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

§ 1. THe a a Multus & multiplex vbique sortium 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: ton . 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 . 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 considering that those things that are most in vse , are by meanes of mans corruption most subiect to abuse ; b b Abusui maxim● sunt obnoxia , quae in vsu sunt frequentissimo . Meisner : sobr : Philos: p 1. praef. 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 c 1 Tim. 4.4 . cum . Tit. 1.15 . Agg. 2.14 , 15. Esai . 1.11.17 . 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 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutar : de ●dul● & ●me● : so that neither the vse of it be wholy 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 giuen 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 defined 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 containeth the matter ; and the forme or specificall difference 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 soeuer 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 e Sortes propriè dicuntur , cum aliquid fit , vt eius euent● confiderato occultū●liquid innetescat . Thom: sum : per 2● . 2z. q. 95. a. 8. cum facimus aliquid , vt occultum aliquid nobis manifestetor . Ibid : art : 3. Nihil aliud est sortiri quam aliquid agere , ex enius euentu rem incognitam possimus deprehendere . Martyr . in 1 Sam: c. 10. Lot to be the doing of any thing whatsoeuer by the euent whereof some hidden thing may be discouered . 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 seruant 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 casuall ; 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 determine and iudge of the party suspected whether he be guilty or guiltlesse of that crime . To which purpose tend those sayings of good Authors , that f f Sortiri est casum & tem●ritatē spectare , vbi nec ratio nec consilium valeat . Cicer : dediuin : l. 2. To vse Loterie is to put a thing from skill and counsell to temeritie and casualty . that g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit Euripides . Plut. sympos . l. 2. c. 10. Quo loco malè vulgò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nullo sensu . Et , Animae filiam sortem , insptè Rhidig : antiq lect. 14. c. 15. A Lot is the child of chance . that h h Sortis euenius non est in nostra potestāte , sed quim casus tulerit . Ambr : ad Virgines . The issue of Lots is not in mans power , but is such as casualty casteth on vs . that i i Quid in ●●spotest esse certiquae fortuna monitu , pueri manu miscentur atque ducuntur ? Cicidiuinat . l. 2. In Lotery there is no certainty . that k k 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 ? idem propemodum quod micare , quod talos ia●ere , quod tesseras , quibus in rebus temeritas & casus , non ratio , nec consilium valcat . Cicidiuin : l. 2. Lots are not caried by reason and iudgement , nor by counsell and aduice : but l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocr : Areopag . 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 * * Vise Cicer : in Verr : 4. Verres sometime vsed , when a Priest being to be chosen by Lot at Syracusa , “ “ The●mnesti nomen omnibus inscribi eurauit . 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 determining 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 accounted and called . Euery Lot therefore is casuall ; and there can be no Lotery , where there is not casualty . But euery casuall euent is not consequently a Lot : For many things fall out casually , and do befall 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 ; lighting 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 whether he regard them or no , whereas a Lot dependeth 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 , determining or directing of any truth vnknowne , euent vncertaine , 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 others , who define m m Sorsest effectus fortuitus statuens de consilijs nostris . Aret. in problem : clas. 1. loc. 67. A Lot to be a casuall euent determining our purposes : ( though that be somewhat too scant , and comprehend but one kind ; ) and , n n Sortibus vti est ex vario euentu seu dispositione alicuius rei sensibilis propesitae , dubium aliquod determinare . Lyra in Num. cap. 34. & in Prouerb . c. 16. 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 afterward shew , yet doth fully comprehend the proper 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 determining of a doubt by some casuall euent . For that Lotery is not but where some question or controuersie is of some sort or other , a doubt of somewhat whither 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 infinite in a manner are the meanes wherby questions and controuersies are determined , of all these it is o o In a Lot there must be 2 things : 1 a casuall act : & 2 the applying of that act to the determination of some controuersie . Perkins Cases of Consc: l. 3. s. 4. q. 2. resp. 2. 