound course of arguing to reason r 1.1213 from what may be: as to say, What a man may spend much time about with∣out tediousnesse, or despaire of being euer ouerthrowne in, that a man doth mispend, or must needes mispend much time about. That indeed, if he will, hee may mispend much time about, but he need not, vnlesse he will: neither sinneth▪he if he doe not, because he might if he would. Many other things there are that a man may spend time amisse in, and more then he well may; yea wherein many doe, as in pleasant and delightfull discourse s 1.1214 with such friends whose company a man taketh speciall delight in and could endure to discourse all day withall; or in t 1.1215 iourny∣ing abroad, and in flitting from place to place and u 1.1216 from house to house, and the like; which things yet are not therefore simply euill in themselues (I meane, x 1.1217 mutuall society, and iournies for pleasure) if they be not euill vsed, though they be euill to

them by whom they are so abused.

To this may be annexed that which is alleadged by way of amplification in one of the former Ar∣guments, that by long sitting at this game, while men spend whole daies at it, y 1.1218 they impaire their bodily health and strength, and get of•• the goute. An incon∣uenience arising from the immoderate vse of it; (and z 1.1219 such as may spring likewise from the immo∣derate vse of other things, though not euill in them∣selues:) which as no wise, nor godly man but con∣demneth and abhorreth; so none of the one will, or the other ought to condemne the thing it selfe so a∣bused, especially where it may otherwise be well vsed, for it.

§ 3. The third euill accompanying it or occasi∣oned by it is * 1.1220 the feeding of couetous affections. For where is there greedier desire of gaine? where more b 1.1221 cheating and cony-catching then in these games? c 1.1222 yea worse are they then vsury, yea then vsurie vpon vsury: for here is increase without lone or delay of time, in an instant, and that equall all out with the maine principall: d 1.1223 worse then robery by the high-way side: stripping those that they eate and drinke with not of money onely, but of apparell too, euen to the ve ry shirt; that which theeues will scarce doe.

I answere in a word: All this may be holpe easily either by playing for nothing; or if men be of that minde, that they thinke e 1.1224 without gaining cold ga∣ming; f 1.1225 by playing for such trifles as may be won without much losse to the looser, making choise of such to play with as we know able well to spare it, and spending presently what is so won in common

betweene the winners and loosers. Neither ought those euills to preiudice the lawfull and honest vse of any exercise that may easily be seuered from it.

Beside that this ground admitted will ouerthrow all playing, euen for victory too, as well as for gaine: since we may as well condemne, and so g 1.1226 some doe, the one for feeding and fostering ambitious hu∣mors, as we may the other for noursing and nou∣rishing couetous desires: and so all gaming for ei∣ther shall together go to ground; that which seem∣eth ouer-harsh, and h 1.1227 to sauour rather of Stoicall austeritie, then of Christian seueritie.

§ 4. The fourth euill these games are charged with is the i 1.1228 wasting of wealth and of mens worldly estates, that which should sustaine and support them and theirs, and wherewith they should be helpfull and beneficiall to others. For there is no game that men spend and wast more vpon then these, at which ma∣ny make away Land and liuing, goods and chattels, iewels and plate, and their apparell from their backes. Yea * 1.1229 some when they haue plaid all away, haue at length staked them selues, if they lost, to be made Slaues: in so much that these games haue oft beene the very bane of great personages, and the ruine of great houses.

The same answere must be giuen here, that was oft giuen before. This ariseth not from the nature of the thing itselfe: it cōmeth not frō the spring, but from the filthie chanell that the streame passeth by: it may be taken at the fountaine-head without any of this filth, and it is no more defiled to those that there take it, then if there were no such abuse or de∣filement at all of it.

Beside that on this ground might boules, and shooting, and tennis, and many other like exercises (yea k 1.1230 any game) be likewise condemned, because at such also many mispend both their time and their estates. If at these more then at those, it is be∣cause they are more vsuall and more obuious: And the difference, being but in degree, may make the one worse then the other, but must of necessitie casheere both, if it condemne either.

I might well here passe by, should I not be suspe∣cted to conceal somwhat that were of some weight, what is alleadged out of Lyra, that in his Praeceptorie (a little Treatise of his vpon the commandements) l 1.1231, m 1.1232 as coueting an other mans goods greatly; be∣ing a mightie meanes of deceit; passing vsury; causing lying, swearing, brauling and many idle words; being an offence to the godly; breaking the Lawes; mispending time; and what not? and that thereupon he conclu∣deth n 1.1233 that such games are not to be tolerated or indu∣red among Christians.

True it is that o 1.1234 Lyra out of Hostiensis nameth 9. circumstances, which being all, saith he, deadly sinnes make the game therefore such that is accompa∣nied therewith, as these games oft are. And in steed of those nine he might as well, with p 1.1235 some others, haue reckoned vp 16. for so many hath Hostiensis in certaine q 1.1236 verses that he citeth. To which also

wee may adde, passing by * 1.1237 diuers that alleadge fewer, that Antoninus in his summe, and * 1.1238 some o∣thers out of him, raise them to an whole s 1.1239 Alphabet of euils that vsually accompany these games, euen as many as there be aces or points on the dice: as also that 1 1.1240 some other Friers finde in dice-play, as 2 1.1241 one of ours of late in the vse of the Crosse, the breach of the whole Decalogue, and of all the ten Commaundements.

These, I say, I might well passe by, as well the one as the other; partly because in effect they bring no new matter; and partly because these euills are e∣qually common to all games, and doe not so much concerne the nature of this kinde of play, as con∣taine generall abuses of all kinde, though applied more specially to these: they are the faults of the Gamsters not of the games: and as one saith well of Lots writing of this argument of Lotery; so say I of game, and of Lots vsed in game, t 1.1242 The Lawfull vse of them must be distinguished from the vnlaw∣full abuse.

Besides that the scope of these Authors both the one and the other (in regard whereof I may well say that they are not so sincerely cited, but forced to say what indeed they doe not) is to con∣demne onely the games so vsed or rather so abused as too too commonly they are; not to quarrell with the light and lusorious vse of a Lot, nor to passe a

peremptory sentence against the vse of all such games in generall, which u 1.1243 themselues both in the same places and else-where doe otherwise allow.

Let me ad but a word or two concerning that clause that to this Argument is annexed; and so I leaue it and passe to the next: 1 1.1244 The Lord forbiddeth 2 1.1245 all appearance of euill; and all occasions of euill.

True it is; x 1.1246 the Commandements that forbid any sinne, forbid those things also that may be occasi∣ons of that sinne. But they inhibit not generally the vse of all things to all, that any doth or may take occasion of euill by. They forbid them to those to whom they are that way dangerous, not to those that may and doe vse them without danger in that kinde.

And no lesse true is it, that Christian men ought to y 1.1247 abstaine from all appearance of euill: that is, z 1.1248 that they are both to auoid, what they may iustly suspect to be sinfull, though they doe not euidently see it or certainely know it to be such: as also 3 1.1249 to forbeare what may make them suspected to be Sinners, and to liue otherwise then either indeed they doe, or of right they ought to doe by the rules and lawes of Christianity: for further then these two branches,

as I take it, that precept extendeth not. But how the vse of any Lot at all in game, or the vse of a Lot simply in this kinde of game, should be brought within compasse of either of these two branches, I see not; especially being so vsed as it is or may bee vsed of those that are godly and religiously dispo∣sed, and with such Cautions as * 1.1250 hereafter shall be giuen.

§ 5. After these arguments fetched from the E∣uills and inconueniences pretended necessarily or v∣sually to accompany these games, commeth the last maine argument taken from humane testimonies publike and priuate, of such as haue either in iudge∣ment condemned, or by authoritis inhibited these kinde of games. I will endeauour to bring their ar∣guments into some forme that wee may the better iudge of them.

First therefore they seeme to reason on this manner:

a 1.1251That which is forbidden both by the ciuill Magistrate and the spirituall Gouernour, cannot be vsed without offence: But Lot-games are forbidden by both:

Therefore they cannot be vsed without offence.

The Assumption is confirmed by diuers instan∣ces, which may be referred all to two heads, ciuill constitutions, and Ecclesiasticall canons.

The Ciuill constitutions are either of the whole Romane Empire; whereof some are said to be ge∣nerall b 1.1252 forbidding the vse of those games to all gene∣rally,

either in publike or priuate, by being partakers in them or spectators at them; c 1.1253 amercing fourefold for the money lost in them; d 1.1254 denying releife or redresse to any wronged in game; and e 1.1255 fining such as entice or compell any to play.

Other some are speciall, f 1.1256 forbidding some sort of men, to wit, Ecclesiasticall persons onely, the vse of them; or g 1.1257 condemning some particular abuse of them onely, to wit, wheremen play away more then their abi∣litie will well beare. Or they are positiue lawes of some particular nations; as h 1.1258 of the Land wee liue in; wherein i 1.1259 all dicing is said to be generally forbid∣den; k 1.1260 Dicers taken punished with six daies imprison∣ment, l 1.1261 and with sitting in the stockes; m 1.1262 Keepers of di∣cing houses with three yeares, Plaiers there with two yeeres imprisonment: and n 1.1263 of the state of Geneua, wherein the very making of dice is condemned and in∣hibited.

The Ecclesiasticall Canons likewise produced in this point are either generall and vniuersall, as o 1.1264 the Canons of the Apostles so commonly tearmed, inser∣ted into p 1.1265 the body of the Decree, q 1.1266 depriuing euery Clergie-man giuen to dice or drunkenesse, vnlesse he re∣forme:

according to the tenor whereof r 1.1267 a certaine Clerke in the Decretall is found deposed for being a Dicer and a Vsurer: and the Canons of two gene∣rall Councells; s 1.1268 the one held at Rome vnder Inno∣cent the third, forbidding Clergie-men dice and huckle∣bones, either to play with them, or to be present at such play; the other t 1.1269 at Constantinople vnder the Empe∣rour Iustinian, inhibiting all in generall, as well Lay-men as Clerkes, to play euer after at dice, vnder paine of ex∣communication.

Or they are Particular Canons of nationall or prouinciall Synodes, as of u 1.1270 a Spanish Councell held at Eliberis; suspending euery Christian man from the Lords table, that shall play at dice or tables, for a twelue-month, vpon promise of amendment to be receiued a∣gaine then: and of * 1.1271 two French Synodes held, the one at Rochel, the other at Nimaux, both condem∣ning and inhibiting the vse of these games in ge∣nerall.

§ 6. For the Proposition of this argument and the conclusion following from it; as it is conceiued, it commeth not neere home to the maine point in question: If it be conceiued as it should, that what∣soeuer is forbidden by the ciuill or canon Law is euill simply in it selfe, it is not true; a thing confessed by x 1.1272 some before alleadged in this very particular wee now deale in. Humane lawes restraine the com∣mon vse of things indifferent; which things not∣withstanding

cease not to be indifferent in them∣selues and in their owne nature: and so make them vnlawfull so far forth as they binde, and no further. But the maine question here is, not whether the vse of a Lot in game be prohibited by mans law, but whether it be inhibited by Gods law or no. For many things are lawfull by Gods law, that are not lawfull by mans law: as to transport such and such commodities without speciall licence, to trade and trafficke into such and such foraine parts, to eate flesh at certaine times, to bring some sorts of fish into the market for sale, and the like, which things yet are not euill simply, or in them∣selues.

Yea take the Proposition as it is propounded, that Whatsoeuer is by humane Lawes forbidden, cannot be done without offence; and it is not all out true neither. For how many cases are there wherein the Summists and Casuists both Ciuilians and Canonists with the Schoole-men agre••••, that without iust offence giuen that may be done, which by the letter of some po∣sitiue law is vnlawfull? Or what is more common then these and the like rules in their writings; that a 1.1273 wee are rather to marke the cause that moued the Law-giuer to make the Law, then the words of the Law it selfe: that, b 1.1274 A law ceaseth where the reason of it ceaseth, though the letter of it doe not: that, c 1.1275 A law enacting something in regard of some inconueniences, bindeth not, where such inconueniences are not: that, d 1.1276 A reasonable cause euer excuseth a man, in case hee breake some humane Law: and that e 1.1277 That cause is a iust and sufficient cause, for which the Law-giuer would

himselfe hold the party excused: that, f 1.1278 Common equi∣tie ought to sway both in exposition of Lawes, and in exaction of things enioyned by Law: that, g 1.1279 Humane constitutions are to admit fauorable constructions: that, h 1.1280 He is no Transgressor, that crosseth not the minde of the Law-maker, though he breake the letter of the Law: and lastly that, i 1.1281 Custome interpreteth Lawes: yea that k 1.1282 it giueth strength to them; as on the other side that l 1.1283 disuse or Counter-custome is a kinde of abro∣gation of them. Let me ad that which in the present case sometime may be somewhat, what they say m 1.1284 of him that keepeth not a Law, where it is an hard matter to keepe it, and where he should be but counted a foole if he should, that such a Transgressor is in common equity excused. In some case therefore may that be done without iust cause of scandale, the doing whereof is by humane Lawes inhibited. Neither suppose I is there any man so extreamely censorious, that be∣cause flesh on Fridaies is forbidden with vs by law, he will in that regard hold a man guiltie of sinne, for euery bit of flesh, that being in company with o∣thers, or hauing it readier at hand when hee is hun∣grie, he shall put into his mouth, especially not do∣ing it of any contempt, and being one that is regard∣full of the end of that Law otherwise.

§ 7. For the Assumption of the former argu∣ment, it would be considered, both what is forbid∣den, and how it is forbidden.

For the former; neither is all Lotery vsed in game generally condemned: for there might bee vse of it in those games that the ciuill Lawes expres∣ly allow, (to omit that n 1.1285 some good Lawiers sup∣pose a Lot game to haue beene one of them; for what they were indeed is o 1.1286 not certaine) for ioy∣ning and leading, and taking of turnes, and the like; as there is vse oft thereof in that kinde in games al∣lowed by our Lawes; as when in shooting by ar∣rowes shuffled and seuered againe, men are sorted into sides, or it is decided who shall leade.

Neither are those games alone prohibited that consist of Lot or depend thereupon, p 1.1287 much lesse are they reiected or condemned vpon that ground; but all games q 1.1288 at Tables (within which compasse comes euen r 1.1289 Chesse too, whatsoeuer s 1.1290 some say to the contrary) which yet, bare dice onely excepted, t 1.1291 those Authors whom I now deale with doe ex∣presly approue; yea u 1.1292 all games whatsoeuer, though * 1.1293 by slight and skill managed, fiue onely excepted, that are in the Law there by name mentioned.

Againe x 1.1294 they condemne not these games simply as euill in themselues, which y 1.1295 they confesse to haue beene formerly vsed to good purpose; but restraine the vse of them z 1.1296 in regard of some common abuse; and a 1.1297 forbid all playing for gaine at them; which yet at some other games b 1.1298 with some kinde of cau∣tion, and c 1.1299 at these also vpon somewhat stricter tearmes, as for somewhat to be spent priuately in common, they allow.

So that it is not the games themselues that are simply condemned, but d 1.1300 the euill and hurtfull v∣sage of them, to wit, either e 1.1301 the immoderate and customary, or f 1.1302 the excessiue and expensiue vse of them; as both by the letter of the law it selfe plain∣ly appeareth, g 1.1303 the best Interpreters according there∣with; and as the Authors also that cite them doe themselues some of them confesse. h 1.1304 A man, well saith one of them, is not to be condemned, if being weakely or euill at ease he recreate himselfe by playing at Hazard, so he hazard not his monies: for it is especially to be obserued, what the scope was of those lawes, that

forbad such kinde of games: now that was that men should not wast their estates: to which purpose it is enacted, that no man hazard aboue a shilling: this was the scope and drift of the Law, to prouide that monies might not be mispent. Which if they be not, then the Law is not broken.

§. 8. For the Lawes of our Land how vnfitly they are alleadged to the present purpose, to wit, i 1.1305 to proue dice to bee euill and vtterly to bee con∣demned, yea or generally prohibited, Cards and Tables being notwithstanding allowed and appro∣ued; may appeare by a particular surueigh both of the Lawes to that end cited, as also of others that haue since in later times beene enacted.

The k 1.1306 first Law wherein dice are said to be gene∣rally forbidden, enacteth onely that All seruants of husbandrie, labourers, seruants of any artificer or vi∣ctualer shall haue bow and arrowes, and vse the same on Sundaies and Holidaies; and shall leaue all playing at Tennis, foot-ball, quoites, dice, casting of the stone, kailes, and other such importune games. The l 1.1307 next Act imposing a penalty of 6. daies imprisonment vpon all offendors against the former. The m 1.1308 third of them discouereth the maine scope of these acts, namely, to bring in a more frequent vse of the bow, because the defence of the Land was much then by Archers: and withall giueth diuers other grounds of the former prohibitions then reuiued and renued, to wit, sundry vnlawfull games as closh, kailes, boules, qeckbord &c. newly inuented, gaming houses erected and so commonly imploied; Gamesters thereby impoue∣rished; murthers and roberies occasioned &c. Where∣upon

it enacteth further a penalty of twenty poundes and three yeares imprisonment against euery one that shall keepe, and of ten pounds and two yeeres imprison∣ment against euery one that shall haunt, any such house. The n 1.1309 fourth commaundeth that no seruant or la∣bourer play at tables saue for meate and drinke: nor at any other vnlawfull game saue at Christmas, and then in his Masters dwelling house onely: euery one so offen∣ding to be set in the stockes, and he that suffereth it in his house to forfeit a noble at least. To which, though not alleadged, may be annexed o 1.1310 another Act of little later date, forbidding the same persons to play at tables, tennis, closh, dice &c. saue as aboue, with the same penalties vpon persons therein delinquent imposed.

And these are all, yea more then all, the lawes that are particularly cited. But because wee are re∣ferred to another work for more matter in this kind;p 1.1311 let vs see also what later Lawes haue enacted con∣cerning such games, if we shall not tire out our Rea∣der with proofes so impertinent.

The later lawes therefore q 1.1312 forbid keeping any common house, alley, or place of bouling, coiting, closh, cailes, tennis, dieing, tables, or carding for gaine, lucre and liuing, and haunting places so kept, without speciall placard expressing what games, and what persons to vse the same: As also priuate playing at tennis, tables, dice, cards, boules, closh, coiting or logeting by any artificer, husbandman, labourer, apprentice, iourneyman, ser∣uingman &c. out of Christmas, and then also any where saue in his Masters house and presence: And further, playing at boules by any man at any time in open places

out of his garden or Orchard; seuerall pecuniary mulcts imposed vpon the former offences: yet al∣lowing any seruant to play at cards, dice or tables with his Master, or any Gentleman repairing to his house openly in his house and in his presence; and permitting any Nobleman or Gentleman of a hundreth pound lands per annum to licence his seruants at his discretion to play at cards, dice, tables, boules or tennis within his house, garden or orchard, either among themselues, or with others repairing to them: r 1.1313 Victuallers to put in recogni∣sance not to suffer such games in their houses: And lastly s 1.1314 all wandring persons vsing vnlawfull games to be punished as Rogues and Vagabonds.

By this particular recitall of the seuerall Lawes that either haue beene or might further haue beene alleadged in this argument, may to any dim eye at the first view plainely appeare, that the Lawes of our Land rather iustifie and approue then con∣demnne the games questioned.

For first they forbid indeed some vse of them, but withall they forbid as well bouling and coiting and tennis, and logetting, and throwing the stone: some ex∣ercises of arte and skill, some of industrie and actiui∣tie, or of dexteritie and agilitie; yea bouling more strictly and more generally then either carding or dicing; which yet no man that I know doth there∣upon condemne or conclude to be vnlawfull.

Againe though they forbid them to be vsed by some persons in some places at some times; yet they allow them to other persons, and those of the best note; as also to the same persons in other places at other times. s 1.1315 Whereby it appeareth euidently that

they restraine the vse of the games onely, but con∣demne them not as simply euill in themselues; yea rather that they approue them, in that they appro∣priate the common and ordinary vse of them to great personages; vnlesse we will say that t 1.1316 the lawes licence great ones to sinne more then others, whose greatnesse rather should restraine them from any thing that is simply euill, in regard of the hurt that their euill examples may doe.

The end and scope of the Law is partly to re∣forme abuses about these games, as mispending of time and coine in common gaming houses or else∣where; and partly to bring into vse an other kinde of exercise in the roome of them,u 1.1317 which such varie∣tie of games made the more to be neglected; to wit, shooting in the long bow, a matter of much vse, and of great weight then in war.

Now for mine owne part so far am I from misli∣king these lawes, that, considering the great and ge∣nerall abuse of the games by them prohibited, com∣mitted by such as both wast their pretiousest time, and throw away their wealth and thrift together at these exercises and the like; I wish rather that both the lawes were yet seuerer then they are, and that those that are, were better put in execution then for the most part they be.

For the French States and Synodes with their Canons and Constitutions, hauing not seene them, I can say nothing but this to them; that if they haue vtterly abandoned the vse of those games among them; (which I doubt much of) yet neither doth that proue euery lusorious Lo•• simply vnlawfull,

nor make the games in that regard euill vnto vs.

§ 9. For the Canon-law, it condemneth dicing and tabling no otherwise then the Ciuill-law doth, as the Glossers and Summists did before expound either: both more specially in the Clergie; because * 1.1318 many things that are lawfull to others, yet are not so fit for, or so well beseeming men of their rancke: In which regard the same Canons and Councels together with others, that forbid them the vse of these games, forbid them also x 1.1319 all secular imploy∣ment and trafficke, the baser sort of it especially; y 1.1320 to go into any Tauerne, or to eate and drinke there saue for necessitie in iourney; 1 1.1321 to play openly at tennis; z 1.1322 to use hunting and hauking; and the l ike, (as the Statutes of our Vniuersities, and 2 1.1323 the Ciuill-lawes likewise restraine Students of many such courses) which things yet at this day neither are simply condemned as vnlawfull to all Christians, nor are generally taxed in Ministers being seasonably and soberly v∣sed by them, though the abuse in this kinde may be also, and no doubt is ouer-great.

Againe neither were the Canons, it seemeth, of

old very precisely kept in this kinde; (a 1.1324 neither kinde of exercise being wholy forborne by Byshops and Ecclesiasticall persons euen of good note o∣therwise;) b 1.1325 neither are they commonly vnder∣stood to inhibite all vse of those games that are by them condemned.

The party reported to haue beene deposed for them in the Decretall is said to haue beene c 1.1326 a com∣mon Dicer, and an open Vsurer: Whereupon by that Constitution are d 1.1327 all such voluptuous games condem∣ned in Clergie-men, by occasion whereof affecting a courtly kinde of cariage, they fall into dishonest and dis∣solute courses. But of that more anone.

§ 10. I passe to the next argument much of the same nature with the former:

That which hath beene generally both by Christians and Heathen condemned as euill, cannot to Christian men be lawfull:

But dicing hath by both beene generally condemned.

It cannot therefore be lawfull to Christians.

The answere to this argument (to omit that it commeth not home to the maine question concer∣ning the generall vse of Lots in disport, which though all here said were granted, still standeth) must consist in a surueigh of the particular allegati∣ons, that for proofe of the assumption are pro∣duced.* 1.1328

To begin with Christian writers, some indeed of them condemne all vse of dice as simply vnlawfull:

but those not many, nor till of late daies, as by the former discourse also may partly appeare. Yea they that alleadge these Testimonies themselues allow some vse of them, and such vse as the Authors al∣leadged by them doe euen as much condemne as that vse that these themselues do disallow.

For * 1.1329 the Auncients; to omit, that some other exercises, as f 1.1330 hunting and hauking, haue beene as commonly, yea are more generally and perempto∣rily condemned by them, which yet are confessed not to be simply euill or vnlawfull therfore in them∣selues: The testimonies alleadged are not past two or three beside those that were discussed in the for∣mer argument; and those either of no weight at all, or nothing pertinent to the purpose.

g 1.1331Cyprian, saith one, as holy a man as any other in his time, saith that euen the Deuill himselfe was the first Author of this harmefull inuention: in regard whereof that godly man witnesseth that it ought with the whole heart to be accursed and abhorred of vs, since wee can haue no safe or sauing trafficke with the Deuill or any of his deuices. Whereunto it is further added that Cyprian reporteth that the Deuill, saith h 1.1332 one, Mer∣curie the Heathens God, saith i 1.1333 another, hauing inuen∣ted both cards and dice, caused his owne image and the images of other Idoles, to be painted on the cards (in steed whereof we haue other pictures now vpon them) to be adored euer by the gamesters, with a cup of wine and a kisse, at the entrance into game.

A man might vpon better ground argue thus a∣gainst Physicke and Gold-smiths worke: Tertullian an auncient Father, and one that k 1.1334 Cyprian commonly

called his Master, saith that l 1.1335 the vse of Hearbs for physicke, and curious working in costly mettals were in∣uented by euill Angels to please women withall; and that m 1.1336 Enoch himselfe saith so in a worke of his n 1.1337 yet extant, whereof that authoritie in the o 1.1338 Epistle of Iude is a part: But Christians may haue no dealing with the Deuill or with any of his deuices: and therefore may not meddle in that kinde either with herbs or with mettals: nor Christian women weare any gold about them: (as Tertullian supposing p 1.1339 the Apostles also to speake for him thereupon there concludeth;) nor Christi∣an men or women vse the benefit of physicke; as q 1.1340 some other of the Auncients haue held. But this argument were too weake: and yet the other is far weaker; being built vpon the testimony and au∣thoritie of a meere counterfait Author.

There is a worke indeed r 1.1341 of that argument in the s 1.1342 late editions of Cyprian, (for in the t 1.1343 auncien∣ter of them it is not;) the Authour whereof, who euer he were, (u 1.1344 sure Cyprian he was not; the rude∣nesse of the stile sheweth it to be none of his, * 1.1345 who for purity of Latine phrase and finenesse of speech hath speciall commendation of all generally giuen him:) telleth an idle tale in it, how that x 1.1346 a certaine learned man after long study inuented the game of di∣cing by the instinct of the Deuill: and that thereupon he caused his owne picture to be drawne with the dicing tables as his inuention in his armes (for as for Cards

or any image painted on them there is no one word in the booke) to be adored by the Gamesters at the be∣ginning of their game. Whereupon he tearmeth y 1.1347 the dicing Table the Diuells hunting speare: and saith that z 1.1348 who so plaieth at dice, doth first sacrifice to the Deuill the Author of that game, and polluteth his hands with diabolicall sacriledge. If any such custome were in his times, it was impious: but both the story it selfe seemeth idle and friuolous; and 1 1.1349 the Author being vncertaine the authority is of no weight.

And the foolish Friers, (out of whose forge this counterfait Cyprian may well seeme to haue come, first found cited by a 1.1350 them) haue much idle matter in them to this purpose. b 1.1351 One telleth vs that Ha∣zard is the same with c 1.1352 Astaroth (or d 1.1353 Astarte as the Greekes speake) the proper name of one of the princi∣pall Deuils: and that e 1.1354 the dice are therefore the Deuils altars; and the points on them his eyes: at which men call on God and the Deuill together, when they say, God and good Hazard: and that those that play at them, either tables or cards, with f 1.1355 the idolatrous Iewes, g 1.1356 spred a table to Fortune, h 1.1357 putting themselues in play vpon her. i 1.1358 Another saith that as God inuented an Alphabet of 21. letters which make vp the Bible, so the Deuill hath inuented an Alphabet of 21. k 1.1359 abuses, and as many points on the dice, which make vp his blacke booke or his Bible. l 1.1360 A third telleth a long tale of a

Parliament held by Lucifer in hell, wherein this game was agreed vpon, and a Church constituted of those that follow it, whereof Lucifer himselfe should be Pope or chiefe head, the other Deuills his Gardi∣nalls, the common dicing houses the cathedrall Churches, the Tauernes parish Churches, and each familie a priuate Chappell for the 12. daies in Christmas; the dice the Missall or Masse-booke with his 21. blacke letters; and so he goeth on in his apish manner to apply all the Preists Masse-attire, and all the mysteries of their Masse to this diuelish deuice; as indeede well sute they may and sort the one with the other. And of the same stampe with these Frierly fancies, meere poeticall fictions, are that counterfait Cyprians con∣ceipts: both the phrase and the frame of the worke bewray what the Author was.

§ 11. Yea but m 1.1361 Augustine saith that the Deuill inuented Dice; and that in a worke that is question∣lesse his; in his fourth booke of the City of God.

It is true that those words are found in Augustines Index; but with reference to a place not in Augu∣stines fourth booke of the City of God, where there is no such matter, saue that n 1.1362 Stageplaies are by Varro estee∣med a part of diuine worship, and that the Deuills much delighted in them; but to a place of Lewis Viues his Commentarie vpon Augustine; where Augustine saith that o 1.1363 there is a Society of vngodly men, who liue not after God but after man, following humane traditi∣ons and doctrines of Deuills in the worship of false Gods and contempt of the true God: And Viues on him; p 1.1364 There are learnings that Deuills haue deliuered vnto men, as Magicke, Astronomic, and all kinde of diuina∣tion

except prophesie. q 1.1365 Plato writeth in Phadrus (a Dialogue of his so intituled) that a Spirit or a Deuill called Theuth inuented letters, Arithmetick, Geometrie, Astronomie, and Dice, and praesented them to Thamus who was then King of Aegypt. r 1.1366 And there is no doubt saith he, but that this wrangling and cauilling Logicke proceeded from some deuilish disposition: it loueth al∣waies to striue so against the truth, refusing to yeeld to any that shall speake to better purpose, and by falshood reioicing to ouercome truth. Augustines Index there∣fore deceiued the Authour of this Argument, and made him father that on Augustine which hee no where saith, but another onely on him, and that not as his owne neither, but as the report of an other. It is a fable of Platoes, s 1.1367 whose workes are full of such poeticall fictions, though aiming euer at some morall matter. Among other of that kinde he tel∣leth a tale, and 1 1.1368 he telleth it as a tale, of one t 1.1369 Theuth a Damon, or a good spirit (for u 1.1370 so they esteemed them; in regard of their singular skill and knowledge giu∣ing that title vnto them) x 1.1371 who hauing inuented di∣uers Arts, of speciall vse, as he deemed, to wit, of Numbring and Counting, and Geometrie and Astrono∣mie, dice also and tables, and the vse of letters, came and presented his deuices vnto Thamus then King of Aegypt: and when among other of his inuentions y 1.1372 hee * 1.1373

had highly commended the vse of letters and writing as a singular meanes for the encrease of wisedome and help of memory; Thamus made him answere, that it would rather proue z 1.1374 cleane contrarie, a meanes to make men more carelesse, while they trusted thereto, and so more forgetfull then afore; and to make them selfe-conceited rather then soundly wise, by stuffing their braines more with variety of opinions, then with sufficiencie of matter and soundnesse of iudgement.

For the thing it selfe whether it be true or false, is not greatly materiall. For, not to make stay vpon the great variety of opinions among Authors con∣cerning the first originall and inuention of these games: some referring them a 1.1375 to the Lydians, as In∣uentors of the most games and sports, (by the Grammarians therefore supposed, though with small probabilitie, to haue b 1.1376 their vsuall appellation in Latine from them) others to the Grecians, and they the most c 1.1377 to Palamedes, (one that helpt to furnish Greece also with letters,) onely d 1.1378 one kind of them e 1.1379 some ascribing to Helen: For as for f 1.1380 Isidores con∣ceipt

of one Alea a souldier at Troy, it is like the learning of his times; and that which g 1.1381 some others haue of Attalus King of Asia, hath as little, if not lesse ground; the inuention is far auncienter. To passe, I say, by the maine current of Authors and Writers crossing Plato in this point, wee might as well vpon this ground condemne Grammar, and A∣stronomie, and Arithmetike, and Geometrie, and the vse of Letters and Cyphers, as of tables and dice, as diabo∣licall inuentions; seeing this fable of Plato referreth them all to the same originall and to the same Au∣thor: as h 1.1382 the common vse of the Heathen was to ascribe the inuention of euery Art and matter of moment to some one Idoll or other.

Chrysostome indeede (for I will conceale nothing that may seeme ought to this purpose) speaking in generall tearmes saith, that i 1.1383 Play or game is not of God but of the Deuill: and that k 1.1384 we reade that Christ * 1.1385 wept oft, but neuer that he laughed, or so much as once smiled: yea that l 1.1386 none of the Saints in Scripture are reported euer to haue laughed, m 1.1387 saue o 1.1388 Sara onely, p 1.1389 who is presently thereupon also checked for it. Which yet, saith that reuerend Father, I speake not n 1.1390 to aban∣don laughter, but to bannish loosenesse.

Thus Chrysostome: which yet is not all out sound or true neither: For did not q 1.1391 Abraham laugh too as well as Sara? and yet is he not taxed nor rebuked for so doing; nor indeed was Sara simply rebuked for laughing, but for doubting, yea if I may say so,

for mocking: r 1.1392 Abrahams laughter, as the Auncients haue well obserued, proceeded from ioy, Saraes sa∣uoured of distrust. Neither is it at all to the present purpose: For howsoeuer s 1.1393 some haue thought that Chrysostome therein should allude to that fable of Plato before rehearsed and discussed: and 1 1.1394 others haue applied that speech of his to the games here questioned; yet in truth it is apparent that hee had an eye to t 1.1395 the Israelites disport, which he there also mentioneth, by them vsed at the worship of the gol∣den Calfe: and that he speaketh onely (as the se∣quell of his discourse plainely sheweth) of u 1.1396 Stage∣plaies and such like as among the Heathen were ce∣lebrated in honour of their Idoles; (as a 1.1397 some also of the same Authors themselues well obserue) which indeed may be well tearmed a diuelish inuen∣tion both as they then vsed them, and as they are vsed at this day; as also that graue father to the same purpose further saith, that the x 1.1398 Deuill was the first Builder and Founder of Theaters. And surely some good ground there was for Chrysostome to fetch the pedigree of Stageplaies from him, y 1.1399 for whose honour and at whose commaund at first they came in, who was directly and euidently honoured in them, and who z 1.1400 euer and anone in honour of

his Idoles enioyned them and called for them. But for dice and tables both Plato and the counterfait Cyprian speake without ground, the one professing but to tell a tale, the other pretending to relate a true story, but an idle one, and one as improbable as the other. Howsoeuer I denie not, but as the Apostle tearmeth some heresies a 1.1401 Doctrines of Deuils or diue∣lish Doctrines: and Viues b 1.1402 wrangling Sophistrie (for so I suppose his meaning is) a Diuelish deuice: so the abuse of these games, in regard of such impie∣ties as accompanie it, may well be tearmed, as some haue tearmed it, c 1.1403 a Diuelish inuention, and d 1.1404 a seruice of Sathan: and our common e 1.1405 Dicers may well be marshalled among the flocke of his fol∣lowers.

§ 12. Thus then haue we examined two of the Fathers produced in this point, and haue found the one to be a forger and the other forged: the one a counterfait pretending to be him whom he is not; the other hauing that fathered on him that indeede is not to be found in him.

There remaineth one other onely of the aunci∣ents, though one not very auncient, and that is Ber∣nard; f 1.1406 reported to write, that the godly Christians at Ierusalem detested the vse of these games.

But let Bernard speake out, and he will speake little to the point. g 1.1407 Chesse and Dice, saith he, they detest: hunting they abhorre: hauking, as the manner is, they take no delight in. And againe, h 1.1408 They liue al∣together without wines or children, in an Euangelicall, or i 1.1409 Angelicall perfection, as at other times he tear∣meth it. So that he ioyneth Chesse and Dice toge∣ther,

as k 1.1410 some others also doe passing the same sen∣tence vpon either: the one whereof the Author that citeth him, approueth, nor doth he vtterly con∣demne the other. And he saith that as well Hunting and Hauking as gaming are alike abhorred of them. To be briefe he speaketh of the * 1.1411 Knights of the Tem∣ple, a company of persons retired from the world and worldly things, addicted to a monkish course of life, restraining themselues from the lawfull vse of the good ordinances of God, and affecting a super∣stitious and more austere manner of cariage then God or his word hath tied any man vnto. Their example therefore as it is no precedent to others, so it is no prejudice to any that shall swarne from the same.

§ 13. From the auncient Fathers passe we on to l 1.1412 Heathen writers. m 1.1413 Tully, say they, obiecteth dicing to Catiline and his Complices: n 1.1414 Yea when hee would spit fire in Antonies face, o 1.1415 he laieth to his charge that he was a Dicer himselfe, and his house a common re∣ceptacle of such.

True indeed: Tully in the sixth rancke of Catilines Companions placeth p 1.1416 Dicers and adulterers, and filthy folke of all fashion: as else-where also he noteth di∣uers of them to haue beene q 1.1417 Dicers and Drunkards. He taxeth Antonie likewise for a common r 1.1418 Dicer and a Drunkard: and s 1.1419 a fauourer and restorer againe of such as for such doings had beene condemned: and a∣mong other things describing his running riot and

reuelling, he telleth how t 1.1420 by dicing and drinking and other riotous courses he had suddainely wasted and made away all those ample spoiles, that vpon Pom∣pey the Greats fall had come into his hands; his ex∣cesse being such and his prodigalitie so great, that it was able soone to consume the riches of whole realmes. Who so readeth but the places shall easily see, what Tully condemneth in either of them and their crew.

But doth Tully therefore vtterly condemne all vse of Tables or Dice? Nothing lesse. Hee alloweth else-where the vse of them u 1.1421 to men wearied with o∣ther ordinary labours, or by weather restrained from o∣ther exercises abroad: * 1.1422 so that they dote not vpon them and so grow excessiue in them, as some doe vpon tennis and other exercises sometimes. But in more speci∣all manner he deemeth them very fit recreations, as x 1.1423 another before for sicke and weakely persons, so hee y 1.1424 for old men, growne vnwealdy, and past games of actiuitie. As Sidonius also an auncient French Bi∣shop accordin••ly setteth z 1.1425 the young-men to tennis and the old-men to Tables: by whose writings also, as a 1.1426 one writing on him well obserueth, it appear∣eth, that b 1.1427 learned men, yea and Diuines too, in his time did ordinarily vse such kindes of disport: the

Bishop himselfe vsing also both c 1.1428 priuately to play with his familiar friends in his owne house as well at Tennis as at Tables; and bearing the Emperor The∣odorike also sometime company at that game; whose ciuill and moderate and courteous demeanour at the same in one of his Epistles hee thus very wittily describeth: d 1.1429 At afternoone houres oft hee betaketh himselfe to Tables: the Dice he catcheth vp nim••lie; vieweth warily, shaketh cunningly, casteth speedily; cal∣leth for his chaunce merily, and expecteth it as patient∣ly: in good casts he is silent, at euill ones hee smileth; he is angrie with neither, hee carieth himselfe wisely in either: a good chaunce he scorneth either to feare or to make: the opportunity whereof hee refuseth when it is offered him, he letteth passe when it goeth against him: he is neither moued if he be defeated, nor vseth couine to defeate: he behaueth himselfe at game, as if he were at his weapon; his care is all how to win. e 1.1430 While he is at play, he setteth aside his royall state: he inuiteth those be plaieth with, to froliknesse, and freedome, and fellow∣like behauiour: to speake as I thinke, he is afraid to bee feared: in a word, he loueth to see them moued, whom he hath beaten in play, scarce beleeuing but that they plaid booty, if they be not throughly angry. And hau∣ing told how that oft many obtaine suites at game of him by watching and taking their time; f 1.1431 I my selfe, saith he, also when I haue a suite to him, am some∣time

luckily beaten by him, and am well content to loose my game to him, that I may gaine my suite of him.

§ 14. But to returne to our taske: g 1.1432 Augustus, say they, got by his dicing a reproach neuer dying, euen to be counted a dissolute man: and h 1.1433 it was reputed a no∣torious vice in him who was otherwise both a very great, yea and a very good Emperor; but this infamous blot bleamished all his other great virtues.

Su••tonius indeed reporteth that Augustus was i 1.1434 taxed by diuers for his common dicing; and a rime thereupon made of him to this effect;

k 1.1435 At sea twise beaten, and his ships lost twise; To win yet once, all day he plaies at dice.

Yet l 1.1436 Suetonius, and so m 1.1437 others, seeme withall to excuse him in part, alleadging, that hee plaid simply and openly for delight alone, and that euen in his old-age too. But n 1.1438 he had fouler matters that bleamished his fame, some o 1.1439 shrewdly suspected by him, some p 1.1440 confessed euen by his freinds: and his fault h••rein was twofold; partly that hee was q 1.1441 somewhat too profuse, and spent more at play then was meete, though r 1.1442 nothing to that, that some of them did, that succeeded him: and partly that he vsed game s 1.1443 som∣what vnseasonably, as t 1.1444 some other also of his Suc∣cessors did, in bestowing vsually that time on his sports, that other serious affaires might more iustly

haue laid claime to. This was taxed in him, not the game it selfe simply.

Againe, u 1.1445 Claudius, say they, was hereby especially noted to be of a dull and sottish disposition, because hee tooke so much delight in Tables and Dice.

Claudius is indeed noted to haue beene * 1.1446 a very serious Dice-player, in so much that hee wrote a dis∣course of the game, and vsed to play by the way as he rode in his Coach, hauing the Tables so fastened to the seates, that the men might not mingle and the game be marred: whereupon also Seneca in derision of him relateth how that after his decease he should be put in hell to this penance, x 1.1447 to take his dice vp with a box that had an hole in the botome, and so made him still loose his labour. But I finde not where his bent and study that way is made a note of his stupi∣dity, neither see I how it should so be, (the game v∣sed by him requiring y 1.1448 Art and dexterity for the ma∣nag••••g of it) nor if it were, were it any whit mate∣riall to the point that is here questioned of the law∣fulnesse or vnlawfulnesse of the game in it selfe.

§ 15. Yea but a 1.1449 Gobilo, or b 1.1450 Cobilo, or c 1.1451 Chilo, or d 1.1452 Stilpo, or some Spartan or other (for vpon his name they cannot accord) comming to Corinth to treate of a league betweene his Countrimen and them, obseruing e 1.1453 the Corinthian Gouernours (or f 1.1454 the people generally) to be commonly giuen to that game, went this way againe g 1.1455 without conclusion, yea or h 1.1456 treaty of ought; as deeming it a matter both dishonest and dangerous to

be in league and amity with such idle persons and game∣sters as they. And i 1.1457 the King of Persia, say some, k 1.1458 of Parthia, more truely say othersome, sent Demetrius King of Asia golden Dice for a present, thereby noting his slouth, say some, his childish lightnesse, say others, that in royall estate tended such toies.

All this needeth no long answere. l 1.1459 The Corin∣thian loosenesse both in that kinde and otherwise (which no well minded man will either excuse or defend) might well discourage a Spartan of a gene∣rous and warlike disposition from proceeding in a busines of such weight as that was: though the story be scarce found in any authentike Author, and the alleadgers of it vary in their reports. But take it for vndoubted, yet neither doth that proue that no Lot in or about game may lawfully be vsed, which m 1.1460 the Spartans, as well as n 1.1461 other Greekes, vsed for the ioi∣ning of them together, that in certaine Games they had for their youth, were to fight either with other; nor that these kinds of Lot Games were not vsed at all in Sparta, it being noted to haue been a common byword with one of their Commanders, that o 1.1462 Chil∣dren vse to be co••sened with Balls and Dice (or Huckle∣bones then vsed as Dice) and men cheated with words and oaths.

For the Dice that the one King is said to haue sent to the other; the story is by them much mistaken, much at least misreported. p 1.1463 The Dice were indeede

by Phraartes King of Parthia sent to Demetrius, who had sometime bin King of Syria, and a valiant man, as the Parthians well knew, hauing been q 1.1464 oft beaten by him; but then, surprised by a traine, was prisoner in Parthia; where though honourably vsed, yet de∣sirous of liberty, hauing twise attempted to breake away, and being twise brought back againe, he had these Dice sent him, not to tax him of sloth, or for tending such toyes, but r 1.1465 to note, faith mine Au∣thor, his childish inconstancy, or rather (thinke I) to shew him what he must wholy tend, without at∣tempting of greater matters, vnlesse he grew weary of his life. But admit one King in derision had sent such a present to another: as we reade in s 1.1466 our owne stories, that the Dolphin of Fraunce sent a tun of Pa∣ris-bals sometime to Henry the fift, though without iust cause, and with no great good successe: yet would not that proue the vse of the one to be euill or vnlawfull, no more then this doth the other. It is indeede an vnseemely thing and a great disparage∣ment for a King * 1.1467 to addict himselfe to either of those or any the like sports, though good and honest otherwise in themselues, t 1.1468 with neglect of State-bu∣sines and of serious affaires, or u 1.1469 of such other exer∣cises as better beseeme his place and person; which hath beene x 1.1470 a foule blemish to diuers Princes and great personages, y 1.1471 such especially as were sprung

from Parents that had taken the cleane contrarie courses: In which regard z 1.1472 our royall Soueraigne right wisely aduiseth that hopefull Prince (that then was, but, to our woe, now is not) his sonne, lea∣uing the ordinarie vse of Dice to deboshed Souldiers to play at on the Drum-head, and tumbling trickes to Plaiers to win their bread with, to make choise ra∣ther of riding, and tilting and hunting and the like, such exercises as best beseeme a Prince and 1 1.1473 may further fit him for martiall affaires. But yet the euill practise of the former doth no more preiudice any Prince that shall vse 2 1.1474 the same exercise of Ten∣nis or Tables in sober and seasonable sort; then the riotous courses of luxurious Princes ought to restraine the royall entertainment of others per∣formed vpon iust occasion, and agreeably to their estate.

§ 16. In the last place are Poets produced for the condemning of dice. And Poets indeed, Sa∣tyrists especially, are the common scourges of the vices and abuses of their times. Neither is it my purpose to be either a Pandar to any sinne, or a Pro∣ctor to pleade for it, to excuse or extenuate, much lesse to iustifie or acquit any abuse vsed in game: (let my tongue first cleaue to the roofe of my mouth, nay let it rather rot to the very roote in my mouth, then that I should once attempt ought in that kinde;) but to consider onely of these games pared from such abuses, as men may, if they will, and I doubt not but many doe, vse them. But let vs heare what these Poets say.

a 1.1475 The Poet putteth it among the common Canckers

that consume men and make Beggars of them, Dic••, Wine, and Women.

When I first read this, I remembred indeed b 1.1476 a Greeke Epigram wherein Baths, Wine, and Women, are ioyned together as Canckers corrupting and con∣suming mens bodies, and making a speedy dis∣patch of their liues: which c 1.1477 some turning into Latine, to mend the matter, adde withall, that these may as well proue restoratiues or preseruatiues as canckers and corrasiues, being vsed and taken as they ought.

Since I finde in some obscure Authors somewhat neere that which is alleadged, of dice, wine, and wo∣men: Which admitted for authenticall, yet doth no more enforce an absolute and generall condemna∣tion of dice, then it doth of the other two, wine and women, that are therein ioyned therewith; which no wise man or in his right wits will therefore vtterly condemne. And yet can there not be more said in that kinde of this one, then (I say not Poets alone, but) the Spirit of God it selfe saith, (not to presse ought out of the d 1.1478 Apocrypha) of the two other, as well e 1.1479 of women as f 1.1480 of wine.g 1.1481 Howbeit neither are therefore h 1.1482 either the Vines in foraine parts to bee rooted all out, or all vse of wine to be wholy for∣bidden vs, who yet might liue well without it, be∣cause by many wine is much abused: nor are women therefore to be abandoned, or deemed

i 1.1483 Euils, though k 1.1484 necessaries, if many of them, by the abuse of themselues, or others abuse of them, proue as the Spirit of God speaketh: or yet mariage, being l 1.1485 Gods owne ordinance, in it selfe no lesse m 1.1486 helpe∣full, beneficiall and comfortable, then it is n 1.1487 holy, honest and honourable, is to be in that respect any whit the lesse regarded; but o 1.1488 the vse of either li∣mited, the abuses stript from them, as the rules both of reason and religion require.

Yea but another p 1.1489 graue Author, reckoneth vp this game among those vices that' most grieuously and easily are wont to corrupt a whole familie:

q 1.1490 If wastfull Dice the old man please, His sonne's sicke of the same disease; Where father sitteth at cinque and sise, The childe in side-coates loues the dice.

And r 1.1491 one of our owne Poets s 1.1492 Chaucer saith;

Dicing is very mother of leasings, (And of deceipt and cursed for swearings;) Blasphemie of God, manslaughter, and wast also, * 1.1493 Of battle, of naughtinesse, and other moe, It is a reproofe and contrarie to honour, u 1.1494 For to behold a common Dicer. And euer the higher he is in estate, The more he is holden desolate. * 1.1495 If thou a Prince doest vse hazardie,

In all gouernaunce and pollicie; He is by a common opinion, Holden lesse in reputation. Lords might finde other manner of play, Honest enough to driue the day away.

In a word x 1.1496 it is a wonder taking any Author Chri∣stian or Heathen almost in a mans hands, if a man finde not something in him against dicing.

Here is nothing but that which I willingly yeeld to; and indeed nothing at all to the point or the purpose.

For first, doe not all those Authors and all these authorities impugne and condemne z 1.1497 Tables and Dice as well as bare bones? How is it then that the Citers of them seuer these games, and allowing the one sort, alleadge these testimonies against the other sort, which equally concerne either?

Againe what one of those Heathen or Christian writers was euer either so scrupulous or so censori∣ous, that either of conscience he vtterly forbare all such games himselfe, or condemned them in all o∣thers besides himselfe? Themselues euidently shew what they misliked and condemned in them, (in such places especially where they a 1.1498 define that more distinctly, which b 1.1499 in generall tearmes they deliuer else where,) to wit, either c 1.1500 the immoderate vse of them, or d 1.1501 the wastfulnesse of expence at them;

which no man defendeth. But that is nothing to the game it selfe. For for any man to spend more time then is fit about it, or to wast himselfe and his wordly estate at it, it is no way warrantable either in that, or in any other recreation, though neuer so warrantable, allowable, yea or commendable o∣therwise.

Lastly what booke shall a man lightly lay his hand on, but he shall finde somewhat in it against drinking, as well as against dicing? yea more by much against that then against this, if that be true that one saith, that e 1.1502 none euer before himselfe Poet, Orator, or Philosopher did euer directly and professedly deale against dice. Yet doth not the one prooue that all sorts of men condemne drinke: no more then doth the other that all sorts of men detest dice.

To draw neere land at length: f 1.1503 A Dicer, saith g 1.1504 the Heathen man, the better the worse. And h 1.1505 if a man, saith i 1.1506 one of our Countreymen, heare one to be a Dicer, and know him not, he by and by iudgeth him to bee a light and a vaine person, and of no credit or account.

And no maruell. For to be a Dicer importeth an habite, a profession, a practise, a trade: and to make a trade or a practise, or a mans liuing of any recrea∣tion is not commendable, though the recreation it selfe be such. But it is one thing to play at dice or cards, and another thing to be a Dicer or a Carder: as it is one thing to drinke wine, and an other thing to be a k 1.1507 wine-drinker, or as wee vse to say, a l 1.1508 wine∣bibber. In a word as m 1.1509 they are not all Courtiers that liue in the Court (as we commonly take n 1.1510 Courtiers

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in no very good sense, o 1.1511 Princes palaces are so much abused) so p 1.1512 they are not all Dicers or Carders that at any time vse cards or dice, but such onely as q 1.1513 make a gaine or r 1.1514 a common trade of them; which to doe is most base, and a course not by Christians onely but by Heathens also, indeede generally con∣demned.

To conclude for this argument, I condemne wil∣lingly as much as any of the Authors produced do: But no one of them all condemne that which they doe that alleadge them, and therefore they nothing at all concerne that for which they alleadge them.

Yea to retort the argument applied to the pre∣sent purpose. Were this probleme propounded, not whether it were lawfull for men to vse dice; but whether it were not as lawfull for children to play at euen and od, as at chery-pit, or at heads and points as at Push-pin, or at crosse and pile as at Spain-counter; I suppose there is none of the Authors formerly al∣leadged either Heathen or Christian, but would iudge it to be a question moued onely in iest, and scarce worthy to be answered in good earnest. And yet is it not made a question onely whether such childrens sports be lawfull, but it is put out of que∣stion that they are vtterly vnlawfull, by those that condemne simply all lusorie Lots, whom we deale with principally in this point. Who had therefore need to see to it, that the grounds be good and sure which they build vpon in condemning of that

which scarce any Heathen or Christian euer made scruple of before them.

§ 17. But yet there is somewhat further pressed and enforced vpon this last ground: For first, say some, s 1.1515 All things of euill report are to be banished and abolished. But t 1.1516 cards and dice, as appeareth, are things of euill report: and therefore ought among Christians to be vtterly abandoned.

I answere: the immoderate vse or abuse of them is of euill report, u 1.1517 the moderate and sober vse of them is not. * 1.1518 To be a Tobacconist or a common Tobacco-taker is a matter of no great good report: yet is not the seasonable and profitable vse of it in that regard therefore to be vtterly abandoned and abolished: nor those reuerend Diuines, that, beside others, finde benefit by it, to be restrained of their Christian libertie in that kinde.

Secondly, x 1.1519 We shall confirme others, that abuse them, by our vse of them. Wee ought indeede to be wary that wee giue as little aduantage that way as may be. But by a discreete and moderate vsage of them we shall rather teach them how they may vse that well, which they will hardly be wholy weaned from; and shall make it plainely appeare, that y 1.1520 the faults pretended are not the things but the mens, z 1.1521 not in the Creature it selfe vsed, but in mans cor∣ruption abusing it.

Thirdly, a 1.1522 It cannot but giue scandale to those that condemne these games both within the Church and with∣out

it: which b 1.1523 in things indifferent ought not to be done.

For those without, there is little feare of offence to be giuen by the sober and seasonable vse of them. Wee heard before what they condemned. For those within the Church, it is true indeed, that c 1.1524 it is not good to doe ought whereby a weake brother may be offended; yea d 1.1525 to doe ought with offence it is euill. And therefore e 1.1526 men shall doe well to for∣beare them among those that are diuersly minded, and may therfore be scandalized and greiued there∣with. But withall those that are otherwise minded, f 1.1527 ought not to be so peremptory in censuring and condemning those that vse them, or that herein differ in iudgement from them: neither ought they to take offence at them for the doing of that which they know to be held lawfull and approued by ma∣ny others learned and religious; being condemned or questioned but by a few in comparison; especi∣ally being no maine point or matter of faith.

§ 18. Yea but lastly, g 1.1528 This difference among the learned cannot but make men doubt, and h 1.1529 to vse them doubtingly is a sinne.

I answere: first, this consequence simply and ge∣nerally granted will inferre greiuous inconuenien∣ces, and driue men into strange straights. For if a man may doe nothing about which there is any dif∣ference among the learned, how many matters will be vtterly cast and cut off, which yet no man now condemneth other for the doing, being of the same minde and iudgement with himselfe? yea what a troupe of dilemmaes shall men continually be en∣countred

and entangled withall, wherein they shall be at a stand, able to take neither part, when yet they must needes be on some side, some holding it a sinne to doe a thing, others a sinne not to doe the same, as it falleth out in diuers controuersies both betweene the Separatists and our Ministers, and be∣tweene our owne Ministers among themselues.

Secondly, difference among the learned is not generally iust cause of doubt: in two cases especial∣ly it is not; First, where a man discouereth euidently the weaknesse of their grounds that defend the ad∣uers part.

Secondly, where a man findeth sure ground for the one side, which hee therefore sticketh close vnto.

How many maine points are there in the body of Diuinity, which yet many, no doubt, yea the most among vs, now doubt not of, notwithstanding they finde differences among the learned about them? What i 1.1530 troopes of the auncients haue condemned second mariages, which yet no diuine, or other that I know, maketh any doubt of at this day? How k 1.1531 ma∣ny of them haue held, that a man that had beene twise maried, was by l 1.1532 the Apostles owne constitu∣tion vncapable of the ministery? May no man there∣fore so qualified, without scruple and doubt, vnder∣take that office, nor execute the same in that regard without sin? Are there not great and many diffe∣rences about the reall presence of Christ in the Eucharist betweene Papists and Protestants? yea

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was there not much difference, and that with eager opposition about the same point m 1.1533 betweene Luther and Zwinglius many learned and religious taking part on either side, and continuing the controuersie euen to these times? Cannot a man therefore with∣out wauering, euen a plaine ordinary Christian, ad∣ioyne himselfe to either side? yes; doubtlesse hee may, and many questionlesse doe. Difference there∣fore among the learned giueth good cause of disqui∣sition and discussion, not necessarily iust cause of doubt.

Thirdly, generall Faith may stand with some kinde of doubting, as n 1.1534 speciall Faith may stand with some kinde of wauering. o 1.1535 Neither is it euery sodaine iniection, or idle scruple, or snarling obie∣ction, though a man cannot assoile it, that maketh a mans actions vnwarrantable vnto him, or bringeth him within compasse of that Apostolike censure, p 1.1536 He that doubteth is condemned, because hee doth not, what he doth, of Faith: and whatsoeuer is not of Faith, is sinne. q 1.1537 A man may be certaine of the lawfulnes of a thing, hauing sure or sufficient ground for the same; and yet haue some scruple arising in his mind about it otherwaies, which he cannot well auoide: as r 1.1538 a man may hold firmly some points of doctrine, as the Articles of his faith, though he be not able to answer euery subtile sophisme that against the same may be obiected. And certainely s 1.1539 in ciuill actions not precisely and expresly determined in the word, a morall certainety, as some Casuists say well, doth suffice to keepe a Christian man from incurring Gods displeasure, hauing done his best endeauour

to enforme himselfe aright, and resting ready to yeeld vnto any better information. Which morall certaintie, yea and more then it, I see not why it may not be well had in the present point concer∣ning the vse of a lusorious Lot, notwithstanding the difference among those that be both learned and re∣ligious. For the ground whereof (to returne that that here is obiected) let thus much alone for the present be considered: that as t 1.1540 a reuerend Minister of our Church now with the Lord, in conference with certaine Separatists sometime well alleadged, that It was a sufficient argument to proue the truth of our ministery in that such wrangling and cauilling Com∣panions as they were, could not obiect ought against it, but what might well and easily be answered: so u 1.1541 it may be thought a sufficient warrant for the vse of these Lots, in that the oppugners of them being men so learned, and so well read in Gods word, can say nothing against them (for by that they doe say, when they striue of purpose to doe their best in it, they shew what they can say) but what either hath beene or may be sufficiently answered by others.

Lastly * 1.1542 if any man want good ground for the vse of them, or haue iust cause of doubt, hee were best to forbeare them, x 1.1543 till he be better assured of suffi∣cient warrant for the vse of them; yet without cen∣suring of others that vse them with warrant, seeing more, it may be, herein, then he as yet doth.

CHAP. VIII. Of Cautions to be obserued in the vse of lusorious Lots.

§ 1. THus hauing answered the arguments produced by the learned of contrarie iudgement against these lusorious Lots, and proued the vse of them to be in it selfe not vnwarrantable: It shal not be amisse, as we did before in the former, so to annex here some caueats and cautions to be obserued in the vse of them, both applying some of the former to this particular; and beside adding some others, that may meete with such abuses, as to such kinde of Lots may be incident; that so things not vnlawfull in the right and warrantable vse of them, may not become vnlawfull to vs by our a∣buse of them.

Lusorious Lots therefore, as all other recreati∣ons, are to be vsed soberly, seasonably, ingenuous∣ly, inoftensiuely, prudently, and religiously.

First, I say, soberly and moderately, and to this purpose a 1.1544 the holy Ghost hath commended vnto vs Christian sobrietle and temperance as a principall virtue, yea as b 1.1545 a nurse and a staffe of godlinesse and righteousnesse; c 1.1546 which consisteth in a sparing, a d 1.1547 moderate vse at least, not of meate and drinke on∣ly, but of all bodily benefits; those more specially that are meerely or mainely for recreation and delight. And the Heathen men themselues by the light of

nature haue discerned; that there is e 1.1548 a measure and f 1.1549 a golden meane to be obserued in all things; that g 1.1550 there are certaine bounds and limites of them euen in nature prescribed, which when men transgresse they swarue from the right vse of them; and h 1.1551 that euen i 1.1552 the best things vsed immoderately become inconuenient; as waters breaking their bankes, or surrounding their bounds grow incommodious and dangerous; and meate and drinke taken either vn••easonably or excessiuely hurt rather then helpe. As in all other things therefore, so k 1.1553 in these pa∣stimes especially a meane is to be held, partly in re∣gard of the measure of time and expence, and part∣ly in regard of the manner of our vsage of them.

In regard of measure, for time, regard is to bee had, that they take not vp too much time with vs, nor we spend ouer much time about them. Where∣in those offend that spend, as we say, l 1.1554 the leiue long day, yea some m 1.1555 both day and night too, at game: an euill practise, yet too too common in most places among vs, (by n 1.1556 a reuerend Prelate, * 1.1557 besides o∣thers, publikely heretofore complained of) especi∣ally at the vsuall solemnitie of our Sauiours natiui∣tie: At which time, o 1.1558 as the Heathen in their Satur∣nalia, held p 1.1559 much about the same season, were wont to giue themselues wholy to gaming, and re∣uelling; so many (too too many) among vs who professe our selues Christians, setting then aside all sage, and serious, yea and sober demeanour; giue themselues wholy to game and play and all kinde of excesse, mispending their time, then which nothing is more pretious, nor ought more charily to be spent; and q 1.1560 carying themselues in that loose and dissolute manner, that if a stranger should by chance come among them not knowing what religion they were of, he would by their behauiour rather guesse them to be worshippers either of Bacchus the reuel∣ling and drunken God, or of Saturne the riffling and gaming God, then the seruants of Christ Iesus r 1.1561 the Preacher and Practiser of sobrietie and temperance. As the Apostle speaketh, s 1.1562 My brethren, these things ought not so to be. Though t 1.1563 Heathen haue walked

thus that were ignorant of God; yet u 1.1564 we must not doe so, that haue learned Christ; if so be we haue heard him, and haue beene taught of him, as we professe our selues to haue beene. Christian religion giueth no li∣bertie for such courses at any time, much lesse at that time, when we should (if wee will aright celebrate the memory of Gods mercy toward vs in Christ) cary our selues most religiously and most conforma∣bly to the life of Christ, wee ought therefore to re∣member both then and at all times, that recreation to other affaires is but as * 1.1565 sauce or x 1.1566 salt to our meats: As the vse of sauce or salt is to prepare our stomack for food, or to helpe our appetite in eating; so the vse and end of recreation is to refresh vs after la∣bour, and to make vs fit for labour: It is not an em∣ployment that our principall and pretious time ought to be spent in; which was the fault of those both in y 1.1567 Esaies daies; and in z 1.1568 Noahs time (whom the holy Ghost therefore taxeth) that they gaue themselues wholy to their delights and their plea∣sures, regarding nothing else, and minding nothing else; like the idle 1 1.1569 Athenians that applied them∣selues to nought else but to heare or tell newes. And surely as it is preposterous diet to vse 2 1.1570 more sauce then meate, and to cloy the stomacke with that which should whet vp the appetite: so 3 1.1571 it is no lesse preposterous a course to haue the greater part of mens liues taken vp with disport, so that it is a meane to withdraw and with-hold them from that, which it ought to fit them for.

The rule therefore is here that Game is to be vsed as an extraordinary refreshing, not as an ordinary im∣ployment:

a 1.1572 as Phisicke in sicknesse for the restoring of health, so recreation vpon wearinesse for the re∣freshing of the spirits. In which regard is that say∣ing applied better * 1.1573 to play then it was sometime b 1.1574 to study, e 1.1575 We must play but a little: delights of this kinde being well compared vnto c 1.1576 Hony, d 1.1577 with the fingers tip to be taken rather then with the whole hand.

§ 2. For matter of expence likewise is great re∣gard to be had, that wee spend no more then is fit vpon them, nor then our estate may well afford to be spent vpon our sports; that in our lawfull recrea∣tions f 1.1578 we go not beyond our abilitie; and therefore that either we play without staking or wagering, or at least without staking and wagering more, then any mans estate will well permit one of his rancke to spend on his lawfull delights, and without disabling of himselfe to the doing of that which God requi∣reth of him otherwise.

In which regard is such play by reuerend Diuines iustly condemned, g 1.1579 wherein the matter engaged ica∣pordeth a mans stocke or his state. As also the ciuill Law in this regard inhibiteth these games among o∣thers, for that many did h 1.1580 not so much play as cast their wealth away at them, playing night and day for gold and siluer, and iewels and plate; and i 1.1581 souldiers pauning their weapons and armour at play. And for this cause the same Law allowing yet some other games, for∣biddeth any man to hazard at them k 1.1582 aboue a shil∣ling

a game, though he be of good abilitie, or a far lesse summe if he be of meaner estate, l 1.1583 that the Looser may sustain•• no notable losse. And m 1.1584 our lawes likewise inhibite any but the richer and better sort the vse of these games and other the like, whereat much may be soone lost, saue at certaine times only: thereby to preuent the wretched practise of such, as would otherwise be continually crumbling away their wealth by the ordinary vse of them: Which for any man to doe it is no better then plaine stelth. It is to rob the poore, whom n 1.1585 he ought to releiue (but by this meanes disableth himselfe so to doe) and o 1.1586 whose necessitie giueth them a right to his wealth: it is to rob his familie, p 1.1587 which he ought to maintaine, and q 1.1588 which not to prouide for is made the note of a counterfaite Christian, and one worse then a professed Infidell: it is to rob him∣selfe: and as Salomon saith, r 1.1589 He that robbeth fa∣ther or mother, and saith it is no sin, is s 1.1590 Cosen∣german to a Murtherer, or a Destroier: so he that robbeth himselfe by wasting of his owne state on such courses, is little better then a murtherer or a destroier. And surely t 1.1591 if the murtherer of him∣selfe cannot bee discharged of sinne, no more then hee that murthereth some other a meere stranger: then neither can he be acquited that is a robber of himselfe: since the one depri∣ueth himselfe of life, the other of liuing, of the meanes whereby hee should liue, and without

which u 1.1592 his life may be no better, yea becommeth many times * 1.1593 more bitter, then death.

Yet is it lamentable to consider how common a∣buse is in this kinde, both at these games, and at o∣thers, among men of all sorts. Some one great man sometime at a race, or a sitting, or a match at boules, or an afternoones cock-fight, casting more away then would haue maintained many of honest meanes in good estate for a twelué-moneth and more: so that by meanes hereof not the poore alone remaine vnreleiued, and 1 1.1594 their seruants vnrewar∣ded, but their rents are so racked and their estates so improued, that their Tenants that hold of them are thereby also impouerished, and yet themselues as x 1.1595 Pharaos leane Kine when they had eaten vp the fat ones, y 1.1596 neuer a whit the richer, or better able to doe King or Countrey seruice, for all that they haue scraped and gathered together in that sort.

And againe the poorer sort, on the other side, though they complaine of penury, yet will not be beaten from play: euen those that will pretend want, to shift of the least common charge, yet will make shift to get somewhat wherewith to hold game: who when they haue spent what they had that way, wanting meanes to recouer ought soone or sodainely againe, and being enured to idlenesse by such thriftlesse haunts, are enforced ost to be∣take themselues afterward to such courses, as bring vpon them at length as well losse of life as of liuing.

But here is a question moued among the learned, whether a man may play for, or wager ought in play. And it is a question that requireth a larger discourse throughly to discusse it, then this present worke, growing already too great, will well permit. Some vtterly condemne it: and I haue seene of late in writing 2 1.1597 along discourse containing sundry ar∣guments tending thereunto: of which yet (a 1.1598 to speake my minde freely, and ingenuously without exception to the Author, whom I thinke reuerently of otherwise, though in iudgement dissenting from him herein) I am not able to apprehend the force and validitie. Neither indeed can I discerne ought that should make it vnlawfull for a couple of fami∣liar friends to put it to the euent of a game, whether of them shall part with such a trifle to the other, as either of them may spend lawfully at that present vpon his pleasure, or they might otherwise wel free∣ly bestow either on other.

Others therefore allow it, as the Ciuill law doth, in some cases b 1.1599 for somewhat presently to be ex∣pended and spent in common betweene them, as when men play together for the charge of a supper. Yet may men go too far also that way; as in feasting of friends (a fault in these times too vsuall) a man may exceede. It is said of Nabal the Churle that c 1.1600 he made a feast like a King. And as d 1.1601 by feasting a rich man may soone bring himselfe to pouerty, and a poore man to beggerie: so may either do the same, which some seeme to haue obserued, by hazarding ouermuch to be spent and wasted that way.

For mine owne part, I approue the iudgement of

that reuerend Diuine who thus determineth this doubt; e 1.1602 When so little is plaid as no way disableth a man to any duty of his calling, or the money, being not much, is bestowed in some meeting for the maintenance of loue, or that which is won is a reward appointed for the exercise, (bestowed by such as may wel be at that charg) then I think with f 1.1603 others, that it is not vnlawful.

So that the rule is here that nothing be hazarded but what may very well be spared, and what a man may expend lawfully at that present on his lawfull delight.

§ 3. And thus may we keepe within compasse for the measure or quantitie both of time and ex∣pence. Now 1 1.1604 for the manner of vsing game fur∣ther consideration would be had. For therein also many offend, when they are too eager vpon play, or are ouermuch transported and caried away with delight in it; when, as one well saith, g 1.1605 they either h 1.1606 sleepe at it, or are drunke at it: that is, when it either so occupieth mens mindes that it maketh them vnwatch∣full against the motions of finne, or so ouercommeth them with the delight of it, or other passions procured by it, that it maketh them breake forth into outrage of swear∣ing, blaspheming, fretting, cursing, and quarelling, and such courses as sobriety in such cases would neuer admit. For i 1.1607 a man may be drunke as well without wine as

with wine; with the drie smoake of Tabacco as well as with drinke. As one saith well of prosperity, that it so transporteth some, that they are euen k 1.1608 as drunke with it; and l 1.1609 some sorts of mirth and m 1.1610 mu∣sicke are said to make men little better: So wee may well say that men are drunke with game, when they are so addicted thereunto, that it stirreth vp in them such distempered passions as men soberly minded cannot but condemne and ab••orre, and which they themselues could not but dislike in themselues, if they were not for the present besides themselues.

As therefore it is well aduised by one, that n 1.1611 Men at no time giue themselues wholy to sleepe: so much more haue we good cause to be wary, that * 1.1612 we set not our mindes at any time wholy vpon play, and so sleepe waking at it, (the more daungerous sleepe of the twain) nor suffer our affections to be ouer∣much caried away with it, least we become no lesse daungerously drunke therewith then some other are with wine or strong drinke. For as o 1.1613 worldly cares, so p 1.1614 bodily pleasures, and Game among others, though not euill simply in themselues, yet become spiritually preiudiciall and dangerous vnto vs, when our hearts are either wholy possessed with them, or ouer-eagerly and earnestly addicted vnto them.

In this kind especially q 1.1615 to exceede is the rather discommendable, because the businesse it selfe (if it

may be so tearmed) is but light, being but matter of recreation and ordinary delight: and it is r 1.1616 no lesse an imputation for a man to be ouer serious in trifling matters, then to trifle in serious and weightie af∣faires.

The rule then is here that s 1.1617 Disports be vsed spor∣tingly: so as we be t 1.1618 content to win or to loose at them, and stand indifferent to conquer or to be con∣quered by them, and to go well through with or to be crossed in them, as it shall fall out: our affections being no further fixed vpon or fastened to them, then the weight and worth of them may well warrant.

§ 4. Secondly recreations are to be vsed as so∣berly, so seasonably. For u 1.1619 there is a time and sea∣son for all things, and for recreation among other things. * 1.1620 There is a time, saith Salomon, for laughing, and mirth, and a time for dauncing and delight. There are times for recreation and sport, and times for sad and serious affaires. Recreation therefore is good when it is seasonable, when it commeth in his due time: else, as it is with fish and foule when they come out of season, x 1.1621 that is euill, that is good o∣therwise.

Herein then men offend, not onely when they take vp too much time with it, but when they take not fit times for it. For a man may spend too much time at it, and then he sinneth in vsing it immode∣rately: and againe he may spend but little, yet not

fit time about it, & then he sinneth in vsing it vnsea∣sonably. Now then doe men vse game & recreation vnseasonably, when they should and ought to be o∣therwise imployed, either in the workes of their spe∣ciall callings, or about the holy things of God.

First, when they should be about any necessary duty concerning their estate and place, or the means of their maintenance, and the good of themselues and theirs. In which regard was not that parties course commendable that saith, y 1.1622 hee neglected his owne busines to attend others at play: nor can those be iustified that either sit at cards and tables within doores, or be in the bouling alley abroad, when o∣ther affaires of great consequence require their pre∣sence else-where. Since the vse and end of recreati∣on is not to withdraw or with-hold vs from our more serious imployments; but 1 1.1623 to make vs fitter for them, and better able to go through with them. z 1.1624 As peace is the end of warre; and peace is aimed at in warre; so a 1.1625 is busines the end of recreation, a 1.1626 it being ordained for busines, and not busines for it. Yea as the right end of war is peace, so the maine end of peace is not so much the taking of our plea∣sure, (though b 1.1627 we enioy that benefit also thereby) as the freedome of following our serious affaires. The time therefore that ought to be imployed in the one, must not be vnseasonably mispent in the other. c 1.1628 Our vacant time onely is allowed for dis∣port:

which is then most seasonable, as foode, when hunger craueth it, or as sleepe, when hea∣uinesse after watching calleth for it, so when wearisomenesse after other imployments requi∣reth it.

Secondly, when they should be tending the holy things of God either in publike or priuate. And thus d 1.1629 is it a sinne to follow game on the Sabbath, as e 1.1630 the Iewes vsed to doe, and doe yet to this day both on their Sabbaths and solemne feasts, and 3 1.1631 as the Popish sort are noted ordinarily to solemnize their festiuals. For this is not f 1.1632 to sanctifie or conse∣crate the Sabbath as holy to the Lord. The Sabbath indeed is a day of rest, but g 1.1633 of holy rest; of rest not to worldly recreations but to heauenly medita∣tions, 4 1.1634 of rest to religious and spirituall imploy∣ments. It is sacriledge therefore to follow game on the Sabbath; at such time as wee should bee plying the seruice and worship of God: it is time stolne from God that wee spend so on our sports: Which it were lesse sinne therefore for vs to spend h 1.1635 on some more serious affaires, ac∣cording to that which one of the auncients well

say, that i 1.1636 It were better for a man (in such manner) on the Sabbath to plough then to play, and to dig and delue then to daunce all day. For the lighter the occa∣sion of sinning is, where all other things are equall, the greater the sinne is.

