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.
The answer to this argument (to omit that it cometh not home to the main question concerning the general use of Lots in disport, which though all here said were granted, still standeth) must consist in a survey of the particular allegations, that for proof of the assumption are produced.*
The answere to this argument (to omit that it commeth not home to the maine question concerning the generall vse of Lots in disport, which though all here said were granted, still standeth) must consist in a surueigh of the particular allegations, that for proofe of the assumption are produced.
*Of all men by general consent as it were this vile game as most vile is detected & detested: Heathen ever hated it; Christians ever abhorred it. Babington on Command. 8. Adcò ut quodlibe• hominum genus company consens•, tanquamipsius naturae ore gravissi•è semper alcam damnariu•, & ex Christianorum commercio ac c••tu longissim• exploseri•t. Dan. de lud. al•ae c. 7.Of all men by generall consent as it were this vile game as most vile is detected & detested: Heathē euer hated it; Christians euer abhorred it. Babington on Command. 8. Adcò vt quodlibe• hominum genus com••ni consens•, tanquamipsius naturae ore grauissi•è semper alcam damnariu•, & ex Christianorum commercio ac c••tu longissim• exploseri•t. Dan. de lud. al•ae c. 7.
To begin with Christian writers, some indeed of them condemn all use of dice as simply unlawful: ⟨p. 209⟩but those not many, nor till of late days, as by the former discourse also may partly appear. Yea they that allege these Testimonies themselves allow some use of them, and such use as the Authors alleged by them do even as much condemn as that use that these themselves do disallow.
To begin with Christian writers, some indeed of them condemne all vse of dice as simply vnlawfull: ⟨p. 209⟩but those not many, nor till of late daies, as by the former discourse also may partly appeare. Yea they that alleadge these Testimonies themselues allow some vse of them, and such vse as the Authors alleadged by them doe euen as much condemne as that vse that these themselues do disallow.
For *the Ancients; to omit, that some other exercises, as fhunting and hawking, have been as commonly, yea are more generally and peremptorily condemned by them, which yet are confessed not to be simply evil or unlawful therefore in themselves: The testimonies alleged are not past two or three beside those that were discussed in the former argument; and those either of no weight at all, or nothing pertinent to the purpose.
For *the Auncients; to omit, that some other exercises, as fhunting and hauking, haue beene as commonly, yea are more generally and peremptorily condemned by them, which yet are confessed not to be simply euill or vnlawfull therfore in themselues: The testimonies alleadged are not past two or three beside those that were discussed in the former argument; and those either of no weight at all, or nothing pertinent to the purpose.
*Nec minus patres hoc damnosae & illicitae inertia genus detestantur. Dan. lud. all. c. 8.Nec minus patres hoc damnosae & illicitae inertia genus detestantur. Dan. lud. al. c. 8.
fOmninò prohibet venationum spectationes fieri Synod 6. c. 51. Vise & quae ex Hieronym. Ambr. & Aug habent Grat. dist. 86. & Joan. Far. polycr l. 1. c. 4.Omninò prohibet venationum spectationes fieri Synod 6. c. 51. Vise & quae ex Hieronym. Ambr. & Aug habent Grat. dist. 86. & Ioan. Sar. polycr l. 1. c. 4.
gCyprian, saith one, as holy a man as any other in his time, saith that even the Devil himself was the first Author of this harmful invention: in regard whereof that godly man witnesseth that it ought with the whole heart to be accursed and abhorred of us, since we can have no safe or saving traffic with the Devil or any of his devices. Whereunto it is further added that Cyprian reporteth that the Devil, saith hone, Mercury the Heathens God, saith ianother, having invented both cards and dice, caused his own image and the images of other Idols, to be painted on the cards (in steed whereof we have other pictures now upon them) to be adored ever by the gamesters, with a cup of wine and a kiss, at the entrance into game.
gCyprian, saith one, as holy a man as any other in his time, saith that euen the Deuill himselfe was the first Author of this harmefull inuention: in regard whereof that godly man witnesseth that it ought with the whole heart to be accursed and abhorred of vs, since wee can haue no safe or sauing trafficke with the Deuill or any of his deuices. Whereunto it is further added that Cyprian reporteth that the Deuill, saith hone, Mercurie the Heathens God, saith ianother, hauing inuented both cards and dice, caused his owne image and the images of other Idoles, to be painted on the cards (in steed whereof we haue other pictures now vpon them) to be adored euer by the gamesters, with a cup of wine and a kisse, at the entrance into game.
A man might upon better ground argue thus against Physic and Gold-smiths work: Tertullian an ancient Father, and one that kCyprian commonly ⟨p. 210⟩called his Master, saith that lthe use of Herbs for physic, and curious working in costly metals were invented by evil Angels to please women withal; and that mEnoch himself saith so in a work of his nyet extant, whereof that authority in the oEpistle of Jude is a part: But Christians may have no dealing with the Devil or with any of his devices: and therefore may not meddle in that kind either with herbs or with metals: nor Christian women wear any gold about them: (as Tertullian supposing pthe Apostles also to speak for him thereupon there concludeth;) nor Christian men or women use the benefit of physic; as qsome other of the Ancients have held. But this argument were too weak: and yet the other is far weaker; being built upon the testimony and authority of a mere counterfeit Author.