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 regard whereof as they wander farre from the right path in this point , p p Serar . in Iosh: c. 7. q. 17. ex Plut : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; cum de sortitioni●us i● vtrumque dicatur . that confound q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suidas . Et inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur per i●cum A●istophani Equi● : populus Atheniensis . i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à fabis quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vtebantur , Hesych : Suid : & Aristoph : Schol. the suffrages or voices anciently vsed to be giuen either in election of Magistrates and Officers , or in matter of judicature for the acquiting or casting of the party in question by casting of r r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lysias in Agorat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vlpian ad Demost: in Timar : beanes white or blacke , or of beades and stones , s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vlpian : ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph : in Vesp : & Equ●● : quas Hesych : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Poll●x o●om : lib. 8. cap. 1. Suidas & Schol: Arist: ex Epaphroditi Lexico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretantur . or bones or shels whole or holed t t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pollux l. 8. c 1. item Hesych : & Schol: Aristoph : vesp . visendus Casaub. ad Athen. l. 10. c. 18. into a pitcher or other vessel prepared to that purpose ; ( whereunto Alcibiades alluded sometime when he said , u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Apophth . 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 * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesych : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et ●inc Aristoph : Eccles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●bal : 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 x Delrio disquis . Mag. l. 4. c 2. q● . § 2 ●d sort●● diuinitori●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refer● . Sch●ider : in lex pentagl . ad diuisorias . that draw within the compasse of Lotery y y Num. 17.18 . the proofe of Aarons right to the Preisthood by that miraculous budding and fruit-bearing of his Almond-tree rod , z z Delr●odisq Mag. l. 4. c. 4. q 4 § 2. per monomachi●m . the trials of quarrels in question of right by duels and combats , canonicall purgations , a a Ibid q 2. per sacramentum Euchar. by taking of the Hoast or the Eucharist , as also b b Ibid. q. 4 § 1 per aquam & ignem . by fire and water anciently vsed euen c c Vise C●md : Brit : & Versteg . c. 3. in these parts , d d Delrio : ibid. c. 2. q. 7 § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sortibus adnumerat . & Bodin . damonoma c. 6. & Peu●er : de diuinat . diuination by mens names as foretelling their fortunes , and whether should preuaile either against other , and the like : the meanes in these cases whereby the doubt or controuersie is determined 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 deciding of a doubt , but that it be thereto applied so far forth as it is casuall , ( I speake in regard of the creature 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 otherwise 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 proceeding 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 inconueniency 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 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delrio disq . mag. l. 4. c. 2. q. 7. § 3. 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 concerning the shaping of their course , to referre the question and controuersie betweene them to be decided 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 suppose , 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 purposely applied to the deciding of some doubt : and Lotery 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 beareth 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 Lotery , and those Questions that are moued concerning 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 Casualtie , albeit it be by some vtterly condemned , and held foolish and heathenish ; yet is it a terme according 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 b 1 Reg. 3.12 . 2 Chron. 1.12 . Salomon , the wisest ( of a meere man ) that euer was since Adam , where he saith , that c c Eccles 9.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod Plato de leg : l. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Time and Chance befalleth all men , or all things : as also oft d d Eccles. 9.2 , 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 3.19 . ter. & 2.14 , 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casus acc●dit , vel conting●t . els-where in that booke . In the New Testament by the mouth of one infinitely e e Matth. 12.42 . greater and wiser than Salomon , f f 1 Cor. 1.24 the very power and wisdome of God , our Sauiour Christ himselfe , 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 g Luk. 10.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euenire , contingere : vnde Gracī● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sed & Lati●um curro , & occurro . Avenar . & Guichard . & inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 i 1 King . 5.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occursus malus Vet: & Vatab : mali Trem : & Iun : Ruth 2.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac cidit autem . Vet: euenit euentus . Vatab : casu accidit . Iun : forte fortuna inciderat . Leo Iud : her hap was to light on . &c. Reg: Bibl: Ang: elsewhere vsed in holy writ , but these two shall suffice . Augustine therefore , though k k Non mihi pla●es toties me ●ppellass● Fortunam . 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. 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 l Quamuis non Deam aliquam hoc nomine volnerim intelligi , sed fortuitum rerum euentum . ibid. he ment nothing thereby but the casuall euent of things ; in which sense he acknowledgeth that it may be well vsed , and granteth that m m Vnde & illa ver b● sunt , quae nulla religio dicere prohibet , forte , forsā , forsitan , fortuitè . Ibid. 