Yea and those also that on other daies wast that time this way, which they ought to spend either in their owne priuate and personall deuotions, or in in∣struction of their families and performance of holy duties with them, are not herein to be iustified no more then the former: the one turneth it to sinne as well as the other, in neglecting of that duty for the following of their owne pleasure, that k 1.1637 God him∣selfe hath enioyned them, and will one day require of them.

So that the rule is here, that That time alone may be spent in play, which wee haue free from other, serious and religious, affaires.

§ 5. Thirdly, recreation must be vsed ingenu∣ously, freely and liberally: l 1.1638 not with any greedy desire of lucre and gaine. For recreation is no trade or course of life, for a man to make a liuing of or to liue by: As m 1.1639 it is not playing, but spending when men wast themselues that way: so n 1.1640 it is not playing with, but preying vpon those wee seeme to play with, when by such courses we pill them and make a spoile of them. It is to alter the very nature of the thing it selfe, to make a trade and a trafficke of dis∣port and pastime; to make not a lusorious, but a se∣rious

L••t of it; yea more then a serious, o 1.1641 a sad and an heauie Lot (as it oft falleth out) of that p 1.1642 which should be meerely for recreation and delight. Thou makest thy selfe both a Sinner, whosoeuer thou art, in so doing, by taking that from thy brother, that neither he ought to part with, nor thou to receiue; and a Partner also with him in his sinne, whereby he mispendeth, or hazardeth the mispending of that, which he ought otherwise to imploy.

But it is not lawfull at all then, may some say, for a man to receiue any gaine, or liue in any wise by Game?

I answer in some kind, and in some case it may, and that either ordinarily or extraordinarily.

Ordinarily those may be said to liue lawfully by Game, whose trades & professions are imployed in whole or in part in making, prouiding, selling, & vt∣tering such instruments or other furniture as are vsed commonly in Game, as Bowyers, and Fletchers, and Turners, and Dice-caruers, and Card-makers, and Haberdashers of small wares: For if the games themselues be lawfull, q 1.1643 the callings are not vnlaw∣full whereby men are set on worke to prouide ne∣cessaries for the same, which could not otherwise so commonly, or so conueniently be had.

Extraordinarily a man may sometime also by the Game it selfe receiue gaine; as thus: Suppose a man of good wealth either being euill at ease or o∣therwise desirous to recreate himselfe, calleth in a poore man from his trade or his worke that he is otherwise imployed in, to accompanie him in his game, which he cannot vse without companie; it

is not vnlawfull for the poore man so accompany∣ing the rich, to receiue some gaine from him, as a re∣ward of his imployment with him, and in liew of that losse, which he sustaineth by intermitting of his owne worke. But among equals, or others ordina∣rily, that play togither for mutuall recreation and delight, for the one to enrich, or to desire to enrich himselfe by the others damage and losse, r 1.1644 it is a note of a base and an illiberall disposition, and against the nature of disport, which ought to be free.

The Rule then is here, that s 1.1645 Play be vsed as play; for pleasure, not for profit; for game not for gaine: and as no man therefore ought to wast his pretious time or his estate thereat, and to buy his recreation at so deare a rate as were the expence and losse of ei∣ther; so neither ought any man to seeke or desire by play to encrease or aduance his estate, or to make a prey and a spoile of him that he plaieth with.

§ 6. Fourthly recreation must be vsed inoffen∣siuely, or t 1.1646 without offence. For if u 1.1647 in all things regard is to be had hereunto, then in recreation also among the rest: if * 1.1648 in eating and drinking matters of more and greater necessitie, then much more in things lighter and of lesse weight, as being matter of meere delight onely, which may otherwaies also well be had.

Now the offence that may be giuen by game is either generall or speciall; publike or priuate; in re∣gard of our superiours or in regard of our equals.

Publike offence may be giuen to the Lawes and State we liue vnder by common vse of x 1.1649 such Games

as are by the Law made vnlawfull.y 1.1650 For howsoeuer it be true indeed that positiue Lawes, as they are such, doe not simply binde the conscience, nor alter the nature of things lawfull and indifferent in them∣selues; yet z 1.1651 may men by the breach of them be∣come guiltie of sinne in Gods sight, where they re∣straine for good and wholesome ends the vse of things euen indifferent, partly through contempt of supreame 1 1.1652 authoritie enacting them; and partly al∣so through hindrance of the publike vtilitie aimed at in them: which is either of them seuerally, (much more both of them iointly) sufficient to make a man stand guilty of sin against God.

The like is to be said of those that liue in such Churches where the vse of some particular Games is held vnlawfull or inhibited; a 1.1653 euery one being bound b 1.1654 for peace and quietnes sake to conforme himselfe in things indifferent to the Church hee liueth in.

As also of those that liue vnder the ministery of such Pastors as are of a contrarie iudgement in this point: the Apostle requiring Christian men not to c 1.1655 obey them onely, but to yeeld vnto them that haue the ouer sight of them, and that watch ouer them for their soules safetie; that is, not onely to be ruled by them for necessarie duties, and such as they shall be able to conuince them of by the euidence of Gods word; but to be ouer ruled also by them in matters of indifferencie, when they shall deeme somewhat

vnlawfull that may well be forborne, though either the grounds of such iudgement of theirs be insuffi∣cient, or their people be not throughly conuinced of the same.

Neither ought children or seruants to take liber∣ty to themselues for the vse of such games, as their parents or masters vnder whose gouernment they are, shall thinke good to restraine and to inhibite in their houses; where the Law both of d 1.1656 God and man hath giuen them a power of commaund: the breach whereof therefore may cause guilt of sinne euen in Gods sight.

So that the rule here is, that Men be content to bee restrained in matter of game for the ordinarie vse of it, by the Church and State they liue in, by the Pastor they liue vnder, or by the Master they serue with.

Now as offence may be giuen publikely or gene∣rally to those, that we liue vnder or among, so may offence be giuen also to those, that wee conuerse with in priuate. For which cause therefore are these games to be forborne in some cases in regard of our brethren, that either making scruple and doubt of them, or being perswaded in iudgement of the vn∣lawfulnesse of them, may there-through either of∣fend with vs, or be offended at vs. For e 1.1657 that is not indifferent, that is done with offence: since f 1.1658 wee ought not vnnecessarily to giue offence vnto any; but g 1.1659 to seeke to please others as well as our selues, and that now and then euen h 1.1660 with displeasing of our selues; doing that therein for them, that i 1.1661 Christ once did for vs. And therefore, k 1.1662 it is not good, saith the A∣postle, to eate flesh or drinke wine, or to do ought where∣by

thy brother may stumble, or be offended, or be weak∣ned. And vndoubtedly, if l 1.1663 it be euill for a man, when he eateth with offence; then it is no lesse euill to him, when he gameth with offence.

Now in this kinde we may offend two waies.

First when we cause others to sinne, and so to of∣fend with vs, not by partaking with vs in sinne, but by partaking with vs in that, which though it be no sinne in it selfe, yet m 1.1664 is it a sinne vnto them, because they hold it to be such. For n 1.1665 to him that holdeth a thing to be vncleane, to him it is vncleane; and him therefore o 1.1666 it de••ileth in the doing of it or dealing with it. p 1.1667 Whereas then by thy practise thou en∣couragest such an one to doe the like to that thou doest, as is vnresolued in the point, thou laiest a stumbling blocke before him, who either q 1.1668 for dimnesse of sight discerneth it not, or r 1.1669 for weaknes of limme auoideth it not, and so by occasion of thy default stumbleth and falleth.

Secondly when we cause others to be offended at vs, and to thinke euill of vs, as being such as make no conscience of our courses; because we vse that which they supposing to be sinne, suppose withall that we cannot but see to be sinne. For s 1.1670 it is the common guise of most men to thinke that euery one should see presently what themselues once apprehend. To giue offence therefore in this case in this kinde, it is a wrong to our selues, in causing o∣thers though iniustly and vndeseruedly to thinke e∣uill of vs, and t 1.1671 making our commodity and Christian liberty to be euill spoken of. A thing not to be lightly regarded of vs, what other, our brethren especially

shall thinke of, or speake by vs: since u 1.1672 a good name is, as the holy Ghost saith, better then a good ointment; and * 1.1673 a good report desireable aboue riches and much treasure. Yea considering that x 1.1674 the efficacie of the agent consisteth much in the disposition of the patient: and that It is hard therefore, as a y 1.1675 worthy Diuine of ours well obserueth, for a man euer to doe good on o∣thers, vnlesse he be reputed good himselfe: wee haue great cause euen in this regard also to be wary and carefull z 1.1676 as well of keeping our credit good with men, as our conscience cleare to God, 1 1.1677 as well our name and fame vnstained in regard of the one, as our hearts and hands vntainted in regard of the o∣ther. Otherwise, 2 1.1678 if relying wholy vpon the one we grow carelesse of the other, wee shall in so doing deale, not only cruelly and vncharitably as concer∣ning our brethren, but vnwisely also and inconside∣rately as concerning our selues. It is a wrong there∣fore to thy selfe, in that a 1.1679 thou causest thy selfe to be euill thought of without cause: it is a wrong to thy brother, in that b 1.1680 thou giuest him occasion to offend in misiudging of thee. It is a sinne c 1.1681 against charity; for it is a breach of charitie to do that needlesly that may vex thy weake brothers minde; d 1.1682 against peace and concord, giuing occasion of vaine and neede∣lesse disagreement; yea euen against piety too; for e 1.1683 in offending thy weake brother thou sinnest against Christ; in occasioning him to stumble and fall, (so much as in thee lieth) f 1.1684 thou destroiest him that Christ died for. And therefore where thou findest that thy liberty doth or may in likelihood offend, there

g 1.1685 for thine owne sake, for h 1.1686 thy brothers sake, for i 1.1687 his weaknesse sake, for k 1.1688 Christ thy Sauiours sake forbeare: l 1.1689 hold thy faith within thy selfe; keepe thy knowledge to thy selfe; and say with m 1.1690 the Apostle, If cards or tables offend my brother, I will neuer play at them while the world standeth, that I may not offend him.

The rule here is in a word, that It is not lawfull to play needlesly before or with those that hold such games vnlawfull, and who it is likely will in that regard take occasion of offense at it.

§ 7. Fiftly our recreations are to be vsed pru∣dently and prouidently in regard of our selues, as well as inoffensiuely in regard of others: it being a point of spirituall wisedome therefore, to forbeare the vse of such games either in whole or in part, as either may be, or we haue found to be, occasions of sinne to vs. For as n 1.1691 the former made them incon∣uenient, so o 1.1692 this maketh them vnexpedient, when they may, and so far forth as they may, endanger vs by sinne.

In part they are to bee forborne in some cases, when not the game it selfe, but the manner of it (which yet may be reformed by vs) occasioneth the euill. Where commeth to bee condemned againe that eagernesse in game, that wee spake of before, that playing for great summes, not in regard of it selfe alone, and the losse that it bringeth with it; but further also in regard of those p 1.1693 grieuous abuses and enormities that it vsually occasioneth men to break forth into. For let men say what they will, that it is all one to them whether they win or loose, (as q 1.1694 a

reuerend Prelate of ours yet liuing, whose words I oft willingly vse in this argument, well saith,) in such profusion of substance, as the losse cannot but pinch, so mens passions cannot but bee moued, and a troope of wretched sinnes commonly ensueth, swearing, for swear∣ing, cursing, banning, defying, heart-burning, quarel∣ling, fighting, spilling of blood, vnsupportable sorowes of heart, cursed despaire, selfe-executions, weedes able to blemish and disgrace the lawfullest recreation that is▪ wheresoeuer they be found, as * 1.1695 the Harpies defiled the cleanest meates.

Againe in some cases these games are in this re∣gard wholy to be forborne. For where a man shall finde his owne disposition to be such as he cannot vse them at all ordinarily without much distemper, that he cannot containe himselfe when the cards or dice go against him, but that hee is ready to breake out into prophane and bad language; or that he can∣not endure to be beaten at play without wrath and vexation and disquiet of minde; or though he can at sometime with somewhat adoe suppresse his vn∣ruly passions and perturbations in this kinde, yet that ordinarily and vsually hee is ouertaken on these occasions, and in danger therefore to be ensnared and entangled that way; there it is best for a man r 1.1696 to take the safer side, and as s 1.1697 Iob made a couenant with his eyes, so to make a couenant with his hands not to handle cards or dice, which the rule of inexpediencie here striketh out of his hands.

Yea by the former rule for a man to ioyne in play with those whom he knoweth to be such is no lesse

euill vnto him, then it were to vse it in the like case himselfe.

The rule then here is that we vse not these games vnlesse we can rest quiet and content with the euent of them: and againe, if we can, that we doe so vse them, that we may not be tempted to disquiet and discontent thereupon. Agreeable whereunto are those golden rules of our gratious Soueraigne concerning play to his sonne; t 1.1698 First ere ye play, consider ye doe it onely for your recreation, and resolue to hazard the losse of all that ye play; and next, for that cause play no more then you care to cast among Pages: otherwise if you cannot keepe these rules, my counsell is that all-vtterly yee ab∣staine from these plaies: for neither a mad passion for losse, nor falshood vsed for desire of gaine can be called play;

§ 8. Sixtly and lastly these recreations are to be vsed reuerently and religiously, that is, with such due reuerence and regard of Gods maiesty, and of his presence and prouidence, as the nature of the busines that we are about doth either exact or ad∣mit. For Christian men are to doe all things whatsoe∣uer u 1.1699 to the glory of God, and * 1.1700 in the name of Christ Iesus, x 1.1701 with thanksgiuing vnto God: and all their actions are to be y 1.1702 sanctified vnto them by the word and by praier.

Now this Caueat excludeth two extreames, Pro∣phanesse and Presumptuousnes. First Prophanesse, that we behaue not our selues in play prophanely and vngodlily: that we so play, that we shut not God out at doores; so play that we z 1.1703 make not the Deuill our play-fellow: Remembring that 1 1.1704 wee play in

Gods presence, as well as pray in Gods presence; and that there is a prouidence of God watching ouer vs as well while we play, as while wee sleepe; yea that 2 1.1705 by his goodnesse wee haue freedome and libertie as well for our sports and pleasures and law∣full delights, as for other our sager and more serious affaires: which are therefore as well the one as the other to be vsed with acknowledgement of Gods mercy and goodnesse, and of his gratious proui∣dence, whereby we enioy them, with freedome and liberty for them, not to the dishonour of him, from whom we haue the free vse of them.

Secondly it excludeth Presumptuousnes; that howsoeuer we haue an eie vnto and take notice of Gods prouidence thus in generall, yet we take heed how we attempt to draw downe or call in his im∣mediate prouidence or speciall presence in play to stickle betweene vs and those we play with. a 1.1706 As that we be not so grosse (to vse againe the words of that worthy Prelate) on the one side as to make For∣tune our Goddesse, as assigning good or euill lucke vnto her; so that we be not so saucie on the other side, as to call Gods maiestie from heauen (to guide our game, or to further our play, or) to determine our doubts: for we looke not so high in such friuolous and gamesome quarells, but as we carelesly vndertake them, so we fol∣low them as lightly, and end them as merily. And therefore to say, as some vse, in play; God send mee such a card, or such a chaunce of the Dice, or, I pray God I may win this or that game, is too saucie and mala∣pert behauiour for any.

But, will some say, may not a man lawfully pray

for whatsoeuer he may wish or desire? or b 1.1707 are not all our actions to be sanctified by praier? as was for∣merly said.

I answere: True it is that euery action of a Chri∣stian man is to be sanctified by praier either generall or speciall, but not euery action with euery sort and manner of petition or praier. A man may pray for his recreations, that he may cary himselfe c 1.1708 soberly and without offence in them, and that euen by them he may be the better fitted for better things: and such praier is sufficient to sanctifie them to him con∣ceiued either in generall or in speciall, as he findeth and feeleth his heart affected, and as occasions and circumstances either admit or require it. This then in game ought to be a mans generall desire, which he may also by praier lawfully impart to God, if hee please. Beside which other againe more particular desires a man may haue also in game, as to win ra∣ther then to loose, to ouercome rather then to bee conquered; neither are such desires euill, so they be moderate; (for they are idle and friuolous, yea dangerous where they grow excessiue and immo∣derate, being other then befitteth the nature of that which they concerne) yet are they not such as it is seemely to acquaint God withall. For the better conceiuing whereof consider we thus much: that d 1.1709euery desire is not by and by a praier; albeit euery praier ordinarily import some desire; neither is eue∣ry lawfull desire a fit matter for praier. For prayer is a wish or desire of the heart directed vnto God. But many things we desire and may lawfully desire, which yet are not matters of that moment as may

be fit to acquaint God in particular with our desire of them, or to direct our petitions in speciall manner to him for them; much lesse to expect or require at Gods hand any speciall worke or helpe of his for the effecting of them. And of this kinde are those latter sort of desires; of which to say therefore in game, I pray God I may win, or, I would to God I might haue such a card, or such a cast, is too too much pre∣sumptuousnes, and will not well stand with that re∣uerent respect that each one of vs oweth to Gods maiestie.

The rule then is here, that as we exclude not Gods presence inplay; so we call not in his prouidence to fur∣ther our play. It is one thing to play before the Prince and in his presence, an other thing e 1.1710 to call him in to stickle betweene vs at some question about a measuring cast: So it is one thing to play as before God and in his presence; and another thing it is to make God our play-fellow, or to call him in to help and further our game, that which a Christian man may not doe.

§ 9. And these be the Cautions that I haue thought good to propound for the limiting and re∣ctifying of the vse of these games: Which cautions, I confesse, the most of them are such, as concerne game in generall, (f 1.1711 of which as well as of more serious and sad matters either ciuill or sacred, ac∣count also must be giuen vnto God) and in that re∣gard are not so proper and peculiar to this particular kinde of Lot. Yet I supposed it not amisse to point at them, and in some sort also to presse them: partly that I might not be taxed and censured as a Pleader

for sin and such abuses as are common as well in these game as in other, by meanes whereof those that condemne all Lots vsed in game simply are wont to take occasion to make them in generall more odious: and partly also that no prophane per∣son that abuseth any of these or other the like games, might be able to take any colour of aduan∣tage by ought that hath beene spoken of the lawful∣nesse of the games themselues in themselues simply considered, to iustifie his owne abuse of them in mis∣pending his time, or wasting his estate at them, or o∣therwise inconsiderately and irreligiously abusing them: which it may be some would haue done, had I beene silent in this part, and propounded such Cautions onely as the nature of the Lot it selfe might seeme to require.

Yea but, will some say, had it not beene much better to haue passed ouer all this with silence, knowing your iudgement in this point to be such as differeth from diuers very reuerend and religious? Or is it not in this case, as g 1.1712 one sometime said of Images, an easier matter wholy to take away the vse of them, then to keepe them free from abuse?

Hereunto I answere: First, these abuses are com∣mon to all kinde of game: they accompany other games as well as these in those that be euill minded and prophanely disposed. And the like therefore in that regard may be said either of all other games, or of any other particular game, at least in ordina∣rie vse.

Secondly, it is true indeede, that where the vse and the abuse of a thing are so enwrapped and en∣tangled

together, that they cannot be easily seuered the one from the other, there the vse of the thing it selfe, if it be vnnecessarie otherwise, would wholy be abandoned. But in these games the vse and the abuse may, for the most part, (some speciall dispo∣sitions onely excepted,) by those that desire to walke in the feare of God, easily be seuered. For as for those that make no conscience of their courses, they will not be disswaded from them, though it be neuer so euidently discouered vnto them in what manner they abuse them, and by their abuse of them make that euill and vnlawfull to themselues, that o∣therwise were not such in it selfe. And for those that feare God, they may with ease as well rectifie and sanctifie these lusorious Lots to themselues, as they may any other games of the like vse, and as easily seuer them from such abuses as are common∣ly committed in them, as they may other disports, as draughts, and boules and the like, that are com∣monly vsed and generally allowed.

Thirdly, though many godly dissent, yet, I am sure, many, and, I suppose, more by many, both reuerend and religious concurre. And the truth is needfull to be knowne, especially concerning mat∣ters in common practise, that men may haue where∣by to informe themselues aright.

And lastly, though the mindes and iudgements of others were not knowne; yet were not a truth to be concealed, because some few godly haue denied or opposed it, and none publikely by writing haue contradicted them in it, especially being a point, very needfull to be knowne.

§ 10. For my selfe, I was at first the rather in∣duced to deliuer my iudgement in the point the more largely (hauing entred into this discourse of Lots in generall by pursuite of h 1.1713 that Scripture that then I dealt with, though far then from any purpose to publish ought of this argument) vpon these con∣siderations.

First I considered that i 1.1714 there is a fault as well in streightning as in widening of Gods way; and a subtiltie of Satan as well in the one as in the other. For * 1.1715 in the one he doth as a Iugler that by putting a paire of false spectacles on a mans nose maketh the bridge seeme broader then indeed it is, that he is to go ouer, that so he may without feare step aside and fall in; and so he dealeth with the dissolute: In the other he doth as a Magitian that sheweth a man the bridge that he is to passe, through a false glasse of an other kinde, that representeth it as narrow as the edge of a rapier or the point of a needle, that so hee may terrifie him from attempting to go ouer it; and thus dealeth hee with those that be ouer-timerous and full of scruple. And that it is not good there∣fore by possessing of men's mindes with vnnecessa∣rie scruples, either to discourage those that be com∣ming on to some loue and liking of the good waies of God, or k 1.1716 to cast those that are already come on into snares of mens knitting, l 1.1717 tying them in stricter and streiter bonds then God himselfe hath done, and making more things vnlawfull then the word of God hath made. Yea that it is in truth a spice and a branch of m 1.1718 superstition, as well for a man to suspect that those things displease God▪ which indeed doe

not, as for a man to suppose that the creature can do that which indeed it cannot do.

Secondly, I considered that many (as I am ve∣rily perswaded) truly fearing God, and sincerely religious, haue vsed and doe commonly vse these games; and besides, that many well affected are and haue beene constrained in regard of scruple in this kinde, to straine themselues to some inconueniences by the refusall of them, when by those whom they haue had dependance vpon, or familiaritie withall, they haue beene vrged occasionally thereunto. It seemed fit and needfull therefore to be knowne, what ground and warrant both the one had, and the other might haue for the vse of them; which were I not vpon due and diligent discussion, and that not of late only, vndoubtedly perswaded to be sound and firme, farre should it haue beene from me euer to haue opened my mouth in this Argument.

Thirdly, I considered that the Arguments and Grounds whereupon these Games are condemned, haue made many stagger in the necessary vse of se∣rious ciuill Lots, which by occasion of bargaines bought in common betweene them and others, they are enforced oft to vse, but haue doubted whether they might lawfully giue consent vnto or no. That which was indeed the first occasion of my searching and sifting out more narowly the nature of Lots in generall. And certaine it is, admit we the principall arguments vsed against this kinde of L••ts for good, and we vtterly ouerthrow all kinde of L••ts what∣soeuer.

Fourthly, I considered the great offence and scan∣dall

that is taken by diuers of contrary iudgement against those that vse these games, though neuer so soberly and seasonably, as they suppose, on good ground: a meanes oft of much heart-burning and of breach of Christian affection, yea of n 1.1719 perempto∣rie, vncharitable and vnchristian censuring either other: Such being commonly our corruption, and the naturall disposition of the most, that diuersitie of iudgment, especially manifested by practise, bree∣deth alienation of affection, though indeede o 1.1720 it ought not so to doe. Considering therefore that these games can hardly be wholly remoued, being so common, so generall, so vsuall with the most euery where, I supposed it would not be vnfit to as∣say, if by discouerie of the ground of them, such scandall and offence might be staied, and Christian concord and amitie in part procured and maintai∣ned betweene such as were before diuersly minded in this matter; so many of them at least as might heare and apprehend the force and weight of the former Arguments, and be brought to see the inua∣liditie and insufficiencie of their owne grounds a∣gainst them. Wherein what I haue done (mine en∣deuour hath beene to doe it) let the iudicious and vnpartiall whosoeuer, be Iudges.

To draw to a conclusion, I could wish in this case, as p 1.1721 the Apostle doth in some other cases, that euery one were affected in this point as q 1.1722 my selfe:

to wit, that albeit in iudgement they be rightly in∣formed of the truth concerning the lawfulnesse of these games in themselues, yet that in godly discre∣tion (which I wish yet * 1.1723 without preiudice to any that vse them as they ought) they would rather a∣bandon them and forbeare the vse of them; consi∣dering the too▪too common and ordinary abuse of them, and that many, it may be, among whom they liue, may remaine vnresolued and vnsatisfied con∣cerning the lawfulnesse of them. But because r 1.1724 this is rather matter of wish then of hope, my second suit shall be the same with that which the Apostle maketh in the like case, to either side; s 1.1725 Let not him that plaieth, contemne him that plaieth not; nor let him that plaieth not, condemne him that plaieth. For, t 1.1726 Why contemnest thou thy brother? may I well say to the one: and, Why condemnest thou thy brother? may I as well say to the other. Why contemnest thou thy brother as too strict and strait-laced for forbearing of that thing, which he maketh scruple and doubt of, and hath no necessitie to doe? and * 1.1727 why on the other side condemnest thou thy brother as too dis∣solute and loose girt, for the doing of that, which he hath sufficient ground and warrant for out of Gods word? And to both sides say I, (and would to God I might with both sides preuaile not for this alone, but for all other controuersies afoot among vs at this present) u 1.1728 Let vs follow those things that may fur∣ther peace; and x 1.1729 Seeke after the truth either of vs in loue: ready to yeeld with y 1.1730 Apollos to any, be he ne∣uer so meane, that being otherwise minded then wee are, shall be able more throughly to instruct

vs in ought that wee were not so fully informed of before.

CHAP. X. Of Extraordinary or Diuinatory Lots.

§ 1. HItherto haue we considered of the for∣mer sort of Lots, which we tearme Or∣dinary, be they serious or lusorious, because the vse of them requireth but an ordinary power onely, for the effecting of that whereunto they are imployed; which we haue shewed to be lawfull, if they be law∣fully vsed.

We are now to consider of the latter sort of them, which we tearme Extraordinary, and are by most Diuines commonly called a 1.1731 Diuinatory Lots.

Extraordinary Lots therefore are such as require an extraordinarie power and prouidence, for the disposing and directing of them or the euent of them, in regard of those things whereunto they are applied. Because it is not in the power of those that vse them, or in the nature of the Lot it selfe simply considered, to effect that thereby necessarily, where∣unto it is imployed. And herein consisteth the maine difference betweene these Lots and the for∣mer, (which being not considered hath bred much confusion, and occasioned such diuersitie of opini∣on among Authors in this argument) that in the former Lots there is nothing necessarily required, but what is in the naturall power of the creatures

vsing them and vsed in them to effect; it being in the naturall power of the one to fall this or that way, and of the other vpon mutuall consent thereby to determine of such matters as are in their power: whereas in these latter Lots, which wee come now to consider of, it is not at all in the naturall power either of the persons vsing them or of the creatures vsed in them, to effect necessarily that whereunto they are vsed; but some other secret worke, ei∣ther diuine or diabolicall, is of necessitie thereunto required. And these are those that are most com∣monly tearmed Diuinatorie Lots; vnder which head may we well comprehend also those that they call b 1.1732 consultorie; being vsed, as the former for diuision and distribution, so these for diuination, and con∣sultation by way of diuination: the former were meere diuiding or deciding, these are also diuining Lots; those meerely ciuill, these either sacrilegious or sacred.

§ 2. Now these Lots Extraordinarie are vsed for two ends; either for the discouery of some hid∣den matter past, or present; or for the presaging and foretelling of some future euent. Of either sort we haue Examples great, and more then good, store, both in holy writ, and in prophane Writers, beside the daily practise of many as well among vs as else-where.

In holy writ wee finde that they haue sometime beene vsed for the discouery of some hidden truth in things present or past, and that either in matter of distribution, or of retribution; of office or of iustice.

In the former case they haue beene vsed to disco∣uer and make knowne, whom God deemeth fittest, or hath secretly fore-assigned to some place or e∣state. And herein is the difference betweene the for∣mer vsed ordinarily in election of officers and dispo∣sition of offices, and the vse of those in these cases that now we entreate of; that in the former it being in the power of the parties choosing to chuse where they list and like best, they agree to make their ele∣ction by Lot, and there is nothing else required of the Lot, but to light vpon any one of those that are by them propounded; whereas as in these latter it is not wholy in their power, but either there is required the further consent of some other whose good-will they are vncertaine of and seeke to know it by Lot, or the choise is to be made by Gods speciall ap∣pointment, whose secret will and purpose they de∣sire by this meanes to discouer.

Examples we haue in Scripture of Lots vsed on this manner in matter of Mariage, and of Magistra∣cie, or of Office as well ciuill as sacred.

In matter of Mariage it is somewhat of the na∣ture of a Lot that Eliezer Abrahams seruant vsed, when c 1.1733 he desired of God, what time he was sent to fetch a wife for his young-master and stood by the well-side, that if of the Maidens that came thither to draw, she of whom he should request to drinke of her pitcher, should make him offer to water his Camels also, shee might thereby be knowne to be the party that God had appointed to be his Masters sonnes wife: which d 1.1734 falling out afterward with one of them accordingly, e 1.1735 he vseth it as an argument

to perswade her parents that God had so appointed it; who being also thereby perswaded do likewise f 1.1736 rest thereupon and condescend thereunto.

For as for Iosephus his idle conceipts g 1.1737 that Eliezer should desire by praier that Rebekka, whom his Ma∣ster and he had made choise of before, if God ap∣proued that their choice, might be one of those wen∣ches that came to draw water, and might hereby be knowne which of them she were, many comming together, by giuing him drinke when the rest should denie it him; and that accordingly when they re∣fused all but shee to let him drinke, excusing them∣selues that they drew it for other necessarie vses, and that it was not easie to draw, she should there∣upon rebuke the rest of them for their vncurteous demeanour, and offer her selfe kindly to fulfill his request; they are but meere surmises and fancies, hauing no ground in, nor well agreeing with the sto∣ry, as h 1.1738 others also haue well obserued.

Those also of the i 1.1739 auncients that would distin∣guish this from the vsuall manner of diuination, spend much paines to small purpose: for it is appa∣rent that it is vsed as a diuinatory signe for the mani∣festation of Gods minde concerning his hidden purpose and pleasure, as also concerning the issue and successe of that iourney and the busines for which it was vndertaken, and is of it selfe no more warrantable then those courses that they compare with it.

Neither is that sound that k 1.1740 some others haue conceipted of this example; as if his meaning and purpose had beene to pray vnto God, that such a

Maiden among them that came to draw water, as should by her behauiour in that particular shew her selfe to be of a free, courteous and ingenuous disposition, might be the wife that God had appoin∣ted for his young-master Isaak. And so it should not b•• either a Lot, or a signe so much of Gods de∣signement, as of the Maides inward disposition ar∣guing one meete for such a match. Now there is great oddes indeed betweene these two, for one to pray that the party, that by such an answere shall shew her selfe to bee thus or thus disposed, may be wife to such an one; and to pray that that party that God in his prouidence hath appointed to bee such an ones wife, may be certainely knowne and distinguished by such a casuall signe from all others: as I haue heard of one that hauing cast his wandring affection in that kinde on a woman, would needes propound this as a signe to himselfe, that if at Church asking to see her booke she should point him withall to the Preachers text, she should be the woman that God had assigned to be his wife. In the former there is no Lot, nor diuination at all, to speake properly; but an humane and morall con∣iecture by outward behauiour of inward dispositi∣on, and a desire of matching with such an one, if God see it so good. In the other there is a signe set in nature of a Lot, to discouer what lieth hid in Gods secret counsell; and that by such a course as of it selfe hath no kinde of congruity in nature with the thing to be discouered. Eliezers act is rather of the latter kinde then of the former, not iustifiable vn∣lesse it were done, vpon speciall instinct, knowne to

the conceiuer of such praier, for the vse of such a signe in such sort.

§ 3. Againe thus haue Lots beene vsed as in matter of Mariage, so in matter of Magistracie and gouernment, for distribution of offices as well ciuill as sacred.

First ciuill: and so Saul was by Lot chosen King. Which Lot was not meerely diuisory, vsed barely to determine who should gouerne Gods people, but diuinatorie rather, vsed to discouer whom God had secretly appointed and set apart for that place as then fittest for the same. The busines was thus caried. l 1.1741 Samuel that had the chiefe hand in the or∣dering of it, caused the people sorted into their seue∣rall Tribes to appeare before the Lord (m 1.1742 that is, be∣fore the Arke of God, and the High-preist, say some) at Mispa n 1.1743 by the cheife heads of their houses: then o 1.1744 vpon praier conceiued and Lots drawne or cast, the Tribe of Beniamin was taken: and of that Tribe appearing in the heads of her houses, by a se∣cond Lot the house of Matri: and the seuerall persons of that Familie being put all vpon a third Lotery, Saul the sonne of Kish was taken, and p 1.1745 there∣by manifested to bee the man whom God made choise of to be the Ruler of his people; as he had before signified q 1.1746 secretly so much vnto Samuel, and r 1.1747 Samuel had likewise afterward imparted to Saul, and had thereunto solemnely, though priuily and priuately, s 1.1748 by a visible signe with t 1.1749 sacred oyle sanctified and set him apart to that office; as after he did u 1.1750 Dauid also on the like occasion and in the like case.

Secondly sacred Offices of imployment haue beene disposed also by Lot. For so was Matthias set apart to succeede Iudas in his Apostles place. 1 1.1751 They (that is, 2 1.1752 the whole assembly) presented two, saith the text: and a solemne praier first conceiued, that God x 1.1753 who knoweth all mens hearts, would vouch∣safe to shew whether of the twaine he had appointed to that place, they gaue out their Lots; and the Lot ligh∣ted on Matthias, who was by common consent there∣upon reckoned one of the twelue. A course reported y 1.1754 by some, (3 1.1755 if their words be not mistaken) and assented to z 1.1756 by others, to haue beene vsed for some time afterward by the Apostles in the like cases for the supply of the ministry; but with little shew of probability; the holy Story of those times repor∣ting things rather a 1.1757 otherwise.

For as for that conceit that some of the auncients haue, that the Apostles should vse Lotery at the choise of Matthias b 1.1758 for want of Gods Spirit, which they were not yet so baptised withall as after c 1.1759 at Pentecost they were; (that which the former re∣port crosseth recording a later vse of it, as one false∣hood commonly breaketh the necke of an other;) As also that which some others haue, that d 1.1760 they should not vse any Lots at all, but make suite onely to God by some visible signe, e 1.1761 a streake of light or

some such like to make knowne his owne choise; are the one without all ground of Scripture, and the other against the expresse f 1.1762 tearmes in the text.

Neither is their iudgement herein sound that g 1.1763 propound their practise for a precedent to be or∣dinarily imitated; no more then h 1.1764 theirs that ex∣clude all Lotery from Ecclesiasticall elections. The example was i 1.1765 extraordinary, done no doubt k 1.1766 by speciall instinct and direction of Gods Spirit; and the Lot it selfe not meerely diuisory, but manifestly diuinatory, l 1.1767 discouering Gods secret counsell and choise in that busines, as by m 1.1768 the praier conceiued before it, plainely appeareth.

§ 4. And thus haue Lots diuinatorie beene vsed in matter of distribution, and of office: now there hath beene likewise further vse of them for matter of retribution, and of iustice, in question of offence: and that either where the offence is either altogether vncertaine whether there haue beene any commit∣ted or no; or where the offence is certaine in gene∣rall, that there hath beene some committed, but it is not knowne in particular either who the Offendor or what the offence is; or lastly where the offence is knowne in particular what it is, but the Offendor is not. So that the Lot hath in these cases beene vsed to discouer sometime whether there were any of∣fence done or not; sometime who were the Offen∣dors,

and so what the offence was; sometime who were the Offendors in such an offence as was knowne to haue beene committed before.

Sometime a Lot hath beene vsed where it was wholy vncertaine whether any offence had beene committed or no, where both offence, Offendors, and party offended haue beene altogether vncer∣taine. Thus when there was n 1.1769 a plague vpon the Philistines, but they knew not well either from whence or for what it came, o 1.1770 they were aduised by their Wisards, to send away the Arke of the God of ISRAEL p 1.1771 taken before in fight by them, in a Cart drawne by two new-milch Kine that had calues, which if they drew it toward Bethshemesh, they might thereby know, that it was the GOD of ISRAEL that had plagued them; if any other way, that it was then but some chaunce that befell them. Which course being accordingly put vnto triall, the Kine drew the Cart directly vnto Beth-shemesh; and thereby discouered vnto them both their offence, and the partie offended with them, the Author of the euill that had lately befalne them. Which pra∣ctise of theirs though I dare not say as some doe, that it was vndertaken of them q 1.1772 by diuine instinct, much lesse by any such instinct that themselues were a∣ware of, (for both these must concurre to make such an act as that warrantable to any) it seeming rather to haue risen from their wonted magicall superstiti∣ons; yet was it no doubt accompanied with a speci∣all prouidence of God, as r 1.1773 the same Authors with others haue well obserued, thereby conuincing them as it were by their owne euidences, and by

their wicked courses gaining glory to himselfe.

§ 5. Sometime againe a Lot hath beene vsed, where the offence in generall hath beene certaine, but the particular of it vncertaine, for the finding out of the Offendor, that by his confession vpon his apprehension the offence also might come to light.

Thus was Ionathan discouered, hauing s 1.1774 tasted of the hony, that they met with in the wood, when his father Saul had t 1.1775 accursed all that eate ought till euen, because he would not haue his people hindred from pursuite of the aduersary whom they had then in chase. u 1.1776 Saul asking aduice of God whether he should follow them by night or no, God giueth him no answere. Hee concludeth hereupon that God was offended, but he knoweth not how, nor by whom. To finde it out * 1.1777 he casteth Lots between himselfe and his on the one side, and the people on the other side: and hauing entreated God to x 1.1778 giue a right or a perfect Lot, (though y 1.1779 some expound his words otherwise) he and his are at first taken, the people past by: and vpon a second casting between himselfe and his sonne, the Lot lighteth on his son Ionathan, who thereupon confesseth his offence in tasting of the hony with the tip of his staffe, against his fathers charge in that behalfe, at that time to him vnknowne. Which Lot though z 1.1780 vsed without warrant (as the ¹ praier was made without faith) yet was guided by God in speciall manner, thereby a 1.1781 to punish Saul deseruedly for his vnaduised act, and to shew what snares men enwrap themselues in, as in b 1.1782 Iephta by inconsiderate vowes, so, c 1.1783 in Saul

by idle, rash and vnnecessarie Oathes.

d 1.1784Thus was Ionas also discouered. e 1.1785 The ship being on a sodaine in strange danger and distresse, they presumed that it was Gods hand vpon them for somewhat amisse with them; but for what sinne or whose they were not able to guesse, till that f 1.1786 Lots being cast by them, and the Lot lighting vp∣on Ionas, both the Offendor, and his offence com∣mitted, in flying from God, when he should haue gone an other way on his errand, being g 1.1787 by him thereupon confessed, were both by that meanes discouered.

That which h 1.1788 a learned Linguist gathereth out of the change of the number in those words of that story, i 1.1789 They gaue out their Lots; and the Lot lighted on Ionas; to wit, that they should cast Lots oft ouer and ouer to be more fully assured of the certainetie of the thing, and that vpon euery casting the Lot lighted still vpon the same partie; is not vnlike that which k 1.1790 one of the Rabbines gathereth from l 1.1791 the change of the Gender afterward in the same story, that m 1.1792 Ionas should be in the bowels or belly of two seuerall Whales, a male and a female, the one after the other; the one an idle and senselesse, the other also a groundlesse conceipt. For as n 1.1793 the Genders in that language are oft indifferent and indefinite, else there might bee three Whales as well as two picked out of the text, o 1.1794 the gender being also once againe afterward changed: so the enterchange of numbers in passing sometime p 1.1795 from the plurall to the singular, sometime from the singular to the plu∣rall is a thing no lesse vsuall, q 1.1796 as well with the pen∣men

of holy writ, as with r 1.1797 other prophane Wri∣ters, and those of the best note. And yet this helpe needeth not here neither: for there is s 1.1798 an Article of some emphasis in the originall, They cast their Lots; which were, it may be, many, as vsually there are; and t 1.1799 the Lot, or, that Lot, to wit, that that was as∣signed to shew who was the delinquent, that Lot lighted vpon Ionas; who being thereby discouered, discouered thereupon vnto them, what had beene done by him.

Which course of Lotery as it was vndertaken of them, not u 1.1800 vpon any generall light of naturall grounds, as some great ones without good ground haue deliuered, (for then might men imitate them now in the like case) or 1 1.1801 by any speciall diuine in∣spiration; as some others with as little likelihood haue taught, but rather x 1.1802 after the common man∣ner of their owne heathenish superstitions, y 1.1803 ob∣serued (as is likely) by them then also in the vse of it; and therefore was it no z 1.1804 lawfull or warrantable, as some haue said, but a wicked rather and vnwar∣rantable course in them: so it tooke effect and fell out as it did, not, as some haue imagined, a 1.1805 by force of the Lot vsed; or through the faith of them by whom it was vsed; or b 1.1806 by any ordinary course,

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that in that kinde God hath tied himselfe vnto; or c 1.1807 in regard of any praier conceiued by Ionas as a Prophet, (a thing vnlikely, considering his estate at that instant, in Gods displeasure, and guiltie to himselfe that he was the man aimed at) but because d 1.1808 it pleased God extraordinarily ma∣king good vse of their wickednesse, secretly so to guide and dispose the euent of that action, not regarding them or any act of theirs; but thereby to effect and worke his owne ends, that his fugi∣tiue seruant might by that meanes be reclaimed and brought backe to his obedience; and his power and prouidence bee proclaimed among those, that were before altogether ignorant of ei∣ther.

And thus hath a diuinatory Lot beene vsed, where the offence and the Offendor haue been both equally vnknowne. Now the like hath beene vsed also where the offence hath beene knowne, but not the Offendor; where the offence hath both beene certainely knowne in generall that it is, and discouered in particular also what it is, but the party delinquent hath remained yet vndisco∣uered.

Thus was there a Lot vsed for the discouery of Achan. For e 1.1809 when God had told Ioshua that an offence had beene committed, in retaining some part of the accursed spoiles of Iericho, which ought wholy to haue beene destroied, for which the wrath of God was kindled against the whole armie; but the Offender vnreuealed and vndiscouered lay hid; f 1.1810 by Gods speciall appointment a Lot was vsed,

(as g 1.1811 most agree, howsoeuer h 1.1812 some idle Rabbines dreame of other meanes of discouery) and Achan thereby made knowne to be the partie delinquent. For i 1.1813 Lots being cast for the Tribes first, the Tribe of Iuda was taken; being cast againe for the Fami∣lies of that Tribe, Zerachs Familie was taken; and cast lastly againe for the seuerall houses and persons of that Familie or Kindred, Zabdies house, and in it Achan was at length caught and discouered; who thereupon confessed his fault.

§ 6. Now these were all extraordinary and di∣uining Lots: in regard whereof those that define a diuinatorie Lot to be that onely whereby men en∣quire into future euents, (as the great k 1.1814 Scholeman doth, and l 1.1815 the most treading his tracke,) come far short of the compasse and extent of this Lot. For it comprehendeth sundry others also beside such, to wit, m 1.1816 all those that tend to the discouery of any hidden truth by any casuall euent, which no power of humane wit or skill can of it selfe directly reach vnto, or is able simply by such meanes to discouer.

Which course as it seemeth o 1.1817 alluded vnto rather, as some of the soundest take it, then indeed p 1.1818 direct∣ly intended by Ioseph and his Steward, when the one saith of the cup pretended to be stolne either by Ben∣iamin

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or his brethren, n 1.1819 Is not this the cup that my Lord drinketh in; and whereby he diuineth, or con∣iectureth, what you are? and the other after to them, q 1.1820 Knew ye not that such an one as I am r 1.1821 can certainely diuine? or, take some course as certainely to disco∣uer your theenery, as if either I dealt with Diuiners or were such an one my selfe? So it hath beene an vsuall practise with sundry nations, to seeke by such courses to try or discouer persons suspected or guil∣tie of some crime.

For 1 1.1822 so were the auncient Frislanders accustomed to trie such as were suspected of or charged with manslaugter hauing offered to purge themselues by oath: and 2 1.1823 the French of old time were wont to vse the like triall with persons apprehended vpon suspition of theft, where some grounds were of pre∣sumption, but pregnant proofes failed.

Yea 3 1.1824 so Marcian a Nestorian Abbot would needs haue Lots cast, 4 1.1825 after the example of the Apostles forsooth, betweene his hereticall Monkes and the orthodox Bishops, to be thereby informed whether of them held the truth: which being cast, saith the story, it went with the Bishops, whereupon he and his Monkes, the most of them, came home vnto them. 5 1.1826 And so lastly in our English Writers wee read that one Peter of T••loose being accused of he∣resie,

and hauing denied it vpon his oath, one of those that stood by for the triall of the truth of his oath 6 1.1827 opened sodainely at aduenture the booke that he had sworne vpon, wherein the first wordes he lighted on were those of the Deuill to our Saui∣our, 7 1.1828 What haue we to doe with thee, thou Son of God, Iesus? Which, saith the reporter of it, sorted well with such an Heretike, who indeed hath nothing to doe with Christ. But of this manner of booke Lo∣tery we shall entreat further 8 1.1829 hereafter.

For the thing it selfe, it is too too common a∣mong vs euen to this day, s 1.1830 by Lot to make enquiry after theeues, and for things stolne or lost, some v∣sing t 1.1831 an holow key and a booke, some * 1.1832 an axe and an helue, some u 1.1833 a fiue and a paire of sheeres or o∣ther like toies, and some repeating 1 1.1834 part of a Psalm, others abusing the name of x 1.1835 some Saints; of which practise well saith y 1.1836 that reuerend Prelate before oft alleadged, that the Deuill whom such Persons as vse it, gratifie by this their Sorcery, and who also produced z 1.1837 Scripture and 2 1.1838 Saints names to as good purpose as they doe, hath 3 1.1839 sifted them to the bran and scarce left a graine of good Christianitie in them: and the lawes both a 1.1840 Canon and b 1.1841 Ciuill condemne it.

§ 7. Now further Lots Extraordinarie haue sometime beene vsed as for the discouery of some hidden matter past or present, so for the presaging or foretelling of some future euent, thereby to di∣rect men what course to take in their affaires, or what successe they might therein expect. So that c 1.1842 as the former extraordinary Lots were partly diuisory and partly diuinatorie, so these latter are partly consul∣tory and partly diuinatory, being vsed partly for consultation and partly for diuination, or for con∣sultation by way of diuination. For to diuide ought by Lot barely is ordinarie, and maketh a Lot meere∣ly diuisory: but to diuide or share out ought by Lot, expecting to haue the diuision by Lot made exactly and precisely according to the right of the thing di∣uided in regard of those among whom it is diuided, or according to the truth of some thing that is there∣by enquired into, is extraordinary and maketh it a diuinatory Lot. Againe to distribute offices by Lot barely, as to designe thereby who shall haue this place who that place, or who be admitted and who excluded, is ordinary and but diuisory; but to ex∣pect that God should thereby reueale whom hee deemeth fit or vnfit, or whom he hath fore-assigned to any office, is extraordinarie and diuinatory. And so here to determine by Lot what course a man shal take of two equally and indifferently propoun∣ded, is ordinary, and maketh a Lot meerely diui∣sory; or if consultory, but improperly so tear∣med: but to enquire or determine by it what course is best to take as likely to proue luckiest and most successefull, is extraordinarie, and ma∣keth

a Lot diuinatorie and consultorie properly so tearmed.

Now to this purpose are Lots found vsed, either where the attempt it selfe is questioned, or where the attempt and busines it selfe is resolued, but the circumstances of time place and person are yet vn∣determined.

First where the attempt it selfe is not fully re∣solued on. As d 1.1843 where Ionathan and his armour-bearer agree to shew themselues to a garrison of the Philistines, who if vpon discouery of them they should will them to stay till they come to them, they would then stay their attempt and not proceede on with it; but if they should call them to come vp to them, they would go on in their attempt, taking that as a signe that God would giue them victory a∣gainst them. Which when they had accordingly made triall of, and the Philistines inuited them to come vp vnto them, they clambered vp the rocke on their hands and their feete to them, and GOD discomfited the Philistines that they fled before them, and they slew a twentie of them within com∣passe of an aker of ground. It was not e 1.1844 a conie∣cturing of the mindes or courage of their aduersa∣ries by their answere, as some of the Rabbines haue supposed, but g 1.1845 a signe that Ionathan set himselfe, much like f 1.1846 that of Eliezer Abrahams man before mentioned, whereby he minded to discouer whe∣ther God were pleased to further and giue successe to them in that enterprise or no.

§ 8. Secondly Lots haue beene thus vsed where the attempt or busines it selfe hath beene resolued

on; but the circumstances of time, place, or per∣sons haue beene vndetermined.

Sometime they are found vsed where the persons against whom the attempt should be giuen are vn∣determined, and question being of twaine or more, it is decided by Lot, which of them shall bee first dealt withall.

Thus it is said of the King of Babel Nebuchad∣nezar, that h 1.1847 he should stand at the head of a crosse∣way where two turnings were, the one leading to∣ward Iury and Ierusalem, the other toward Ammon and Rabba their head City: there he should consult with his Diuines, that is, his Soothsaiers or Sorce∣rers; and among other courses, beside inspection of the liuer and entrailes of beasts sacrificed, (a practise among the Heathen likewise much vsed) thereby to coniecture what successe he should haue; hee should draw i 1.1848 Lots also to trie which way were best for him to take, whether to bend his forces in the first place against Ammon or against Iuda, against Ie∣rusalem or against Rabba: and the Lot in his right hand should come forth for Ierusalem; God in his secret prouidence so disposing it, as he fore-telleth by the Prophet, for the deserued destruction of his owne rebellious people.

Now this diuination of theirs was performed and practised, as some thinke, * 1.1849 by mingling of arowes with seuerall inscriptions, which being first secretly shuffled were after openly drawne out: as others thinke, by k 1.1850 casting vp of a rod or l 1.1851 shooting of an arow as directly as could be plum vpward into the aire, obseruing on which side it lighted when it came

downe: (m 1.1852 the clause that both build on is some∣what ambiguous, and by diuers e 1.1853 others turned o∣therwaies:) as others againe thinke, f 1.1854 by stones with inscriptions or markes on them, the one for Ierusa∣lem, the other for Rabba: which is not altogether vnlikely. Howsoeuer it were, it is apparent by the place, that some kinde of Lotery or other was vsed in that consultation of his, and therein Authors all agree.

The like course may be thought to haue beene vsed also g 1.1855 by Senacherib King of Assur: howbeit the one tooke not the same effect with the other, because it pleased not God to grant that successe to the one, that hee thought good to vouchsafe the other.

Sometime againe are Lots vsed where all other circumstances are resolued on, and the time onely vndetermined.

Thus ••hen h 1.1856 Haman had resolued to doe what he could for the destroying and rooting out of the whole Iewish nation, he caused Lots to be cast for the day and the time; that is, by Lot he made en∣quiry what time would be fittest and most fortunate for the enterprising or executing of that his ex∣ploite. And the Lots being cast in the first month Nisan about our March from day to day and from month to month, fell out vpon Adar the twelfth Month much about our February, neere vpon a twelue-month betweene; i 1.1857 what time it fell out contrarie to Hamans expectation, and to that suc∣cesse that his Sorcerers had by their sorceries pro∣mised him: As the like delay vpon the like ground

was a meane k 1.1858 to saue a noble Romane in the ene∣mies hands; and l 1.1859 gaue Caesar a famous victorie a∣gainst the Germanes when they looked to haue had the like against him. Which custome the auncient 1 1.1860 Frislanders are reported also to haue ordinarily v∣sed; and 2 1.1861 that a certaine Christian Bishop with di∣uers his Disciples being oft put vpon it, the casting Lot neuer lighted either vpon him, or vpon any of his companie, saue one alone, who by that meanes was made a Martyr.

§ 9. m 1.1862 This kinde of diuination was very com∣mon and vsuall among the Heathen; whose Idoles also vsed to giue their answeres oft times n 1.1863 by Lot. Whence it came to passe that their o 1.1864 Oracles were in generall called Sortes or Lots, though giuen many of them otherwise; and their Wisards or Soothsaiers were called p 1.1865 Sortilegi or Sortiarij; which name of Sorcerers and q 1.1866 Sorcery we likewise now giue gene∣rally to Witches and Wit chery of all kindes▪

The meanes and manner of their performance thereof were manifold; as were also the matters and affaires wherein they made vse of it. For the Sclauonians, as the r 1.1867 Iewish Rabbines write of them, vsed to pill a sticke or a greene-peice of wood on the one side leauing the barke on the other side, and then casting it vp into the aire, by it to conie∣cture of the good or bad successe of their busines intended, as it lighted with the barke or the bare side of it vpward. Not altogether vnlike that which is reported s 1.1868 of the Chinois, that they vse to the like purpose two stickes tied together with a string of some length, on the one side flat, and round on the other; which stickes if they light and lye both alike on the flat side, they account it a good signe, if vn∣alike, an euill signe. As also diuers barbarous peo∣ple in Germanie are recorded, t 1.1869 some of them by little peices of wood white on the one side & blacke on the other; and u 1.1870 their women by lines drawne at all aduentures in the Ashes, as they fel out euen or od, and * 1.1871 others by little sticks or sprigs marked with seuerall inscriptions first shuffled together and then solemnely drawne; the Scythians, some of them x 1.1872 with bundles of wilow-wands; others of them y 1.1873 with the rinde or barke of the Teil-tree; and z 1.1874 the Galls with Lots of Veruen-leaues; to haue vsually presaged in their businesses of seuerall natures what successe they were like to haue.

Among other superstitions practises of this kind (to passe by many) famous is that example by a 1.1875 di∣uers diuersly reported, whereby not Valens the Em∣perour himselfe, as b 1.1876 some haue misreported it, but c 1.1877 some other in his time made inquiri••, who should succeede him in the Empire: which was done, say some, d 1.1878 by an inchanted ring hung by a silken thred in the middest of a basin with an alphabet of letters engrauen round about on the sides of it, which let∣ters the ring struck vpon as it was stirred to and fro; or as others say, e 1.1879 by letters drawne in the dust with a corne of some graine wheate, or barly, laid on each of them, and a cocke turned in to them to pick vp of them which he would: both herein agree that these foure Greeke letters θ Ε Ο δ were in that or∣der as they here stand, either strucke vpon by the ring, or picked vpon by the Cocke, whereupon they concluded that one Theodorus a noble man of spe∣ciall note was the person whom that Oracle of theirs then aimed at: which comming by some meanes or other to the Emperours eare, was occasi∣on not of the death of that Theodore alone, but of many others also whose names began with those letters; and yet missed he of Theodosius, who after∣ward did indeed succeed him in the Empire.

Of speciall note among the Romanes and so fa∣mous that f 1.1880 Carneades vsed to say of them g 1.1881 that he neuer knew Fortune any where so fortunate as there, were the Lots at Praeneste, h 1.1882 whose fabulous originall Tullie reporteth and derideth: they were

certaine i 1.1883 o••en pins or the like, with seuerall inscrip∣tions; which they kept in a box or a che••t wrapped vp seuerally in wooden fillers; k 1.1884 which Ti••erius, say some, assaying to remoue from thence, when the box or chist was brought to Rome, the Lote were found wanting, and so cont••nued, till the box was brought backe againe to their wonted place of a∣bode. These they vsed to draw as at other times, so of ordinary course at euery New yeares-tide, to fore-tell them what should betide them the yeere following; l 1.1885 at which time drawne by Domitian the last yeere of his raig••e they are said to haue giuen him an heauy and a bloudy Channce, that which accor∣dingly fell out afterward; whereas they had euer giuen him light some and luckie ones before.

In steed of these woodden-pins or wands, in some other places were dice vsed or m 1.1886 buckle-bones of the same vse with dice. For so among others n 1.1887 at an Oracle of Hercules his in Ach••ia, they vsed to cast dice with certaine markes vpon them; which according as they lighted, directed them to a Table, wherein they found thereby their Fortunes. And so o 1.1888 at Padua Tiberius willed by a Lot, drawne at an Oracle of Ger••ens, to cast golden dice into a spring there at hand, had the Empire foreshewed him by the fall of the dice affording him the highest Chaunce.

§ 10 But none, it seemeth was more vsuall both

there and else-where then their p 1.1889 booke or verse-Lo∣teries, when q 1.1890 taking a booke of some famous Poet as s 1.1891 Homer or r 1.1892 Vergill, t 1.1893 or of some of the suppo∣sed Sibils, * 1.1894 they either writ out diuers verses into se∣uerall scroles and afterward drew of them; or u 1.1895 o∣pening the booke sodainely tooke that which they first lighted on for an answere to their present doubt or demand. So Adrian is reported 2 1.1896 by certaine ver∣ses of Virgill to haue had his aduancement by Traian to the Empire foretold him: so x 1.1897 Clodius Albinus his stay of further tumult vpon the death of Pertinax, and his victory against the Galls by the like: so A∣lexander Seuerus y 1.1898 yet a childe his vniuersall Soue∣raignety by certaine Greeke verses; confirmed after to him, vsing the like consultation z 1.1899 at the change of his studies, by the like verses of Vergil; as also 3 1.1900 by the same againe, when by Heliogabalus laid for, hee sought againe to the same courses to be informed what should then betide him: and so lastly Claudius the latter is said to haue beene informed, a 1.1901 of the

iust length of his owne raigne; b 1.1902 of the short con∣tinuance of his brother Quintillus his authoritie; c 1.1903 of his Nephewes succeeding him in place of su∣preame gouernment; and d 1.1904 of their continuance therein for many descents.

Now herein was verified what the Psalmist saith of the Iewes, that e 1.1905 being mingled among the Heathen, they learned their superstitions. For this superstitious practise vsed first by the Gentiles, grew after to too common a custome not f 1.1906 among the Iewes and their Rabbines alone, but among Christians also, and those many of them of no very euill note other∣wise. For to passe by that popish practise of casting Lots among the Saints for some of them g 1.1907 to bee their speciall Patrones and Protectors to depend principally vpon; or h 1.1908 to commend themselues or their deare friends vnto in some danger & distresse; or i 1.1909 to performe their daily seruice vnto; which though differing from that their manner in circum∣stance, yet for superstition is with it the same. To passe, I say, by that that may seeme farther off, and to come neerer home; in steed of Poets workes vsed (or abused rather) by Heathen in this kinde, Chri∣stians haue done the like by the Bible Gods owne booke, and the seuerall parts of it, k 1.1910 the old and the new Testament, the Epistles and the l 1.1911 Gospels, the

m 1.1912 Psalmes and the Prophets. And o 1.1913 hence, (nor from the Apostles vse of Lots sometime in Ecclesi∣asticall elections, as n 1.1914 some haue supposed) sprung that tearme of the Apostles Lots, and of the Lots of the Saints, which we finde in so many p 1.1915 Canons and Constitutions condemned.

Thus the Emperour q 1.1916 Andronicus the elder being at jarre with his Nephew and in some doubt what to doe in the busines, had recourse to his Psalter, and by chance lighting on that verse, as the Greeke hath it, r 1.1917 When the God of heauen dis••ineth Kings, they shall be snowed vpon, or ouer-whelmed with snow, in Sal∣mon, he was thereby perswaded to giue way to a re∣concilement.

Thus s 1.1918 Heraclius the Emperour in his war against the Persians being at a stand, and in doubt of going backe or staying by it, after a three daies publike fast, betaking him to the Gospells, opened vpon a text, which, as hee tooke it, aduised him to winter in Albanie.

Thus t 1.1919 Gregorie of Taures reporteth that Moro∣uaus thirsting after his Father Chilpericks royall e∣state, and hauing receiued an answere from a Witch that gaue him good hope of it; to make yet further triall of the truth therein, caused the Psalter, the booke of Kings and the Gospells to be laide on

Saint Marius shrine, and u 1.1920 after fasting and solemne praier comming to open them, he lighted, little to his comfort, on these words in the first of them, * 1.1921 Because ye haue left the Lord your God, and walked after other Gods, and done euill in his sight, therefore •• hath God deliuered you into the hands of your enemies; In the second vpon these, as the vulgar Latine hath them; x 1.1922 But for their deceitfulnesse hast thou laid euils vpon them: Thou hast cast them downe, when they were aduanced: How become they desolate? they perish for their iniquities; In the third vpon these; y 1.1923 Yee know that after two daies the Paschall feast shall be; and the So••••e of man shall be deliuered vp to bee crucified. Which sayings somewhat sorted with those things that then afterward befell.

Yea this Gregorie himselfe (though z 1.1924 some seeke to excuse him) was 1 1.1925 not free from some spice of su∣perstition in this kinde, 2 1.1926 who vpon report brought him that some of his Clerkes were by one Leudastes apprehended, resorted to his Psalter, and therein lighted on that verse, a 1.1927 He led them out in hope, and they feared not: and their enemies the sea ouer-whel∣med: Which he noteth to haue taken in part effect in Leudastes, in great danger shortly after of being vtterly drowned.

As also the like course he reporteth (whereby it may appeare that it was no strange or vnusuall mat∣ter euen with the best in those times) that b 1.1928 Tetricus Bishop of Aruer•• and his Clerkes tooke, who hau∣ing laid the bookes of the Prophets, the Apostles, and the Evangelists on the Altar, desired God there∣by to shew them what should become of Chram••us

then in armes for the crowne; and that opening the bookes they lighted on the song of the vineyard to be laid wast, in c 1.1929 Esay; the prophecie of Christs se∣cond comming to the sodaine destruction of secure persons, in d 1.1930 Paul; and the Parable of our Sauiour of the house built on the sand, in e 1.1931 the Gospell.

Thus f 1.1932 Peter of Blese sometime Arch-deacon of Bath reporteth of himselfe, that hauing dreamed once or twise of a friend of his, that he saw him in∣uested as a Byshop, but with omission of some cere∣monies, g 1.1933 out of a naturall curiositie hee betooke himselfe to his Psalme-booke by way of Lotery; wherein the first words that offered themselues to his view were those; h 1.1934 Moses and Aaron among his Priests.

Thus i 1.1935 Saint Theodore, as they stile her, (if wee may beleeue their reports of her) hauing by vngod∣ly perswasions yeelded to an adulterous act, repai∣red to a Priores and k 1.1936 desired from her by an Euan∣gelicall Lotery to know what should become of her; and thereupon putting her selfe into mans ap∣parell, she ran away from her Husband, and became a professed Monke, and so liued vndiscouered to her dying day.

And thus lastly, to make vp this troupe, foolish Saint Fraunces, (I may well so tearme him, if all be true that l 1.1937 Papists themselues report of him) m 1.1938 when one Bernard a man of wealth would needes be a follower of his; aduised him first to consult with God about so weighty a worke; which he did, saith the story, by repairing with Saint Frances to a Priest, who after Masse ended making a crosse on his

Masse-booke, and then opening it at aduentures three seuerall times one after an other, lighted still on n 1.1939 some text or other that tended to that purpose; whereupon that Bernard, by Saint Francis his aduice, left all, and became one of his followers. As also 1 1.1940 the same Saint Francis, as they say, reporteth of himselfe that being tempted to haue a booke, which seemed contrary to his vow, that denied him ought but 2 1.1941 coats and a cord and hose, and (in case of necessitie onely) shoes, he resorted for aduice, after praier pre∣mised, to the Gospell; and there lighting on that sentence; 3 1.1942 To you it is giuen to know the mysteries of the kingdome of God; but to others by parables; hee thereupon concluded that he should doe well e∣nough without bookes, and suffered none of his followers therefore to haue so much as either a Bi∣ble or a Breuiary or a 4 1.1943 Psalter.

So that it is not much to be maruelled if other o 1.1944 ordinary persons and ignorant people haue beene caried away with such superstitious fooleries, when we see such Bishops and other learned men addicted vnto them, as were both for knowledge and holines esteemed of the greatest note in their times: Not∣withstanding that all such kinds & courses of diuina∣tion & Loterie were both by the p 1.1945 Ciuill & q 1.1946 Canon

Law, as also by diuers and sundry r 1.1947 Synodicall constitutions from time to time, generally prohi∣bited and condemned.

CHAP. XI. Of the vnlawfulnesse of such Lots.

§ 1. NOw of these extraordinarie and diuina∣tory Lots before mentioned (for such all of them were) some were lawfull, some were vnlawfull; but none of them are now lawfull. Those were lawfull that were vsed a 1.1948 either by ex∣presse word and warrant from God, as that b 1.1949 vsed by Samuel for the election of Saul; and c 1.1950 that vsed by Iosuah for the discouery of Achan; or by speciall instinct of the Spirit of God; as it is certaine of d 1.1951 that that was vsed by the Apostles for the supplying of Iudas his place; and it is f 1.1952 probable, yet questiona∣ble,

(for g 1.1953 the euent of it proueth not the point, no more then in some h 1.1954 others that haue had the like successe) of e 1.1955 that vsed by Eliezer Abrahams seruant; and of i 1.1956 that vsed by Ionathan and his Ar∣mor-bearer, paralleled vsually with it: which though approoued in them, yet are k 1.1957 not to be imitated of vs, because they are extraordinary examples, and such as are beside rule; and therefore are no prece∣dents or paternes to vs, who must walke by ordina∣rie precepts, not by extraordinary practises.

Those were vnlawfull that were done without either, whether the euent were expected from the true God, as in the Lot vsed l 1.1958 by Saul that lighted vpon Ionathan; or from false Gods, Deuils and Idoles, as in that vsed m 1.1959 by the Philistine Sorcerers and Soothsayers; that vsed n 1.1960 by the Mariners for the discouery of Ionas; that vsed o 1.1961 by Nebuchadne∣zar in way of consultation for the seige of Ierusalem, and that vsed p 1.1962 by Haman for the destruction of the Iewish nation. Of which some tooke effect indeed accordingly, as q 1.1963 Nebuchadnezars Lotery for his iourney and expedition against Iury, God framing the euent of it to his desire, for the effecting of his owne will in the punishment of that people; and so likewise in those Lots cast r 1.1964 vpon Ionas and s 1.1965 Iona∣than: Sometime they tooke not effect, as in t 1.1966 Ha∣mans Lotery for a fit time to destroy the Iewes, where God turned the euent to a cleane contrary

issue, and made that day the downefull of him and his, and other the enemies of his people, which the Lot had assigned for their destruction by them.

For howsoeuer some u 1.1967 graue Authors sticke not to say, that some of these latter were done by diuine instinct: and it is true indeed that God hath a secret hand and power and prouidence in directing and ordering all proiects and purposes both of good and bad: yet we cannot safely say, that there was such a speciall and immediate instinct, as in some of the one that made their actions warrantable, so in the other whose courses were vnwarrantable in them. And the difference herein is this, that 1 1.1968 the one speaketh and 2 1.1969 worketh at randome, as x 1.1970 Caiphas did sometime, y 1.1971 not intending or regarding any such diuine motion or direction, howsoeuer God secretly direct the busines they dea••e in and their actions therein, to such euent as he seeth good him∣selfe: whereas in that speciall instinct that maketh an act warrantable, the party imployed in it by God knoweth it and vnderstandeth it to bee such, and z 1.1972 concurreth with God as well in will as in worke, as well in intention of his end as in execution of his will. Now the former alone will not serue to iustifie an action, 3 1.1973 not so much built on it, as accompanied with it; no more then 4 1.1974 Gods secret counsell or pur∣pose, his predestination or preordination will acquit the cursed Iewes from sinne in the crucifying of Christ.

None of them are at this day lawfull to vs; nei∣ther doe either of those kindes afford vs warrant for the like: the former being a 1.1975 to be admired as mar∣uellous,

the latter to be abhorred as superstitious; and neither of them to be now adaies imitated of vs; because neither haue wee any such warrant, as the one had; neither may we doe ought without warrant or against warrant, as the other did.

§ 2. So that the point we propound concerning these Extraordinarie and Diuinatorie. Lots is this, that b 1.1976 It is not lawfull, (without expresse warrant or speciall reuelation from God) to vse Lots, either for the discouery of any hidden truth, or for the foretelling and presaging of any future euent: for the discouery of any hidden truth, as to tell where treasure lieth hid, to discouer a theft, to recouer things lost, and the like: or to foretell things to come, as what for∣tune in generall a man shall haue, which by fortune∣bookes is sought into, or what successe he is like to haue in some particular affaires, as in matter of ma∣riage, in going to warre or to sea, iourneying by land, or the like: vnder which head are comprehen∣ded all c 1.1977 Consultorie Lots, with the rest therefore alike condemned.

For first God himselfe in his word hath expresly forbidden all such kindes of diuination, and this of Sorcery or Lotery (for d 1.1978 so that word signifieth) by name among the rest.

To passe but lightly by that place in e 1.1979 Leuiticus, though of great and sufficient weight in this point; wherein God inhibiteth his people to vse Sorcerie, and some other superstitions like it: In the booke of Deuteronomie he reckoneth vp the same amids many other detestable and abominable courses, which practised by the Heathen, whom he then threw out,

he prohibiteth his people to haue any dealing with∣all. f 1.1980 When thou comest, saith he, into the land that the Lord thy God giueth thee, doe not learne to doe after the abominations of those Nations that God casteth out be∣fore thee. Let none be found among you, that maketh his son or daughter passe through the fire: a foolish ce∣remonie, as g 1.1981 many take it, vsed of Heathen to pu∣rifie their children and preserue them from perils of spels and witch-craft, as they supposed, by making them passe betweene two fires, or by drawing them hastily through the flame of the fire; though h 1.1982 o∣thers expound it of burning their children in sacri∣fice to Idoles and Deuills, which in imitation of i 1.1983 the Heathen some idolatrous k 1.1984 Iewes also did: l 1.1985 Or that vseth any kinde of diuination; for the discouery of hidden truths, or the foretelling of future euents, without the compasse of mans naturall skill: There is m 1.1986 the generall, the seuerall sorts whereof after en∣sue, this particular that we purposely deale with a∣mong the rest, and of the same nature and stampe therefore with the rest. But let vs view the parti∣culars.

The first of them is n 1.1987 a o 1.1988 Regarder or p 1.1989 Obseruer of times: one ••hat vseth such obseruation of times as

hath no ground in nature, q 1.1990 accounting some daies luckie and some vnluckie or dismall daies, as our common Almanack-makers doe, and as other su∣perstitious people, that haue an idle conceipt of Childermas-day, as they tearme it, as an vnluckie day to vndertake ought on all that yeere, and the like: though some expound it r 1.1991 of jugling, or de∣ceiuing of the sight by casting a mist before mens eyes.

The second is s 1.1992 a Sorcerer, or a t 1.1993 Coniecturer; one that u 1.1994 by casting of Lots, as * 1.1995 Haman did; or x 1.1996 by drawing arowes out of a quiuer, as y 1.1997 some thinke the King of Babel did; or z 1.1998 by a siue, as the Gentiles had wont to doe, and it is 1 1.1999 a by-word in their bookes, and as many superstitious ones among vs yet doe; or a 1.2000 by throwing of dice 2 1.2001 or stones or bones; or b 1.2002 by opening of bookes; or c 1.2003 by markes

and figures made in the dust or in ashes, or the like in writing drawne and done out at aduenture; or by d 1.2004 stickes, or e 1.2005 leaues shuffled and seuered, or left to the winde; or f 1.2006 by any other such casuall course vndertaketh to coniecture and guesse at things hidden and secret.

The third is g 1.2007 a Witch; one that h 1.2008 by hurtfull confections doth mischiefe; or i 1.2009 by flight and col∣lusion seemeth to alter the nature of the creature, and so to worke miracles; as those Aegyptian Ma∣gitians did, k 1.2010 Iannes and Iambres, and sundry m 1.2011 false Prophets in these latter times vnder the kingdome of Antichrist haue attempted to doe: for to this head rather would such Iuglers be referred then vn∣to that former.

The fourth is n 1.2012 a Charmer or an Inchanter, (for these two be the same) one that vseth spels and charmes, or characters and ligatures, o 1.2013 for the in∣chanting of Serpents, p 1.2014 preuenting of harmes, r 1.2015 staunching of bloud, s 1.2016 asswaging of swellings, and the like; courses meerely superstitious, and such

saith the Heathen man, as t 1.2017 no wise Artist will vse, his cure requiring an other course.

The fift is u 1.2018 a Consulter with Spirits or with Fami∣liars: one that dealeth directly and immediately with the Deuill, as the other all deale indirectly with him, or worke mediately from him; vsing his helpe either to hurt or to heale, to tell or to foretell ought.

The sixth is * 1.2019 a Wisard, or a Wise-man, as they tearme him, a Soothsaier, or a Fortune-teller; one that by x 1.2020 the flight of foules, or y 1.2021 shreiking of birds, z 1.2022 or entrailes of beasts, then which nothing was more vsuall among the Gentiles, professeth to fore∣tell future euents. To which purpose it is reported that * 1.2023 when Xerxes had sometime made his armie stay while his Wisards obserued the flight of a foule, a Iew in the troope vnderstanding it, shot the foule starke dead, and then asked how the foule could tell what should befall them, which had it foreknowne what was to befall it selfe, would not haue flowne that way at that time.

But to returne to the text. In the last place come d 1.2024 those that aske aduice of the dead: that e 1.2025 go, as the Prophet speaketh, from the liuing to the dead, f 1.2026 con∣sulting with those that raise vp the soules of the de∣ceased,

as the Deuill beareth men in hand, and ma∣keth many beleeue.

