Of the nature and use of lots a treatise historical and theologicalOf the nature and vse of lots a treatise historicall and theologicall
Of the nature and use of lots a treatise historical and theological; written by Thomas Gataker B. of D. sometime preacher at Lincolns Inn, and now pastor of Rotherhith.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.
Thomas Gataker 1574–1654London: printed by Edward Griffin, 1619
[12], 360 p. · 94k words · STC 11670 · ESTC S102922
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.
This might have done well for a Caution; it doth scarce well for an Argument. For first, for the proposition of the former Syllogism, if it be understood without limitation, that time ought to be spent always in the best duties simply, it will over-throw all kind of disport whatsoever. For it fighteth equally against all, be it of hazard mere or mixed, or of exercise of bodily strength or wit. But that is not sound; neither is it the Apostles meaning or purpose in that place to cut of all kind of recreation, which Gods word giveth good warrant for; but to ⟨p. 187⟩cut off that idle and vain trifling out and misspending of time needlessly, not only by recreations, but by other worldly occasions,r whereby men many times over-lade themselves, with neglect of those things that do most principally concern them, and qwhich our Saviour therefore would have them to seek principally and in the first place, using the main as a by-matter, and by-matters as the main, as one sometime said wittily; and sliving rather to any end then what they should live unto. And thus not only gaming and play, but tbuying also and selling, and building and planting, and ueating and drinking, and *wiving and wedding, and xhusbandry and tillage may become sins against that injunction of redeeming the time, when ythey shall take up the due time of other necessary duties. And yet are both of them warrantable and good taken in their own time.
This might haue done well for a Caution; it doth scarce well for an Argument. For first, for the proposition of the former Syllogisme, if it be vnderstood without limitation, that time ought to be spent alwaies in the best duties simply, it will ouer-throw all kinde of disport whatsoeuer. For it fighteth equally against all, be it of hazard meere or mixt, or of exercise of bodily strength or wit. But that is not sound; neither is it the Apostles meaning or purpose in that place to cut of all kinde of recreation, which Gods word giueth good warrant for; but to
which our Sauiour therefore would haue them to seeke principally and in the first place, vsing the maine as a by-matter, and by-matters as the maine, as one sometime said wittily; and
sPr•ter propter vitam vivitur. Ennius apud Gell. l. 19. c. 10. Magna pars vitae elabitur malè agentibus, maxima nihil agentibus, tota aliud agentibus. Senec. epist. 1. [Greek or Hebrew]. Clem. Alex. p•dag. l. 2. c. 2.Pr•ter propter vitam viuitur. Enniꝰ apud Gell. l. 19. c. 10. Magna pars vitae elabitur malè agentibus, maxima nihil agentibus, tota aliud agentibus. Senec. epist. 1. 〈non-Latin alphabet〉. Clem. Alex. p•dag. l. 2. c. 2.
For the best works simply are not ever to be done; else should every day be a Sabbath day, (as he sometime said in an other sense) and not any week day a work day; or if the week be for work (I mean worldly work) then the whole week one work-day, and no minute or moment left for any kind of recreation; it being a worse thing then work,z since that awork is the end of it, and bthe end is ever more excellent then what tendeth thereunto.
For the best workes simply are not euer to bee done; else should euery day be a Sabboth day, (as he sometime said in an other sense) and not any weeke day a worke day; or if the weeke bee for worke (I meane worldly worke) then the whole weeke one worke-day, and no minute or moment left for any kinde of recreation; it being a worse thing then worke,z since that aworke is the end of it, and bthe end is euer more excellent then what tendeth thereunto.
z[Greek or Hebrew]. Diogen. apud P•ut. de tranquill. [Greek or Hebrew]. Ibid.〈non-Latin alphabet〉. Diogen. apud P•ut. de tranquill. 〈non-Latin alphabet〉. Ibid.
a[Greek or Hebrew]. Aristot. Ethic. Nicom. l. 10. c. 6.〈non-Latin alphabet〉. Aristot. Ethic. Nicom. l. 10. c. 6.
b[Greek or Hebrew]. Arist. Topic. l. 3. c. 1. & Physic. l. 2. c. 3. Finis praestantior •is qu• ad finem.〈non-Latin alphabet〉. Arist. Topic. l. 3. c. 1. & Physic. l. 2. c. 3. Finis praestantior •is qu• ad finem.
