8. CHAP. VIII. Of Lots, whereby God's counsel was asked: and first of Urim and Thummim; which were so called, of charity
CHAP. VIII. Of Lots, whereby God's counsel was asked: and first of Urim and Thummim; which were so called, of charity and perfection.
An old expositor of the scriptures, called Kimhi, upon the twenty chapter of the book of Judges, verse the 26, noted many things, not unprofitable for the understanding of other places of the scripture by questions and oracles.
He saith, that It was the manner among the Hebrews, to ask questions of God: and he that would demand anything, touching either public or weighty matters, he came to the priest, who being appareled with his Ephod garment, stood before the ark of the Lord. And upon his Ephod were set twelve precious stones, wherein the names of the twelve tribes were engraven, together with the names of Abraham, Isaac, and Jacob; and also all the letters of the Hebrew alphabet. It behooved him that asked a question, to turn his face towards the priest; and his speech should neither be so loud, as he might plainly be heard; nor yet so low, as if he had only prayed with his inward cogitations: but even in such wise, as Anna prayed in the first book of Samuel, where it is said, that She only moved her lips, and said nothing that might be heard. After this, the oracle was showed to the priest in this manner. By the power of the holy Ghost, certain letters
appeared forth, or shined upon the breast, wherein the priest did read the oracle or will of God. And this was that Urim and Thummim, which is spoken of. These be the words of Kimhi. But what credit should be given unto him, I know not. For it might be, that the spirit of God gave out his pleasure by the mouth of the priest, without those letters.
2. Touching lots, we have an example in the first of Samuel, the 10th verse; for there Samuel willeth that all the people should stand by tribes. He himself would pronounce nothing, least the thing should seem to be done by his own appointment: therefore God pronounced Saul to be king, doubtless not through his own merit, but for the people sake, least they should strive among themselves for the choosing of him. The matter was permitted unto lots, to the intent that dissention might be avoided. For if Samuel had chosen the king upon his own liking, they might have thought him to be led by favor and affection. Again, if the voices of the people should have taken place; no doubt but everyone would have favored his own tribe: and being so many tribes as there were, they would hardly have agreed all upon one man. And whereas Saul was of the least tribe, of low degree, and of base parentage; if he should have been chosen by any other means, the matter might have been greatly stomached of all sorts. Core, Dathan, Abiram, and others of their fellows; stirred up sedition against Moses and Aaron; because they supposed them to have usurped the principality and priesthood by fraud and collusion.
Sundry ways were the lots in old time. Kimhi thinketh, that all the people stood before the Lord; for in deliberation and counsel of great matters, it behooved the magistrate or prince to stand before the high priest. So we see in the book of Numbers, that when Joshua was appointed to be captain of the people, he stood before Eleazar, and the priest used to make answer
through Urim and Thummim. So doth Kimhi think that Samuel stood before the high priest, and received the oracle of Urim and Thummim; that is to say, by those letters which were engraven in the precious stones of the Ephod. He saith moreover, that the ark perhaps was brought thither: howbeit these things be uncertain. For there is here no mention made, either of the priest, or yet of the ark. Rab. Shelomo thinketh, that such was the manner of lots, as that the names of every of the tribes were written in several scrolls; which being thrown into a pot, were afterward drawn by the chief priest. It maketh for Kimhi, that there is no mention made of lots.
Shelomo followeth the common opinion, which is, that Saul's election was done by lots: which thing was not strange from the use and custom of the Jews. For of two he goats, it was chosen by lots, which of them should scape. By lots the land of Canaan was divided among the tribes; by lots the priesthood was appointed; by lots Jonah and Jonathan were found out; and by lots Matthias was taken into the apostleship; as we read in the first of the Acts. Wherefore seeing lots were in such sort used, commonly among the Jews, it should appear that Shelomo did not think amiss, in saying that Saul was chosen by lots.
