Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01545	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.	Gataker, Thomas, 1574-1654.	1619 (1619)	STC 11670; ESTC S102922	377,159	420

of it selfe a sinne either against Piety or against Charitie 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 considered that all Impiety may be referred to these 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 guilty in either of these kindes In the latter kinde euen their greatest aduersaries will cleare them there being 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 prophaning 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 Elements 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 either 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 God himselfe and 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 institution sanctifying and seuering them to some holy vse as the Arke the Tabernacle the Temple the 7. day of the world before Christ and 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 then should all casualties in like manner be such can much lesse gaine or procure any holinesse to it selfe by any mans application 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 sanctified 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 generall then the religious vse of water in Baptisme yea in the Baptisme of our SAVIOVR and the sacred vse of bread and wine in the Lords supper can make all water or all bread and wine in generall 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 reuerence and religionsnesse be vsed in the action in regard that 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 corrected and qualified but that it will haue deadly poyson euen in the heart and pith of it not adhering or cleauing vnto the barke or outside of it only But ciuill Lots are not such and therefore the lusorious 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 vnhallowed then can it not be brought within compasse 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 against the second Table it must needes rest discharged 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 euery Christian man hath a free vse of all Gods good creatures to imploy them vnto such purposes as by any naturall power they are enabled vnto within the boundes aboue mentioned But in these ordinarie ciuill and diuisorie Lots be they serious or lusorious the creature is vsed to no other end or vse but what it hath a naturall power vnto and 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 determine such matters as are ordinarily wont to be determined thereby Which therefore 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 recreations then any other creature or ordinance whatsoeuer that hath any naturall power to delight and giue contentment in that kinde § 8. A fift argument may be drawne 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 indifferent Lotery therefore may be made lawfull matter of disport The proposition is confirmed by their definition of recreation to wit 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 Indifferent 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

and would oft speake vnaduisedly 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 Whatsoeuer God hath sanctified to a proper end is not to be peruerted to a worse end But God hath sanctified Lots to a proper end viz. to end controuersies 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 money 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 followeth not from ought in them For the vse of a Lot in play is euer to decide some question or controuersie 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 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 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 The Lot stinteth strife and maketh partition among the mighty For the other place is but an instance that a Lot once was by Gods owne appointment so vsed It is amplified à simili by the like vse of an Oath concerning which there is a further speech of the Apostle brought 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 cannot when each Contender without the Lot is too mightie to yeeld thus As when the Apostle saith 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 taken For to omit all other acceptions it is taken sometime in a larger sense and so to sanctifie signifieth to assigne a creature to any speciall or singular vse whatsoeuer either sacred or ciuill thus are the Medians said by God to be sanctified for the subduing and sacking of Babel and so are meates said to be sanctified by Gods word for mans foode and 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 imployment as where it is said that God sanctified the seuenth day of the world and where 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 sanctified for mans foode as they are not yet restrained from phisicke yea thus was the water that miraculously gushed out of the rocke so sanctified to a spirituall employment as yet it was not denied vnto ciuill and prophane vses euen 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 that curious composition of pretious and holy ointment expresly inhibited to all other vses or some particular onely of that kinde as the spices and odours ingredients of that holy ointment as the Tabernacle the Temple and the appurtenances of either and as those Elements of water bread and wine that in the Sacraments are sanctified to bee signes and pledges of spirituall grace and that againe 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 Assumption is vnsound for Lots are not set apart or said so to be in either of the places produced to any holy or spirituall but to a ciuill vse onely If in the larger and more generall sense then either they speake of things sanctified onely but not appropriated or of things both sanctified and appropriated too and that either the whole kinde in generall or some of the kinde onely If of things sanctified onely but not appropriated the Proposition is not true For bread and wine are sanctified to be seales of Gods couenant and yet doth not that hinder the lawfull