cNo sin indeed is ever or any where to be done: but the same good works are not to be done at all times. dNegative commandments bind every where and to all times: Affirmative precepts bind every where and at all times; but they bind not to every place, nor unto all times. The work therefore fittest for the time is ever then the best work; because the best, though not simply, yet in regard of all circumstances at that instant concurring.
cNo sinne indeed is euer or any where to be done: but the same good workes are not to be done at all times. dNegatiue commandements binde euery where and to all times: Affirmatiue precepts binde euery where and at all times; but they binde not to euery place, nor vnto all times. The worke therefore fittest for the time is euer then the best worke; because the best, though not simply, yet in regard of all circumstances at that instant concurring.
c[Greek or Hebrew]. Sins. Epist. 148.〈non-Latin alphabet〉. Synes. Epist. 148.
dNegativa ligant ad ubique & semper: affirmativa ligant ubique & semper, sed non ad ubique n•que ad semper. Gerson. regul. mor.Negatiua ligant ad vbique & semper: affirmatiua ligant vbique & semper, sed non ad vbique n•que ad semper. Gerson. regul. mor.
For ethe seasonable doing of each thing is a matter of much moment: since fthere is a time and season for all lawful employments, be they serious or lusorious, civill or sacred. And gneither is a good action good when it is not seasonably done; nor a meaner matter omitted without sin in his season, though it be to tend a matter in it self of more moment. *It is a sin for a man sometime not to recreate himself: it is not only a hsin for him to do a less good when he might and should do a greater; but iit is a sin for him to be about something, though a better thing otherwise, when he is called to tend a meaner matter: as it is sin for a servant to be reading on a good book, yea on the Bible it self, when he should be serving in his Masters supper.
For ethe seasonable doing of each thing is a matter of much moment: since fthere is a time and season for all lawfull imployments, be they serious or lusorious, ciuill or sacred. And gneither is a good action good when it is not seasonably done; nor a meaner matter omitted without sinne in his season, though it be to tend a matter in it selfe of more moment. *It is a sinne for a man sometime not to recreate himselfe: it is not only a hsinne for him to doe a lesse good when he might and should doe a greater; but iit is a sinne for him to be about something, though a better thing otherwise, when hee is called to tend a meaner matter: as it is sinne for a seruant to be reading on a good booke, yea on the Bible it selfe, when he should be seruing in his Masters supper.
f[Greek or Hebrew] Eccles. 3.1. [Greek or Hebrew]. Gr g. Naz. ad Eunom. serm. 1.〈non-Latin alphabet〉Eccles. 3.1. 〈non-Latin alphabet〉. Gr g. Naz. ad Eunom. serm. 1.
g[Greek or Hebrew]. Greg. Naz. ibid.〈non-Latin alphabet〉. Greg. Naz. ibid.
*In ludi defectu potest esse pecca•ū. Thom. sum. par. 2a 2ae. q. 168. a. 4. Et agenti enim quiescendum, & qui• scenti agendū. Sen. epist. 3. Alter see plus justocolu; alter see plus justo negligit. Tam hunc dicam peccare, quàm illum. Senec. epist. 114.In ludi defectu potest esse pecca•ū. Thom. sum. par. 2a 2ae. q. 168. a. 4. Et agenti enim quiescendum, & qui• scenti agendū. Sen. epist. 3. Alter se plus iustocolu; alter se plus iusto negligit. Tam hunc dicam peccare, quàm illum. Senec. epist. 114.
h[Greek or Hebrew]. Marc. leg. spir. 199. [Greek or Hebrew]. Socrates apud Xenophon•. lib. 3.〈non-Latin alphabet〉. Marc. leg. spir. 199. 〈non-Latin alphabet〉. Socrates apud Xenophon•. lib. 3.
iHinc meritò damnati haeretici Mesaliani Syria•è; Euchetae Grae•è dicti, quòd caeteris omnibus omninò neglectis, ortini solely toti vacarent: ut Epiphan. hrs. 60. & August. haeres. 57. mal vulgò Psalliani quod & Da. nota.