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 named , albeit some say that n n Fortuna quid est● nihil est . Fo rs nihil est ; ne nomen quidem , tanquam rem quampiam , cam decuit habere . Scalig: de subtil : exere : 307. § 25. it is nothing , as o o 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 priuatio . Aug: Enchir : 11. Peccatum nihil est ; & nihili f●unt cum peccan● homines ; sicut idolum nihil est . Idem in Ioan : tract● 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil ho● . 8. Nemo quarat efficientem causam malae voluntatis : non enim est efficiens sed deficiens ; quia nec illa effectio est sed defectio . Aug: de Ciuit: Dei l. 12. c. 7. 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 * * Est aliquid : nec enim serm● communis inan● . Gerson super Magnif . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo de cons●i● : Prine : Chance and Casualty is indeed something , & may be defined a Contingencie or vncertainty seuered from fore-cast & fore-sight . Contingencie or vncertainty I terme it , to seclude it from necessitie & certainty . For where necessitie is or certainty , there can be no Casualty ; " Casualty & Certainty euer expelling either other . I adde , senered from fore-cast and fore-sight , to distinguish casualty from such contingency , as is accompanied with either of these twaine , either directed by fore-cast , or determined by foresight , 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 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicur : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anaxag : & St●ici . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot : Vise Plutare : de philos: placit : l. 1. c. 29. & Aristot : physic : l. 2. c. 4 , 5. & Stob : l. 1. c. 10. ancient Philosophers marshalled commonly among the causes in the ranke of Efficients , though some q q Adiunctum potius quam efficien● dicenda videtur . Tal●us in Ram : l. 1. c. 5. quod de Fat● Aristot : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Stob : l. 1. c. 10. 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 Casualtie 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 Authors well warranteth it , and as r r Fortunam intellig● fortuitum rerum euentum , Aug. retract : l. 1. c. 1. Casus est euentus inopinatus . Boeth : consol: lib. 5. pros . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est cansa , sed euentus inexpectatus . Aret : probl: part : 1. loc: 57. Casus significat interdum motum naturalem ad quem euentus sequitur , sed non ex ordinatione naturae , & sic dicitur causa per accidens ; vel ponitur pro qua●is causa non intendente cum quem producit effectum , & sic etiam fortunam complectitur : interdum ver● significat ili●● it sum fortuitum euentum ab illa causa per accidens manantem . Keckerm : system : Log. l. 1. c. 15. 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 Contingent , 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 determined 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 neither his skill or counsell hath any hand in the directing 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 s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anaxagor : apud Plut: piac : phil: l. 1. c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( m●lè vulg● ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amphion apud Aristot : rhetor : l 2. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato de i●g : l. 10. Est causa fortuita , est naturalis , est v●lunturia . Aug: ciu: l. 5. c. 10. They are either Necessary , Contingent but not Casuall , or Contingent and Casuall .

t t Necessarium est quod aliter se habere non po●●st . Kecker : system : l. 2. c. 3. Hinc Thales , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laert : vit: philos: & Flut : plac : l. 1. c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●'ut . conviu : 7. Sap: & Grammatici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Etymol . & Eustath . 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 motion of the Heauens , the course of the Sunne , for the fire to burne combustible matter cast into it , and the like . u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot : analyt : pr: l. 1. c. 12. Contingens quod vel esse , vel non esse potest . Kecker : system : l. 2. c. 3. 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 & determinable by his owne will and aduice to do the one or the other . Contingent and casuall are such x x Quid est aliud sors , quid fortuna , quid c●sus , quid euentus , nisi cam sic aliquid cecidit , sic euenit , vt vel nō● cadere atque euenire , vel aliter cadere aetque euenire potuerit ? Cic: de diuin. l. 2. as might fall out in like sort diuersly , and are y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. analy● : pr: l. 1. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot : physic : l 2. c. 5 , 6. & 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . apud Stob : l. 1. c. 10. not determined 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 trauailing 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 naturall 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 accidentary . Thus he that slew Achab by casualtie , is said to haue drawne his bow a a 1 King . 32.34 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in integritate , siue in simplicitate sua , nihil minus cogitans quam Achab● percutere . I●n . in simplicitie , intending , 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 directed or determined by the will or skill of the shooter to the marke that it hit . So the slaughter of the person that is casually slaine , is said to be done b b Num: 35.