So that all these courses are there ioyned toge∣ther, as they hang all on one string, and they are all alike prohibited and condemned by God, as being practises that g 1.2027 pollute all that vse them, if not in bo∣dy, yet h 1.2028 in soule; and that make them abominable, if not in mans eye, yet in Gods sight. So saith the text expressely. i 1.2029 For all that doe such things are abomi∣nation to the Lord thy God: who will k 1.2030 not therefore suffer any of his to do so. What could bee more plainely or pregnantly spoken for the condemning of these courses, and for the remouing of that ob∣iection, which men commonly make? to wit; What hurt is there in these things? What euill is there in a spell or a charme, as long as there is nothing but good words in it? or what harme can there be, in casting of Lots, or in drawing of cuts, or in pulling an arow out of a quiuer, in holding a siue betweene two hands, making a childe run betweene two fires, breaking a bone betweene twaine, and the like? Yea but, saith God, these bee courses that I vtterly abhorre, when they are vsed to these ends; and all that so vse them, or haue dealing with them, by causing such things to be done by o∣thers for them, are not abominable onely, but euen abomination it selfe in my sight. That which should be a sufficient argument to vs, to make vs * 1.2031 if we do sincerely loue him, to hate and abhorre them, albeit we could see no hurt or harme at all in them.

§ 3. But that wee may the better conceiue the cause why God thus forbiddeth and abhorreth these courses: (for it is not without speciall reason

ordinarily that God enioynes or inhibites ought:) let vs in the next place more particularly consider the manifold euils that are in these practises: where∣by it shall euidently appeare, that men make them∣selues guiltie of Curiosity, of Superstition, of Ido∣latry, of Presumption, of diabolicall Impiety, and of high Treason against Gods maiesty.

First of l 1.2032 Curiosity: For it is a point of vaine, yea of m 1.2033 impious Curiosity to enquire into those things that God hath concealed and kept in his owne power: in which regard therefore n 1.2034 our Sauiour re∣proueth his Disciples when euen by lawfull meanes they enquired into things of that nature; as also o 1.2035 he rebuked Peter by name for being ouer inquisitiue in that kinde. But where God hath denied men or∣dinarie meanes of discouery, there doth he reserue and keepe things in his owne power; concerning which therefore that rule of Gods Spirit holdeth, p 1.2036 Things concealed belong to God, things reuealed to vs. So that though they be things that concerne vs, and might be of some vse to vs, if by ordinary meanes and direct courses we could come to discouer them; yet when God hath either so concealed, or suffered them so to be concealed from vs, that by ordinary courses they cannot be discouered, it is not lawfull for vs to seeke to come to notice of them by extra∣ordinary meanes; (no more then it was for our Sa∣uiour Christ as he was man, and q 1.2037 made for vs vn∣der the Law, r 1.2038 to seeke to his Father to haue stones turned into bread, when food failed him:) but s 1.2039 we must be content with the good pleasure of God, and rest satisfied with so much as by lawful meanes may

be knowne, vnlesse we will make our selues t 1.2040 guiltie of vnlawfull Curiositie.

And in this regard are the Arts that tend hereun∣to called u 1.2041 Curious Arts; the bookes whereof the good Christians at Ephesus that had professed them before, burnt afterward in token and testimonie of their renunciation and condemnation of them, vp∣on their conuersion to Christ. Which place of the Euangelist howsoeuer it may bee vnderstoode of * 1.2042 some other curious kind of craft or mysterie ten∣ding to the furtherance of Idolatrie: yet x 1.2043 most in∣terpreters, or all generally, expound it of this kinde of curious Arts applied to Diuination; which (as Heathen stories also testifie) were so frequent at E∣phesus, and so famous, that the y 1.2044 Spels of Ephesus were become a common by-word.

z 1.2045 It was death for any man to looke into the Arke, or 1 1.2046 but to peepe into the holy of holies. And as it is sinne for a man to search and pry into what God hath concealed; so to search by such courses as he hath not warranted; or to search into such things, as it is therefore apparent that he hath con∣cealed and would haue hid from vs, in that he hath taken away all ordinarie meanes of discouery, and offereth not extraordinary meanes of himselfe: which howsoeuer we may accept, yea a 1.2047 wee ought not to refuse, when God offereth and suggesteth them to vs; for that were to contemne God; so wee ought not to desire or request at Gods hands, much

lesse frame them to our selues, when God shall not see good so to doe; for that is manifestly to tempt God. b 1.2048 God hath promised his people his Word and c 1.2049 his Spirit to direct them, and to d 1.2050 raise vp Pro∣phets, as occasion shall be from time to time to en∣struct them, e 1.2051 in whatsoeuer shall bee necessary or needfull for them to know: so that they shall not neede to seeke to such indirect courses, as can nei∣ther probably nor profitably acquaint them with his will, being taken vp beside and against his will.

§ 4. Secondly such courses make the Vsers of them guilty of f 1.2052 Superstition. For what is Super∣stition but g 1.2053 to ascribe that to a Creature, or to vse a Creature to that end, which it hath no naturall power and efficacie vnto, or whereunto it is not by any diuine ordinance enabled. But in these cases is a Lot applied vnto that vse, and that vertue ascribed vnto it, which it neither hath by any naturall power of it owne, nor hath receiued by any ordinary ordi∣nance of God, nor can atcheiue by the will or power of the Vser joined with it. For herein is the diffe∣rence betweene the former Diuisory, and these Di∣uinatory Lots; as also betweene those speciall ones vsed at Gods expresse appointment, and these; in that the former were applied to no other ends then Lots haue power of themselues io••ned with mans will and consent to effect; the latter likewise to such as they had power to effect by vertue of Gods co∣uenant or appointment ioined with them.

For example: a Lot hath a power of it selfe to light vncertainely, and yet certainely in some sort; vncertainely, because indefinitely, for it is in possi∣bilitie

to fall diuers waies: and yet certainly in some sort, because it can light actually but one way alone: this power it hath naturally of it selfe; but beside this power, from the will of men and their mutuall consent it may receiue further power to arbitrate such things as they haue power to dispose of. But neither hath a Lot any power of it selfe, neither can any man by his owne will, or many men by their mutuall consent giue any such power vnto it as to make it light so that it shall necessarily discouer somewhat that is hidden and secret to them that so vse it: and therefore so to vse it is meere super∣stition.

Againe a Lot may haue power by Gods will and appointment to reueale and discouer some such matter, and it had so in the lawfull Lots extraordi∣nary before mentioned. But in these we now deale with, there is no such appointment or agreement of God betweene vs and him; and therefore they can not be sure to haue any such power now from him. To make that wee say by instances more euident: Water hath a naturall power to wash and to clense the body, and men may vse it therefore to that end. But to be a h 1.2054 signe and seale of Gods couenant of grace, that it hath not but by i 1.2055 speciall appoint∣ment from God, and therefore may not to that end be vsed of any saue * 1.2056 those alone that are in such couenant with God. k 1.2057 Bread likewise hath a natu∣rall power to nourish mans body, and yet not that neither, vnlesse a man receiue it and retaine it and concoct and digest it. But m 1.2058 to be a Type of Christs body, that it hath from his institution onely; with∣out

out which no power or skill of man could make it to be such: else why might not a peice of flesh do as well as a bit of bread? and n 1.2059 that was once, but now is not, a Type of Christs body, because there was an ordinance then for it, whereas now there is none. Againe o 1.2060 the Samaritan is said to haue washed his neighbours wounds with wine and oyle mixt toge∣ther. But our Sauiour Christ p 1.2061 cured the Beggar that was borne blinde with clay tempered with spittle, and q 1.2062 anothe•• that was both dumbe and deafe too with spittle alone. * 1.2063 The one hath warrant to be v∣sed still, because it had and hath still such power from the nature of the creature; and therefore it is not superstitious: whereas the other can not with any good warrant be now vsed, because it had his power then not from the nature of the creature, but from the speciall will and pleasure of the Creator; which power therefore ceasing with his pleasure then, to vse the creature now to that purpose were meerely superstitious. In like manner here to vse a Lot vnto that which of it selfe it hath a naturall power vnto, or by humane helpe it may haue power to effect, is not in that regard vnlawfull: But for a man to attempt to doe that by a Lot, which neither by any naturall faculty, nor by any humane institu∣tion it hath power to performe, where there is no ordinance of God enabling it, is meere superstition.

§ 5. Thirdly those that thus vse Lotery stand guilty of Idolatry. For what is it but Idolatrie to ascribe that to the Creature that is proper to the Cre∣ator? But r 1.2064 in such cases is that ascribed to the crea∣ture that is proper to the Creator, namely s 1.2065 to fore∣tell

tell things future without the causes or grounds or naturall signes of them, such as the Lot whereby they are foretold hath no connexion or congruity at all with. For t 1.2066 whereas wee sorted Euents before into three rankes; some necessarie, that keepe in a constant course naturally; some contingent and not casuall, that fall out for the most part alike, though they vary now and then; some Contingent and Ca∣suall, that are altogether vncertaine, as the causes al∣so are, whereupon they depend: The first sort, as the Eclipses of the Sunne and Moone may be cer∣tainely foreknowne and foretold, because the causes of them are constant and certainely knowne of vs; the second sort also, as disease and death in some ca∣ses may with some good probability be precon∣iectured and guessed at by those that are well seene and experienced in the signes and causes of either: but the third sort depending vpon causes vtterly vn∣certaine and vnknowne vnto vs, cannot be foreseene or foreknowne, and therefore not foretold certain∣ly but by God himselfe alone. And u 1.2067 in this third sort of Euents alone is this kinde of Lot conuersant, which no wit or skill of man is able to foredeter∣mine or foresee. This kinde therefore of Lot Diui∣natory and Diuination by Lotery is not onely, as the Canon iustly chargeth it, * 1.2068 a step to Idolatry, but euen x 1.2069 a spice also of Idolatry and sacriledge it selfe,

robbing God of that that is his proper due, and at∣tributing that vnto the creature that is peculiar to the Creator.

§ 6. Fourthly such lotting maketh men guilty of presumption against God. For whereas some, it may be, will say: Yea but wee expect not the euent when we vse Lots on this wise from the creature, but from God himselfe the Creator. I answer those that so say: It is impietie and presumption for any to doe so. For what is this but a tempting and a stinting of God? what is it but a prescribing of God what hee shall doe? It is not therefore true nor sound that some say, that y 1.2070 men may by Lots require an imme∣diate sentence from God in some cases, so it be done with some cautions; and z 1.2071 an extraordinary, yea a miraculous hand of God may therein be expected, where humane helpes faile: as if it were * 1.2072 then only vnlawfull for men to vse Lots in this manner, when there is no necessitie vrging and enforcing them thereunto.

For, to argue from a 1.2073 that which one of those Au∣thors himselfe laieth for a ground of his opinion in this point; b 1.2074 Where no faith is, the act done cannot be free from sinne. But there can be no faith here; be∣cause no ground or warrant out of Gods word: (and faith without ground is no faith but a fancie; it is but a meere presumption where there is no pro∣mise:)

God hauing no where promised by such ex∣traordinary courses to worke for vs or relei••e vs ei∣ther in the one case or in the other.

Beside, as the Heathen man sometime said though to an other and an euill purpose, c 1.2075 It is a miserable thing for a man to liue in necessitie; but there is no ne∣cessity at all for any man so to liue: So say I here, It is an hard case for a man to be driuen to that streight, that he must of necessity betake himselfe to such courses: but d 1.2076 there is no necessity at any time that so hee should doe. For what necessitie speake they of that should warrant such a course? If absolute necessity; there is none such: For there cannot be any case possibly put, wherein a man is so streightned, that he cannot auoide it, but that of necessity hee must doe it. If conditionall necessity, that either a man must doe it, or he must sustaine damage, yea or hee must die if he doe it not; yet here is no such necessity as may iustifie such an act. For it is not onely a temp∣ting of God, as some haue described it, e 1.2077 when a man requireth some extraordinary worke of God for his pleasure, or to make triall thereby what God either can or will doe, when there is no need to haue ought done: but for a man to require some extra-ordinary worke of God euen for his profit or his safetie as well as for his pleasure without speciall warrant from God so to doe, is likewise to tempt God: As * 1.2078 not to admit it when God offereth it in such case, is to neglect and contemne him: so to re∣quire it before hee offer it, is to tempt and to stint him. The Iewes are said to haue tempted and stinted

God, not then onely g 1.2079 when they required to be fed with flesh hauing other food sufficient already, but euen then also h 1.2080 when they required to haue water by miracle, what time they were ready to perish for thirst, and had nothing else to drinke. And how much more then is it * 1.2081 a tempting and stinting of God, when we prescribe him to worke thus extraordinarily for vs, for the recoue∣rie of some trifling losse, or the discouerie of a Theife?

§ 7. Fiftly this kinde of Lotery or Sorcerie (for that is the right sense of that tearme) is no other then plaine Witchery: and we finde them therefore in i 1.2082 Scripture oft coupled together. For can wee thinke that God will be at our com∣maund to worke for vs vpon our pleasure, and as wee shall appoint him, for the finding of a rag? No: it is the Deuill indeed, not God, whom wee worke with, when either wee deale so our selues, or make vse of those that deale in such sort. For whence sprang these courses? or 1 1.2083 whom were they brought vp by? as, the finding out of a Theife by a key and a booke, or a paire of sheeres and a fiue; of foretelling what shall be∣fall a man by Fortune-bookes, or by o pening of a Bible or any other booke at all aduentures, or by throwing of Dice, or by drawing of tickets. Are they any where found reuealed in any word of God? or were they euer deliuered by any Prophet of God? or are they grounded on any principles of reason and nature? or were they learned by any course of naturall and ordinary obseruation? no

such thing at all: but k 1.2084 they haue beene brought in∣to vse onely the most of them, either directly by Sa∣tan, or by some lims and instruments of Satan, by blinde, superstitions and ignorant persous, addicted wholy to vanity and to vngodly curiosity.

For 2 1.2085 as for those things indeed that haue some ground in nature either for them or the vse of them, it is not materiall of whose inuention they are: they discouer nothing but what lay hid before in Gods worke, and apply the Creature onely vnto that vse, which God hath indued it with an ordinary power to effect. But for such things as require an extraor∣dinary power either diuine or diabolicall to worke together with them, being not able else of them∣selues to effect what is required from them, how can we better iudge of such then by the first Broachers and Teachers of them?

Yet to let the Authors and Masters of them passe for the present, & to turne the course of our speech, with a graue Writer, to some one of those that now vse them. l 1.2086 Thou that by lotting professest to tell fortunes, or to finde out a theft or a Theife; either thou must doe this by miracle, or by nature, or by some euill act: By miracle (I am sure) thou darest not say; for thou art not a likely person that God should worke miracles by: And, by nature, (I am as sure) thou canst not say; for there is no such na∣turall efficacy in the creature thou vsest. It must needes follow then that that is done that is done by some euill Art, and so consequently by the Deuill

the onely Author and ordinary Assister of such Artes.

In regard whereof it is truely inferred by all Di∣uines generally, that m 1.2087 there is at least a secret, if not an open, league and commerce with Satan in the practise of such superstitions, (which n 1.2088 no Christian ought to haue) whatsoeuer men may pretend, yea or intend in the vse of them. For as the Apostle tel∣leth the Corinthians that haunted the Heathens ido∣latrous feasts to please or pleasure their Heathen friends, that albeit in so doing they had no such pur∣pose as to be in league and amity with Idoles or De∣uills, yet o 1.2089 that very act of theirs was a kinde of so∣ciety with either: so here the very vse of these dia∣bolicall courses, though many it may be intend no∣thing lesse in the vse of them, is no other then a tra∣ding and a trafficking with Satan, p 1.2090 which euen in that regard therefore all good Christians ought to abhorre.

So then, dost thou make enquiry into such things as God by ordinary courses refuseth to discouer? thou becommest guilty of Curiosity. Doest thou vse the creature to that purpose that hath no naturall power thereunto? it is meere Superstition. Doest

thou expect the euent of it in that kinde from the Creature that thou vsest in it? thou committest grosse idolatry: thou makest an Idole of it. Doest thou expect it from Satan? that is plaine and euident witchery. Or lastly doest thou vse onely such super∣stitious courses as hee or his lims and instruments haue beene Authors and Broachers of, and which can haue no efficacie of themselues without him and his helpe? whether thou do expect the euent from him or no, euen so also is it no better then Witche∣rie; yea it is hainous impiety, and (which in the last place we now charge it with) it is high Treason against Gods Maiesty, which hee therefore hath at sundry times punished most seuerely.

§ 8. For the further yet, and fuller manifestation whereof, let it be considered, that there are in this world q 1.2091 two aduerse powers, and two contrarie kingdomes; the one of light, the other of darke∣nesse; the one of God the Creator, the other of the Deuill his Aduersary; who for that cause is called the r 1.2092 God of this word, that is, s 1.2093 of the wicked of the world, because they place him in the roome of God by following and obeying him rather then GOD. Now so opposite are these two powers and parties either to other, that t 1.2094 he can not be a subiect of the one that belongeth to the other; and he falleth from, and rebelleth against the one, that flieth or seeketh to, or hath ought to doe with the other. As therefore when a Prince shall haue proclaimed open war against some foraine foe, or rather when he shall haue proclaimed some one of his Subiects a Rebell and a Traitor, yea such an one as hee will neuer

vouchsafe to pardon, or receiue to grace or mer∣cie againe, and shall thereupon haue prohibited and forbidden any of his other Subiects to resort vnto him or to haue any commerce with him, or with a∣ny of those that follow him and fight vnder his co∣lours, yea shall haue taken a corporall oath of each of them to that purpose; if any of his people now, notwithstanding this charge publikely giuen, and oath solemnely taken to the contrary, shall resort to such an one, and haue entercourse with him, either directly or indirectly, with himselfe in person, or with those that shall deale betweene him and them, shall hee not vndoubtedly be held guiltie for so do∣ing of periury and disloyalty and high treason a∣gainst his Soueraigne, and accordingly suffer, and that deseruedly, as a periured person, and as a Rebell and Traitor to his Prince? In like manner then here, our Soueraigne LORD and Maker hauing u 1.2095 pro∣claimed open war, as I may so say, against Satan, yea eternall hostility without hope of reconcilement, hauing pronounced him a Rebell & a Rebell irreco∣uerable, 1 1.2096 such an one as he will neuer receiue againe on any tearmes whatsoeuer, and therefore streight∣ly charged and bound all his Subiects and seruants by x 1.2097 a solemne oath vnder paine and perill of his perpetuall displeasure, neuer to haue any dealing, either directly or indirectly, either with him or with those that associate themselues vnto him, either by seeking to him immediately, or by vsing such cour∣ses 2 1.2098 as he hath beene the Author and Aduiser of, and doe require his helping hand; if any of Gods people now shall be found faulty in any of the pre∣misses,

must not such a one needes be held guilty of periury and disloialtie and high treason against Gods Maiesty, and looke to suffer accordingly as a Breaker of his oath, as a Violator of his vow, as a Forsaker of God and Christian religion, and a Fol∣lower of Satan and his accursed faction?

Beside if when a Prince shall haue disgraced or amerced one of his Nobles or other Subiects, and depriued him of goods or dignity for some offence vpon some displeasure, or (as it may be) but to try how he will take it, and what course he will take in it; if the party so vsed by his Prince shall repaire to such a Rebell to seeke helpe against his Prince at his hands, and by his aide to recouer such losses and damages as at his Soueraignes hands he hath sustai∣ned, could his Soueraigne choose but take such an act exceedingly euill? yea were it not the next way to mooue his Soueraigne to deale in like manner with him, as he had done before with the other, whom he seeketh to for succour; not onely to pro∣claime him a Rebell and a Traitor, but euen to de∣ny him all hope of grace or fauour againe? Now Christian men know well all, (or at least they should know; and cannot but know, if they haue read and obserued ought in Gods word) that there is y 1.2099 no euill befalleth any man in the world, be it losse of life, or health, or goods, or good name, (by what meanes so euer it be effected, or by what persons soeuer inflicted) but it commeth from God, z 1.2100 ei∣ther 3 1.2101 for the exercise and triall of his obedience and patience, or as 4 1.2102 a punishment iustly laid vpon him for his sinne. If any man then when hee sustaineth

losse or damage some way in his person or in his worldly estate, (which must needes bee acknow∣ledged to come so to passe by the holy permission and iust iudgement of God,) shall seeke vnto the Deuill Gods vtter and professed enemy, or his wicked and wretched Factors for helpe and releife, for the recouery of his losses, or for the discouery of the party by whose meanes he susteineth them, as if a 1.2103 he meant to make triall what the Deuill in Hell will doe for him, when the God of Heauen hath af∣flicted him, or refuseth to releeue him; how can it but exasperate the wrath of God against such a partie as shall set so light by him, as that for so small a trifle he is so ready to forsake him, and to resort to an enemie, whom he is known to hate so extremely? Yea how a meaner man would take it, any one that hath tenants, or children, or seruants, if some one of them that depend on him or belong to him, should vpon some hard vsage of him, or because he refuseth presently to right and releeue him, when he may, in some wrongs that he hath sustained at some enemies hand, or by meanes of a bad neighbour, be∣take himselfe instantly to his deadly and irreconcile∣able enemie, one that he knoweth his Land-Lord, or Father, or Master cannot endure or abide of all men in the world; how offensiue, I say, such a course would be vnto any euen the meanest of vs, I may well leaue to each ones particular heart to deter∣mine. And can wee thinke or hope then that God will take it better at our hands, (God, I say, whom we wholly depend vpon, and who hath gratiously promised b 1.2104 to right all our wrongs, and not to

c 1.2105 discouer onely, but d 1.2106 take vengeance vpon all our wrong-doers, if we will stay but e 1.2107 his time) when we deale with him in the same sort? and that when he hath so often, so expresly, so straitly forbidden vs so to doe, enacted grieuous penalties against all offendors in that kinde, and inflicted fearfull punish∣ments vpon the transgressors.

§ 9. The prohibitions some of them we saw be∣fore what they were: consider wee further now the fearfull penalties and comminations annexed vnto them, together with some examples wherein God hath made the same good. As God therefore hath streightly forbidden such courses, so hee hath set a penaltie of death on the practise or vse of them. f 1.2108 Thou shalt not, saith he, suffer a Witch to liue: where by name also he mentioneth the g 1.2109 woman Witch; (for so the word is in the originall) h 1.2110 partly because i 1.2111 women are more prone vsually to offend in that kinde; and partly also to shew that no infirmitie or weaknesse (k 1.2112 the woman being the weaker) shall serue to priuiledge or to excuse any whatsoeuer in that case.

Yea further l 1.2113 else-where enacting lawes against capitall crimes, and mentioning many such onely as he would haue punished by death, as m 1.2114 idolatry, n 1.2115 adultery, o 1.2116 incest, p 1.2117 Sodomie, and q 1.2118 such like, sinnes so horrible and vnnaturall as they are not almost to be named; s 1.2119 next after Idolatry, to shew the hai∣nousnesse

of t 1.2120 the sin by the neighbourhood of it, and betweene it and u 1.2121 Adultery, he placeth this sin of r 1.2122 Witchery; which he s 1.2123 reiterateth also againe in the conclusion of that sanction, (because * 1.2124 that which commeth last, is wont to sticke best in mind) wherein he includeth them all also within compasse of the former constitution, that seeke vnto the Witch or the Wisard, as well as the Witch or Wi∣sard him or her selfe. But let vs weigh the words themselues a little. x 1.2125 Whosoeuer man or woman shall haue a familiar spirite, or shall be a Wisard, let them die the death; their bloud be vpon them: or they deserue well to die; y 1.2126 they are the cause of their own death. And again, z 1.2127 If any turn aside after such as worke with Spirits, or Wisards, to go a whooring after them, I will set my face against that person, and will cut him of from among his people. Where obserue we how God saith that not onely Witches and Wizards, but such also as seeke to them, doe turne aside and go from him, and that euen they also commit spirituall whoredome or adultery, that is, idolatry, in making the Deuill their God, while they seeke to him in a manner for helpe against God, or for helpe at least where God refuseth to helpe them: And therefore threatneth he euen these as well as the former, that hee will set his face (or his 2 1.2128 wrathfull countenance) against them: (a fearefull thing for God in anger a 1.2129 to turne his face away from one; much more fearefull for him in an∣gerb 1.2130 to set his face full against one) that hee will set

himselfe against them, as they set themselues against him; and both cut them of by temporall death through the Magistrate c 1.2131 his Ministers hand here, as also d 1.2132 seuer and sequester them to their eternall per∣dition from the society of his Saints in heauen for euer hereafter: or, as e 1.2133 before he had said of some Idolaters, and the like f 1.2134 else-where of other Trans∣gressors, that though men and Magistrates should winke at and neglect such, yet he himselfe will take vengeance for it both on them and theirs.

§ 10. But some, it may be, will not sticke either to say or to suppose, that g 1.2135 many things in this kind are spoken but to terrifie men onely; and that God notwithstanding, being a good and a gracious God, will be better then his word, and not so fierce in exe∣cution as he seemeth seuere in the sanction. That wee may see therefore that Gods threatnings and comminations in this kinde are h 1.2136 not idle or formall, words of course onely; consider we lastly some ex∣amples of the fiercenesse of Gods wrath against sundry persons and people that haue beene faultie this way. And to beginne with the Canaanites, and those other nations whom God cast out before the Hebrewes; God himselfe propoundeth their exam∣ple, and the example of his wrath and indignation agai nst them, in dehorting his people from these practises. i 1.2137 Be thou vpright, saith he, with the Lord thy God; and take not such abominable courses as these Nations doe, whom the Lord expelleth before thee to place thee in their roomes: as implying that wee walke not vprightly with God, wee are not sincere and entire with him, but as k 1.2138 the Israelites sometime

halted betweene God and Baal,l 1.2139 so we halt betweene God and Belial, between God and Beelzebub, when we vse courses of this kinde. m 1.2140 For the nations whom thou succeedest, giue eare to Diuiners, Astrologers, Witches, Sorcerers, Wisards, Charmers, Coniurers, Ne∣croman••ers; (for n 1.2141 all these abominations had he for∣merly recited as vsuall among them:) o 1.2142 and because of these abominations doth the Lord cast them out before thee: as implying, what he saith else-where in an o∣ther case, that they must looke for the like if they be found alike faulty; to wit, p 1.2143 that their Land it should spew them out, as it had spewed those out, that were be∣fore them in it. And surely, if God destroied those Gentiles, not for doing these things themselues so much, as for hearkning to those that dealt in them, as he q 1.2144 there saith; if he destroyed those Gentiles, I say, for so doing, that had neuer these lawes giuen them, but the generall light and r 1.2145 law of nature alone to direct them; how much more iustly may he de∣stroy those, that after his will so particularly, so pre∣cisely, so expressely reuealed to them in this point, shall notwithstanding make no conscience of for∣bearing such practises, as appeare plainely to bee so offensiue to God, and may proue so preiudiciall to themselues.

§ 11. But God, it may bee, though hee be so sharpe to others, yet with his owne will not deale so rigorously, though they be this way faulty. No∣thing lesse: As for these practises he destroied those Heathens; so he spared not his owne people when they tooke the like courses: his iudgements inflicted vpon them remaine vpon record, as well on Prince

as people, yea vpon the whole body, euen on both of them together for sins of this nature.

Where consider we the Examples, first of two Kings; then of two Kingdomes and States. The one of s 1.2146 Ahazias, who for sending to Beelzebub the Idoll of Acc••ron to enquire whether he should rise and recouer againe, lying then sicke and sore bruised with a fall; as if there had beene no God for him to aduise with in Israell; hath this answere returned him from the true God, whom he should haue sent vnto, by Elias his Minister, meeting by the way with the Kings Messengers, that therefore hee should not rise againe from his sicke-bed that he was laid on, but should assuredly die. The other of Saul, of whom this is noted as the maine cause of his ouerthrow: t 1.2147 Thus died Saul for his sinne, whereby he sinned against God, in that he regarded not his word; and in that hee sought to, and asked aduice of one that had a familiar, and asked not of the Lord: and therefore the Lord slew him, and turned the Kingdome to Dauid. Where are two sinnes especially pointed out as the principall causes of Sauls downefall: the former whereof is said else-where to be u 1.2148 as Witchery and Idolatry; the latter was * 1.2149 Witchery and Idolatry indeed. And yet was Sauls case more excusable, then the case of the most is that vse the like practises among vs. For hee had not lost some sory trifle, and desired to know what was become of it: but x 1.2150 he stood in icopardie of loosing life and li••ing, crowne and kingdome; and he had tried all the courses hee could whereby he might be resolued of the issue of it, ere hee re∣paired to the Witch. For it is said, y 1.2151 He asked aduice

of God, and God would giue him no answere, neither by Vision, nor Prophet, nor by Vrim and Thummim. And how is it said then, may some say, that z 1.2152 hee asked not aduice of him? But the Holy Ghost accounteth it as good as no asking, when God refusing to re∣ueale things by lawfull meanes, men rest not there∣in, but seeke to come to the knowledge of them by such courses as God would neuer counsel or aduise them vnto. Againe 1 1.2153 his request to the Witch was to haue a word or two with Samuel onely; not with the Deuill, but with a good Prophet of God lately deceased: neither did he suppose it to be the Deuill that he talked or dealt with; for a 1.2154 he tooke him that he saw to be Samuel, though indeed b 1.2155 hee mistooke him. And yet for this practise of his principally, saith the Spirit of God expressely, that the Lord de∣seruedly depriued him both of scepter and life.

Adde we vnto these two Kings, two whole States, two entire Kingdomes; the Kingdome of Israel, that of the ten Tribes, and the Kingdome of Iuda consisting of the other two Tribes. The Kingdome of Israel was first destroied vnder Hoshea. And what was the cause thereof? Other sinnes indeed withall, but these sinnes among others by name expressed in precise tearmes, c 1.2156 Diuination and Sorcery; which enormitie withall is there branded with this marke, that it is d 1.2157 a selling of a mans selfe to sinne, and to en∣cense Gods wrath against himselfe. Againe for the de∣struction of the Kingdome of Iuda begunne vnder Iechonias, and consummate vnder Zedekias; God determineth to destroy Iuda, as hee had done the ten Tribes: And what is the cause of it? this is still

inculcated as the principall, e 1.2158 the sinnes of Manasses. And what were his sinnes, (amiddes many other in∣deed) but f 1.2159 Witchery and Sorcery? Yea left any should surmise that his oppressions and murthers were ra∣ther the maine cause of all those miseries that befell that State, because g 1.2160 in some places there is speciall mention made of them; the Holy Ghost therefore in the story of Manasses h 1.2161 commeth in with them af∣terward as a by-matter, i 1.2162 making the other the maine cause, for which God would stretch over Ieru∣salem the line of Samaria, and the leuell of Ahabs house, and doe with that famous City, as a man doth with a dish, that he wipeth, and whelmeth vpside downe when he hath done with it: and so ascribeth not his fall onely, but the ruine of the whole State to Idolatry, and Sorcery, and sins of that sort.

§ 12. To draw all to an head then, and so to conclude this last argument: Seeing that God hath restrained vs of all resort vnto Satan, and wee our selues in our Baptisme haue renounced all kinde of dealing with the Deuill; wee breake our faith so∣lemnely plighted to God, and make our selues guil∣ty of rebellion and high treason against God, when∣soeuer by these courses we seeke to him and aske aduice of him, whether we beleeue and trust in him or no.

Againe seeing that the sinne of Witchcraft (and this Sorcery is one kinde of it) is so hainous and so capitall a crime that God commandeth the Witch to be put to death, whether she helpe or hurt, euen for this cause because she is a Witch and dealeth by the Deuil, and we our selues in our owne conscience

cannot but condemne such kinde of people, as those of whom, no lesse truely then vsually, wee are wont to say, that they haue sold themselues and their soules to Satan; then surely it must needes be a most damnable and detestable practise in vs, though there were no further sinne on our part then so, to imploy any, or to vse the imployment of any in such acti∣ons, as we know that they hazard the casting away of their soules in them. We might as well make vse of some swaggering Cutter to reuenge vs by mur∣ther on one that hath wronged vs; or procure some Knight of the post to periure himselfe for the reco∣uery of a iust debt vniustly denied vs; or hire some light Huswife to entice a man to lewdnesse and to play the Whore with him, as k 1.2163 Dalilah with Samp∣son, thereby to discouer something that we suspect him to haue wronged vs in. For murther and witch-craft are sinnes alike notorious in Gods eies, who hath therefore assigned l 1.2164 the same penaltie for either. And Sorcery and Periury are very neere of one nature: since by the one a man wilfully casteth his soule into Gods hands; and by the other he so∣lemnely putteth his soule ouer into the Deuills hands. And Fornication in it selfe simply consider∣ed is a farre lesse sinne then this is: as appeareth plainely hereby, in that God hath assigned only m 1.2165 a mulct or a money paiment for the one, but hath ap∣pointed a capitall punishment, euen losse of life, for the other. But now more then that, when n 1.2166 God himselfe hath adiudged those to death also that seek vnto such, as well as the parties themselues; and hath sealed vp his hatred and detestation of such

courses, by staying two Kings for them Abazias and Saul, the one by sicknesse, the other by the sword, by his owne sword, by himselfe; yea not slaying Saul himselfe onely, but rooting out his po∣sterity and cutting the crowne of from him and his; and further yet by destroying whole Nations and ouerturning whole States for these sinnes, as the Canaanites and those that he cast out before his peo∣ple, and his owne people themselues too as well as those that he cast out before them, when they tooke the like courses: We cannot but see, if we will not o 1.2167 wilfully winke and shut our eies against the light of Gods truth concerning this point * 1.2168 so cleerely shining forth in his word, how hainous and horri∣ble a sinne this is in Gods sight: and we cannot but tremble to thinke of the heauy wrath of God iustly prouoked and procured by such practises, if we shall know our selues to be any way guilty of such, vn∣lesse we haue p 1.2169 hardened our hearts against the feare of God, or make doubt of the vndoubted truth of of Gods word: which it were much better for vs now to beleeue the truth of q 1.2170 vnto wise and carefull repentance, then finde true hereafter by dreadfull and wofull experience, when it shall be too late for vs either to beleeue or to repent, to beleeue the truth of the one, or to repent vs of the other.

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 haue formerly beene deliuered, those come in the first place here to be admonished, that haue beene at any time ouertaken this way, (not considering, it may be, the greatnesse and grieuous∣nesse of the sinne) not to iustifie their euill act, or to sooth vp themselues in it, because, as the Apostle r 1.2171 Paul saith of himselfe, when he blasphemed and persecuted, and s 1.2172 Peter of the Iewes, when they crucified Christ, they did it in ignorance. For t 1.2173 though that may lessen the sinne, yet u 1.2174 it assoileth not the sinner. Neither did the Iewes ignorance cause that * 1.2175 their hands were not wicked that were imployed in that action; nor Pauls ignorance priuiledge him from being x 1.2176 a prime sinner. Yea if thine ignorance were y 1.2177 not a simple and naked, but a wilfull and affected ignorance, if it were z 1.2178 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 a 1.2179 if thine ignorance were sim∣ple, 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) b 1.2180 Satan hath thee in a snare, thou art entangled in his toile, and it is c 1.2181 by repentance alone that thou canst winde thy selfe out of it. The Deuill holdeth thee fast by the heele, as d 1.2182 he speaketh. And e 1.2183 as the Fowler, hauing the Fowle fast by the one foot, is content to let her haue the libertie of both wings and the whole body besides; that is enough to giue 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 vnto Satan; it is alone sufficient to giue the Deuill title and interest to the whole. In a word, ei∣ther thou sinnedst ignorantly, or wittingly: if igno∣rantly, thine ignorance was either simple or affe∣cted: 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 know∣ledge, then hast thou yet much more cause to re∣pent, because f 1.2184 that aggrauateth thy sinne: euery

way thou hast good and iust cause to repent, be∣cause 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 giue way to such superstitious conceits and courses, whereby they shall in this manner en∣thrall their soules vnto Satan, and incense the wrath of God against themselues; yea which their owne conscience cannot but tell them, if they deale sin∣cerely with it and it with them, that they are deuil∣lish 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 haue not of themselues? Vndoubtedly thou canst not: it is a thing vtterly out of thy power. What then? doest thou thinke that God vpon 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 ra∣ther, 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 extra∣ordinarily for thee more in the one then in the o∣ther? 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 giue any such power vnto it, nor God haue an hand in it, other then in all actions else whatso∣euer; 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 be∣leeuest, 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 woul∣dest 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 g 1.2185 thou crossest our Sauiour; in that whereas he saith that h 1.2186 the De∣uill is a Lier and the father of lies, thou supposest, yea and assurest thy selfe that by these meanes hee not onely 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 Au∣thor of all euill, i 1.2187 a Lier and a Murtherer from the beginning: and k 1.2188 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 loue of things lost, or of any other wealth else what euer it be, much lesse a vaine curiositie and lusting to fore∣know 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. Re∣member that as l 1.2189 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 reco∣uer thy losses, thou runnest vpon thine owne ruine, thou drawest destruction vpon thy selfe. As m 1.2190 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 n 1.2191 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: o 1.2192 If the Deuill doe ought for them at their desire, he hea∣leth out the body to slay the soule; yea he healeth the body temporally, that hee may slay soule and body both eternally; and p 1.2193 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,q 1.2194 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, r 1.2195 skin for skin; but all that a man hath, will he giue to saue his soule; wilt thou giue the one for the other, the better for the worse?* 1.2196 What, saith our Sauiour, shall it auaile a man to winne the whole world, and loose his owne soule? much more then here, s 1.2197 what shall it a∣uaile 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 a∣way 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 t 1.2198 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. u 1.2199 Better it is, saith our Saui∣our, 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 loue shew wee, that we beare vnto God, when for such trifles as these are, we stick not thus to displease him: we cleaue nothing fast or close vnto him, when euen a twined thred, as we say, will thus pull vs a∣way from him, and draw vs out of his way that hee hath prescribed vs.

Let vs rather therefore in the feare of God, and as we regard our owne good, put far from vs such practises; and not forbeare them onely, but euen abhorre them, defie and detest them, not in word onely, but in deed, not in tongue only, but in truth: that so * 1.2200 our hearts may be sincere and entire with God, not diuided betweene God and Satan; our heads and braines busied about x 1.2201 searching out the holy and acceptable will of God, not about curious in∣quiries into such y 1.2202 secrets as the wisedome of God hath hid from our eyes; z 1.2203 our hands imploied only in the good workes of God, not in the workes of that wicked one, 1 1.2204 which he came to dissolue and destroy in

those that be his: and 2 1.2205 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 de∣struction.

§ 3. An idle Obiection or two would be answe∣red, and all were at an end. a 1.2206 In these courses there∣fore, 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 b 1.2207 some other haue well ob∣serued, is in this regard ouer-fauorable to some of these and the like courses, when c 1.2208 hee wisheth that men would rather make Lots of the leaues of the Gospell, then runne directly to enquire and aske ad∣uice of the Deuill: and d 1.2209 some, as I shewed e 1.2210 before of no very euill note haue beene ouer-taken that way. Yet both f 1.2211 he himselfe misliketh it; and g 1.2212 the auncient Canons haue not without good ground and warrant condemned it, that Gods holy Ora∣cles 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. h 1.2213 The Deuill produced Scripture to perswade our Sauiour to sinne. And the Gentiles sacrifices that they offered to Idoles, and i 1.2214 in them to Deuils, were the same in substance with those that the Iewes offered to Ie∣houa. k 1.2215 The holinesse of the thing vsed excuseth

not the abuse of it; which is rather the more hai∣nous, the holier the thing is.

§ 4. Yea but, lastly will some say, l 1.2216 these obser∣uations 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 m 1.2217 vpon Ionas, and n 1.2218 vpon Ionathan? Did not the o 1.2219 Philistine and the p 1.2220 Babylonian Loteries answere the expectation of those by whom they were vsed? Yea we haue found, may some say, by our owne experience, that in ordinary practise they oft proue true.

To this I answere: First, * 1.2221 they marke when they proue true, but not how oft they proue false; as the Philosopher saith of dreames, that q 1.2222 they seldome proue true, and yet many men trust in them, because they marke those onely 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 1 1.2223 there were no reliques of those that had made the like vowes and were not deliuered, but were drow∣ned or perished otherwise: which yet would be ma∣ny more, if they were to be seene. So here a few e∣uents are scored vp and recorded that haue falne out aright, whereas r 1.2224 many more, ten or twenty for one, had they beene obserued, might haue beene regi∣stred, that haue falne out cleane otherwise. In the former examples; s 1.2225 it proued aright with Nebuchad∣nezar; but t 1.2226 cleane contrary with Haman. Yea so

oft thus fall they out, that, as one of the Auncients well saith, u 1.2227 though they lie but by casualty, they may seeme to doe it of industrie, and of set purpose to tell vntruths.

And yet 1 1.2228 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 giue cre∣dit 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 x 1.2229 how many haue 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 y 1.2230 the Theife on the Crosse, though he be but one, and that z 1.2231 questionable too; but let it go for granted; 2 1.2232 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 thou∣sand examples of euents that haue 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 3 1.2233 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 war∣rantablenesse of an action, as euen a 1.2234 Heathen them∣selues haue seene and obserued. b 1.2235 How many bee there euery where that thriue in sinne and by sinne? c 1.2236 How many haue beene Conquerors in vniust wars? d 1.2237 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 e 1.2238 in two seuerall battels they beate downe their brethren, and their Aduersaries fell before them.

But to come neerer home, take wee * 1.2239 example from the like: How vaine and idle, how friuolous and ridiculous was the Heathens course of Diuina∣tion, 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 f 1.2240 a graue Authour and

one of great authoritie among them had wont to say that hee wondred, how their Wisards and Sooth∣saiers, that by such courses deluded the common sort of people, could forbeare laughing when they looked one on an other: and g 1.2241 the wiser sort among them did but scoffe and flout at them: one affirming that h 1.2242 These Wisards and Soothsaiers, that can tell what the birds shirpe, and whose wit and wisedome lieth bu∣ried in the bellies and bowels of beasts; may well bee heard, but are in no wise to be hearkned vnto. And another that, i 1.2243 The Marsian Inchanters and Spel∣mongers, and the common Sacrificers and Bowell-sear∣chers, 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 haue 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 re∣turne 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 k 1.2244 by Nebuchad••ezar they were both vsed together? Heathen stories, wee know, are stuft full of the like euents of them: l 1.2245 the obseruations of eight hundred yeeres and vpwards, saith one of their Writers, going most with them. In re∣gard

whereof m 1.2246 the argument drawne from the e∣uent 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 n 1.2247 the signe that the Philistine Sorcerers set themselues fell out as rightly: and o 1.2248 the Witches Samuel of Endor told Saul much truth, and what shortly after came ac∣cordingly to passe. And yet are neither of their courses, by any that I know, iustified. p 1.2249 Reasons and arguments, saith the Heathen man, must be pro∣duced for the confirmation of mens courses, not exam∣ples of vncertaine and casuall euents. And well: for, as a Noble man of ours saith in a learned and elabo∣rate worke of his of somewhat the like subiect, q 1.2250 Examples which fall out by chance were neuer cur∣rant, 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 t 1.2251 not as r 1.2252 Hierome and s 1.2253 others from him haue well obserued, by the force or from the nature of the thing it selfe that is vsed: and therefore u 1.2254 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 x 1.2255 the supersti∣tious Papists or Idolatrous Heathens conceipt, that ascribed Gods vsuall bounty in blessing the yeere ordinarily with plenty to their idle Processions, (for

y 1.2256 both vsed such, and they were alike idle that both vsed) because it followed thereupon: or like the practise of z 1.2257 vnskilfull Empirickes, that giuing me∣dicines 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, be∣cause that the disease went away vpon 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 Casu∣altie, or by humane Slight and subtiltie. a 1.2258 By Casu∣altie; as one faith of vnskilfull Physitions, that b 1.2259 they indeed cure not their Patients, but Chaunce, if any be cured by them: because they minister medi∣cines without ground or good reason, and yet by chaunce sometime giue that that doth good: and an other of Fortune-tellers, that c 1.2260 Hee was the best Diuiner, that could giue the best guesse. For that they went by meere coniecture, wherein d 1.2261 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 e 1.2262 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 f 1.2263 those that play at euen and odde, though they go meerely by guesse, yet they guesse

oft aright; and g 1.2264 two casting stones as they come to hand one at an other, may chaunce to cast the same stone twise: or h 1.2265 as a man shooting oft, though with little skill, yea or blind-folded, may by chance sometime hit the marke; and i 1.2266 dicing all day long, sometime haue the Chaunce he would haue, or the highest chaunce that the dice haue.

Thus k 1.2267 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 giue some credit to them telling him ma∣ny strange matters, they grew bolder; and being demaunded by him whether they could tell him ought of his sonne, who was then abroad, and stay∣ing 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 giue their Host contentment, and get themselues some∣what 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 Young∣man came in iust as they were leauing their Inne; which made them to be accounted men of extraor∣dinary 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 Extraordina∣ry by some secret worke of Satan, or by some hid∣den hand of God himselfe.

For as Augustine saith of the miracles done or pretended to be done by the Donatists, that they were l 1.2268 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 m 1.2269 they were either procured by men or effected by Satan: so it falleth out oft in these Lote∣ries and Diuinations by Lot.

Sometime they take effect by meanes of some * 1.2270 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 e∣uent, 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 n 1.2271 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 o 1.2272 the Heathen Oracles were oft cunningly and craftily caried to speake to priuate mens pur∣poses: and p 1.2273 the entrailes in their sacrifices by Art and craftie conueighance caused to giue signes of successe for mens better encouragement, which they could not of themselues.

Thus we finde in q 1.2274 auncient Story, that whereas Temenus and Cresph••ntes Aristomachus his sonnes accompanied with the forces of their Vukle Aristo∣demus (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 desi∣rous at any hand to haue Messena, perswaded r 1.2275 his brother Temenus (who had seised already vpon Ar∣gos, and was chosen to make Lots for them for the assignement of the other two parts betweene Cre∣sphontes and Ther as in right of the two Orphans) to vse some sleight and fraude for him; which he ac∣cordingly did, as all agree in the report of it, though for the manner of it there is some difference among them. For s 1.2276 some of them write that it was agreed vpon, t 1.2277 that he should haue Messena, or his choise of all three, whose Lot came out first; whereupon Te∣menus made u 1.2278 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 * 1.2279 report that it was agreed a∣mong them all, that x 1.2280 he, whose Lot came out not first but last should haue Messena; and that when y 1.2281 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, z 1.2282 not by chaunce, as it might seeme, but indeede by couine and deceit.

And not altogether vnlike hereunto is that course which 1 1.2283 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 vpon some good ground suspected so to be, by put∣ting his name in a scrole of paper together with ma∣ny 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 suppo∣sing himselfe miraculously discouered, be induced to confesse it.

In this kinde may Imagination also oftentimes do much. For a 1.2284 a strong Imagination either in the a∣gent 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 a∣mong 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 vpon the naming of the party by him or them formerly suspected.

In the Patient; as it is obserued 2 1.2285 in some super∣stitious courses of cure, that they may receiue some strength from the Imagination of the party: which

yet b 1.2286 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 c 1.2287 the former Authour prescribeth a course for the discouery of a Theise, by making bread or paste of meale mingled with the pouder d 1.2288 of a stone said to be found vsually in the Eagles nest, which the par∣ty 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 di∣scouered. Which whether it be true or no; once certaine it is, that e 1.2289 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 super∣stitious 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 f 1.2290 he is confessed to haue had an hand in those mi∣racles, that are reported to haue 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 g 1.2291 Christian Writers haue obser∣ued,

and h 1.2292 Heathen also themselues acknowledged.

But how can the Deuill, may some say, come to know such things as by these courses are disco∣uered?

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 k 1.2293 he was present when the sonnes of God, that is, l 1.2294 the Angels came sometime to appeare before God: and so is oft no doubt with vs, when we are little aware of it. By this meanes therefore m 1.2295 being of a swift and sub∣tile nature, as he can take notice of many things done in secret, while he is in presence vnseene, so n 1.2296 he can giue notice in one place, what he knoweth to bee in doing or to be done in some other place, though far distant there-from: to which purpose o 1.2297 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 euery foote forward on the

way, till he came to him, at whose hand alone hee would take sustenance: p 1.2298 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 insti∣gation or assistance. For so was he q 1.2299 with Iudas, and therefore knew well what hee went about, in the betraying of his Master CHRIST IESVS: so r 1.2300 with the Chaldeans and Sabeans in the robbing and spoiling of Iob. And thus s 1.2301 as he enciteth men to sinne, and then accuseth them to God of sinne: so t 1.2302 oft here he setteth men on sinning, and to their publike shame or bane afterward bewraieth and be∣traieth them, when they haue sinned.

For future contingents ordinarily hee knoweth them not certainely, but either extraordinarily or vncertainely onely.

First vncertainely; yet probably in regard of u 1.2303 his naturall skill; (whereof * 1.2304 in Greeke he hath his name,) as also of his long experience adioined thereunto. And no maruell. For x 1.2305 if a skilfull Phy∣sitian can by reason of his skill say much more of

the state of his Patient and the likelihood or vnlike∣lihood of his recouery, then an ignorant man or some other ordinarie person is able to doe; and y 1.2306 old men, by reason of their long experience can tell and foretell many things on good ground pre∣coniectured by obseruation of mens vsuall courses and cariages, then the younger sort commonly can: no maruell if Satan tearmed for his subtiltie z 1.2307 a Ser∣pent, for his antiquitie, 1 1.2308 an old Serpent, of aboue 5000. yeeres continuance, be able to guesse proba∣bly at many things, that men can see or say little of. And 2 1.2309 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 ca∣pacitie might at that time haue 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 a 1.2310 from God himselfe, or from b 1.2311 the Angells, or c 1.2312 the Prophets of God, d 1.2313 whom the very Angells also learne somethings from: as e 1.2314 one sitting on the ground or abiding within, may haue newes priuily imparted to him from the watchman standing on the sentinell or watch-towre without, which hee may relate to o∣thers, as by vision or apparition seeing and disco∣uering them himselfe: And thus might hee foretell

as f 1.2315 Sauls downe-fall, so g 1.2316 his owne fall, which he is said sometime to haue done: yea thus comming to the notice of many future euents, vnder colour of propheticall diuination hath hee drawne vnto himselfe diuine adoration.

Secondly what he is permitted to do by God, or what he is imploied for the doing of from GOD; what h 1.2317 hee is about to do i 1.2318 by the permission of God, or is bound to doe by speciall commission from God.

For k 1.2319 euill Spirits are many times by God per∣mitted 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 there∣unto Hence they take occasion oft-times l 1.2320 to fore∣tell what themselues are about to doe, or will draw others vnto; and to beare men in hand, when they can doe no more mischiefe, being neere the end of their tedder, that m 1.2321 they helpe or heale them, be∣cause they leaue hurting them; or, n 1.2322 because they cannot get leaue to molest them any longer, that their euills at such a time shall haue an end, if such and such fooleries be performed.

Sometime againe o 1.2323 they are imploied by God to

this purpose: For p 1.2324 the Deuill is Gods Executioner, whom he maketh oft good vse of. So he vsed q 1.2325 an euill Spirit (not r 1.2326 the soule of Naboth, as the doating Rabbines dreame) to entice Ahab out to his ruine: So he vsed s 1.2327 euill Spirits, as the most thinke, for the plaguing of Egypt: (though t 1.2328 some expound the Psalmist otherwise; and it is against the rule that some u 1.2329 others giue that God is wont to afflict good men by bad Angells, and bad men by good Angells:) yea thus it is euident that he vsed one of them for the vexing of Saul, stiled therefore in the text, * 1.2330 an euill Angell of God: x 1.2331 an euill Spirit in regard of his ma∣litious qualitie, and yet a Spirit of God, because an Executioner of Gods iustice, as the Auncients haue well obserued. And y 1.2332 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 z 1.2333 Sauls destiny, 1 1.2334 as ones that God had giuen ouer and giuen vp into his hands.

Now in these cases, wherein such euill Spirits haue an hand, a 1.2335 the euents of them fall not out al∣waies alike; by reason that sometime b 1.2336 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 crea∣ture: As the Patient sometime dieth through some inward accident vnexpected, where the Physitian according to the rules and grounds of his Art saw no signes but of safety: or as if a Mariner vpon good grounds of obseruation should giue his opinion, that that storme of winde should last long that c 1.2337 Christ sodainely calmed: Or an Husbandman should promise much fruite of a vine such a yeere, iudging according to his skill, which should after∣ward 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 predicti∣ons, when some greater power ouerswaieth that that they builded vpon.

d 1.2338 They faile also in those things that they are en∣ioyned and set or sent about by God; when e 1.2339 God altreth his courses, and either reuoketh his sentence, as with f 1.2340 Ezekias, as with g 1.2341 the Nineuites; or giueth a countermaund, as h 1.2342 to Abraham, about the sacri∣ficing of Isaak: which is i 1.2343 as if the Iudge should send sodainely and vnexpectedly to repriue a Pri∣soner whom he had condemned, when the Executi∣oner were ready to do his office with him, and made full account to make sale of his spoiles.

§ 9. Thus then haue we seene how by Satans helpe such superstitious Diuinations and predicti∣ons

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 k 1.2344 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 pur∣pose l 1.2345 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 accor∣dingly as they foretell them; but, though they doe set them some signe, and it come to passe according∣ly, yet they shall not giue heed to them; For that m 1.2346 God suffereth it so to do, to try them, whether they do indeed so loue him, and sit so close to him, as that they will not by such superstitious meanes, though falling out as was foretold them, be drawne away from him.

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 n 1.2347 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 giue heed to him then to God: that o 1.2348 as Gods children haue beene somtime by true miracles and the predictions of Gods Prophets con∣firmed in their holy Faith: so such wicked Wretches may by counterfait miracles and diabolicall predicti∣ons be, with p 1.2349 Pharao, hardned in their false beleife.

And therefore, do we see such superstitious cour∣ses oft take effect, and to haue their euent answerable to their expectations that vse them? Let vs remem∣ber, that, as sin the more successefull it is, the more dangerous it is for the Sinner: so in this case, q 1.2350 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 vs.

Secondly by Gods speciall ordination and ap∣pointment, doe these things sometime so fall out, to worke his own ends by the wickednesse of others. For r 1.2351 God worketh euen by them that worke con∣trary to him; and s 1.2352 they fight his battels, euen that fight against him.

Now thus doth God giue 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 haue either destroied or corrected; & those either the vsers of them or others.

The Vsers of them, as t 1.2353 in the Lot cast by Saul that lighted on Ionathan, u 1.2354 to punish Saul thereby for his vnaduised adiuration and presumptuous in∣quisition, and to shew * 1.2355 what streights men wilfully cast themselues into by such idle, rash, vnnecessary & inordinate oaths: as x 1.2356 for this cause also it seemeth that he suffered the Deuill to foretell Saul his ouer∣throw, therby to punish him for that his impious act by deiectiō before hād, as he did afterward by death.

Or some others; as y 1.2357 in the Lot that lighted on Ionas; of which Hierome saith well, that z 1.2358 We ought not in that regard to giue heed or credit to Lots in the like case (for how know wee that God hath still the like worke or end to worke; or that he is willing euer so to worke?) or to match it with that Lot that we read of in the 1 1.2359 Acts vsed in the choise of Matthias. (As rea∣soning from the lawfulnesse of the one to the other) since that singular priuiledges make no common Law: and 2 1.2360 God vsed well that course that was familiar with them, and wherein they did euill, for the find∣ing out and fetching back of his fugitiue seruant: as a 1.2361 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 per∣uerse 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 b 1.2362 in that signe that the Philistine Sooth∣sayers 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 c 1.2363 Haman, and by d 1.2364 Senacharib, at other times failed and tooke not effect, but fell out cleane contrary, e 1.2365 when God pleased not to giue successe vnto them, or had not (and who can tell when he hath?) any such ends in them. Considering therefore, that there can be no certainty, in such Lotery, vnlesse that God himselfe haue a speciall hand in it, which 1 1.2366 wee haue no reason to ex∣pect, vnlesse it be for our euill, to plague vs for our per∣uerse courses in that kind; as also that f 1.2367 the Deuill, as he may be deceiued, so he may deceiue vs; yea from a pro∣fessed and notorious Deceiuer wee can expect nothing but deceipt, whether he himselfe be deceiued or not: Let vs take heed how we giue heed or credit to, such de∣ceipts as seldome proue true; yea how we giue any re∣gard to them, though they proue neuer so oft true: re∣membring that g 1.2368 Sauls witchcraft was not therefore the more allowable, because the Deuill told him nothing

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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 h 1.2369 God hath forewarned vs before hand, that though they should proue true, yet we should not beleeue them, nor giue credit vnto them, as being but sleights of Satan to draw or driue vs away from him; yea such sory flights these, that euen i 1.2370 the wiser sort of the heathen ones haue descried and discouered the folly and vanity of them; and it is a foule shame for Christian men to come short of such. And thus much may suffice also for these lat∣ter sort of Lots, to wit, Extraordinary and Diuinatory, Lots, which howsoeuer they haue beene lawfull some of them at some times vnto some, yet are none of them lawfull in these times vnto any.

§ 10. To end where we began. k 1.2371 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 as∣say, vtterly to be reiected. There may be superstition as wel in the condemning of the one, as in the approuing of the other. Let the one therfore go, as it well deserueth, to the dunghill: let the other be so wisely and warily vsed, that God be not dishonored, who hath giuen vs the free vse of them; nor our brethren offended or wronged, for whose good God hath giuen vs them; nor our selues hindred in better things, that more neerely concerne vs, and whereunto these things should be as furtherances vnto vs.

FINIS.

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Notes

• a 1.1

  Multus & mul∣tiplex vbique sor∣tium vsus. Peucer. de diuin: c. de sort: Vise sis & Hadr. Iun. miscel: l 2. c. 5. Nic: Serar. in Iosh: tom: 2. c. 7. q 17. Mar: Delrio: disq: Mag: tō. 2. l. 4. c. 2. q. 7. § 3. &c. 4. q. 1, 3. Et insra cap. 4. per totum cap. 6. § 1, 2. & cap. 10. per totum.
• b 1.2

  Abusui maxim•• sunt obnoxia, quae in vsu sunt fre∣quentissimo. Meis∣ner: sobr: Philos: p 1. praef.
• c 1.3

  1 Tim. 4.4. cum. Tit. 1.15. Agg. 2.14, 15. Esai. 1.11.17.
• d 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutar: de ••dul•• & ••me••:
• e 1.5

  Sortes propriè di∣cuntur, cum aliquid fit, vt eius euent•• confiderato occultū ••liquid innetescat. Thom: sum: per 2^•.2^z. q. 95. a. 8. cum facimus aliquid, vt occultū aliquid nobis manifestetor. Ibid: art: 3. Nihil aliud est sortiri quā aliquid agere, ex enius euentu rē in∣cognitam possimus deprehendere. Mar∣tyr. in 1 Sam: c. 10.
• f 1.6

  Sortiri est casum & tem••ritatē spe∣ctare, vbi nec ratio nec consilium vale∣at. Cicer: dediuin: l. 2.
• g 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dixit Euripi∣des. Plut. sympos. l. 2. c. 10. Quo loco malè vulgò 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nullo sensu. Et, Animae filiā sortē, insptè Rhidig: an∣tiq lect. 14. c. 15.
• h 1.8

  Sortis euenius nō est in nostra pote∣stāte, sed quim ca∣sus tulerit. Ambr: ad Virgines.
• i 1.9

  Quid in ••••spotest esse certiquae fortu∣na monitu, pueri manu miscētur at{que} ducūtur? Cicidiuinat. l. 2.
• k 1.10

  S••rs inter homi••es casu, non indicio agisol••t. Orig: ad Lev. hom: 9. Qui sorte legitur, humano indicio non ••••mprehenditur. Ambros•• in Luc. cap. 1. Quid enim sore ••st? idē propemodū quod micare, quod talos ia••ere, quod tesseras, quib{us} in reb{us} temeritas & ca∣sus, non ratio, nec consilium valcat. Cicidiuin: l. 2.
• l 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isocr: Areopag.
• * 1.12

  Vise Cicer: in Verr: 4.
• “ 1.13

  The••mnesti no∣men omnib{us} inscri∣bi eurauit.
• m 1.14

  Sorsest effectus fortuitus statuens de consilijs nostris. Aret. in problem: clas. 1. loc. 67.
• n 1.15

  Sortibus vti est ex vario euentu seu dispositione alicui{us} rei sensibilis prope∣sitae, dubium ali∣quod determinare. Lyra in Num. cap. 34. & in Prouerb. c. 16.
• o 1.16

  In a Lot there must be 2 things: 1 a casuall act: & 2 the applying of that act to the de∣termination of some controuer∣sie. Perkins Cases of Consc: l. 3. s. 4. q. 2. resp. 2.
• p 1.17

  Serar. in Iosh: c. 7. q. 17. ex Plut: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Py∣thag: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suffragiadicit, qua fabis ferebantur. ••••. Steph: ••ectè. Fabis & calculis in vrnam co••iectis Iudices legeba••t & suffragia forebant. Chy••re: in Ind: c. 1. & Lavat: in Prou: c. 16. Et contra Valla & Porta de suffragijs interpretantur quod Thucyd: l. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; cum de sortitioni••us i•• vtrumque dicatur.
• q 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suidas. Et inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur per i••cū A••istophani Equi••: populus Atheniensis. i. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à fabis quibus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vtebantur, Hesych: Suid: & Aristoph: Schol.
• r 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lysias in Agorat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vlpian ad Demost: in Timar:
• s 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vlpian: ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aristoph: in Vesp: & Equ••••: quas Hesych: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Poll••x o••om: lib. 8. cap. 1. Suidas & Schol: Arist: ex Epaphroditi Lexico 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 interpretantur.
• t 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pollux l. 8. c 1. item Hesych: & Schol: Aristoph: vesp. vi∣sendus Casaub. ad Athen. l. 10. c. 18.
• u 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. Apophth.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesych: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et ••inc Aristoph: Eccles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 S••bal:
• x 1.24

  Delrio disquis. Mag. l. 4. c 2. q••. § 2 ••d sort•••• diui∣nitori•••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 refer••. Sch••ider: in lex pē∣tagl. ad diuisorias.
• y 1.25

  Num. 17.18.
• z 1.26

  Delr••odisq Mag. l. 4. c. 4. q 4 § 2. per monomachi••m.
• a 1.27

  Ibid q 2. per sa∣cramentū Euchar.
• b 1.28

  Ibid. q. 4 § 1 per aquam & ignem.
• c 1.29

  Vise C••md: Brit: & Versteg. c. 3.
• d 1.30

  Delrio: ibid. c. 2. q. 7 § 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sortibus adnumerat. & Bodin. damonoma c. 6. & Peu••er: de diuinat.
• e 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Delrio disq. mag. l. 4. c. 2. q. 7. § 3.
• b 1.32

  1 Reg. 3.12. 2 Chron. 1.12.
• c 1.33

  Eccles 9.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod Plato de leg: l. 4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.34

  Eccles. 9.2, 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 3.19. ter. & 2.14, 15 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 casus acc••dit, vel conting••t.
• e 1.35

  Matth. 12.42.
• f 1.36

  1 Cor. 1.24
• g 1.37

  Luk. 10.31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eue∣nire, contingere: vnde Gracī•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: sed & Lati••um curro, & occurro. Ave∣nar. & Guichard. & inde nomen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.39

  1 King. 5.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 occursus malus Vet: & Vatab: mali Trem: & Iun: Ruth 2.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ac cidit autem. Vet: euenit euentus. Va∣tab: casu accidit. Iun: forte fortuna inciderat. Leo Iud: her hap was to light on. &c. Reg: Bibl: Ang:
• k 1.40

  Non mihi pla••es toties me ••ppellass•• Fortu∣nam. Aug: retract. l. 1. c. 1. Poenitet me sic illam nominasse Fortunam, cum videam homines habere in p••ssima consuetudine, & vbidici debet, Hoc Deus veluit, dicere, Hoc voluit Fortuna. ibid.
• l 1.41

  Quamuis non Deam aliquam hoc nomine volnerim intelligi, sed fortuitum rerum euentum. ibid.
• m 1.42

  Vnde & illa ver b•• sunt, quae nulla religio dicere prohi∣bet, forte, forsā, for∣sitan, fortuitè. Ibid.
• n 1.43

  Fortuna quid est•• nihil est. Fors nihil est; ne nomen qui∣dem, tanquam rem quampiam, cam de∣cuit habere. Scalig: de subtil: exere: 307. § 25.
• o 1.44

  M••litiae nihil est. Ambr. fuga sec: Malum nihil est. Aug: s••lil••q. l. 1. cap. 1. & Isid: de sum: bono l. 1. c. 11. Mal••m nihil est aliud nisi boni pri∣uatio. Aug: Enchir: 11. Peccatum ni∣hil est; & nihili f••unt cum peccan•• homines; sicut ido∣lum nihil est. Idem in Ioan: tract•• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil ho••. 8. Nemo quarat efficientem causam malae voluntatis: non enim est effici∣ens sed deficiens; quia nec illa effectio est sed defectio. Aug: de Ciuit: Dei l. 12. c. 7.
• * 1.45

  Est aliquid: nec enim serm•• communis inan••. Gerson super Magnif. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo de cons••i••: Prine:
• p 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epicur: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Anaxag: & St••ici. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.Plato. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot: Vise Plutare: de philos: placit: l. 1. c. 29. & Aristot: physic: l. 2. c. 4, 5. & Stob: l. 1. c. 10.
• q 1.47

  Adiun∣ctum potius quam efficien•• dicenda videtur. Tal••us in Ram: l. 1. c. 5. quod de Fat•• Aristot: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stob: l. 1. c. 10.
• r 1.48

  Fortunā intellig•• fortuitū rerū euen∣tū, Aug. retract: l. 1. c. 1. Casus est euen∣t{us} inopinat{us}. Boeth: consol: lib. 5. pros. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nō est cansa, sed euentus inexpe∣ctat{us}. Aret: probl: part: 1. loc: 57. Casus significat interdum motū naturalem ad quem euent{us} sequi∣tur, sed non ex ordi∣natione naturae, & sic dicitur causa per accidens; vel poni∣tur pro qua••is cau∣sa non intendente cum quem producit effectū, & sic etiam fortunā complecti∣tur: interdum ver•• significat ili•••• it sum fortuitum euentum ab illa causa per ac∣cidens manantem. Keckerm: system: Log. l. 1. c. 15.
• s 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Anax∣agor: apud Plut: piac: phil: l. 1. c. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (m••lè vulg••) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Amphion apud Aristot: rhetor: l 2. c. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato de i••g: l. 10. Est causa fortuita, est naturalis, est v••lunturia. Aug: ciu: l. 5. c. 10.
• t 1.50

  Necessarium est quod aliter se habere non po••••st. Kecker: system: l. 2. c. 3. Hinc Thales, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Laert: vit: philos: & Flut: plac: l. 1. c. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••'ut. conviu: 7. Sap: & Grammatici 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Etymol. & Eustath.
• u 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot: analyt: pr: l. 1. c. 12. Contingens quod vel esse, vel non esse potest. Kecker: sy∣stem: l. 2. c. 3.
• x 1.52

  Quid est aliud sors, quid fortuna, quid c••sus, quid euentus, nisi cam sic aliquid cecidit, sic euenit, vt vel nō•• cadere at{que} euenire, vel aliter cadere aetque euenire po∣tuerit? Cic: de di∣uin: l. 2.
• y 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. analy••: pr: l. 1. c. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ari∣stot: physic: l 2. c. 5, 6. & 3.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menād. apud Stob: l. 1. c. 10.
• a 1.54

  1 King. 32.34. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in integrita∣te, siue in simplici∣tate sua, nihil mi∣nus cogitans quam Achab•• percutere. I••n.
• b 1.55

  Num: 35.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 derepente. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 absque inimic••t••a. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non •••• insidijs, siue de in∣dustria. Iun:
• c 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum non videret eum: inconsideratè. Iun: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nec malum eius quaere∣ret. Num. 35.23.
• d 1.57

  Matth. 10.29. Luk: 12.6.
• e 1.58

  Matth: 10.30. Act: 27.34. Luk. 12.7. & 21.18. Possum dicer•• por∣corum qu••que se: as apud Deum nume∣ratas, nedum capil∣los sanctorum. Tertull: de fuga.
• f 1.59

  Deus omnium & fortuitorum & non fortuitorum. autor est. Mar••in: in Ram: dial: l. 1. c. 5. Aeterna lege cun∣cta decuerunt. Sen: prouid: c. 5.
• g 1.60

  Aug: confess: l. 1. c. 10. Domine D ••, ordinator & crea∣tor rerum omni••m naturalium, p••c••a∣torū autem tantum ordinator, nō crea∣tor. Sic enim legen∣dum, quod in vul∣gatu perperā, Pec∣catorū autem tan∣túm non ordinator: Prout idem alibi: de Ciuit: Det l. 5. c 9. Creator crea∣torum spirituum volunta••es bonas adiuvat, malas iu∣dicat, omnes ordinat. Et ibid: l. 14. c. 26. Omnipotenti D••o summo a•• summè bono, creatori em∣nium naturarū, voluntatū autem bonarū adiutori ac remuneratori, malarū relictori & damnatori; vtrarum•• ordinatori &c. Nisi fortè cum Gomaro de prouid: c. 12. leg••re lubeat, Tantamm••do or∣dinator.
• h 1.61

  Matth: 10.29.
• i 1.62

  Exod: 21.13.
• k 1.63

  Quae vulgò Fortuna appellatur, occul••o quodam ordine regitur. Aug: retract: l. 1. c. 1.
• l 1.64

  Hoc totum, quód Forte, fortuitò &c. d••cimus, ad diu••••ā prouidentiam revocate debemus. Idem ibid:
• m 1.65

  Eccles: 9.11.
• n 1.66

  Nōmuliū opor∣tet consilio credere; quia suam habet for••una rationem quod non expectas ex trans••erso fit; & suam super no•• fortuna negotium curat. P••trō. satyr▪
• o 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Me••and: Hypobol: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ch••rem: Achil: Thersiticid: apud S••ob: lib. 1. cap. 10. & Plut: de Fortun: Vitā regit fortuna non sapi••ntia. A Callisthene dictum laudat Theophrast{us} Cicer: Tuscul: l 3.
• p 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat•• de leg: l. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tyrius M••x: serm: 3.
• q 1.69

  Prou: 16.33.
• r 1.70

  Iun: No sortem quidem ipsam caesu fortuito con••ingere, sed Deum proui∣dentia sua, qui••quid sor••e accid••t, sigillatim disponere; quam & in infinitum rebus omnibus sin∣gulariter adhibet. Lavat: V••iuersa & singula, etiam quae temerè accidere videntur, arcana Dei prouidentia gulernari. Malder: ad 22.2••. Thom: de superstit. tract: 10. c. 7. dub. 9. H•••• solum dicitur, sortes non ita esse fortuitas, quin etiam temerè in s••num missae, magna Dei pro••i∣dentia temperentur. Rhodolph: B••in: in Prov. Nihil in rebus humanis ger•• sine nutu & dispen∣sati••ne diuina: ne sortes quidem a'iter cade••e quam moderatione diuina.
• s 1.71

  Prov. 19.21. & 16.1, 9. & 20.24. & 21.30, 31.
• t 1.72

  Ier: 10.23.
• u 1.73

  Solent, quae sorte dantur, diuinitum dari Aug: de Ge••: ad lit: l. 10. c. 18.
• * 1.74

  Psal. 16.6, 7.
• x 1.75

  Ibid: vers: 5.
• y 1.76

  Prou: 10.22.
• z 1.77

  Frou: 19.14.
• a 1.78

  Deut. 8.18.
• b 1.79

  Psal: 127.2.
• c 1.80

  Prou: 19.14.
• d 1.81

  Psal: 127.3. Gen: 30.1, 2. Iosh: 24.3, 4.
• e 1.82

  Act: 17.••5. 1 Tim: 6.17.
• f 1.83

  Esai. 26.12.
• g 1.84

  Eph: 1.11. Hebr. 13.21
• h 1.85

  2 King: 13.21.
• i 1.86

  Ion. 1.7.
• k 1.87

  Deprehendebatur Ionas non viribus sortium, & maximé sortibus Ethnicorū, sed voluntate eius qui sortes regebat inceri••••. Hieron. in Ion: c. 1.
• l 1.88

  Qui nobi•• casus videtur, serm•• qu••∣dam Dei est, suam nobi•• indicans vo∣luntat••m. ••ern. de diuers: ••erm. 26.
• l 1.89

  De quibu•• latissi∣••ié I••an: Sarisber: in policrat: siue de nugis Curial: l. 1. c. 12.
• m 1.90

  Sors veluti di∣uino pendet exa∣mine. Ambr: de Tob: c. 20.
• n 1.91

  Electi sunt duo iudicio humano, & electus de duobus vn{us} iudicio diuino. Aug: in Psal: 30. de Matthia Act: 1.26.
• o 1.92

  Quae Dei volun∣tas continet in oc∣culto sors homin••b{us} declaraet in manife∣sto. Origeu: in Iosh: hom: 23.
• p 1.93

  Dei iudicium, quod est in occulto, sors pandit in pub∣lico. Ibid.
• q 1.94

  Sors res est in dubitatione huma∣na diuinā indicans voluntat••m. Aug: in Psal: 30.
• r 1.95

  Fors fiue fortuna idem est quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; sed differun•• ratione significan∣di. Scalig: de subtil: exerc. 307. § 25.
• s 1.96

  Triae ha••, Proui∣dentia, Fatum, For∣tuna idem sunt re∣ipsa: ratione tamen ita disting••untur, vt prouidentiae qua∣si t••tum videatur, reliqua verò•• dua partes, nam proui∣dentia omniū causa est qua fiunt; cadē autem respectu co∣rum quae necessarió fiun••, ••Fatum, respe∣ctu veró corū quae fortuitó fieri viden∣tur, Fortuna appel∣latur. D••unam: in R••m: dial: l. 1. c. 5.
• t 1.97

  Quod sapientib{us} & pijs singulari•• Dei prouid••ntia est, id ins••pientibus & prophanis Fortuna dicitur. Ibid.
• u 1.98

  Quid aliud est Nae∣••ura quam Deus, & diuina ratio toti mundo & paertib•••• eiu•• inserta. Sen: de benef: l. 4. c. 7. Ne•• Natura sine Deo est, nec Deus sine Natura, sed id 〈◊〉〈◊〉 est virumque; nec distat Natura, Faetum, Fortunae: omnia eiusdem Dei sunt nomina varié vtenti•• suae potestate. Ibid. c. 8. Ioui nome•• omne convenis. vis illum Fatum vocare? non errabis. hi•• est ex quo s••spensae sunt omnia; causa ca••sarum. Vis illum prouidentiam dicere? recté di••es. est enim cuiu•• consilio huic mundo proui∣detur, vt inconcussus ••at &c. Vis illum Naturam vocare? no•• peccabū est enim ex quo nata sunt omnia; tuius spiritu vinimus. Vis illum vocare Mundum? non faelleris, ipse enim est totum quod vides; totus suis partibus inditus, & se sustinens vi sua, Idem quest: n••tur: lib. 2. cap. 45.
• * 1.99