The Apostles speech therefore cutteth not off all recreation, it being in it self lawful and good, and ⟨p. 189⟩kwarranted by Gods word, as that lwhich refresheth both body and mind, and maketh either more fit and better able to go through with and hold out in more serious employments, mwhich would otherwise oppress either; and that which therefore it is nno wise nor religious part for any man utterly to neglect. It proveth loss and miss-spending of time to be sin, as it is questionless oa great and a grievous, pthough too common a sin: but it proveth ⟨p. 188⟩[…] ⟨p. 189⟩[…] ⟨p. 190⟩not that to be sin or evil in it self, wherein some men, yea or many men, miss-spend their time, albeit it be evil then to them.
The Apostles speech therefore cutteth not off all recreation, it being in it selfe lawfull and good, and ⟨p. 189⟩kwarranted by Gods word, as that lwhich refresheth both body and minde, and maketh either more fit and better able to goe through with and hold out in more serious imployments, mwhich would otherwise oppresse either; and that which therefore it is nno wise nor religious part for any man vtterly to neglect. It proueth losse and misse-spending of time to be sinne, as it is questionlesse oa great and a grieuous, pthough too common a sinne: but it proueth ⟨p. 188⟩〈…〉⟨p. 189⟩〈…〉⟨p. 190⟩not that to be sinne or euill in it selfe, wherein some men, yea or many men, misse-spend their time, albeit it be euill then to them.
lO•ia corpus alunt, animus quoque pascitur illis: Immodicus contra carpit ut••mque labor. Ovid. de Ponto lib. 1. Eleg. - virus instigat, ali•que Tempestiva quies; m•i•r post otia virtus. Stat. Sylu. l. 4.O•ia corpꝰ alunt, animus quoque pascitur illis: Immodicus contra carpit vt••mque labor. Ouid. de Ponto lib. 1. Eleg. - vir•s instigat, ali•que Tempestiua quies; m•i•r post otia virtus. Stat. Sylu. l. 4.
m[Greek or Hebrew]. Arist. Ethic. Nic•••. lib. 10. cap 4. Quod caret altern• requie, durabile non est: Haec reparat vires, membraque fessa levat. Ovid. Epist. 4. Etsi enim de ignaviae desidi•sa (qualis Vaciae i••a vilely hominis sepul•ura, S•n. Epis•. 55. & 82) verè sit dictum; [Greek or Hebrew]. Plut. de sene p•lit. [Greek or Hebrew]. Diogen. Laert. de Theopl•r Arc•m inten•i• frangit, anim•m remissio. Publ. Syr. nihilo tamen minus verum, quod alij: [Greek or Hebrew]. Amasis apud Herodot. lib. 2. Arcum ni cesses tender, molli• erit. Ovid. Epist. 4. Ci•ò rumpes arcum, semper si tensum haburis. At si laxaris, cù voes erit utilis. Sic lusus animo debet aliquando dri, Ad cogitandum melior ut redeat tibi. Aesop. apud Phaedrum lib. 3. fab. 53. De Joanne Evangelista tale quiddam refert Abraham Abb. apud Cassian. colla. 24. c. 21. & Thom. sum. par. 2 2ae. q. 168 . 2. & Herp. spec. aur. de praec. 3. serm. 2. Sed & de Antonio balista exemplum ad idem usurpante Antonin. sum. par.
Secondly the Assumption maketh as well against other games that men may spend much time in, as against those of this kind. Such are Tables and Cards as well as bare Dice: yea such is Chess, which some also, as qone well observeth, have sat continually close at, neglecting all serious affairs: neither is there any game ordinarily that taketh up more time then it, with those that dote on it, especially where two singularly skilful and somewhat equal concur.
Secondly the Assumption maketh as well against other games that men may spend much time in, as against those of this kinde. Such are Tables and Cards as well as bare Dice: yea such is Chesse, which some also, as qone well obserueth, haue sat continually close at, neglecting all serious affaires: neither is there any game ordinarily that taketh vp more time then it, with those that doate on it, especially where two singularly skilfull and somewhat equall concurre.
qModus & in h•c seruandus. Fuerunt enim qui posthabitis serijs huic uni haererent. Zuing•de form. adolesc. §. 3.Modus & in h•c seruandus. Fuerunt enim qui posthabitis serijs huic vni haererent. Zuing•de form. adolesc. §. 3.