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derepente . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absque inimic●t●a . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ●● insidijs , siue de industria . Iun : sodainly , inconsiderately , not out of enmitie , not of set purpose or by a traine , the party that did it c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum non videret eum : inconsideratè . Iun : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec malum eius quaereret . Num. 35.23 . 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 vncertainty of the euent , but to remoue also all knowledge 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 either 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 togither , 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 diuersly 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 generall or speciall ; and that for the most part generall 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 d Matth. 10.29 . Luk: 12.6 . the lighting of a sparrow , e e Matth: 10.30 . Act: 27.34 . Luk. 12.7 . & 21.18 . Possum dicer● porcorum qu●que se : as apud Deum numeratas , nedum capillos sanctorum . Tertull : de fuga . to the shedding of an haire . f f Deus omnium & fortuitorum & non fortuitorum . autor est . Mar●in : in Ram : dial : l. 1. c. 5. Aeterna lege cuncta decuerunt . Sen: prouid : c. 5. God ( saith one well ) is the author of all things , be they casuall or other : g g Aug: confess : l. 1. c. 10. Domine D ● , ordinator & creator rerum omni●m naturalium , p●c●atorū autem tantum ordinator , non creator . Sic enim legendum , quod in vulgatu perperam , Peccatorum autem tantúm non ordinator : Prout idem alibi : de Ciuit: Det l. 5. c 9. Creator creatorum spirituum volunta●es bonas adiuvat , malas iudicat , omnes ordinat . Et ibid: l. 14. c. 26. Omnipotenti D●o summo a● summè bono , creatori emnium naturarum , voluntatum autem bonarum adiutori ac remuneratori , malarum relictori & damnatori ; vtrarum● ordinatori &c. Nisi fortè cum Gomaro de prouid : c. 12. leg●re lubeat , Tantamm●do ordinator . author , I say , as an other well distingnisheth , of the action , though disposer 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 h Matth: 10.29 . Sparrow fall not without Gods permission , much lesse is any man slaine without Gods prouidence , who is therefore said to i i Exod: 21.13 . 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 k Quae vulgò Fortuna appellatur , occul●o quodam ordine regitur . Aug: retract : l. 1. c. 1. That which is commonly called Chance , is yet by a certaine course secretly guided : and that l l Hoc totum , quód Forte , fortuitò &c. d●cimus , ad diu●●ā prouidentiam revocate debemus . Idem ibid: 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 prouidence by casualties oft checking mens counsels , is it said by Salomon , that m m Eccles: 9.11 . 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 n Nōmuliū oportet consilio credere ; quia suam habet for●una rationem quod non expectas ex trans●erso fit ; & suam super no● fortuna negotium curat . P●tron . satyr ▪ Men ought not to rely ouermuch on their counsell or forecast ; for that o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Me●and : Hypobol : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ch●rem : Achil : Thersiticid : apud S●ob : lib. 1. cap. 10. & Plut: de Fortun : Vitam regit fortuna non sapi●ntia . A Callisthene dictum laudat Theophrastus Cicer : Tuscul : l 3. fortune , as saith he , or p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plat● de leg : l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tyrius M●x : serm : 3. Gods prouidence by fortune , as much better another jumping almost in precise termes with Salomon saith , striketh a great stroke , and oft carieth 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 q Prou: 16.33 . 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 r Iun : No sortem quidem ipsam caesu fortuito con●ingere , sed Deum prouidentia sua , qui●quid sor●e accid●t , sigillatim disponere ; quam & in infinitum rebus omnibus singulariter 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●identia temperentur . Rhodolph : B●in : in Prov. Nihil in rebus humanis ger● sine nutu & dispensati●ne diuina : ne sortes quidem a'iter cade●e quam moderatione diuina . 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 s Prov. 19.21 . & 16.1 , 9. & 20.24 . & 21.30 , 31. elsewhere of all mens thoughts , and wayes , and words , and works , and counsels , and courses , that they are disposed by God , and are t t Ier: 10.23 . not absolutely in our power to giue issue to them as we will . Thus is it true that A●gustine saith , that u u Solent , quae sorte dantur , diuinitum dari Aug: de Ge● : ad lit : l. 10. c. 18. Those things that fall to vs by Lot , are giuen vs from God : according to that of the Psalmist , * * Psal. 16.6 , 7. 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 properly , as the former words shew , x x Ibid : vers : 5. The Lord is the portion of my part and of my cup ; and the maintainer of my Lot . ) But withall in like manner y y Prou: 10.22 . all wealth whatsoeuer , be it z z Frou : 19.14 . left by decease of friends , or got by a a Deut. 8.18 . trauaile and industry , or attained otherwise , and b b Psal: 127.2 . rest or sleepe , and c c Prou: 19.14 . a good wife , and d d Psal: 127.3 . Gen: 30.1 , 2. Iosh: 24.3 , 4. children are said to be Gods gifts , and to come all from him , who e e Act: 17. ●5 . 1 Tim: 6.17 . giueth all things to all , and f f Esai . 26.12 . worketh all things for all , and g g Eph: 1.11 . Hebr. 13.21 in all .