  Stultitia, & error, & ca••itas, & vt Cicero ait (Academ: quest: l. 1.) ignoratio causarum Na∣tura ac Fortuna nomina ind••xit, Lactant: instil: l. 3. c. 29.
• x 1.100

  Hae•• Religionis euers•••• Natura nomen invenit. &c. Ibid. c. 28.
• y 1.101

  Naturam esse re∣rum omnium ma∣trem, quasi sua sponte nata sint. Ibid.
• z 1.102

  Natura (remotae prouidentia & po∣testate diuina) pror∣su•• nihil est. La∣ctant. ibid.
• “ 1.103

  Fortunam D•• ā quaendam vo•• hu∣manas varijs casi∣bus illudentem. &c. Ibid.
• a 1.104

  Mornae: de verit: relig: Christ: c. 13.
• b 1.105

  Fortunā insanā esse & cacam & brutam perhibent Philosophi, saxo{que} illam instare globo∣so praedicant volu∣bili. Ideò quo saxū impulerit fors, ca∣dere eo fortunam autumant. Caecam ob cam rem esse ite∣rant, quia nihil cer∣nit quo sese appli∣cet. Insaenā autem ai••nt, quia atrox, incerta, instabilis{que} fit. B••utam, quiae dignum atque indignum nequeae•• internoscere. Pacuv: apud Cornif: ad Heren: l. 2. § 41.
• c 1.106

  Tam facilè deleri quam pingi potest. Ibid. quemadmodum de Homero Aristot: Tò 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strab: georg: l. 13. Murum Poeta, qui finxit, deleuit.
• d 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philemon Com: apud Clem: Alex: Strom: l. 5.
• e 1.108

  Morn: ibid: vói sup:
• f 1.109

  Non in vagi•• tantum incertisqua quibusdam, sed in ce••tissimis, & in omnibus.
• g 1.110

  Deus ipse est ali•• nomine designatus. Ibid.
• h 1.111

  Diuisoria Sor•• locū habere posset, etiamsi res humana fortuitò agerentur. Thom: de sortib: c. 5.
• i 1.112

  Conting••t aliquē diuisoria Sorte vti, non quas•• requirat iudicium diuinum, sed quasi commit∣tens fortunae; quod maximè videtur in lud•• taxillatori••. Thom: ibid.
• h 1.113

  Iudg: 15.1••.
• i 1.114

  Genes. 21.19.
• k 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 puteus viuentis (Dei) videntis me. Genes. 16.14.
• l 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aristot: physic: l. 2. c 4. Fort••ita quae sunt, ••ulla nec arte nec sapientia praevideri p••ssunt. Cic. diuinat: l. 2.
• m 1.117

  Ignoratio ••au∣sarum confinxit fortunā. Lactant: instit: l. 3. c. 29. & Ram: dialect: lib. 1. c. 5. ex Cicer: quast. Academ: l. 1.
• n 1.118

  Nihil aliud in rebus casum voca∣mus, nisi cuius ratio & causa secreta est. Aug: contra Academ: l. 1. ••. 1.
• o 1.119

  1 Sam. 10.2, 3▪ ••, 10.
• p 1.120

  Quiequid cas•• fit, te••••rè fit. Aug: 83 q••••st. 24.
• q 1.121

  In cas•• temeri∣tas, non ratio 〈◊〉〈◊〉 consiliu•• vali••, C••••: diuin: l. 2.
• r 1.122

  Reliqua sic à me aguntur & agen∣tur, vt noncommit∣tamus vt ••a quae gessimus, fortuitò gessif••e videamur. Ci••: ad Attic: l. 1. ep. 15. Non c••m∣mittam, vt quae gessi, casu m••gu & foelicitate quam virtute & consilio gesta videantur. Idem pro Sylla. Et And••cid: de myster: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• s 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xenoph. paed l. 1.
• t 1.124

  Hoc no•• est con∣fiderare, sed quasi sortiri quid loqua∣re. Cic: de nat: De••r: l. 1.
• u 1.125

  1 King. 21.20.
• * 1.126

  Iudg. 11.34
• x 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. de Crespbont•• Polyae••. stratag: l. 1. vt tectè legit Casa••b:
• y 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato de repub: l. 5. Id••m & in Timaeo.
• z 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herodot: l. 3. Viam invenerunt, qua de se iudicium Religioni & For∣••un•• committerent: p••cti inter se, cuius equ•••• ant•• solis ortum (an•••• regiam couveni•••• tium) hinni••um pri••••us e••idissit, is Rex esse•• Iustin: ••ist: l. 1.
• a 1.130

  Hin•• statu•• •• Dario in rei ges••ae monimentū er••ct•• epigraphe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here∣dot: ibid.
• b 1.131

  A••etius problē: cl••s. 1. loc. 57.
• c 1.132

  Morna: de verit: relig: Christ: c. 13.
• d 1.133

  Fortuna in igno∣rantia nostra fu••∣datur. Mor••: de verit: rel: Chr: c▪ 13. Tolle ignorantia•••• è personis, fortunā à reb••s, é{que} reru•••• natura t••ll••••. Ibid.
• e 1.134

  Qu•• mi•••••• sci∣mus, •••• plus fortu∣na; quo plus, 〈◊〉〈◊〉 fortun•• minus. Morn: ibid. Quippe intellectus vbi maior inest, mi∣nus illuc est de for∣tuna. Gerson super Magnif.
• f 1.135

  Deo nihil fortui∣tum. Gerson super Magnif: (Deo) vt∣••iunt cuncta, no•• incidunt. Sen: d•• prouid: c. 5.
• g 1.136

  Deus necessariò & immutabiliter nouit & praenouit vniuersa, ••tiam fu∣tura contingentia. Lomb: s••ntent: l. 1. d. 38. & 39. Thom sum: part: 1. q. 14. art: 13. Scot: super 1. d. 29. q. 5. & ••o∣eth: cons••l: philos: l. 5. pros. 6.
• h 1.137

  Apud Deum quippe iam factam est, quod ei•••• dispo∣sitione futur••m est, qui fecit quae futu∣ra sunt. Aug: in Psal. 104. In D••i dispositione iam fa∣cta sunt, quaecun{que}, futura sunt, qui nō aliter nouit facien∣da quā facta. Id••m de ciuit: Dei l. 10. ••. 12. Omnia enim quaecunque voluit, non solum praeteri∣ta, vel praesentiae, sed etiam futura iam fecit. Ibid. l. 22. c. 2. Et ideò tanquā praeterita dicuntur quae futura sunt, quia Deo & futura tam certa sunt, tamquā praeterita sint. Id •••• in Psal. 43.
• i 1.138

  Prou. 21.3••.
• k 1.139

  Psal. 33.10, 11.
• l 1.140

  Prou. 15.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod. oper. l 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eurip: apud Clement: pr••otrept.
• m 1.141

  Ioan 2.24, 25. & 16.30. 1 Ioan. 3.20.
• n 1.142

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xenoph: Cyr: ped: l. 1. Deus omniae deprehe••dit antequam ••ant. Ambr: epist: 12. Futura omnia diuinus prae••urrit intuitus. Boeth: consol: lib. 5. pros. 6.
• o 1.143

  Act: 15.18. Nota ergò fetit, non facta cognouit. Aug: de Gen: ad lit: l. 5. c. 1••.
• p 1.144

  Psal. 139.2, 4.
• q 1.145

  1 King. 8 39. Act: 1.24.
• r 1.146

  Heb. 4 12.
• s 1.147

  Deo in cousp••ctu praesto simul sunt vniuersa, praes••ntia, praeterita, futura Aug: de triui••: lib. 15. cap. 7. Nec si∣gill••tim videt o••••, sed simul. Ibid. cap. 14. Simul, non luc∣cessiuè omniae vi••et. Thom. sum: part: 1. q. 14. a. 7.
• t 1.148

  Thom: sum: part. 1. quaest: 14 a. 13. Iun: de peccato Adae q. 1. cap. 4. Huic ex alto cuncta tuenti, Nulla terra mole resistun••; Nō nox atris nubibu•• obstat. Vu•• menti•• cernit in ictu, Qua sint, quae fu••riut, veniantque Quem, quia respicit o••nia soiu••, Ver••m possis dicere Solē. Boeth: consol: l. 5. me••r. 2. Itaque si praescien∣tiam pen••••r•• velis, qua cuncta dinos∣••••t, non esse praesci∣entiam quas•• futu∣ri, sed scientiam nunquam de fi••ientis instantiae r••ctius existima••••s. ••nde non praeuidentia, s••d prouidentia po∣tius d••citur, quòd porrò à re•••••• infimi•• constituta, quasi ab excels•• rerum cacumine c••ncta pro▪ spitiat. Ibid. pros: 6.
• u 1.149

  Psal: 33.13, 14, 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Soph••••l: Electr.
• * 1.150

  Omni•• fi•••••• videt, quorum nullum est quod non semper vid••t. Aug: trinit: l. 15. c. 14. Deus omnia semp•••• videt & simul. Lomb: sent: l. 1. d. 39. D.
• x 1.151

  Apud Deum or∣dinata sunt, eti••m quae in se maximè inordinata vide••∣tur. Vise Aug: de ordin: l. 1. c. 4, 5. & 83. quaest. 27.
• y 1.152

  Eph: 1.11. Heb: 13.2••.
• z 1.153

  Act: 2.23. & 3.18. & 4 27, 28.
• 1 1.154

  Per candē crea∣turae voluntatem qua factū est quod creator noluir, im∣pleuit ipse quod vo∣luit. Aug: enchir: c. 100. Deus de eis qui faciunt quae nō vult, facit ipse quae vult. Idem de cor∣rept: & grat: c 14.
• 2 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hip∣pocr; apud Stob: Omnia Deo certa, nobis multa fortui∣••a. 1 Caluin: instit: lib. 1. cap. 16. § 9. Respectu Dei ordi∣nisque diuini neces∣sariò fiunt vniuer∣sa, respectu verò nostricontinge••tia, casu, fort••na eue∣niunt infinita. Zanch: de natur: Dei l. 5 c. 1. Thes. 2. § 4. rat: 3, 4.
• 3 1.156

  Qaicquid casu fit, temerè fit. quicquid temerè fit, non fit prouidentia. si ergo casu ali∣qua fiunt in mundo, non prouideniia vniuersus mundus administratur. Aug: 83. quaest. 24.
• 4 1.157

  Tam contingentiam q••àm cas••m excludit. Caluin: iustit: l. ••. c. 16. § 9.
• a 1.158

  Lyra in Num•• c. 34. & in ••rou••. c. 16. & in Iome. 1. diuisoria ad aliquid inter plu••es di••i∣dendum; consulto∣ria ad aliquid de∣termina••è agendū.
• b 1.159

  Lavat: in Prou. c. 16. diuis••riae, lici∣tae, qusbus heredi∣tares, possessiones, praedae, &c. diui∣duntur; diuinato∣riae illicitae, quibus occulta investigan∣tur, quisue rerū aut personaris futuru•• fit exitus.
• * 1.160

  Schindler: ••n l••x. pentaglos:
• c 1.161

  Serar: in Iosh: ••om: 2 c 7. q. 17. Sorte vel cognitio quaeritur sola prae∣teritorum, praesen∣tium, futurorum; & est diuinatoria; vel actio eti••m quaecunque subcon∣silium & delibera∣tionē cadere potest; & est consultoria: ad quem diuisoria revocari potest.
• d 1.162

  Thom: sum part: 2^•. 2 ••.q. 95. art 8. & d^e sortib: cap. 2, 3, 4. Diuisoria qua quaeritur, quid cui fit exhibendum; Consultoria, qua quaeritur, quid sit agendum; Diuinatoria, qua quaeritur, quid fit futurum.
• e 1.163

  Ludouic: de Pruss: trilog: ani∣mae part. 3. cap. 21. Henr: Herp: spec: aur: de praecep: 1. ser: 4. Astesan: sum: lib. 1. tit. 14. Syl••est: & Angel: sum. Io: Busae•••• ad Bles: Ep: 30. & alij.
• f 1.164

  Caietan: summa peccat: de Sort.
• g 1.165

  Tolet: sum: cas: conse: l 4. c. 15.
• h 1.166

  Malder: de su∣perstit: tract: 10. cap. 7. dub: 9.
• i 1.167

  Delrio disq. mag: l. 4. c. 3. q 7. § 4. consultoria aequè a•• divinatoria hodi•• damnatur.
• k 1.168

  Mald: & Delr: ibid: c. 4. q. 1.
• l 1.169

  Martyr in 1 Sam. c. 10.
• m 1.170

  Paucer: de di∣uinat: c. de sort.
• n 1.171

  Kr••kevitz in Ion. c. 1. Sortile∣gium triplex; diui∣num, diuinitus re∣ctum & directum; ciuile, seu politicū; diuinatorium & superstitiosum.
• o 1.172

  Perkins of Witchcraft.
• p 1.173

  Eas••y historie of Gospell.
• q 1.174

  Serár: in Iosh: ••om: 2. c. 7. q 17. Sors soria, lus••ria.
• r 1.175

  Permissa, prohi∣bita. Greg: Tolos: de appell: l. 2. c. 19.
• s 1.176

  Licita, illicita. Gloss: ad Grat: cap. 26. q. 2. Chy••r. in Iud: cap. 1. Zanch: misc••ll: part. 2. c. de sort. bona & lau∣dabilis, mala & re∣prehensibilis. Iun: in Ion. c. 1.
• t 1.177

  Sacrae, profanae. Peucer: de diuin: dluinae, diabolica. Bodin: damonol. l. 1. c. 6.
• u 1.178

  Serar: in Iosh: vbi sup.
• a 1.179

  Aret: probl: ••las: 1. loc. 57. Sors est modus consulendi De••••. rari••r qui∣dem, licit•••• tamen, in eu enentis, vbi nec rati••, nec consi∣lium l••manū com∣modè adhiberi po∣test. Et Zanch. ••is∣cell: part: 2. tract: de fort: Actio hi••∣mana in h••••c fin••̄ instituta, vt ex eius euentu rem nobis incognita•• diuini∣tus agnoscore possi∣mus.
• b 1.180

  Sors seria, luso∣ria. Serar: in Iosh: tom: 2.•• 7. q. 17.
• c 1.181

  Prov. 18.18.
• d 1.182

  Origen: in Iosh: l. ••m: 23. Angelis sertitò gentes, ho∣mines{que} diuisi.
• e 1.183

  Deut. 32.8.
• f 1.184

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Se••t.
• g 1.185

  Dan: 10.13, 21.
• h 1.186

  Matth: 18.10. Act: 12.15.
• i 1.187

  Apoc: 1.20. Ori∣gen: in Luc: h••: 13.
• k 1.188

  Ambr: in Luc: c. 1. Summ•••• sacer∣dos adbuc sorte quaeritur.
• l 1.189

  B••da in Act: c. 1. Alex: de Ales sum: part: 2. q. 185. m 4. Thom: de sort: c. 2. & Caietan: in Luc. cap. 1.
• m 1.190

  Bulling: in Act: c. 1. Perkins aurea armil: c. 22. Schindl: len penta∣glot:
• n 1.191

  Luk: 1.9.
• o 1.192

  Num: 20.25, 26, 27, 28. & 25 12, 13. Levit: 16.32. Iudg: 20.28.
• * 1.193

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ioseph. in Appion. l. 2.
• p 1.194

  2 Macc: 4.8, 9, 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eus••b: Chron: can: Ignobiles quid••m & alio temp••re alij ab Imperatoribus Rom. sacerdotium emebant. Hieron: à praesidilus nundinabantur. I••s: Scalig: meliùs. Interierat summi i••s sa∣cerdo••ij, aut auatritia interceptum, aut potiorum insolentia, qui licere quod vellent ins putabant. Heg••sip: excid: Ierof. l. 2. c. 12. Vise Ioseph: antiq: l. 15. c. 3, 12. & ••, 18. c. 3. & l. 20. c. 8. & capt: l 4. c. 11. & Euseb. demonstr: l. 8. c. 2.
• q 1.195

  Baron: annal: tom: 1. ann: 34.
• r 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ioseph: capt: l. 4. c. 12.
• s 1.197

  Prochor: hist: Ioan: c. 1. qui liber forte an idem cum S••r••b{us} Apostolorū à Gelasio r▪jectus d. ••5. c. S ^• Romana.
• t 1.198

  Apostoli prouin∣cias orbis ad Euan∣gelium praedicandū sorte partiti sunt. Niceph: Call: l. 3 c. 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Euseb: hist: l 3. c. 1. Hin•• & Ambr: de Tob: c. 20. S••rt••m miserunt super ve∣s••em eius, i. super praedicationē Euan∣gelij qua vestitur hodie Dominus. Et Bern: ad Eugen: l 2. Alij sing••li singu∣l•••• sortiti sunt ple∣bes &c.
• u 1.199

  Prochor: hist: Ioan: c. 1.
• * 1.200

  1 Chron: 25.8, 9. &c.
• x 1.201

  Procho••: ibid.
• a 1.202

  1 Chron. 24.5. ad 20.
• b 1.203

  Vt t••lleretur ma∣••eria querimonia∣rum. Bella••m: de ••leric: l. 1. c. 5.
• c 1.204

  1 Chron. 25.8, &c. ad finem.
• d 1.205

  Populares v••iu•• ephemeriae partie∣bantur inter se mi∣nisteria. In libr•• Liturgiarum, Dicit illis praefectus, I••∣gredimini; Et sor∣••iebantur quis i••∣molaret, quis spar∣ger••t, quis cin••r•• l••vares altare in∣teri••, &c. Et ibid: Neoterici ad suffi•••• ingredimini & sor∣timini. Scalig: emend: temp: lib. 6. c. 1. Vise & Car: Sigon: de repub: Hebr: lib. 5. cap. 2. & Ia••nsen: harmon: Euang: c. 2.
• e 1.206

  1 Cor: 14.33.
• f 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aristot: polit: l. 2. c. 2. Qu••d ab om∣nibus curatur, à nemine curatur. where most Ser∣uants least Ser∣uice.
• g 1.208

  Luc: 1.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. vt supra, Ad suffi••um ingredimini & sorlimini.
• h 1.209

  de Pontific•• sort•• designato.
• i 1.210

  Chrysost: hom: de Natali Christi. Aug: in Iean: tr: 49. Ambr: Bed: E••thym in Luc: c. 1.
• k 1.211

  Vise Ioseph: antiq: l. 20. c. 8. Scalig: amend: temp: l. 6. c. 1. Baron: annal: in appar: Eastie histor: of Gospell.
• l 1.212

  Levit: 16.12, 13, 14, 15, 29, & 23.27.
• m 1.213

  Hebr. 9.7.
• n 1.214

  Vise Chrysost. de natal: Chr:
• o 1.215

  Vise pueriliter satis argumentan∣tes ex Ioan: 3.30. Chrysost: de nat: Ioan: Ambros: serm: 12. Aug: in Ioan: tr. 14. & de diuers:hom: 40. & de sanct: 21. & in Psal: 132.
• * 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epi∣phan: haer. 51. quod tamen negat Hierō. ad Ezech: c. 1.
• p 1.217

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vel vt alij. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clemens Ale••: strom. 1. quos sequitur Ly∣diat: in emend: iēp:
• q 1.218

  Scalig: ex orbib{us} Hieraticis de emēd: tempr: lib. 6. Broughton concent: of Script: & Bero∣••ld: Chron: l. 4. c. 2. ex hebdomada di∣midia Dan: 9.27.
• 2 1.219

  Iacob: Cappell: in epoch: illustr: ad Octobr: 26. reijcit.
• r 1.220

  1 Chron: 25.8, &c ad finem.
• s 1.221

  1 Chron: 26.13, &c. ad 20.
• t 1.222

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo de honor. sacerd.
• u 1.223

  Psal: 134.1.
• * 1.224

  1 Chron: 6.31. & 23.4, 5, 6. & 25.1, &c ad 7. 2 Chron. 8.14. & 29.5.
• x 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Mose Philo de constit. princ.
• y 1.226

  Act. 8.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z 1.227

  1 King. 19.16.
• a 1.228

  1. King. 19.19. Vide Piscat notas ad cum lo••um.
• b 1.229

  Esai 45.1.
• c 1.230

  Psal. 2.1. Ioan. 1.41. & 20.31.
• d 1.231

  Esai 61.1. Psal. 45.7. Act. 4.27. & 10.38.
• e 1.232

  Exod. 40.13.15. Leu. 8.12 30. 1. Sam. 10.1. & 16.13.
• f 1.233

  Act. 1.26.
• g 1.234

  Persecutionis tē∣pore; qui mamant, ne fuga fiat omniti; qui fugiant, no morte eorum dese∣ratur Ecclesia; sorte legendi sunt. Aug. Epist. 180.
• h 1.235

  Baro in Ion. c. 1.
• i 1.236

  Iudg. 20 9.10.
• k 1.237

  Iudg. 20.18.
• l 1.238

  Pet. Martyr: & Fr. Iunius.
• m 1.239

  Iudg. 17.6 & 18.1 & 19.1. & 21.25.
• n 1.240

  Martyr in Igud. c. 20.
• o 1.241

  Nehem. 10 34.
• p 1.242

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aristot. polit l. 6. c. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ibid. l. 4. c 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de Demo∣cratia Otanes apud Herodot. l. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plut: ad Apo••lon
• q 1.243

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pl••t. sympos. l. 2. c. 10
• r 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Is••rat. Areopag. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plut. de Socrat. damon.
• s 1.245

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dion Chrys••st. orat. 64. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Aristot. polit. l. 4. c. 16.
• a 1.246

  Plato de leg. l. 6.
• b 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.248

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• d 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.250

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.251

  Vise Breerwood de pond. & pret: num.
• g 1.252

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.253

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.254

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.255

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.256

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.257

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.258

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• p 1.260

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.261

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plutar: in Lycurg.
• r 1.262

  Hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aristoph: Ec∣cles. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schol. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aeschin: in C••esiph.
• s 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aeschin. ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Liban. argum. Demos••h in Androt.
• t 1.264

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 17.22. Mar∣••ius collis; vt Bezarectè: malè enim Erasm. & Gualt. in Poll. vicus: & Genen. nostrates, Mars his street.
• u 1.265

  Adijciebantur quotanuis, vtalij, Archontes 9. vt a∣lij, Thesmotheta 6, si inculpatè se ges∣sissent. Argum. A••irot. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de 9. i••••is Plut. Peride, qui & Perielem notatum ait, quod in Concilium Are∣opagiticum se inge∣reret, null••m ••x••ijs magistratum ansè sor••itus.
• x 1.266

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Harpocr. Lex. Hinc Demos••h. in Ari∣stog. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Aristoph. nubib. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• y 1.267

  Vise Sigon. de re∣pu••••. Athen. l. 2 c. 3
• z 1.268

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Harp. Lex ••het. ex D••moslh. de••nom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He∣sych qui & eò allu∣sisse ait S••phoclem in Meleagro, ac si apud Ae••••l setiam vs••tatumid fuiss••t. Quod Erasm••m decepit Aetolis istud tribuentem. adag 37. rent. 6. chil. 4.
• a 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Argum. Androt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Harpocr.
• b 1.270

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex. Aristot. Harp.
• c 1.271

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arg. Andr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ibid. Et Poli. l. 8. c. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plut. Peric.
• d 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Demos••h.
• e 1.273

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heradot. l. 6.
• f 1.274

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aristot & Aesrbine Har∣pocr. & Li••••••. ar∣gum. Andr••t. pau∣lò aliter Polluxo∣nem l. 8. c. 9. § 32. Hinc Thucud. l. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.275

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lib••••. ••••g. Aud•• & V••••i in Median à q••••bus 〈…〉〈…〉
• h 1.276

  〈…〉〈…〉
• i 1.277

  Ex Schol. Aristoph. in Plut.
• k 1.278

  Ita Schol. ex A∣ristot. vbi tam••n alia Scholia colo∣rem omnibus eun∣dem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appingu••t.
• k 1.279

  Hinc Dem••st. in Aristog. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et huc allusit Aristoph. in Eccles. vbi ait; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Quae ••um apud Suidam parum consideratè legisset, ad sortes conuiuales retulit Lelius Bisc. hor. subsec. l. 9. c. 13. Sic. Lucian. dica∣ster. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et A∣ristoph. Pluto de sene capulari; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vise sit Sig••n. de repub. Ath•••••• 2. c. 3. & Rhodig. antiq. lect. l 12 c. 18.
• m 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lucian dicaster.
• n 1.281

  Vise Aristot. infra apud Aristoph. Schol.
• o 1.282

  Aristo••. ibid.
• p 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. in Athen. polit. apud Schol. Aristoph. Pluto.
• q 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Harp••c••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Demost. in Aphob.
• r 1.285

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pollux l. 8. c. 10.
• s 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pollux. l. 8. c. 8. §. 6.
• t 1.287

  Harpocr. & Poll. l. 8. c. 10.
• u 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ex Platon. Hyperbolo Harp. Lex.
• x 1.289

  Hinc Aescbines decorona Demosth. obijcit, quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Senatū in∣gressu sit.
• y 1.290

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pollux l. 8. c. 8. § 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Harpocr.
• z 1.291

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l. Etym. & Harpocr.
• a 1.292

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ex A∣ristot. Harp. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Demost. in Timocr. Virosq hos 15. fu∣isse cōtendit Meurs. lect. Attic. l. 1. c. 19.
• b 1.293

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Etymol. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex Ari∣stot. Harp.
• c 1.294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex Arist. Harp.
• d 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Etymol. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dictos. ex Phalareo Poll. l. 8. c. 8. §. 20.
• e 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Poll. ibid.
• f 1.297

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Pollux l. 8. c. 8 §. 11.
• g 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato apud Bud. in comment. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pollux l 8. c. 8. §. 3. Eodem ferè loco erat quo Rex Sacrificul{us} Ro∣manis. Postell. de Ma••. Ath. c. 21.
• h 1.299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pol. ibid. §. 2.
• i 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ibid. §. 4.
• k 1.301

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Etymolog.
• l 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Lysiā in Euandr.
• m 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Demost. in Eub••l.
• n 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dionys. Halic. antiq. l. 2.
• * 1.305

  In Telluris aede Sacerdos creatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pansā, Achaic, Achaea Iunoni apud Aegiū oppidū virgo sortitur. Tertul. ad vxor. l. x. Delphi•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 designabantur, vt Eurip. Ione. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vise Bulong. in Casaub. diatr. 3.
• o 1.306

  La••coo•• ductus Neptuno sorte sacerdos. Virg. Ac••. 2. vt solet fieri, v••i deest certu•• sacerdos: erat enim L. Thymbraei Apollinis sac. Seru.
• p 1.307

  Syracusis in an••os singul•••• Ionis sacerdotem sortitò capile•• iubet. Cic. Verrim 4.
• q 1.308

  Ocellus Gracia. Casa••b, ad Theophr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pindaro. Vise Athenaeum l. 5. & 6. dipnosop. & Cic. pro ••lace. Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Da••aseum. Iulian••••: & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo de 〈◊〉〈◊〉 fabr. dixit. Hadr. Iunius adag. 64. cent. 3.
• r 1.309

  Caput Italiae fore ab Auguribus praedictum de capite humano in Capitolij fundamentis repert••. Vise Li••. l. 1. & Dionys. Hal. l. 4. digna tam fe••••a ceruice facies. Pli••. ••ist. nat. l. 3. c. 5.
• s 1.310

  Caput terrarum, Plin. ibid. ••••perij, Lin. ibid. Orbis, Ouid. amor. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Athen, dipnof. l. 1. Mund•••• alt••r, Sern. ad Virg.
• t 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dionys. Hal. l. 2.
• u 1.312

  Papia lege cautiō vt Pontificis Ma∣ximi arbitratu vir∣gines è populo vi∣ginti legantur, sor∣titioque in con••ione ex eo numero fiat. ••e••••ius noct. Attic. l. 1. c. 12. Hinc Suet. Aug. c. 31. ambijsse mult••s ne s••lia••in sortem darent.
• x 1.313

  Postel. de mag. Athen. c. 21. & Delrio disq. mag. tom. 2. l. 4. c. 4. q. 1
• y 1.314

  Vise Dionys. Hal. antiq. l. 4. & alio••.
• z 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Dionys. Hal. l. 2
• a 1.316

  Val. Horatius{que} Coss. sortiti vter Ionis adem in Ca∣pitolio dic••ret •• Horatio sorte eue∣nit. Liu. hist. l. 2.
• h 1.317

  De Dictatore no∣minando si inter Coss. non conuc••••∣ret, sortiri solitu•• qui'▪ diceret. Alex. ab Alexand. gen. dier. l. 4. c. 24.
• * 1.318

  Vt Comitijs praeesset, D••illi•• sorte euenit. Liu, l. 3. Decretum vt Coss. sortirentur, vter c••nsori∣bus crea••dis Comitia haberet. Ib. 24.
• c 1.319

  Coss. prouincia•• sortiti; Fabio vt Antio legiones du∣ceret, Corn, vt Ro∣mae praesidium esset. Liu l. 3.
• d 1.320

  Hinc toties apud Liuium ab ann. 11 c. 267. & deinceps; Coss. prouincias sortiti: huic bellum istud, illi illud pro∣uincia euenit, &c. Et Cic. ad Attic. Ep. 14. Senatus de∣creuit vt Coss. 2. Gallias sortirētur.
• e 1.321

  Consul cui sors e∣ius diei imperij e∣rat, Liu l. 22. Du∣ctu Sergij cuius di∣••s imperij erat. Ibid. l. 4.
• f 1.322

  Prior Cl. quum Sempronius cui sors comitia habēdi ob∣tigerat, Romā ve∣nit. Liu. l. 39.
• g 1.323

  Cum Coss. bellis auocareatur, neque esset quì in ciuitate ius reddere poss••t, Praetor creatus est Vrb••nus, qui in vrbe ius diceret. Pompon de orig. ••u∣ris leg. 2. Visatur Liu. l. 7.
• h 1.324

  Turba peregrinorum, in vrbem veniente, creatus est ••lius qui pere∣grinus appellaretur. Pompon. ibid.
• i 1.325

  Tot Praetores creati, quot prouinciae in d••ti••n••m ••••n••rant. Ibid. Vise Liu l. 22. anno 11. c. 338. & l. 32. anno 557. & l. 38. an. 567. & l. 40. anno 575.
• k 1.326

  Hinc toties apud Liu. ab anno 538. Praetores prouincias sortiti: Vrbana sors A. peregrina B. Sar∣dinia C. Sicilia D. Gallia ••. &c. obuenit.
• l 1.327

  Catera•• Prouincias Proconsulibus sortitò permisit. Sueton. Aug. c. 47. Vise Dion. Cass l. 53.
• m 1.328

  Quos eorum ex SC•• cum imperio in prouincias pro Praetore mitti oporteret, eos sorti ò in prouincias mitti placeret. Cael. Cic. li. 8. Ep. 8. In sortem con∣ij••erentur, quoad is num••rus effectus esset, quem ad numerum in Prou. mitti oportere••. Ibid.
• n 1.329

  Questorem habes non tuo iudicio de∣lectum, sed ••um quem sors dedit. Cic. ad Q. fr. ep. 1. Quae∣stor factus continuò sine SC^o, sine sorte, sine lege ad Caesarē cucurristi. Cic. Phi∣lip. 2. Quaestura v∣triusque propemodū pari momento sortis fuit: habuit his le∣ge Titia prouinciā tacitam & quietā; tu illam, cui cùm Quaestores sortiun∣tur, etiam acclama∣ri solet, Hostien∣sem. Idem pro Mu∣ren. Sic à maiori∣bus nostris accepi∣mus Praetorē Quae∣stori suo parentis loco esse oportere: nullam neque grauiorem neque iustisrem causam necessitudinis possereperiri, quàm coni••••ctionem sortis, quàm officij, quàm publicam muneris societatem. Idem Verrim 1. Vise & de his Dion. Cass. l. 53.
• * 1.330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dio. Cass. l. 54.
• o 1.331

  Nunquam maiores nostri sortitionem Aedilitiam constitnissent, nisi viderent accidere poss••, vt competitores pares suffragijs essent. Cic. pro Plan••.
• p 1.332

  Ecce Comi∣ti••rum dies: sortitio praerogatiue. Cic. Phil. 2. Tribus prim•• praerogatiuae dicebantur; sec••ndae iure vocata. Aescon. in Verr. 2. An ••ua ce••turia praerogatiua lantum autoritatis hab••t, vt ••e••o vnquam prior ea•• tulerit quin renuncia•••••• sit? Cic. pro Planc. Vise Io. Scalig. ad Fest.
• q 1.333

  Tanta illis comitijs religio est, vt adhuc omen valuerit praerogatinum. Cic pro Muren. V••∣de rectè Lamb. emendat illud Cic de diuin. l. 1. Praerogatiuam etiam maiores omen (non, omnes) iustorum comitiorum esse volu••runt. Vise Liu l. 10. anno 458.
• r 1.334

  Liu. l. 21. anno 537. & l. 23. anno 539. E•• Appian. bel. ciu. l. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• s 1.335

  Liu. l. 30. anno 551.
• t 1.336

  Decē tribus sorte ductae ex quibus de∣lectus haberetur. Liu. l. 4. an. 337.
• * 1.337

  Coniectis in sortē omnibus tribubus Polliae, quae proxi∣••a ••aierat, prim••m nomen vrna extra∣ctum citari iussit. Val. Max. l. 6. c. 3.
• 1 1.338

  Bona hastae sub∣iecit Val.
• 2 1.339

  Tenebrionē ven∣didit. Varro apud Non. & ipsum & bena vendidit. Val.
• u 1.340

  Cum Praetores designati sortiren∣tur, M. Metello obtigit, vt is de pecu••ijs "repetundis quaer••ret. Cic. Verr. 1. Cassij de maiesta∣te, Sulpit ij sorsquae∣stio p culatus. Cic. pro Muren. Vise Sig••n. de iudic. l. 2. c. 4.
• x 1.341

  Quum multi Iu∣dices à Praetore ad Consilium vocandi essent, qui Quaesitor fuisset in publica aliqua causa, necesse erat primū de Curia Senatoriae conscribi, deindein vr nam sortitò mitti, vt de pluribus necessarius numer{us} confici posset. Aescō. in Verr. 3. Vise Cic. Verr. 4 & pro Cluent. & ad Q. Fr. Ep. 5. Huc allusit Virg. Aen. 6. Nec verò hae sine sorte datae, sine iudice sedes: Quaesitor Min••s vrnam mouet; ille sileutum Concilium{que} vocat; vitas{que} & crimi∣n••discit Vise & Cod. Theod. l. 2. tit. 1. sect. 11.12.
• y 1.342

  Ex lege Rupilia dicas sortiri. Cic. Ver. 4.
• z 1.343

  Non audiebantur causae nisi per sortem ordinatae: ex sorte n. diert•• ordi••ē accipiebant, &c. Seru ad Aes. 6. quem sequuntur Hadr. Iun. animad v. l. 2. c. 5. Robortel. annot. l. 1. c. 24. H. Steph. & Bud. in ••••••∣ment. ling. Gr.
• 1 1.344

  Iudices sortiti. Cic. Ver. 3. & 4. Hinc Suet. Aug. c. 29. Cautū est, vt in Marti•• ad•• sortitiones iudicū fierent. & Cas. c. 12. Sorte index in re•• ductus. Et Cic. Ver. 4. Paratus ad han•• dicā sortiendā venerat. Et ibid. ••••ducit ex vrna tres: eis vt absentem condemnent imperat. Et Iudi∣cia sortiri. Sen. Herc. Fur. 3.2. i. Iudices. quod parum assecutus est Farnab, ••••ster. Vise Na••u••um mi∣scel. l. 9. c. 7. Sigon. de Iudic. l. 2. c. 12. Et Praeuot. de Mag. Rom. c. 7.
• 2 1.345

  Accusatorireo{que} permissum, vt ex illo numero reijce∣rent, quos inimic••s sibi aut incommo∣dos putarent. Ascō. in Verr.
• 3 1.346

  In reiectorum locum praetor alios subsortiebatur: vndè Subsortitio dictae Ascon. ib. Cum his iudicibus, quos in horum loc•••• ex lege subsortitu•• es. Cic. pro Cluent.
• 4 1.347

  Visatur Plin. Sec. epist. 3. lib. 9.
• a 1.348

  Instituit sibi con∣silia sortiri s••me∣stria, cum quibus de negotijs ad fre∣quentem Senatum referendi•• ante tractaret. Suet. Aug. c. 35.
• b 1.349

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dion. Cass. lib. 53.
• c 1.350

  Septembri Octo∣briue mense ne ad∣esse vllos necesse esset, quàm sorte ductos. Suet. Aug. cap. 35.
• d 1.351

  Vibis regiones annui Magistratus sortito in••••entur. Ibib. c. 30. Et Dion. Cass. l. 55.
• e 1.352

  Casaub. ibid. quē vise.
• f 1.353

  Ambitu suspecto, sorte ducebantur ex numero praetorum qui praessent. Tacit. annal. lib. 13.
• g 1.354

  Ne{que} id diu m••n••it, quia sor•• decr••abat ad p••••rum ido••••os. Ibid.
• h 1.355

  Dion. Cass. hist. l. 54.
• * 1.356

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• k 1.357

  Sorte ducti qui legis nexus exolue∣rent. Tacit. An∣nal. l. 3.
• l 1.358

  Sorte ducti per quos redderentur bello rapta, &c. de Muciano Tac. hist. l. 4.
• m 1.359

  De Vespasiano idem Suet. Vesp. c. 10. Vise Rauard. pro Tribunat. c. 17.
• n 1.360

  De vtro{que} Mar∣cil. ad Suet.
• o 1.361

  Sortem legatio∣nibus maiores posu∣erunt. Marce••lus apud Tacitum hist. l. 4.
• p 1.362

  Senatus decreuit vt legati cum auto∣ritate mitterentur. Cum mea sore ex isset, &c. Cic. ad Attic. Epist. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diō. Cass. l. 59
• q 1.363

  Plura exempla frustrà quaesiuit Li∣psius ipse. Addo ta∣men ex Cic. pro Ligario de Tuberone in African legato; Tuberoni•• s••r•• coniecta est ex SC^•. cùm ipse non adesset. Et mox, Quò Senatus cum sorsque miserat. Frustrà enim Fr. Syluius ad auspi∣cia detorquet.
• r 1.364

  Priscus eligi, Marcellus vrnam postulabat. Tacit. hist. l. 4.
• s 1.365

  Vicit pars, quae sortiri malebat. Ibid.
• t 1.366

  So•••• cerneret, ne quid gratia momenti faceret. Liu. hist l. 43.
• u 1.367

  Ne ambiti••••i aut inimicitijs locus foret. Tacit. hist. l. 4.
• x 1.368

  Quidam, ne alijs electis posthabiti crederentur; splendid issimu•• quisque, met•••• inuidiae, si ipsi eligerentur, Ibid.
• y 1.369

  Accusaui eum, quîcum Quaestor fueram, quîcum me sors consuetud••que maiorum, quîcum me Deorum homi•• numque iudiciu•••• coniunxerat. Cic. Verr. 1. Sortis ne∣cessitudinem religi∣onemque violatam. Ibid. vt nec fidem suam, nec morem maiorum, nec ne∣cess••tudinem sortis laederet: Etenim si has perturbare & permiscere volum{us}, totā vitā periculo∣sam, inuidiosam, infestamque redde∣mus, si nullam reli∣ginem sors habe∣bit, nullam autori∣tatem mores atque inst••uta maiorum. Ibid. 3. Iudicibus nulla lege, nullo in∣stituto, nulla religi∣one, nulla sorte ex libidine istius da∣tis. Ibid 2.
• z 1.370

  Multis in loci•• Officiarios sic per∣ballotas siue breuia eligunt. Pano••m. ad 5. de Sortileg.
• a 1.371

  Venetorum r••m∣pub esse vindicias caelestis reipublica. Platonis Dartes in Bar. annal.
• b 1.372

  ••ontaren. de Venet. repub l. 1. & Postel de Magistr. Athen. c. 2.
• c 1.373

  Decembris 4. Contar. 14. Postel.
• * 1.374

  Supra §. 7. ex Dion. l. 54.
• d 1.375

  Contaren. de re∣pub. Venet. l. 2.
• * 1.376

  Contar. de Venet. repub. l. 1. Et Po∣stel. de Magistr. A∣then. c. 8.
• e 1.377

  Estates & Em∣pires transl••ted out of French by Grimston.
• f 1.378

  Milites sortitò per h••ras excub••bant. H. Iun. animad. l 2. ••. 5. & 1. Sauar. ad illud Sidonij ep. 6. l. 8. Inter ex••u••ia∣l••s curas saltem sor∣ti••ò vacabis. Hinc Virg. Ae••. 9 Omnis per muros legio sor∣ti••a p••riclum ex∣cubat; excercent{que} vices qu••d cu••que tu••••dum est. Nisus erat pōrtae c••stos. - i••s••rte diuisa ad d••∣fensi••n••m pericul••. Seru. & Georg. 4. de apibus. Sunt qui∣bus ad portas ceci∣dit ••ustodi•• sorti. à militia tractum. Ser••.
• g 1.379

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stationes in acie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xenoph. Cyri paed. l. 6. Diuisis copijs Coss. so rtiti, quia non ab eadem v∣trumque parte ag∣gredi host••m place∣bat, regiones quas peterent. Liud. 41. Polynicis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Duces 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aeschyl. Theb quod & Eurip Phaenis. Et contra ob∣sessi quoque septem excursib••s haerent. Ogygijs it sorte Creon. &c. Stat. Theb. l 8.
• h 1.380

  Omnium castrensium munerum numeros primus aut cum primis obir••; st•••••• pro signis; excubias sorte agere; &c. in praeiium primus ire, praelio postremus excedere: dux consilio esse, miles exemplo. Paca••us panegyr.
• i 1.381

  S••c Aiax cum Hectore committi∣tur. Homer. Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. - Hinc So∣ph••el. Aiace.- 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et Ouid. Met. l. 13. Hunc ••go poscentē cum quo concurre∣ret vnus Sustinui: sortemque meam vouistis A••hiui, &c.
• k 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hector Vlys∣sesque 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v∣ter Paris an Me∣nelaus in congressu prior 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. Il. ••.
• l 1.383

  Huc delecta vi∣rûm sortiti corpora furtìm Includu••••.-Virg. Aen. 2.
• m 1.384

  Plutarch in Ti∣moleon.
• n 1.385

  Plut. in Pericle.
• o 1.386

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p 1.387

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.388

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioseph. ••••ptiū. l. 3. c 26.
• r 1.389

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• s 1.390

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ios. cap. l. 7 c. 35.
• t 1.391

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• u 1.392

  Si tacent omnes, coguntur sortitò di∣cere. Cic. Verr. 4. ita Verri praedican∣do, cùm nem•• sur∣geret, sor•• ducitur. Ibid.
• * 1.393

  Lucian. de ••aeres.
• x 1.394

  Plut. apophth.
• y 1.395

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 1.397

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 M. Zen••dot. in Prou.
• a 1.398

  Erasm. chil. 4. cent. 2. ad 64.
• b 1.399

  Rhodig. anti{que} lect. l. 12. c. 17.
• c 1.400

  Sic Vlysse & Eurylocho de Cir∣caea insula expl••rā∣da sortientib{us}, ••u∣rylocho sors exij••. Hom Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et inde Ouid. Metam. lib. 14 S••rte su∣mus lecti.
• d 1.401

  Sternimur optataegremio telluris ad vndam, Sortiti remos. Virg. Aen. l. 3. ••. Per sortem di∣••isi ad officia remiga••di, quis esset proreta, quis pedem teneret. Seru.
• e 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apollon. Argon. vbi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••st 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vt Eu∣stath. Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.403

  Operumque labo∣r••m Partib^• aqu••∣bat iustis, & sorte trahebat Dido. Vir. Aen. 1.
• g 1.404

  Ocyus incubuere omnes, pariterque lab rem Sortiti. Aen. 8.
• h 1.405

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.- Hom. Odyss. ••. - nosma∣gna precati Numi∣na, sortitique vices (vel partes mem∣brorum, vel quo quis loco staret. Seru.) vnâ vndi{que} circum F••ndimur, & telo lumen tere∣bramus acuto. Virg. Aen. 3.
• i 1.406

  Sic Diod••r. Sic. l. 3. Oi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 topazium in∣quirunt.
• k 1.407

  Sesostris anni•• quibusque sorte re∣ges singulos è sub∣iectis iungere ad currum solitus, &c. Plin. hist. ••at. l. 33. c. 3. & Iul. ••uleng. de triump. c. 5.
• l 1.408

  Iudg. 1.7.
• a 1.409

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Etym. & Eust. Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 literis transpositis, versoque 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A∣uenar. Guichard. & Crucig.
• c 1.411

  Act. 1.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. de Iuda. & 17.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, d•• ••i•• qui s•• ••i spontè associauerant.
• d 1.412

  Heb. 1.9.
• e 1.413

  Heb. 5.6.
• f 1.414

  Luk.
• g 1.415

  Sic Bodin. de Mario ad bell. Mithrid. à Sulpit. Trib. Pl nom••n d••monol. l. 1. c. 6. Vise &c. 10. §. 3.
• g 1.416

  Num 26 55. & 33.54 & 36.2.
• h 1.417

  Num. 26.53. ad 57.
• i 1.418

  Num. 18.20. & 26.62.

  Deut 10.9. & 18.2.

  I••sh 13.14.33.
• k 1.419

  Num. 26.29.35 Iosh. 14.4.
• l 1.420

  Act. 1.15. & Apoc. 3.4. Numerus nominū Et, habes pau••a no∣••ina.
• m 1.421

  Ordinatio••e di∣••••na sorte cade••te super terra•• pro∣portionatā pro plu∣••alitate vel pauci∣tate hominum. Lyr•• in Num. c. 26. & ••••r••. i•• Ion. c. 1.
• n 1.422

  Iosh. 17.14.
• o 1.423

  Iosh. 19 9.
• p 1.424

  Ex Hebr••••rum quorundam sei••en∣tia, quam R. Leui i•• comment. ad Iosh. approbat, ad Num. reijcit; Masius ad I••sh. c. 15.
• r 1.425

  Iosh. 1••.1.9.
• q 1.426

  In familijs sub∣diuisa ••st per sor••es inaequales pro nu∣mero personarum. Ex aliorum senten∣tia. Lyra in Num. c. 26. Et ex Iosh. 15.1. Oleast. Et Trem. ac Iun. ibid.
• s 1.427

  Num. ••6.55.56.
• t 1.428

  Num. 32.33. & 34.13.14.15. I••sh. 14.1.2.3.
• u 1.429

  N••m. 26.53.54
• x 1.430

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 13.19.
• y 1.431

  I••sh. 14.1.2.
• z 1.432

  Iosh. 11.23.
• a 1.433

  Iosh. 14.1. & 19.51.
• b 1.434

  Num. 34.17.18.
• c 1.435

  Iosh. 15.
• d 1.436

  Iosh. 16.1.4.
• e 1.437

  Iosh. 16.5. ad finem.
• f 1.438

  Iosh. 17.1. ad 12
• g 1.439

  Iosh. 18.2.10.
• h 1.440

  Iosh. 18.11. ad finem.
• i 1.441

  Iosh. 19.1. ad 10.
• k 1.442

  Iosh. 19.10. ad 17.
• l 1.443

  Iosh. 19.17. ad 24.
• m 1.444

  Iosh. 19.24. ad 32.
• n 1.445

  Iosh. 19.32. ad 40.
• o 1.446

  Iosh. 19.40. ad 49.
• n 1.447

  Iosh. 18.4. ad 10
• o 1.448

  Ioseph. anti{que} l. 5. c. 3.
• p 1.449

  Masius ad Iosh. c. 18.
• q 1.450

  Lauat. Iosh. c. 18.
• r 1.451

  Caluin. Iosh. c. 18.
• s 1.452

  Rabbini in Baba Bathra teste Masio: & Schindl. lex. Pent.
• t 1.453

  Ioseph. anti{que} l. 5. c. 3.
• u 1.454

  Masius in Iosh. c. 15.
• x 1.455

  Neque ••nim cer∣tum satis quod Mas. ad Iosh c. 15. tribuum praerogati∣uam in prius poste∣riusque sortiendo seruatam. Et ma∣nifestò falsum qu••d Oleast. ad Num. c. 33. ordinem na∣scend•• in sortiendo secutos.
• y 1.456

  I••sh. 19.1. & 21.4.
• z 1.457

  Chytrae. i•• Iud. c. 1.
• y 1.458

  C••n••s. 49.
• z 1.459

  Ad contentiones excludendas. Ly••. in Num. c. 26.
• a 1.460

  Num. 35.7.8. Iosh. 21.2.
• b 1.461

  Num. 26.57. & 3.17, 18, 19, 20, 21, 27, 33.
• c 1.462

  I••sh. 21.10, 20.
• d 1.463

  I••sh. 21.8.
• e 1.464

  I••sh 21.4. ad 43. 1 Chron. 6.54. ad finem.
• f 1.465

  Iosh 21.4.
• g 1.466

  Iosh. 21.5.
• h 1.467

  Iosh. 21.6.
• i 1.468

  Iosh. 21.7.
• k 1.469

  Nehem. 11.1.
• l 1.470

  Ioseph. Gorionid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• m 1.471

  Ioseph. Flau. capt. l. 5. c. 1. vi inua isse.
• n 1.472

  Leu. 27.32.
• o 1.473

  Vt quo ordine ex stabulis sua sponte exeunt, decimum quodque baculo nu∣merantis tangatur, & segregelur Do∣mino. Iun. ad Leu. c. 27. & R. Sal. Iareb. ibid.
• p 1.474

  Ezech. 20.37.
• q 1.475

  La••at. in E••ech.
• r 1.476

  Iun. in Ez c, 20.
• s 1.477

  Vers. 38.
• t 1.478

  Obad. vers. 11.
• u 1.479

  Ioel. 3.3.
• x 1.480

  Nahum 3.10.
• y 1.481

  Vise Herodo••. hist. l. 1.
• y 1.482

  Psal. 2••.19.
• z 1.483

  Caluin. in har∣mon. Gualt. in Io∣an. c. 19.
• * 1.484

  1 Sam. 19.11.12 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: vt Plutar. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.485

  Matth. 27.35. Mark 15.24. Luk. 23.34. Ioan. 19 24.
• p 1.486

  Ne inutilis red∣deretur.Aug. in Io∣an. tr. 218. & Sua∣rez in 3 ••om. 2. disp. 38 §. 1.
• q 1.487

  Resoluta in par∣tes, partes etiam in particulas resoluen∣tur. Simon d•• Cas∣sia super Euang. l. 13. Et Baron. amnal. tō. 1. an. 34.
• r 1.488

  Euthym. in Mat. c. 67.
• s 1.489

  Sortes in tu••icā solam missas. Aug. in Ioan. tr. 118. & Thom in ca••en. & Maldona. in Mat. c. 27.
• t 1.490

  Mark. 15.24.
• u 1.491

  Etiā v••stomenta reliqua sorte diuisa. Ambr. in Luc. 23. & exhort. ad Virg. & Theophyl ad Marc. 15. & Glos. ad Digest lib. 10. tit. 2. le••. 5.
• * 1.492

  Quat••or n. milites erant. Au. in 10.118. id quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. a^• Act. 12.4.
• x 1.493

  Caluin. de reliq. & Becon of Romish reliques.
• * 1.494

  ••tred••t Iud••us Apella, sed Non ego credulus illis.
• y 1.495

  Dactylis, i.••alú, ••esseris, aleisuè è manu ••••issis: Gallicè un dét, fiue dé (dice.) Hadr. Iun. & Fr. Nans. in Nonn. par.
• z 1.496

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.-Nonn. parap. Ioan.
• a 1.497

  Falkenberg. in Non. dio••.
• b 1.498

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gloss.
• c 1.499

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Non. Dionys. l 33.
• d 1.500

  Micare est sor••i∣ri digitis Nonius de propr. serm o^• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ptol m. H••∣phaest. his••. n••••al. 4. qui & im •• tionē ••ius Helenae tribu∣it: in Pho••ij bibli∣oth. 1••0. Quid sorsest? quod mi∣care, quod talos, tesser. •• i••cere. Cic. diuin. l. 2.
• e 1.501

  Vude natū p••o∣uerbium de homine qui certiss••ma esset fide, Dign••m esse quicum in tenebris ••icetur. Cic. Ossic. l 3. & sin. l. 2. quod de lusu acceptum Eras. chil. c. cent. 8. ad 23. ad contractus verèretulit Casaub ad Suet. Aug.
• f 1.502

  Duorum tantum est. Nans.
• g 1.503

  Sic Homerus Solē singit per ••un∣ciù boū suorū caed••m resciscere Odyss ••.de quo tamen alibi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et Il.••. louē fulgurare vbi ningit. Scal. Poet. l. 5. c. 2. Apud Virg. Aen. 6. Palin••us Aeneam portus Velin••s requirere iubet, qui post ann. 600. ••o nomine primum n••ncupati. Ge••. noct. Att. l. 10. c. 16. Idē po••tū describit, qualis null{us} spiāinora Africana. Seru. ad Aen. 1. Ceruorū agmen ibid. ab Aenea repertīs. Cùn cer••os Africa serè sola non gignat. Pli hist. nat. l. 8 c. 34. & Arist. hist. animal. 18. c. 28
• h 1.504

  Mimū ridiculū. Ios. Scal. ep. ad Salmas.
• i 1.505

  Prou. 1.14.
• k 1.506

  Sor••ē mitte ••obiscū. Vulg i. consort noster •••••• Vat. Cast thy Lot in among v•• Angl.
• l 1.507

  Sortē conijcies in••er nos, i cōmunis praedae partē e•• ••qun nobiscū sorte capies. Iun. & Cart.
• m 1.508

  A legitima negotiatorum societate sumptalocutio. Iun.
• n 1.509

  Chald. paraphr.
• o 1.510

  2. Sam. 8.2.
• p 1.511

  Lyra, Iun. alij.
• s 1.512

  Non cecidit su∣per eam sors, vt alij perirent, alij salua∣rentur; sed cun∣ctis communis ve∣n••t intericus. Hier. in Ezech. quem se∣quuntur L••uat. Lyra, & Geneu. nota.
• r 1.513

  Ezech. 24 6.
• t 1.514

  Vise Iunij not.
• u 1.515

  Louit. 16.1, 9, 10.
• x 1.516

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. Chrys. orat. 64.
• y 1.517

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apollod. bibl. l. 1. Hinc Hou••. Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Et Virg. Aen. 1. Non illi imperium pelagi, sed mihi sorte da∣tum. Vise ibi Ser∣nium: sed & La∣ctant iustis. l. 1. c. 11.
• z 1.518

  Claros 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ex Nearch. Eust. ad perieg.
• a 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. cùm inter Heraclidas conuenisset 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eustath. Il. ••••. & Steph. de vrb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Etymol.
• b 1.520

  Vt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cui sors prinia obtigisset, vel Spartam vel Argos optaret; cui tertia, M••ssenen obtineret. Polyaen. stratag. l. 1. aliter paulò quàm Pau∣san. M••ssen & A∣pollod. l. 2. Vise in∣fra cap. 12. § 6.
• c 1.521

  Deditque sors Char. sedem habere Parisios, Gunt. Aurelias, Chil. Suessionas, Sig. Remos. Greg. Tur. hist. l. 4. c. 22.
• d 1.522

  Chytrae•• in Iudic. c. 1.
• e 1.523

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. Chrys. 64.
• i 1.524

  Hinc Stat. Theb. 1. -iam sorte carebat Dilatus Po∣lynicis honos. Et l. 2. - animum subit illa dies, qua sorte benigna Fratris Echio••ia sleterat pri∣uatus in aula. Et Eteocles, Quae sors iusta mihi, qua non indebitus annis Sceptra dicauit honos, teneo, aeternumque tenebo.
• k 1.525

  Cod. Iust. lib. 10. tit. 34. leg. 2.
• l 1.526

  V•• rebus totis insortium ca∣sum deductis, vel Curiae quadrantis, velhaeredi aut fidei commissario dodrantis electio ex sortis fa∣licitate contingat.
• m 1.527

  Natural vi ••ū est negligi quod in commune posside∣tur: vique nil••t habere se, qui n••n totum habeat, ar∣bitretur: denique suam quoque sor∣tem corrumpi pati∣atur, dum inuidet alienae.
• n 1.528

  1. King. 3.26.
• o 1.529

  Iustin. Institut. l. 2. t. 20. Siinter optandum dissense∣rint, fortuna sit optionis iudex. Et Cod. lib. 6. tit. 42. leg. 3. Sorte inter altercantes alhi∣benda.
• p 1.530

  Litelton Tenures l. 3. c. 1.
• q 1.531

  Aeneas vrbem designat aratro, Sortiturque domos. Virg. Aen. 5.
• r 1.532

  An inter se sor∣tiunt vibem atque agros? Ennius Cresph. apud No∣nium.
• s 1.533

  Sitella allata est, vt sortirentur vbi Latini suffragium ferrent. Liu. l. 25. Ex 4. vrbanis tri∣bubus vnam sorti∣rentur, in quam li∣bertini omnes con∣ijcerentur. Idem l. 45.
• t 1.534

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. Solone.
• u 1.535

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. Lycurgo.
• x 1.536

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dionys. Hal. antiq. l. 2.
• y 1.537

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Schol. Aristoph. Nub.
• a 1.538

  Hinc Aristoph. Nub. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vbi Schol. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et Plut. Pericle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vise Pau∣san. Attic. Here∣dot. l. 5. Thucyd. l. 3. alios.
• b 1.539

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ro∣mull institutum. Dionys. Hal. l. 2. Oi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Chron. can. Sabi∣norum terra sorte diuiditur. Hieron. Aequaliter aut sorte agr••s legionibus assignari. Brut••. Cic. ep. 20. l. 11. Vise Appi••. bel. ciuil. l. 2.
• c 1.540

  Abstem. fab.
• d 1.541

  Sic Pomp••iani pridiè pug∣nam Pharsalicam. Plut. Caesare. Sic Latini Constantinopoli capta Imperij prouincias, q••asa orbe denicto, sortilò inter se diuisere; vrbesque & fines inter se permutauere. Nicet. annal. l. 18.
• e 1.542

  Sic Ambigati Celta nepotes 2. sortibus emissi, alter saltus Hercinios insedit, Italian•• ••lter inuasit. Liu. l. 5.
• f 1.543

  Sic Lydus Rex cum filio, vt Heredot. l. 1. Lydus & Tyrrhenus fra∣tres, vt Paterc. l. 1. sterilitate frugum compulsi, sortiti sunt, vter cum parte multitudinis patriae d••cedere••. Sors T. contigit. Sic sub Suione Rege fame inualescente, Dani patria excessuri sorte deligun••ur. Saxo Gramm hist. Dan. l. 8.
• g 1.544

  Placuit sorte definiti. Sors super Tyrum cecidit. Guil. Tyr. bell. sacr. l. 12. c 24.
• h 1.545

  Praedam sortiri soliti Victores. Seru. ad i••ud Virg. Aen. 9. Si capere Italiam - Contigerit victori, & praedaducere sortem. Mulieres Delph•• a••••ata 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mo••ilia apud Athenaeum l. 6.
• i 1.546

  Captiui inter Vi∣ctores sorte diuide∣bantur. Seru. ad i••ud. Aen. 2.0 foe∣lix, vna ante alias Priameia Virgo, Iussa mori; quae sortitus non pertu∣lit v••os. Hinc Eu∣rip. Troad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et Senec. Versata dominos vrna ca••∣tiuis dedit. It, Domum acce Pria∣mi è nuribus & na∣tis legeus Sortitur vrna. Praeda quē vilis sequar? Itha∣co obtigisti praeda nolenti breuis. de Hecuba: qua de & Our ••. Met. l. 13. - ô modò regia con∣iux: - Nunc etiam praeda mala sors. Et Helena apud Sen. Quam quisque famulam traheret incerto diu Casu pe∣pendit: me ma'us traxit statim Sine sorte Dominus.
• k 1.547

  Vopiscus Probo.
• l 1.548

  Fugitiue potiu•• militi quàm forti conuemire.
• o 1.549

  In defunctorum locum, qui annonam publicam acciperent, quotannis sorte suffecti sunt. Suet. I••l. c. 41.
• m 1.550

  In serui•• ex testamento manumittendis, vbi omnes non pos∣sunt, &c. sortiri cos opertobit, ••e quam ambitionis vel gratiae suspicionem Praetor subeat. Di∣gest. lib. 40. tit. 5. leg. 24. Sic coniectis in aquae fitulam sortibus de ancilla ducenda sortiu••∣tur serui d••••, in Planti Casina: quam sortem ••um diuinatoria Meursius frustra confundit ad Cas. c. 3.
• n 1.551

  Sortitur dominos, ne laceretur auis. Mart. l. 8. ep 78. Sic lego, quod vulgò, noc laceratur.
• p 1.552

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apollador. l. 1.
• q 1.553

  Vter prior matri osculum daret, sorti permittunt. Liu. l 1.
• r 1.554

  Liu. l. 1. & H. lic. l. 4.
• s 1.555

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dio∣nys. Hal. l. 4.
• t 1.556

  Ptolom. Hephaest. apud Photium: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u 1.557

  In tribus iudicijs, familiae herciscun∣dae, communi diui∣dundo, & finium regundorum, quae∣ritur quis actor in∣telligatur, quia par omnium causa vi∣detur. Caius Dig. lib. 5. tit. 1. leg. 13.
• x 1.558

  Cum ambo ad iudiciū prouocant, sorte decerni solet. Vlpian. ibid l. 14.
• y 1.559

  Sortiri oportet, apud quem esse de∣beant. Caius l. 10. t. 2. l. 5. vbi Gloss. vel vt vni per sor∣tem omnia, vel vt vna vni, alia alij, vt in vestibus Christi.
• z 1.560

  Cellae per liter as fignatae sorte patribus distribuuntur pridiè quàm in∣grediuntur Conclaue. Marcel. Corc. Cerem. sacr. l. 1. s. 1. c. 2. Et Continuator Vrsper. vbi de Sy∣nodo Basil.
• a 1.561

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plus. Sympos. probl. l. 2. c. 10. Et ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hinc. Aristoph. Equit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vise Suid. & Erasm. Chil. 3. cent. 6. adag. 1. Sed & Cato Vticen••is in conuiuio sortitione facta 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, instantibus conuiuis vt primas to••eret, negauit id inuita Venere fieri oportere. Plut. Cat.
• b 1.562

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. pro∣bl. l. 2. c. 10. Vise Athen dipnos. l. 1. & Rhodig. antiq. l. 14. c. 55.
• c 1.563

  Leuit. 27.32.
• d 1.564

  Sic Pelasgi decimam Dijs dandi voto damnati 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ex My••silo Dionys. Hal. antiq. l. 1.
• e 1.565

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Th••ophr. de plant l. 9 c. 5. Famaest cum sole diuidi; ternas partes fieri; sorte cremia discer∣ni: quod Solicesse∣rit, relictum sponte conflagrare. Plin. l. 12. c. 19.
• f 1.566

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The∣ophr.
• g 1.567

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eumaeus a∣pud Homerum O∣dyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.568

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pollux l 6. c. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesych. & Phauor. lex.
• i 1.569

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Suidas, cumque segunti Peuter. Bodin. Serat. alij.
• k 1.570

  In Lesbiurum terra diuidunda 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Athenienses. Thycyd. l. 3.
• l 1.571

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. de Romulo Dion. Hal. l. 2.
• m 1.572

  Hinc Varro Parmen, apud Non. Ergò micandum mihi erit cum Graco, vtrum illius ego numerum, an ille ••eum sequatur. Vise Ca••saub. ad Suet. Ang. c. 13.
• n 1.573

  Ex autoritate Turci A∣pronia••i &c. Ratio docuit, vtilitate suadente, consues••dine micandi sublata sub exagio potius pecora vendere, quàm digitis conludentibus tradere. Antiq. Fabric.
• o 1.574

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. Cass. l. 55.
• p 1.575

  Pseudo-Athen. h••st. Melch.
• q 1.576

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.- Pausan. Messen.
• r 1.577

  Oraculo iubente 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ceto exponere, Lao∣medontis Hesionen sorscepit. Diodor. Sic. l. 4.
• s 1.578

  Plutarch. Theseo. Et Virg. Aen. 6. - sep••••na quotannis corpora natorum: stat ductis sortibus ••rna.
• t 1.579

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Pausan. Lacō.
• u 1.580

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socrat. hist. eccl. l. 7. c 8. & Niceph. Call. l. 14. c. 18. Qu••d E∣piphan. in Cassiod. Irist. Tripart. l. 9. c. 8. Magorum genus vsqu•• ad decimam iussit immiuui por∣tionem.
• * 1.581

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herodot. l. 3.
• x 1.582

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. Cass. l. 51. Sortiri vel á••micare i••ss••t. Su••••. Aug. c. 13. Quo loco Turneb. aduers. l. ••0. c. 13. legit Micare: sed & apud Cic. Offic. l. 1. Si hac pari•• in vtroque, nullum e•• it certamen, sed quasi sorte aut micando victus, altericedat alter. Quam le∣ctionem adfirmat Nonius in Micare.
• y 1.583

  Pa••ter, Suet. Fi∣li••••, Dion. quod & Casaub. nota••it.
• z 1.584

  Vise omnin•• Po∣lybium de militia R▪m. agentem hu••t. l. 6.
• * 1.585

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. App••an. bell c••••••. l. 2. non vt vulgò 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vise ••rod. miscel. l. 1. c. 9. Sic Plut. Crasso, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et Dionys. Hal. l. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.586

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plu••. Crasso. Signorum desertores. Liu. l. ••.
• b 1.587

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polyb. l. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ha∣licar. l. 9. Quiloco cessera••t. Suct. Aug. 24. ordines reliquerant. Liu. l. 12.
• c 1.588

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pl••t. Crasso. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem Anton.
• d 1.589

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. Cass. l. 41. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xiphil. tumultuantes. Suet. Galb. c. 12.
• e 1.590

  &c〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Polyb. l. 6. Statuerunt it•• ••ai••res nostri, v•• •• à multis esset flagiti•••• rei m••litaris admissum, sortitione in quo••dam animad∣••erteretur. v•• metus vid••licet ad omnes, p••••na ad pau••es perueniret. Cis. pro Cluent.
• f 1.591

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polyb. l. 6.
• h 1.592

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polyb. l. 6.
• i 1.593

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Anton. Appian. l. 2. Vnde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. Anton. Et, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polyb. l. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Halicar. l. 9. Vise Brod. misc••l. l. 1. c. 9.
• g 1.594

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dionyf. l. 41. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Appian. l. 2.
• k 1.595

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polyb. l. 6 Sorte ductos fuste necat. Tac••. annal. l. 3.
• l 1.596

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polyb. l. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polyb. ibid. & Dio l. 49. & Appian. Parth.
• m 1.597

  S••eton. Cai••••. 48.
• n 1.598

  Caesis Centurio∣nibus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ha∣licar. l 9. Ca••tera multitudo sorte de∣cimus quisque ad supplicium lecti. Liu l. 2.
• o 1.599

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dio l. 41. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Appian. l. 2. Vis•• & Suet. Cas. c. 69.
• p 1.600

  Cohortes, s•• quae loco ceffissent, deci∣matas hord••o pa••it. Su••••. Aug. c. 24.
• q 1.601

  Qui Medis irru∣••ntibus ceffissent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dio l. 49. & Plut. Ant. reliquis bor∣d••o praebito. Dio. & Appian. Parth.
• r 1.602

  Decimum quemque ignominiosae cohortis sorte ductos fuste ••••cat. Tacit. annal. lib. 3. ra••rò ea tempestat••, & è v••tere memoria e••emplo. Ib.
• s 1.603

  Quo•• Spartac•• in fugā conie cisset, ex 500▪50▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. Crass.
• t 1.604

  Neronis Clas∣••••••rios ••umultuantes d••cima••it. Suet. ••alb. c. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xip••i•• Galb.
• u 1.605

  Milites seditiosus multos sapius deci••••••it, aliquando ••tiam cent••fi••a••it, qu••m clem•••••••••• so di∣ceret, qui decimatione & visesimati••••e dignoscen••es••mar••t. Capitolin. M••ri••••
• x 1.606

  Fabius Rull••••, Front. stra••ag l. 4. c. 1. exem. 35. Rutilius, Ioan. S••ri••b. polyer. l. 6. c. 12. ex dua•••• leg••••ibus qua loco cosserant vice••os sorte ductos s••turi pereussit.
• y 1.607

  Id••m, vt Sari••b. Aqui••ius, v•• Pro••t. ibid. exemp. 36. ternos e•• centurijs quorum stati•• ab hos•••• porrupta erat, securi add••xit.
• a 1.608

  Iosh 1••.1. & 16.1. Iud. 1.3. Chytr••us ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eu••b. Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sors quod suum si•• s••rte V••r••o de ling. Lat. l. 4.
• b 1.609

  Psal. 16.5. & 125.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Schol. Ari∣stoph. ••esp. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eustath. Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nin•• Eumaeus ex Domini 〈◊〉〈◊〉 d•••••• ait habere se 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉-Homer. Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S••rs & pa••••imoui•••• dicitur, & quod cuique a••••iditi•• sortiendo. Feft.
• c 1.610

  Etiam me∣resqua••si h••reditarij. Es•••• 57.6. Vise In••. ibid. Si•• Herat. ••pod. 3. L••pi•• & agni•• discordiam sortitò obtigisse. quod Iu. Scalig. notat Po••t.l. 6. c. 7.
• d 1.611

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. H•• find. o∣per. 1. Et, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hinc Demost. & Isaei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, haere∣ditas contro••••rsa. Vnde & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 haredes, Seru. Aen. 10. & hae∣reditas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.612

  Psal. 16.5. & 119.57. Deut. 18.2.
• f 1.613

  Deuteron. 32.9. 1. Pet. 5.3. Serui Domini in sorte sunt Christi. Am∣br. de Tob. c. 20.
• g 1.614

  Actor. 26.18. Coloss. 1.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.615

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. ad Coloss. ho••••. 2. Quar•• sot•••••• nomine appellat gratiam Dei? quia in sorte non est electio, sed voluntas Dei. Nam vbi merita considerantur, electio est, non sors. Quando autem Deus nulla merita nostra in••enit, sort•• vol••ntaris suae seluo•• nos facit, quia voluit, non quia digni sumus: hac est sor••; qua ex ••o quod gratis datur, sors vocatur. August. in Psalm 30. conc. 2. & ibid. conc. 1. Ad tu••icam Domini sorte perueni. Vise & Ambros. in exhort. ad Vir∣gines.
• i 1.616

  Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 20.30. Ephes. 1.14. 1. Pet. 1.4. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephes. 1.11. non, Sorte vocati, vt vulg. s••d, In sortem adsciti, vt rectè ••••za. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ga∣lata. 4.1.7. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephes. 1.5. Galata 4.5.
• k 1.617

  Micah 2.5. Non erit tibi proijciens funiculum ad sortem in congregatione Domini. Iun. i. Non habebis partem in hereditate iu∣storum. Hieronym.
• l 1.618

  Esa•• 34.17. Quum proijcerit sortem & distribuerit illis ad an••••ss••m. Iuu. fun••culo. Leo Iud.
• m 1.619

  Pars & sortes antiquitus diuidebantur per funes. Idiot. in Psal∣qu••m 16.6. & Cassiod. Prisco more f••niculis terrarum diuidaebatur haereditas. Sic Deut. 32.9. Psal. 78.55. Inde fines dictiquasi foenes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Io. Scal. ad Varr.
• n 1.620

  Esai 17.14. sors & pars. Sieut H••r. Ep. 1. Qui fit, M. quod nemo, quam sibi sortem Seu ra∣tio dederit, seu fors obiecerit, illa Con∣tentus viuat? -
• o 1.621

  Ier. 13.25 Sors tu••, & portio demensi tui. Si••ut portio calicis, Psal. 11.6. & 16.5. non quòd sortes in calicem quandoque mittantur, vt Delrio Mag. tom. 2. l. 4. c. 4. q. 1. sed ad sortem demensam, prout Ier. 13. siue ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conuiuales illas respiciendo.
• a 1.622

  Iudg. 3.21. pecu∣liaria in exemplum non sunt trahenda. Martyr ibid.
• b 1.623

  Qu••modo Xy∣stus 5. Iuditham Holophernis inter∣fectricem, cum Mo∣nacho Regis Galli occisore committit; in Orat. habita in Patrum Consist.
• c 1.624

  Num. 25.7.8.
• d 1.625

  Quo modo Gloss. ad Greg. decret. l 5. t. 7. c 5. ex Grat. de∣••r.c. 23. q 8. hoc ip∣so abutitur exemplo ad laere••••cos inter∣fici••ndos.
• e 1.626

  Deut. 7.1.2.
• f 1.627

  Vise Fr. Victor de Indis relect. 5. §. 2.
• g 1.628

  Aret. in Problem. part. 1. loc. 67.
• h 1.629

  Gubernantur à Des ad bonū finem. Aret. ibid. §. 4.
• i 1.630

  Prou. 16 33.
• k 1.631

  2. Cor. 12.7. Act. 15.38, 39, 40, 41.
• l 1.632

  2. Cor. 4.6. Psal. 112.4.
• m 1.633

  Gen 50.20. & 45.5, 7, 8. Psalm. 105.16, 17.
• n 1.634

  Implet Deus v••∣luntates suas vti{que} bonas per malorum hominum volunta∣tes malas. Aug∣enehir. c. 101.
• o 1.635

  Vitiorum nosfiro∣rum non est autor Deus, sed ordinator est. Quaedam ergò & facit & ordi∣nat; quaedam ver ò tantûm ordinat: Iustos & fatit & ordinat; peccatores autem, in quantum peccatores sunt, non facit, sed ordinat tantùm. Aug. de Gen. ad lit. l. 5.
• p 1.636