For the proof of the Assumption; It is no sound course of arguing to reason rfrom what may be: as to say, What a man may spend much time about without tediousness, or despair of being ever overthrown in, that a man doth misspend, or must needs misspend much time about. That indeed, if he will, he may misspend much time about, but he need not, unless he will: neither sinneth▪he if he do not, because he might if he would. Many other things there are that a man may spend time amiss in, and more then he well may; yea wherein many do, as in pleasant and delightful discourse swith such friends whose company a man taketh special delight in and could endure to discourse all day withal; or in tjourneying abroad, and in flitting from place to place and ufrom house to house, and the like; which things yet are not therefore simply evil in themselves (I mean, xmutual society, and journeys for pleasure) if they be not evil used, though they be evil to ⟨p. 191⟩them by whom they are so abused.
For the proofe of the Assumption; It is no sound course of arguing to reason rfrom what may be: as to say, What a man may spend much time about without tediousnesse, or despaire of being euer ouerthrowne in, that a man doth mispend, or must needes mispend much time about. That indeed, if he will, hee may mispend much time about, but he need not, vnlesse he will: neither sinneth▪he if he doe not, because he might if he would. Many other things there are that a man may spend time amisse in, and more then he well may; yea wherein many doe, as in pleasant and delightfull discourse swith such friends whose company a man taketh speciall delight in and could endure to discourse all day withall; or in tiournying abroad, and in flitting from place to place and ufrom house to house, and the like; which things yet are not therefore simply euill in themselues (I meane, xmutuall society, and iournies for pleasure) if they be not euill vsed, though they be euill to ⟨p. 191⟩them by whom they are so abused.
tFrequens migratio instabilis est animi. Sen. epist. 70. Frequens ac mobilis tra•situs maximum perfecti operis est impedimeut••. Pater••l l. 1.Frequens migratio instabilis est animi. Sen. epist. 70. Frequens ac mobilis tra•situs maximū perfecti operis est impedimeut••. Pater••l l. 1.
To this may be annexed that which is alleged by way of amplification in one of the former Arguments, that by long sitting at this game, while men spend whole days at it, ythey impair their bodily health and strength, and get of• the gout. An inconvenience arising from the immoderate use of it; (and zsuch as may spring likewise from the immoderate use of other things, though not evil in themselves:) which as no wise, nor godly man but condemneth and abhorreth; so none of the one will, or the other ought to condemn the thing it self so abused, especially where it may otherwise be well used, for it.
To this may be annexed that which is alleadged by way of amplification in one of the former Arguments, that by long sitting at this game, while men spend whole daies at it, ythey impaire their bodily health and strength, and get of• the goute. An inconuenience arising from the immoderate vse of it; (and zsuch as may spring likewise from the immoderate vse of other things, though not euill in themselues:) which as no wise, nor godly man but condemneth and abhorreth; so none of the one will, or the other ought to condemne the thing it selfe so abused, especially where it may otherwise be well vsed, for it.
yDan d• lud. algae c. 9. rat. 2.Dan d• lud. al•ae c. 9. rat. 2.
§ 3. The third evil accompanying it or occasioned by it is 1the feeding of covetous affections. For where is there greedier desire of gain? where more bcheating and cony-catching then in these games? cyea worse are they then usury, yea then usury upon usury: for here is increase without lone or delay of time, in an instant, and that equal all out with the main principal: dworse then robbery by the high-way side: stripping those that they eat and drink with not of money only, but of apparel too, even to the very shirt; that which thieves will scarce do.
§ 3. The third euill accompanying it or occasioned by it is 1the feeding of couetous affections. For where is there greedier desire of gaine? where more bcheating and cony-catching then in these games? cyea worse are they then vsury, yea then vsurie vpon vsury: for here is increase without lone or delay of time, in an instant, and that equall all out with the maine principall: dworse then robery by the high-way side: stripping those that they eate and drinke with not of money onely, but of apparell too, euen to the ve ry shirt; that which theeues will scarce doe.
I answer in a word: All this may be helped easily either by playing for nothing; or if men be of that mind, that they think ewithout gaining cold gaming; fby playing for such trifles as may be won without much loss to the looser, making choice of such to play with as we know able well to spare it, and spending presently what is so won in common ⟨p. 192⟩between the winners and losers. Neither ought those evils to prejudice the lawful and honest use of any exercise that may easily be severed from it.