And whereas Kimhi saith, that the high priest, the ark of the Lord, and the Ephod were present; me thinketh it is not agreeable to truth; For the ark at that time was in Kiriathiarim. And if so be that the Ephod were there, yet it followeth not of necessity, that therefore the ark was also there; for we may see how often those things were a sunder. For when David fled and came to Ceila, he had Abiathar the priest to put on the Ephod, and yet the ark was not carried with him in that flight. The same thing was afterward done in Siceleg, when as yet the ark was present with him. But thou wilt say that in the text, lots are not named: I grant, but yet there is another word there of
the same signification. For Lachad signifieth, To get, to lay hold on, and to attain by conjecture.
3. But what lots those were I know not; for (as I said) there were many kinds of lots. Cicero in his book De divinatione saith, that When one
Numerius Suffecius had cut in sunder a flint stone, the lots made in an oak leaped out; and that at the same time an Olive tree bid sweet honey; and that therefore a little chest was made of the same tree, into which the lots were cast: these were called Praenestine lots, which were very famous in times past. In Plautus we read of lots made of fir and poplar trees, which were cast into a vessel of water; and according as every lot arose, first or last from the bottom, so the matter was decreed. Pausanias saith, that lots were wont to be done out of a pot made of clay; and that one Cresphon, in the division that was made of Peloponnesus, to handle the matter that the field of Missena might fall out to his share, he corrupted the priest Temenus; for he dried others lots by the sun, but Cresphons by the fire: and therefore
Cresphons lots being longer, before they were made wet, he obtained the field of Missena. Darius the king of Persia, instead of lots, used the neighing of a horse. And some have observed the first arising of the sun. To use lots is nothing else, but to do something, through which we may come by the knowledge of a thing that we know not.
But all kinds of lots may be reduced to three sorts. For either we doubt to whom a thing should be adjudged, as in the division that is made of fields and possessions; (these lots are called lots of division:) either we doubt what is to be done; and such be called consulting lots: or else we would fain know, what should come to pass; and this is called divination by lots. But it behooveth very much to know, upon what principle lots do depend. For, to say that they be ordered by fortune; that were a vain thing: by devils, that is
superstitious: by heaven, and the stars; that is plain ridiculous: wherefore they are ruled by God. For (as saith Solomon) Lots are put into the bosom, but they are tempered by the Lord. And Augustine upon the 30th Psalm showeth, that lots are nothing else but a signifying of God's will, when man standeth in doubt. And digressing from hence, he saith, that predestination and grace may be called lots; because they depend not upon our merits, but upon the mercies of God. For with God, predestination is eternal and certain, though it seem to come to pass by lots. And to Honoratus he saith, that In a great persecution, all ministers ought not to fly away; nor yet all abandon themselves unto peril; but those must be retained, which shall be sufficient for the present use; and the rest to be sent away, that they may be reserved till a better season. But here what manner of choosing shall be had? Those must be retained (saith he) whom we shall think to be the more profitable, and better for the people which remain. But if all shall be alike, and all shall say, that they would tarry and die; then saith he the matter must be committed unto lots. And in his book De doctrina christiana, he saith; If there happen to meet with thee two poor men, whose need presently is alike, and thou hast not then wherewith to help them both; but one thou canst help, there is no better way than to deal by lots.
4. But we must beware, that we come not to the trial of lots too unadvisedly. [1] For we must first use other means and gifts of God; namely, the spirit, the word, reason, and discretion; and not to deal by lots, except when necessity shall require. And it is to be counted necessity, whensoever anything happeneth, that may tend to the glory of God, and to the edifying of his church, which thou canst not reach unto by man's wisdom: or if thou canst, yet not without incurring of envy and suspicion: and so do brethren divide between them the inheritances. And the Romans,
in times past, used to decide controversies by casting of lots. [2] Secondly, we must beware, that nothing be done rashly: for we must come unto lots with great reverence and religion. [3] Thirdly, we must avoid superstition.
[4] Fourthly, there must be no fraud nor deceit. [5] Fifthly, about lots we must not use the gospel, or word of God. But because we cannot easily beware of all these things, Jerome upon the prophet Jonah, denieth that it is lawful in any wise to use lots. Howbeit, there be some which conster his meaning to be only of superstitious lots: but he plainly condemneth all, and saith, that Whatsoever is read in the holy scriptures as touching lots, must not be drawn to an example: and yet the opinion of Augustine was otherwise, (as I said before.) And there is no danger why we should seem to tempt God; for it is he that ordereth the lots. But thou wilt say; The Israelites had an oracle and Ephod, therefore what need had they of lots? In deed they had so; and so had they Samuel for their prophet, who willed them in the name of God to cast lots.