A man might vpon better ground argue thus against Physicke and Gold-smiths worke: Tertullian an auncient Father, and one that kCyprian commonly ⟨p. 210⟩called his Master, saith that lthe vse of Hearbs for physicke, and curious working in costly mettals were inuented by euill Angels to please women withall; and that mEnoch himselfe saith so in a worke of his nyet extant, whereof that authoritie in the oEpistle of Iude is a part: But Christians may haue no dealing with the Deuill or with any of his deuices: and therefore may not meddle in that kinde either with herbs or with mettals: nor Christian women weare any gold about them: (as Tertullian supposing pthe Apostles also to speake for him thereupon there concludeth;) nor Christian men or women vse the benefit of physicke; as qsome other of the Auncients haue held. But this argument were too weake: and yet the other is far weaker; being built vpon the testimony and authoritie of a meere counterfait Author.
kDa magistrum, Cyprianus dicere solitus, Tertullianū significans. Paulus Cypriani notarius apud Hieron. in Catalogue.Da magistrum, Cyprianus dicere solitus, Tertullianū significans. Paulus Cypriani notarius apud Hieron. in Catalog.
lAngeli desertores metallorum opera nudaverunt, & herbarum ingenia traduxeru•t. Tertull. de habitu mul Et idem habet de cuitu soem.Angeli desertores metallorum opera nudauerunt, & herbarum ingenia traduxeru•t. Tertull. de habitu mul Et idem habet de cuitu soem.
mUt Enoch refert. Ibid.Vt Enoch refert. Ibid.
nVide longū satis opusculi huius pseudepigraphi [Greek or Hebrew] apud Scalig. in notis ad Euseb. Chron.Vide longū satis opusculi huius pseudepigraphi 〈non-Latin alphabet〉 apud Scalig. in notis ad Euseb. Chron.
There is a work indeed rof that argument in the slate editions of Cyprian, (for in the tancienter of them it is not;) the Author whereof, who ever he were, (u sure Cyprian he was not; the rudeness of the stile showeth it to be none of his, *who for purity of Latin phrase and fineness of speech hath special commendation of all generally given him:) telleth an idle tale in it, how that xa certain learned man after long study invented the game of dicing by the instinct of the Devil: and that thereupon he caused his own picture to be drawn with the dicing tables as his invention in his arms (for as for Cards ⟨p. 211⟩or any image painted on them there is no one word in the book) to be adored by the Gamesters at the beginning of their game. Whereupon he termeth ythe dicing Table the Devils hunting spear: and saith that zwho so playeth at dice, doth first sacrifice to the Devil the Author of that game, and polluteth his hands with diabolical sacrilege. If any such custom were in his times, it was impious: but both the story it self seemeth idle and frivolous; and 1the Author being uncertain the authority is of no weight.
There is a worke indeed rof that argument in the slate editions of Cyprian, (for in the tauncienter of them it is not;) the Authour whereof, who euer he were, (u sure Cyprian he was not; the rudenesse of the stile sheweth it to be none of his, *who for purity of Latine phrase and finenesse of speech hath speciall commendation of all generally giuen him:) telleth an idle tale in it, how that xa certaine learned man after long study inuented the game of dicing by the instinct of the Deuill: and that thereupon he caused his owne picture to be drawne with the dicing tables as his inuention in his armes (for as for Cards ⟨p. 211⟩or any image painted on them there is no one word in the booke) to be adored by the Gamesters at the beginning of their game. Whereupon he tearmeth ythe dicing Table the Diuells hunting speare: and saith that zwho so plaieth at dice, doth first sacrifice to the Deuill the Author of that game, and polluteth his hands with diabolicall sacriledge. If any such custome were in his times, it was impious: but both the story it selfe seemeth idle and friuolous; and 1the Author being vncertaine the authority is of no weight.
uSpuria quae non sunt Cypriani, Liberde aleateribus, &c. Perkins problem.Spuria quae non sunt Cypriani, Liberde aleateribꝰ, &c. Perkins problem.
*Sole clariora sunt Cypriani opera. Hieron. catalogue. B. Cyprianus instar fontis purissimi dulcis incedit & placidus. Idem ad Paulin. Ut discernere nequeas utrum ornatior in loquendo, an in explicando foelicior fuerit. Lactant. instit. l 5. c. 1. Scripsit elegantissima phrasi, & Ciceroniano candori proxima. Sixth. Sen. Biblioth l. 4. Cùmolim Africa multos ediderit eloquentia doctrinaque celebres, tamen vix vita contigit Romana dictionis germana puritas praterquam Cypriani. Erasm. praefat.Sole clariora sunt Cypriani opera. Hieron. catalog. B. Cyprianus instar fontis purissimi dulcis incedit & placidꝰ. Idem ad Paulin. Vt discernere nequeas vtrum ornatior in loquendo, an in explicando foelicior fuerit. Lactant. instit. l 5. c. 1. Scripsit elegantissima phrasi, & Ciceroniano candori proxima. Sixt. Sen. Biblioth l. 4. Cùmolim Africa multos ediderit eloquentia doctrinaque celebres, tamen vix vita contigit Romana dictionis germana puritas praterquam Cypriani. Erasm. praefat.
xEruditum quendam multum meditando tandem Zabuli solius instinctu alcae usum inuenisse, &c.Eruditum quendam multum meditando tandem Zabuli solius instinctu alcae vsum inuenisse, &c.
yAlcae tabula Diaboli venabulum.
zAleae qui ladit, prius auteri cius sacrificare debet: & sacrificio Diaboli manus polluit.