I answere in a word: All this may be holpe easily either by playing for nothing; or if men be of that minde, that they thinke ewithout gaining cold gaming; fby playing for such trifles as may be won without much losse to the looser, making choise of such to play with as we know able well to spare it, and spending presently what is so won in common ⟨p. 192⟩betweene the winners and loosers. Neither ought those euills to preiudice the lawfull and honest vse of any exercise that may easily be seuered from it.
eDicunt no•nu••i se non oblect•ri ludo, nisi pro pe•uniae ludant. Martyri• Jud. c. 14. sine lucro sriget lusus. Balmf. dialog.Dicunt no•nu••i se non oblect•ri ludo, nisi pro pe•uniae ludant. Martyri• Iud. c. 14. sine lucro sriget lusus. Balmf. dialog.
fIf play be for a small matter, the loss whereof is no hurt to him that loseth it, and it be applied to a common good, it is lawful. Perkins Cas. of Conscienc. l 3. c 4. q 3. rule 3.If play be for a small matter, the losse whereof is no hurt to him that loseth it, and it be applied to a common good, it is lawfull. Perkins Cas. of Conscienc. l 3. c 4. q 3. rule 3.
Beside that this ground admitted will overthrow all playing, even for victory too, as well as for gain: since we may as well condemn, and so gsome do, the one for feeding and fostering ambitious humours, as we may the other for nursing and nourishing covetous desires: and so all gaming for either shall together go to ground; that which seemeth over-harsh, and hto savour rather of Stoical austerity, then of Christian severity.
Beside that this ground admitted will ouerthrow all playing, euen for victory too, as well as for gaine: since we may as well condemne, and so gsome doe, the one for feeding and fostering ambitious humors, as we may the other for noursing and nourishing couetous desires: and so all gaming for either shall together go to ground; that which seemeth ouer-harsh, and hto sauour rather of Stoicall austeritie, then of Christian seueritie.
gSatis ali•qui laboramus cupiditate pecuniae, ambition vincendi ac excellendi; quid hos morbos ludis ex•itamus? Martyr in Jud. c. 14Satis ali•qui laboramus cupiditate pecuniae, ambitione vincendi ac excellendi; quid hos morbos ludis ex•itamꝰ? Martyr in Iud. c. 14
hFacest ergo inhumana illa philosophia, quae non tā tum malignè nos private licito b•n ficentiae divinae fructu, sed obtiner• nō potest, nisi hominem cu•ctu s•nsibus spoliatum in stipitem redegerit. Calu instit •ib. 3. c. 10 § 3. Christians are neither Stoics nor Epicures. Paul disputes against both. Act. 17.18. Greenham par. 2. c. 16 § 7.Fac•ss•t ergo inhumana illa philosophia, quae non tā tum malignè nos priuat licito b•n ficentiae diuinae fructu, sed obtiner• nō potest, nisi hominem cu•ctu s•nsibꝰ spoliatum in stipitem redegerit. Calu instit •ib. 3. c. 10 § 3. Christians are neither Stoicks nor Epicures. Paul disputes against both. Act. 17.18. Greenham par. 2. c. 16 § 7.
§ 4. The fourth evil these games are charged with is the iwasting of wealth and of mens worldly estates, that which should sustain and support them and theirs, and wherewith they should be helpful and beneficial to others. For there is no game that men spend and wast more upon then these, at which many make away Land and living, goods and chattels, jewels and plate, and their apparel from their backs. Yea *some when they have plaid all away, have at length staked them selves, if they lost, to be made Slaves: in so much that these games have oft been the very bane of great personages, and the ruin of great houses.
§ 4. The fourth euill these games are charged with is the iwasting of wealth and of mens worldly estates, that which should sustaine and support them and theirs, and wherewith they should be helpfull and beneficiall to others. For there is no game that men spend and wast more vpon then these, at which many make away Land and liuing, goods and chattels, iewels and plate, and their apparell from their backes. Yea *some when they haue plaid all away, haue at length staked them selues, if they lost, to be made Slaues: in so much that these games haue oft beene the very bane of great personages, and the ruine of great houses.
iDan. de lud. al•ae, c. 9. rat. 6. & Justinian. C•d. l. 3. •i•. 23 leg. 2. — neque enim loculis comitantibus •itur Ad casum •abulae, posita sed luditur ar•a. Ivven. sat. 1. Si quis •abet nummos veniens, exibit inanis. Vitalis scholin catalict.Dan. de lud. al•ae, c. 9. rat. 6. & Ius•inian. C•d. l. 3. •i•. 23 leg. 2. — neque enim loculis comitantibꝰ •itur Ad casum •abulae, posita sed luditur ar•a. Iuuen. sat. 1. Si quis •abet nummos veniens, exibit inanis. Vitalis scholin catalict.
