A01540:236
A just defence of certain passages in a former treatise concerning the nature and…A iust defence of certaine passages in a former treatise concerning the nature and…
A just defence of certain passages in a former treatise concerning the nature and use of lots, against such exceptions and oppositions as have been made thereunto to Mr. I.B. Wherein the insufficiency of his answers given to the arguments brought in defence of a lusorious lot is manifested; the imbecility of his arguments produced against the same further discovered; and the point it self in controversy more fully cleared; by Thomas Gataker B. of D. and author of the former treatise.A iust defence of certaine passages in a former treatise concerning the nature and vse of lots, against such exceptions and oppositions as have beene made thereunto to Mr. I.B. Wherein the insufficiencie of his answers giuen to the arguments brought in defence of a lusorious lot is manifested; the imbecillitie of his arguments produced against the same further discouered; and the point it selfe in controuersie more fully cleared; by Thomas Gataker B. of D. and author of the former treatise.
London: printed by John Haviland for Robert Bird, 1623London: printed by Iohn Haviland for Robert Bird, 1623
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
A Fourth Argument may be taken from the benefit1 of Christian liberty, by virtue whereof every Christian man hath ya free use of all Gods good creatures to employ them unto such purposes as by any znatural power they are enabled unto, within the bounds above mentioned. But in these ordinary, civill and divisorie Lots, be they serious or lu•orious, the creature is used to no other end or use, but what it hath a natural power unto, and *such as by the mutual consent and agreement of ⟨p. 98⟩those that use it, it may be enabled to effect. For it is in the natural power of the creature used to move or to be moved diversly, and uncertainly in regard of those that make use of it: and it is further in the power of it by their mutual agreement to determine such matters as are ordinarily wont to be determined thereby. Which therefore *so long as the use of it is kept otherwise free from superstition and impiety, or from injustice and dishonesty, ought no more to be exiled from a Christian mans recreations, than any other creature or ordinance whatsoever that hath any natural power to delight and give contentment in that kind.
A Fourth Argument may be taken from the benefit1 of Christian liberty, by vertue whereof euery Christian man hath