  Non fit praeur Dei vo∣luntatem etiam quod contra ciusdem fit voluntatem; quia non fi ret, sinon sineret: nec vtique no∣lens sinit, sed volens: nec siner••t summè bonus fieri malum, nisi posset de malo facere bonum. Aug. enchir. c. 100.
• q 1.637

  Ortum à Deo habent. Aret. ibid. Deo autore vsi sunt. Ibid.
• r 1.638

  Le••it. 16. 8, 9, 10.
• s 1.639

  Num. 26.55, 56.
• t 1.640

  Num. 21.8.
• u 1.641

  Ioh. 3.14.15. Non imago Dei, sed figura crucis domi∣nicae. Tertull. de idololatr.
• * 1.642

  Idem Deus, qui lege vetuit simili∣tudinem fieri, ex∣traordinario prae∣cepto serpentis si∣milit••diuem inter∣dixit. Si eundem Deli obseru••s, ha∣bes logem e••us, Ne fecuris sumilitodinē. Si & praeceptum factae posteà simi∣litudinis respicias, & tu imitare M••∣sem, ne facias ad∣uersus legem simu∣lacrum aliquod, nisi tibi Deus sufferit. Tertull. ibid.
• x 1.643

  Approbante Deo missae. Aret. ibid.
• y 1.644

  Iosh 7 16.17.18
• z 1.645

  1 Sam. 10.20.21
• a 1.646

  Aret. ibid. § 6.
• b 1.647

  Ibid. ca••t. 3.
• c 1.648

  In alijs casibus pij his landabiliter f••nt vsi Aret. ibid. § 4. rat. 4.
• d 1.649

  Luk. 1.9.
• e 1.650

  Act. 1.26.
• f 1.651

  1 Sam. 14.41.42.
• g 1.652

  Ion. 1.7.
• h 1.653

  Faciunt ad Dei gloriam; dum Do∣mino deferunt iu∣dicium, &c. Aret. ibid. rat. 5.
• i 1.654

  R••m 3.7.
• k 1.655

  Iob 13 4.7. 1. Cor. 15.14.15.
• l 1.656

  Controuersiae li∣tesqu•• inexplicabi∣les ei•• fi••iuntur. Aret. ibid. rat. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schol A∣pollon. Argon. 2.
• m 1.657

  Rom. 38.
• n 1.658

  Vise Aug. de mendac c. 10.
• o 1.659

  Prou. 18.1••.
• p 1.660

  Chap. 6. §. 4. &c. to the end.
• q 1.661

  In omnibus re••{us} videndum est qua∣••enus. Suus enim cuique modus est. Cic in oratore.
• a 1.662

  Peccatur, si abs∣que necessitate ad sortes recurra••ur. Them sum p••r. 2^a 2 a.q 95. a. 8. & de sort. c. 5. Nider ad praecept. 1. c. 10. Mar••yr. in 1. Sam. c. 10. Aret. probl. par. 1. loc. 67. § 6. ••••ut. 1. Serar. in I••sh t••m. 2. c. 7. q. 21. Bodin. daemo∣nel. l 1. c 6.
• * 1.663

  Omnia prius t••n∣tand., quam ad lu∣dicia descendam{us}. Martyr. in 1. Cor. 6
• b 1.664

  Consilio omnia p••i{us} e••pe••iri quàm armis sapientis ••ss••. T••r. E••nnc. act. 4. sc. 7. Pa••••mhabere ••ebet vo untas, bel∣lum necessitas. Au∣gust. epist. 205. Et Liu. hist. ••. 9. Iustū est bellum, q••ibus necessariū; & pia arma, quibus nulla nisi in armis reliu∣quit••r spes.
• c 1.665

  Thom. vbi supra. & Ale••. Alos sum. par. 2. q 185. mē. 3.
• d 1.666

  Prou. 18.18.
• e 1.667

  Gen 13.89.
• f 1.668

  Peccatur, si quis absque Dei reue∣renti•• sortib{us} vta∣tur. Thom. 2^• 2 ae q. 95. a. 8. & de sort. c. 5. Martyr. ad 1. Sam. c. 10. Nider ad praec. 1. c. 10. B••din. daemo∣nol. l. 1. c. 6
• g 1.669

  Fus••s ad Deum precibus. Bed•• in Act. 1. Et Orig. in Iosh. hom. 23.
• h 1.670

  Act. 1.24, 25, 26.
• i 1.671

  1 Cor. 10.31. Co∣loss. 3.17.
• k 1.672

  Luk. 18.1. 1. Thess. 5.17.
• l 1.673

  1. Tim. 48. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Marc. leg. spir.
• m 1.674

  Psal. 55.17. & 141.2.
• n 1.675

  In sacris liter^is ideò preces praemis∣sae, quia de rebus grauioribus sortes adhibita. Serar. in Iosh. c. 7. q. 21.
• o 1.676

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato de leg. l. 6.
• p 1.677

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.-Hom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vnde Aiax apud Ouid. Metam l. 13. - sortemque meam vouistis Achiui, E•• vestrae valuere pre∣ces.- Et Liu. l. 10. Sortientibus pro∣uincias Coss. He∣truria Caruilio e∣uenit secundùm vota milit••m.
• q 1.678

  In rebus leuicu∣l••s non est necessa∣ria oratio. Serar. in Iosh. c. 7. q. 21.
• r 1.679

  Vt absit super∣stitio & curiositas. Martyr. ad 1. Sam. cap. 10. & Aret. probl. par. loc. 67. §. 6. caut. 2.
• s 1.680

  Euentus á Deobo••isue Angelis expectetur, &c. Thom. 2^• 2ae q. 95. a. 8. & de sort. c. 4. Nider. inpraecept. 1. c. 10.
• t 1.681

  Ne in illicita in∣quiramus, &c. Aret. ibid. caut. 3.
• u 1.682

  Iosh. 7.16, 17, 18.
• * 1.683

  Ne in futura. Aret. ibid.
• x 1.684

  Ne diuina ora∣cula ad terrena ne∣gotia conuertantur. ex Aug. epist. 119. c 20. Thom. p. 2^a 2ae q. 95. a. 8. Ni∣der. ad praecept. 1. c. 10. Martyr. ad 1. Sam. c. 10.
• y 1.685

  Ne in electioni∣bus •• Ecclesiasticis, &c. Thom. sum. par. 2^a 2ae q. 95. a. 8. & de sort. c. 5. Nider. ad praecept. 1 c. 10. Panorm. ad Decretal. l. 5. de Sortileg. tit. 21. cap. 3. vbi Honori∣us 3. Quod Ponti∣ficem ex vobis vnū elegistis per sortem, nota non caret: quinimò multa re∣prehensione dignū est, quod sors in talibus interuenit. Et post, Sortis v∣sum in electionibus perpetua prohibiti∣one damnamus.
• z 1.686

  In pastorum Ecclesiae vocationi∣bus vti licet. Dan. de lud. al••ae. ca. 9. Qua in re Script••∣ris saecris repugnet, non liquet. Lauat. in Prou. c. 16.
• * 1.687

  Si prohibitio iuris positiui secludatur, non video peccatum aliquod, &c. Caietan. sum. tit. de sort, Si contentio esset de aliquorum electione, & esset parit•••• vtrobique, scripserunt Laurent. Raimund. Ioan. & Cancell. quod possent fieri sortes. Sed hoc repr••∣batur in extrau. vnde Hostiens. & Goff dieunt quod non posset fieri sine autoritate Papae. Aste∣san in sum. l. 1. tit. 14.
• a 1.688

  Vt fraus & dolus malus absit. Martyr. in Sam. c. 10. Aret. problem. part. 1. loc. 67. §. 6. ca••t. 5.
• b 1.689

  Ex Pausania Aret. ibid.
• c 1.690

  Infra cap. 12. §. 6.
• k 1.691

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. Cass. ••. 41.
• l 1.692

  Omnis actio est adiaphora.
• m 1.693

  Nulla actio est adiaphora. Vise Gerson. in regul. mor.
• n 1.694

  Omnis nuda; nulla vestita.
• o 1.695

  Omnia aut bona sunt, a••t mala, aut indifferentia: quod nec bonum nec ma∣lum est, sequitur vt medium sit. Senec. epist. 118. Indif∣ferentia dico. quae Graeci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocant, quae nec bo∣na, nec mala sunt. Idem ep. 83. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indifferens siue medium, quod nec bonum nec ma∣lū est: quod nec in bonis ponitur, nec in contrarijs. Cic. de fin. lib. 3.
• p 1.696

  Indifferentia sunt morbus, pau∣pertas, &c. Senec. ep 83. Indifferens est actus omnis à ratione non proce∣dens. Thom. sum. par. 2^• 2ae, q. 18. a. 9. Id medium atque indifferens v••camus, quod tam malo contingere quàm bono potest. Senec. ep. 118.
• q 1.697

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quaeper sese ipsa neque honesta (malè vulgo, inho∣nesta) sunt neque turpia, sed perinde vt aguntur, ita aut probanda fiunt, aut reprehendēda. Gel∣lius noct. Attic. l. 2. c. 7.
• r 1.698

  Vise Thom. par. 2^a 2ae, q. 14. a. 9. & q. 21. a. 1.2. Quicquid facimus, aut malitiae, aut virt••••tis gerimu•• imperio. Senes. ep. 107.
• s 1.699

  Mediū est, quod nec in virtutib{us} est nec in vitijs. Cic. de fin. l. 3. Indifferens nihil gloriosum. Sen. ep. 83. Negle∣cta quaedam offen∣sam contrabunt, quae impleta gloriam non merentur; & damnant praeuaricatorem, nec glorificant autorem. Bern. de praecept. & dispens.
• t 1.700

  1. Tim. 5.8.
• u 1.701

  Matth. 5.45.46. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Quid magnifici est se amara, sibi parcere, sibi acquirere? Sen. benef. l. 4. c. 14. Si quid amicum erga benefeci, aut consului fideliter; non videor meruisse laudem, culpa caruisse arbitrer. Plant. trinum. act. 5. scen. 2.
• * 1.702

  Adiaphora col∣locat Gell. l. 2. c. 7. inter ea quae sua vi¦recta & hon••sta sunt, & quae his contraria turpia & omninò iniqua sunt: illa fieri opor∣tere, siue imperet pater, siue non i••∣peret; ista nec fi im∣peret: in medijs so∣lummodò parendū. Id quod I••an. Sa∣ri••h. polyer. l. 6. c. 12. Quaedam ita neces∣saria sun••, vt man∣datum nec exp••∣ctent; alia sic dete∣stabilia, vt manda tum non admittāt: media quae nec sunt necessaria bona, nec detestabilia ••ala, consistunt in arbi∣trio praesidentis. A∣diaphora quae nec praecepta sunt lege Dei, nec prohibita. M••lanch. loc. com∣mun. ••oc. 21. reg. 2. noc necessariò faci∣enda, nec necessariò vitanda. Ibid. loc. 23. reg. 2. quae nunc vsurpare, nunc o∣mittere, indifferen∣ter liceat. Caluin. institut. l. 3 c. 19. §. 7. Things indifferent, neither simply commanded, nor forbidden, but left free. Fenner of re∣creat. rule spec. § 4.
• x 1.703

  Praecepta negatiua ligant semper, & ad semper.
• y 1.704

  Praecepta affirmatiua ligant semper, sed non ad semper. Thom. par. 1^a 2ae q. 71. a. 5. & q. 100. a. 10. & q. 88. a. 1 & par. 2^a 2ae q. 3. a. 2. & Gerson. in regul. moral.
• z 1.705

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de Stoic. contradict.
• * 1.706

  Deut. 5.32. & 12.32 & 27.26.
• a 1.707

  Peccat, qui sor∣tesiacit ad electio∣nem beneficij Ec∣cles. nullo prius ha∣bito id••neorum de∣lectu. Martin. Na∣uar. manual. c. 11. §. 38. Iniqua est sortitio, vbi de offi∣cijs public••s digni cum indignis sortes mitterent: poss••t enim sors indigno fauere, cum dam∣no publico, & digniorum iniu∣ria. Delrio. dis∣quis. mag. l. 4. c. 4. q. 1.
• b 1.708

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioseph. captiu. l. 4 c. 12.
• c 1.709

  Sors ad parum idon••es deerrabat. Tacit annal. l. 13.
• d 1.710

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist••t. Rhetoric. lib. 2. cap. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo. de con∣stit. princip. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isocr. in Areop. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. ad Ephes. homil. 2. In sort•• non est electio: vbi merita considerantur, electio est, non sors. August. in Psalm. 30. Sorte & vrna mores non discerni. Heluidius apud Ta••it. hist. lib. 4. In sorte euentus est, non iudicium, & saepe irrationabili casu sorte melioribus vltimus quisque pra∣fertur. Ambros. hexam. lib. 5. cap. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo de constit. princip.
• * 1.711

  Sicut aleae, sic & curiae casus delectu carens, digni•• & indigni•• aequè respondet. Gyraeld. Itinera••. Cambr. praesat. 1. Fortuna dignum atque indignum ne∣quit internoscere. Pacu••. apud Cornif. ad Heren. lib. 2. §. 41.
• e 1.712

  Et Isocrat. in Areopag. laudat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et de apibus Ambros. he••am. lib. 5. cap. 21. Rex non sorte ducitur.
• f 1.713

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De∣most in Midia. ad quem lo••um Vlpia. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et V∣lyss••s apud Ouid. met. 13. Est a••i∣quid de tot Graia∣rum millibus vnum A Diomede legi. ••••c me sors ire iubebat. Et Plin. Ep. 24. lib 8. Ne sorte, quem iudicio mis∣sus videaris.
• g 1.714

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist polit. l. 6. c. 3. Sortes licitae sunt quibus functiones certae viris idoneis tribu••••tur. Lauat. in Prou. c. 16.
• h 1.715

  Vbi impossibile esset vt sors aberraret. Bulling. in Act. 1. quia nu^• um tunc est periculum, qua∣cunque s••rs exe••t. Bellarm. de cler. l. 1. c. 5.
• i 1.716

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyrus apud Xenoph. Paed. l. 8.
• k 1.717

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist p••it. l. 4. c. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato de leg. 6. Iude 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicti qui a••sp••m sortis admitt••••tur ••ud. in com••ent. Hi•••• D••mosth. in Eu••ulid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.718

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pla••o de leg l. 6. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aeschin. in Cresiph. Hinc orationes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et D••m••sth. in Mid••am, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et de Thesmothetis Libanius in Androt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sed & Senatū quisqu•• in∣gressus, iuramento adigebatur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id indicare. Lysia•• in Philon.
• l 1.719

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣de dicti: de quo pri∣u•• cap. 4. §. 6.
• m 1.720

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. polit. l. 6. c. 2. Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & mili∣tares reliqui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato de leg. l. 6. Sic & Athe∣niens. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Pollux l 8. c. 8. § 7.
• n 1.721

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. leg. l. 6. Hinc Lysias in Alcibiadem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.722

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socrates apud Xenoph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. Cui gemi∣num illud Philonis de constit. princip. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; &c.
• p 1.723

  Ioseph. captiu. l. 3. c. 26. & l. 7. c. 35.
• q 1.724

  Matth. 27.15. Mark 15.6. Luk. 23.17.
• r 1.725

  Oportet vt par sit sortientium reatus. Delri••. disq. mag. l. 4. c. 4. q. 1. Alio∣qui, Sortiri ad poe∣nam, atque homi∣num delictum for∣tunae iudicio com∣mittere, minimè censorium est. Cic. pro Cluent.
• s 1.726

  Ne in bello pro∣pter hostium metum miles deficeret, am∣plier ei mortis & supplicij metus est à maioribus consti∣tu••us: ne autem nimium multi poe∣nam capitis subi∣vent, idcircò illa sortitio comparata est. Cic. ibid. Sic enim fieri posse, vt poena ad paucus, exemplum ad mul∣tos per••eniret. Do∣nat. in Scipion.
• t 1.727

  Solitum A••tio∣chum Epiphan••m, vel Epimanem po∣tius, effusis per vi∣am publicam nuna∣mis dicere, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ex Pt••lom. Euerget. comment. l. 5. Athenae. l. 10.
• u 1.728

  Pauperum vita in plateis di••ilum seminatur. Argentum micat in luto: accurritur vndique: tollit illud non pau∣perior, sed fortior, a••t quifor••ècilius praecucurrit. Scilice•• sic factirabat Petius, sic Paulus lu∣deba••. Bern de consider. l. 4.
• * 1.729

  Nec auarum te Deus, nec profusum vult: collocare te vult quae ba∣bes, non pr••ijcere. Aug. de 10. chord c. 12. Beneficia nec in vulgus effundenda sunt; & nullius r••••, mi ••imè benefici••rum, bonesta largitio est: quibus si detra••cr•• iudicium, desinunt esse beneficia, in aliut quodlibe•• iucidunt nomen. S••••ec. benef l. 1. c. 2.
• x 1.730

  1. Tim. 5.8.
• y 1.731

  Si cum tibi a∣bundaret aliquid, quod oport••ret dari ei qui non haberet, nee duob{us} dari pos∣set; occurrerent duo, quorum neuter vel indigentia, vel crga te aliqua ne∣cessitudine supera∣ret, nibiliustius fa∣c••res, quàm vt sorte eligeres, cui da••dū asset, quod dari v∣trique non posset. Aug. de doctrin•• Christ. l. 1. c. 28.
• z 1.732

  1. Cor. 6.12. & 10.23.

  Est aliquid quod 〈◊〉〈◊〉 oporteat, etia••s•• licet. Cic. pro Balb••. Quid decoat vos, non quantum lice∣at vobis, spectare debetis. Idem pro Rabir.
• a 1.733

  Sic cum Anni∣bal ad portas, Bel∣lum cum Annibale Coss. mandatum: Liu. l. 24. ann. 541. Consulibus belium cum Annibale & binae legiones decre∣tae: Prae••ores pro∣uincias sortili sunt: Liu. l. 25. ann. 542. Italia ambobus pro∣uincia decreta. Iaē l. 27. ann. 545. & 547. & 548. Sic Ausonum bello, Omni ope annixi sunt, vt ma••imum ea tempestate Im∣peratorē haberent, & ne forte casu er∣raretur, petitum ab Coss. vt extra sor∣tem Coruini ea pr••∣uincia esset. Linius l. 8. ann. 420. Sic bellum Volseum Ca∣millo extra ordinem decretum. Idem. l. 6. ann. 374. & idem Manlijs sine sorte. Ibid. ann. 276 Sic Martio noui hostes deuernuntur. Idem l. 9. ann. 448. Sic Coss. ambobus quaestio de clandestinis coniurationibus decreta est. Idem l. 39. ann. 568. Sic Augustus prouincias validicres, & quas annuis magistratuum im∣perijs regi nec facilenec tutum erat, ipse suscepit, caeteras Procensulibus s••rtitò permisit. Suet. Aug. c. 47. In bello Macedonico Coss. prouincias sortiri parantes, cùm bellum produci animadu••r∣terent, quod rebus vix dum inc••oatis Imperatores au••carentur, cohibuerunt patribus adnitentibus Tribuni, & Quintio imperium prorogarunt: vt Liu. l. 32. ann. 557. Prouinciae quae in bello de∣cretae. Idem l. 41. ann. 577.
• b 1.734

  Quas prouincias Praetoribus esse placeret, Consul ad Senatum retulit: decreuerunt duas Romae, duas in Italia, duas extra Italiam; & extemplo sortiri iussi, Liu. l. 38. ann. 567. Nominatae iam antea Coss. prouinciae erant: tum sortiri iussi. Idem l. 21. ann. 536. Coss. Aetoliam & Asiam sortiri placuit. Idem l. 37. ann. 565. Ligures & Galliam. Ibid. 38. ann 566. Senatus decreuit vt Coss. duas Gallias sortireutur. Cic. ad Attic. Epist. 14. His ita in Senatu, ad id, qua cuius prouincia foret, decretis, tum demum sortiri Coss. placuit. Liu. l. 36.
• c 1.735

  Coss. cùm iam minus terroris à paeni•• esset, sortiri ius••. Liu. l. 26. ann. 543.
• d 1.736

  Italiam & Africam in sortem con••ci, ambo Africam cupientes volebant: populus rogatus quom vellet in Afri∣cam bellum gerere, Scipionem iussit. Liu. l. 30. Coss. vt Macedoniam cum Italia sortirentur pete∣lant: ambobus Italia decreta. Ibid. 32.
• e 1.737

  Decius iniuriam querebatur, irrita sieri fortunae arbi∣tria: omnes ante se C••ss. preuincias sor∣titos, nune extra so••tem Fabio Sena∣tum dare prouinci∣am: cui d••bium esse, vbibellum sit asperum & diffici∣le, cum id alte•• extra sortem man∣detur, quin alter Consul pro super∣ua••aneo a••que inu∣tili habeatur? Liu. l. 10.
• f 1.738

  Populi consensu Hetruria extra sor∣tem Fabio decreta est. Ibid.
• g 1.739

  Clem. Edmund on Caesars comment. l. 1. c. 20.
• h 1.740

  Mummio Prae∣tori Sardinia e••e∣nerat: sed ca pro∣pter belli magnitu∣dinem consularia f••cta est. Liu. l. 41. ann. 577. Bae∣bio & At••ilio pri∣mum Senatus con∣sulto, deinde plebis etiam scito per∣mutala prouinci•• sunt. Idem l. 35. ann. 562. Hostilio iurisdictio vrbana e••enerat: addita & peregrina, vt tres in prouincias exirent. Idem lib. 27. ann. ••47. Cùm de Consularibus m••asors prima exisset, vna v••ce Senatus frequens retinendum i•• vrbe cemsuit; hoc idem post me P••mpris accidi•• 〈◊〉〈◊〉 vt nes duo quasi pignora reipublicae r••tineri videa∣mur. Cic. ad Attic. Epist. 14. Fabiam Pictor••m Flamine•••• Quirinalem cui Sardinia prouincia ••n••neras, M••tellus Pont. Max. ads••••ra retinuit: religio vicit, & dicto audiens esse Flamen Pon∣tifici iussus. Liu. l. 37. ann. 565.
• i 1.741

  Iob 42.11.
• k 1.742

  Decoctores qui∣dam in blanchis, vt aiunt, suis sortibus vtuntur. Post el. de Magistr. Athen. c. 8. A notable abuse so vsed. Perkins of witch∣craft.
• l 1.743

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pla∣to de leg. l. 6.
• m 1.744

  Fertilior seges est alien•••• semper in aruis; Vicinumque pecus grandi{us} vber habet. Ouid. art•••• l. 1. Aliena nobis, nostra plus alijs placent. P. Syrus.
• n 1.745

  Matib. 10.27, 28, 34, 35, 36. & 15.12, 14. ••
• o 1.746

  2. Cor. 2.16.
• p 1.747

  1. Cor. 9.17. Ezech. 2.5.6.7.8.
• q 1.748

  Rom. 7.15, 16, 17, 23. & 8.26.
• r 1.749

  Wootton ansvv. to Pop. Art. 2.
• f 1.750

  Mihi stat alere m••rbum d••s••st••re. Corn. Nepos in At∣tict vita.
• t 1.751

  Cib•• abstinebat, & admou••nti m••∣dico, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, di∣xerat. Plin. Se∣cund. Epist. 12. l. 1.
• u 1.752

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hippocr. Aphor. § 2. aph. 10.
• * 1.753

  2. Chron. 30.18, ••9.
• x 1.754

  Matth. 18.6, 7. 1. Cor. 8.9, 10, 11.
• y 1.755

  Exponere se pe∣riculo pecca••i, est peccatum. Bona∣uent. in 4. dist. 17. Gerson. in regul. mor. Caietan. in sum.
• z 1.756

  Matth. 4.6, 7.
• 1 1.757

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 2 1.758

  Cum virtutibus & vitijs sanciun∣tur & vetantur tria ista, causae, oc∣casiones, media. Al∣sted. system. theol. l. 2. c. 3. §. 2. can. 7.
• * 1.759

  Nonfaci•••• addu∣cor licitum consen∣tire, quod tot par∣turit illicita. Bern. de consider. lib. 3.
• a 1.760

  Nihil inhomestū promit••as: quin si∣quid promiseris, to∣lerabilius est pro∣missum non facere, quem facere quod turpe sit. Ambr. offic. l. 3. c. 12. Tolerabilius talisa∣cramento periuriū. Ibid. Iurauit Da∣uid temerè, sed non impleuit inrationē maiore peitate. 1 Sam. 25.32. Aug. de diuers. Serm. 11.
• b 1.761

  Praecepta, prohi∣bita, permissa.
• c 1.762

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysipp. offic. l. 6. apud Plut. de Stoic. contrar. Sors enim est. res incer∣tissima, qua res graues quaelibet 〈◊〉〈◊〉 possunt definiri. Baro. in Ion. c. 1.
• c 1.763

  1. Cor. 6.7.
• d 1.764

  Intentio non sit inquirere volunta∣t••m Dei modo ex∣traordinario; quia talum dus ••mni•• è est incertus. Delrio disq. mag. tom. 3. l 4. c. 4. q. 1.
• d 1.765

  Peccatum est tē∣tationis Dei exp••te∣re a••que exp••ctare à Deo vt ipse sortes dirigat, quando ip∣se id se facturam non promisit. Bel∣larm. decler. l. 1. c. 5
• e 1.766

  Sortibus affu••u∣rum se minimié re∣promisit. Delrio. mag tom. 3. l. 4. c. 4. q. 1.
• e 1.767

  Contingit aliquē diuisoria sorte vti, non quasi requirat diuinum iudicium, sed quasi commit∣tat fortunae. Thom. desort. c. 5. & Ly∣ra in Prou. c. 16.
• f 1.768

  Iudice fortuna cadat alea. Petron. satir. Fortuna sit optionis iudex. Cod. Iust. l. 2. tit. 20. & lib. 6. c. 43. leg. 3.
• g 1.769

  Visatur Malder. de superstit. c. 7. dub. 9.
• h 1.770

  Minus ergo soli∣dum quod Plato de leg l. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sed & quod Aug. Epist. 180. Qui maneāt, qui fugiant sorte le∣genda, &c. quia Deus melius in hu∣iusmodi ambagib{us}, quám homines iu∣dicat. Sed & quae Delrio l. 4. c. 2 q. 3. § 1. contra suam ipsius alibi senten∣tians. & Peuc••r. de diuinat. c. de s••rt. & Tolet. in sum. cas. consc. l. 4. c. 15. & Piscat. ad I••n. c. 1.
• i 1.771

  Non vt per cam decernatur quid in rerū diuisione ma∣gis expediat •• sed vt quod ratione diffiniri non potest, saltem fortunae re∣linquatur. Thom. de sort. c. 4.
• k 1.772

  In causis iudici∣alibus aut crimina∣libus vti non licet. Baro in Ien. cap. 1. Nam quod hus trae∣hunt Chytr. in Iud. c. 1. & Lauat. in Prou. c. 16. Iudices ita missis in vrnam calculis ferre solitos sententiam, vt albis absoluerent, atris damnarent, &c. ni∣hil quicquam ad sortem pertinet: im∣mit••ebant enim su∣um quisque calcu∣lum qualem ipsi vi∣sum, non casu for∣tuito catrahebant.
• l 1.773

  Inte••lige quando est questio ••uris: secus si facti: quiae tunc non commit∣titur sorti. Gloss. ad Digest. lib. 5. tit. 1. leg. 14. Imol. & Ias apud Gomez ad Taur leg. 38.
• m 1.774

  Si factum in∣certum est, dicenti incumbit probatio. Panorm. ad 5. de∣cretal. de sortileg. In facti incertitudine, satius est •• prounciare, non liquere, quàm sorti rem commit: ere. Greg. Tholoss. de appell. l. 2. c. 19.
• * 1.775

  Non fit aliquid, nisi omniposens fieri velit, vel sinendo, vel ipse faciendo. Aug. enchir. c. 95.
• n 1.776

  Rom 9.19. Matth. 10.29.
• o 1.777

  Act. 2.23. & 4.28.
• a 1.778

  Perki••s of witchcraft.
• b 1.779

  Lastie storie of Gospell: Sors ludicra.
• c 1.780

  Serar in I••sh. c 7. q. 17.
• d 1.781

  Athl••tas artem ludicram non face∣re. Vlpianus ex re∣sponsis Sabini & Cossi•• apud Alex. ab Al••genial. di••r. l. 3. c. 9.
• e 1.782

  Ludi O••ympici, &c. Sic Quid. met. l. 1. Instituit sacros celebri certamine ludos. Et Auson. e••log. Quatuor an∣tiquos celebrauit Achaia ludos. Quod Arc••isas in Antholog. l. 3 c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.-
• f 1.783

  Hellanodicae Eli∣de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (••••a reponit Sylburg. quod vulgo perp••∣ram 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pausan. Eliac. 2. Et ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hinc Pol∣lu••il. 3. c. 30. §. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: vt Eu∣stath. ad Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. quod melius tamen Etymol. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sed & Palaestram 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pe∣tr. Fab. ag••n. l. 1. c. 24 deducit quod verius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Etymol. Fa∣cit huc quod Plutarch. de tranquill. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Et quod Gellius n••ct. Attic lib. 5. cap. 9. de Athleta muto, qui cùm sortitionem non bona fide fieri, sortemque nomi••is falsam subijci animaduertisset, in vocem n••nquam prius locutus erupit. Et quod ex Aristot. Rhetor. lib. 2. cap. 20. super cap. 5 § 5.
• g 1.784

  O••〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lu∣cian. Hermotin. siue de sectis.
• h 1.785

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lucian. ibid. Hine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicti, Pollux l. 3. c. 30. §. 4. De quibus Plin. Sec. ep. 14. lib. 8. In spectaculis quibusdam sors aliquem se••onit ac seruat, qui cum victor•• contendat. Huc allusisse Pau••um 1. Cor. 4 9. Scalig. putat ad Manil. Allusit certè credo Christus Apoc. 3.11.
• i 1.786

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pausan. Eliac 2 Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Et S••∣pho••l. Electr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. - Sed & Stat. Theb. 6. Et iam sortitus Pro∣teus versarat ahe∣na Casside: iamque locus cuique est, & liminis ordo.
• k 1.787

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pausan. Elia••. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Theagene Heli••dor. Aeth. l. 4.
• l 1.788

  Prima pares ineunt gra••ibus certamin•• remis, Quat••er ex omni delectae classe carinae. (Sig••oque designato) Tum loca sorte legunt. - Virg. Aen. l. 5.
• * 1.789

  Pe∣••r. Faber agonist. l. 1. c. 24. ex illis Apo••••o••. Argon. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.790

  Conuenere viri (colum••ā peti∣turi) deiectamque area sortem Ac••epit galeae: & primus - ante emnes exi•• loc{us} Hippo••oentis. Virg. Ae••. 5.
• n 1.791

  Nomensuum in alb•• pro••tentium ••itb••raedorum iu••••it adscribi, sorticul••que in vrnam cum caeteris demissa, intrauit ordine suo. Suct. Nerone c. 21. Hi••c Ouid. Metam. 5. Tunc sine sorte prior, quae se certare professa est, Bella ca••it super••m. - 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Nonmus Dionys. l. 19. de musico certamine. Et Lucian. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vise & Aristidem de Rhetor. ad Platon.
• o 1.792

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dim••sth. in Midiam. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Antipho de Choreuta.
• p 1.793

  Hinc Chrysippi disceptatio in lib. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cui•••• meminit Plut. in Stoi••. contradict.
• q 1.794

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. malè vulgò 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r 1.795

  Now draweth ••ots, or that yee further t••••n: The which that hath the shortest shall begin. Chaucer. Canterb. tales.
• s 1.796

  Quicaenulam or∣dine suo curabat, praemium soluen lae q••aes••i••nis pon••bat, ••otiaem{que} res quae∣reb••t, quot homines isthic eramus; quumque eas omnes exposuerat, locum ••icendi sors dabat: quaestio autem non soluta ad cū trans∣mittebatur qui sor∣t••ò succ••sserat. Gellius nect. Attic. lib. 18. c. 2
• t 1.797

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutar. sympos. l. 9. c. 3.
• u 1.798

  In conuiuijs qui sunt institu••i p••tandi (malè vulgò, putandi) Modiperatores Magist••i. Varro rerum human. l. 20. apud Nonium. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Graecis: de quibus Plutarch sympos. l. 1 q. 4.
• * 1.799

  Hinc Agesilaus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 interrogatus à ministris quantum vini singulu assignare••, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inquit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. apophth.
• x 1.800

  Nec viniregus sorti••re talis. Hor. car. l. 1. od. 4. Et ib -quē Venus arbit••ū Dicet bibendi.-i. iact{us} Venere{us}, •••• Cicer. de diuin. l. 1.
• y 1.801

  Eti. •• hodie in Epiphanijs rex conui••ij fabis de. igitur. Er••s chil 6. cent. 4. a••a. 37. Apud Gallos in Epiph regessortiuntur. S••rar in I••sh c. 7 q. ••7.
• z 1.802

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. P••llux l 9. c. 7. Fest••s Saturno di••bus inter alia aequalium ludi••ra, regnū lusu s••rti••ntium, ene••erat ••a sors Neroni. T••e annal. l. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. Epict. l. 1. c 25. Et Lucian, in Saturnal. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.803

  Cyrus puer rex inter ludentes sor•••• delectus, &c. In∣st in. hist. l. 1.
• 1 1.804

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. quod conspi∣catus Alexander 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Athana∣si•• diligen••ius educand•• curauit. ex R••fino Socr. hist. l. 1. c. 15. & Aldhelm de land. Virg. c. 16.
• a 1.805

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eustath. Odys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et tamen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesych. Vnde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Crateti dictum. Pollux l. 7. c. 33. § 10. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. Vndè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sophocli: Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pro∣uerbio celebris. Idē l 9. c. 7.
• b 1.806

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutar. ad Apollon. c••nsol. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem de tranquill. Ita vita est hominum, quasi cùm Iudas tesseris, Si illud quod est maxumè opus i••ctu non cadit, Illud quod cecidit fortè, id arte vt c••rrig••s. Terent. Adelph act. 4. scen. 7. Et Ouidius art. amand. lib. 3. Sed minimus lab••r est sapienter iactibus vti: Maius opus mores composuisse suos.
• c 1.807

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad q••ā Paulus allusit E∣phes. 4.14. d•• qua Cic. de diuin. 2. In talis tesserisque te∣meritas & casus, non ratio nec consi∣lium valet. Itaque Hesych. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.808

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pollux l. 9. c. 7.
• e 1.809

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pollux ibid.
• f 1.810

  Micatione cer∣tant Hymenaus & Amor apud Non∣num Dionys. l. 33.
• g 1.811

  Falkenberg. ad Nonn.
• h 1.812

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eu∣stath. Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pollux l. 9. c 7. quem vise. Non mea magnanimo depugnat tessera tal••. Mar••. l. 13. epist. 1. Cùm steterit nullus vultu tibi talus codem, Munera me dices magna dediss•• tibi. Idem lib. 14. epigr. 15. &c.
• i 1.813

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristoph. in Plut. & Di••n. Chrysos••. ••rat. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. de diuinat. per insom. Et in Rhetor. cap. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ludere par impar.- Horat. serm lib. 2. sat. 3. & Suet. Aug. cap. 71. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Schol. Aristoph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pollux lib. 7. cap. 33. §. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem lib. 9. cap. 7. Hinc Mart. lib. 14. epigr. 18. Alea parua nuces.- Et Ouid. ••uce: Est etiam, par sit numerus qui dic••t, an impar; Vt diuinatas auferat augur opes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. sympos. l. 9. probl. 12.
• k 1.814

  I••a fuisse signatum as bodi••que intelligitur in ••leae••usu, cùm pueri denarios in sublime iactantes, capita aut nauia, l••su teste vetustatis, excla••mant. Macrob. Sat. l. 1. c. 7. Non absimilis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. P••llux lib. 9. cap. 7. Vise Erasm. chil. 2. cent. 1. adag. 51.
• a 1.815

  Sortes c••nui••ales. Lamprid. Heliog.
• b 1.816

  Suet. Aug. c. 75
• c 1.817

  Saturnalib{us}, & siquando aliàs li∣buisset.
• d 1.818

  Cilicia, spongias, rutabula, forpices.
• e 1.819

  Titulis obscuris & ambiguis.
• f 1.820

  Lamprid. Helio∣gab.
• g 1.821

  Vt verè sortes es∣sent, & fata te••∣tarentur.
• h 1.822

  In cochlearibus. Lamprid.
• i 1.823

  Su••t. Aug. c. 75. Solebat & maequa∣lissimarum rerum sortes & aduersas tabularum pictu∣ras in conuiuio vē∣ditare; incert••que casu spem mercan∣tium vel frustrari vel implere.
• k 1.824

  Loteria in Euro∣pa frequens, quam vulgo la riffe, alij ludum ollae vocan••. Delri•• mag. disqu. tom. 2. l. 4. c 4. q. 2.
• l 1.825

  Fr. Garcias de cō∣tract. l. 3. c. 20. Lud. Lopez de con∣tr. l. 2. c. 23. & Io∣an. Briart. quodli∣bet. 5. quos sequi∣tur D••lrio.
• * 1.826

  Venditio sine re intelligitur, cum quasi alea emitur; quod sit cùm capt{us} p••scium vel missiliū emitur, (quae non tam rei quàm) spei emptio est. Pompo••. in Dig. l. 18. t 1. l. 8. & t. 4. l. 7.
• m 1.827

  Con••ad. de con∣tract. tract. 3 q. 71. concl. 2. Perkins of witchcraft.
• n 1.828

  Postell de magi∣strat. Athen. c. 8. & Perkins of witchcraft.
• h 1.829

  Alea lud{us} omnis qui p••••det à casu. Mar••yr. in Ind. c. 14. fortunae mag••s quàm artis. Erasm. chil. 1. c••nt. 4. adag. 32. in quo multum fortunae, p••udentiae minimum Ramirez in Mart.
• i 1.830

  Concedi p••ssun•• ludi qui partim ca∣su, par••••in industriae nituntur. Martyr. ad Iudic. c. 14. Hi∣propriè alea dicinō debent, nec sun•• omnino pro••ibendi. Dan. de alea c 6. quemsequi profite∣tur Taffia. de res••∣pisc. l 2 c. 19. Dice I vtterly disal∣low, Ca••ds and Tabl••s I con∣demne not. Ba∣bington on Com∣mand. 8. For mixt playes at Cards and Tables, con∣sisting partly of hazard, & partly of wit, the cōmon opinion of learned Diuines is, that as they are not to be commended, so they are not simply to be condemned. Perkins Cases of Consc l. 3. c. 4. §. 4. q. 2.
• k 1.831

  Fennor of lawfull recreations cap. 4. Balmford dialogue of pames consisting of chaunce.
• l 1.832

  Lud{us} taxillatori{us} vitio vanitatis non caret. Them de sort. c. 5. Talorū Tabularumqu•• qu••s chartas vocant, lud••s, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 relegamus. Zuingl. de adolesc. form § 3. Alusus est sor••is, cùm ad ludu•• iocumque adhibetur. Cartwr. in Prou. c. 16. Sortes illic••••ae ad lucrum lus••mu•• ad••i∣bitae. Piscat. in Io••. c. 1. Ludicrous Lots are not beseeming Christians. Eas••ie historie of Gospell.
• m 1.833

  Chartarū & sortiū & diuinationis ludi ab auaris & perditis inuenti, non sol••m nostr•• dogmati, sed publicis ve••erū moribus vnà cum aleareiecti. V••later. comment l. 29 c. 12. Aleam non cognoscere Eutopienses suos. Moru•• lib. 2. quod & de Iaponilus Gadus quem Grimston transtuli••.
• n 1.834

  Balmf••rd di••log.
• o 1.835

  Non est alea pro∣priè dicta. Dan. lud. al c 6. Alea dicitur ludus qui f••rtunae so••ùm innititur. Angel summ.

  Mixed games are no Lots. Perkins Cas▪ of Consc. l. 3. c. 4 §. 3. q. 2.
• p 1.836

  Sors est modus Deū cōsulendi, &c. Aret. probl. par. 1. Actio humana in hun•• finem institu∣ta, vt ex eius euen∣su rem nobis incog∣nitam diuini••{us} ag∣noscere possimus. Zanch. des••rt.
• q 1.837

  Iacobus ••e•• in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l. 3. & B. King in lon. c. 1. lect 9.
• r 1.838

  Ars aleatoria & ipsa tota sortil••ga est. Agrip. de van. scient. c. 14. Ad sorte•• reuocatur a∣lea, i. ludi qui ab ancipiti casu pen∣dent. ex Greg. To∣loss. s••ntag. l. 39. c. 3. Aerodio l. 3. c. 9. Molina de iu∣re & iust. disp. 509. Ser. ad l••sh. c. 7. q. 20. Q••id est sors? Idem propem••dum quod micare, quod talos, quod tesser as iac••re. Cic. diuin. l. 2
• s 1.839

  Perkins Cases of Consc. l. 3. c. 4. § 3. q. 2.
• t 1.840

  1. Sam. 5.4.
• u 1.841

  Prou. 18.18.
• * 1.842

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 si••e 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 iudicare.
• x 1.843

  Prou. 6 14.19. & 10.12. & 15.18. & 16 28. & 17.14. & 18.19. & 19.12. & 21.9.19. & 22.10. & 23.29. & 25.24. & 26.20.21. & 27.15. & 28.25. & 29.22.
• y 1.844

  Leuit. 27.32. & Iun. in annot.
• z 1.845

  Psalm 84 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad limen residere. Le•• Iud. Limen frequē∣tare. Iun. abiectus Vulg. ad locum cō∣munem & ignobi∣lem reijci. Calui••. be a doore-kee∣per. Angl. constāt. Seruus esse perpetu∣us, posti affix••••, vt Exod. 21 6. ••. v••lis∣sim: conditione ibi agere, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quàm alibi liberè a∣g••ntem c••mmorari. Inde enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••i er••aes. Leyfeild.
• * 1.846

  1. Paral. 26.13, 14, &c.
• a 1.847

  Luk 1.9.
• b 1.848

  Parum it aque cau••è Martyr ad 1. Sam. c. 10. sor∣tibus de••ignaban∣tur Sacerdotia.
• c 1.849

  Sorsest resinc••••∣tissima q••ares gra∣••••es quaelibet non ••••ss••nt desin••ri. Baro ••n Ion. c. 1 Nō ••••cet v••i in causis iudiciali••{us} aut cri∣minalibus, vel in obe••ndis neg••tijs mer••at••rijs vet bel∣li••is. Ibid. N••c im∣m••ri••ò notatus à Tiberio S••n••tor Rom quod vxor••m pridiè sorti••i••••e ductam p••strid••è repud••sset. S••et. Tiber. c. 35.
• d 1.850

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato de leg. l. 6. Vise & quae supra c 5. § 5.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S••er apud Xe∣n••ph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.851

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. Ioan. 3.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. R••m. 4.15.
• f 1.852

  Deut. 10.4 decem verba: fine dec••m edi••••a. Sic enim Est. 3.15. & 4.3. & 8.14. &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.853

  Exod. 31.18. D••ut. 9.10. & 10.••
• h 1.854

  Ezech 22.4.26.
• i 1.855

  I••sh. 24.19. Esai 6.3. Psal. 99.5.9.
• k 1.856

  Psal. 111.9 & 99.3.
• l 1.857

  Num. 4.5.15. & 7.89. Leuit. 16.2.
• m 1.858

  Exod. 29.42, 43, 44. & 30.25, 26, 29.
• n 1.859

  Psal 5.7. & 11.4. & 65.4. & 68.5
• o 1.860

  Gen. 2.3. Exod. 20.8, 11. & 31.13, 14, 15, 16, 17.
• p 1.861

  Apoc. 1.10. Act. 20.7. 1. Cor. 6.2.
• q 1.862

  Quod conuenit ••ali, quatenus, tale, conu••nit omni tal••.
• r 1.863

  Iob. 2.26.31. Ephes. 5.26.
• s 1.864

  Matth. 3.16. Luk. 3.21.
• t 1.865

  Matth 26.26.27.28.29. 1. Cor. 11.23, 24, 25, 26, 27.
• u 1.866

  Vi••e Casau••. ad Baron. annal. ann. 31. num. 19. contra Chrysost. ••••mil. de bapt. Chr. & Iacob. de Vitria••. c. 54.
• x 1.867

  Sancta sanctè.
• y 1.868

  Libertatis Chri∣stianae pars ••^a vt nulla rerum ex••er∣narum per se ••ndif∣ferentium religione coram Deo tene••∣mur, quiu ••as n••nc vsurpare, nunc o∣mittere indifferen∣ter l••••eat: huius cognitto si aberit, nulla conscientijs nostris qui••s, nullus superstitionum fu∣t••rus est fi••is: co¦ d••mumv nietur, v•• super festucā trans∣uers. mincedere ne∣fas ducatur. Ca••uin. instit. l 3. c. 19 § 7.
• z 1.869

  Ipsae naturales rerum d••tes satis demonstrant, quor∣sum & quate•• us fruiliceat. Ibid. c. 10. § 2.
• 1 1.870

  Sortilus vti licet in rebus p••testati nostrae subditis. K••akeuitz in Ion. c 1.
• 2 1.871

  Sors non ••st mala nisi ex admixta ir∣religi••sitate ••ut in∣ius••ttia au•• impru∣dentia. Cai•• sum. vit.
• * 1.872

  is conc••ss••s.
• a 1.873

  Videtur sortium vsus inter adiapho∣••a constitui. Gr••g. Tol••s. syntagm. lib. 34. c. 5.
• b 1.874

  F••un••r of re∣creat. rules spec. § 1.
• c 1.875

  Idem ibid. § 2. rule 1.
• d 1.876

  Prou 18.18.
• e 1.877

  Quum Scriptura generales legitimi vsus tradat regu∣las, secundum illas nobis limit and{us} est. Caluin institut l. 3. c 10. § 1.
• f 1.878

  Rom. 14.23.
• g 1.879

  1. C••r 9.7.8. & 11.13.14. Ad na∣turam Apostolus prouocat. Tertll de virg vel. Nec dif∣fert Scriptura quid an ratione consi∣stat. Idem cor. mil.
• * 1.880

  Rom. ••.14.15. Ipsa natura legis est instar ignorantibus legem. T••rtull ad Marc. l. 5.
• h 1.881

  D••ut. 5 29.32.33. & 12.32 Quod praecipitur, impera∣t••r: quod impera∣tur, necesse est fieri. Tertull. a•• vx••r. l. 2 V••i praeceptum, ne∣cessitas est seruien∣tis. Ibid.
• i 1.882

  Deut. 12.15.20.21.22.
• k 1.883

  Concessum vide∣tur quod non prohi∣betur. Accurs. ad Cod I••st. l. 10. c. 1. l. 4.
• l 1.884

  Matth. 12.30. Omnia sunt probi∣bita, quae non repe∣riuntur concessa. Gloss. ad Dig. l. 47. c. 23. l. 3.
• m 1.885

  Luk. 9.50. Om∣nia per legem sunt permissa, qu•• non inueniuntur prohi∣bitae. Gloss. ad D. l. 4. t. 6. l. 28.
• n 1.886

  Deut. 12.8.9. Gen. 8.20. & 12.7. & 13.18. & 20.25. & 26 25. & 33.20. Exod. 17.15 & 14.4.
• o 1.887

  Deut. 12.5, 6, 11, 13, 14.
• p 1.888

  Leu. 1.2, 3. & 2.1. Deut. 12.5, 6, 26, 27.
• q 1.889

  Exod. 12.6. Num 9 13.
• r 1.890

  Luk. 18.1. 1. Thess. 5.17. 1. Tim. 2.1.8.
• s 1.891

  Matth. 6 9.12. Act. 8.22. 1. Iohn 1.9.
• t 1.892

  Eccles. 3.4. Zech. 3.10. & 8.5.
• u 1.893

  Certum est in di∣uini••literis nullam de ludis aut regulā aut formam prae∣scribi; quamuis in eis multa ludorum generae leguntur. Martyr in Iud. c. 14.
• * 1.894

  R••m. 13.13. 1. Cor. 14.40.
• x 1.895

  1. Cor. 6 12. & 10 23. Rom. 14.21
• y 1.896

  1. Cor. 10 31. Coloss. 3 17.
• z 1.897

  Affirmanti in∣cumbit pr••batio. Paulus in Dig. lib. 22. tit 3. leg. 2. Et Vlpian. ibid. leg. 22.
• a 1.898

  Hebraeu & Afi∣aticis omnibus ig∣notum & inusitatū id genus vest••us, docent phrases illae lumbos accingendi, Exo. 12.10. & pe∣des contegendi, Iud. 3.24. sed nee Ro∣manis in vsu, quod Casaub. notat ad Suet. Iul.
• b 1.899

  Et hae•• illis oli••••, & plaerisque Orien∣talibus adhuc inu∣sitata.
• c 1.900

  In Zona siquidē olim g••stabatur pe∣cunia. Matt. 10 9. Marc. 6.8.
• d 1.901

  Accubit{us} priscus conuiuantiū & cō∣edentium gestus. Matth. 26.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Marc. 14.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luk. 22.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioan. 13 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.902

  Olim vetitum. Leuit. 11.7. Deut. 14.8. de quo Plut. symp. l. 4. q. 5. à Troskistis nostris renouaetum.
• f 1.903

  Et hoc olim prohibitum, Leu. 7.26. & 17.10. sed & ab Arianis nostratibus nu••er reuocatum.
• a 1.904

  Sortes, in quibus singular: prouide a∣tiae argumentum in∣est, in re l••ui ••on adhibendas: quod ea ratione quod am∣modò Dei proui∣dentiā illudimus, &c. Dan. de lud. aleae c. 9. rat. 1. Et Taffin. de emendat. vit. l. 2 c. 19. §. 2. Lots may not be vsed but vvith great reuerence, becau••e the dis∣position of them commeth imme∣diately frō God. Perkins golden chaine. chap. 20. on command. 3.
• b 1.905

  Dan. & Perk. ibid.
• c 1.906

  Dan. ibid.
• d 1.907

  Fennor of re∣creat. rule spec. 4.
• e 1.908

  Eastie histor. of Gospell.
• f 1.909

  Chap. 2. §. 4. con∣clus. 1.
• g 1.910

  Ibid § 5 con∣cius. 2.
• h 1.911

  Quod conuenit tali, quatenus tale, conuenit omni tali.
• i 1.912

  De singularibus, mirabilibus, diui∣nis, quas distermi∣nant à politicis. Chytrae. in Iud. c. 1. Io. Winkelman pro∣f••ss. Marpurg. & Barth••ld. Krake∣uitz in Ion. c. 1. & Peucer. de diuinat.
• k 1.913

  Eastie lust. Gosp.
• l 1.914

  Authores praeno∣minati.
• m 1.915

  Prou. 16 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sicut Num. 26.55. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 terrā la∣men (quod attinet) sorte diuidetur. Et N••hem. 9.32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ne sit ••arum tib••, totā haenc molestiam (quod attinet.)
• n 1.916

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••moe indiciū cius. M••rcer.
• o 1.917

  Prou. 29.26.
• p 1.918

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• q 1.919

  Prou. 21.31.
• r 1.920

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sicut Psal. 3 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et Ion. 2.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• t 1.921

  Dicere vult omnia gubernari à diuina prouidentia, etiamsi nobis casu quodam fieri videantur, vt id quod sorte alicui contingit: qualis prouidentia in alijs omnibus euentibus, quamuis maximè fortuitis cernitur: nec tollit ista communis prouidentia casum. Bellarm de cleric. l. 1. c. 5.
• s 1.922

  Chap. ••. §. 3.
• u 1.923

  〈◊〉〈◊〉 ford. dialog. Et Zanch. de sort. Deum omnia regere, igitur sortes etiam.
• * 1.924

  Prou. 16.1, 3.9•• 33. Balmf. ibid.
• x 1.925

  Geneu. translat▪
• y 1.926

  7 b•• Kings Edit••.
• z 1.927

  Psal. 33.10, 11, 13, 14, to 20. & 37.6, 7, 9, 12, to 16 & 127.1, 2. Prou. 10.22. & 19.21. & 20.24. & 21.30, 31. Esai 26.12. & 34.15, 16. Ierem. 10.23. Matth. 6.26, 30. & 10.29, 30.
• * 1.928

  supra.
• a 1.929

  It ruleth in all: but in the most by meanes; in a Lot it is immedi∣ate: which there∣fore to dally with is dangerous. East. hist. Gosp. reas. 5.
• b 1.930

  Agenti incumlit probatio. Martian. in Dig. lib. 22. tit. 3. log. 21. & 23.
• * 1.931

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. Chry∣sost. orat. 26.
• 1 1.932

  Altari chartulis duabus imp••sitis, puerum miserunt, qui alteram assu∣meret. Gu••l. Tyr. bell. sacr. l. 12 c. 24.
• 2 1.933

  Sic captis Hiero∣solymis decretū v•• candidatis 4. cali∣c••s 4. proponeren∣tur, vt qui cum ele∣gisset in quo ho••tia contineretur, is im∣perium obtineret. Nic••t. in annal.
• c 1.934

  East. hist. Gosp. reas 1.
• d 1.935

  Hieron. in Ion. ••.1.
• e 1.936

  Cap. 2 §. 3.
• f 1.937

  Non statim debe∣mus sub hoc exem∣p••o sortib{us} credere: cum priuilegia sin∣gul••rū non possint legem facere com∣munem. Hieron. ib.
• g 1.938

  Aug. ait praede∣stinationem etiam posse appellari sor∣tem. Sic Virgil. Aen 6. — Hic exi∣tus illum Sorte tu∣lit. Zanch. de sort.
• h 1.939

  Cap. 4. §. 14.
• i 1.940

  Sortes dixit gr••∣tiam qua saluati sumus, &c. Aug. in Psal. 30. conc. 2.
• k 1.941

  In sorte n••n est ele••tio, sed volun∣tas Dei. Ibid.
• l 1.942

  Tria illa (prae∣ceptum, prohibi••io, consilium) idiò di∣cuntur Dei volun∣tas, quia sunt signa voluntatis diuinae. Lomb. sent. lib. 1. dist. 45. K & Tho. sum. par. 1. q. 19. a. 11, 12.
• m 1.943

  Balmford. dia∣l••g. argum. 1.
• n 1.944

  Mala. 1.6, 7.
• d 1.945

  Exod. 20.7. Esai 29.••3. Ierem. 4.2.
• e 1.946

  Prou. ••6.33. Act. 1.24, 26.
• f 1.947

  Prou. 16.33.
• g 1.948

  Act. 1.24, 26.
• h 1.949

  Vise Hieron sup §. 4. Sic & Greg in Ezech. homil. 2. Ali•••• est quod de doct••i ae vs•• atque discip••ina dicimus, aliud qu••d de mira∣culo scimus.
• i 1.950

  I••sh 7.16, 17, 18.
• k 1.951

  Ion 17.
• l 1.952

  1. Sam. 10 20.21.
• m 1.953

  Act 1.23, 24, 25, 26.
• n 1.954

  Balmford. dia∣log. argum. 2.
• o 1.955

  Dan. de lud. al. c. 9. rat. 1.
• p 1.956

  Tanquam reige∣rendae extraordina∣rius moderator & arbiter. Dan. ibid.
• r 1.957

  Eastie h••stor. of Gosp. reas. 5.
• x 1.958

  B••••mford. dialog. ground 3.
• y 1.959

  Ba••mf. ibid. & Z••nch. in misce••••. ••r. de sort. Etian si a∣ctu no••anuoc••s, ta∣men r••ipsa D••um inuo••as sortibus.
• z 1.960

  1. Sam. 14.41.
• a 1.961

  Perkins Cas. of Consc. l. 3. c. 4. § 4 q. 2.
• b 1.962

  Res sacra. Dan. lud. al. c. 9. rat. 1. re∣ligiosa. Iun. in Ion. c. 1.
• c 1.963

  Perkins ibid.
• d 1.964

  Act. 1.24, 25, 26.
• e 1.965

  Vise sup. cap 5. §. 2.
• f 1.966

  Perkins ibid.
• g 1.967

  Eastie historie of Gosp. reas. 6.
• h 1.968

  In Iudo taxilla∣tor••o ••udicium diui∣num non requiri∣tur, sed fortune res cōmittitur. Th••m de sortib. c. 5. & Lyra in Prou. c. 16.
• i 1.969

  Iudice fortuna ca∣dat al••a. Petron. satyr. Fortuna sit opti••nis iudex, & sorte dirimatur. Iu∣stin. instit. l. 2. tit. 20.
• k 1.970

  Leuit. 27.37.
• l 1.971

  Non est pericu∣lum ne Deum t••n∣tare videamur. Martyr in 1. Sam. c 10.
• m 1.972

  Deut. 6.16. Matth 47.
• n 1.973

  Praecepta nega∣tiua ligant semper & ad s••mper. Ger∣son. reg. moral.
• o 1.974

  Ex concessis.
• p 1.975

  Exod. 17.2.7. Psal. 78.18.19.20.
• q 1.976

  Prou. 18.18.
• * 1.977

  Nō permittit nos D••us voluntatem suam per media ex∣traordinaria inue∣stigare. Del••io disq. mag. tom 2. l. 4. c. 4. q. 5. § 2.
• r 1.978

  Matth. 4.3, 4, 2.
• s 1.979

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. si••ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1. Reg. 2.17. malè vulgó ex∣ponunt, Iube, im∣pera, &c.
• * 1.980

  Exod. 17.2.3. Psal. 78.41.
• t 1.981

  2. Cor. 11.31. Galat. 1.20. Phil. 1.8.
• u 1.982

  2. Cor. 1.23.
• y 1.983

  1. Sam. 14.41. Act 1.24, 25, 26.
• * 1.984

  Ba••mf. dialog.
• x 1.985

  Lyra in Pr c. 16
• m 1.986

  Precatur, sed pr••rsus absque om∣ni fide. Mar••yr in Sam. c. 14.
• n 1.987

  1 Sam 14.41.
• o 1.988

  Act. 1.24.
• p 1.989

  Leuit. 27.32.
• q 1.990

  Hoc est Iurare, Deum testari. Aug. in Psal. 109 Deum testē adhibere. Cic. Offic. l. 3. Quid est iurare, nisi ius ve∣ritatis Deo reddere. Aug. de verb. Ap. serm. 28. Iurare est testē adhibere De∣um. Lo••b. sent. l. 3. d. 29. F. Deum in t••st••m vocare. Thom sum. par. 2^a 2a. q. 89. a. 1, 4. & q. 98 a. 2. im∣plo••are testimoniū Dei exhibendum. Ibid. q. 89. a. 1. Iu∣ramentum est Dei at••estatio ad veri∣tatem sermonis no∣stri confirmandam. Calu. Instit. l. 2. c. 8. §. 23 inuocatio Dei qua petim{us} vt De{us} fit testis de animo nostro quod fallere nolim{us}, & vt vin∣de•• sit si feselleri∣mus Melanch loc. com. in definit. Iu∣ratio itaque ad in∣uocationē ••ertinet. Ibid. de 2^o praecept.
• r 1.991

  Chap 6. §. 6.
• s 1.992

  Exod. 3.2.5.
• t 1.993

  Fennor of recre∣at. spec. rule 4. reas. 4.
• u 1.994

  Cartwr••n Prou. c. 16. Quod s••rt••m appellat iudicium, &c.
• * 1.995

  Prou. 16.33.
• x 1.996

  Pers••rtē De{us} ipse in iudicio sed••at.
• y 1.997

  Sortem esse Dei mund•• Iudieu qua∣si vicarium, qua Deus ipse &c. de∣cernit. Idem in c. 18
• z 1.998

  Fennor vbi supr.
• a 1.999

  Act. 1.24.26. Num. 26.55. Leuit. 16.8.
• b 1.1000

  Iosh 7.14.
• c 1.1001

  Ion. 1.7.
• d 1.1002

  Prou. 16 33.
• e 1.1003

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 iudicare, vnde & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iu••ex, & Su••es Consul Poenis apud Enniū, Liu••ū, Fe∣stum: inde enim m••lius Ios. Scalig. ad Eus••b quàm à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Id ni ad Fest. & Drus. ani∣m••d••••. l. 2. c. 24.
• f 1.1004

  Ierem. 4 2.
• g 1.1005

  I•••• a ••entum hos debet ba••er•• comi∣tes, veritatē, iusti∣tiam, iudiciū. Hier. in Ie••. c. 4 & ap••d Grat. c. 2.2. q. ••. & Thomsum. 2² 2ae. q. 89. a 3.
• h 1.1006

  •• Sam. 2.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.1007

  1. King. 18.28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1008

  Fortuna sit in∣dex sorte adhibita. Cod. li. 6. tit. 43. l. 3.
• m 1.1009

  Tota racio eius. Ium. & Mer••er. disposition, or disposing, Augl.
• n 1.1010

  Cartwr. in Prou. c. 18.
• o 1.1011

  Valet ad verum reconditissamarum peru••stigatio••ē.
• p 1.1012

  Dereb{us} d••bijs null h••minū arte ••ut ingeni•• inu•• stigandis Si•• Se••ar. a•• I••sh. c. 7 q. 19 Vuiness sortib{us} ad veritatē e•• concursu diuino, generali saltem corto, speciali incer••o, pro∣babilitamen. At rectè P••••cer dediui••. Diui••. ••orie sunt sorte••, qu•• oracula excudunt, abdita & abstrusa er••unt, ignota••••ciunt, incerta confirmant, impendentia prospiciunt, &c quorū a••tor & dispensator Diabol{us}, non De{us}. Et ips•• Sera••. ib. q 20. V••tita sunt sortes quib{us} incrimina inquiritur.
• q 1.1013

  2. Sam. 5.24.25.
• r 1.1014

  1. Sa. 14.8, 9, 10.
• s 1.1015

  Num. 23.19.20. 1. Sam. 15.29. Esai 14.27.
• t 1.1016

  Psal 33.11. & 111.78. Matth. 5.18 2 C••r. 1.18.19.20.
• u 1.1017

  M••lac. 3.6. I••ma. 17. Psal 65.15. Deus Amen.
• * 1.1018

  Iosh 7.16.17.18. Certissima est cog∣nitio quaeper sortes à Deo temperatas habetur. Zanch. de sort.
• x 1.1019

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo de constit. princip. Sor••res est incertissima. Bar•• in I••u. c. 1.
• 1 1.1020

  As in the Tus∣can Estate they draw fiue seuerall times, and so fiue seuerall persons for each office. See before chap 4 sect. 8.
• 2 1.1021

  As in the Ve∣netian Estate, foure seuerall companies cast Lots for the no∣mination of the same Offices. Ibid.
• y 1.1022

  Deut. 32.4. 2. Chron. 9.7. Ps 92.15. & 111. 7.8. & 19.8.9.
• z 1.1023

  I••sh 7.18.19.
• 1 1.1024

  Fieri potest vt innocentem dam••et sors. Serar. in I••sh. c. 7. q. 20.
• 2 1.1025

  Ex fuso exercitu cùm decimus quis∣que fuste feritur, etiam ••renni sorti∣untur. Tacit. an∣nal. lib. 14.
• 3 1.1026

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vt Aristid. de Rhet••r. ad Plat.
• a 1.1027

  Honor. 3. in De∣cretal. l. 5. tit. 21. c. 3. & Thom. de sort. c. 5.
• b 1.1028

  Deus melius in huiusmodi indicat. Aug. ep. 180.
• c 1.1029

  Deut. 10.17. 2 Chron. 197. Iob 34 19. Act. 10.34. Rom. 2.10.
• d 1.1030

  1 Sam. 10.21.
• e 1.1031

  Quibus in r••bus ad Deum consulen∣dum ventum est, omnino stari indi∣cio eius oportet. Iun. in Ion. c. 1.
• f 1.1032

  Est. 1.19. & 8.8 Dan 6.8, 12. Gal. 3.15 Etiam ab ho∣minibus iudicata pro veritate haberi solent Iun. ib. Sen∣tentia, si••••res iudi∣cata pro veritate accipitur. ••lpian in Digest. lib. 1. tit. 5. leg 25. P••st rēiu∣dicatā nihil quaeri∣tur. Idē ex Marci Imper. sententia, l. 42. ••. 1. le. 56. quia res certa iam habe∣tur. Accurs. Gloss.
• g 1.1033

  1 Sam. 10 ••1.
• h 1.1034

  Act. 1.25, 26.
• i 1.1035

  Ad tertij alicuius petitionē cuius in∣terest, iubere potest contendentes sorti rem ō••i••tere •• vel ad alterius petitio∣nem, •• dissidentium tantum intersit, al∣teram c••get. Greg. Toloss. syntag••. l. 34. c. 5.
• k 1.1036

  Iudiciū sortis lo∣cum non habet nisi in casibus à iure ex∣pressis Bartol. apud Gom••z ad leg. Taur leg. 38.
• l 1.1037

  Bucer. in oper. Au∣gl disput. cū Iung••.
• t 1.1038

  1. Sam. 10.22.
• u 1.1039

  Inter ipsos Con∣sules permutatio prouinciarū facta est. Liu. l 26. anno 544.
• x 1.1040

  Prou. 2.17. Matth. 19.6.
• y 1.1041

  cōuencrat olim, Vt tu quod velles, faceres; nec non ego possem Indulg••ra mihi.-Iunen. sat. 6.
• z 1.1042

  1. Sa. 10.21, 22.
• * 1.1043

  Proch••r. histor. Ioan. c. 1.
• a 1.1044

  Act. 1.25.26.
• b 1.1045

  Ioseph captiu. l 4 c 12.
• c 1.1046

  Vise cap. 4. § 7.
• d 1.1047

  Vise quae ibid. Huc per i••cum allu∣sit Cic. Phil. 3. Prae∣••lara fu••t Se••atus in ill•• di•• religiosae prouinciaerum sorti∣ti••: diuina verà op∣portunitas, vt quae cuique apt ae esset, eo cuique ••b••••••iret.
• e 1.1048

  Hinc sortitio vi∣tiosa, in qua ••itus illi parum ritè ob∣seruati. Liu. l. 41. ann. 578.
• f 1.1049

  Nihil ferò quon∣dam maioris rei nis•• auspicato, ne priua∣tim quidem gereba∣tur. Cic. de diuin. l. 1. Nostrinihil in bello sine extis a∣gunt: nihil sine au∣spie••••s domi habent. Ibid. Hinc Magi∣stratum vitia creati. Cic. de diuin. li. 2. Liu. l. 23. an••. 539. & ••uet. Aug. c. 34.
• g 1.1050

  Vise qua sup. cap. 4. §. 7.
• * 1.1051

  Corn. Scipioni Hispalli F^o ••ùm Hispania prouincia sorte obu••nisset, ne illuc iret, Senatus decreuit, adiecta ••ausa, quòd rectè facer•• nescir••t. Vae∣ler. Max l. 6. c. 3.
• f 1.1052

  Hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 actiones. De∣most. & Lysiae. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Demos••h. in Aristag. 1. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui r••i••ctis suffici∣ebantur. Vise cap. 5 § 4.
• g 1.1053

  Comi••ijs Coss. quiae Aemylius cu∣ius sortis ea cura erat, occurrer•• non potuit, Flaminius Roma•• venit. Liu. l 39. ann. 568.
• h 1.1054

  Flaminē cui Sar∣dinia prouincia e∣uenerat. Pont. Max. ad sacra re∣tinuit. vicit religio. làem l. 37. anno 565.
• i 1.1055

  Duo deprecati sunt ne in prouin∣cias irent, &c. Liu. l. 41. ann. 578.
• k 1.1056

  Ad Si••ulorum petitionem sup. Leuin & Marcell.
• l 1.1057

  Vise exempla varia cap. 5. §. 6. quibus addequod Liu. l. 9. Fabius alienae sortis victor belli, in suam prouinciam exercitum reduxit.
• m 1.1058

  Ex Ioseph. capti••. l. 6. c. 8. & contra Apion. l. 2. ad••ò nefas putabant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 confundere. Ios. Scal••de emend. temp.
• n 1.1059

  A iudicio sort is appellari no•• po∣test. Baldus. B••r∣tol. & Iason apud Gom••z. ad Taur. leg. 38. &. Greg. Tolos. appel. l. 2. c. 16. A bonorum diuisione inter fr••∣tressorte facta non datur recursus Par. de Put. dere milit. num. 2. t••m. 16. Nicel. de con∣cord. gloss 6 fall. 45 num. 86. Bon••rum diuisiones sor. e fa∣cta non s••lent re∣fringi. Re••uf. de appel••.art. 3. num 6 A iudicio sor••u non potest peti re∣sti••utio in integrū. Maran. specul. part. 6. act. 2. R••∣stitutio post sortem denegaturetiā mi∣n••ri. Franch. sum. 3 Cod. in 6.
• o 1.1060

  Quia fors vel fortuna, siue vo∣l••••tas diui••a in mundo superiorem non habet. Iason. Bald. Bart. Decius Rebuff. & alij apud Sca••ch. de appell. q. 16. limit. 6.
• p 1.1061

  Quia facilioris iudicij & actus causa ita placuit. Gre∣gor. Tolos. de appell. l. 2. c. 16.
• q 1.1062

  Alioqui se mutuò impediunt. Idem syntagm. l. 34. c. 5.
• r 1.1063

  Quod inter contenden••es itae placmerit: & à iudicio quod ipsi elegerunt appellare nequeuns. Gregor. Tolos. de appell. l. 2. c. 16 Ipsi fortun•• se submiserunt. Pan••rm. in 5. Decret. de Sortil. ad parendun•• euentui se obligarunt. Pe••cer. de diui••at.
• s 1.1064

  A indicibus quos communis consen∣sus elegerit, non licéat prouocare. Con••i••. Mileu. can. 24. apud Grat. c. 2. q. 6. & Cr••spet. in sum. Idem hab••t & Conc. Carth. 3•• can. 10. sed & Asri••. 1. can. 89. Summum enim qu••sque causa suae indicem facit, quemcunque elegit. Plin. prafat. hist. ••at.
• t 1.1065

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato de leg. lib. 6.
• u 1.1066

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à quibus appellare licebat ad Indices: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à quorum arbitri•• re tantum integra recedere licebat. Bud. in commentar. Graec. ex D••mosth. in Ap••ob. Itaque recté Plin. praefat. ••. u. plurimu•• interest sortiatur quis indicem an eligat.
• * 1.1067

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Arbitrum loqui∣tur ex mutuo con∣sensu detectū) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lex A∣thenieus. apud De∣mosth. in Midiam.
• * 1.1068

  Qui sentit dam∣num, sensisset lu∣crum, si, quod p••tu∣it, ei sors fa••isset. Sigism. Sca••••h. de appell. quaest. 16. l••∣mit. 6.
• x 1.1069

  Non procedit li∣mita••i••, si ad sse•• enormis l••sio, &c. Idem ibid. A sorte itaque qua••d••que appellatur. Ibid.
• y 1.1070

  Balmsor dialog. argum. 3.
• z 1.1071

  Matth. 21.12, 13.
• * 1.1072

  Num. 26.55. Trou. 18.18.
• a 1.1073

  Their proper vse is to decide great controuer∣sies Perkins gold. chaine, chap. 20. on precep. 3.
• b 1.1074

  Matth. 21.12, 13. ex Esai 56.7. & I••r. 7.11.
• c 1.1075

  Prou. 18.18.
• d 1.1076

  Num. 26.55.
• e 1.1077

  The proper end of a Lot, as of an Oath, is to end a controuer∣sie. Balmford. dial. ground 2.
• f 1.1078

  Fenner of recre∣at. spec. rule 4. reas 1.
• g 1.1079

  Fennor ibid.
• h 1.1080

  Hebr. 6.16.
• i 1.1081

  Esai 13.3.
• k 1.1082

  1. Tim. 4.4.
• l 1.1083

  1. Cor. 7.14.
• m 1.1084

  Gen. 2.3.
• n 1.1085

  Exod. 20.8.
• o 1.1086

  Gen. 1.29.
• p 1.1087

  Esai 38.21.
• q 1.1088

  Num. 20.10.11.
• r 1.1089

  1. Cor. 10.4.
• s 1.1090

  Num. ••0.8, 11.
• t 1.1091

  Exod. 30.31, 32, 33.
• u 1.1092

  Exod. 30.23.
• * 1.1093

  Exod. 30.26, 27, 28, 29. & 29.44.
• x 1.1094

  1. King. 8.10, 63, 64. & 9.3.
• y 1.1095

  Matth. 3.11. Ephes. 5.25. 1. Cor. 6.11.
• z 1.1096

  1. Cor. 10.16.
• 1 1.1097

  Matth. 26.27, 28, 29.
• a 1.1098

  Prou. 18.18. Num. 26.55.
• b 1.1099

  1. Cor. 11.23, to 28.
• c 1.1100

  Psal. 104.15.
• d 1.1101

  Leuit. 21.••, 10, 12. Psal. 89.20. & 133.2.
• * 1.1102

  1. Sam. 10.1. & 24.7. & 26.11. & 16.13.2. Sam. 2.4. et 5 3. 1. King. 1.39. 2. King. 11.12 & 23.30.
• e 1.1103

  Leuit. 8.2.10.
• f 1.1104

  Psal. 104.15. Eccles. 9.8. Matth. 6.17. Luk. 10.34.
• g 1.1105

  Gen. 1.29.
• h 1.1106

  Da nuces pucris. C••tul. epithal. Spar∣gae, marite, nuces. Virg. Eclog. 8. Iam tristis nu••ibu•• puer relictis. Martial. l. 5. ep. vl••. Et, Al••a parua nuces & non damnosa videtur, Saepe tame•• pueris abstuli•• illa n••tes. Idem l. 14 epig. 18. Quatuor in nuc••••{us} non ampli••s al••a tota est, Cum sibi suppositis additur vna tribus. Ouid. nu••••. quem vise. Sed & Augusius animi laxandi causa cum pueris minutis, quā∣doque nucibus l••∣debat. Suet. Aug. c. 83.
• i 1.1107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pollux l. 9. c. 7. In comment. Rabbin. iubetur pa••erfami∣lias die fest•• poma, n••ces, amygdalas, pu••ri•• prabere. C••sa••b 〈◊〉〈◊〉 Su••t. Aug.
• k 1.1108