*Cum omnia defec•rint, ex••emo & novissimo jact• de libertate & de corpore contendunt. Tacit. de mor. German.Cum omnia defec•rint, ex••emo & nouissimo iact• de libertate & de corpore contendunt. Tacit. de mor. German.
The same answer must be given here, that was oft given before. This ariseth not from the nature of the thing itself: it cometh not from the spring, but from the filthy channel that the stream passeth by: it may be taken at the fountain-head without any of this filth, and it is no more defiled to those that there take it, then if there were no such abuse or defilement at all of it.
The same answere must be giuen here, that was oft giuen before. This ariseth not from the nature of the thing itselfe: it cōmeth not frō the spring, but from the filthie chanell that the streame passeth by: it may be taken at the fountaine-head without any of this filth, and it is no more defiled to those that there take it, then if there were no such abuse or defilement at all of it.
Beside that on this ground might bowls, and shooting, and tennis, and many other like exercises (yea kany game) be likewise condemned, because at such also many misspend both their time and their estates. If at these more then at those, it is because they are more usual and more obvious: And the difference, being but in degree, may make the one worse then the other, but must of necessity cashier both, if it condemn either.
Beside that on this ground might boules, and shooting, and tennis, and many other like exercises (yea kany game) be likewise condemned, because at such also many mispend both their time and their estates. If at these more then at those, it is because they are more vsuall and more obuious: And the difference, being but in degree, may make the one worse then the other, but must of necessitie casheere both, if it condemne either.
kProverb. 21.17▪ Persequi singulous longum est, quorū aut latrunculi, a•• pila, aut exc•quendi in sole corporis c•ra consumpsere vitam. Sen. de breu. vit. ca. 13. Evian ludus pilae, si immodicè vel cupi•è ••creatur, mortal fit. Alex. de Ales sum. part. 4. q. 48. & Henr. Herp. in decal precept. 3. s•rm 3.Prouerb. 21.17▪ Persequi singuloꝰ longum est, quorū aut latrunculi, a•• pila, aut exc•quēdi in sole corporis c•ra consumpsere vitam. Sen. de breu. vit. ca. 13. E•iā ludꝰ pilae, si immodicè vel cupi•è ••creatur, mortale fit. Alex. de Ales sum. part. 4. q. 48. & Henr. Herp. in decal praecept. 3. s•rm 3.
I might well here pass by, should I not be suspected to conceal somewhat that were of some weight, what is alleged out of Lyra, that in his Praeceptorie (a little Treatise of his upon the commandments)l, mas coveting an other mans goods greatly; being a mighty means of deceit; passing usury; causing lying, swearing, brawling and many idle words; being an offence to the godly; breaking the Laws; misspending time; and what not? and that thereupon he concludeth nthat such games are not to be tolerated or endured among Christians.
I might well here passe by, should I not be suspected to conceal somwhat that were of some weight, what is alleadged out of Lyra, that in his Praeceptorie (a little Treatise of his vpon the commandements)l, mas coueting an other mans goods greatly; being a mightie meanes of deceit; passing vsury; causing lying, swearing, brauling and many idle words; being an offence to the godly; breaking the Lawes; mispending time; and what not? and that thereupon he concludeth nthat such games are not to be tolerated or indured among Christians.
lEx•at Nicolai Lyrani libellus in qu• ex varij• scriptoribus rationes 9. collegit, propter quas alea ludus inter Christianos minimé tolerandus videatur. Dan. de lud. alea c. 8. he should upon divers good grounds gathered out of sundry Writers, nine especially, condemn this kind of gameEx•at Nicolai Lyrani libellus in qu• ex varij• scriptoribus rationes 9. collegit, propter quas alea ludꝰ inter Christianos minimé tolerandꝰ videatur. Dan. de lud. alea c. 8. he should vpon diuers good grounds gathered out of sundrie Writers, nine especially, condemne this kinde of game
True it is that oLyra out of Hostiensis nameth 9. circumstances, which being all, saith he, deadly sins make the game therefore such that is accompanied therewith, as these games oft are. And in steed of those nine he might as well, with psome others, have reckoned up 16. for so many hath Hostiensis in certain qverses that he citeth. To which also ⟨p. 194⟩we may add, passing by 4divers that allege fewer, that Antoninus in his sum, and *some others out of him, raise them to an whole sAlphabet of evils that usually accompany these games, even as many as there be aces or points on the dice: as also that 1some other Friars find in dice-play, as 2one of ours of late in the use of the Cross, the breach of the whole Decalogue, and of all the ten Commandments.