1Testibus non testimonijs credendū esse lex jubet. Petr. Clan epist. 2. lib. 1. Hadrian. Imp apud Callisirat. digest. lib. 22. tit 5. leg. 3.Testibus non testimonijs credendū esse lex iubet. Petr. Clan epist. 2. lib. 1. Hadrian. Imp apud Callisirat. digest. lib. 22. tit 5. leg. 3.
And the foolish Friars, (out of whose forge this counterfeit Cyprian may well seem to have come, first found cited by athem) have much idle matter in them to this purpose. bOne telleth us that Hazard is the same with cAstaroth (or dAstarte as the Greeks speak) the proper name of one of the principal Devils: and that ethe dice are therefore the Devils altars; and the points on them his eyes: at which men call on God and the Devil together, when they say, God and good Hazard: and that those that play at them, either tables or cards, with fthe idolatrous Jews, gspread a table to Fortune, hputting themselves in play upon her. iAnother saith that as God invented an Alphabet of 21. letters which make up the Bible, so the Devil hath invented an Alphabet of 21. kabuses, and as many points on the dice, which make up his black book or his Bible. lA third telleth a long tale of a ⟨p. 212⟩Parliament held by Lucifer in hell, wherein this game was agreed upon, and a Church constituted of those that follow it, whereof Lucifer himself should be Pope or chief head, the other Devils his Gardinalls, the common dicing houses the cathedral Churches, the Taverns parish Churches, and each family a private Chapel for the 12. days in Christmas; the dice the Missal or Mass-book with his 21. black letters; and so he goeth on in his apish manner to apply all the Priests Mass-attire, and all the mysteries of their Mass to this devilish device; as indeed well suit they may and sort the one with the other. And of the same stamp with these Friarly fancies, mere poetical fictions, are that counterfeit Cyprian's conceits: both the phrase and the frame of the work bewray what the Author was.
And the foolish Friers, (out of whose forge this counterfait Cyprian may well seeme to haue come, first found cited by athem) haue much idle matter in them to this purpose. bOne telleth vs that Hazard is the same with cAstaroth (or dAstarte as the Greekes speake) the proper name of one of the principall Deuils: and that ethe dice are therefore the Deuils altars; and the points on them his eyes: at which men call on God and the Deuill together, when they say, God and good Hazard: and that those that play at them, either tables or cards, with fthe idolatrous Iewes, gspred a table to Fortune, hputting themselues in play vpon her. iAnother saith that as God inuented an Alphabet of 21. letters which make vp the Bible, so the Deuill hath inuented an Alphabet of 21. kabuses, and as many points on the dice, which make vp his blacke booke or his Bible. lA third telleth a long tale of a ⟨p. 212⟩Parliament held by Lucifer in hell, wherein this game was agreed vpon, and a Church constituted of those that follow it, whereof Lucifer himselfe should be Pope or chiefe head, the other Deuills his Gardinalls, the common dicing houses the cathedrall Churches, the Tauernes parish Churches, and each familie a priuate Chappell for the 12. daies in Christmas; the dice the Missall or Masse-booke with his 21. blacke letters; and so he goeth on in his apish manner to apply all the Preists Masse-attire, and all the mysteries of their Masse to this diuelish deuice; as indeede well sute they may and sort the one with the other. And of the same stampe with these Frierly fancies, meere poeticall fictions, are that counterfait Cyprians conceipts: both the phrase and the frame of the worke bewray what the Author was.
aLandulf. ae Celumna in breviar. histor. Trithem. in catalogue. Antonin. sum. histor. Bergom. in supp•. Chron.Landulf. ae Celumna in breuiar. histor. Trithem. in catalog. Antonin. sum. histor. Bergom. in supp•. Chron.
bOdo Paris serm. in quinquaeges. Hazard jaē est Astaroth, i. propriū nomen cuiusdā principis daemoniorum.Odo Paris serm. in quinquaeges. Hazard iaē est Astaroth, i. propriū nomen cuiusdā principis daemoniorum.
gQui ponitis fortunae mensam, & libatis super eam. Vetus Lat. Vise Seld. de Dijs Syr. synt. 1. c. 1.
hPonunt mensam fortunae qui ludunt caponentes see fortunae sive per taxillos ludendo sein per chartas. Antonin sum. par. 2. t. 1. c. 23 § 8.Ponunt mensam fortunae qui ludunt caponentes se fortunae siue per taxillos ludendo sein per chartas. Antonin sum. par. 2. t. 1. c. 23 § 8.
iGabriel. Barclet. quadrag. hebdom. 4. fer. 2. Diabolus inuenit bibliam suam, i. datos, in quibus posuit 31. puncta, tanquam nigras literas. Et Odo ubi sup. Sunt libri Satanae in quibus tot puncta ques litera.
§ 11. Yea but mAugustine saith that the Devil invented Dice; and that in a work that is questionless his; in his fourth book of the City of God.