  Exod. 30.31, 32, 33.
• l 1.1109

  Rom. 4.11. Exod. 12.11.
• m 1.1110

  Prou. 18.18.
• n 1.1111

  Su••••ma est singula••••m esse sortis vsum in componandis litib••••. Cartw••. in Prou. c. 18.
• o 1.1112

  Hebr. 6.16.
• p 1.1113

  Hebr. 6.13, 16, 17, 18.
• q 1.1114

  I••rat vobis per quem iuratis. Cassi∣od. Var l. 8 ep. 3.
• r 1.1115

  Galat. 3.15.
• s 1.1116

  1. Sam. 20.16, 17, 42.
• t 1.1117

  Gen. 22.16, 17. Heb. 6.13, 14, 17, 18.
• u 1.1118

  Psal 119.106. & 132.203.
• * 1.1119

  Prou. 18.18.
• x 1.1120

  Vise Lauat. & Bainū in Prou. 18.
• y 1.1121

  Cartwr. ibid.
• z 1.1122

  Iosh 7.14. Ion. ••.7 1. Sam. 14.42. Leuit. 16 8, 9.
• * 1.1123

  Vsus particularis sor••is litium direm∣ptio. Valet por••ò ad veri••at••m inuesti∣ga••dam; ad con∣cordiam vbi prius culta est alendan••, &c. Cartwr. in Pro••. c. 18.
• a 1.1124

  ••alms dialog. ground 1.
• b 1.1125

  Easti•• ••istor. of Gospell, ••eas. 2.
• c 1.1126

  Ioca videntur dulcia & suania, cum tamen à Chri∣stiana regula sint aliena: non euim in diuinis literis in∣uenitur, quemad∣m••d••m ••a debeant vsurpari. Ambros. offic. l. 1. c. 23.
• d 1.1127

  Hebr. 1.4, 5. Quod non lego, non credo▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Cyril. catech 4. Sine autoritate Scriptu∣rarum garruli••a•• no•• habet fidem. Hieron. ad Tit. c. 1. Quod de Scriptu∣ris autoritatem non habet, eadem faci∣litate contemnitur qua probatur. Idem in Matt. c. 23. San∣cta S••riptura do∣ctrina nosirae regu∣lam figit. Aug. de bon. vid. c. 1. In his quae apertè p••sita sunt in Scriptura, inueniuntur ••mnia illa quae continent fidem moresque vi∣uendi. Id••m de do∣ctr. C••rist. l 2. c. 9. Cùm hoc (Euangelium) credimus, nihil d••sideramus vltra credere: hoc enim priùs credimus, non esse quod vltra credere debeamus. Tertull. in pr••script.
• e 1.1128

  Scriptura multa dissimulat, multa ta∣citè praet-rit, &c. Aug. de nat. & grat. contr. Pelag. c. 37. & 38. & de mend. ad Consent. c. 10.
• f 1.1129

  Gen. 4.17.
• g 1.1130

  A facto ad ius: à non fieri ad non licere.
• h 1.1131

  Voluntas Dei di∣citur praeceptio, pro∣hibitio, consilium, permissio. Lomb. sent. l. 1. d. 45. G.
• i 1.1132

  Ier 7.31. & 19.5 Coloss 2.22, 23.
• k 1.1133

  Deut. 12.30, 31, 32.
• l 1.1134

  1. Sam. 14.31, to 35.
• m 1.1135

  Gen. 9.4.
• n 1.1136

  Leu. 7.26, 27 & 17.10, to 15. Deut. 12.16, 23, 24, 25 & 15.23.
• o 1.1137

  Act. 15.20, 29.
• p 1.1138

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. constit. Apost. l. 6. c. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Canon. Apost. 62. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Naz de pasch. In Christo omnia reuocantur ad initium, &c. ciborum libertas, & sanguinis solius abstinentia, sicut ab initio fuit. Tertull. de monogam. Sa••ra Scriptura nobis praecipit, vt abstineamus à sanguine & suff••cat••: meritò igitur damnamus eos qui cuiuscunque animalis sanguinem arte aliqua condiunt, & sic comedunt. Qui hoc fecerit, Clericus deponatur, Laicus excommunicetur. Synod 6. can. 67. Qui suff••catum aut sanguinem manducarit biberitue, 40. dies poeniteat. Greg. 3. poenitent. c. 29.
• q 1.1139

  Galat. 5.1.
• r 1.1140

  Act. 10.13, 14, 15. Rom. 14.14. Tit. 1.15.
• s 1.1141

  East. historie of the Gospell, reas. 3.
• t 1.1142

  Psal. 22.18.
• u 1.1143

  Mark. 15.24. Iohn 19.24.
• x 1.1144

  Procop. in Genes. c. 28.
• y 1.1145

  S••bucula interi∣or. Euthym. in Matth. c. 67.
• z 1.1146

  Matth. 9.20. 21. & 14.36. & Chrysost••m. in Matth. homil. 87. & Theiphyl. in Matth. 27.
• a 1.1147

  Cyril. in Ican. l. 12. c. 32. & Cal∣uin. harm. Euang. & Maldonat. in Matth. c. 27.
• b 1.1148

  Baron. tom. 1. ann 34. Gualter. in Ioan. c 19.
• c 1.1149

  Suarez in 3. Thom. tom. 2. disp. 38. §. 1. & Gual∣ter. ibid.
• d 1.1150

  Martyr in 1. Sā. Perkins Cas. Cō∣science, and of Witchcraft.
• e 1.1151

  Admiratione di∣gna militum mode∣stia, &c. quòd sort•• committere vol••••∣ri••t: contra quam fratres germani multi, &c. Gualt. in Ioan. c. 19.
• f 1.1152

  N. S.
• * 1.1153

  Natalitia.
• g 1.1154

  Gen 4 •• 20.
• h 1.1155

  Matth. 14.6.
• i 1.1156

  Matth. 24.38. Luk. 17.16.
• k 1.1157

  Gen. 31.55. Ruth 1.14.
• l 1.1158

  Ezech. 27.12, 19, 22, 27.
• m 1.1159

  Genes. 40.1. Nehem 1.11. aliud enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aliud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 15.2 quod Hieron. non ad∣uertit quaest. in Gen.
• o 1.1160

  Esai. 5.12. Amos 6.4▪ 5, 6.
• p 1.1161

  Da••. de ••ud. alea c. 9. rat. 2.
• q 1.1162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S••pho••l. Pal••m & H. sych. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et Plato de••ep. l. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r 1.1163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. pol. 8.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ib. c. 5. Ludus est vti∣li•• propter quietem animae & delecta∣tion••m. Thom. sum. par. 2^• 2ae. q. 168. a.2. & 4. In ludis honestis voluptas praecipuè quaeritur. Martyr in Iud c 14 End of recreation to refresh body or minde. Perkins Cas. of Consc l. 3. c 4 q. 3. rule 3. & Fennor of recreat. rul. spec. §. 1.
• f 1.1164

  Itaque Musicam à Gymnastica se∣ceruit Arist. poli••. l. 8. c. 3. quod ista conduc••t 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1165

  Fas est & car∣mine remitti Plin. Ep 9. l. 7. Haec mihi chartanuces, hae•• est m••hi charta fritill•• Martial epig. l 13.
• i 1.1166

  Summi viri sit se aut exerceba••t, aut delectabant; imò delectab••••t ex∣ercebantque: ••am nierum est vt bis o∣pusculus animus in∣••endatur remitta ••••r{que} Plin. ep. 9. l. 7.
• t 1.1167

  Ch••sse ouerfoud, because an ouerwise and philosophicke follie; filling mens heads with as ma∣ny fashions play-thoughts, as their affa••res did before. King Iames 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u 1.1168

  Tale cuū carmen nobis, diuine po••••a, Quale sopor f••ssis in gramine, &c. Nā neque me tantū ve∣nientis sibilus au∣stri, Nec percussa iunant fluctutā iit∣tora, nec quae, Saxo∣sas inter decurrunt flumina valies Vir∣gil. B••col. Eclog. 5.
• u 1.1169

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Homer. Od••ss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sophocl. Pa∣lam. apud Polluc. animast.
• x 1.1170

  Iocus ab inexpe∣ctato. Vise Cicer. de orat. l. 2.
• a 1.1171

  Dan. de lud. alea c. 9. rat. 7.
• b 1.1172

  Iustinian. Cod. lib 3. tit 43. ••ig. ••. Et Dan. ipse vbi sup. & Calu. in E∣pist. ad N.N script.
• c 1.1173

  Pennor of recre∣at. spec. rule 4. reas. 3.
• d 1.1174

  Ibid.
• e 1.1175

  Cap. 2 §. 3.4.
• f 1.1176

  Cap. 2 §. 5.
• g 1.1177

  2. Sam. 16.21, 22 cum 12.11, 12.
• h 1.1178

  Iam. 3.••.
• i 1.1179

  Cap. 2 §. 1.
• k 1.1180

  Eccles. 2.14, 15. & 3.19 & 9.2, 3. Ruth 2.3.
• l 1.1181

  Luk. 10.31, 32.
• m 1.1182

  Dan. de lud. al. c. 9. rat. 4 & Alex. Carpent. destruct vitior. part. 4. c. 23. Non est aliud vspi∣am quod it a homi∣nes quasi visco irre∣titos impediat, adeò vt totes eorum sen∣sus occupet non se∣cus ac fascino cor∣reptos. Caluin. epist. 374. qui, si modus ten••atur, non dam∣nat tamen.
• n 1.1183

  Ephes. 5.16. Col. 4.5.
• o 1.1184

  Dan. vbi sup.
• p 1.1185

  Dan. de lud. ale•• c 9. rat. 5 & rat. 2. & Taff. de emend. vit. l. 2. c. 19. §. 4.
• * 1.1186

  Sic, ne perdide∣rit, non cessat per∣dere lus••r: Et re∣u••cat cupidas (al••, trepidas) alea s••pe man{us}. Ouid art. l. 1. Qui saepe vincitur, rursus ad intentius studium, Zabulo suadente animatur. Pseudo-Cyprian. de aleat.
• r 1.1187

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Agatho Tr••∣goed, apud Clemen. Alex. stromat▪ l. 5.
• q 1.1188

  Matth. 6 33. Ioan. 6▪27.
• s 1.1189

  Pr••ter propter vitam viuitur. En∣ni{us} apud Gell. l. 19. c. 10. Magna pars vitae elabitur malè agentibus, maxima nihil agentibus, to∣ta aliud agentibus. Senec. epist. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. p••dag. l. 2. c. 2.
• t 1.1190

  Luk. 17.28.
• u 1.1191

  Matth. 24.38. Luk. 1••.27.
• * 1.1192

  Luk 14.20.
• x 1.1193

  Luk. 14.18, 19.
• y 1.1194

  Villa non est pe••∣catum: & villa ta∣men pec••atum est, si à Christo •• remore∣tur. Bernard.
• z 1.1195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dio∣gen. apud P••ut. de tranquill. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• a 1.1196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. Ethic. Nicom. l. 10. c. 6.
• b 1.1197

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Topic. l. 3. c. 1. & Physic. l. 2. c. 3. Finis praestantior ••is qu•• ad finem.
• c 1.1198

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Synes. Epist. 148.
• d 1.1199

  Negatiua ligant ad vbique & sem∣per: affirmatiua li∣gant vbique & semper, sed non ad vbique n••que ad semper. Gerson. re∣gul. mor.
• e 1.1200

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pin∣dar. Pyth. ode 9.
• f 1.1201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eccles. 3.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gr g. Naz. ad Eunom. serm. 1.
• g 1.1202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Naz. ibid.
• * 1.1203

  In ludi defectu potest esse pecca••ū. Thom. sum. par. 2^a 2ae. q. 168. a. 4. Et agenti enim quie∣scendum, & qui••∣scenti agendū. Sen. epist. 3. Alter se plus iustocolu; al∣ter se plus iusto negligit. Tam hunc dicam peccare, quàm illum. Senec. epist. 114.
• h 1.1204

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Marc. leg. spir. 199. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socrates apud Xenophon••. lib. 3.
• i 1.1205

  Hinc meritò damnati haeretici Mesaliani Syria••è; Euchetae Grae••è dicti, quòd caeteris omnibus omninò neglectis, or••ti••ni soli toti vacarent: vt Epiphan. h••r••s. 60. & August. haeres. 57. mal•• vulgò Psalliani▪ quod & Da••. nota••••.
• k 1.1206

  Eccles. 3.4. Zech. 3.10. & 8 5.
• l 1.1207

  O••ia corp{us} alunt, animus quoque pa∣scitur illis: Immo∣dicus contra carpit vt••••mque labor. O∣uid. de Ponto lib. 1. Eleg. - vir••s insti∣gat, ali••que Tem∣pestiua quies; m••i••r post otia virtus. Stat. Sylu. l. 4.
• m 1.1208

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Ethic. Nic••••••. lib. 10. cap 4. Quod caret altern•• requie, durabile non est: Haec reparat vires, membraque fessa leuat. Ouid. Epist. 4. Etsi enim de ignauiae desidi••sa (qualis Vaciae i••••a vi••i hominis sepul••ura, S••n. Epis••. 55. & 82) verè sit dictum; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de sene p••lit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diogen. Laert. de Theopl••r Arc••m inten∣••i•• frangit, anim••m remissio. Publ. Syr. nihilo tamen minus verum, quod alij: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Amasis apud Herodot. lib. 2. Arcum ni cesses tendere, molli•• erit. Ouid. Epist. 4. Ci••ò rumpes arcum, semper si tensum habu••ris. At si laxaris, cù•• vo••es erit vtilis. Sic lusus animo debet aliquan∣do d••ri, Ad cogitandum melior vt redeat tibi. Aesop. apud Phaedrum lib. 3. fab. 53. De Ioan∣ne Euangelista tale quiddam refert Abraham Abb. apud Cassian. colla••. 24. c. 21. & Thom. sum. par. 2^• 2ae. q. 168 ••. 2. & Herp. spec. aur. de praec. 3. serm. 2. Sed & de Antonio balista exemplum ad idem vsurpante Antonin. sum. par. 2. tit. 1. c. 23. §. 1. & Guil. Pepin. de con∣f••ss tract. 2. par. 3. c. 6. ex vit. patr.
• n 1.1209

  Sapientis esse remittere interdum acie•• rebus agendis intent••m. Aug. de music. lib. 2. cap. 14. id quod ludo maximè fit. Martyr. in lud. c. 14. qua re∣missio fit ••••t per ludicra verba & facta. Thom. vbisup. Cum pueris Socrates ludere non erubesce∣bat, &c. Sene••. de tranquill. c 15. vt & Augustus Suet. c. 83: & Agesilaus Plut. apoph. Danda est remissio animis: nec in eadem intentione aequaliter retinenda mens est, sed ad ioc••s re∣uocanda: meliores acrior••sque requieti surgent. V: fertili••us agr•••• non est imperaendum, citò enim exhauriet illos nunquam intermissa foecunditas; ita aenimorum impetus assiduus labor frangit; vires recipient paulum resoluti & remissi: nascitur enim ex assiduitate laborum, a∣nimorum hebetatio quaedam & languor. Senec de tranquill. cap. 15.
• o 1.1210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Antiph•• apud Plut. Anton. & Theophrastus teste Laertio. Hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sapientum scitum, vt So••iades apud S••ob••um serm. 3. & Cl••m. Alex. strom. l. 1. i. T••m∣pori parcere, vti legunt apud Cicer. de fin. l. 3. Angelius & Victor. var. lect. l. 11. c. 19.
• p 1.1211

  Quem mihi dabis, qui pr••tium aliquod tempori ponat? Sen. epist. 1. Non exiguum temp••ris habemus, sed ••••ltum perdimus. Non (••am) accepimus breuem vitam quàm sacimus: non inopes eius, sed prodigi sumu•• •• astricto sunt homines in continendo patrimonio; simul ad temporis iacturam ventum est, profusissimi in eo, cuius vnius auaritia honesta est. Senec. de breu. vitae c. 1. & 3.
• q 1.1212

  Modus & in h••c seruandus. Fuerunt enim qui posthabi∣tis serijs huic vni haererent. Zuing••de form. adolesc. §. 3.
• r 1.1213

  Ap••sse ad ••sse.
• s 1.1214

  Ami••i sures tem∣poris. Lips. t••mpus nobis surripientes, ••t Senec. ep. 1.
• t 1.1215

  Frequens migra∣tio instabilis est a∣nimi. Sen. epist. 70. Frequens ac mobilis tra••situs maximū perfecti operis est impedimeut••••. Pa∣ter••••l l. 1.
• u 1.1216

  1. Tim. 5.13.
• x 1.1217

  Zech. 3 10. I••d. 11.40. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad confabulandum. Iun.
• y 1.1218

  Dan d•• lud. al••ae c. 9. rat. 2.
• z 1.1219

  Soluens membra Venus, s••lue••s & membra Lyaeus, Membra resoluen∣tem progenerant ••••••agram.
• * 1.1220

  Dan. ibid. nat. 6.
• b 1.1221

  Vnde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p••o v••t••ratori••, Ephes. 4 14.
• c 1.1222

  Dan. ibid.
• d 1.1223

  Alex. Carpe••t. destruct. vit. par. 4. c. 23. & Astesan. sum l. 5. tit. 30 q1. similes lusori••{us} qui C••ristum exuerunt vestibus mittentes sortem. Io. Gritsch. quadrag. ser. 10.
• e 1.1224

  Dicunt no••nu••••i se non oblect••ri lu∣do, nisi pro pe••uniae ludant. Martyri•• Iud. c. 14. sine lucro sriget lusus. Balmf. dialog.
• f 1.1225

  If play be for a small matter, the losse whereof is no hurt to him that loseth it, and it be applied to a common good, it is lawfull. Per∣kins Cas. of Con∣scienc. l 3. c 4. q 3. rule 3.
• g 1.1226

  Satis ali••qui la∣boramus cupiditate pecuniae, ambitione vincendi ac excel∣lendi; quid hos mor∣bos ludis ex••itam{us}? Martyr in Iud. c. 14
• h 1.1227

  Fac••ss••t ergo in∣humana illa philo∣sophia, quae non tā∣tum malignè nos priuat licito b••n fi∣centiae diuinae fru∣ctu, sed obtiner•• nō potest, nisi hominem cu••ctu s••nsib{us} spo∣liatum in stipitem redegerit. Calu in∣stit ••ib. 3. c. 10 § 3. Christians are neither Stoicks nor Epicures. Paul disputes a∣gainst both. Act. 17.18. Greenham par. 2. c. 16 § 7.
• i 1.1228

  Dan. de lud. al••ae, c. 9. rat. 6. & Ius••i∣nian. C••d. l. 3. ••i••. 23 leg. 2. — neque enim loculis comitantib{us} ••itur Ad casum ••a∣bulae, posita sed lu∣ditur ar••a. Iuuen. sat. 1. Si quis ••abet nummos veniens, exibit inanis. Vita∣lis scholin catalict.
• * 1.1229

  Cum omnia de∣fec••rint, ex••••emo & nouissimo iact•• de libertate & de corpore contendunt. Tacit. de mor. Ger∣man.
• k 1.1230

  Prouerb. 21.17▪ Persequi singulo{us} longum est, quorū aut latrunculi, a•••• pila, aut exc••quēdi in sole corporis c••ra consumpsere vitam. Sen. de breu. vit. ca. 13. E••iā lud{us} pilae, si immodicè vel cu∣pi••è ••••creatur, mortale fit. Alex. de Ales sum. part. 4. q. 48. & Henr. Herp. in decal prae∣cept. 3. s••rm 3.
• l 1.1231

  Ex••at Nicolai Lyrani libellus in qu•• ex varij•• scrip∣toribus rationes 9. collegit, propter quas alea lud{us} in∣ter Christianos mi∣nimé tolerand{us} vi∣deatur. Dan. de lud. alea c. 8. he should vpon diuers good grounds gathered out of sundrie Writers, nine especially, condemne this kinde of game
• m 1.1232

  Babington on Command. 8.
• n 1.1233

  Dau vhi sup.
• o 1.1234

  Nouē circumstā∣tias enum••rat Ho∣stiensi•• de lud. alea dist. 1. quarū quaeli∣bet est peccatū mor∣tale. Lyra ad prae∣cept. 7. expos. 3. & ••asae••̄ habet Alex. de A••es sum. par. 4. q. 48. mem 5.
• p 1.1235

  Greg. Tholos. syn∣tag. l. 39. c. 3. §. 10. & I••doc Da••nuder. rerum crimi••. prax. c. 126. §. 15.
• q 1.1236

  Hac cum toxilli•• lu••end•• crimina fi••nt: Ecclesiae spr••t••••, vsuraque, ri••a, rapina, Scandala, tum nuge, blasphemia, tumfaciendi Furti doctri∣••a, violentia, copia fals••, Et morti•• causa, decepti••, perditi••que Tempori••, & desiderium, corruptio{que} ingens: Isti•• praedict•• adulati••, vitaq•••• turpi••. Hostiens. sum. de excess. praelat.
• * 1.1237

  Alexan. Carpent. destruct. vit. par 4. c 23. Astesan sum. l. 5. tit. 30. q 1. An∣gel. sum. de Ludo. Henr. Herp. sp••c. aur. ad praec. 2 ser. 3. Ioan. Grusch. quadrag. serm. 10. part 3 Denisegem. praelict. destru••t. tract. 1. consid. 2. Ambros. Taru••s quadrag. serm. 39. consid. 2. conclus. 3. & alij quamplu∣rimi.
• * 1.1238

  Petr. R••••en. Al∣phab. aur. lit. 11. Guil. Pepin. decō∣fes••tr 2. par. 3••.6.
• s 1.1239

  Amissio temp••ris, Blasph••mia, ••ō••u∣melia, D••ssipatio substantiae, Ecclesiae contemp••{us}, Furtū, Gula, Homi••idium, Inuidia, Karistiae rer••̄, Laudatio ma∣la; Mendacium, Negligentia, Odiū, Participatio scele∣ris, Quaestio litigio∣sa, Rapina, Scanda∣lum, Tristitia, Vsu∣ra, Xpistianitatis vituperatio▪ Anto∣nin. sum. par 2. tit. 1. c. 23. & Gabr. Bar••let. ser. quadr. serm. hebd. 4. serm. 2. myster. 2 & Serpens antiq. tract. 4. art. 2.
• 1 1.1240

  Ioan. Aquila•• & Dan. Vincent. in quadrag. ser. 5.
• 2 1.1241

  R. Parker of the Crosse.
• t 1.1242

  Legitim{us} vsus ab illegitimo abusu distinguend{us} est. Baro in Ion. c. 1. Nosi••ū est inter vsum legitimū & corruptelā discernere. Caluin. in Act. c. 1. Quod enim Meisner. philos. sobr. par. 1. praefat. Vsus habet landem, (abest culpa, saltem) crimen abusus ha∣bet. Iraque quod Petru•• à Wel in tract. de vsuri••; Veras in hi•• vsus maneat, tollatur abusu••.
• u 1.1243

  Si dispositio ve^l euentus sortis ex∣pectatur à fortuna tantùm, (quod in ludo taxillatorio fit, Thom. de sort▪ c. 5.) nullum est vi∣tium. Lyra in Pro. 16. Ludus aleae qui fortunae innititur non est illicitus, vbi seruatur congruitas personae, materiae, mensurae, temporis. Idem ad praecept 7. expos. 3. Ludi docti non prohibentur vi∣ris honestis animi causa tantum lu∣dentibus, vel socie∣tatis & sola••ij. Damhonder. vbi sup. Ludere ob mo∣dicum quid, vt pu∣eri faciunt, vel ob recreationē & mo∣deratè, non videtur mortale. Antonin. vbi sup. § 2. & Barelet. ibid. pro a∣dolescentibus lusus pila, pro inuenibus iactus pali, proviris vsus schaccorū, pro muli••ribus par & dispar. Idem ibid. Licitè potest ludi gratis, volca••sa con••••••ij vel recreationis. Angel. sum. & sic loan. Aquil Vincent. & cateri
• 1 1.1244

  Babington on Command. 8.
• 2 1.1245

  1. Thess. 5.22.
• x 1.1246

  Sub vitio aliquo prohibite, omnes vitij illius causae & occasiones prohibentur. Perkins arm ll. aur. c. 8. Vitare peccatae est vitare occasiones peacatorum. Melaneh loc com. ••2.
• y 1.1247

  1. Thess. 5.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. non tantùm ab omni specie mali, vt Beza, sed specia m••la, vt vulgata. Et malas res & malas pa∣riter species deuitare. Bern. consid. lib. 3. quicquid malè coloratum fuerit. Ibid.
• z 1.1248

  Quanquam Ambros. & Chrysost. ques & Calui••us sequitur, non tam ad vitaē quàm ad doctrinā restringunt, qua falsitatis sufpicionē habeat. Theophyl. & Oecū virum{que} adnotant.
• 3 1.1249

  Siquid mala specie malū aliquid praetendat, & si malū non sit, ne mala specie malū exemplū d••eis: non enim occasionē mala suspicio••is de vobis dure debetis cùm vos malā conscientiā non habratis. Hiruens in epist. Anselmi nomine edit{us}.
• * 1.1250

  Chap. 9.
• a 1.1251

  Magistrat{us} edi∣cto interdicuntur hi ludi: sed & ius canonicis seuerissi∣mè detestatur. Siue òffendiculo igitur to modo ludi non potest, postquam de co lex est lata. Dan. de lud al. c. 9. ra••. 3. Dice I vtterly dis∣allow as altoge∣ther vnlavvfull: the Councels haue condemned it; the Lavves of euery good Cō∣monweale & our owne specially haue most se∣uerely punished it. Babingt. on Cō∣mand. 8. - nescit e∣quo rudis Haerere ingenuus puer, Ve∣narique rimet, lu∣dere doctior Seu Graco iubeas tro∣cho, Seu mauis ve∣rita legitus alea. Horat. carm. lib. 3. ode 24. Per legem canonicā & ciuilē prehibētur. Augel. Barel & alij. vnde malum hos ludos co∣mitans Ecclesia cō∣temptus Alex. Car∣peut. Astes. Hosti∣eus. & alij vbi sup.
• b 1.1252

  C. derelig. sumpt. suner. Cùm antiquit{us} militib{us} permissum fuisset extra operas alea ludere, queri∣tur vnper. to tempore omne••ludere, & ludendo patrimanium exhaurire, & blasphemias postremè in deū addere: itaque deceruit nemins licere ludera aut ludentē spectare Martyr in lud. c. 14. vt nulli ••ic••at in publicis vel priuatis domibus l••••isu•• alea ludere, neque inspicere, &c. Dan. de alea c. 7.
• c 1.1253

  Ascon. in diuin. 2. Cic. setibit ale••∣tores in quadruplū petuniae es{us} damna∣tos quam ludendo amisissent. Dan. ibid.
• d 1.1254

  Si aleator à socio sue iniuria aff••ctus fuerit, non dabo ••i iudicium••ff de ale∣ator. Martyr in Ind. c. 14. Pandect. 11. tit. 5. Si quis com apud quem a∣lea lusum esse dice∣tur, verb••rauerit, damnumne ei dede∣rit, fiue quid eo tē∣pore domo eim sub∣tractum sit, iudiciū non dabo. Dan. de alea c. 7.
• e 1.1255

  Si quis alterum coegerit ad ludum, sumetur de eo sup∣plicium ff. de alea∣tor. Martyr in Iud. c. 14. In eū qui ale•• ludendae causa vim at••••lerit, vti quae∣que res erit, anim∣aduertam. Pand. l. 11. tit. 5. Dan. de alea c 7. i. qui ludere compulit. Vlpian. Digest. l. 11. tit. 5. leg. 1. vel ab initio vel victus dum retinat. Paulus ibid. l. 2. Vise & l. 47. tit. 10. leg. 26. deco qui seruum alienum ad ludum pellexerit.
• f 1.1256

  Iustinian. iu autheut. (collat. 9. tit. 15. & in Cod. l. 1. tit 6. leg. 18.) nomi∣natim prohibet ne Èpiscopus, Presbyter, aut Diaconus, vel ipsi ludant (ad tabulas) vel luden∣tes aspi••iant; si secus seceriut, in Monasterium ad triennium detrudendi. Martyr ad lud. cap. 14.
• g 1.1257

  Lege Roscia exili•• multabantur, qui supra facultatum suarum modam aliquid alea vel luserant vel amiserant. Dan. de alea cap. 7.
• h 1.1258

  Babington on the eighth Com∣mandement.
• i 1.1259

  12. Rich. 2.
• k 1.1260

  21. Henr. 4.
• l 1.1261

  11. Henr. 7.
• m 1.1262

  17. Edward. 4.
• n 1.1263

  Ba∣bings. ibid.
• o 1.1264

  In canonibus Apostolorum ludus idem interdicitur. Can. 42. & 43. Dan de lud. alea c. 8.
• p 1.1265

  Grat. dist. 35 can. 1.
• q 1.1266

  Episcopus, Presbyter, Diaconus, alea a•• que chrie∣tati deseruiens aut desinat aut damuetur. Mart. in Iud. c. 14.
• r 1.1267

  Canonicus quidā aleator esse depre∣hensus, quodque in ludo pecunias ad v∣suram dedisset, vt pro 11. numis 12. reciperet, deposi••us est. De excess. prae∣lat. c. Inter dilect. (decretal. l. 5. t. 31. c. 11.) Martyr in Iud c. 14.
• s 1.1268

  De vita & ho∣nest. Cier. c. Clerici. (decretal. l. 3. c. 1. c. 1••) Ad aleas & taxillos non lu∣dant, neo huiusmo∣di ludis intersint. Mart. ib. & Dan. c. 7. & Gloss. ibid. nec participes erunt ludentibus, ne•• spe∣ctatores ludi.
• t 1.1269

  Nullum omni••ò siue Clericum siue Laicum alea dein∣ceps ludere: qui se∣cus fecerit, excom∣municatum i••i. Sy∣nod. Constantinop. 6. (non 1. vt Ba∣bingt.) c. 50.
• u 1.1270

  Si quis fidelis a∣lea (•• tabula) luse∣rit, placuit eum ab∣stinere: & si emē∣dat{us} cessauerit, p••st annum poterit com∣munione reconcili∣ari. Concil. Elib. c. 79.
• * 1.1271

  Babingt. on Command. 8.
• x 1.1272

  Mali sunt ludi isti, quia prohibiti; non prohibiti, quia mali Angel. de Clauas. sum. tit. Ludus. & Briart. quodlibet. 5. & Del∣rio mag. d••sq. tom. 2. l. 4. c. 4. q. 2. Alea non est prohibita quia per se mala, sed mala facta quia prohibita, & quatenus prohibita. Et causa prohibitionis sunt mala quae communiter ex ipsis sequuntur. Angel. sum.
• a 1.1273

  Intelligentia di∣ctorum est ex causis assumenda dicendi. Hilar de trinit. l 4. Magis attendendū est ad causam quae moxit legislatorem, quàm ad ipsa verba legis. Thom. sum. par. 1² 2 ••. q 96. a. 6
• b 1.1274

  Ratione cessante lex quoque cessat, etiamsi verba non cessarent ff. de iure patron. l. adigere. Et c. cum cessante. de appellat. Na••arr. enchirid c. 4. §. 7.
• c 1.1275

  Lex praecipiens aliquid ob aliqua inconueni••ntia, il∣lis cessantibus nom obligat. Caietan. opuscul. tom. 1. op. 12 q 2. Panorm in c Quoniam contra. de probat. Nauarr. euebir. c 16. §. 37.
• d 1.1276

  Causa rationabi∣lis semper excusat transgressor••m le∣gis humanae. Thom. sum par. 2^• 2 ae. q. 147. a 3. Archi∣diac. d. 76 c. vtinā. Panorm. de obseru. Nauar. en••bir. c. 9. §. 16. &c. 23. § 43
• e 1.1277

  Causa iusta vide∣tur, propter quam legislator, si adess••t, eum pro excusato haberet. Thom. & Nauar. ibid.
• f 1.1278

  Tò 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ari∣stot. Ethic. l. 5. c. 10. Aequitas praepon∣derat iuris rigori. Gerson. reg. mor. Ipsae etiam leges cu∣piuus vt iure regā∣tur: alecqui summa iustitia summa in∣iustitia fit. Ibid.
• g 1.1279

  Fauores ampli∣andi, od••a restrin∣genda sunt. Gl••ss. ad ff. l. 4. tit. 4. de minor. leg •• &c l. 28. tit. 2. de lib. po∣stum leg. 19. Sensus benignior sequen∣dus. Nauar. enchir. c 27. sect 283.
• h 1.1280

  Respiciendum ad sinem quem legisla∣tor intendit. Thom. sum. par. 2^a 2 ae. q. 147. a. 3. Non pec∣cat, qui implet le∣gem secundum mē∣tem autoris, licèt in verba offendat. Nauar. enchit. c. 27 sect. 283.
• i 1.1281

  Confuetudo inter∣pretatur legem. Gloss. ad Grat. d. 76. c. Vtinam. Vsus est optimus legum positiuarum interpres. Gerson. regul. moral.
• k 1.1282

  Lo∣ges instituuntur, cùm promulgantar; firmantur, cùm moribus vtentium approbantur. Gra∣tian. d. 4. c. In isto.
• l 1.1283

  Moribus vtentium in contrarium nonnulle leges bodi•• abrogata sunt. Grat. Lex abrogata per aliam legem contrariam, aut per consuetuàinem, non obligat. Nauar. enchirid cap. 23. sect. 41. Consentire censendi sunt superiores saltem interpretatinè in aboliti∣onem legum suarum positiuarem, quando passim eac diu non obseruari scire possunt, & nec verbo nec facto reclamant. Ge••son. regul. moral.
• m 1.1284

  Non peccat qui legem non seruat, vbi & quando est valdè difficile; neque qui non seruat, vt pro stulto non habeatur. Nauar. euchirid. cap. 27. sect. 283.
• n 1.1285

  Tertius ludius à Iustiniano probat{us} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dici∣tur, quando vnus scil. per sortem deli∣gitur ex pluribus qui imperet reli∣quis, si credamus Pollescil. 9. Gregor. Tolos. syntagin. lib. 39 c. 4.
• o 1.1286

  Vise Gregor. To∣los. ibid. & Alciat. in verb. Lud. Alea.
• p 1.1287

  Dubius euentus fortunae contractus illicitos non facit. Iul. Clar. sent l. 5. § Ludu••. Non im fortuna fu••datur aleae prohibitio. Delrio mag. disq. tom. 2. l. 4. c. 4 q. 2.
• q 1.1288

  In tabulas, & tabula ludere. Au∣then••. collat. 9 tit. 15. & Cod. lib. 1. tit. 6. leg. 18. Conc. Eliber. c. 79. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iustin. nouell. Omn••s pariter sunt prohibiti, etiam in quibus est nix••ura ingenij & fortunae. Iul. Clar. sentent. ••. 5. §. Ludus. Ioan. Imol. in c. Clerici de vit. & honest. Cleric. & Damh••uder. prax. crim c. 126.
• r 1.1289

  Tabula luditur pyrgo, calculis, tesserisque. Isid. orig. l. 18. c. 60. In tabula lusoria & alea exer∣cebatur & latrunculorum ludus, ques calculos Martialis appeliat. Volaterr. comment. l. 29. c. 12. Tabula lus••ria. Hîc tib•• bisseno numeratur tessera puncto: Calculus ••ic gemino discolor hosse perit. Martial. l. 14. Hinc Seneca de Canio latrunculis ludente cùm ad necem au••caretur; Lusisse tu Ca∣nium illa tabula putas? illusit. de tranquill. c. 14.
• s 1.1290

  Accurs. ad Authent. collat. 9 & Iul. Clar. sentent. l. 5. Vise Greg. Tolos. syntag••. l. 39 c. 3. §. 12. &c. 4. § 8.
• t 1.1291

  Martyr in Iud. c. 14. Danaeus de alea c. 9. Babington on Command. 8.
• u 1.1292

  Ludere liceat duntaxat hes quinque ludos. Cod. l. 3. tit. 43. leg. 1.
• * 1.1293

  Equi velequestres lignei prohibentur. Ibid. leg. 2. fabrica in medio diuerso habent feramina, per qua globulos emittebant. Balsamo ibid.
• x 1.1294

  Licèt sit prohi∣bitum ludere, non tamen est perpetuò prohibitum; quan∣doque enim permit∣titur. G••••ss. ad ff. lib. 11. t••t. 4. leg. 4.
• y 1.1295

  Alearum vsus an••iquares est, & extra operas pug∣nato••l••us con••essa. Cod. lib. 3. tit. 43. leg. 1. Militia ergò alea ludebatur, ne exercitus otio tor∣p••ret. Acro in Ho∣rat. carmin. lib. 2. ode 1.
• z 1.1296

  Quiadiu noctu∣que ludendo multi substantias perdūt, Deumq•••• conse∣quent••r blasphe∣mant. Cod. lib. 3. tit. 43. l••g. 2.
• a 1.1297

  SC^um vetuit in pecuniam lud••re, praterquam si qu•••• certet hasta, pila, ia∣cie••••o, currendo, saliendo, luctando vel pugnando,quod virtutis causa fiat. ff. lib. 11. tit. 4. leg. 1.
• b 1.1298

  Sed nec permittimus in his ludis vlera vnum solidum, &c. Cod. lib. 3. tit. 43. leg. 2.
• c 1.1299

  Quod in co••∣uiu••o vescendi causa ponitur, in cam rem famillam ludere permittilu••. Ibid. l. 3. i. vt si pau∣ciora puncta habneris, p••rtem amit••as; fiue vt ex pecunia amissa ematu•• quo in commune vescantur. Azo. Conuiu•••• causa ludere licet. Gloss. ad decretal. l. 5. tit. 31. c. 11.
• d 1.1300

  Ludus noxius in culpa est. Gloss. ad decretal. ibid. Et Paulus ff. ad Leg. Aquil. lib. 9. tit. 2. leg. 10. imò non est ludus ex quo crimen oritur. Accurs. ibid. ex pr••••••. Iustin. ad ff.
• e 1.1301

  Die noctu∣que ludend••. Cod. lib. 3. tit. 43 leg. 2. alea deseruiens. Canon. Apost. 4••.
• f 1.1302

  Substaentias p••••∣dunt. Cod. ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athen. dipnos. l. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Simocat. Epist. 13.
• g 1.1303

  Ludens ••molumenti causa, & ex consu••tudine, alite•• non socundum Ioan. Gloss. ad ff. lib. 11. tit. 4. leg. 1. & Ios. Mascard. de probat. vol. 2. concl. 997. § 6. Canon Apostolicus de l••di•• in∣telligitu•• qui f••unt lucri causa. Alex. Carpent. d••str. vlt. par. 4. c. 23. I••ris vtri••squ•• legesin∣telliguntur d•• ludentibus i•• pecuniam. Astesa••. s••m. l. 5. tit. 30. §. 1. ex cupiditate, non ex soci∣alitate. Ibid. §. 2.
• h 1.1304

  Martyr. ad Iudic. c. 14.
• i 1.1305

  See Babington on Command. 8.
• k 1.1306

  12. Rich. 2. ca. 6
• l 1.1307

  11. Hen. 4. cap. 4.
• m 1.1308

  17. Edw. 4. ca. 3
• n 1.1309

  11. Henr. 7. ca. 2.
• o 1.1310

  19. Hen. 7. ca. 12.
• p 1.1311

  See more in Pultons Abridge∣ment. Babington on Command. ••.
• q 1.1312

  33. Henr. 8. ca. 9. reuiued 2. & 3. Phil. & Mar. ca. 9.
• r 1.1313

  5. Edw. 6. cap. 25.
• s 1.1314

  22. Henr. 8. c 12. reuiued 35. Elisab. cap. 7.
• s 1.1315

  See Dalions Iu∣stice of Peace, ti∣tle Of games vn∣lawfull.
• t 1.1316

  N••mque ibi for∣tunae veniā damus: alea turpis, Turpe & adulterium me∣diocribus: haec ta∣men illi Omnia cùm faciant, hilares, nitidique vocātur. Iuuenal. Sa••yr. 11.
• u 1.1317

  In maxima for∣tuna minima licen∣tia. Salust. Mini∣mum decet libere, cui multum licet. Senec. Troad. Ab. surdum est enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vt de Demetr. Phaler. A∣then. dipnosop. l 12. Nec vlli panciora licent, quàm cui omnia.
• * 1.1318

  2. Tim. 2.4. dum pastoris sensus occu∣pant terrena stu∣dia, ecul••s Ecclisiae puluis saecularis ex∣••oecat. Greg Mag. pastor. par. 2. c. 7. Quid seruilius, in∣dignius Pontifice, quàm litih•••• insu∣dare, aut litigare, aut litigantes audi∣re•• Bern consid. l. 1.
• x 1.1319

  Clerici officia vel commercia saecula∣ria non exerceant, maximè inhonesta. Innocent. 3. decre∣tal. l. 3. tit. 1. c. 15. Et Conc. M••gunt. 4. c. 74.
• y 1.1320

  Clerici edend•• bi∣bendi••e causa ta∣bernas ne intrent, nisi peregrinationis necessitate cōpulsi. Concil. Carth. 3. c. 27. apud Grat. d. 44. Et Synod. Con∣stantin. 6. ibid. Et Concil. Laodic. c. 24. ib. Tabernas pror∣sus euitent, nisi fort•• causae necessitatis in itinere constituti. Innocent. 3. decr. l. 3. t. 1. c. 15.
• 1 1.1321

  Cl••∣rici n•• in publico pila ludant: à lus••etiam alearum abstineant. Concil Seno••. c. 25.
• z 1.1322

  Episcopum, Presby••erū au•• Diaeconū canes ••d venandū, aut accipitres habere non liceat, &c. Conc. Agath. c. 35. & Aurelia••. d. 34. Et in decret. l. 5. t. 24. c. 1. Hinc Laufre dū Episcopū venationi deditum moner•• iubet, quat••••us ab omni bestiarū ••el volucrum venatione alienus penitus existat, & ni abstinuerit excōmunicandum censet Nicolaus Papa apud Grat. d. 34. Hinc & Ioan. Sarisb. polycrat. l. 1. c. 24. De virtut•• & veritate ca••onum venatica clientulis suis non modò claudit ascensum, sed s••mmi sa∣••••rdo••ij gradum adimitiam adeptum. Et Petr. Blese••s. Epist. 61. Clerici•• onium non anium curā cō∣missam. Cui•• vise & Ep. 56. Et Carol. M. ••n constit. l. 5. c. 112. Sacerdotes venationes non exerceāt. ••••c. 17. Episcopi & Abbates cuplas canū non habeant: ex Sylu••strican. Et ibid. tit. 24. Venationes & syl••atica•• vagatione•• cū canib{us} omnib{us} seruis Dei interdicim{us}: similiter vt acceptores & falcones non hab••ant. quod & ex Conc. Aurel. resertur in decret. l. 5. t. 24. c. 4.
• 2 1.1323

  Ludos seruiles & indigno••, ••••••rū effect{us} ini••ria est, & vndecrimina oriantur, Legū studiosis interdi it I••stinia••. pr••••••m. pand.
• a 1.1324

  Hine in Sidonij A••uernorum Epi∣scopi Epistolis tum venatus, tum aleae & t••ss••rarum cre∣bra mentio: & in ipsis e••iam aedibus Episcopalibus alea∣torium, licè•• mini∣mè publicum. lib. 2. epist. 2.
• b 1.1325

  Aleae deseruiens; consuet•• dinem in∣dicat. Astesan. s••m. l 5. t 30 § 2. intel∣ligitur sec. g••••ss••m, quando ex cupidi∣tate quis ludit. Ga∣br. Barel s••rm qua∣••r. h••bd. 4. fer. 2. myst. 2.
• c 1.1326

  Publi••us alcator & vsurarius ma∣••••festus. Decretal. l. 5. t. 31. c. 11.
• d 1.1327

  Ludos voluptuo∣sos, quorum occasio∣ne, sub quad••m cu∣rialitatis imagine ad dissolutionis ma∣teriam de••enitur, penitus improba∣mus. Ibid.
• * 1.1328

  Of all men by generall consent as it were this vile game as most vile is detected & detested: Heathē euer hated it; Christians euer abhorred it. Ba∣bington on Command. 8. Adcò vt quodlibe•• hominum genus com••••ni consens••, tanquamipsius naturae ore grauissi••è semper alcam damnariu••, & ex Christianorum commercio ac c••••tu longissim•• exploseri••t. Dan. de lud. al••ae c. 7.
• * 1.1329

  Nec minus patres hoc damnosae & il∣licitae inertia genus detestantur. Dan. lud. al. c. 8.
• f 1.1330

  Omninò prohibet venationum spe∣ctationes fieri Sy∣nod 6. c. 51. Vise & quae ex Hieronym. Ambr. & Aug ha∣bent Grat. dist. 86. & Ioan. Sar. poly∣cr l. 1. c. 4.
• g 1.1331

  Dan. de lud. alca c. 8.
• h 1.1332

  Dan. ibid. c. 10.
• i 1.1333

  Tassin. de e••••end. vita l. 2. c. 19 §. 6.
• k 1.1334

  Da magistrum, Cyprianus dicere solitus, Tertullianū significans. Paulus Cypriani notarius apud Hieron. in Ca∣talog.
• l 1.1335

  Angeli desertores metallorum opera nudauerunt, & herbarum ingenia traduxeru••t. Ter∣tull. de habitu mul Et idem habet de cuitu soem.
• m 1.1336

  Vt Enoch refert. Ibid.
• n 1.1337

  Vide longū satis opusculi huius pseu∣depigraphi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Scalig. in notis ad Euseb. Chron.
• o 1.1338

  Iude 14, 15.
• p 1.1339

  1. Tim 2.9. 1. Pet. 3.3. Et Ter∣tull. lsc. praealleg.
• q 1.1340

  Macari{us} homil. 48. mundanis con∣cedit vsum medici∣nae, sanctis negat.
• r 1.1341

  De aleatorilus.
• s 1.1342

  In edit. Pame ana.
• t 1.1343

  In edit. Er. 〈◊〉〈◊〉 alijs antiq.
• u 1.1344

  Spuria quae non sunt Cypriani, Liberde aleaterib{us}, &c. Perkins pro∣blem.
• * 1.1345

  Sole clariora sunt Cypriani opera. Hi∣eron. catalog. B. Cy∣prianus instar fon∣tis purissimi dulcis incedit & placid{us}. Idem ad Paulin. Vt discernere nequeas vtrum ornatior in loquendo, an in explicando foelicior fue∣rit. Lactant. instit. l 5. c. 1. Scripsit elegantissima phrasi, & Ciceroniano candori proxima. Sixt. Sen. Biblioth l. 4. Cùmolim Africa multos ediderit eloquentia doctrinaque celebres, tamen vix vita contigit Romana dictionis germana puritas praterquam Cypriani. Erasm. praefat.
• x 1.1346

  Eruditum quendam multum meditando tandem Zabuli solius instinctu alcae vsum inuenisse, &c.
• y 1.1347

  Alcae tabula Di∣aboli venabulum.
• z 1.1348

  Aleae qui ladit, prius auteri cius sa∣crificare debet: & sacrificio Diaboli manus polluit.
• 1 1.1349

  Testibus non te∣stimonijs credendū esse lex iubet. Petr. Clan epist. 2. lib. 1. Hadrian. Imp apud Callisirat. digest. lib. 22. tit 5. leg. 3.
• a 1.1350

  Landulf. ae Ce∣lumna in breuiar. histor. Trithem. in catalog. Antonin. sum. histor. Bergom. in supp••. Chron.
• b 1.1351

  Odo Paris serm. in quinquaeges. Ha∣zard iaē est Asta∣roth, i. propriū no∣men cuiusdā prin∣cipis daemoniorum.
• c 1.1352

  Iudic. 1.13. 1 Reg. 11.5, 33.
• d 1.1353

  Astarte Poenis Iuno. Aug. qua. Iud. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept Vise Selden de Dijs Syris syntagm. 2. c. 2.
• e 1.1354

  Taxilla diaboli altaria: & quot ibi puncta, tot oculi diaboli. Odo ibid.
• f 1.1355

  Esai 61.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.1356

  Qui ponitis fortunae mensam, & libatis super eam. Vetus Lat. Vise Seld. de Dijs Syr. synt. 1. c. 1.
• h 1.1357

  Ponunt mensam fortunae qui ludunt capo∣nentes se fortunae siue per taxillos ludendo sein per chartas. Antonin sum. par. 2. t. 1. c. 23 § 8.
• i 1.1358

  Ga∣briel. Barclet. quadrag. hebdom. 4. fer. 2. Diabolus inuenit bibliam suam, i. datos, in quibus posuit 31. puncta, tanquam nigras literas. Et Odo vbi sup. Sunt libri Satanae in quibus tot puncta ques litera.
• k 1.1359

  Totibi peccata, quot in decijs sunt puncta. Antonin. vbi sup. & Guil. Pepin. de confess. tract. 2. par. 3. c. 6.
• l 1.1360

  Autor serpentis antiqui tract. 4. de ludo. taxill. art. 1. cap. 1, 2, 3.
• m 1.1361

  Aleam inuenit Demon. August. de ciuit. Dei lib. 4. Ba∣bington on Com∣mand. 8.
• n 1.1362

  Varro non in re∣bus humanis, sed in rebu•• diuinis ludos s••enicos posuit, &c. Aug. decinit. Dei l. 4. c. 1.
• o 1.1363

  Societas impiorū non secundum De∣um, sed secundum hominem viuentiū, & in ipso cultu falsae contemptaque vera diuinitatis do∣ctrinas hominum damonaemue sectā∣tium. Aug de ciuit. Dei lib. 14. cap. 9.
• p 1.1364

  Viues ad Aug. ibid. Sunt discipli∣•••• quas damones hominibus tradide∣runt.
• q 1.1365

  Plato in Phad••o ••••monem, cui erat nomen Theuth, inuenisse scribit li∣teras, arith. geom. astron. aleam, &c.
• r 1.1366

  Dialectitam qu••∣que hanc contentio∣sam & p••rtinacem non dubium est ab ingenio diabolico esse profectā, quòd in verum contra ni∣ti semper, & in me∣li•• dicenti nunquā cedere, & falso ve∣rum gaudet vince∣re. Viues ibid.
• s 1.1367

  Vnde & Aristo∣teles dixit Plat••nis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Laert. Pla••one.
• 1 1.1368

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato Phadro.
• t 1.1369

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato ibid. Hunc Ph••nicib•••• & Syri•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aegyptij•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Alexādrinis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Graecis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (quod & Suidas habet) dictū, & literas inuenisse, ex Sanchuniathone Philo Bybli∣ensis apud Eusib. praepar. Euang l. 1. c. 3. quod nomenà 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hebr. deducit cum alijs Seldon nostras ad Pur••••••. & de Dijs Syr. prol••g. c. 3.
• u 1.1370

  Damonis enim veteribus nomen honestuns. Rhodigin. antiq. lect l. 1. c. 23. etiamsi in sacris literis semper in peioreus partem sum••tur, vt Aug. de ciu. Dei l. 9. c 19.
• x 1.1371

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Plato ibid in Phadro.
• y 1.1372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1373

  * 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato in Cratylo. ••i 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Etymolog.
• z 1.1374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.1375

  A Lydis famis tempore inuentos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, caeteraque ••mnia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He∣rodot. l. 1. Vise Rho∣dig. antiq. lect. l. 15. c. 14. & Polydor. de rer. inuēt. l. 2. c. 13.
• b 1.1376

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dionys Hal. antiq. Rō l. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesych. Ludorū praesules Lu∣dios & Lydios antiqui appellabant: ex Varronè de vita P. R. Noni{us} Mar. Ludi à Lydis quo •• primi ad hanc rē adhibuerunt Romani ex Hetruria accitos. Isid. orig. l. 18. c. 16. Lydos Timae{us} refert ex A∣sia transuenas in Hetruria cōsedisse••inde Romani accersitos artifices mutuantur, vt ludià Lydis vo∣carentur••et si Varro ludos à ludo, i. lusu, interpretatur. Tert. de spectac.
• c 1.1377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pausan. Corinth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem Phocic. Et Gr. Naz stelit. 1. Palamedē inuenisse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. quod & Plin. ex part. hist. nat. l. 7. c. 56. Idem & Eustath. Odyss 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ex Sophocl. Palamede ineunisse hunc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et Philostr. in her••icis Et hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eustath. et Palamediaci calculi Cassiod. variar. l. 8. ep. 31. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Eùphorionē Et Sidon. car. 23. Hictalos crepitantib{us} fritillis, Tanquā N••••p••ades ••eper tor artis. Vise Lyl Gyrald poet. hist. dial. 2. & Raph. Volater. cōment. l. 29. Et Hadr. ••in a ••i••n••d l. 2. c. ••
• d 1.1378

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. quā Micationē Latini.
• e 1.1379

  Ptolom. Hephestion He∣lenae ••••buit ••pud Phot•••••• bibli••th. 190.
• f 1.1380

  Alea, i. tabulae lud{us} inuent{us} à Gracis in ocio belli Troiani à qu••d im milite nomine Alea, à quo & ars nomen accepit. Isidor. orig. l. 18. c. 60.
• g 1.1381

  Attalus Asiati cus, si gentiliū hi∣storijs creditur, hāc ••udendi las••iuiam dicitur inuenisse. Ioan Sarisb polycr. l. 1. c. 5 Ludū t••sse∣rarū & al••ae legi∣tur Attalus Asia∣ticus inuenisse, qu•• longè melius est ig∣norare quàm scire. Petr. Bles. epist. 74. Sunt qui dicāt At∣talū Asiaticū ariē hanc inuenisse, & ab artificio nume∣randi excogitasse. Agrip de van. sciēt. c. 14.
• h 1.1382

  Vise Tertull. de coron milit.
• i 1.1383

  Non De{us} dat lu∣dere, sed diabolus: noli ergò haec à Deo poscere quae à Dia∣bolo accipis. Chrys. in Matth. hom 9.
• k 1.1384

  Christū sientem frequēter inuenias, ridentē nunquam, sed nec leuiter seltē subridendo gandē∣tem. Idē ib. Quod et Bern. de ord. vita: Ipsum Dominū fle∣uisse legimus, ris••sse non l••gimus. Et Ba∣sil. quaest. contract. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1385

  Luk 19.41. Ioan. 11.35.
• l 1.1386

  Nec sanctorum vllus, &c. Chrys. ibid.
• m 1.1387

  Sara sol••rifisse legitur, quae & Dei voce illi ò correpta est.
• o 1.1388

  Gen. 18.12.
• p 1.1389

  Gen. 18.13.
• n 1.1390

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ib.
• q 1.1391

  Gen. 17.17. & 18.14. Inde Isaak dictus quasi si Gelasium dixeris.
• r 1.1392

  Admirantis, non dubitantis. Aug. ocut. l. 1. exultatio gandentis, non irri∣s••o diffidentis. Eu∣cher. in Genes. l. 2. c. 26.
• s 1.1393

  Pet. Martyr in Iud. c. 14. Et Guil. Stuck. antiq. cō••iu. l. 3. c 23.
• 1 1.1394

  Ioan. Aquilan. & Dan. Vi••cent. quadrag. serm. 5.
• t 1.1395

  Exod. 32.6. 1. Cor. 10.6, 7.
• u 1.1396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrysost. ibid.
• a 1.1397

  De ludis theatra∣lib{us} l••quitur. Mar∣tyr in Iud. c. 14.
• x 1.1398

  Diabolus in vt∣bibus theatra ex∣truxit. Chrys. ibid.
• y 1.1399

  Non tam homi∣num vitij••, quàm daemonum i••ssis in∣stituti. August. de ciuit. Dei l. 1. c. 32. & Isidor. orig. l. 18. c. 59. Cùm pesti∣lentia esset, pacis D••ûm exposcendae causa lectist••rnium fuit: & cùm vi•• •••• ••bi nec humanis consilijs, nec ope diuina leuaretur, victis superstitione animis, ludi quoque scenici, noua res bellicoso populo, inter alia caelestis ira placamenta instituti dicuntur. Liu. hist. l. 7. Ludorum primum initium procurandis religionibus datum: quorum prima ••rigo ponenda visa est, vt appareret, quàm ab sano initio res in hanc vix opulentis regnis tolerabilem in saniam venerit. Ibid. Lydi ex Asia transuenae in Hetruria inter caeter••s ri••us superstitionum suarum, sp••∣ctacula quoque religionis nomine instituunt: 〈◊〉〈◊〉 ijs Romani ludos suos ••••tuati, qu••s diebus fe••••i•• & templi•• & religionibus deputa••ant. Tertu••••. despectac. quem vise. Spectacula odire d••bes, Christi∣ane, quorum •• tisti autores. Isidor. orig. l. 18. c. 64.
• z 1.1400

  Hinc apud Liuium aliosque toties libris sacris inspectu ludos ••uberi.
• a 1.1401

  1. Tim. 4.1.
• b 1.1402

  Di••lecticam c••∣••entiosam ab inge∣nio diabolico profe∣ctā. Viues in Aug. vbi sup.
• c 1.1403

  Haec ars m••nd••∣ciorum, ••periuriorū, furtorum, litium, iniuri••rum, homici∣diorum mater est; verè malorum dae∣monum inuentum. Agrip. de vanit. sci∣ent. c. 14.
• d 1.1404

  Chaucers pardo∣ner.
• e 1.1405

  Idem ibid.
• f 1.1406

  Pics Christianos Hier••solymis ale•••• detestari. Bern. &c. Dan. do lud. al. c. 8.
• g 1.1407

  Sca••cos & aleas detestantur: abhor∣rent vena••ionem: nec ludicra illa aui∣u•••• rapina, vt asso∣let, del••ctantur. Ber••. ad m••lit. tem∣pl. c. 4.
• h 1.1408

  Viuitur planè absque vxoribus & absque liberis in E∣uangelica perfectio∣ne. Bern. ibid.
• i 1.1409

  Angelos terre••os, imò coeli ciues c••sti∣t••s facit. Bern. de diuers. serm. 3••. & in Cant. ser••. 27.
• k 1.1410

  Poenitentiam E∣piscopo ob scaccorū vsum iniunxit Pe∣trus Damian, in E∣pist. ad Hildebr. quod & à Baronio defenditur annal. tom. 11. ann. 1061. num. 42. Vise Vin∣cent spec. histor. l 6. c. 52. & Guil. Pe∣pin. de conf••ss. tract. 2. par. 3. c. 6.
• * 1.1411

  Ad Milites Tē∣pli.
• l 1.1412

  Profanos homi∣nes audiamus, qui verbi Dei luc•• de∣stituebantur••à qui∣bus tamen quid de tam turpi rerum gener•• sentiendum fit inte••igamus. Dan. de lud al. c. 6.
• m 1.1413

  Babington on Command. 8.
• n 1.1414

  Babingt▪ ibid.
• o 1.1415

  Dan. de lud. aleae c. 6.
• p 1.1416

  Aleatores, adul∣teri, impuri impu∣dicique omnes. Ci••. in Catilin. orat. 2.
• q 1.1417

  Vino & ale•• de∣diti Ibid. 3.
• r 1.1418

  Vino & epulis re∣tentus & alea, fi epulae potius quàm popinae n••minandae sunt. Cic. Philip. 3.
• s 1.1419

  Licinium Lenti∣culam de alea con∣demnatum collusorem suum restituit, &c. Ibid. 2. Hominem. vero omnium nequissimum, qui non du••itaret vel in foro alea ludere, lege quae est de ale•• cond••••natum▪ qui i•• integrum restituit, i•• non apertissimè studium suum ipse profitetur? Ibid.
• t 1.1420

  Nihil erat ••lau∣sum, nihil obsigna∣tum. apothecae totae n••quissimi•• quibus∣quam condonaban∣tur. alia mimi ra∣pi••bant, alia mim••. domus erat aleato∣ribus referta, plena ebriorum. totas dies potabatur, a••que id locis pluribus. sug∣gerebantur etiam saepe damna aleato∣ria, &c. quamob∣rem desinite mirari haec tam celeriter consumpta. non m••∣dò vnius patrimo∣••ium q••amuis am∣plum, vt illud fuit, sed vrbes & regna tanta nequitia de∣u••rare pot••isset. Cic. Philip. 2.
• u 1.1421

  Homines labore quotidiano assueti, cùm tēpestatis cau∣sa opere prohiben∣tur, ad pilam se aut ad talos aut ad tes∣seras conferunt, aut etiam no••um sibi aliquem excogi an•• in otio ludum. Cie. de oratore lib. 3.
• * 1.1422

  At alij, quia praeclarè faciunt, v••hementiu•• quàm causa postulat delectantur, vt Titius pila, Brulla talis. Ibid.
• x 1.1423

  Martyr in Iud. c. 14.
• y 1.1424

  Habeant alij sibi arma, equos, hastas, ••lauam & pilū, nat••tiones & cu••sus: nobis senib{us} exlusionib{us} multis ta••••s relinquant & tesser••s▪ Cic. de senect.
• z 1.1425

  M••x biperti••is, erat vt aetas, profertur, his pila, hisg tabula Sidon. l. 5. ep. 17. Et de Ra••enna, vbi peruersa cuncta; Student pila sene••, aleae inuenes. Idem lib. 1. ep. 8. Hinc & Augustus in epist. ad Tiberium: Inter c••nam lusimus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suet. Aug. c. 71.
• a 1.1426

  Io. Sauar. not. ad Sidon.
• b 1.1427

  Hinc ad Saloniū, Quamdiu a••tritas tesserarū quondam iactib{us} man{us} contra ius fasque sibi vendicant in∣str••menta Cereali••? Sidon. l. 8. ep. 8. Et de Lampridio rhetore; Aleae, spherae noniuxta dedit{us}, &c. Ib. ep 11. Hinc & in Ferreoli, quē collaudat, aedibus spharisteriū, aleatoriū, bibliotheta, Idēl. 2. ••p. 9.
• c 1.1428

  In hui•••• nemori•• opacitate, cùm me me{us} Hecdicius illu∣strat, pilae vacan.{us}; sed hoc donec arbo∣rū imago cōtractior aleatorium ill••c l••s∣sis consumpto sphae∣••isterio faciat. Si∣dō l. 2. ••p. 2 & ep. 17. l. 5. Pilae prim{us} ego signiferfui, qui mihi, vt nosti, non minus libro c••m•• habitur. frater me{us} Domnicius tesseras ••••p••••at, quatie••at∣que, quo veint cl••s∣sico ad pyrgū v••••ae∣b••t alcatores.
• d 1.1429

  Horis meridlanis vir•• tabula cordi est: tesseras colligit rapidè, inspi••it so∣licitè, volit argu∣••••, mittit instanièr, ••oculanter compel∣lat, patienter ex∣pe••••at; in bonis ia∣ctibus tacet, in ma∣lis ridet, in neutris irascitur, in vtris∣que philosophatur: secundas fastidi•• veltim••re vel face∣re; quarum oppor∣tunitates spernit oblatas, transit op∣positas: sine motu cuaditur, sine colludio ••uadit. Putes illum & in calculis arma tractare: solae est illi curae viucendi. Sidon. lib. 1. epist. 2.
• e 1.1430

  Cùm ludendum est, regiam sequestrat tant••sper s••ueritatem. H••rtatur ad ludum, libertatem, communionemque: dicam quod sentio, times ti••eri: denique ••bl••ctat••r cammo∣tion•• super••••i, & tunc demum credit sibi ••on cess••sse collegam, cùm f••dem fecerit victoria suae bil•••• alie••a. Ibid.
• f 1.1431

  Tunc ego etiam aliquid observaturus f••eliciter vin••or, quando mihi ad h••c tabula perit, vt causa saluetur. Ibid.
• g 1.1432

  Babingt. on Cō∣mand. 8.
• h 1.1433

  S••••••••nius scribit hoc idem pro summo vitio in summo & aliàs op••i•••• illo principe ••abitum fuisse, ad••ò vt mag∣nis illius virtut••bus foed••m aleae labem asperserit. Dam. de l••d. al. c. 7.
• i 1.1434

  Nota••us est ••t ••∣lea indulgens Suet. Aug. c 71.
• k 1.1435

  Postquam bis classe victus naues perdidit; Aliquan∣do vt vincat, l••dit assiduè al••am.
• l 1.1436

  Suet ibid. Aleae rumorem nullo mo∣do expauit: lusit∣que simpliciter & palam oblectamenti causa, etiam sene••.
• m 1.1437

  Casaub. ad Su••∣ton. & Greg. T••los. syntag. l. 39. c. 3. § 8.
• n 1.1438

  Prima inuenta ••••iorum dedecorū infamiam subijt. Su••ton. Aug. c. 68. Cirsa libidines hae∣sit, ad vitiand•••• virgines promptior. Sueton, ibid. c. 71.
• o 1.1439

  Effoeminatu••, cinaedus aua••ijt: vnde in contumeliam eius acceptum illud de Gallo tympanizante pronunciatum, Viden vt cinaed•••• orbem digi••o temperet. Suet ibid.
• p 1.1440

  Adul∣teria exercuisse ne amic•• quidem negant. Ibid. c. 69.
• q 1.1441

  Nosquinquat••ijs satis iucundè egimu••: lu∣simus enim per omnes dies: ego perdi••i viginti millia num••iûm ••••o nomi••e: sed cùm eff••••sè inlus•••• liberalis fuissem, vt soleo plaerumque. Augustus apud Sueton. c. 71.
• r 1.1442

  Quadring••nis in punctum H.S. aleam lusit Nero. Suet. Ner. c. 30.
• s 1.1443

  Ac praeterquam Decembri mense, alijs quoque fos••i•• pro∣fessisque dicbus. Suet. Aug c 71 quibus negotia magis tractari solent, quàm ludus talarius exerteri. Phil. Beroaeld.
• t 1.1444

  Quoti••s o••iū esset, alea se obleclabat, etiā profestis di••bu••. &c. Suet. Domitian. c. 21.
• u 1.1445

  Claudius stolidi ingenij indicium maximè ex eo de∣dit, quod aleae ludo summè delectare∣tur. Dan. de lud. al. c. 7.
• * 1.1446

  Aleam fludioses∣simè lusit: de cuius arte librum quoque emisit: solitus euā in gestatorio lude∣re, ••••a ••ssedo alu••o∣que a••aptatis, ne lusus confundere∣tur. Sueton. Claud. c. 33.
• x 1.1447

  Alea ludere p••r∣tuso fritillo. Senec. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• y 1.1448

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à Pa∣lamede in••••ntam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philostratus in ••e∣roicis. Vise quae pri∣us ex Platone, S••∣ph••cle, Pl••t. He∣sych. alijs. Sed & Ouid, trist l. 2. Sunt alijs s••riptae, quibus alea ludit••••, artes.
• a 1.1449

  Dan. de lud. al••a c. 7. & Babington on Command 8.
• b 1.1450

  Agripp. de van∣scient c 14.
• c 1.1451

  Ioan. Sarisb. po∣lycrat. l. ••. c. 5. Et Pe••r Blesens. Epist. 74. ex Sarisb. in vocula vna & alt••ra corrigendas: & Taffin, de emend. vitae l. 2. c. 19 § 7·
• d 1.1452

  Chaucers Pardoner.
• e 1.1453

  Duces & se••i••res populi Indentes in aleae. Sarisb. & Blesens. & Taffin.
• f 1.1454

  Corinthros ludo ••uinsmodi populariter addictos. Danaeus.
• g 1.1455

  Infecto negotie. Sari••b. & Ble∣sens.
• h 1.1456

  Re etiam non tentata, Dan.
• i 1.1457

  R••x Persarum talos ad D••m trium r••gem Asiae misit, ignauiam hominis notans. Dan, de lud. aleae c. 7. & Hadr. Iun. aenimad∣••er. l. 2. c. 4. & Babington on Cō∣mand 8.
• k 1.1458

  Regi Demetrio à rege Partborum tali aur••i sunt da••••, vt notaretur in eo leui••as p••erilis qui in maiesiate regia l••uibus intendebat. Ioan Sarisber. l. 1. c. 5. & Pe••r Bl••s. epist 74 & Agrip. c. 14. & Chaucers Pardouer.
• l 1.1459

  Luxus Corinthi∣acus in vasis & su∣pellectile preti••sa, in re item meretr••∣ciae in adagiū ••l••m abierat: vnde & versiculus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vise Agell. l. 1 c. 8. Aristoph. Plut. & Suet. Aug. c. 71.
• m 1.1460

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pa••san. La∣con.
• n 1.1461

  Vise quae suprae.
• o 1.1462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lysander apud Plut. apophth. addit Dion. Chrys. orat. 74. in priore membro, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inpasteriore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non vt v••lgò 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hoc tamen Dionysio T••yran•••• tribuit Plutar. dem de fort. Alea. l. 1. Sed & Polycrati alios, alios alijs adscriber•• testatur idem sympos. l 9. c. 12. & in vita Lysandri Polycratem ips•••••• hac in re imi∣tatumex Androclide m••morat.
• p 1.1463

  Ex Trogi historia Instinus epi••em. l. 38.
• q 1.1464

  Còm multis con∣gressionibus victor fuisset, repenté cir∣cumuentus insidijs aemisso exercitu ca∣pitur. Iustin. ibid.
• r 1.1465

  Talis a••eis in exprobrationē leui∣tatis puerilis donae∣tur. Iustin ibid.
• s 1.1466

  Holinshead in Henry 5.
• * 1.1467

  Quomodò Socra∣tes Lysiae, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dio∣gen. Liert. Socrate.
• t 1.1468

  Prae••larè Themi∣stocles, Magistra∣tus à ludis & leui∣oribus arcendos, ne respub. ladere vide∣retur: quod à no∣stris v••tnam audi∣retur, vt nugis suis reipub. seria ante∣ferrent, Ioan. Sa∣risber. poliaraet. l. 1. c. 4.
• u 1.1469

  - uescit equo ru∣dis Haerere ingenu{us} pu••r, Venarique ti∣met; ludere doctior s••u Graeco iubeas trocho, Seu mauis v••t••••a legibus aleae. Hor. can. l. 3. ••de 24.
• x 1.1470

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de Hegosilocho Rhodio Theopomsus hist. l. 16. apud Athenaeum l. 10. quem & l. 12. argum utum hoc copiosiss••mè persequentem vides••s.
• y 1.1471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Plus. de aud poet. Et Simocat. epist. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z 1.1472

  Iacob. Rex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lib 3.
• 1 1.1473

  Idem ibid. Vise & Rob. Valturi••m dere milit. l. 4. c. 4.
• 2 1.1474

  Tò 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xenoph. Cyripaed. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A••hen lib 1. Venatione ferarum nos exerceri ad si∣militudin••m bectieae disciplinae. Cic. de nat. deor. l. 2. Vir acer in bellis, & ve∣natu memorabili semper inclyt{us}, &c. quo duratus so, lem & puluerem bellis Persicis tulit. Trebel, in Odenat••.
• a 1.1475

  Babington Cō∣mand. 8.
• b 1.1476

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Antholog. l. 1. c. 57.
• c 1.1477

  Balnea, vina, Venus corrumpunt corpora nostra: R••∣stituant (alij, Con∣seruant) eadem ••al∣nea, vina, Venus.
• d 1.1478

  Diues eram du∣dum, me fecerunt tria m••dum, Alea, vina, venus, tribus his sum factus ege∣nus. Carm. Pro∣uerb & Guil. Pe∣pin. de conf••ss tract. 2. par. 3. c. 6.
• e 1.1479

  Prou. 2.18, 19. & 6.9, 10, 11, 26. & 7.26, 27 & 9.18. & 12.4. & 22.14. & 20.27, 28. Eccles. 7.28.
• f 1.1480

  Prou. 20.1. & 23.21, 29, &c. ad finem.
• g 1.1481

  Siracid. 26.5, 6, 7, 8, 9, 10, 11, 12, 23, 24, 25, 26, 27, 28, & 25.15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28. quod cùm in Anglia à mini∣stro Caluinista le∣geretur, mulierem è coetu exclamasse, Verbum illud non Dei esse, sed Diaboli, refert seriò Bellarm. de verb. De•• l. 2. c. 15.
• h 1.1482

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pla••. de audi∣end. poet.
• i 1.1483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euripid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So∣phocl. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Menaud. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eurip. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menau. apud Stob. par. 2. c. 71. Et idem Menaud. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sed & tragicè nimis Cancrinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. apud Athen. l. 13.
• k 1.1484

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philem. apud Vo∣lat••r. l. 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Susarion apud Stob. par. 2. c. 67.
• l 1.1485

  Matth. 19.4, 5, 6. 1. Tim. 4.1, 4.
• m 1.1486

  Genes. 2.18. Eccles. 4.9, 10. Prou. 18.22. & 31.12.
• n 1.1487

  1 Tim. 4.3, 4. Heb. 13.4.
• o 1.1488

  Vina sitim sedent; g••atis Venus al∣micreaudis Seruiat: h••s fines transilijsse nocet. Festu•• Auien in catalect.
• p 1.1489

  Dan. de lud. al. c. 7.
• q 1.1490

  Si damnosa senē inuat alea, ludit & hares Bullat{us}, paruoque eadē mouet arma fritillo. Iu••enal. satyr. 14.
• r 1.1491

  Babingt. on Command. 8.
• s 1.1492

  Chaucers Pardoner, and the like hath his Parson.
• * 1.1493

  Ha∣••••rd. •• Of time, of battell, & of other moe
• u 1.1494

  To be holdē a cōmon hazardour.
• * 1.1495

  If that a prince shall.
• x 1.1496

  Babington ibid.
• z 1.1497

  N••w commeth hazardrie with his appurt••nanc••s, as tables and raff••s. Chaucers Parson.
• a 1.1498

  Est Alea effre••∣nata q••aeiam i∣dend•••••• p curiam cupillitas, anim sa credulaqu•• spe lu∣cri flagra••s: v. l, est grauis q••aedam & d•••• manensani∣mi affectio, quae vi∣••••osa futurie ex du∣cta sorte boni opi∣nione constans, ef∣fraenata quadā & exultante cupidi a∣te ad ludendum concilatur. Ex quo primum iliad patet, minimè de illis hîc agi, qui immode∣ratè alea non abu∣tun••ur. Paschas. de alea lib. 1.
• b 1.1499

  Est hic ludus al∣tor otij, magister ignauiae, instru∣mentum auaritiae, fraudis efficina, rei familiaris euersio, temporis iactura, rixae materia, morū pernicits, d••g••itatis labes, & insignis ignominiae, animi angor, & cruciatus assid••us, &c. Osorius de Regis institut. lib. 7.
• c 1.1500