True it is that oLyra out of Hostiensis nameth 9. circumstances, which being all, saith he, deadly sinnes make the game therefore such that is accompanied therewith, as these games oft are. And in steed of those nine he might as well, with psome others, haue reckoned vp 16. for so many hath Hostiensis in certaine qverses that he citeth. To which also ⟨p. 194⟩wee may adde, passing by 4diuers that alleadge fewer, that Antoninus in his summe, and *some others out of him, raise them to an whole sAlphabet of euils that vsually accompany these games, euen as many as there be aces or points on the dice: as also that 1some other Friers finde in dice-play, as 2one of ours of late in the vse of the Crosse, the breach of the whole Decalogue, and of all the ten Commaundements.
oNovē circumstā tias enum•rat Hostiensi• de lud. alea dist. 1. quarū quaelibet est peccatū mortale. Lyra ad praecept. 7. expos. 3. & •asae• ̄ habet Alex. de A•es sum. par. 4. q. 48. mem 5.Nouē circumstā tias enum•rat Hostiensi• de lud. alea dist. 1. quarū quaelibet est peccatū mortale. Lyra ad praecept. 7. expos. 3. & •asae• ̄ habet Alex. de A•es sum. par. 4. q. 48. mem 5.
pGreg. Tholos. syntag. l. 39. c. 3. §. 10. & I•doc Da•nuder. rerum crimi•. prax. c. 126. §. 15.
qHac cum toxilli• lu•end• crimina fi•nt: Ecclesiae spr•t••, usuraque, ri•a, rapina, Scandala, tum nuge, blasphemia, tumfaciendi Furti doctri•a, violentia, copia fals•, Et morti• causa, decepti•, perditi•que Tempori•, & desiderium, corruptioque ingens: Isti• praedict• adulati•, vitaq•• turpi•. Hostiens. sum. de excess. praelat.
〈non-Latin alphabet〉. Arist. Ethic. Nic•••. lib. 10. cap 4. Quod caret altern• requie, durabile non est: Haec reparat vires, membraque fessa leuat. Ouid. Epist. 4. Etsi enim de ignauiae desidi•sa (qualis Vaciae i••a vi•i hominis sepul•ura, S•n. Epis•. 55. & 82) verè sit dictum; 〈non-Latin alphabet〉. Plut. de sene p•lit. 〈non-Latin alphabet〉. Diogen. Laert. de Theopl•r Arc•m inten•i• frangit, anim•m remissio. Publ. Syr. nihilo tamen minus verum, quod alij: 〈non-Latin alphabet〉. Amasis apud Herodot. lib. 2. Arcum ni cesses tendere, molli• erit. Ouid. Epist. 4. Ci•ò rumpes arcum, semper si tensum habu•ris. At si laxaris, cù• vo•es erit vtilis. Sic lusus animo debet aliquando d•ri, Ad cogitandum melior vt redeat tibi. Aesop. apud Phaedrum lib. 3. fab. 53. De Ioanne Euangelista tale quiddam refert Abraham Abb. apud Cassian. colla•. 24. c. 21. & Thom. sum. par. 2• 2ae. q. 168 •. 2. & Herp. spec. aur. de praec. 3. serm. 2. Sed & de Antonio balista exemplum ad idem vsurpante Antonin. sum. par. 2. tit. 1. c. 23. §. 1. & Guil. Pepin. de conf•ss tract. 2. par. 3. c. 6. ex vit. patr.