§ 11. Yea but mAugustine saith that the Deuill inuented Dice; and that in a worke that is questionlesse his; in his fourth booke of the City of God.
mAleam inuenit Demon. August. de civit. Dei lib. 4. Babington on Command. 8.Aleam inuenit Demon. August. de ciuit. Dei lib. 4. Babington on Command. 8.
It is true that those words are found in Augustine's Index; but with reference to a place not in Augustine's fourth book of the City of God, where there is no such matter, save that nStageplaies are by Varro esteemed a part of divine worship, and that the Devils much delighted in them; but to a place of Lewis Vives his Commentary upon Augustine; where Augustine saith that othere is a Society of ungodly men, who live not after God but after man, following humane traditions and doctrines of Devils in the worship of false Gods and contempt of the true God: And Vives on him; pThere are learnings that Devils have delivered unto men, as Magic, Astronomic, and all kind of divination ⟨p. 213⟩except prophesy. qPlato writeth in Phaedrus (a Dialogue of his so entitled) that a Spirit or a Devil called Theuth invented letters, Arithmetic, Geometry, Astronomy, and Dice, and presented them to Thamus who was then King of Egypt. rAnd there is no doubt saith he, but that this wrangling and cavilling Logic proceeded from some devilish disposition: it loveth always to strive so against the truth, refusing to yield to any that shall speak to better purpose, and by falsehood rejoicing to overcome truth. Augustine's Index therefore deceived the Author of this Argument, and made him father that on Augustine which he no where saith, but another only on him, and that not as his own neither, but as the report of an other. It is a fable of Plato's, swhose works are full of such poetical fictions, though aiming ever at some moral matter. Among other of that kind he telleth a tale, and 1he telleth it as a tale, of one tTheuth a Damon, or a good spirit (for uso they esteemed them; in regard of their singular skill and knowledge giving that title unto them) xwho having invented divers Arts, of special use, as he deemed, to wit, of Numbering and Counting, and Geometry and Astronomy, dice also and tables, and the use of letters, came and presented his devices unto Thamus then King of Egypt: and when among other of his inventions yhe ⟨p. 214⟩12had highly commended the use of letters and writing as a singular means for the increase of wisdom and help of memory; Thamus made him answer, that it would rather prove zclean contrary, a means to make men more careless, while they trusted thereto, and so more forgetful then afore;
It is true that those words are found in Augustines Index; but with reference to a place not in Augustines fourth booke of the City of God, where there is no such matter, saue that nStageplaies are by Varro esteemed a part of diuine worship, and that the Deuills much delighted in them; but to a place of Lewis Viues his Commentarie vpon Augustine; where Augustine saith that othere is a Society of vngodly men, who liue not after God but after man, following humane traditions and doctrines of Deuills in the worship of false Gods and contempt of the true God: And Viues on him; pThere are learnings that Deuills haue deliuered vnto men, as Magicke, Astronomic, and all kinde of diuination ⟨p. 213⟩except prophesie. qPlato writeth in Phadrus (a Dialogue of his so intituled) that a Spirit or a Deuill called Theuth inuented letters, Arithmetick, Geometrie, Astronomie, and Dice, and praesented them to Thamus who was then King of Aegypt. rAnd there is no doubt saith he, but that this wrangling and cauilling Logicke proceeded from some deuilish disposition: it loueth alwaies to striue so against the truth, refusing to yeeld to any that shall speake to better purpose, and by falshood reioicing to ouercome truth. Augustines Index therefore deceiued the Authour of this Argument, and made him father that on Augustine which hee no where saith, but another onely on him, and that not as his owne neither, but as the report of an other. It is a fable of Platoes, swhose workes are full of such poeticall fictions, though aiming euer at some morall matter. Among other of that kinde he telleth a tale, and 1he telleth it as a tale, of one tTheuth a Damon, or a good spirit (for uso they esteemed them; in regard of their singular skill and knowledge giuing that title vnto them)
nVarro non in rebus humanis, sed in rebu• divinis ludos s•enicos posuit, &c. Aug. decinit. Dei l. 4. c. 1.Varro non in rebus humanis, sed in rebu• diuinis ludos s•enicos posuit, &c. Aug. decinit. Dei l. 4. c. 1.
oSocietas impiorū non secundum Deum, sed secundum hominem viventiū, & in ipso cultu falsae contemptaque vera divinitatis doctrinas hominum damonaemue sectā tium. Aug de civit. Dei lib. 14. cap. 9.Societas impiorū non secundum Deum, sed secundum hominem viuentiū, & in ipso cultu falsae contemptaque vera diuinitatis doctrinas hominum damonaemue sectā tium. Aug de ciuit. Dei lib. 14. cap. 9.
pVives ad Aug. ibid. Sunt discipli•• quas demons hominibus tradiderunt.Viues ad Aug. ibid. Sunt discipli•• quas damones hominibus tradiderunt.
qPlato in Phad•o ••monem, cui erat nomen Theuth, inuenisse scribit literas, arith. geom. astron. aleam, &c.
rDialectitam qu• que hanc contentiosam & p•rtinacem non dubium est ab ingenio diabolico esse profectā, quòd in verum contra niti semper, & in meli• dicenti nunquā cedar, & falso verum gaudet vincere. Vives ibid.Dialectitam qu• que hanc contentiosam & p•rtinacem non dubium est ab ingenio diabolico esse profectā, quòd in verum contra niti semper, & in meli• dicenti nunquā cedere, & falso verum gaudet vincere. Viues ibid.
sUnde & Aristoteles dixit Plat•nis [Greek or Hebrew] Laert. Pla•one.
and to make them self-conceited rather then soundly wise, by stuffing their brains more with variety of opinions, then with sufficiency of matter and soundness of judgement.
and to make them selfe-conceited rather then soundly wise, by stuffing their braines more with variety of opinions, then with sufficiencie of matter and soundnesse of iudgement.