Yet sometime there is a more speciall and immediate prouidence in extraordinary cases and vpon extraordinary occasions in these casuall euents , as in the h h 2 King : 13.21 . 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 i Ion. 1.7 . Lot whereby Ionas was sometime discouered ; done , as Hierome well saith , k k Deprehendebatur Ionas non viribus sortium , & maximé sortibus Ethnicorum , sed voluntate eius qui sortes regebat inceri●● . Hieron . in Ion: c. 1. 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 l Qui nobi● casus videtur , serm● qu●dam Dei est , suam nobi● indicans voluntat●m . ●ern . de diuers : ●erm . 26. That which seemes Chance to vs , is as a word of God acquainting 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 further vnderstood of the manifestation of Gods approuing 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 before 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 l De quibu● latissi●ié I●an : Sarisber : in policrat : siue de nugis Curial : l. 1. c. 12. superstitious and friuolous conceits , that make such accidents ominous . Howbeit of extraordinary Lots cast by speciall 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 m Sors veluti diuino pendet examine . Ambr : de Tob: c. 20. a diuine tryall , and n n Electi sunt duo iudicio humano , & electus de duobus vnus iudicio diuino . Aug: in Psal: 30. de Matthia Act : 1.26 . a diuine sentence : and say that o o Quae Dei voluntas continet in occulto sors homin●bus declaraet in manifesto . Origeu : in Iosh: hom: 23. a Lot discouereth to men Gods hidden will ; and p p Dei iudicium , quod est in occulto , sors pandit in publico . Ibid. maketh it knowne openly what God iudgeth secretly : as also that q q Sors res est in dubitatione humana diuinam indicans voluntat●m . Aug: in Psal: 30. A Lot is a matter in mans doubting manifesting Gods will . Which sayings all , if they be vnderstood of Gods approuing will what he would haue done or not done of vs , must of necessitie be restrained 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 already laid as a ground , may certaine conclusions be deduced concerning casuall Euents .

The first conclusion : It is idle in matter of Casualty , 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 r Fo rs fiue fortuna idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sed differun● ratione significandi . Scalig: de subtil : exerc . 307. § 25. Fortune or Chance is the same with Gods prouidence , and that they differ onely in respect : as also , that s s Triae ha● , Prouidentia , Fatum , Fortuna idem sunt reipsa : ratione tamen ita disting●untur , vt prouidentiae quasi t●tum videatur , reliqua verò● dua partes , nam prouidentia omnium causa est qua fiunt ; cadem autem respectu corum quae necessarió fiun● , ●Fatum , respectu veró corum quae fortuitó fieri videntur , Fortuna appellatur . D●unam : in R●m : dial : l. 1. c. 5. 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 t Quod sapientibus & pijs singulari● Dei prouid●ntia est , id ins●pientibus & prophanis Fortuna dicitur . Ibid. 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 u 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 prouidetur , 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. Seneca , ) which he confoundeth also with God . * * Stultitia , & error , & ca●itas , & vt Cicero ait ( Academ : quest: l. 1. ) ignoratio causarum Natura ac Fortuna nomina ind●xit , Lactant: instil : l. 3. c. 29. 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 x Hae● Religionis euers●● Natura nomen invenit . &c. Ibid. c. 28. This ouerthrow of piety brought in Natures 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 y Naturam esse rerum omnium matrem , quasi sua sponte nata sint . Ibid. 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 z Natura ( remotae prouidentia & potestate diuina ) prorsu● nihil est . Lactant. ibid. Nature , seuered from the diuine power and prouidence , is iust nothing . And the like error commit they when they define “ “ Fortunam D● Turrian quaendam vo● humanas varijs casibus illudentem . &c. Ibid. Fortune a certaine Goddesse 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 befall them . It is true indeed , ( as a a a Mornae : de verit : relig: Christ : c. 13. worthy man saith answering that obiection of Atheists and Epicures , what will become of Fortune if there be a diuine Prouidence in all things ? ) that if we speake of Fortune , as the b b Fortunam insanam esse & cacam & brutam perhibent Philosophi , saxoque illam instare globoso praedicant volubili . Ideò quo saxum impulerit fo rs , cadere eo fortunam autumant . Caecam ob cam rem esse iterant , quia nihil cernit quo sese applicet . Insaenā autem ai●nt , quia atrox , incerta , instabilisque fit . B●utam , quiae dignum atque indignum nequeae● internoscere . Pacuv : apud Cornif : ad Heren : l. 2. § 41. 