nSapientis esse remittere interdum acie• rebus agendis intent•m. Aug. de music. lib. 2. cap. 14. id quod ludo maximè fit. Martyr. in lud. c. 14. qua remissio fit ••t per ludicra verba & facta. Thom. ubisup. Cum pueris Socrates ludere non erubescebat, &c. Sene•. de tranquill. c 15. ut & Augustus Suet. c. 83: & Agesilaus Plut. apoph. Danda est remissio animis: nec in eadem intentione aequaliter retinenda mens est, sed ad joc•s revocanda: meliores acrior•sque requieti surgent. V: fertili•us agr•• non est imperaendum, citò enim exhauriet illos nunquam intermissa foecunditas; ita aenimorum impetus assiduus labour frangit; vires recipient paulum resoluti & remissi: nascitur enim ex assiduitate laborum, animorum hebetatio quaedam & languor. Senec de tranquill. cap. 15.Sapientis esse remittere interdum acie• rebus agendis intent•m. Aug. de music. lib. 2. cap. 14. id quod ludo maximè fit. Martyr. in lud. c. 14. qua remissio fit ••t per ludicra verba & facta. Thom. vbisup. Cum pueris Socrates ludere non erubescebat, &c. Sene•. de tranquill. c 15. vt & Augustus Suet. c. 83: & Agesilaus Plut. apoph. Danda est remissio animis: nec in eadem intentione aequaliter retinenda mens est, sed ad ioc•s reuocanda: meliores acrior•sque requieti surgent. V: fertili•us agr•• non est imperaendum, citò enim exhauriet illos nunquam intermissa foecunditas; ita aenimorum impetus assiduus labor frangit; vires recipient paulum resoluti & remissi: nascitur enim ex assiduitate laborum, animorum hebetatio quaedam & languor. Senec de tranquill. cap. 15.
o[Greek or Hebrew]. Antiph• apud Plut. Anton. & Theophrastus teste Laertio. Hinc [Greek or Hebrew], Sapientum scitum, ut So•iades apud S•ob•um serm. 3. & Cl•m. Alex. strom. l. 1. i. T•mpori parcere, uti legunt apud Cicer. de fin. l. 3. Angelius & Victor. var. lect. l. 11. c. 19.〈non-Latin alphabet〉. Antiph• apud Plut. Anton. & Theophrastus teste Laertio. Hinc 〈non-Latin alphabet〉, Sapientum scitum, vt So•iades apud S•ob•um serm. 3. & Cl•m. Alex. strom. l. 1. i. T•mpori parcere, vti legunt apud Cicer. de fin. l. 3. Angelius & Victor. var. lect. l. 11. c. 19.
pQuem mihi dabis, qui pr•tium aliquod tempori ponat? Sen. epist. 1. Non exiguum temp•ris habemus, sed ••ltum perdimus. Non (•am) accepimus brevem vitam quàm sacimus: non inopes eius, sed prodigi sumu•• astricto sunt homines in continendo patrimonio; simul ad temporis jacturam ventum est, profusissimi in eo, cuius unius avaritia honesta est. Senec. de breu. vitae c. 1. & 3.Quem mihi dabis, qui pr•tium aliquod tempori ponat? Sen. epist. 1. Non exiguum temp•ris habemus, sed ••ltum perdimus. Non (•am) accepimus breuem vitam quàm sacimus: non inopes eius, sed prodigi sumu•• astricto sunt homines in continendo patrimonio; simul ad temporis iacturam ventum est, profusissimi in eo, cuius vnius auaritia honesta est. Senec. de breu. vitae c. 1. & 3.
Hac cum toxilli• lu•end• crimina fi•nt: Ecclesiae spr•t••, vsuraque, ri•a, rapina, Scandala, tum nuge, blasphemia, tumfaciendi Furti doctri•a, violentia, copia fals•, Et morti• causa, decepti•, perditi•que Tempori•, & desiderium, corruptioque ingens: Isti• praedict• adulati•, vitaq•• turpi•. Hostiens. sum. de excess. praelat.
4Alexan. Carpent. destruct. vit. par 4. c 23. Astesan sum. l. 5. tit. 30. q 1. Angel. sum. de Ludo. Henr. Herp. sp•c. aur. ad praec. 2 ser. 3. Joan. Grusch. quadrag. serm. 10. part 3 Denisegem. praelict. destruct. tract. 1. consid. 2. Ambros. Taru•s quadrag. serm. 39. consid. 2. conclus. 3. & alij quamplurimi.Alexan. Carpent. destruct. vit. par 4. c 23. Astesan sum. l. 5. tit. 30. q 1. Angel. sum. de Ludo. Henr. Herp. sp•c. aur. ad praec. 2 ser. 3. Ioan. Grusch. quadrag. serm. 10. part 3 Denisegem. praelict. destru•t. tract. 1. consid. 2. Ambros. Taru•s quadrag. serm. 39. consid. 2. conclus. 3. & alij quamplurimi.