For the thing it self whether it be true or false, is not greatly material. For, not to make stay upon the great variety of opinions among Authors concerning the first original and invention of these games: some referring them ato the Lydians, as Inventors of the most games and sports, (by the Grammarians therefore supposed, though with small probability, to have btheir usual appellation in Latin from them) others to the Grecians, and they the most cto Palamedes, (one that helped to furnish Greece also with letters,) only done kind of them esome ascribing to Helen: For as for fIsidores conceit ⟨p. 215⟩of one Alea a soldier at Troy, it is like the learning of his times; and that which gsome others have of Attalus King of Asia, hath as little, if not less ground; the invention is far ancienter. To pass, I say, by the main current of Authors and Writers crossing Plato in this point, we might as well upon this ground condemn Grammar, and Astronomy, and Arithmetic, and Geometry, and the use of Letters and Cyphers, as of tables and dice, as diabolical inventions; seeing this fable of Plato referreth them all to the same original and to the same Author: as hthe common use of the Heathen was to ascribe the invention of every Art and matter of moment to some one Idol or other.
For the thing it selfe whether it be true or false, is not greatly materiall. For, not to make stay vpon the great variety of opinions among Authors concerning the first originall and inuention of these games: some referring them ato the Lydians, as Inuentors of the most games and sports, (by the Grammarians therefore supposed, though with small probabilitie, to haue btheir vsuall appellation in Latine from them) others to the Grecians, and they the most cto Palamedes, (one that helpt to furnish Greece also with letters,) onely done kind of them esome ascribing to Helen: For as for fIsidores conceipt ⟨p. 215⟩of one Alea a souldier at Troy, it is like the learning of his times; and that which gsome others haue of Attalus King of Asia, hath as little, if not lesse ground; the inuention is far auncienter. To passe, I say, by the maine current of Authors and Writers crossing Plato in this point, wee might as well vpon this ground condemne Grammar, and Astronomie, and Arithmetike, and Geometrie, and the vse of Letters and Cyphers, as of tables and dice, as diabolicall inuentions; seeing this fable of Plato referreth them all to the same originall and to the same Author: as hthe common vse of the Heathen was to ascribe the inuention of euery Art and matter of moment to some one Idoll or other.
aA Lydis famis tempore inuentos [Greek or Hebrew], caeteraque •mnia [Greek or Hebrew]. Herodot. l. 1. Vise Rhodig. antiq. lect. l. 15. c. 14. & Polydor. de rer. inuent. l. 2. c. 13.A Lydis famis tempore inuentos 〈non-Latin alphabet〉, caeteraque •mnia 〈non-Latin alphabet〉. Herodot. l. 1. Vise Rhodig. antiq. lect. l. 15. c. 14. & Polydor. de rer. inuēt. l. 2. c. 13.
b[Greek or Hebrew]. Dionys Hal. antiq. Rō l. 2. [Greek or Hebrew]. Hesych. Ludorū praesules Ludios & Lydios antiqui appellabant: ex Varronè de vita P. R. Nonius Mar. Ludi à Lydis quo • primi ad hanc rē adhibuerunt Romani ex Hetruria accitos. Isid. orig. l. 18. c. 16. Lydos Timaeus refert ex Asia transuenas in Hetruria consedisse•inde Romani accersitos artifices mutuantur, ut ludià Lydis vocarentur•et si Varro ludos à ludo, i. lusu, interpretatur. Tert. de spectac.〈non-Latin alphabet〉. Dionys Hal. antiq. Rō l. 2. 〈non-Latin alphabet〉. Hesych. Ludorū praesules Ludios & Lydios antiqui appellabant: ex Varronè de vita P. R. Noniꝰ Mar. Ludi à Lydis quo • primi ad hanc rē adhibuerunt Romani ex Hetruria accitos. Isid. orig. l. 18. c. 16. Lydos Timaeꝰ refert ex Asia transuenas in Hetruria cōsedisse•inde Romani accersitos artifices mutuantur, vt ludià Lydis vocarentur•et si Varro ludos à ludo, i. lusu, interpretatur. Tert. de spectac.
c[Greek or Hebrew]. Pausan. Corinth. [Greek or Hebrew]. Idem Phocic. Et Gr. Naz stelit. 1. Palamedē inuenisse [Greek or Hebrew], &c. quod & Plin. ex part. hist. not. l. 7. c. 56. Idem & Eustath. Odyss [Greek or Hebrew]. ex Sophocl. Palamede ineunisse hunc [Greek or Hebrew]. Et Philostr. in her•icis Et hinc [Greek or Hebrew] Eustath. et Palamediaci calculi Cassiod. variar. l. 8. ep. 31. Et [Greek or Hebrew] apud Eùphorionē Et Sidon. car. 23. Hictalos crepitantibus fritillis, Tanquā N••pades eper tor artis. Vise Lyl Gyrald poet. hist. dial. 2. & Ralph. Volater. comment. l. 29. Et Hadr. in a ind l. 2. c.