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de Thessalis Theopompus apud Athen. l. 12. quod de Herculis aedituo Plutar. problem. Rom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. — s•• ludi••ur alea pernox. Iunen. sat. 8. Neclus••sse pudet, sed non incidere ludum. Horat. epist. 14 lib. 1.
• d 1.1501

  Sidamnosa sonem iu∣••••t alea — I••uen. sat. 14. — hunc alea decoquit. Pers. sat. 5. — neque enim loculus comitantib{us} itur Ad••asim tabulae, posita sed luditur arcae. Iuuen. sat. 1.
• e 1.1502

  Aleae vitium à Poetis, Oratoribus, Philosophis negle∣ct••m. Paschas. d•• aleal. 1.
• f 1.1503

  Babint. on Cō∣mand. 8.
• g 1.1504

  Alcator quanto in arte est meli. r, tanto est nequior. Publ. Syrus. Non∣ne sa••is improbata est artis exercita∣tio, qua quanto quisque ••octior, tanto nequ••or? Io∣an. Saruber, policr. l 1. c. 5.
• h 1.1505

  Babingt. ibid.
• i 1.1506

  Sir Thom. Eliot.
• k 1.1507

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Matt. 11.19. Vinipotor. Plin. mist. nat l. 14.
• l 1.1508

  Multibiba atque Merobiba: quas•• lagenam dixeris. Plaut. curcul. act. 1. sc. 1.
• m 1.1509

  Non quicunqoe in aula v••uit, Au∣licus est. H. Steph. ep. ad Craton. La∣ertiopraesixa.
• n 1.1510

  Canes aulicos ap∣pellet Theobald. Bles. apud Rog. Ho∣ueden annal. par. 2. qu••modò Petr. F••r∣rar publicanosqua∣si publicos canes dici.
• o 1.1511

  Vt in m••re flu∣mina omnia, sic vi∣tia in magnas au∣las i••fluere. P••us 2 Pp. apud Pla••n & de aula Pontificia ••••rn••ad Eugē. plu∣resibiscim{us} defecis∣se b••n••s, quàm pro∣fecisse malos
• p 1.1512

  Non omnes qui alea ludunt, alea∣tores sunt: quod pessimum hominum genus esse inter sa∣pientes constat: lu∣dunt pueri, ludunt & senes: sed sim∣pliciter & oblecta∣menti causa, non cupiditate lucri. Ca∣saub. in Suet. Aug. c. 71.
• q 1.1513

  Ne ex lusis quidē aleae compendium spernens. de Caio Sueton. c. 41.
• r 1.1514

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Ethic. Nicom l. 4. c. 1. Ars tota infamis, & omnium gentiis le∣gibus interdicta. Agrip. de van. sci∣ent. c. 14. Ab hac arte fraus & men∣daciū atque periu∣rium nunquam abest: sed & odiū & damna rerum: vnde & aliquando propter hac sc••lera legibus interdicta fuit. Isidor. orig. l. 18. c. 68.
• s 1.1515

  Philip. 4.8.
• t 1.1516

  Alea turpis. Iu∣uen. sat. 11. infa∣mis. Gualter. in Matth. c. 27. In aleae ludo m••ribus & legibus veterum infamiam fuisse cō∣stat. Camer. de prae∣cept. vitae. Aleato∣res infames censen∣tur. l. 26. de iniur. l. fugitiuus. ff. de verb. sign. Cuiac.{us} observ. l. 9. c. 28. ideò Tesserarij ap∣pellari ma••u••runt, inter quos tam•••• tantum differt, quantum inter la∣trones & fures. Marcellin. lib. 28. ibid.
• u 1.1517

  Vt probes aliquē esse lusorem, non sufficit probare quòd aliquando lu∣se••it, sed requiri∣tur vt sit consuet{us}. Ios. Mascard. de probat. vol. 2. concl. 997. alioqui alea∣toris nomen non meretur. Iac. Me∣noch. de arbitr. Iud. l. 2. cent. 4. §. 20.
• * 1.1518

  See his Maiesties Counterblast: & Syluesters Tabac∣co battred.
• x 1.1519

  Fennor of re∣creations propè finem, reas 3.
• y 1.1520

  Vitia hominum, non rerum. Senec. epist. 51.
• z 1.1521

  Res non sunt in vitio, sed vsus rerum. Ioan. Saruber policrat. l. 5. c. 17.
• a 1.1522

  Fennor of recreations, prope fi••em, reas. 1. & 2.
• b 1.1523

  R••m 14.15, 16. 1. Cor. 10.32.
• c 1.1524

  R••m 14.21.
• d 1.1525

  Rom. 14.20.
• e 1.1526

  Rom. 14 13. 1. Cor. 8 9, &c.
• f 1.1527

  Rom. 14.2, 3, 4, 15.
• g 1.1528

  Eastie histor. Gosp. reas. 7.
• h 1.1529

  R••m. 14 23.
• i 1.1530

  Secunda•• nuptias expertis, siue saepius nubentibus, poeni∣tentiae modum a•• tempus assignant Coue Nicen. can 8. & Conc. Neccaes••r. c. 3. & 7. quod & apud G••at. caus. 31. q. 1. Etiam liberè & l••gitimè contra∣ben••ibus. Conc. La∣odic. 1. c. 1. quorum c••nciliorum confir∣mantur can••nes in Synodo 6. Coustant. c. 2. damnant etiam exertè iterata con∣iugia Athenag. in legat. Tertullian. de monogam. & ex∣hort. ad castit. Au∣thor operis imper∣fect. in Matt. hom. 32. & alij.
• k 1.1531

  Tertull ad vxo∣rem l. 1. Epiphan. haeres. 59. Ambros. Epist. 82. & in os∣fic. apud Grat. d. 26. Hieron in Tit. c. 1. & in epist. ad Ocean. de Carterio Episc. Innocent. 1. Pp. in epist. ad Ru∣fum c. 2. & ad Con∣cil. Tolet. c. 6. Aug. de bono coniug. c. 18. Chrysost. ad Tit. homil. 2. Ca∣non. Ap••st. c. 17. & apud Grat. d. 33. Concil. Nicen. teste Ambrosio epist. 82. & Concil. Neocaes. c. 8. & alij innumeri; vt Pontificios praeteream.
• l 1.1532

  1. Tim. 3.2. Vuius vxoris virum.
• m 1.1533

  Visantur scriptae vtriusque de re Sa∣cramentaria.
• n 1.1534

  Mark 9.24.
• o 1.1535

  Vise Ioan. Nider. consol. timor. con∣scient. par. 3 cap. 1. & 12. & 13.
• p 1.1536

  Rom. 14.23.
• q 1.1537

  Certitudo mora∣lis compatitur secis vacillationem quā∣dam animi aut hae∣sitationem, vel su∣spitionem siue scru∣pulos, quos conuin∣cere & c••mpescere melius quàm per contemptū nequeas. Gerson. de pollut. nocturn. confid. 3.
• r 1.1538

  Vise Matthaeum de Cracon. in rati∣onal. diuin. operam apud Nider. conso∣lat. tim. consc. par. 3. c. 19.
• s 1.1539

  In Moralib{us} sine ciuilibus non ex∣pressè determinatis certitudo probabilis sufficit. Nider. con∣sol. part. 2. c. 13. & 14 & 18. & Ger∣son de contract.
• t 1.1540

  W. Bradshaw, qui & id••m habet con∣tra Iohnson. rat. 1.
• u 1.1541

  Probatio quan∣doque fit eo ipso quod contrarium non probatur. Ac∣curs. ad Cod. Iust. l. 4. tit. 7. leg. 1 & ad lib. 7. tit. 23. leg. 11. & ad lib. 9. tit. 22. leg. 4.
• * 1.1542

  Vbi dubitatio surgit de aliquo actu an possit licitè fi••ri vel omitti, tu∣tius est omittere quàm facere: prae∣sertim vbi factio generaret scandalū aliorum. Gerson. contrasecta slagel∣lant.
• x 1.1543

  Rom. 14.5.
• a 1.1544

  1. Thess. 5.6. 1. Pet. 4.7. 2 Tim. 1.7. Tit. 2.6.12.
• b 1.1545

  Tit. 2.12. 2. Pt. 1.6.
• c 1.1546

  Fennor of recre∣at. rul gen. 1.
• d 1.1547

  1. Cor. 7.29.30.
• e 1.1548

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cleobulus apud La∣ert. & Stobaeunt. Mensuram optimū ait Cleobul••••s Lin∣dius. Auson. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Py••hagor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pho∣cyl. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••t Theo••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. - Hesi∣od 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pin∣••ar. Pyth. ode 2. Modus omnibus in rebus optimū est ha••i••••: Nimia omnia nimi••s exhibent negotiū hominibus ex se. Plaut. Paenulo. - optimus cunctis modus F••••ndi, tacexdi, sonini vicin{us} modus, Benefactorum, gratia∣••um, iniuric, Studij, laborum, vita in omni quicquid est, Istum requirit optimae pausae modum. Auson. lado 7. sap. Modus vbique laudandus est. Cass••od. l. 1. cp. 19 Optimus ••st in omni re modus, & laudabil••s vbique mensura. Pelag. ad Demetriad.
• f 1.1549

  Auream quisquis mediocritat••m Diligit, tutus &c. Horat. ode 10. l. 2.
• g 1.1550

  Es•• modus in rebus: sunt certi denique sines, Quos vl∣tra citraque nequit consistere rectum. Horat. sat. 1. ••ib. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Man. Palaeolog. ad fil. praece••t. 40.
• h 1.1551

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sodamus in Anthol, quod quidam Stratodemo, alij Soloni, alij Chiloni, alij a••ijs tribu••nt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pindar. apud Plutarch. ad Apollon. Nimium nil, Pittacus. Auson. 7. sap. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theogn. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Alphaeus anthol l. 1. c. 12. Tò, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ponit Aristot. R••e••. l. 2. c. 21. & Chiloni adscribit. Ib. c 12. Mortales oraculorū societatē dedere Chiloni Lacedaemo∣nio praecepta ei{us} Delphis consecrando aureis literis quae sunt haec, Nosse se quemque, &. Nimis nihil &c. Plin. bist nat. l. ••. c. 32. Quid aliud est quod Delphica canat columnaliteris suis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quàm nosfacere ad mortaliū modū medioxumè? Varro apud Nonium, Vitiosum est vbique quod nimium est. Sence. tranquill. c. 9. - n••m id arbitror Apprime in vita essertile, vt nequid nimis, Ter. Andr. seen. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Man. Pal. praecept. 24. Vise Clem. Al••x str••m. l. 1 & Stob. tom. 2. c. 3.
• i 1.1552

  Eccles. 7.18. Insani sapiens nomen serat, aequus iniqui, Vltra quam satis est, virtutem si petat ipsam. Horat. epist. 6. lib. 1.
• k 1.1553

  Iimodus laudabilis est, ••ùm moderatione adhibita prudenter, et si fieripotest, vtiliter exercetur, vt mandato C••mi••i acquiescas, Nequid nimis. de venatica Ioan. Sarub. policr. l. 1. c. 4. Neclusisse pudet, sed non incidere ludū. H••rat. lib. 1. epist. 14.
• l 1.1554

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vt Plut. sup.
• m 1.1555

  Die n••ctuque ludendo. Cod. l. 3. tit. de aleat. ••eg. 2. Fertur & necte perp••ti alea lusisse. de Vero Capitolin. -luditur alea per∣nox. Iuuen sup.
• n 1.1556

  Edmund{us} G••in∣dal Londineus. Ep. ad D. Pauli A••no Domini 1560. tes••e Guil. F••ik praefat. antiprognost.
• * 1.1557

  Guil. Fulk ibid. & lo. Riuius de of∣fic. pastor. & Rob. Trauers in Psalm. 111.
• o 1.1558

  Vise Luciani 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Macrobij Sa∣turnalia.
• p 1.1559

  Ad 14^•m Cal. Ian••ar vno die pri∣mum, teste Masu∣rio: tum per i••idu∣um, ex Mallio & Augusto; quando∣que & 7. dies inte∣gros, ex Nouis & Mummio, Macro∣bius Saturn. l. 1. c 10. Sed vise Lips. Sat. l 1. c. 3.4. Hinc apud Ho∣rat. serm. l. 2. sat. 7. libertas Decemb••is.
• q 1.1560

  Saturnalia potius celebrantes quàm Christi ••atales. Guil. Fulco pr••∣fat. Antiprognost. Vi dici qucas quod olim Vigilantius, Mutatis nominibus Gentilium festa ce∣lebramus. Natalitia enim Christi quafi Saturnalia quedam sunt: quasi Bacebanalia Quadra∣gesimam antecedentes dies. Riuius de offic pastor.
• r 1.1561

  Luk 21.34.
• s 1.1562

  Iam. 3.10.
• t 1.1563

  Ephes. 4.17, 18, 19. Rom. 13.13, 14, 12.
• u 1.1564

  Ephos. 4.20.21. Vos autem non fi••: Christum didicistis, vt rectè Beza in∣terpungit.
• * 1.1565

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. Ly∣curg.
• x 1.1566

  Delectati•• ad vi∣tam, vt sal ad cibū. Peccant mulieres cùm potaegia nimis condiunt sale. Bare∣let. quadra. hebd 4. ser. 2.
• y 1.1567

  Esai 5.11, 12, 13.
• z 1.1568

  Matt. 24.38, 39.
• 1 1.1569

  Act. 17.21.
• 2 1.1570

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 3 1.1571

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ari∣stot. Ethic. Nic. l. 9. c. o Parum de de∣lectatione sufficit ad vitam pro con∣dimento, firut pai ū de sale sufficit in ci••o. Thom. sum. par. 2² 2 c.q. 168. ••. 4.
• a 1.1572

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Ethic. l. 4. c. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Id••m polit l. 8 c. 3.
• * 1.1573

  M••gis offendit (〈◊〉〈◊〉) nimiū quàm parum. Cic. Ora∣tore.
• b 1.1574

  Philosophandū paeu••is. Ne••ptole∣mus Ennianus. a∣••••od Cic. de oral. l. 2.
• e 1.1575

  Babington on Command. 8.
• c 1.1576

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In an∣tholog. l. 1. c. 46. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pindar. Pyth••ode 7. id quid Solomon Prou. 25.27, 28.
• d 1.1577

  1. Sam. 14.27. Volup••ates vt mel summo digito degu∣st••ndas, non plena∣manu sumendas. Dionys. soph. apad Philostrat.
• f 1.1578

  Fennor of recreat. rul. gen. 5.
• g 1.1579

  B King on Ion. lect 9.
• h 1.1580

  Necludentes, necludumscientes, sed numeratione tantum substantias perdunt. Cod. lib. 3. tit. 43. leg. 2.
• i 1.1581

  Non impunè milites in lu∣do arma amittehant. Dig. de re milit. lib. 49. tit. 16. leg. 3. & ibid. leg. 14.
• k 1.1582

  Non permittimus vl∣tra vuum solidum, etiamsi quis multum diues sit. Cod. lib. 3. tit. 43. leg 2.
• l 1.1583

  Vt si quem 〈◊〉〈◊〉 contigerit, casum grauem non sust••∣neat. Ibid.
• m 1.1584

  33. Henr. 8. c. 9. E•• 2. & 3. Phil. & Mar c. 9.
• n 1.1585

  Ephes 4.28.
• o 1.1586

  Prou. 3.17. inde & Ele••mosyna 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sine iusti∣tia dicta Matt. 6.1. & 2. Cor 9.10. sicut & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 112 9. vnde & Apostolus sum∣psisse videtur.
• p 1.1587

  Prou. 17.27.
• q 1.1588

  1. Tim. 5.8.
• r 1.1589

  Prou. 28.24.
• s 1.1590

  Socius est viro in∣terfectori, Iun.
• t 1.1591

  Si omnis qui ho∣minem oc••idit, h••∣••icid•• est, quisquis scipsum occidit, non•• sit homicida•• ••••i ho∣m••a non est. Aug. epist. 61. Qu••••ad•••• innocens iuditabi∣tur, cui dictum est, Diliges proximum tuum tanquam te, si homicidium com∣mittit in seipso, quod prohibetur in proximo? Ibid. Si paricidace scelera∣tior quàm quilibe•• homicida, quia non tantúm hominem, verùm etiam pre∣pinquum necat, & in ips•••• paricidis quanto propinquiorem quisque peremerit, tanto indicatur immanior; sine dubio peier est qui se occidit, quia n••mo est homini scipso propinquier. Hugo Victor. de bono patient. c. 13.
• u 1.1592

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Synes. in epist. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vt Aristoph. Pluto. i. vita non vitalis, vt Ennius apud Cic. de amicit. vnde Comicus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. Vita band vocanda est vita victue indiga. E∣rasm, chil. 2. cent. 8. ad••g. 3••. quod Eu∣rip. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Misera vita morsest, non vita. Drus••ad Sul∣pit. Et quod de ar∣cu Heraclitus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eustath•• Iliad. d. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hesi••d. & absq••e cu hom•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vt Sophorl. Antigen.
• * 1.1593

  Si••••cid. 30.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Theogn.
• 1 1.1594

  ••simplexne su∣ror sestertia cent••m Perdère, & hor∣r••nti tunitam non reddere feruo? Iu∣a••nal. sat. 1.
• x 1.1595

  Genes. 41.21.
• y 1.1596

  -quodcunqur profanda Traxit auaritia, laxa peiere re∣sundit. Claudian. belle Gildon.
• 2 1.1597

  M.W on occasion of Sampsons wager. Iudg 14.12.
• a 1.1598

  - ha••c veniam petimus{que} damus{que} vicissim. Horat. ar∣te poet.
• b 1.1599

  Quod in conui∣uio vescendi causa ponitur, in tam rē familiam ludere permittitur. C. lib. 3. tit. 43. leg. 3.
• c 1.1600

  1. Sam. 26.36.
• d 1.1601

  Prou. 23.20, 21.
• e 1.1602

  B. Babington on command. 8.
• f 1.1603

  Idem ex parte Danaeus de lado a∣le•• c. 4. & Perkins cases of Conscience booke 3. chap. 4. § 3. Quest. 2.
• 1 1.1604

  Ludendi modus quidam retinendus est, vt ne nimis omnia profunda∣mus, elatique vo∣luptate in turpitu∣diuem dilabamur. Cicer offic. l. 2.
• g 1.1605

  Fennor of re∣creat. ••••legener. 3.
• h 1.1606

  1. Thess. 5.6.
• i 1.1607

  Esai. 51.21. E∣briae, non à vino. Est & absque te∣m••to temulentia quaedā, & quaedam etiā, in sobrieta••e ebrietas; (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) ab ira, àli bidine, ab ambi••ic∣ne, ab avaritia. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrysost contra Iud. l. 5. Es••. & mentis ebrietas ebrij sunt mulis qui sibi sobrij videntur: ira••undia anima no in••briat; fur••r plusgiv••briat: inebri∣ant libidines: av••ritia etiam ••abidum reddit. Origen. in Leuit. homil. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. homil. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato leg. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pl••t. sym prob. l. 7. c. 10. Ebrius v••geris mul••is ••xisor vndi{que} curn. Lucr. l. 3.
• k 1.1608

  Fortuna dulci ebrij. Horat. Ebrius pane, Belgicū de pro∣teru•• diuerbium. Drus. prouerb. l. 2. Et Eras. ebil. ••. cent. 3 ad. 3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Dionys. Halie. antiq. l. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De∣most. Philip. 1. Motisms illi faelici∣tate ••imia caput. Senec. Epist. 115.
• l 1.1609

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Piut. symp probl. l. 7. c. 8. ridiculis spectaculis quasi ebrius effice∣ris. Chrysost. in Math. homil. 37.
• m 1.1610

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. symp. probl l. 7. c. 10. Vise Eras. chil. 1. cent. 3. adag. 3.
• n 1.1611

  Cauept totus aliquando dormias, Bern. de ordin. vitae.
• * 1.1612

  Cauendum ne totaliter grauitas anim•• reschuati••••. Them, sum••per. ••4.2 ••.••. 168. a. 12. ne dum animum relaxare vo∣lumus, orat•••• harmoniam & quasi concentum soluamus. Ambros. offic. l. 1. c. 20. Otium in∣dustriae subnecti debet▪ non qu•• euanescat virtus sed quorecrectur. Val. Man. l. 8. c. 8. Mulium enim interest remittas aliquid, an soluas. Sen. de tranq. c. 15.
• o 1.1613

  Luk. 21.34.
• p 1.1614

  Luk 8.14.
• q 1.1615

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. symp. prob. l 7. c. 7.
• r 1.1616

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Is••er. ad Dem••nic.
• s 1.1617

  Flecte ••ruces ani∣m••s, vt vere ludere possis. Iulian. sch l. Lus••ri numos, ani∣m••s qu•• que pon••re debent Eusth.
• t 1.1618

  - irasci desine victus. As••••enus. Pone malas, 'quo∣ties ludendo vince∣ris, iras: Irasci vict•••• minimè pla∣ce•••• ••ompeian. schol.
• u 1.1619

  Eccles. 3.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod ex Pittaci sententia (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a∣pud Laert) Auson. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tempus vt noris iu∣bet: Sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 iste ••••mpesti••um temp{us} est. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Man. Palaeol ad fil. prae∣cept. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theogu - 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sodamus in anthol.
• * 1.1620

  Eccles. 3.4.
• x 1.1621

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand. H 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem. Tempestina aliqua ni voluptas ••it, nocet, H. Stephan. To 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isocr. ad Demon. Et Bonum malum fit tempore hand datumsuo. Erasmus chil. 4. cent. 3. adag. 2. Et data non apto tempore vina nocent. Ouid. remed. l. 1.
• y 1.1622

  Posthabui ta∣men illorum me••¦seria ludo•• Virgil, bu••ol. Ecl. 7.
• 1 1.1623

  Vt tempestiua laboris intermissio∣ne ad laborandum vegetiores redda∣mur. Valer. Max. memor. l. 8. c. 8.
• z 1.1624

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ari∣stot. Polit. lib. 4. cap. 14. Bellige∣rando pax quaeri∣tur; & belli pacem finem constat esse. optabil••m. Augus••. deciuit. De••l••9. cap. 12. Sa•••• pax quaeri••ur arm••••. Sta••. Theb. l. 7.
• a 1.1625

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. ethic. l 1••.••6.
• a 1.1626

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. ibid.
• b 1.1627

  Z••ch. 3.10. & 8.5. & 9.17.
• c 1.1628

  N••que enimita generati à natura ••umus, vt ad ludum i••cumq••ef••••cti esse videamur; sed adseueritatem potius & s••••dia gra••iora atquo maiora: ludo autem & 〈◊〉〈◊〉 v••i illis quidom l••ce••, sed sicut so••••o & quietibus cateri••, cùm gra••b{us} serij sque reb{us} satisfecerin••••••. ••i••. offic. l. 1. Hins Germani•• vitio dat Tatitus, quod inter feria sobrij a••eam exercent, &c.
• d 1.1629

  Ludo Sabbatum viela••ur. Alex. Carpent. destruct. vit. par. 4. c. 23. Ioan. Gritfch. qua∣drag. s••rm. 10. Io∣an. Nider. praecept. 3. c. 1. Concil. To∣l••t. 4. apud Grat. de consecr. d. 3.
• e 1.1630

  Iudaei sabbatum obs••ruant carnali ocio: vacare enim volunt ad nugas atque luxurias su∣••••. August. de 10. chord. c. 3. Cele∣brant sabbat••m Iudei o••io languido & stux••, & luxu∣rioso. Vacant enim ad nugas; à bono opere vacant, ab opere nugatorio non vacant. Id••m Psal. 91. Iudai seruiliter obserua••t diem Sabbat•• ad luxuriam, ad ebri∣etatem. Idemin Io∣an. tract. 3. Et So∣crat. eccl. hist. li. 7. c. 1••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. de Iudae•••• Alexandri••is.
• 3 1.1631

  Si quid op••ris in agro quis••iam di•• festo, ita re poscente, fecis∣set, quam nefarium scelus, quàm inexpiabile ••rimen? At ve••ò qui diem eundem, negl••••ta concione sacra, con••in̄s, com••stationibus, vino, crapula, saltationibus, alea, ludis ferè to••u•• consumpsisse••, is nimirum p••è pulchréque feriatus esse credebatur. Rinius de seculi nostri f••lic. See Whites way to the Church, digr. 46. num. 6.
• f 1.1632

  Exod. 20.8. Esai 58.13.
• g 1.1633

  Leuit. 23.3. & Exod. 31.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignat. ad Magn••s.
• 4 1.1634

  Finis est Sabbati vt vacet h••m•• rebus diuinis. He••r. Herp in decalog. praec••pt. 3. serm. 7. Et Rob. Lincoln, in mand. 3. Debet totus dies fes••i••us à Christiano expendi in operibus sanctis.
• h 1.1635

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. Ethic. l. 10. c. 6.
• i 1.1636

  M••lius ••st (Dic Sabbati) a••are quàm salta••••. Aug. in Psal. 91. Me∣lius tota die f••d••∣rent quàm tota di•• laderent. Idem in Psal. 32. Melius faceret Iudaeus in agro suo aliqu••d vtile, quàm in theatro desidiosus existeret: melius foeminae ecrum die Sabba•••• lanam fa∣cerent, quàm to••a die in neomenij•• suis impudi••è sal∣tarent. Idom de 10. chord. c. 3. & in Ioan. tract. 3. Hoc. quoque proculdubi•• B. August. verbu•• Christianis Ecclesiae festi••itates in ocijs & nugis & luxu∣rijs celebrantibus potest adaptari. Rob. Lincoln. in de∣calog. mand. 3.
• k 1.1637

  Deut. 6.7. Ephes. 6.4.
• l 1.1638

  Sperne lucrum: versat mentes ve∣sana libido. Pallad. Lusori cupido sem∣per grauis exitus instat. Basil. schol. in catalect.
• m 1.1639

  Ludendo non ludere sed perdere. Cod. lib. 3. tit. 43.
• n 1.1640

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Alexander Mag. apud Pl••t. in apo••th. non ludere, sed illudere, quod ali•• sensu de Canir Seneca sup. non ludere, sed latronem & prado••e•• agere. Astesa••. in sum. lib. 5. tit. 30.
• o 1.1641

  Vt verè sortes essent, & fata ten∣ta••entur: quod de Heliogabali sortib{us} Lamprid. See the example of him that hanged him∣selfe in Trinitie Coll. Hall, vvhere he had lost his money at game the night before, in Trauers on Psal. 111. Ita hae nugae seria ducunt In mala. - Hor. art.
• p 1.1642

  Finis ludi debi∣tus, non propter cu∣piditat••m, sed pro∣pter recreationem & socialitat••m. Astesan in sum. l•• 5. tit. 30. §. 1.
• q 1.1643

  Nimis ergo rigi¦di, qui peccati reos peragu••t omnes re∣••um e••usmodi aut mercatores aut ar∣tifices. Antonin. sum. pa••. 2. tit. 1. c. 23. §. 14. & alij. Cautiùs paulò ae∣quiusque ex Gabr. Biel super 4. sent. Guil. Pepin. de con∣fess. tract. 2 p. 3. c. 6.
• r 1.1644

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A∣r••st. t. Ethic. Ni∣com. l. 4. c 1.
• s 1.1645

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. symp. probl. l. 7 c. 7. Neque enim ludus est, vbi census vol∣nitur in tabula, & ludus fit de pericu∣lo, & de ludo peri∣culum, vt Ambr. de Tob. c. 11.
• t 1.1646

  Fennor recreat. rule gen. 2.
• u 1.1647

  1. Cor. 10.31, 32.
• * 1.1648

  Ibid & Rom. 14.20.
• x 1.1649

  Fennor of rec••e∣at. rule spec. 2.
• y 1.1650

  See Field of the Church, booke 4. chap. 32, 33, 34.
• z 1.1651

  Quamuis peccet quis transgrediendo l••ges humanas, ta∣men non ligant ••o¦scientiam: pat••t per simile de prae∣ceptis medicorum, quae d••spicere quis non potest s••ne pec∣cato, & tamen non ligant conscientiā. Gerson de vita spi∣rit. lect. 4. cor••l. 5.
• 1 1.1652

  Rom. 13.1.2. Tit. 2.1.1. Pet. 2.13, 14
• a 1.1653

  1. Cor. 11.16. & 14.33. Quod ne∣que contra fidem, neque contra bonos mores iniungitur, in lifferenter est habendum, & pro corum inter quos viuitur, societate seruandū est. Aug. epist. 118. c. 2, Cum Roma•• venio, ie∣iuno Sabbato; cum hîc sum, no•• ieiu∣no: sic etiam tu, ad quam for••è Ecclesi∣am v••••eris, eius mo∣rem seruae, si cui∣quam non vis esse scandalo, ne•• quen∣quam tibi. Ambro∣sius olim Augusti∣no, qu••d & ipse pro coelesti oraculo suscepisse se ait ibid. Faciat quisque quod in ca Ecclesia in quam venit, inue••••rit. Aug. ibid. c. 5. Vise & cundem de d••ctr. Christ. l 3. c. 13.
• b 1.1654

  Contra rationem nemo sobri{us} contra Scripturas nemo Christian{us}, contra Ecclesiā nemo pacific{us} senserit. Aug. de Trin. l. 4 c. 6. Ego m••lim dic••re, secerit, vel, faciendum censuerit.
• c 1.1655

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hebr. 13.17.
• d 1.1656

  Ephes. 6.1, 5. Colos. 3.20, 22.
• e 1.1657

  Fennor of recre∣at rule gen. 4. & spec. 3.
• f 1.1658

  1. Cor. 10.32, 33.
• g 1.1659

  Rom. 15.1, 2.
• h 1.1660

  1. Cor. 10.33.
• i 1.1661

  Rom. 15.3.
• k 1.1662

  Rom. 14 21.
• l 1.1663

  R••m 14.20.
• m 1.1664

  Rom. 14 22, 23
• n 1.1665

  Rom. 14.14.
• o 1.1666

  1. Cor. 8.7.
• p 1.1667

  1. Cor. 8.9, 10, 11, 12.
• q 1.1668

  Leuit. 19.14. Deut 27.8.
• r 1.1669

  Heb. 12.12, 13.
• s 1.1670

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. in pro••r••pt.
• t 1.1671

  Rom. 14.16. 1. Cor. 10.28, 29, 30.
• u 1.1672

  Eccl. 2.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1673

  Prouerb. 22.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• x 1.1674

  Qui••quid recipi∣tur, recipitur ad modum recipientis. Receptiu••m nonre∣cipit per ••••dum imprimentis, sed per modum receptiuita∣••••. Scal. de sub••l. exerc. 16. §. 2.
• y 1.1675

  D. Hall medit. 99. cent. 1.
• z 1.1676

  Rom. 12.17. 2. Cor. 8.21 cauens & tibi à peccato, & illis à scanda∣lo. Bernard. de tempor. serm. 74. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. A∣lex. p••edag. lib. 3. c. 11.
• 1 1.1677

  Opus est bona fama apud homi∣nes, bona consci∣entia apud Deum. August al••cubi.
• 2 1.1678

  Conscientia ne∣cessaria est tibi, fama proximo: qui fidens conscientia suae fama•• negli∣git, crudelis est. Aug. ad fratr. in erem. serm. 52.
• a 1.1679

  Rom. 14.16.
• b 1.1680

  Rom. 14.10.
• c 1.1681

  Rom. 14.13, 14, 15.
• d 1.1682

  Rom. 14.17, 18, 19.
• e 1.1683

  1. Cor. 8.11.
• f 1.1684

  Rom. 14.15, 20. 1. Cor. 8.12.
• g 1.1685

  Rom. 14.16. 1. Cor. 10.29.
• h 1.1686

  R••m 14▪13, 15.
• i 1.1687

  Rom. 14.1. 1. Cor. 8.7.
• k 1.1688

  Rom. 14.15, 18.
• l 1.1689

  Rom. 14.22.
• m 1.1690

  1. Cor. 8.13.
• n 1.1691

  1. Cor. 10.23.
• o 1.1692

  1. Cor. 6.12.
• p 1.1693

  Substantijs per∣ditis in blasphemias erumpant. C. l. 3. tit. 43.
• q 1.1694

  B. King on Ion. lect. 9.
• * 1.1695

  Diripi••n••{que} da∣pes, contactuque omnia ••oedant Im∣mundo. Virg. Aen. lib. 3.
• r 1.1696

  In dubijs semitā debemus eligere tu∣tiorem. Clens. 3. de∣cretal. l. 5. tit. 12. c. 11. In ambiguis via tutior eligenda. Gersonin reg. m••r.
• s 1.1697

  Iob 30.1.
• t 1.1698

  Iacob. Rex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lib. 3.
• u 1.1699

  1 Cor. 10 31.
• * 1.1700

  Colos. 3.17.
• x 1.1701

  Ephes. 5.20. 1. Thes. 5.18.
• y 1.1702

  1. Tim. 4.4, 5.
• z 1.1703

  Fr. Marbury on Psal. 32.
• 1 1.1704

  Psal. 119.1••8.
• 2 1.1705

  Zech. 3.10 & 8.5, 10, 11, 12.
• a 1.1706

  B. King on Ion. lect. 9.
• b 1.1707

  1. Tim 4.4, 5.
• c 1.1708

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.1709

  To desire is not to pray, but shew∣eth what wee ap∣proue. H Smith in Pilgrims wish.
• e 1.1710

  Easlie histor. of Gospell.
• f 1.1711

  Non minus otij quàm negotij•• tio∣••em ext••re op••rte∣re. Cato orig. l. 1. Cic. pro Planc. & ad Attic. l. 1. epist. 2••. Colum de re rust. l. 2. c. 22. Sym∣mach. l 11. ep. 1. & Sidon. l. 5. ep. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. polit. l. 8. c 3. contra quem Galba quò •• nemo ra••ionē otij sui reddere co∣geretur. Suet. Galb. c 9.
• g 1.1712

  Vt facilius est, ita tu••ius qucque omnes imagines è templis submouere, quàm impetrare, vt nec modus praetere∣a•• ur, n••c superstiti•• admisceatur. Eras. in cataches. Non vti, quàm non ab∣uti facilius. Ter∣tull. de coron.
• h 1.1713

  Ion. chap. 1.
• i 1.1714

  Vise Ioan. Mi••er in consolat. t••mor. conscient. part. 3. c. 1. & I••an. de Tamba••o consolat. Theolog. l. 14.••.5.
• * 1.1715

  Ambulandū est in virtutum doctri∣na via regia, vt ne•• strictius fiat Dei mandatum nec la∣tius quàm ipse mā∣dauerit: quamuis inde p••ssint aliqui aut libertatem ma∣l••tiae velamen su∣mere, aut è contra in despera••tonem corruere. Gerson in regul moral. & Ioan. Nid••r. cons••∣lat. timor. conscient. part. 3. c. 20.
• k 1.1716

  1. Cor. 735.
• l 1.1717

  Valdè periculo∣sum est arctiores laqueos induere cō∣s••••entijs, quàm qui∣bus verbo Domini stringantur. Caluin. in••••ie l. 3. c. 10 § 1.
• m 1.1718

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Timor Det inanis. Cic. de nat. Deor. l. 1.
• n 1.1719

  S••nsis••epe d••lens & gemens mulias infirmorū pertur∣bationes fi••ri per quorundā fratrum cōtentiosam obsti∣nationē & super∣stitiosam timilita∣tē, qui in re••us hu∣insmodi, que neque Scripturae sanctae autoritate, neque vniuersalis Eccle∣siae traditione, ne{que} vi•••••• corrigendae v∣tilitate, ad certum possunt terminum peruenire, 〈◊〉〈◊〉 quiae su••••st qualis∣cunque ratiocinatio cogi••antis, aut quia insua p••ria sicipse consue••it, aut quia ibi vi••it, vbi pere grinationē suā quo remotiorē à suis, ••ò doctiorē factā pu∣tat, tam litigiosas excitant quaesti••∣nes, vt nisi quod ipsi faciunt, nibil rectū existimēt. August. epist. 118. cap. 2.
• o 1.1720

  Mineat inter sententia discordes beneu••l••ntiae ••ōcor∣dia. Erasm. ad E∣uangelic••s. Nam Non ealem sentire bonis de reb•• eisaē, Iucolumilicuit semp raemici••ia, vt ex ••••••aeo K••pler. de stell. non. & alȳ. Addo etiam quod Quin∣tilianus habet, Et iudicium animi 〈◊〉〈◊〉 damnum affectus proferre.
• p 1.1721

  Act. 26.29. 1. Cor. 7.7.
• q 1.1722

  Non mea magnanimo depugnat tessera talo: Senio nec n••strum cum cane quassat ehur. Hac mihi charta ••uces, ha•• esi mihi charta fritillus. Martial. lib. 13. epigr. 1. Et quod Plin. epist. 6. lib. 9. de Circe••sibus; Capio aliquam voluptatem quòd hac v••luptate non capiar.
• * 1.1723

  Equidem ni••il tale habeo; ••aben∣tes tam••n fero. Plin. epist. 17. l 9. de morionibus.
• r 1.1724

  Optandum magi•• quàm sperandum.
• s 1.1725

  Rom. 14 3.
• t 1.1726

  Rom. 14.10.
• * 1.1727

  Mihi v••nari ne•• vacat, nec libet. Plin. epist. 16. lib. 9. Neutri nostrū mo∣riones arrident. Se•••• eis ego & tu capi∣mur & ducimur, quae multos parti•• vt inepta, partin•• vt m••lestissima of∣fend••nt D••m{us} igi∣tur alienis oblecta∣tionibus veniam, vt nostris impetre∣mus. Ibid. 17.
• u 1.1728

  Rom. 14.19.
• x 1.1729

  Ephes. 4.15. ve∣ritatem in charita∣te sectemur.
• y 1.1730

  Act. 18.26.
• a 1.1731

  Sors diuinatoria Thom. & alij, ge∣neralius quàm nō∣nulli, qui diuinam à diuinatoria di∣stinguunt, vt Peu∣cer. & Krakeuits.
• b 1.1732

  Consultorias huc partim refert La∣uat in Prou 16 & consultorias has appellat Thom. de sort. c. 2.
• c 1.1733

  Genes. 24.12, 13, 14, 15.
• d 1.1734

  Ibid. vers. 17, 18, 19.
• e 1.1735

  Ibid. vers. 42, 〈◊〉〈◊〉 48.
• f 1.1736

  Ibid. vers. 50.
• g 1.1737

  Ioseph. antiquit. lud. l. 1. c. 16.
• h 1.1738

  Literae non con∣sonat Gen. 24.15. Lyra & Martyr ibid.
• i 1.1739

  Differt augura∣tio à ••igni pe••••ions &c. Aug. in Gen. quaest. 63. Eu••••er. in Gen. l. 2. c. 40. Lyra in Gen. c. 24. & latissimè ••mniū Musculus ibid.
• k 1.1740

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Gen. homil. 48 Vul•• delectu vx••ē cog∣noscere. signis da∣tur h••spitalitatis. Martyr in Gen. c. 24. Et id••m f••rè Zuingl Sed & O••e∣••st. ibid.
• l 1.1741

  1. Sam. 10.17, to 22.
• m 1.1742

  Coram arca & sacerdote s••mmo. Iun.
• n 1.1743

  Per duces singu∣larum faemiliarum. Id••m ex I••sh. 7.14.
• o 1.1744

  Preces praemis∣sas. Idem ••x vers. 22. Cùm rogarent Iehouamiteram.
• p 1.1745

  Cùm ipse Demi∣no reuelante regem cognouerat, praeci∣piente in regem vn∣xerat, cur adhuc eligendus p••r tribus & familias quaeri∣tur? sed inuentus rex à solo propheta erat: inuentus ergò quaeritur, vt non inuentus à populo inueniatur. Sorte etiam quaeritur, vt cum quem propheta eligeret, dispensa∣tione diuina proui∣sum populus dubi∣tare non posset. Greg. M. in 1. Reg. l. 4. & Theodoret. in 1. Reg. q. 25.
• q 1.1746

  In aurem reue∣lauit Sam. 1. Sam. 9.15, 16, 17.
• r 1.1747

  1. Sam. 9 10.
• s 1.1748

  1. Sam. 10.1.
• t 1.1749

  Psal 89.20.
• u 1.1750

  1. Sam. 16.13.
• 1 1.1751

  Act. 1.23, 24, 26.
• 2 1.1752

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. C••rysost. in Act. hom. 3.
• x 1.1753

  Act. 15.8. 1. Reg. 8.39
• y 1.1754

  Circuibat Ican∣n••s Apost. ab exilio reuersus, &c 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. apud Euseb. ••ist. Ecc••es. lib. 3. cap. 2••.
• 3 1.1755

  Potest enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intelligi de designatione quali∣cunque; quo modo de Timoth. & Tito vsurpauit i••ē hist. l. 3. c. 4 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 officiū ipsum significare, prout Act. 1.17, 25.
• z 1.1756

  Vise Bilson de perpet. Eccles. gu∣bern. c. 7.
• a 1.1757

  Act 16.2, 3. & 14.23. & 6.5, 6. Post Matthiam e∣lectum nullus vu∣quam postea fuit in electionibus Eccle∣siasticus sortium v∣sus. Serar. in Iosh. tom. 2. c. 7. q. 20.
• b 1.1758

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Act. homil. 3. quia Spiritus plenitudo nondum erat effusa. Beda in Act. 1. Sed & Theophyl. in Ion. 1. Post spiritum enim acceptum electione non sorte ordi∣nant. Act 6.3.5. Beda & Theophyl. ibid.
• c 1.1759

  Act. 1.5 & 2.4.
• d 1.1760

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dionys. Hierarc. Eccles. c. 5. i. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Georg. Pachym. par & Ma∣xim. schol. meminit eiusdem, & Chrysost. in Act. hom. 3. & Theophyl. in Ion. 1. sed aliò inclinant.
• e 1.1761

  Raedius luminis aut tale quiddam. Tutrian. ad Clem. constit. l. 8. c. 5.
• f 1.1762

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 1.26. etiamsi Max. in quibusdam ait ••igi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod vul∣ga••a expressit, Et dederunt sort••s eis.
• g 1.1763

  Quiaministrorū el••c••io ab vno Deo pendet, & ad illum referri debet. Ec∣clesia Dei dom{us} est: quis in aliena domo famulum vel vilis∣simum instituat? In ministris animi ratio habenda est: at quis hominum de animo alterius iu∣dicarit? Deus fuco nullo falli potest; nulli ergo tutius quàm illius iudicio causa haec tota com∣mittitur. Gualt. in Act. 1. Vise quae ille latius ibid. & quod ex Platone superiùs adduxim{us} cap. 4. §. 5. in sine.
• h 1.1764

  De quibus suprà cap. 5. §. 2 caut. 7.
• i 1.1765

  Nō exempl. Mat∣thiae vel quod Ionae accidit, indifferen∣ter sortibus creden∣dum est, cùm priui∣legia singulorū cō∣munem legem non faciant. Hieron. in Ion. c. 1. & Beda in Act. c. 1. & Alex Ales sum. par. 2. q. 185. m 2.
• k 1.1766

  Quod Matthias sorte electus est, diuina inspiratione factum est. Panorm. ad decretal. l. 5. t. 21. c 3 Non sine peculiari Spiritus Sancti instinctu vsurpata sors consultoria. Malder. de superstit. cap. 7. àub. 9.
• l 1.1767

  Sorte Ionas deprehenditur: sorte Matth. celsi••udine Apostolica dignus indicatur. Greg. M. in 1. Reg. l. 5.
• m 1.1768

  Act. 1.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Act. hom. 3. & Theophyl. in Act. Vise & Irenaeum l. 3. c. 12.
• n 1.1769

  1. Sā. 5.6, 9, 12.
• o 1.1770

  1 Sā. 6.7, to 13.
• p 1.1771

  1. Sam. 4.11.
• q 1.1772

  Non fint Dei in∣stinctu hoc sibi s••g∣num constituunt. Martyr in 1. Sam. c. 6.
• r 1.1773

  Vise quae Chrys. hac dere ad Tit. he∣mil. 3. & Martyr latissimè in 1. Sā. 6.
• s 1.1774

  1. Sam 14 ••7.
• t 1.1775

  1. Sam 14 24.
• u 1.1776

  1. Sā. 14.36, 37.
• * 1.1777

  1. Sam. 14.38, to 45.
• x 1.1778

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vers. 41. da perfe∣ctionen••, i. sortem veram. Vatab- fac sortem venire pro veritate rei. Chald.
• y 1.1779

  Cedo integram, i. declara quis sit ina••xius. Euphe∣••ismus hypocritis familiaris: qualis 1. R••g. 21.10 qu••̄ tamen De{us} reuerâ praeslat, innocentem designando. Iun in not.
• z 1.1780

  Quòd Abulensis Sauiem ait ex Spi∣ritus Sa••cti instin∣ctu sortem misisse, n••c suspicabitē ha∣bet probationē, ne•• vllam meretur fidē. Malder. de super∣stit. c. 7. dub. 9.
• a 1.1781

  Temere iactae, à Deo tamen sunt temperatae ad teme∣ritatem illam puni∣endam. Malder. ibid.
• b 1.1782

  Iudic. 11.35.
• c 1.1783

  Vise quae latiffi∣mè chry sost. ad pep. Ant homil. 14.
• d 1.1784

  Sorte Ionas de∣prehenditur. Greg. ••d. in 1. R••g. l. 5.
• e 1.1785

  Ion. 1.4.
• f 1.1786

  Ion. 17.
• g 1.1787

  Ion 1.10.
• h 1.1788

  Arias Montan. in Ion 1.
• i 1.1789

  Mis••runt sortes; & cecid•••• sors. Ion. 1.7.
• k 1.1790

  R. Salomon Iar∣ch•• in Ion c. 1.
• l 1.1791

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ion. 1.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ion. 2.1.
• m 1.1792

  Cum in piscis masculi ventre s••tis commodè ag••ret, ad orationem animum non adiccit: quod vbi Deus animad∣uertit, ••••ctum per vomitum à faemi∣na faeta deglutiri procura••it, in cuius vtero cùm angustè se haberet, Deum deprecari cep••rat. Iarchi.
• n 1.1793

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de pisce quo••ibet Gen. 1.26, 28. Exod. 7.18, 21.
• o 1.1794

  Ion. 2.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• p 1.1795

  Malac. 2.2. 1. Cor. 41, 2.
• q 1.1796

  Psal. 12.75. 1. Tim. 2.15.
• r 1.1797

  Si tempus est vl∣lum hominis n••can∣di, quae multa sunt. Cic. pro Milon. Eu∣nuchum dixti velle te, quia solae his v∣tuntur reginae. Te∣rent. Eunuch. Cui{us} maximè mos est consimilis vestrum, hi ad se vos appli∣cant. Idem. Ade∣on'homines immu∣t••ri ex am••re, vt non cognoseas eun∣d••messe? idem.
• s 1.1798

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ha 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• t 1.1799

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sicut Act. 1.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u 1.1800

  Exluce naturali quam fid••m ••ōmu∣n••m appeliare pos∣sumus, sortitionem isti adhib••erunt. I••n. in Ion. c. 1.
• 1 1.1801

  Diuina inspira∣tione factum est. Gloss. ad Grat. caus. 24 q. 3. Et Henr. Herp. in decal. prae∣cept. 1. ser. 4. Deo inspirante. P. Pa∣lat in Ion. c. 1.
• x 1.1802

  Adsortem confugiunt, cui gentes assueu••rant. Theoph. in Ion.
• y 1.1803

  Credibile est ethnicos, qui prius diuersos in••ocauerant Deos, in sortib{us} etiam superstitiosi{us} egisse. Gualter in Ion. c. 1.
• z 1.1804

  Sortitione eiusunodi vti licuit. Iun. in Ion. c. 1.
• a 1.1805

  Vbi nec erat deprecatio, nec viri probi, tantum valuit tamen sort, to quòd recto animo f••eret. Chrysost. in Act. homil. 3. Quo mode senex ille apud Aug. confess. l. 4. c. 3. vim sortis hoc facere in rerum natura vsquequaque diffusam.
• b 1.1806

  Non quòd illos D••us audiret, sed quòd sortes temperare sui muneris esse sciret. Per quas ideò quamuis nos falsi & mali simus, ipse ta∣mon benè a•• verè respondet. Martyr in 1. Sam. c. 14.
• c 1.1807

  Constat Ionam spiritu pr••pheuco ciar••m sor•• huic interfu••sse, & in sortitionem c••nsen∣sisse. Krak v••z in Ion. c. 1.
• d 1.1808

  Fugitiuus sorte deproh••nditur, non viribus sortium & maximè ethnico••ū, sed voluntate cius qui sortes regebat inc••rtas Hieron. in Ion. c. 1. Deus ta∣men qui elicit bona de m••lis, sic sortes temperaui•• &c. Ly∣ra ibid. Cum ipsis sortiri consuetum effet, Deus ipsis cō∣descendens, per in∣dicium ipsis famili∣are tempestatis au∣torēprodidit. The ophyl. in Ion. c. 1. Superstitiosè nis∣sas Deus sortes di∣reait, quia Ion••m deprehendi voluit. Gualter. ibid.
• e 1.1809

  I••sh. 7.11, 12, 13
• f 1.1810

  Iosh. 7.14.15.
• g 1.1811

  Gratian. decr. c. 26. q. 2. Thom. sum 2•• 2ae. q. 95. a 2. Alph. Abule••s. q 29 & 30. Iosep. antiq. l. 5. c. 1. La∣uat. in Iosh. c. 7. M••sius ibid. Riber. in Ion. c. 1. n. 41. Serar. in Iosh. t••m. 2. c. 7. q. 16. Et è Rabbin•• R. Leui Ben-Gersh••m.
• h 1.1812

  Vel de triburca ita s••bitò defixa vt se loco monere non posset, vel de obfus∣cato lapide, cui tri∣bus illa inscribere∣tur, in amictu pon∣tificali; in quo R. Salomonē resutant Lyra & Serar.
• i 1.1813

  Iosh. 7.16, 17, 18.
• k 1.1814

  Th••m. Aquin. sum. par. 2² 2ae. qu. 95. art. 8 & de sort. cap. 2. Sors di∣uinatoria quae quid futurum sit quaeri∣tur.
• l 1.1815

  Lyra in Num. c. 34. & in Prouer. cap. 16. Astesan. sum. l. 1 c. 14. Lud∣de Pruss. trilog. a∣nimae par. 3. c. 21. E. King in Ion. lect. 9. Perkins of witchcraft, & alij.
• m 1.1816

  Diuinatoriae sor∣tes oracula excudunt, abdita & abstrusa er••u••nt, ignota eliciunt, incerta scufirmant, impendentia prospiciu••t, &c. Peu••er. de diuinat. c. de sortib. Sortium genus illicitum, quando occulta ignotaque per sortes inuestigamus. Lauat. in Prou. c. 16.
• o 1.1817

  Scyphus in quo tentando tentat siue experiendo experitur per eum. R. Abraham. Experimento certo didicerit per illum quales s••ti••. Iun. in Genes.
• p 1.1818

  Scyphus quem furati est is ipse est, &c. in quo augurari solet. Vulg. iocosum mendaciū. Aug. in Gen. q. 145. Aequiucationis prudentis exemplum. Delrio mag. tom. 1. l. 1. c. 2. Quidā exponunt quod pro malo augurio habu••rit amiss•••• scyphum in quo bibere solebat. R. Dauid in radic. de quo augures interrogabit quis tum surripuerit. R. Dauid ibid. & Vatabl. in not.
• n 1.1819

  Genes. 44.5.
• q 1.1820

  Genes. 44 15.
• r 1.1821

  Certo posse expe∣rimento discere, i••rationes excogita re, quibus cer••ò cog∣n••scat, quod cogni∣tu erat difficile. Ium. Sic Prou. 16.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sa∣gacitas (in rel us addiuinandis) insi∣d••t labijs regijs. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in bonā pro Sagace Esai 3.••. Idem. Quin & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ipsum pr•• obseruatione cauta callidaue vsurpa∣tur. Gen. 30.27. & 1. R••g. 20.33.
• 1 1.1822

  Fiant duo tali de virga praecisi, quo∣rum vnus cruce in∣notatur, alius pur{us} dimittitur: & la∣na munda inuoluti super altare vel re∣liquias mittuntur; & presbyter si ad∣fuerit, vel is si deest, puer quilibet vnum de sortibus de alta∣ri tollat, Deo inte∣rim exorato, si i••••i 7. qui de homicidio commisso v••rum iu∣rassent, euidenti signo ostendat. Si cruce signatum sustulit, tunc vnusquisque illorum 7. sortem suam faciat, & cuius sortem extremam presbyter puerue sustulerit, homicidij compositionem per∣soluat. Ex Frisonum leg. 14. Delrio mag. disq. tom. 2 l. 4 c. 4. q. 6.
• 2 1.1823

  Si q••u de furti suspicione inculpatur, ad sortem veniat. Clotharij decret. art. 6. Si dubietas est de seruo furti inculpato, ad sortem ponatur. Pact. inter Childeb. & Cloth. art. 5.
• 3 1.1824

  Cyrill. monach. in vita Euthy••••ij apud Surium Ian. 20. & Baronius annal. tom. 6. ann. 477.
• 4 1.1825

  Apostolicum sequentes exemplum, sortes iaciamus. Marcianus Archimandrita ad monachos suos.
• 5 1.1826

  Henricus Clarauall. in epist. apud R••g. Houeden par. 2. anno 1 178.
• 6 1.1827

  Occurrent is literae praen▪ sticum per∣quirens.
• 7 1.1828

  Mark. 1.24.
• 8 1.1829

  Infra §. 10.
• s 1.1830

  In furta & res amissas sortibus in∣quirere. Aret. pro∣blem p. 1. loc. 67. caut. 3.
• t 1.1831

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de qua Del••io mag. disq. tom. 2. l. 4. c. 2. q. 6. §. 4. ••. 12.
• * 1.1832

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. de qua Delrio ibid. n. 10 & Plin. hist. nat. l. 36. c. 19.
• u 1.1833

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. de quae Delrio ibid. n 9. Georg. Pictor. epitom. Mag. & Erasm. adag. chil. 1. cent. 10. adag. 8.
• 1 1.1834

  Psal. 50.18.
• x 1.1835

  Peter & Paul.
• y 1.1836

  B. King on Ion. lect. 9.
• z 1.1837

  Matth. 4.6.
• 2 1.1838

  Act. 19.15.
• 3 1.1839

  Luk 22.31.
• a 1.1840

  Sortes quib{us} ••un∣cta vos vestris dis∣criminatis prouin∣cijs, quas patres damnau••runt, nihil aliud quàm diuinationes & maleficia esse decernimus: omninò itaque damnamus, & sub anathemate prohibemus. Leo 3. ad Episcopos Britanniae apud Grat. c. ••6. q. 5. In tabulis, codicibus, alijsue sorte furata non sunt requirenda: nec diuina∣tiones vllis in rebus obseruanda. Theodor. poenitential. in decretal. l. 5. tit. 21. c. 1. Suspensi∣one & poenitentia multatur ibid. c. 2. sacerd••s ab Alex. 3. qui astrolabium de furto consu∣luerat.
• b 1.1841

  Acerbioris iniminebit supplicij ••ruciatus eis qui c••ntra veti••um, p••aesentium vel fu∣turarum rerum expl••rare tentauerint veritatem. Cod. lib. 1. tit. 14. leg. 2. Si quis astrologus vel qui aliquam illicitam diuinationem pollicetur, consulius aliquem furem dixisset, qui non erat; iniuriarum cum eo agi non potest; sed constitutiones cum tenent. Vlpian. ff. lib. 47. tit. 9. leg. 15. Vitore gladio puniendum ex C. Gloss. Quastio facti non committitur sorti. Gloss. ad ff. lib. 5. tit. 1. leg. 14.
• c 1.1842

  Hinc Thom. de sort. c. 2. sortes super Iona, Ionathan, Achane, Matthia iactas diuisorias facit: ab Hamane iactas consultorijs annumerat.
• d 1.1843

  1. Sam. 14.6, to 16.
• e 1.1844

  Illud animi f••r••u & ad pugnam pa∣rati, hoc indicium esseremissi & fra∣cti. R. Leui & alij quos refellit Mar∣tyr ad 1. Sam. c. 14.
• g 1.1845

  Omen: genus di∣uinandi non nonū. Mart. ibid.
• f 1.1846

  Genes. 24.14.
• h 1.1847

  Ezech. 21.19, to 24.
• i 1.1848

  Huc facit quod Seru Ae••. 10. Cla∣rigationem, parum solidè tamen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deducit. Nam per bellicam, inquit, sortē agros hostium inuad••bāt.
• * 1.1849

  Commiscens sa∣gittas. Vulg. ri••u gentis suae sagittas nominibus ins••ri••∣tas commiscendo: quam Graeci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v••cant. Hieron. in Ezech c. 21. quem vise si vacat.
• k 1.1850

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept. Virga in aerem proiecta. Cyril. & Theoph••∣lact. in illud H••sh. 4.12. Popul{us} me{us} virgas suas consu∣lit. quod ipsi cum Hieronymo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 di∣ctum censent.
• l 1.1851

  Iecit sagittas. Chald. h••in aere vo∣lare fecit, vt vide∣ret in quam partem caderet. R. I••seph Kimchi.
• m 1.1852

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.1853

  Sagittas siue tela tersit, pol••uit, vt Eccles. 10.10. R. Menachem & Va∣tabl. Et hoc est quod Polychron. en Ebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. non, misit aut iecit, vt D••lrio mag disq. tom. 2. l 4. c. 2. q 7. §. 3. n. 4. quod est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ferrum tersit te••orum, vt in eo splendente aliquid contuerentur diui∣nantes, vti in vn∣gue, gladio, specu∣lo, &c. ass••lent. R. Dauid in radi••. At Iunius, terget diui∣sorios, cultros scil. i. sacrificia quam plurima & exti∣spicia adhibebit. Ego pro sagittis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fre∣quens reperio, pro cultris nusquam.
• f 1.1854

  Calculis inscrip∣tis. Iun.
• g 1.1855

  Esai 36.10. Vise Iustin. orthodox. quaest. 2▪ & 146.
• h 1.1856

  Est. 3.6, 7.
• i 1.1857

  Est. 9.2.
• k 1.1858

  Is (Val. Proc••ll{us} Caesaris Legatus ab Ariouisto detenu{us}) se praesente de se ter sortibus consultum diceba••, vtr••migni statim necaretur, an in aliud tempus reseruaretur: sortiū beneficio in••olumē se esse Caesar d•• bell. Gallic. l. 1.
• l 1.1859

  Apud Germanos consuetudinem esse, vt matre••familias ••orum sortibus va∣ti••inantibus decla∣re••t, v••tum praeliū committi ex vsu esset, necne: eas dixisse, non esse fas Germanos supera∣re si aete n••sam lu∣nam praelio conten∣dissent. Ibid. Sed haec illis m••ra fa••a∣lis & le••halis ex∣••itit.
• 1 1.1860

  Frisonum mos neminem neci tradere nisi quem sor•• prius indicasset. Baron. annal. tom. 8. ann. 697. num. ••. sorte arreptum Dijs immolarisolitum. ex Surio & Innae Monach. Ibid ann. 700. num. ••.
• 2 1.1861

  R••dbodus Fris••rum rex in Willebrordum cum socijs suis per diessemper tribus vicibus suo more ci••m sortes mitteret, nec in eum nec in vllum ex socijs praeter vnum damnatoria sors vnqua•• ce∣cidit. ex Albin•• & Surio Baron. ibid. ann. 697. num. 7.
• m 1.1862

  Hinc Pindar pyth. od. ••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adquē locū Schol. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Priscoiū institutoreb{us} diuinis opera datur, cùm aliquid commendandum est precatione; cúm exposcendum, voto; cùm soluendum gratula••ione; cùm inquirendū, extis vel sortih{us}: impertito, cum soleuni ritu p••ragendum, sacrificio, &c. Val. Max. l. 1. c. 1. De his latissimè Cic. in libris de diuinatione: quarū vsum tamen su••tempore refrixiss•• testatur.
• n 1.1863

  Hinc sortes Praen••stinae. Cic. de diuin. l. 2. Dodonae••. Ibid. l. 1. Antiatinae Suet. Caio c. 57. Aponiana. Idem Tib. c. 14.
• o 1.1864

  Sortes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gloss. Sors à Deis responsum sign Festus. - placuit coeleste p recari Numen, & auxiliū per sacras qua∣rere sortes. Mota Dea est, sorten{que} d••dit. O••id. met. l. 1. Consulat vt sacras, h••minū oblectamina, sor∣tes I••. 11. Et Cic. de diuin. l. 2. Auspicia restant, & sortes hae quae dicuntur, non illae quae vaticinali••ue sunduntur, quae oracula veriùs dicim{us}. - dictae per carmina sortes. Hor. art.
• p 1.1865

  Ab his sortibus s••r∣tilegi. Vatro de ling. Lat. l. 5. Vtiliumque sagax rerū & diuina futuri, Sortilegis non dis••repuit sen∣tentia Delphis. Hor. de art. poet.
• q 1.1866

  Hinc in iure Canonico titulus de sortilegijs. Decretal. l. 5. tit. 21.
• r 1.1867

  R. Moses ad prae∣cept. neg. 52. Vise Munsteri praec••pt. Mos.
• s 1.1868

  Hugo Lins••h••∣tan. part. 2. Indiae Oriental.
• t 1.1869

  Nec sorti••ra e••s vsus ignotus; s••g••i∣de••n trib{us} ligni por∣ticulis parte aliera a••bis, altera nigr••••, in gremiū coniectis, candidis prosperae furuis aduersae sig∣nab••nt. de Rugijs Saxo hist. Dā. l. 14.
• u 1.1870

  Faminae foco as∣sidentes sortui••as in cinere lincas duce∣bant, quas si pares num••rassent, pro∣sperae rei praesci••s, si impares, sinistra praenuncias antu∣mab••nt. Ibid.
• * 1.1871

  Auspiciae & sor∣tes, vt qui manimē obseruant. Virgam frugifera arbori•• decisam in surcul••s amputant; e••s 〈◊〉〈◊〉 quibusdam discre∣tos s••per candidam vestem temerè ac fortuit•• spargun••. Mox sipublic•• c••n∣sulaetur, sacerdos ci••itatis, sin pri••a∣tim, paterfamiliae precatus Deos, c••lumque suspicient, tersingulos ••ollit: sublat••sque se••undùm impressam ante ••o∣tam interpretatur. Tacit. de mor. German.
• x 1.1872

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Herodot. de Scythis l. 4.
• y 1.1873

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ibid.
• z 1.1874

  Verb••nacae vtraqu•• sortiuntur Galli, & praecinunt respon∣sa. Plin. bist. ••a••. l. 25.9.
• a 1.1875

  Vise Ammian. l. 29. Socrist. l. 4. c. ••9. S••z m. l. 6. c. 35 Niceph. l. 11. c. 45. Zon••r. tom. 3. in Valent.
• b 1.1876

  Cassiodor: an E∣piphan. Inst. ••ripart. l. 7. c. 35. ex Socra∣te; qui tamen ipse non Valent••m, sed alios 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id quaesi∣••isse asserit.
• c 1.1877

  Per Fidustium, Irenaeum, Perga∣nium, Hilarium, Aminianum, Liba∣nium & lambly∣••hum. Zonat.
• d 1.1878

  Annulo prudulo ex filo Carpathio libra••e, qul per in∣terualla distincta literis incidens sal∣toati•••• sylla••as ist••s perstrinxerat. Anontian. l. 29.
• e 1.1879

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c Zonar. tom. 3. in Vulent.
• f 1.1880

  Ex Chromacho refers Cie de diui∣nāt. l. 2.
• g 1.1881

  Nunquam for∣tanatiorem se vi∣••isse Fortunam.
• h 1.1882

  Numerium Suffus•••••• so••i••ijs ••rebris filicem caedere iussu••: perfract•• sam sortes crupissein rob••re insculpt•••• priscarum literarum notis. Cic. de diuin. l. 2.
• i 1.1883

  Taleola è ligne tanijs lancis inuo∣l••t••. Vnda inter pr••digia, Cara sor∣•••••• 〈◊〉〈◊〉. Li••. l. 21. ••s, Pra••est•• 〈…〉〈…〉 scripta••••, 〈…〉〈…〉 tit. Ide•• l. a•••• ••••∣nijs 〈…〉〈…〉 〈…〉〈…〉 •• 25.1••. 〈◊〉〈◊〉, prodigij ins••li•••••• l••to habitu•••• 〈◊〉〈◊〉 Ded••••d•••• sori•••• ••••∣sulentibus 〈◊〉〈◊〉 si••ia disturba∣uerat. Cic. de••i••i••, l. 1. & ••.
• k 1.1884

  Sor tiem, Prae••••∣srimaerum 〈…〉〈…〉 ob∣signat•••• 〈◊〉〈◊〉 Roma•••• non repo∣riss•• in a••••a, 〈◊〉〈◊〉 relat••s ra••••su•• ad templum. Suc••••••. Tib. c. 63.
• l 1.1885

  Praenestius For∣tuna to••o imperij spat i•• annum nonū c••mmendanti la••ā semper sortem dor•• assueta, extremo tristissimam reddi∣dit, nec same san∣g••lu•• menti••ne. Sueton. Domitian. c. 15.
• m 1.1886

  Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicti Artemidor. de in∣sonen. l. 2.
• n 1.1887

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pausan, in Achaic, quem vise.
• o 1.1888

  S••rte tracta qua moncbatur vt in. Apon fontein talos aureos inceret, euenit vt sum••um numerum iacti ab ••o ostend••r••nt. Sueton. Tiber. cap. 14.
• p 1.1889

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Casaub. ••d Spar∣tiaen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. D••••r. tom 2. l. 4. c. 2. q. 7. §. 3. ••. 6
• q 1.1890

  De Paeganis Po∣etae cuiuspiam longè aliud canentis at{que} intendentis, cum serte quis consulit, exit seze versus negotio mirabiliter conson{us}. Senex qui∣dam apud August. confess. lib 4. cap. 3 Fallitur tamen Del∣ri•• mag. disq. tom. 2. l. 4. c. 2. q. 7. §. 3. n. 6. dum hue refert Socratis ex versu Homerico de di•• mortis suae conie∣cturam. Ex in∣somnio siquidem versuque per in∣somnium prelatoid ariolatus est: vt Plaso Criton & Cic. denat. Deor. l. 1.
• s 1.1891

  Eu Gracis. Lamprid. Alex.
• r 1.1892

  Sortes Vergiliana Sparti••m, Adrian.
• t 1.1893

  Alij••x Sibillon is libris pro∣uenisse ei dicunt. Ib.
• * 1.1894

  Nobilis alicui{us} Poetae versib{us} in pi••t•••••• descriptis. 〈◊〉〈◊〉 in vruā coniectis. ••nd•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sors extitis, excidit. Casaub. ibid.
• u 1.1895

  Temerè a••repto & aperto libro, ve quidque primum se oculis obieceret. Casaub. ibid.
• 2 1.1896

  Qu••is precul i••e autens ramis insignis. oliue? &c. Missus in imperium magnum, cui deinde s••bioit ••or••ex••uit. Spartiam. Adrian.
• x 1.1897

  Quum sortem de fato suo toileret; Hic rem Roma••am magno turbante tumultu Sistet eques, sternet Poenos, Gallumque rebellem. Iul. Capitol. •• L. Albine.
• y 1.1898

  Vatem censulens versus adhuc puer accepit & primis quidem sortibus: Te manet impe••ium ••oeli, terraque, ma∣••isque: Te manet imperium quod tenet imperium. Lamprid. Alex. Seu.
• z 1.1899

  Quum parentis hortatu animum à philosophia & musica ad alias artes trad••ceret, Vergilij sortibus huius∣modi illustratus est; Excudent alij spirantia m••••ius aera, &c. Orabunt causas melius, &c. Tu regero imperia populos, Romane memento. Ibid. ex Aencid. lib. 6.
• 3 1.1900

  Huis sors in templo Praenestinae talis exti••it, quum Heliogabalus insidiaretur; •• si qu•• fata aspera rampas, Tu Marcellus eris. — Ibid. ex Aeneid. lib. 6.
• a 1.1901

  De se consulens quamdiu im∣peraturus esset, responsum accepit; Tertiae dum Latio regnan••em v••derit actus. Trebell. Claud.
• b 1.1902

  De fratre, quem imperij consortem volébat; Ostendens terris hune tantum fata. — Ibid. ex Aen. 6.
• c 1.1903

  Sors talis emersit; Tu qui nunc patri∣as gubernus ora••, &c. Regnabunt etenim tui minotes, Et R••ges faciunt suos minores. Ibid.
• d 1.1904

  Deposteris suis; His ego nec metas r••rum nec tempora p••no. Ibid ex Aen. lib. 1.
• e 1.1905

  Psal. 106.35.
• f 1.1906

  Hoc a Paganis ••cceptum Rabbin••∣rum curiositas fre∣quentauit. Casa••b. ad Spartian.
• g 1.1907

  Coniectis in vr∣nam Apost••lorum neminibus quum estate comites 〈◊〉〈◊〉 suffragia sortiren∣tur; Ioannis Euan∣gel. nomen est sor∣tita •• cuius patro∣cinio it a exhilarata est, vt nibil eius no∣mins quisquam in cassum ••am exera∣rit. de Elisabetha Andrea R. f••lia. Eonsin. rerum Hungar. decad. 2. lib. 7.
• h 1.1908

  Ferdinandum Cortesium puerum morbo quasi desperato labora••teni cum 12. Apostelis vouissent parentes, sorte ducta exijt B. Petrus, cui post oblat••s missus soliunos, so••ua••us est puer, qui h••ne diu••m eo impensius coluit. Fr. Lo∣pe•• hist. Mexic. l. 21. Et Cardan de serum var. c. 92.
• i 1.1909

  Sancti a•• imitationem & inuocationem sorte delecti: prout olim publicè in templis fieri solitum patet ex coronis versa••••ibus cam ad rem fa∣ctis, & fit bodie quot-mansibus in sodalitate Marie & societate Iesu. Serar. in Iosh. tom 2. c. 7. q. 17.
• k 1.1910

  Sortes ex vtroque Testamento à mo deducisolent. Cardan•• de rerum var. c. 87.
• l 1.1911

  His qui de paginis Euangelicis sortes legunt, &c. Aug. Epist. 119
• m 1.1912

  Vt nullus in Psalterio vel Eu∣angelio, vel in alijs rebus sortiri praesu∣mat, nec diuinati∣ones aliquas obser∣uare. Carol. M. ••ō∣sti••. an. 2. l. 2. c. 4.
• o 1.1913

  Delrio mag. tom. 2. l. 4. c. 2. q. 7. § 3.
• n 1.1914

  Baronius annal. anno 34.
• p 1.1915

  Sortilegi sunt qui sub nomine fictae religionis per quasdā quas San∣cterum seu Aposto∣torum sortes vocant diuinationis scien∣tiam profite••tur, aut quarumcunque Scripturarum in∣spectione futura premittunt. Isidor. orig. l. 8. c. 9. Et apud Grat. c 26. q. 1. & in Con••. Venet. c. 16. Non licet ad sorti∣legos vel auguria respicero, nec ad sortes quas sancto, num vocant, vel quas de ligno aut pane faciunt. Conc. Autisiodor. sap. 4. Clericus vel Laicus augurijs studens, vel per sanctorum patrū quas vocant sortes diuinationem profitens, vel consulans, ab Ecclesia eijciendus. Coucil. Agath. c. 38. Et idem ferè Concil. Aurelian apud Grat. ibid.
• q 1.1916

  Aperta, Psalterio dubitat••o∣num suarum explication••m qua••enti ••bla ••••ost versus primus, &c. Greg Niceph. hist. Rom. l. 8.
• r 1.1917

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Psal. 68.14.
• s 1.1918

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Georg. Cedren. annal. in Heracl.
• t 1.1919

  Greg. Turen. hist. l. 5. c. 14.
• u 1.1920

  Continuato tri∣d••e in i••iuni••s, vi∣gilijs & orationib{us}.
• * 1.1921

  Quae nondum re∣pori.
• x 1.1922

  Veruntamen prō∣pter delositatem po∣susti eis mala: de∣iecisti ••os dum alle∣narentor, &c. Psal. 73.18, 19.
• y 1.1923

  Matth. 26.2.
• z 1.1924

  Delrio mag. disq. tom. •• l. 4. c. 2. q. 7. § 3. n. 6.
• 1 1.1925

  Auspicium ex sacris literis Ma••∣gar. Bigue not. a•••• Greg.
• 2 1.1926

  Greg. Turon. hist. Franc. lib. 5. c. 49. quod & Serat. in∣ter{us} sortes statuit diuinatorias. Ad Iosh. tom. 2. c. 7. q 17.
• a 1.1927

  Psal. 78 53.
• b 1.1928

  Greg. Turon. hist. Franc. l. 4. c. 16. ad quem locum Mar∣gar. biblioth. tom. 7. Auspicium ex Pro∣phet. & Euang.
• c 1.1929

  Esai 5.4, 5.
• d 1.1930

  1. Thess. 5.2, 3.
• e 1.1931

  Matt. 7.26, 27.
• f 1.1932

  Petrus Blesens. Epist. 30.
• g 1.1933

  Cum curi••sicatis humanae sorti••{us} & reuolution: Psalte∣rij visionis euentum diligentius explo∣rarem.
• h 1.1934

  Psal. 99.6.
• i 1.1935

  Symion Meta∣phrast. & Su••ius tom 5. in Theodora Septemb•• 1 & Li∣poman. tom 6. & Iacob. Gau••e••s. hist. Lombard.
• k 1.1936

  Da r••••ti librum Euangelij vt sorti∣ar m••metipsam: aper••ens reperit, Quod scripse, serip∣si. Ioan 19.22. Ia∣cob. Gen.
• l 1.1937

  Lege Antonin. hist. part. 3. tit. 24. & Specul. Franc. & socio, & librut••s conf••rm Franc.
• m 1.1938

  Antonin. hist. p. 3. tit. 24. c. 7. & Bonauentur. vita Franc. c. 13. ex Chron. Minoram.
• n 1.1939