Beda upon the Acts saith, that The election of Matthias into the apostleship by lots, must not be laid hold on for an example. For he saith, that as yet they had not received the holy ghost; which when they had received, they used no more lots in the choosing of deacons. Nevertheless, I doubt not, but that both sorts of election were approved, and holy alike. And although they had not as yet received the gifts of the holy Ghost, yet in their hearts they had him. Neither took they lots in hand, till they had first tried all other ordinary means; for they saw that there were two men of equal godliness, judgment, and worthiness, whereby no danger might ensue upon the choice of any of them. But in appointing of deacons, there was no need of lots; seven were brought forth, and they did choose them all. But if so be that some part only of that number should have been chosen, I doubt not but
they might have chosen them by lots. But this in the example of Samuel must be followed: they, while lots were casting, prayed the Lord. And Samuel saith, that the people stood before the Lord; that is, they reverently expected what the Lord would appoint. And we must note, that in the text it is written; They still asked the Lord, when as yet they had not found Saul.
He said, (still:) for they had first asked the Lord by way of lots, but were rebuked of Samuel, both to the intent they might repent, and that they might stand devoutly before the Lord: which to do accordingly, they asked the Lord by prayer. But when they sought whether Saul was come, they tried not that by lots: for how could they have found him out by lots, who was hidden among the carriages? But at the prayer of Samuel, God showed where he was. And here is to be noted the wonderful faith of Samuel, who knowing assuredly, that God had appointed Saul to be king, yet doubted not to commit the matter unto lots. Another perhaps would have said; It shall not be so, perhaps the lots will fall out otherwise, and so will exclude this man.
Of forespeaking or foretelling; called Omen.
5. Jonathan, in the first book of Samuel the 14th chapter, verse the 19th, desired to have a sign or token to be showed him of the Lord; the Hebrews interpret this sign or token to be on this sort. If they had said; Let us come unto you, that would have been a sign of mind, both valiant and ready to fight: but contrariwise, if they had said; Come ye unto us, that would have been a sign, that they were already discouraged, and faint hearted. And Ben
Gerson saith, that The beginning of persecutions comes from conquerors.
Howbeit this is only a conjecture: for sometime it happeneth otherwise. But this is no new kind of understanding the will of God. For so in the book of Genesis, Eleazar the servant of Abraham made this to be his sign; The maid
which shall say to me; Drink thou, and afterward I will give thy camels to drink: the same is she, whom the Lord hath assigned to be the wife of my masters son. The Philistines also decreed with themselves, that If the ark should be carried by wild and untamed cattle, directly to the Jews, they would take that as a sign of evil sent by God: but if it happened otherwise, they would impute it but to fortune and chance. And this is to ask a sign, even that a man's faith may be confirmed. But what faith do I mean? Not the faith of Moses law, or the truth of the prophets; for that hath been sufficiently confirmed before: but there is sometime a certain particular faith of something not expressed in the word of God; and therein confirmation by signs is often requisite. This we see happened in the history of Gideon; for he doubted not, but that God would deliver his people from their enemies; but he knew not that he himself should be the deliverer: wherefore he was to be confirmed by miracle. That Messias would come, all men were sufficiently persuaded; but that Marie the virgin should be his mother, that, God had not specially promised: hereupon a sign was requisite to be had; Behold Elizabeth thy cousin hath in her old age conceived.
Wherefore miracles are otherwhile of force to confirm the faith, be it general or particular. And none ought to think, that Jonathan did tempt God, in appointing such a sign unto himself. For to tempt God, is to make a trial of his power, wisdom, and will; and that, when there is no necessity of the case. Wherein the offense is double; first, because faith is wanting: secondly, for that it is done curiously; when as neither necessity, nor any profit doth require.