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 c Tam facilè deleri quam pingi potest . Ibid. quemadmodum de Homero Aristot : Tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Strab : georg : l. 13. Murum Poeta , qui finxit , deleuit . , that d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philemon Com: apud Clem : Alex : Strom : l. 5. may as easily be done out by vs as it is drawne by them : or else at the best a symbolicall embleme deciphering 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 e Morn : ibid: vói sup: Author saith , that if by Fortune with Proclus , we vnderstand a diuine power coupling 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 f Non in vagi● tantum incertisqua quibusdam , sed in ce●tissimis , & in omnibus . casuall things and such as are vncertaine alone , but in all other whatsoeuer , euen those that be most certaine . For g g Deus ipse est ali● nomine designatus . Ibid. Fortune is no other than but God nicnamed . But if we consider the terme of Nature , and so of Fortune 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 prouidence whereby God likewise guideth and disposeth the same at his pleasure . As in naturall effects therefore 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 generall 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 h Diuisoria Sor● locum habere posset , etiamsi res humana fortuitò agerentur . Thom: de sortib : c. 5. there might be some vse of some kind of Lot , although there were no prouidence at all to guide it , for that i i Conting●t aliquem diuisoria Sorte vti , non quas● requirat iudicium diuinum , sed quasi committens fortunae ; quod maximè videtur in lud● taxillatori● . Thom: ibid. 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 , without any speciall prouidence of the Creator required therevnto . In a word , if in casuall euents we consider ought beside the ●●ature and the vncertaine motion thereof , ( vncertaine ( I say ) to vs , because not determinable by vs , though determined ordinarily by some naturall cause or other : ) there is nothing guiding them but Gods prouidence : which two things , the act of the creature , and Gods prouidence 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 apparant : for there is oft-times a more speciall prouidence in many things that are not casuall but contingent 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 obiect bringeth a casuall euent with it ; which yet no man will be so senselesse as to account so many seuerall 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 vnknowne , 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 casuall . But for a mans frend out of suspition of danger and fore-cast of distresse that his frend may incurre , 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 acknowledge a more speciall prouidence of God in the latter that is lesse casuall , or rather not casuall at all but contingent onely , deliberatory and voluntary , vndertaken vpon mature counsell and forecast , than in the former , that are or may be meerely casuall , 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 necessarie . 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 distressed , as h h Iudg: 15 . 1● . Sampson sometime , and ready to die for want of water to drinke , to light on the like booty casually , as i i Genes. 21.19 . 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 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puteus viuentis ( Dei ) videntis me . Genes. 16.14 . 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 casualtie 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 foreseeing 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 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot : physic : l. 2. c 4. Fort●ita quae sunt , ●ulla nec arte nec sapientia praevideri p●ssunt . Cic. diuinat : l. 2. 