Chrysostom indeed (for I will conceal nothing that may seem ought to this purpose) speaking in general terms saith, that iPlay or game is not of God but of the Devil: and that kwe read that Christ *wept oft, but never that he laughed, or so much as once smiled: yea that lnone of the Saints in Scripture are reported ever to have laughed, msave oSarah only, pwho is presently thereupon also checked for it. Which yet, saith that reverend Father, I speak not nto abandon laughter, but to banish looseness.
Chrysostome indeede (for I will conceale nothing that may seeme ought to this purpose) speaking in generall tearmes saith, that iPlay or game is not of God but of the Deuill: and that kwe reade that Christ *wept oft, but neuer that he laughed, or so much as once smiled: yea that lnone of the Saints in Scripture are reported euer to haue laughed, msaue oSara onely, pwho is presently thereupon also checked for it. Which yet, saith that reuerend Father, I speake not nto abandon laughter, but to bannish loosenesse.
iNon Deus dat ludere, sed diabolus: noli ergò haec à Deo poscere quae à Diabolo accipis. Chrys. in Matth. hom 9.Non Deꝰ dat ludere, sed diabolus: noli ergò haec à Deo poscere quae à Diabolo accipis. Chrys. in Matth. hom 9.
kChristū sientem frequenter inuenias, ridentē nunquam, sed nec leviter seltē subridendo gandē tem. Idē ib. Quod et Bern. de ord. vita: Ipsum Dominū flevisse legimus, ris•sse non l•gimus. Et Basil. quaest. contract. 31. [Greek or Hebrew].Christū sientem frequēter inuenias, ridentē nunquam, sed nec leuiter seltē subridendo gandē tem. Idē ib. Quod et Bern. de ord. vita: Ipsum Dominū fleuisse legimus, ris•sse non l•gimus. Et Basil. quaest. contract. 31. 〈non-Latin alphabet〉.
Thus Chrysostom: which yet is not all out sound or true neither: For did not qAbraham laugh too as well as Sarah? and yet is he not taxed nor rebuked for so doing; nor indeed was Sarah simply rebuked for laughing, but for doubting, yea if I may say so, ⟨p. 216⟩for mocking: rAbraham's laughter, as the Ancients have well observed, proceeded from joy, Sarah's savoured of distrust. Neither is it at all to the present purpose: For howsoever ssome have thought that Chrysostom therein should allude to that fable of Plato before rehearsed and discussed: and 1others have applied that speech of his to the games here questioned; yet in truth it is apparent that he had an eye to tthe Israelites disport, which he there also mentioneth, by them used at the worship of the golden Calf: and that he speaketh only (as the sequel of his discourse plainly showeth) of uStageplaies and such like as among the Heathen were celebrated in honour of their Idols; (as asome also of the same Authors themselves well observe) which indeed may be well termed a devilish invention both as they then used them, and as they are used at this day; as also that grave father to the same purpose further saith, that the xDevil was the first Builder and Founder of Theatres. And surely some good ground there was for Chrysostom to fetch the pedigree of Stageplaies from him, yfor whose honour and at whose command at first they came in, who was directly and evidently honoured in them, and who zever and anon in honour of ⟨p. 217⟩his Idols enjoined them and called for them. But for dice and tables both Plato and the counterfeit Cyprian speak without ground, the one professing but to tell a tale, the other pretending to relate a true story, but an idle one, and one as improbable as the other. Howsoever I deny not, but as the Apostle termeth some heresies aDoctrines of Devils or devilish Doctrines: and Vives bwrangling Sophistry (for so I suppose his meaning is) a Devilish device: so the abuse of these games, in regard of such impieties as accompany it, may well be termed, as some have termed it, ca Devilish invention, and da service of Satan: and our common eDicers may well be marshalled among the flock of his followers.
Thus Chrysostome: which yet is not all out sound or true neither: For did not qAbraham laugh too as well as Sara? and yet is he not taxed nor rebuked for so doing; nor indeed was Sara simply rebuked for laughing, but for doubting, yea if I may say so, ⟨p. 216⟩for mocking: rAbrahams laughter, as the Auncients haue well obserued, proceeded from ioy, Saraes sauoured of distrust. Neither is it at all to the present purpose: For howsoeuer ssome haue thought that Chrysostome therein should allude to that fable of Plato before rehearsed and discussed: and 1others haue applied that speech of his to the games here questioned; yet in truth it is apparent that hee had an eye to tthe Israelites disport, which he there also mentioneth, by them vsed at the worship of the golden Calfe: and that he speaketh onely (as the sequell of his discourse plainely sheweth) of uStageplaies and such like as among the Heathen were celebrated in honour of their Idoles; (as asome also of the same Authors themselues well obserue) which indeed may be well tearmed a diuelish inuention both as they then vsed them, and as they are vsed at this day; as also that graue father to the same purpose further saith, that the xDeuill was the first Builder and Founder of Theaters. And surely some good ground there was for Chrysostome to fetch the pedigree of Stageplaies from him, yfor whose honour and at whose commaund at first they came in, who was directly and euidently honoured in them, and who zeuer and anone in honour of ⟨p. 217⟩his Idoles enioyned them and called for them. But for dice and tables both Plato and the counterfait Cyprian speake without ground, the one professing but to tell a tale, the other pretending to relate a true story, but an idle one, and one as improbable as the other. Howsoeuer I denie not, but as the Apostle tearmeth some heresies
u[Greek or Hebrew], &c. Chrysost. ibid.〈non-Latin alphabet〉, &c. Chrysost. ibid.