Augustine in his book of confessions, the 36th chapter, hath these words; When signs (saith he) are craved, not for salvation sake; but to make a proof or trial, God is tempted. And in his book De vera religione, the 38th
chapter, he saith, that There was no cause, why Christ should cast himself down headlong from the pinnacle of the temple, except for trial sake, which had been to tempt God. But it fared not thus with Jonathan; for first, he wanted not faith; secondly, he was led through necessity, and great profit; namely, that he might understand the will of God: he believed that all those things were ruled by his mighty power, and that the tongues even of ungodly men were stirred up to speak by him. And therefore it followeth, that The Philistines voice was heard, as an oracle of God. For the government of God is not restrained to the elect only; but the affections, sayings, and doings even of wicked men, are directed by him, to serve his glory. Doubtless the Egyptians were naughty people; yet God won their goodwill towards the Jews, at their departure out of Egypt; so as they were content to lend them both garments, plate, and jewels, as well gold as silver.
God turned the heart of Absalom, that he should not hearken unto the most crafty counsel of Achitophel. God stirred up Roboam, that he should not hearken unto the counsel of the wise and sage men. For (as Solomon saith)
The hearts of kings are in the hand of God. To conclude, all our affections, thoughts, and speeches are directed by his power: wherein, if Jonathan had not persuaded himself, how could he have sought or taken a sign at the mouths of wicked men? Certainly, others know not to what end God will direct the sayings and doings of men: Jonathan did understand it by the inspiration of God.
6. This is not that kind of divination, which the scripture forbiddeth, when it is commanded; Let there be no soothsayers among you. Jerome saith, that the word (divination) in the holy scripture, is always taken in the worser part. For whereas men be over greedy to know things to come, therefore many guiles and illusions are ministered unto them. But seeing that things
to come do depend upon certain and necessary causes; therefore they appertain not unto that kind of divination which is forbidden. For the eclipse of the moon and sun; and the trajection, opposition, and meeting together of stars is known to learned men, how they shall be many years to come, by reason of the certainty of causes going before. Also things that commonly change, may be foreseen by probable signs: as a disease or death may be perceived by a physician. But things contingent, which are called ὁπότερο τυχίω, and which sway equally as well one way as another, are not foreseen but of God only. For he alone knoweth to what end and purpose everything tendeth: wherefore they that profess such skill do commit sacrilege. Many such devises did the devil teach the heathen people; as to observe matters, by the entrails of beasts, by the singing, looking, and feeding of birds. Wherefore they were charmers, soothsayers, and observers of such things. Moreover, they had among them from the same schoolmaster, divining upon dreams, lots, prophesies, and oracles. Cicero in his book of divination, reduceth all these to two sorts. For some he saith are natural, and some artificial: and that those be artificial, when as knowledge is gathered by the marking and observing of certain things, as in entrails, and soothsaying's, and such like: but that natural be those, which happen as unto soothsayers, furious persons, and dreamers. All these things are naught, because that part which belongeth only unto God, is ascribed only unto men. But to come again to the matter. This part of divination, which Jonathan followed, is called in Latin Omen, which (as Festus thinketh) is as it were Oremen. For it is a certain foretelling, which slippeth out of a man's mouth with some fury. So the Romans, when they were minded to fly, and leave their city; and that the standard-bearer had fixed their banner in the market place, and had said; Here will it be best for us, that speech was taken
for a sign of good luck, and a forespeaking of that, which should be indeed.
So did Jonathan, by the Philistines words, which they spake unadvisedly, gather; that God would give him the victory, and deliver them into his hands. And certainly the Ethnics in using this means were to be condemned; but Jonathan not so: for he was stirred thereunto by God, but so were not they. So Gideon followed a forespeech, when he fought against the Midianites. But we must follow neither Jonathan, nor Gideon; unless we know for a certainty, that we be moved with the same spirit that they were.
For if we will by the reasons and arts of men, foretell things contingent, or that may happen afterward; we shall justly and duly be blamed. If examples be agreeable with the common law, they should provoke us to follow them; but if they be not, we must rather wonder at them, then follow them. This caution must be used in examples.