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 breedeth casualty . Yet is not that all out true here that some say , that m m Ignoratio ●ausarum confinxit fortunam . Lactant: instit: l. 3. c. 29. & Ram : dialect : lib. 1. c. 5. ex Cicer : quast. Academ : l. 1. Ignorance of causes forged the terme of Chance or Fortune : and that n n Nihil aliud in rebus casum vocamus , nisi cuius ratio & causa secreta est . Aug: contra Academ : l. 1. ● . 1. Chance is nothing but that , the cause whereof , or meanes whereby it is effected , is hid from vs . For many things we know not the cause of , which yet we ascribe not to chance , neither 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 contingent , as the returne of Ague fits in an ordinarie course is not casuall , to speake properly , but contingent on●ly at the most , euen to such a one as out of ignorance of the true cause and ground of its recourse 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 foreseene 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 , nothing then that did betide him should be casuall vnto him . Thus then may the same thing be casuall to one , that is not so to another ; because it was foreseene and fore-knowne by the one and not by the other : as o o 1 Sam. 10.2 , 3 ▪ ● , 10. 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 aduice , counsell or fore-cast , is done casually in regard of him that so doth it . p p Quiequid cas● fit , te●●rè fit . Aug : 83 q●●st . 24. What is done casually is done vnaduisedly , saith Augustine . And q q In cas● temeritas , non ratio 〈◊〉 consiliu● vali● , C●● : diuin. l. 2. Temeritie swaieth in casualty , not reason or aduice , as we haue formerly shewed . In regard whereof we vse to say of those that speake inconsiderately and deale vnaduisedly and vnconstantly , that r r Reliqua sic à me aguntur & agentur , vt noncommittamus vt ●a quae gessimus , fortuitò gessif●e videamur . Ci● : ad Attic : l. 1. ep. 15. Non c●mmittam , vt quae gessi , casu m●gu & foelicitate quam virtute & consilio gesta videantur . Idem pro Sylla . Et And●cid : de myster: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they deale as if they dealt by casualtie , s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenoph. paed l. 1. or went by Lotery ; that they speak● as t t Hoc no● est confiderare , sed quasi sortiri quid loquare . Cic: de nat: De●r : l. 1. 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 u 1 King . 21.20 . Ahabs meeting Elias casuall to Ahab , but not casuall to Elias , who went of purpose to meete Ahab : thus * * Iudg. 11.34 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 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de Crespbont● Polyae● . stratag : l. 1. vt tectè legit Casa●b : being thought to come by aduenture , when they are done by art and aduice : as Plato counselleth the rulers of his imaginary y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato de repub : l. 5. Id●m & in Timaeo . state to couple 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 z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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. 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 a Hin● statu●● Dario in rei ges●ae monimentum er●ct● epigraphe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heredot : ibid. to his groome who had laid the traine before for it . b b A●etius problem : cl●s. 1. loc. 57. 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 indeed it is no casualty , but the good mans care forecasting it for the ease of his wife . c c Morna : de verit : relig: Christ : c. 13. Thus the seruant 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 howsoeuer 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 indeed casuall vnto any ; by meanes whereof it commeth 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 d Fortuna in ignorantia nostra fu●datur . Mor● : de verit : rel: Chr: c ▪ 13. Tolle ignorantia●● è personis , fortunam à reb●s , éque reru●● natura t●ll●● . Ibid. Casualtie dependeth vpon our ignorance ; which therefore e e Qu● mi●●● scimus , ●● plus fortuna ; quo plus , 〈◊〉 fortun● minus . Morn : ibid. Quippe intellectus vbi maior inest , minus illuc est de fortuna . Gerson super Magnif . the more we know , the lesse we are subiect vnto .