aDe ludis theatralibus l•quitur. Martyr in Jud. c. 14.De ludis theatralibꝰ l•quitur. Martyr in Iud. c. 14.
xDiabolus in utbibus theatra extruxit. Chrys. ibid.Diabolus in vtbibus theatra extruxit. Chrys. ibid.
yNon tam hominum vitij, quàm daemonum issis instituti. August. de civit. Dei l. 1. c. 32. & Isidor. orig. l. 18. c. 59. Cùm pestilentia esset, pacis Dûm exposcendae causa lectistrnium fuit: & cùm vi bi nec humanis consilijs, nec ope divina levaretur, victis superstition animis, ludi quoque scenici, nova res bellicoso populo, inter alia caelestis ira placamenta instituti dicuntur. Liu. hist. l. 7. Ludorum primum initium procurandis religionibus datum: quorum prima rigo ponenda visa est, ut appareret, quàm ab sano initio res in hanc vix opulentis regnis tolerabilem in saniam venerit. Ibid. Lydi ex Asia transuenae in Hetruria inter caeters rius superstitionum suarum, sp ctacula quoque religionis nomine instituunt: […] ijs Romani ludos suos tuati, qus diebus fei & templi & religionibus deputaant. Tertu. despectac. quem vise. Spectacula odire dubs, Christian, quorum tisti authors. Isidor. orig. l. 18. c. 64.
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Gabriel. Barclet. quadrag. hebdom. 4. fer. 2. Diabolus inuenit bibliam suam, i. datos, in quibus posuit 31. puncta, tanquam nigras literas. Et Odo vbi sup. Sunt libri Satanae in quibus tot puncta ques litera.
kTotibi peccata, quot in decijs sunt puncta. Antonin. ubi sup. & Guil. Pepin. de confess. tract. 2. par. 3. c. 6.Totibi peccata, quot in decijs sunt puncta. Antonin. vbi sup. & Guil. Pepin. de confess. tract. 2. par. 3. c. 6.
lAuthor serpentis antiqui tract. 4. de ludo. taxill. art. 1. cap. 1, 2, 3.Autor serpentis antiqui tract. 4. de ludo. taxill. art. 1. cap. 1, 2, 3.
who hauing inuented diuers Arts, of speciall vse, as he deemed, to wit, of Numbring and Counting, and Geometrie and Astronomie, dice also and tables, and the vse of letters, came and presented his deuices vnto Thamus then King of Aegypt: and when among other of his inuentions
had highly commended the vse of letters and writing as a singular meanes for the encrease of wisedome and help of memory; Thamus made him answere, that it would rather proue
cleane contrarie, a meanes to make men more carelesse, while they trusted thereto, and so more forgetfull then afore;
Vnde & Aristoteles dixit Plat•nis 〈non-Latin alphabet〉 Laert. Pla•one.
1[Greek or Hebrew]. Plato Phadro.〈non-Latin alphabet〉. Plato Phadro.
t[Greek or Hebrew]. Plato ibid. Hunc Ph•nicib•• & Syria [Greek or Hebrew], Aegyptij• [Greek or Hebrew], Alexandrinis [Greek or Hebrew], Graecis [Greek or Hebrew] (quod & Suidas habet) dictum, & literas inuenisse, ex Sanchuniathone Philo Bybliensis apud Eusib. praepar. Evang l. 1. c. 3. quod nomenà [Greek or Hebrew] Hebr. deducit cum alijs Seldon nostras ad Pur•••. & de Dijs Syr. prologue. c. 3.〈non-Latin alphabet〉. Plato ibid. Hunc Ph•nicib•• & Syri•〈non-Latin alphabet〉, Aegyptij•〈non-Latin alphabet〉, Alexādrinis 〈non-Latin alphabet〉, Graecis 〈non-Latin alphabet〉 (quod & Suidas habet) dictū, & literas inuenisse, ex Sanchuniathone Philo Bybliensis apud Eusib. praepar. Euang l. 1. c. 3. quod nomenà 〈non-Latin alphabet〉 Hebr. deducit cum alijs Seldon nostras ad Pur•••. & de Dijs Syr. prol•g. c. 3.
uDamonis enim veteribus nomen honestuns. Rhodigin. antiq. lect l. 1. c. 23. etiamsi in sacris literis semper in peioreus partem sum•tur, ut Aug. de ciu. Dei l. 9. c 19.Damonis enim veteribus nomen honestuns. Rhodigin. antiq. lect l. 1. c. 23. etiamsi in sacris literis semper in peioreus partem sum•tur, vt Aug. de ciu. Dei l. 9. c 19.
x[Greek or Hebrew], &c. Plato ibid in Phadro.〈non-Latin alphabet〉, &c. Plato ibid in Phadro.
y[Greek or Hebrew].〈non-Latin alphabet〉.