  Matth. 19.21. & 16.24. & Mark. 6.8.
• 1 1.1940

  Specul. Franc. & Socier. c. 4.
• 2 1.1941

  Tunisas, & chordam, & femo∣ralia, & in necessi∣tate, calceos.
• 3 1.1942

  Matth. 13.11.
• 4 1.1943

  Postquam habu∣eris Psalteriū, con∣cupisces & Breuia∣rium habere, &c.
• o 1.1944

  Cardan. de re••ū var. c. 87. vsitatum sibi morē hunc s••r∣tiū ducenda••ū pro∣fitetur, quem taxat Delr. mag. disq. tom. 2. l. 4. c. 2. q. 7. §. 3.
• p 1.1945

  Nemo aruspicem consulat, aut ma∣thematicū, nemo a∣riolum: augurū & vatū praua confes∣sio conticescat. Chal∣dai & Magi nec ad hanc partem ali∣quid moliantur. Si∣leat omnibus perpe∣tuò diuinandi curi∣ositas: etenim sup∣plicio capitis ferie∣tur gladio vltere prostra••us, quicun∣que iussis nostris obsequium denegabit. Constantin Cod. l. 9. tit 18. leg. 5. Aruspex concremandus, consultor deportandus. Ibid. leg. 3. Acerbtoris imminebit supplis ij eruciatus eis qui contra vetitum, presentiū vel futurarum rerū explorare tent amerint verita. ē. Gratian. Valent. & Theodos. Cod. l. 1. tit. 14. leg. 2.
• q 1.1946

  Sortilegi & diuini, s••cessare noluerint, excommunicandi sunt. Gratian. caus. 26. quaest. 5. Arioli, aruspices, sortilegi, &c. ab Ecclesia sunt eliminandi, & nis•• r••••ipuerint, perpetuò excommunicandi. Ibid. Et à Greg. iuniore in decretis anathema dictum ciusmodi. Ibid. Sed & Greg. senior opist. 47. lib. 9. Adrianum landat quòd sortilegos persecutus sit, & vt vlterius corripiat, tanquam Christiinimicos, hortatur. Ibid. Contra idolerum cultores atque sortilegos pastoralis inui∣gilet custodia. Greg. idem ibid. ex Epist. 66. lib. 7. indict. 2.
• r 1.1947

  Artem magicam & sortilegam, à Zabulo inuentam, vt pestem Ecclesiae eradicare studeant, monentur Episcopi Concil. Ancyr can. 1. Eis qui diuinationes expetunt, vel homines eiusmodi exquirendi aliquid vel expiandi causa admittunt, p••nitentia quinquemalis iniungitur. Ibid. can. 34. En qui sortilegos vel diuinos domum duxerit, paenitentia quinquennalis iniungitur. Con∣cil. sub Martino Papa. Clerious qui sortilegos consuluerit, suspensus in monasterium conijciatur. Concil. Tolet. 4 can. 30. Sortilgia, qua ad iniuriam religionis nostra detestando malorum demonīa commercio exercentur, omnibus Christianis prohibenda, in cleritis acerbius etiam toer cenda. Con∣cil. Moguntian. can. 101. Omnem diuinationem ex aere, aqua, terra, igue, &c. ex somnijs, sorti∣bus, mortuis, & quibus futura praedicere, furta, thesaurosue absconditos common strare profiten∣tur & coerceant Episcopi & eijciant: iu eos etiam qui eiusmodi diuinatores, coniectores, sortilegos, ariolos, &c. de re aliqua consuluerint, vel vt consulerentur, alicui autores fuerint, vel eis sidem ha∣buerint, seuerè animaduertant. Concil. Mediolan. 1. part. 1.
• a 1.1948

  Deo vel palam iubente, vel intus instigante. Riber. in Ion. c. 1.
• b 1.1949

  1. Sā. 10.18, 19. Consultoria diuina fuit. Malder. de superstit. c. 7. dub 9.
• c 1.1950

  Iosh 7.14. Iussu Domini. Lauat. iu∣stinctu peculiari factum. Caluin. in Iosh. c. 7.
• d 1.1951

  Act. 1.14, 15, 24, 26. Diuina inspirations factum. Panor∣mit, ad decr. de sortileg.
• f 1.1952

  Credibile est petitionum haue natam ex instinctu Dei. Muscul. in Genes.
• g 1.1953

  Ergo parism so∣lidè lunius; Reie∣uent{us} declarat non superstitiosa diui∣natione, sed diuino instinctu motum vt hoc sibi signum pro∣p neret. Et Zuingl. Patet pet••tionem serui suggestionem suisse spiritus Dei, Quomodo alicqui tam exactè peteret, quod Deus tam citò faceret? Et Parae∣us, Eleazaru•• e∣uentus à culpa libe∣rat.
• h 1.1954

  1. Sam. 6.7, 8. & 14 38. Ezec. 21. 19. Ion. 1.7.
• e 1.1955

  Genes. 24.12, to 26.
• i 1.1956

  1. Sam. 14.6. pro∣phetico spiritu di∣xit, aut quod ita animus praesagiret. Vatabl. diuinitus intellexit, quo De{us} sermones eorum di∣rigeret. Mart.
• k 1.1957

  Priuilegia sin∣gulor••̄s non pessunt legem facere com∣munem. Hieron. in Ion. c. 1. & Beda in Act. c. 1. Exempla sunt hac singularia & praecellentia de quibus no•• possunt certa regula praeseribi. Luther. & Paulus ab Ei••zen in Gen. 24. Peculiaria sunt ista, nee in ex∣emplum trahenda: legibus viuendum est, non exemplis. Lauat. in I••sh. 7. Sanctorum facta heroica sunt supra regulam: nec à nobis in exempl•• un trahi debent. Bart. Krakeuitz in Ion. 1.
• l 1.1958

  1. Sam. 14.41.
• m 1.1959

  1. Sam. 6.7.
• n 1.1960

  Iona 1.7.
• o 1.1961

  Ezech. 21.19.
• p 1.1962

  Ester 3.7.
• q 1.1963

  Ezech. 21.23, 24.
• r 1.1964

  Iona 1.7.
• s 1.1965

  1. Sam. 14.41.
• t 1.1966

  Ester 9.1.
• u 1.1967

  Vise Gl••ss. ad c. 24. q. 3. Martyrē ad 1. Sam. c. 6. & Paul. Palat. ad Ion. c. 1.
• 1 1.1968

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato Apolog. Multa praedicun∣tur instinctu quo∣dam impulso spiri∣tu nescientiū Aug. de trinit. l. 4. c. 17.
• 2 1.1969

  Non sunt operis diuini conscij. Bern. de grat. & lib. arb.
• x 1.1970

  Ioan. 11.51. Aug. ibid. & contr. Faust. l. 16. c. 23. Et in Leuit. q. 49. Etiā per acerrimum ho∣stem nescientē quid dixerit, insignem protulit prophet••ā.
• y 1.1971

  Agunt quod vult Deus, sed non vo∣lunt quod v••lt Deus. Bern. de grat. & lib. arb.
• z 1.1972

  Et agunt quod vult Deus, & vo∣lunt quod vult D••∣us. Bern. ibid.
• 3 1.1973

  Comes, non causa.
• 4 1.1974

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 4.28. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 2.23.
• a 1.1975

  Admiranda, non imitanda. Martyr in 1. Sam c 14.
• b 1.1976

  Sortes diuina∣toriae toto genere sunt i••••citae. Mal∣der. de superstit. c. 7. dub. 9. Casetan. sum. Peucer. de di∣uinat. K••••kcu••tz in Ion. & alij.
• c 1.1977

  Consultoriae equi ac diuinatoria illi∣citae. Malder ibid. Et Delr. mag. disq. tom. 2. l. 4. c. 3. q. 7. §. 4 Ordinariè illi∣citae. Io. Buscus ad Bles. epist. 30.
• d 1.1978

  Vise supra Chap. 10. §. 9.
• e 1.1979

  Leuit. 19.26.
• f 1.1980

  Deut. 18.9, 10, 11, 12.
• g 1.1981

  Moses M••im••∣••is scribit solitos Ám••rraeos foe••us ex viero recentes per fl••mmam trans∣mittere, qua rati∣one à calam••tatibus liberati miri nod••∣bant: quam & superstitionem à nutricibus in Ae∣gypto adhibitam se vidisse. Bodin. d••∣monoman. l. 3. c. 5. Qu••m & ••••rem infantes puerosque p••r ignemtraij••••en∣di aue•• runcationis ac lustrationis er∣gô, ad sua vsque tempora perman∣sisse testatur The∣odoret. apud Gly∣cam annal par. 2. ••it à Tartaris etiā vsurpari Lyra ad Deut. 18. Sic vul∣gata Deut. 18.10. Qui lustret filium aut fi••iam suam, ducens per ignem. De bis lustrationi∣bus Christianus in terd••ctis in Concil. sub Martino Papa apud Grat. c 26. q 5. exponunt Lyra, Wolfius, Stri∣gel. & alij: sed & p••aerique illud 2. Chron. 33.6.
• h 1.1982

  Caluin. in Pentateuch. de pra∣cep••. 1. Et Vatablus: Seà & Me••ter. ex Leuit. 18.21. sic interpretatur loca ill•• 2. Reg. 16.3. & 21.6. & 17.17. & 2. Paralipom. 28.3. & 33.6.
• i 1.1983

  Deut. 12.31.
• k 1.1984

  Psalm 106.37, ••8 I••rem. 19 5. Ezech. 16.21. & 20.16, 31.
• l 1.1985

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Septuagint. Deut. 18.10. 1 Sam. 15.23. & 28.8. 2. King 17.17. Num. 22.7. Iosh. 13.22.
• m 1.1986

  Omn•• genus diuinationis diabolicae interdicitur. Procop. in Octateuch.
• n 1.1987

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. 18.10. Mica 5.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idem Esai 2.6. Ierem. 27.9. & foemin. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Esai 57.3. à verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •• Reg. 21.6. 2. Paral. 33.6. & Leu. 19.26.
• o 1.1988

  Genen. ••ralatio.
• p 1.1989

  Regia Biblia.
• q 1.1990

  A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod tempus constitutum significat, qui horas & tempora compu∣tat. R. Aquiba. vt fac••unt Astro∣logi, qui huns diem inauspicatum, illum faust••m praedicant. Munst, ex Rabbin. praecept. neg. 53. & R. Achi••••as apud Pic••m contra A∣strol. l. 1. & R. Sa∣lom•• teste Liuel. Alij à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod nubem significat, qui ex vario ••ubiū si••u mot••ue futura praesagit. Aben-Ezra in Leuit. ex nubibus conijciens. Vatabl quod aerem nubium sedem ex∣fider•• inspectione superstit••••••è obser••ent. Lau in 2. Par. 33. Planetariis. Iun. Deut. 18. Alij deni{que} à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod locum significat quod siderum stationes considerent. Caluin. ad Pentateuch.
• r 1.1991

  A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod oculum significat praestigiatorem R Dauid ex communi Doctorum sententia. & Iun. in Leuit. 19. vel à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 obnubilare. A••euat. Nec desunt qui à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod est respondere deducant, (it•• ••••din d••mon••••an. l. 1. c. 6.) sicut hari••lus quasi fariolus ab effatis dictus est. Liuel. apud Heidon pro Astrolog.
• s 1.1992

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. 18.10 à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conijcere. Leu. 19 26. 2. Reg. 17.17. & 21.6. vnde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sortilegium Num. 23.23. & 24.1.
• t 1.1993

  Coniector. ••••n. qui ex fort••itic fu∣tura diui••at. Detr••o mag. disq. iom. 1. l. 1. c. 2. Sor••ilegus. Peucer. de diuinat. & Bodin. daemono∣man. l. 1. c. 6. qui tamen a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 supputare, ineptè deducit. Nam quod Reg. Bibl. an Inchanter, idem est pla••è quod Charmer vers. 11. forsan quia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 serpentem significat, qui carmine magico vi••ciri creditur: sed ob callid it atem potius Gen. 3.1. s••rpenshine dicitur, Mercer. Calu. ad Pentat.
• u 1.1994

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Delr mag. disq. tom. 2. l. 4. c. 2. q. 7 § 3. & C••saub. ad Sp••rt.
• * 1.1995

  Ester 3.7. ••ecit. s••it. sortileg{us}, Drus.
• x 1.1996

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hier. in Ezech.
• y 1.1997

  •• Zech. 21.19.20. mis••••ns sagi••tas. Vulg.
• z 1.1998

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theo••r. idyll 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Schol.
• 1 1.1999

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lucian. •• s••••domant. Vise Er••s. ••hil. 1. cent. 10 ••••ag. 8.
• a 1.2000

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Artemidor de insomn. l. 2. Casaub. ad Spartian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. D••l•• vbisup. Hinc Propert l 4. eleg. 8. Me qu••que per talos Venerem quarente secundos, Damnosi sempesub••••uere canes.
• 2 1.2001

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per calcules. Cardan. de ••••r. ex Arte••io c. 91.
• b 1.2002

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Casaub. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Delrio & Peucer.
• c 1.2003

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & G••••mantia. •• ••••cer. & Delrio & Fr. Picus de praenot. l. 6. c. 3. &. Georg. Pictorius de mag. c. 8. & Iul. Sireni{us} de fatol 9. c. 38. per figura•• & characteres. R. Abraham.
• d 1.2004

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de qua expon••nt illud Hosh. 4.12. post Cyrillum The∣ophylact. post Hic∣ronymum Montan. & Riber.
• e 1.2005

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Peucer. & Delrio. & B••din.
• f 1.2006

  Vt qui signa sibi praestituit, vt dicat, si eue••erit sic vel s••c, faciam, sin mi∣nus, non faciam. Munster, ex Rabb. ad praecept neg. 51. Latius R Dauid, quem vise in radic. & Fagius in Leuit.
• g 1.2007

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. 18.10. Malac. 3.5. & D••n 2.2. qui & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ier. 27.9. & foem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exod. 22.18. quae & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Na∣••em 3.4. a verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2. Paral. 32.6.
• h 1.2008

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Septuagint. mal••ficus, Vulg. veneficus. De quo genere Lucan. bell. Phars. lib. 6. Hora••. epod. lib. 5. Cardan. de variet. cap. 10 & alij.
• i 1.2009

  Praestigiator. Iun. vbique. Mu∣tantes aliquid naturale ad aspectum oculi. R. Abraham, & Dauid K. & Munst. praecept. neg. 55.
• k 1.2010

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exod. 7.11. l. 2. Timoth. 3.8. Iannis meminit & Plin. hist. nat. l. 30. c. 1. cui Mambrem adiungunt Talmudici, & vulgata.
• m 1.2011

  Matth. 24.24.2. Thess. 2.9. Apoc. 13.13, 14.
• n 1.2012

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept. Deut. 18.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Esai 47.9, 12.
• o 1.2013

  Psal. 58.6. quod & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur Eccles. 10.11. & Ier. 8.17. Frigidus in pratis cantando rumpitur anguis Virgil. Eclog. 8. Vipere as rumpo & verbis & carmine fauces. Ouid. metam. lib. 7. Serpentes ex••ral, i cantu cogique in poenam. Pliu. hist. nat. l. 8. c. 16. incantari contrabique Marse∣vum cantu, non pauci credunt. Ibid l. 28. c. 2.
• p 1.2014

  Hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, amuleta, &c. qu•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dici Iunius antumat Esai 3.20.
• r 1.2015

  -〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. - Homer. Odyss. T. vbi Autolyci filios Vlyssi, non Vlyssem, vt Plin. lib. 28. cap. 2. sanguinis profluuium carmine inhibuisse refer••.
• s 1.2016

  Carmine extent contra ambusta, & varia morborum genera. Plin. l. 28. cap. 2.
• t 1.2017

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sophoel. Aiace. Incantati∣onem negat esse me∣dicinam Vlpian. Di∣gest. l. 50. tit. 13. l. 1.
• u 1.2018

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pythonē requirens. Deuteron. 18 11. 1. Sam. 28.3. 7, 8, 10. quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 16.16.
• * 1.2019

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. 18.11. Leu. 19.31. & 20.27. à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod est scire, quasi periti, rerumqus reconditarum sci∣entia omnimoda in∣structi. Wolf. in 2. Reg. 21. nam quod de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ane, v•• Pagnin. bestia, vt Mercer. garriunt K••mchi, & Talmu∣dici at praecept. neg. 39. fabulae sunt pu∣rae pu••a.
• x 1.2020

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, augurium, & ••••∣spicium.
• y 1.2021

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quem oscines au••s faci••ban••.
• z 1.2022

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••rus••••ina, exti••picium.
• * 1.2023

  Ex Hecat••i hist. Iud. Euseb. pr••par. Euang. l 9.
• d 1.2024

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. 18.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suid. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesych. vbi mortui di••inare videntur. Aug. deciui••. Deil. 7. c. 35. & quatota in mortnorum inquisitione versatur. Io. Sarub. poliet. l. 1. cap. 12. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad Acherontem ••. Thespro••i••um. Herodet. lib. 5. quem vise s••••▪
• e 1.2025

  Esai ••.19.
• f 1.2026

  1. Sam. 2••.8, 11. Iude Homeritota 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: inde Appij nostri 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 si••e 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iud•• in vicinia nostra Auernilacus, vnde anim•• ••••citantur obscura vmbra, aperto ••••io Alti Acheront••••. Cicer. Tuscul. l. 1. & dediuin. l. 1. Sed & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tyrius Max. serm. 26.
• g 1.2027

  Ieuit. 19.31.
• h 1.2028

  2. Cor. 6.14, 15, 16, 17. & 7.1.
• i 1.2029

  Deut. 18.12.
• k 1.2030

  Deut. 18.14.
• * 1.2031

  Psalm. 97.10. Amas illum? debes odisse, quod odit. Aug. ibid.
• l 1.2032

  Sacrilegae curiosi∣tatis vitium; nefa∣riae curi••sitatis ars. Aug. ci••. Deil. 10. cap. 9. haec omnia (coniectura decep∣t••ria humanis su∣spicionibus ab ho∣minibus in stitutae) plena sunt pestiferae curiositatis, cruci∣antis solic••tudinis, mortifera seruitu∣tis. Idem de doctr. Christ. l. 2. c. 24.
• m 1.2033

  Impietas est e•• velle scir•• quae pa∣ter in potestate sua posuit. Gerson de ••••ror. Mag.
• n 1.2034

  Act. 1.7.
• o 1.2035

  Ioan. 21.22.
• p 1.2036

  Deut. 29.29.
• q 1.2037

  Galat. 4.4.
• r 1.2038

  Matth. 4.3.
• s 1.2039

  Contenti nos illis debemus esse, quae nobis Deus aperir•• dignatus est: reli∣qua nec per sortes, nec per alias super∣stitios as artes vias∣ue qualescun{que} in∣uestigare debemus. Lauat. in Prouerb. cap. 16.
• t 1.2040

  Curiositatis illici∣tae rei. Krakeuitz in Ion. c. 1.
• u 1.2041

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 19.19.
• * 1.2042

  Sic enim Dion. Chrysost. orat. 80. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et Tertull. de idolol. In offici∣um, in ministerium alienae idololatriae aliquas artes adhi∣buit curiositatis.
• x 1.2043

  Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qua∣dam vocat damna∣tissimas artes. Syr{us} & Arabs Magorū nomen expressit. Beza. Idem & Chrysost. in Act. hom. 41. & Theo∣phylact. in Oecu∣men. & Beda & Caietan. &c.
• y 1.2044

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Diog••nian. in adag. Pausan. lexic. rhetor. Suid. He∣sych. & Andro••y∣des Pythagoraeus ••∣pud Clement Alex. strom l. 5. qui & 6. magica vocabula fuisse asserit: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et exp••sitionem subiung••t mysticam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• z 1.2045

  1. Sam. 6.19.
• 1 1.2046

  Num. 4.15, 20.
• a 1.2047

  Esai 7.12, 13, 14.
• b 1.2048

  Esai 59.21. & 30.21.
• c 1.2049

  Iohn 14.26. & 16.13. 1. Ioh. 2.27.
• d 1.2050

  Deut. 18.15, 16. Ephes 4.11, 12, 13, 14. Ierem. 3.15. Hebr. 1.1, 2.
• e 1.2051

  Siqua nobis cog∣nitu sunt necessa∣ria, per spiritum pronunciabit. Tho. de sort. c. 4. Omnia nobis ad salutem necessaria Deu•• per o•• Prophetarum & Apostolorum, Fi∣lijque sui inprimis reuelauit. Lauat. in Prou. c. 16.
• f 1.2052

  Superstitiosa in∣stituta sunt moli∣mina omnia artium magicarū. Aug. de doct. Chr. li. 2. c. 20.
• g 1.2053

  Superstitiosū est quod causam habet nec naturalem, nec humanā, nec diui∣nam. Thom de sort. c. ••. Superstitio est quando quis ••e ali∣qua ad aliquid vti∣tur, ad quod virtus aut vis e••us natu∣ralis extendi non potest. Ibid. Siest in ext•• vis aliqua quae declaret futu∣r••, necesse est cam ••utcū rerū natura esse coniunctā, aut cōfirmari quod am∣modò numine de••rū vique diuina. Cic. de diuin. l. 2.
• h 1.2054

  Rom. 4.11.
• i 1.2055

  Matth. 28.18. Mark. 16.16.
• * 1.2056

  1. Cor. 12.13. Galat. 3.27.
• k 1.2057

  Psal. 104.15.
• m 1.2058

  Matth. 26.26. 1. Cor. 11.23, 24.
• n 1.2059

  Exod. 12.3, to 9. Leuit. 1. & 4 & 16.15. 1. Cor. 5.7. Coloss 2.17.
• o 1.2060

  Luk. 10.34.
• p 1.2061

  Iohn 9.6.
• q 1.2062

  Mark 7.23, 35.
• * 1.2063

  Agar••••um & Scammoniam su∣mere nulla lex ve∣tat: superstitiosis applicaturis ac ma∣gicis precaminibus vti vetat Christia∣na pietas Erasm. ad Pseudeuang.
• r 1.2064

  Di••ini dicuntur qui futura praeno∣scere profitentur, quasi sibi attribu∣entes, quod propriū est Dei. Thom. de sort. c. 2. Haec om∣nia vitio••a sunt, quia quod est Dei creaturis tribuitur. Martyr in 1. Sam. c. 14.
• s 1.2065

  Esai 41.22, 23.
• t 1.2066

  Cùm futura pen∣dent ex causis certis & necessarijs, non pertinent ad diui∣nationem interdi∣ctam: ita Solis, Lunaeque praeti∣cuntur defecti••, &c. quae autem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so∣lent euenire, possunt ex causis probabili∣bus praeuideri, vt mors morbusue à medico. Contingen∣tia verò quae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicun∣tur, & in vtram{que} paertem aequè pro∣pendent, non prae∣uidentur nisi à Deo solo. Martyr in 1. Sam. c. 14.
• u 1.2067

  Quae praesentiri aut arte, autratio∣ne, aut vsu, aut coniectura possunt, ea non diuinis, sed peritis tribuenda. ita relinquitur, vt ea fortuita diuinari possint, qua nulla nec arte, nec sapi∣entia praeuideri pos∣sunt. Cicer. de di∣uin l. 2.
• * 1.2068

  Sors fidelibus prohibetur, ne sub specie diuinationis ad antiquos idololatriae cultus rediret. Gratian. c. 16.q.2. quia propter affidui∣tatem procliuis est lapsus in idololatriam, sicut à iuramento ad periurium. Gloss loam ibid.
• x 1.2069

  Sor∣tilegi & diuini sunt excommunicandi •• est enim genus quoddam culturae idolorum ex daemonum consultationibus futura praedicere. Sicut enim auarus quia cultu•• Deo debitum numino impendit, idolorum cultor ab Apostolo nominatur Coloss. 3.5. sic qui futura praestigijs quibus••ibet inuenire laeborant, diuinitatis iura creaturis attribuunt. Futura eni•• praescire solius Dei est, Esai 41.22, 23. Cultores verò idolarum à fidelium communione separandi s••nt, 1. Cor. 5.11. Grat. c. 26.9.5.
• y 1.2070

  De buiusmodi fu∣turis licet per modū consultationis di∣uinū requirere iu∣dicium. Thom. de sort. c. 5. Si quis per sortium proie∣ctionem diuinum requerat iudicium, non est secuntum se peccatum. Ibid. Non est peccat••m sortibus à Deo re∣quirere cum reue∣rentia, quando in∣ueniri nequit qu••m quaeris. Paul. Pa∣lat. in Ion. c. 1.
• z 1.2071

  Cum non superest h umanum auxiliū, tunc ad diuinum per sortes recurrere licet. Gloss. ad Gr. c. 26. q. 2. Vbideest humanum, potest & debet absque te∣meritale diuinum auxilium etiam mi∣raculosum expecta∣ri, v. g. misses sor∣tibus. Gerson de pace consid. 4.
• * 1.2072

  Cauendū tamen ne nimis citò ad sortes veniamus. Vtendum prius De•• donis, spiritu, ver∣bo, ratione: nee sortiendum nis•• ne∣cossitas cogat. Neque verò periculum est ne Deum tentare videamur: is enimest qu•• sortes dirigit. Martyrin 1. Sam. 10.
• a 1.2073

  Deū tentare est de eius prouidentia, sapientia, voluntate periculū facere, idque cùm non est necesse: in quo ••••bus mod•••• peccatur. Primum quia non est fides: deinde quia curiosèfit, cùm necess•••• as nulla exposcat. Idem in 1. Sam. c. 14.
• b 1.2074

  Rom. 14.23. ide•• rectè Origen, Vbi ex fide integra & oratione praemissa fors ducitur, ca quae voluntas Dei continet in occulto, s••rs hominibus declaration man••feslo. In Iosh. homil. 23.
• c 1.2075

  Miserum est in necessitate viuere: sed in necessitate viuere necessitas nulla est. Senic, e∣pist. 12.
• d 1.2076

  In diuinatoria sorte non videtur praedicta necessitas occurrere. Thom. de sort. c. 5.
• e 1.2077

  Hinc etiam in ipsa religione Deus tentatur, cùm sign: f••igitantur non ad salutem, sed ad ex∣perientiam. Aug. confess. l 10. c. 35. & de vera relig. c. 38. Quasi inter∣pretatiuè D••ū ten∣tat, qui aliquid pe∣rit vel facit ad ni∣hil aliud vtile nise ad probandam Dei potestatem, vel bo∣nitatem, vel cogni∣tionem, &c. quandò ergò propter aliquā necessitatem seu v∣tilitatem committit se aliqu••s diuino au∣xilio in suis petitio∣nibus vel factis, hoe non est Deū tenta∣re: quando verò hoc agitur abs{que} neces∣sitate & v ilitate, bocest De. tentare. Thom. sum. par. 2.^a 2 c.q. 97. a. 1.
• * 1.2078

  Esa ••. 12, 13, 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Homer. Odyss o', Et Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.2079

  Psal. 78.17, 18, 19, 20.
• h 1.2080

  Exod. 17.1, 2, 7.
• * 1.2081

  Deniq••e praefigi∣tur ibi terminus di∣uinae omnipotentia; praestituitur modus, quo quasi compe Ila∣tur operari diuinae sapientiae; statuitur finis diuinae bonita∣ti & clementiae. Nam quid aliud so∣nant traditiones ista, fiant illa & i••a, proueniet abs{que} dubitatione effect{us} quem querimus, s••∣quidem reuelau••rit Deus eis ipsi vide∣rint. nos scimus quoniam reuelatio∣nes diuinae non ta∣les sunt, necprohi∣bet Dius credere, quod dignatur re∣uelare. Gerson de magic. error. part. 3.
• i 1.2082

  Deuter. 18.10. 2. King. 17.17. & 21.6.
• 1 1.2083

  Vnde ista diui∣natio? q••is inuenit fissumiecoris? qui•• cornicis cantum ne∣tauit? quis sortes? Cic de nat. De••r. l. 3. Medicine rationē video: diuinatio vnde oriatur non intelligo. Ibid.
• k 1.2084

  Perniciosa & à Zabulo inuenta ats s••rtilega & magi∣ca. Concil. Ancyr. can. 1. Vanitas haec magicarum artium extraditione malo∣rum angelorum, qui per deceptos homi∣nes alios decipere guotidiè gestiunt, vt perditionis sua faciant participes. Aug. de ci••it. Dei apud Grat. c. 24. q. 3.
• 2 1.2085

  Legatur Tertull. dec••ronamilit. & de Idolola••r.
• l 1.2086

  Faci•• contra sor∣tilegos, magicos ma∣ledictos, &c. argu∣mentum euidens a∣pud omnes homines habentes bonum ra∣tionis iudiciam. Tu sortilege, qui pro∣mittis ista facere, aut hoc est per mi∣raculum, aut per na••aram, aut per malam artem: non per miraculum, non per naturam; ergò per malam artem. De mala autem ar∣te nunquam boni quicquam proue∣niet. Gerson serm. coram Rege Franc. part. 3. consid. 3. Ille effectus, qui n••que à miraculo, neque à causa naturali fieri cognoscitur, vt à seductorij•• damonijs proueni••t consequitur. Idem de error. Mag. part. 3.
• m 1.2087

  Opiniones istae dequibusdam rebus humana praesum∣ptione institutis ad cadem ille quasi quaedam cum d••m∣nibus pacta & con∣uenta referendae sunt. Aug. de de∣ctr. Christ l. 2. c. 22. Omnes artes huius∣modi vel nugatoriae vel noxia supersti∣tionis ex quadam pestifera societate hominum & daemo∣num quasi pacta in∣fidelis & dolosae a∣misitiae constituta, Christiano penitus sugienda sunt & r••pudianda. Ibid. c. 23. Quae omnia tantis valent, qu••∣tum praesumptione animorum qu••se communi quadam lingua cum daemo∣nib{us} (aedevata sunt. Ibid. c. 24. Per su∣per stitiosas sortium inquisitiones vel quarumcunque di∣uinationum pacta societatis cum dae∣monibus conir••huntur, quam nulli Christiano licet habere. Thom. de sort. c. 5. ing••runt enim se his damones, vt diuinitatis praetextu homines in errerem inducant. Ibid. c. 4. Angelos malos in artibus magicis omnibusque superstitiosis obseruationibus, quae nec rationem naturalem nec mi∣ratulum verum habent, ex pacto note vel occulto non est dubium operari. Gerson astrolog. theolog. propos. 21. Inire pactum cum daemonibus tacitum vel expressum est idololairia vel idololatriae & apostasiae species. Et intendimus esse pactum implicitum in omni obseruatione superslitiosa, cuius effectus non debet à Deo vel à natura rationabiliter expectari. Id••m de error. mag. part. 2.
• n 1.2088

  1. Cor. 10.10.
• o 1.2089

  1. Cor. 10.14, 15, 16, 17, 18, 19, 20, 21, 22.
• p 1.2090

  Amputari itaque & eradicari ab animo Christiano istiusmodi debent. August. de doctrina Christiana lib. 2. cap. 25.
• q 1.2091

  Act. 26.18. Col••ss 1.13.
• r 1.2092

  2. Cor. 4.4. D••us mundi huius Dia∣bolus, qui & mun∣di huius Princeps. Ioan. 12.31. & 14.30. & 16.11. Sic exponunt Tertull. contra Marc. l. 5. Aug. contr. Faust l. 21. c. 9. Ambros. & Primas. in not. Cyril. ad regin. & Schol. Grae. ex Cy∣ril. quanquam de Deo vniuersitatis vero, quē & mundi Deum appellat Ter∣tull. de resurr. carn. & cont. Marc. l. 1. intelligunt Irenaeus contra Valent. l. 3. c. 7. Aug. contra Faust. l. 21. c. 2. Chrysust. & Theo∣phyl in 2. Co r. 4.
• s 1.2093

  Mundus pro ma∣lis mandi amatori∣bus, sicut Ioan. 17 9, 16. & 1. Ioan. 5.19. Origen. in Rom. 3.6. Aug ep. 8 & de diuers. 16. & alibisaepe.
• t 1.2094

  Matth. 6.24. 1. Cor. 10.21. 2. Cor. 6.14, 15, 16
• u 1.2095

  G••nes 2.15. Ephes. 6.12.
• 1 1.2096

  2. Pet. 2.4. Iude 6.
• x 1.2097

  In Liturgia bapt. & nustra & v••ter•• vt patet ex Cl••ment. constit. l. 7. c. 41, 42. Dionys. Areop eccles. bie∣r••r. cap. de bapt. Origen in Num ho∣mil. 12. Tertull. de spectac. deil••lol. & de coron. mil. Cy∣prian. de dupl. Martyr. Cyril. Hi∣er. cat••ch. mystag. ••. B••sil. de Sp. Sa••ct. c. 11. & 27. Am∣bros. de sacram. l. 1. ca. 2. & li. 2. ca 7. Chrysost. ad popul. Antioch. homil. 21. Hier nym. in Amos c. 6. Aug de symb. l. 1. c. 1. & de pec∣cat. mer. & rem. l. 1. c. 34.
• 2 1.2098

  Autor horum & dispensator diabol{us}. Feucer. de diuin.
• y 1.2099

  Amos 3.6. Lament. 3.37, 38. Esai 45.7. 2. Sam. 12.11. 1 King 11.14, 23.
• z 1.2100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 3 1.2101

  Iam. 1.2, 12. & 5.11. 1. Pet. 1.7. & 4 12. Heb. 11.36.
• 4 1.2102

  Psal. 1 19 75. Ie∣rem. 30.14, 15. La∣ment. 3.39, 42.
• a 1.2103

  Flectere 〈◊〉〈◊〉 ne∣queo superos, Ache∣rontamouebo. Vir∣gil. Aen 7.
• b 1.2104

  1. Pet. 4.5. Psal. 9.18.
• c 1.2105

  1. Cor. 4.5. Eccles. 12.14.
• d 1.2106

  Luk 18.7, 8. 2. Thess. 1.6.
• e 1.2107

  Act. 17.31. Rom. 2.16.
• f 1.2108

  Exod 22.18.
• g 1.2109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.2110

  Vise apud Mun∣sterum ad praecept. ••eg. 198. & Iun. in not. h. l.
• i 1.2111

  Hi••c illud in Pirke Aboth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Quo plus mulierū, to plus magorum. Et Quintil. in de∣••lamat. Latrociniis in vi••o facilius, v••∣nesicium in faemina ••••edam. Sed & Plin. hist. nat. l. 25. c. I. In veneficio faeminarum scien∣tiam praeu••l••re tra∣••••tae persuasio. Et Bodin. contra Wie∣rum; Quinquage∣n•• sagae reperiun∣tur vnius viri loco.
• k 1.2112

  1. Pet. 3.5.
• l 1.2113

  Leuit. cap. 20.
• m 1.2114

  Vers. 2, 3.
• n 1.2115

  Vers. 10.
• o 1.2116

  Vers. 11, 12, 14, 17, to 22.
• p 1.2117

  Vers. 13.
• q 1.2118

  Vers. 15, 16.
• s 1.2119

  Quale delictum sit iam intellige, cuius cuhibition••m post idololatri••m ordina uit. Nihil se∣cundum longinquat à primo. Nihil tam proximum primo quàm secundum. Quod fit ex primo aliud quodammodò primum est: itaque idololatri•• adfine est. Etiam sorte ••cniunge∣tur ti, sicut & serie•• Etiam damnatione co••aerebit illi, fieut & dispositione. Tertull••an. de pudicitia.
• t 1.2120

  De loco medum, de ordine statum, de confinio delicti cuiusqu•• meritum dignoseas. Est & malidignitas, quod in summo aut me∣dio pessim••um col∣locatur. Pompaem quandā atque sug∣gestum aspicio mae∣chiae, hinc ducatum idololatriae antece∣dentis, hinc comita∣tum homicidij in∣sequentis inter du•••• apices facimorum ••∣minentiss••mos dig∣nae consedi••; & per medium corum quasi v•••• a••te•••• l••∣cum pari crimini•• autoritate compl••∣uit. Idem ibid.
• u 1.2121

  Onerauit maechi∣am quam homicidi•• (magiā quam m••∣chiae) anteponit. Idem ibid. Et prout i••e de maecho, Ido∣lolatrae successor, homicidae anteces∣sor, vtriusque col∣lega: Ita de Mago disere licet, Idolol. s••c••. maechi ant••c. vtr. collega.
• r 1.2122

  Vers. 6.
• s 1.2123

  Vers. 27.
• * 1.2124

  Vise Cic. d•• ora∣tore l. 2. Quintil. instit. or••t. l. 5. ••. 12. & R••••. dialect. l. 2. c. 19.
• x 1.2125

  Leuit. 20.27.
• y 1.2126

  Caedis eorum causa est in ipsis. Iun. Mort•• digni, qui à mort•• covantur scientiam ••••tnari. Io. Sarisb. l. 2. c. 27.
• z 1.2127

  Leuit. 20.6.
• 2 1.2128

  Ira∣•• ••••faci••••, I••••.
• a 1.2129

  Deut. 32.10. Psal. 27.9.
• b 1.2130

  Psal. 34.16.
• c 1.2131

  Rom. 13.4.
• d 1.2132

  Et his & in fu∣turo saeculo à san∣ctorum consortio ••xcludetur. Ium. ad Gen 17.14.
• e 1.2133

  Leuit. 20.4, 5.
• f 1.2134

  Exod. 20.7. Prou. 19.5, 9.
• g 1.2135

  Multa ad terro∣rem constat esse e∣missa. Giral. Cam∣••r topogr. Hib. d. 3. c. 31.
• h 1.2136

  Deut. 32.47. Non sunt vanae mi∣nae dominicae. Po∣lan. in Mal. c. ••.
• i 1.2137

  Deut. 18.13, 9.
• k 1.2138

  1 King. 18.21.
• l 1.2139

  2. Cor. 6.15.
• m 1.2140

  Deut. 18.14.
• n 1.2141

  Vers. 9, 10, 11.
• o 1.2142

  Vers. 12.
• p 1.2143

  Leuit. 18.28.
• q 1.2144

  Deut. 18.14, 12.
• r 1.2145

  Rom 2.14, 15, 12.
• s 1.2146

  2 King. 1.2, to 7.
• t 1.2147

  1. Chron. 10.13, 14.
• u 1.2148

  1. Sam. 15.23.
• * 1.2149

  1. Sam 28.8, 14.
• x 1.2150

  1. Sam. 28.5.
• y 1.2151

  1. Sam. 28.6.
• z 1.2152

  1. Chron. 10.14.
• 1 1.2153

  1. Sam. 28.1••.
• a 1.2154

  1. Sam. 28.14.
• b 1.2155

  Samuel is imago. Aug. de doctrina Christ. lib. 2 ca. 23. phantasma. Tertull. de animac. 57. & Hier. in Matt. c. 6. non ipse Samuel. Cyril. de adorat. in spir. & ver. Pro∣cop. in Octateuch. Aug. quaest. vet. & nou. Test. 27. Phi∣lastr. de haeres c. 26. Raban. de mag. prae∣stig. Grat. c. 26. q. 5. Ioan. Sarub. policr.l. 2••. 26. See H. L. Howard of blinde prophecies.
• c 1.2156

  2 King. 17.17.
• d 1.2157

  V••rs. 17, 18.
• e 1.2158

  2. King. 23.26, 27. & 24 3.
• f 1.2159

  2. King. 21.6.
• g 1.2160

  2 King. 24.4.
• h 1.2161

  2. King. 21.16.
• i 1.2162

  2. King. 21.6, 11, 1••, 13, 14.
• k 1.2163

  Iudg. 16.5.
• l 1.2164

  Exod. ••2.18. with 21.12.
• m 1.2165

  Deut. 22.28, 29
• n 1.2166

  Leuit. 20.6.
• o 1.2167

  Es••i 26.11.
• * 1.2168

  Ipsius Solis radio scriptum putes: ita cl••ret. vti Tertull. de resurr. carnis.
• p 1.2169

  Esai 63.17.
• q 1.2170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• r 1.2171

  1 Timoth. 1.15.
• s 1.2172

  Act. 3.17.
• t 1.2173

  Ignorantia excu∣sat à tanto non à toto. Thom. sum. par. 1^• 2ae. q. 76. art. 3, 4. releuat quidem ••••••am, sed non absorbet cul∣pam. Gloss. ad Grat. d. 82. &c. 23. q. 2.
• u 1.2174

  Ignorantia iuri•• neminem excusat. Cod. Iust. lib. 1. tit. 21. leg. 2. Et Gless. ad Grat. d. 38. &c. 1. q. 1.
• * 1.2175

  Act. 2.23.
• x 1.2176

  1. Timoth. 1.15. primus p••ccatorum.
• y 1.2177

  Sicut in eis, qui vt liberius peccent, libenter ignorant. Ber••. de bon. deser. 2. Pet. 3.5.
• z 1.2178

  Ignorantia ali∣quandò est causa peccati; aliquand ò non est causa, sed tantúm comes pec∣cati. Est causa, quandò non f••cr••t, nis•• ignoraretur: est comes tantùm, quando peccaretur, eti∣amsi sciratur: & haec à peccato nunquam excusat. No••ar. enchirid. c. 23 §. 46, imò cùm est dire∣ctè voluntaria & affectata, auget percatum. Thom. sum. par. 1 •• 2••. q. 76. ••.4.
• a 1.2179

  Sequitur ne vl∣tra id esse velis, (id facias) quod si prius scisses, non fuiss••s. (fecisses) Ter••ull. apolog.
• b 1.2180

  Subuers•• sunt & à diabolo captini tenentur, qui reli∣cto creatore suo à diabolo per sortile∣gia quaerunt suffra∣gia. Concil. Aucyr. can. 1.
• c 1.2181

  2. Tim 2.26.
• d 1.2182

  Iob 18.9.
• e 1.2183

  Pass••r á pede v∣nico solo deten••us in laqueo, in e••i••us ••••anet & perit; nec pede capto prosunt al••. Non hoc q••ae∣ritur quo modo cap∣tus fueris, sed quod captus fis. Chrysost. in Act homil. 29.
• f 1.2184

  Iam. 4 14. Luk. 12.47.
• g 1.2185

  Deus dicit, homi∣cida est: & tu ad illum tanquam ad medicū curris. Do∣minus dicit, homi∣cida est; illi dicunt, morbos sanat. Tu maleficia qui reci∣pis, istorum potius quàm Christi verbis fidem habendam censes. Chrysost. cont Iud. l. 5.
• h 1.2186

  Iohn 8.44.
• i 1.2187

  Iohn 8.44.
• k 1.2188

  A seauctoribus fallacibus, à patre mendacij, ab hoste crudelissemo, quid boni, quid veri, quid commodi sp••∣res, tu videru. Ger∣son de error. mag. part. 3. Non magis bonum potest face∣re, quàm glacies ca∣lefacere. Fatuus est qui confid••t. Semper v••itur falsae so••ie∣ta•••• ludo. Qui plus eum honorat & frequentat, pe••us demum rep••rtat. Idem sorm. coram rege consid. 3.
• l 1.2189

  1. King 3 37.
• m 1.2190

  Qui sine salua∣tore salutem vult habere, & sine ve∣ra sapientia asti∣mat se prudentem periposse; non sa∣nus, sed aeger, non prudens, sed stultus in aegritudine assi∣dua laborabit, & in coecitate noxiae stulius & demens permanebit. Omnis ita{que} inquisitio at∣que omnis curatio q••ae à diuinis & m••gic•• artibus ex∣petitur, merspoti{us} 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.
• n 1.2191

  Porcos data potesta•••• ••••cauit, homines itidem, si potestas daretur, necaturus. Chrysost. contr. Lud. l. 5.
• o 1.2192

  Si sanare visus fuerit, corpus sa∣uat, vt animam ce∣cidal. Idem ibid.
• p 1.2193

  Daemones e••si sa∣••arent, D••o irato sanarent: corpora sanarent, vt necae∣rent animas, &c. odienda autē pror∣su•• corporalis vale∣tudo quae animae pregio & morte venderetur. Ger∣som de ertor. mag. part. 3.
• q 1.2194

  Matth. 6.25.
• r 1.2195

  Iob 2.16.
• * 1.2196

  Matth. 16.26.
• s 1.2197

  Ne perdas tuni∣cam, consulis ma∣thematicum. quan∣to melius petiret tunica tua, quàm aniraae t••a? Aug. in Psal. 91.
• t 1.2198

  Matth. 5.40.
• u 1.2199

  Matth. 5.29, 30. & 18.8, 9.
• * 1.2200

  Deut. 18.13.
• x 1.2201

  Rom. 12.2.
• y 1.2202

  Deut. 29 29.
• z 1.2203

  Rom. 6.13.
• 1 1.2204

  1. Iohn 36.
• 2 1.2205

  Matth 7.13.14.
• a 1.2206

  In magicis arti∣bus & sortilegijs sancta multa & honesta frequenter ebseruantur. Ger∣son astrol. theol. pro∣pos. 21.
• b 1.2207

  B. King on Ion. lect. 9.
• c 1.2208

  Hi qui de paginis Euangeli••is sortes legunt; ets•• optan∣d••m est, vt id po∣tius faciant, q••am ad daemonia consu∣lenda concurrant. Aug. epist. 119.
• d 1.2209

  Gregorius Tu∣ron. Tetricus Ar∣••er••. Petrus ••ie∣sens. & alij.
• e 1.2210

  Vise ca. 10 §. 10.
• f 1.2211

  Tamen ista mihi displicet consuetu∣do, ad negotia se∣cularia, & ad vitae huius vanitatē di∣uina cracula v••lle conuertere. Aug. epist. 119.
• g 1.2212

  Grat. c. 24. q. 3. &c. 26. q. 1. Vise sup. cap. 10. §. 10. & cap. 5. §. 3. c••ut. 6.
• h 1.2213

  Matth 4.6.
• i 1.2214

  1. Cor. 10.21.
• k 1.2215

  Sed multa in hu∣iusn. odi est sancti∣tas. 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 super∣sliti••, quanto plura miscentur bona: quoniam vnde deberet honsrati Dominus, houoratur Diabolus. Idem astrol. the: l. propos. 21.
• l 1.2216

  Qui sortes mit∣tunt, per visibilium rerum coni••cturas latentia saepe depre∣hendunt. Greg. M. in 1. R••g. l. 5. Fre∣quenter euenit rerū prodigia certos exi∣tus obti••ere. Pe••r. Bles. ep. 65.
• m 1.2217

  Ion. 1.7.
• n 1.2218

  1. Sam. 14.44.
• o 1.2219

  1. Sam. 6.
• p 1.2220

  Ezech. 21.21, 22, 23.
• * 1.2221

  Vera quisque se∣dulò notat, falsa nemo coarguit. Di∣odor Sicul. l. 32. de Euno.
• q 1.2222

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Aristot. de diuin. per ins••m.
• 1 1.2223

  Sicut & Diago∣ras apud Cicer. do nat. Deor. l. 3 Nus∣quam esse pictos qui nausragiū fecerant, in marique perie∣rant.
• r 1.2224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dio hisior. l. 52.
• s 1.2225

  Ezech. 21.21, 22, 23.
• t 1.2226

  Est. 3.7. & 9.1, 2.
• u 1.2227

  At nonnunquam tamen veritatē vel auspicia vel oracula tetigere. Quanquā in••er multa men∣dacia videri posfit indusiriam casus imitatus. Minut. in Octau. Perspi∣cuumest multa ve∣ra euadere. Quid quod muliò plura falsa? Nonne ipsa varietas qu•• est propri•• fortunae, fortunam esse cau∣sam, non naturam docet? Cicer. de di∣uin. l. 2.
• 1 1.2228

  Mira prorsus & miserabilis humanae coecitatis insama: quoniam in hac re decem aut crebri••ra mendacia per vnā, casuali••er si obisge∣rit, v••ritat m ••x∣cusat, vbi milie in alia mater••a veri∣tates pro vnico mē∣dacio comperto de∣spiceret. Gerson de error mag. part. 3.
• x 1.2229

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Qu ••lis vita, finis ita Sic Saul, Ahab, Balaam, Iu∣ias alij innumeri. Vade Aug. de disc. Christ. Non potest malè mori qui benè vixerit; & vix benè moritur, qui malè vixit.
• y 1.2230

  Luk. 23.40.
• z 1.2231

  Some 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 ex∣pounded, 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.
• 2 1.2232

  Vnus, ne quis disperare••; vnicus, ne quis praesumeret. Aug.
• 3 1.2233

  Tantam ad cre∣dendum prohibita, noxia & vana li∣bidinem in tam mo∣dica credendorum fide quis non mira∣bi••ur? G••rson de error. mag part. 3.
• a 1.2234

  Exitus acta pro∣bat: careat suce••s∣sibus opto, Quisquis ab euentus facta no∣tanda putat. Ouid. e••ist. 2. Est omninò iniquum, sed vsu receptum, quod bo∣n••sta consilia vel turpia, prout malè, aut pr••sperè cedunt, ita vel probantur vel reprehendun∣tur. ••lin. epist. 22. lib. 5.
• b 1.2235

  Psal. 10.5. & 73.3.
• c 1.2236

  Hab. 1.13, 14, 15. Dan. 7.21. & 11.23. Apoc. ••1.7. & 13.7.
• d 1.2237

  Ecclesiae status armis non aestima∣tur. Bern. ep. 176.
• e 1.2238

  Iudg. 20.21, 25.
• * 1.2239

  Nonne intelligis eadem rati••ne vti posse & aruspic••s, & fulguratores, & interpre••es ostento∣rum, & 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.
• f 1.2240

  Vet{us} illud Catonis admo∣dum sci••ū, qui mirars se aiebat, quò•• non rideret aeruspex aruspicē cùm vidisset. Cic. de diuin. l. 2.
• g 1.2241

  Haec viritim sa∣pie••tissimi cuiusque restui•• fides: ••n v∣niuersum verò om∣nibus horis credit vita nec sentit. Plin hist. nat. l. 28. c. 2. Vise & Valer. Max.l. 1. c. 6.
• h 1.2242

  Nam istos, qui linguā auiū intelli∣gunt, Plusque ex a∣li••no iecore sapiunt quàm ex suo, Magis audiendum quam auscultandū censco. Pacu••ius Chryse.
• i 1.2243

  Non habeo deni∣que nau••i Marsum augurem, Non vi∣canos aruspices, ••on de circo astrologos; Non Isi••cos conie∣ctores, non inter∣pretes somniûm Non enim sunt ij aut scientia aut ar∣te diuini; Sed su∣perstiti••si va••••s, im∣prudentes{que} arioli; Aut inertes, aut in∣sani, aut quibas e∣gestas imperat. Qui jibi s••nutam ••••n sap••unt, alterin ō strant viam Qui∣bus diuitias p••lli∣centur, ab bis dracl••mum ipsi pe∣tunt. De eis diui∣tijs sibi deducant drachmam, reddant caetera. Ennius a∣pud Cic••r. de diuin.l. 1.
• k 1.2244

  Ez••ch. 21.19, 20, 21.
• l 1.2245

  La omnia approba••tibus 830. annorum euentibus. Plin. hist. nat. l. 28. c. 2.
• m 1.2246

  Visē Zuingl. Iun. Par. ali••s sup. cap. 11. § 1.
• n 1.2247

  1. Sam 6.12.
• o 1.2248

  1. Sam. 28.19.
• p 1.2249

  Argumentis & rationibus oportet quare q••icquam ita sit docere, non euen∣tis. Cicer. de diuin. lib. 2.
• q 1.2250

  L.H. H•• ward of blinde prophecies.
• t 1.2251

  Nu•• viribus sor∣tium.
• r 1.2252

  Hieronym. super Ion. ••.1.
• s 1.2253

  B••da in Act. 1. & alij.
• u 1.2254

  Elumb•• ac vanū est ab euentu argu∣mentum: est enim à non causa vt à causa. Martyr in 1 Sam.c. 14.
• x 1.2255

  Sacerdotes Pa∣pisti••i ambarualia sua ••b••unt. Si se∣quatur vb••rtas a∣gror••m, non debe∣mus put••re D••um ill••s audisse, sed re••petua bonitate sua vsum esse. Martyr in 1. S••m. cap. 14.
• y 1.2256

  Ambarualis ho∣stia, quae rei diuinae causa circum arua ••ucitur ab ••ijs qui pro frugibus faci∣unt. Pauli F••stus.
• z 1.2257

  Fer••el. in me∣thod. med.
• a 1.2258

  Quota quaeque res euenit praedicta abistis? aut s•• eue∣nit quippiam, quid afferri potest, cur non casu id eneue∣rit? 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 mil∣le locutos.
• b 1.2259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He∣ra. lit. epist 2.
• c 1.2260

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eurip. Benè qui conijci t, va••ēhune perhibebo op••im••m. Cicer. de diuin. l. 2.
• d 1.2261

  Imp••è tamen, quod ad numen diuinum Tyrius Max. serm. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 licèt de Dijs Ethnicis verè dictum.
• e 1.2262

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. de diuin per insom.
• f 1.2263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. D••on Chrysost. ••rat. 26.
• g 1.2264

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A••ist. ibid. Acc••di•• (enim saep) casu quod non ca∣sus videa••••r. Pli••. epist. 33.l.6.
• h 1.2265

  Quis est qui to∣tum diem iaculan•• non aliquaud. col∣limet? to••as n••ctes somniamus, n••que vlla est ferè qua non dormiam••••. & miramur aliquan∣do i•• quod s••mnia∣mus euadere? Cie. de diuin.l. 2.
• i 1.2266

  Quid est tam in▪ certum q••àm talo∣rum iactus? tamen nemo est quin saepe iactaus venereum ia••iat aliquando, nonnunquam e••iā i••erum ac tertium. Numigitar, vt iu∣epti, V••n••ru id im∣pulsu fieri mal••m{us} quàm casu? Ci••er. ibid.
• k 1.2267

  Aug. de G••••. ad lit l. 1••. c. 22.
• l 1.2268

  Aut figmenta mendacium homi∣num, aut portenta fallacium Daemo∣num, Aug. de vnit. Eccles.c. 16.
• m 1.2269

  In Sacramento apparet caro inter∣dum humana procu∣ratione, interdum diabolica operatio∣ne. Alex. de Ales sum. part. 4. q. 53. m. 4. a. 3. sol. 2.
• * 1.2270

  Ars casum simu∣lat. Ouid. artu l. 3.
• n 1.2271

  Aliquando in Ecclesia fit maxima deceptio in miracu∣lis fictis à sacerdo∣tibus, vel eis adhae∣rentibus propter lu∣crum. Lyra in Dan. c. 14.
• o 1.2272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Py∣thiam à Philippo corruptam quereba∣tur Demosthenes. Cicer. de diuin.l. 2. & Aesthin. contra Cres••ph. & Minut. Octau.
• p 1.2273

  Sic Agesilaus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nialus Victimae ie∣cin••ri clanculis in∣scripsit, teste Plut. in ap••p••th.
• q 1.2274

  Pausan. in Mes∣s••nia••. & Apollo∣dor. bibliothec. l. 2.
• r 1.2275

  Te••tuumfratr••̄, non, Temonem sa∣cerdonem, vtisalsus est Aretius in pro∣blem. part. 1. loc. 67 §. 6.
• s 1.2276

  Pausan. in Mes∣sen.
• t 1.2277

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u 1.2278

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hine Pausaniam secutus Plaut{us} Casina act. 2. sc. 6. Ptinam tua quidem, s••cut Her∣culis praedicant, Quondam progna∣tis in sortiendo sors delicuerit. Vise Vi∣ctor. var. ••ect. l. 25. c. 15.
• * 1.2279

  Apollodor. bibl. l. 2.
• x 1.2280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A- pollod. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Poly••n. stra∣tag.l. 1.
• y 1.2281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polyan. & Apollod. quibus consentiens Sophocles in Aia∣ce, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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.
• z 1.2282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polyaen. s••rat. l. 1. vt rectè legit Ca∣saub.
• 1 1.2283

  B••pt. P••r••amag. na••ur.l. 20 c. 8. ar∣gillace is globulis su∣spector•••• no••••na schedul•••• inscripta conglu••inant, & in aqu••m mergunt: minus curi••••è ••b∣••olut•• citius rese∣rantur, & aquae in∣natant.
• a 1.2284

  Imaginati••nis vim••ss•• maximam, & quo••d co-pus im••ginantis pluri∣mum posse, d••cent Picus Mirand. de imaginat. Marsil. Fi••n. de Theolog. Platon. l. 13. An∣ton. Mirand. de sing cert.l 29. To∣slat. 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.
• 2 1.2285

  Sanare ••icunt••r superstiticsa illa per inmutationem vir∣tutis imaginatiuae. Gerson de error. mag.
• b 1.2286

  Verum caue•• medicus, ne vole••∣do sanare corpus a∣lirnum, meni••nd•• disipi••ns i••••erficiat serpsum. Idem ibid.
• c 1.2287

  Io. Ba••t. Porta mag nat l. 20. c. 8.
• d 1.2288

  Ex Aetite la∣pide.
• e 1.2289

  Certè vim imagi∣nali••am plurimum tum prod••sse tum obesse sanita••is re∣giminiqus nescia••? vnde illud vulga∣tum, Imaginatio fa••it casum. Gersen d•• error. mag. Vis•• Cardan. de subtil. l. 19. & de variet. c. 44.
• f 1.2290

  Si quando ••••unt miracula hominib{us} ad imagin••••c••nflu∣e••tibus, non haec virtute imaginum fiunt, s••d nonnun∣q••am operatione daemonum ad fal∣lendum inordinatos cultores, Deo per∣mittente, exigente talium infidelitate. Gabr. Bi••l super can. Mis. lect. 49.
• g 1.2291

  Fraus & opera daemonum est quod praedicta multa e∣ue••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 deli∣tesc••nt, & afflatu suo autoritatem quasi praesentis numinis consequ••••tur, dum inspirantur interim vatibus, dum fanis immorantur, dum non nunquā extorū filras animant, auium volat{us} gubernant, s••rtes regunt, oracula efficiunt, (forsa••, effuliunt) fal••is plurib{us} innoluta. Minut. F••••lix Octauio.
• h 1.2292

  Perhos (Daemo∣nes) vt Plato in Symposio autumat, cuncta denunciata & magorum varia miracula, omnes{que} praesagiorum species reguntur: ••orum quippe de numero praediti curant sin∣gula corum, proin∣de vt est cuiquetri∣buta prouincia, vel s••m••ijs corfi••man∣dis, vel extis fissicu∣landis, vel praepeti∣bus gubern••ndis, vel oscinibus erudi∣e••dis, vel vatibus inspirandis, vel ful∣minibus iaculandis, vel nu••ibus co••us∣candis, caeterisque adeò per quae futura dinoscimus. Apu∣leius de Deo Socrat.
• k 1.2293

  Iob 1.6. & 2.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l 1.2294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept. qui & sic di∣cti Iob 38.7. quod obseruarun•• Ori∣ge•• 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.
• m 1.2295

  Omnis spiritus ales est, hoc angeli & daemones •• tot•••••• orbus ill•••• loc{us} 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.
• n 1.2296

  Daemon••s alicub•• longè iam facta quod nunciant, quae post aliquot dies vera esse firmen••ur, non est mirandū. Possunt enimhoc of∣ficere 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. Acri∣monia 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.
• o 1.2297

  Aug. de Gen. a•••• lit.l. 12. c. 17.
• p 1.2298

  Ei••s••••li pr••d••∣ctio non est prophe∣tia: sed tanquam so excabitor è specula quam venientē vi∣d••t, turmam mox ads••re pradicat. Martyr in 1. Sam. c. 28.
• q 1.2299

  Iohn 13 2.
• r 1.2300

  Iob 1.12, 15, 17.
• s 1.2301

  Graeci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appellant, nos cri∣minatorem vocem{us}, quòd crimìna in quae ipse allicit, ad Deu••deferat. La∣ctant. instit.l. 2. c 9. Ipse enim nos, vt pessemus, instigat; ipse nos, vbi pecca∣uerimus, accusat. Origen. in Leuit. ho∣mil. 3.
• t 1.2302

  Saepe illos, vbi peccauerunt prodit, quos in maleficium illexit. Delrio mag. disq. tom. 1. l. 2. q. 12. n. 10.
• u 1.2303

  Gen. 3.1. 2. Cor. 2.11. & 11.3, 14.
• * 1.2304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quas•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à peri∣tia & scientia. Pla∣to in Cratyl. La∣ctant. inflit. l. 2. c. 15. Capel. in ••••pt. philol. Chalcid in Tim••. Plat. Zephyr in Tertull. ••pol. & alij Ineptū est enim quod à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ebr. Io. Bodin. in daemonol. deducit: sicut & quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod sanguine gaudeant dictos vult Lasocius de reb{us} Mosco.
• x 1.2305

  Saepe quae naturalib{us} signi•• futura praeno∣scunt, 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•••• habend{us} est. Quid autem mirum, s•• quemadmodū ille incorporis humani vel perturbata vel modificata temp••rie seu bona•• seu malas fu∣turas praeuidet valetudines, sic Demon in aeri•• affection•• atque ordinatione sibi nota••, nobis igno∣••as futuras praeuidet tempestates? &c. Aug. de diuin. dam. c. 5.
• y 1.2306

  Accessit daemo∣nibus per tam lon∣gum t••mpus rerum longè maior expe∣rientia: hinc & multa futura prae∣dicunt, mira fa••i∣unt. Aug. de diuin. daem. c ••. Diuturna rerum experientia q••emadmodū prae∣noscant atque prae∣nuncient m••lta, di∣diceru••t, sicut sones p••ura exp••ti, &c. Idem ibid. c. 4. & de ciuit. Dei l. 9. c. 22.
• z 1.2307

  Gen. 3.1. 2. Cor. 11 3.
• 1 1.2308

  Ap••c. 12 9.
• 2 1.2309

  1. Sam. 28▪ 15, 16, 19, 5, 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. G••••gor. Nyss.
• a 1.2310

  Dei dispositiones saepe praesen••iunt, cui••s ministri fue∣runt. Lacta ••t in∣stit. l. 2. c. 17. diui∣nis enim saepe inter∣sunt consilijs, ••ùm ad imp••rata faci∣en••a vocentur. Iob 1.6. Martyr in 1. Samuel cap 28.
• b 1.2311

  Ai••quando & quae an diunt ab Angelis, praenunciant hominibus. A••gust. ad Simpl. l. 2 q 3.
• c 1.2312

  Dispositi n••s etiam Del & nunc prophetis concionantib{us} excerpunt, & nunc l••ctionib{us} resonanti∣bus carpunt: ita & hin•• ••umentes quasdam temporum sor••es, aemulant••r diuinitatem, dum furantur diuination••m. Tertull. apol••g.
• d 1.2313

  Ephes 3.10.
• e 1.2314

  2. Sam. 18.24, 25.
• f 1.2315

  1. Sam. 28.17▪ illa dicit, quae saepe ex Samuele audie∣rat. Procop. in 1. Reg. c. 28.
• g 1.2316

  Cur non potuit daemon praedicero, quod per prophetas ••ibi praenos••eret im∣minere? Aug. de di∣uin. daem. c. 7. Ex prophetarum prae∣dictionibus praeno∣scere & Hermeti praedicere potuit. Id. de ciuit. Dei l. 8•• c. 23.
• h 1.2317

  Plaerumque prae∣nunctant, quae ipsi facturi sunt. Au∣gust. de diuin. daem. c 5.
• i 1.2318

  Aut missi à Deo, aut permissi. Idem.
• k 1.2319

  Accipiunt saepe potestatem & mor∣bos immittere, & aerem ipsum viti∣ando morbidum reddere, & peruer∣sis terrenorū ama∣toribus malefacta suadere, de quorum moribus certi sunt, quod sint eis talia suaedentib{us} consen∣suri. Augustin, de diuin. d••mon. cap. 5. Iob 1.12, 15, 17, 19. & 2.6, 7.
• l 1.2320

  Dispositiones suas aliquando praen••nciant. Augustin. de ciuitat•• Dei lib. 9. cap. 22.
• m 1.2321

  Laedunt primò; de••inc remedia praecipiunt ad miraculum noua siue contraria. Postquam ••efinunt laedere, & curasse dicuntur. Tertullianus apologetico. Prodesse putantur, cùm nocere desinunt, qui nihil aliud possunt, quàm nocere. L••••ctant. instit. lib. 2. cap. 16.
• n 1.2322

  Cùm finem sibi praestitutum propè adesse vident, promittunt nolle se saeuire longius, si hoc v••l illud fiat. Martyr in 1. Sam. cap. 28.
• o 1.2323

  Omnipotens iustusque Deus & bonis vtitur ad opera congrua, & malis ad opera dign••, August. ad Simplic. l. 2. q. 6.
• p 1.2324

  Diabol{us} Dei car∣••ifex est. Martyr in 1. Sam. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de sera num. vindict. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Synes. E∣pist. 57.
• q 1.2325

  1. King. 22.22.
• r 1.2326

  R. Ioanan in Talmud ex senten∣tia R. Rabina & R. Popa.
• s 1.2327

  Psalm. 78.49. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 malignos angelos, i. occultos aer••os spi∣ritus. Aug.••n I sh. q. 24. & in Psalm. 104. & alij plaeri∣que.
• t 1.2328

  Nuncios malorū, i. Mosen & Aar••n. Iun.
• u 1.2329

  Malos per bon•••• bonos per malos· Merlin. in Iob c. 1·
• * 1.2330

  1 Sa. 16.14, 15.
• x 1.2331

  Iustè quaeritur, si Domini, cur mal{us} si mal{us}, cur Domini dicitur? Sed 〈◊〉〈◊〉 verbis comprehensa est potestas iusta ind ab••lo & voluntas iniusta: idem enim ipse & spirit{us} mai{us} per nequissimā vo∣luntatē, & spirit{us} domini, per acceptā iustissimā potestatē. Greg. M. mor l. 18. c. 2. vn{us} idem{que}; & spi∣rit{us} domini, & mal{us}: domini per licentiā potestatis iustae, mal{us} per desideriū voluntatis iniusta. Ibid. l. 2. c. 10. Malus ob vitiū, Dei ob ministeriū. Aug. de mirab. l 2. c. 10. Spirit{us} malus Domini vers. 15. i Sp malign{us} à Domino, vt vers. 14. Eucher. in 1. Reg c. 16.
• y 1.2332

  Possunt praedicere, quae D••us illis, vt saepe fit imperat facienda. Martyr in 1. Sam 28.
• z 1.2333

  1. Sam. 28.19.
• 1 1.2334

  Ita hîc praedicat Saulo postri∣die moriendum, qui in mancipio & peculio Diabo••i iam erat. Martyr ibid.
• a 1.2335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iu∣stin. quaest. orthod. q. 146. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• b 1.2336

  In praedictionibus suis daemones quandoque falluntur, cùm causis naturalib{us} 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.
• c 1.2337

  Matth. 8.26.
• d 1.2338

  Falluntur etiam, quia cùm dispositio∣nes suas praenunci∣ant, ex improuiso desuper a••iquid iu∣betur, quod eorum consilia cuncta per∣turbet. Aug. ibid.
• e 1.2339

  Ierem 18.7, 8, 9, 10.
• f 1.2340

  Esai 38.1, 5.
• g 1.2341

  I••na 3.4, 10.
• h 1.2342

  Gen. 22.2, 12.
• i 1.2343

  Velut si quid dis∣ponant homines po∣tes••••tibus subditi, quod non prohibi∣tur•••• suos praeposit••s arbitrantur, idque factur••s se promit∣tant: at illirepente prohibeant. Aug. vbi sup.
• k 1.2344

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. V••i∣tur his Dominus vel ad damnatio∣nem, vel ad em••n∣dationem, vel ad probationem. Aug. ad Simplic l. 2. q. 1. ad vindictam ma∣lorum, ad discipli∣nam bonorum. Ibid.
• l 1.2345

  D••ut. 13.1, 2, 3. Obijciunt nobis saepe euenire quae sortes diuinatoriae praedi∣cunt. Respondeo quod Dominus de pseudopropheta &c. La••at. in Prou. 16. Ab hoc fornicatio∣nis genere Scriptu∣ra non sic deterruit ••nimam, vt propte∣rea talia negaret esse sectanda, quia falsa dicuntur à professoribus eorū; sed etiamsi dixe∣rint, ••vobis, inquit, & ita euenerit, ne ••••edatis eis. Aug. de doctr. Christ. l. 2. c. 23.
• m 1.2346

  Permittit ista Diabolo Deus ad probandos Christis∣nos. Aug. de temp. serm. 241. Etiamsi praestiterit, nec prae∣sta••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.
• n 1.2347

  2. Thess. 2.9, 10, 11, 12. Fiunt ad imagines miraculae nonnunquam ope∣ratione daemonū ad fallendū in••rdina∣tos cultores, D••o permittente, exi∣gente talium infide∣litate. Gabr. Biel in Caenon miss. lect. 49. Punit De{us} h••c modo hominum su∣perstitionē, vt mul∣ta euenire patiaetur. Lauat in Prou. 16. Vt cùm interdū per sacrilegia illa reme∣dia aliqua percipe∣re, vel verū aliquid deprehendere potu∣erint, facilius pro∣pterea Diabolo cre∣dant. Aug. de temp. ser. 241. Vt illusionis efficacia magis in••∣s••entur, qui malig∣nis spiritibus magis quàm verbo ipsius credere in animum induxerunt. Gual∣ter. in Ion. c. 1.
• o 1.2348

  Non est falsa aut vana taliū no∣titia: per effectum enim veritas proba∣tur. Non negam{us}. Sicut enim vera fides miraculis, vbi op{us} est, meretur dotari, ita falsa fides portentis vel figmentis in sui damnationē demeretur illudi. Gerson de mag. error. par. 3.
• p 1.2349

  Exo. 7.11, 12, 13, 22.
• q 1.2350

  Effectū talia sortiri experientiae multae probant. Sed notanter Augustinus, omnes tales obseruationes tanto magis suspectas & fugiendas esse, quanto saepi{us} suū videntur sortiri effectum. Gerson astrol. theolog. prop. 21. Si superstitiosa haec reperiantur esse virtutis alicui{us} tanto perniciosiora sunt secundùm A••∣gustinum, quanto sunt ad seducendum validiora. Idem de error. mag. part. 3.
• r 1.2351

  Operatur Deus per creaturam aliquando sine ipsa, aliquando contra ipsam, aliquando cum ipsa. Bern. de grat. & lib. arb.
• s 1.2352

  Eius enim consilijs militant, etiam qui eius consilijs repugnant. Greg. M. mor. l. 6. c. 14.
• t 1.2353

  1. Sam. 14.38, 39, 40.
• u 1.2354

  Hic est fructus humanarum tradi∣tionum, vt & alijs & saepe autoribus suis molestae sint. Martyr in 1. Sam. c. 14.
• * 1.2355

  Vise Chrysost. ad pop. Antioc. ser 14.
• x 1.2356

  1. Sam. 28.19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iustin. orthod. quaest. 52. Quandoque enim v••lt De{us} etiam per spirit{us} inferuos ali∣quē vera cognosce∣re, ad eorum poenā quibus ista praedi∣cuntur, vt malum quod eis impendet, antequam veniat, praenoscendo pati∣antur. August. ad Simpl. l 2. q. 3.
• y 1.2357

  Iona. 1.7.
• z 1.2358

  N••n statim debe∣mus sub hoc exem∣plo sortib{us} credere, vel illud de Actib{us} huic testimonio co∣pulare. Cùm priui∣legia singulorū non possint legem facere communem. Sicut enim in condemna∣tionē Balaam a••ina loquitur Num. 22.28, 30. & Pharao Gen. 41. & Nebuc. Dan. 2. & 4. in iudiciū sui so••••ijs futura cognoscunt: sic fugitiu{us} deprehenditur non virib{us} sortiū & maximè ethnitorū, sed voluntate eius qui sortes regebat incertas. Hieron. super Ion. c. 1.
• 1 1.2359

  Ad bonum finem vsus aliorum malitia. Riber. in Ion. quod & Lyra. Vise & Theophyl. sup. cap. 10. §. 5.
• 2 1.2360

  Act. 1.26.
• a 1.2361

  Ezech. ••1.19, 24, 25, 26.
• b 1.2362

  1. Sam. 6.7, 8, 6, 10. Vt suo eos ••re corrip••ret. Chrysost. in Tit. homil. 3. vt ostenderet malum illud à se profectū. Riber in Ion. c. 1. vt gloria illis sua inne∣tesceret. Martyr in 1. Sam c. 6.
• c 1.2363

  Esai 36.10.& 37.36.
• d 1.2364

  Ester 3.7. & 9.1, 2.
• e 1.2365

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Esa. 36.18, 19, 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Esai 36.10. & 37.29, 33, 34 Iustin. or∣thodox. quaest. 136.
• 1 1.2366

  Insulsum enim planè quod Serar. in I••sh. tom. 2. c. 7. q. 19. Vim ••nesse sortib{us} ad veritatē eruendam, ex con∣cursu diuino, si non in speciali, saltem in generali cursu certo, speciali in∣certo, de quo tamen spes aliqua afful∣get, quia sortium vsum aliquando laudauit. Non enim iuuat Deus aut promouet, quae abominatur & damnat: vt rectè Peu••eo. de diuin.
• f 1.2367

  In ••aeteris autem praedictionibus suis daemones plaerumque & falluntur & fallunt. Aug de diuin. daem. c 6. Vt & nescien∣tes sinceram veritatem, & quaem seiunt, in perditionem sui non confitentes Minut. Foelix in Octaui••
• g 1.2368

  Non enim quiae imago Samuelis mortua Sauli regi v••ra praenunciauit, 1. Sam. 28.19. pro••terea taliae sacrilegia minu•• sunt execranda: aut quia Act. 16.16, 17, 18. ventriloqua foemina verum testimonium perhibuit Apostolis Domini; ideò Paulus pepercit illi spiritui, ac non foeminam illam daemonis correptione atque exclusione mundauit. Aug. de doctr. Christ. l. 2 c. 23.
• h 1.2369

  Deut. 13.1, 2, 3.
• i 1.2370

  Tota res (sortiū) est inuenta fallaci••s aut ad quaestum, aut ad superstitio. nem, aut ad errorē. Cicer. de di••in. l. 2. Sed hoc genus diui∣nationis vita iam. communis explosit. Quis enim magi∣stra••us, aut quis vir illustri••r vtitur sortibus? Plaerisqu•• in locis sortes planè refrixerunt. Ibid.
• k 1.2371

  Prou. 25.4.