§ 7. And hence followeth the fourth and last Conclusion : That there is f f Deo nihil fortuitum . Gerson super Magnif : ( Deo ) vt●iunt cuncta , no● incidunt . Sen: d● prouid : c. 5. no casualty with God ; because no ignorance in God . There is nothing , I say , casuall vnto him ; yea nothing commeth contingently , but g g Deus necessariò & immutabiliter nouit & praenouit vniuersa , ●tiam futura contingentia . Lomb : s●ntent : l. 1. d. 38. & 39. Thom sum : part : 1. q. 14. art: 13. Scot : super 1. d. 29. q. 5. & ●oeth : cons●l : philos: l. 5. pros . 6. all things necessarily in regard of him and his decree . If we respect indeed the creature , and its manner of working , some things come to passe necessarily , some contingently , some casually . 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 h Apud Deum quippe iam factam est , quod ei●● dispositione futur●m est , qui fecit quae futura sunt . Aug: in Psal. 104. In D●i dispositione iam facta sunt , quaecunque , futura sunt , qui non aliter nouit facienda quam facta . Id●m de ciuit : Dei l. 10. ● . 12. Omnia enim quaecunque voluit , non solum praeterita , vel praesentiae , sed etiam futura iam fecit . Ibid. l. 22. c. 2. Et ideò tanquam praeterita dicuntur quae futura sunt , quia Deo & futura tam certa sunt , tamquam praeterita sint . Id ●● in Psal. 43. all things are certaine 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 i Prou. 21 . 3● . There is no wisdome , nor vnderstanding , nor counsell against God . k k Psal. 33.10 , 11. 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 l Prou. 15.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . oper. l 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip : apud Clement : pr●otrept . seeth all , and m m Ioan 2.24 , 25. & 16.30 . 1 Ioan. 3.20 . knoweth all ; yea n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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. he foreseeth and foreknoweth all that euer shall be . For o o Act: 15.18 . Nota ergò fetit , non facta cognouit . Aug: de Gen: ad lit : l. 5. c. 1● . 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 p Psal. 139.2 , 4. There is not a word in my tongue , but thou , Lord , wholy knowest it , saith Dauid : and thou vnderstandest my thoughts long before . And q q 1 King . 8 39. Act: 1.24 . Thou alone knowest all mens hearts , saith Salomon . And againe , r r Heb. 4 12. 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 s Deo in cousp●ctu praesto simul sunt vniuersa , praes●ntia , praeterita , futura Aug: de triui● : lib. 15. cap. 7. Nec sigill●tim videt o●● , sed simul . Ibid. cap. 14. Simul , non luccessiuè omniae vi●et . Thom. sum : part : 1. q. 14. a. 7. he seeth and knoweth all things past , present and future at once . t t 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● ; Non 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 Solem . Boeth : consol: l. 5. me●r . 2. Itaque si praescientiam pen●●r● velis , qua cuncta dinos●●t , non esse praescientiam quas● futuri , sed scientiam nunquam de fi●ientis instantiae r●ctius existima●●s . ●nde non praeuidentia , s●d prouidentia potius d●citur , quòd porrò à re●●● infimi● constituta , quasi ab excels● rerum cacumine c●ncta pro ▪ spitiat . Ibid. pros : 6. 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 instant . That which the Psalmist seemeth to allude vnto when he saith , that u u Psal: 33.13 , 14 , 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph●●l : Electr. 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 Maiesty . But needs must he foresee all things euen ere they are , when there is nothing that he doth not euer see : and * * 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. there is nothing but he euer seeth it , that seeth all things at once .

Againe , in regard of God can nothing come casually , because by his prouidence and eternall counsell all things are guided and gouerned , and ordered by him to such ends as he seeth best himselfe . So that euen x x Apud Deum ordinata sunt , eti●m quae in se maximè inordinata vide●tur . Vise Aug: de ordin : l. 1. c. 4 , 5. & 83. quaest. 27. those things that seeme most disorderly in themselues , yet are ordred with him . For not only y y Eph: 1.11 . Heb: 13 . 2● . the best things are all effected and wrought by him ; but euen z z Act: 2.23 . & 3.18 . & 4 27 , 28. the worst and the wickedest are all so ordered and disposed by his eternall counsell and vnsearchable wisdome , that 1 1 Per candem creaturae voluntatem qua factum est quod creator noluir , impleuit ipse quod voluit . Aug: enchir: : c. 100. Deus de eis qui faciunt quae non vult , facit ipse quae vult . Idem de corrept: & grat : c 14. 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 foredecreeth , 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 Heathen man of old foresaw when he said , that 2 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocr ; apud Stob : Omnia Deo certa , nobis multa fortui●a . 1 Caluin : instit: lib. 1. cap. 16. § 9. Respectu Dei ordinisque diuini necessariò fiunt vniuersa , respectu verò nostricontinge●tia , casu , fort●na eueniunt infinita . Zanch : de natur : Dei l. 5 c. 1. Thes. 2. § 4. rat : 3 , 4. 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 3 Qaicquid casu fit , temerè fit . quicquid temerè fit , non fit prouidentia . si ergo casu aliqua fiunt in mundo , non prouideniia vniuersus mundus administratur . Aug: 83. quaest. 24. 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 foresight . Which argument or ground of his simply considered 4 4 Tam contingentiam q●àm cas●m excludit . Caluin : iustit : l. ● . c. 16. § 9. 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 , because 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 .