12* [Greek or Hebrew]. Plato in Cratylo. •i [Greek or Hebrew]. Etymolog.* 〈non-Latin alphabet〉. Plato in Cratylo. •i 〈non-Latin alphabet〉. Etymolog.
z[Greek or Hebrew].〈non-Latin alphabet〉.
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〈non-Latin alphabet〉. Pausan. Corinth. 〈non-Latin alphabet〉. Idem Phocic. Et Gr. Naz stelit. 1. Palamedē inuenisse 〈non-Latin alphabet〉, &c. quod & Plin. ex part. hist. nat. l. 7. c. 56. Idem & Eustath. Odyss 〈non-Latin alphabet〉. ex Sophocl. Palamede ineunisse hunc 〈non-Latin alphabet〉. Et Philostr. in her•icis Et hinc 〈non-Latin alphabet〉 Eustath. et Palamediaci calculi Cassiod. variar. l. 8. ep. 31. Et 〈non-Latin alphabet〉 apud Eùphorionē Et Sidon. car. 23. Hictalos crepitantibꝰ fritillis, Tanquā N••p•ades •eper tor artis. Vise Lyl Gyrald poet. hist. dial. 2. & Raph. Volater. cōment. l. 29. Et Hadr. •in a •i•n•d l. 2. c. •
d[Greek or Hebrew]. quā Micationē Latini.〈non-Latin alphabet〉. quā Micationē Latini.
fAlea, i. tabulae ludus inuentus à Gracis in ocio belli Troiani à qu•d im milite nomine Alea, à quo & ars nomen accepit. Isidor. orig. l. 18. c. 60.Alea, i. tabulae ludꝰ inuentꝰ à Gracis in ocio belli Troiani à qu•d im milite nomine Alea, à quo & ars nomen accepit. Isidor. orig. l. 18. c. 60.
gAttalus Asiati cus, si gentiliū historijs creditur, hanc •udendi las•iviam dicitur inuenisse. Joan Sarisb polycr. l. 1. c. 5 Ludū t•sserarū & algae legitur Attalus Asiaticus inuenisse, qu• longè melius est ignorare quàm scire. Petr. Bles. epist. 74. Sunt qui dicant Attalū Asiaticū ariē hanc inuenisse, & ab artificio numerandi excogitasse. Agrip de van. scient. c. 14.Attalus Asiati cus, si gentiliū historijs creditur, hāc •udendi las•iuiam dicitur inuenisse. Ioan Sarisb polycr. l. 1. c. 5 Ludū t•sserarū & al•ae legitur Attalus Asiaticus inuenisse, qu• longè melius est ignorare quàm scire. Petr. Bles. epist. 74. Sunt qui dicāt Attalū Asiaticū ariē hanc inuenisse, & ab artificio numerandi excogitasse. Agrip de van. sciēt. c. 14.
wrangling Sophistrie (for so I suppose his meaning is) a Diuelish deuice: so the abuse of these games, in regard of such impieties as accompanie it, may well be tearmed, as some haue tearmed it,
Dicers may well be marshalled among the flocke of his followers.
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Non tam hominum vitij•, quàm daemonum i•ssis instituti. August. de ciuit. Dei l. 1. c. 32. & Isidor. orig. l. 18. c. 59. Cùm pestilentia esset, pacis D•ûm exposcendae causa lectist•rnium fuit: & cùm vi••••bi nec humanis consilijs, nec ope diuina leuaretur, victis superstitione animis, ludi quoque scenici, noua res bellicoso populo, inter alia caelestis ira placamenta instituti dicuntur. Liu. hist. l. 7. Ludorum primum initium procurandis religionibus datum: quorum prima •rigo ponenda visa est, vt appareret, quàm ab sano initio res in hanc vix opulentis regnis tolerabilem in saniam venerit. Ibid. Lydi ex Asia transuenae in Hetruria inter caeter•s ri•us superstitionum suarum, sp• ctacula quoque religionis nomine instituunt: 〈…〉 ijs Romani ludos suos ••tuati, qu•s diebus fe••i• & templi• & religionibus deputa•ant. Tertu••. despectac. quem vise. Spectacula odire d•bes, Christiane, quorum • tisti autores. Isidor. orig. l. 18. c. 64.
zHinc apud Livium aliosque toties libris sacris inspectu ludos rubbery.Hinc apud Liuium aliosque toties libris sacris inspectu ludos •uberi.
bDi•lecticam c••entiosam ab ingenio diabolico profectā. Vives in Aug. ubi sup.Di•lecticam c••entiosam ab ingenio diabolico profectā. Viues in Aug. vbi sup.
cHaec ars m•nd• ciorum, •periuriorū, furtorum, litium, iniuri•rum, homicidiorum mater est; verè malorum daemonum inuentum. Agrip. de vanit. scient. c. 14.Haec ars m•nd• ciorum, •periuriorū, furtorum, litium, iniuri•rum, homicidiorum mater est; verè malorum daemonum inuentum. Agrip. de vanit. scient. c. 14.
