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.
Thirdly, aIt cannot but give scandal to those that condemn these games both within the Church and without ⟨p. 232⟩it: which bin things indifferent ought not to be done.
Thirdly, aIt cannot but giue scandale to those that condemne these games both within the Church and without ⟨p. 232⟩it: which bin things indifferent ought not to be done.
aFennor of recreations, prope fi•em, reas. 1. & 2.
For those without, there is little fear of offence to be given by the sober and seasonable use of them. We heard before what they condemned. For those within the Church, it is true indeed, that cit is not good to do ought whereby a weak brother may be offended; yea dto do ought with offence it is evil. And therefore
men shall do well to forbear them among those that are diversly minded, and may therefore be scandalized and grieved therewith. But withal those that are otherwise minded,
ought not to be so peremptory in censuring and condemning those that use them, or that herein differ in judgement from them: neither ought they to take offence at them for the doing of that which they know to be held lawful and approved by many others learned and religious; being condemned or questioned but by a few in comparison; especially being no main point or matter of faith.
For those without, there is little feare of offence to be giuen by the sober and seasonable vse of them. Wee heard before what they condemned. For those within the Church, it is true indeed, that cit is not good to doe ought whereby a weake brother may be offended; yea dto doe ought with offence it is euill. And therefore emen shall doe well to forbeare them among those that are diuersly minded, and may therfore be scandalized and greiued therewith. But withall those that are otherwise minded, fought not to be so peremptory in censuring and condemning those that vse them, or that herein differ in iudgement from them: neither ought they to take offence at them for the doing of that which they know to be held lawfull and approued by many others learned and religious; being condemned or questioned but by a few in comparison; especially being no maine point or matter of faith.
I answer: first, this consequence simply and generally granted will infer grievous inconveniences, and drive men into strange straights. For if a man may do nothing about which there is any difference among the learned, how many matters will be utterly cast and cut off, which yet no man now condemneth other for the doing, being of the same mind and judgement with himself? yea what a troupe of dilemmas shall men continually be encountered ⟨p. 233⟩and entangled withal, wherein they shall be at a stand, able to take neither part, when yet they must needs be on some side, some holding it a sin to do a thing, others a sin not to do the same, as it falleth out in divers controversies both between the Separatists and our Ministers, and between our own Ministers among themselves.
I answere: first, this consequence simply and generally granted will inferre greiuous inconueniences, and driue men into strange straights. For if a man may doe nothing about which there is any difference among the learned, how many matters will be vtterly cast and cut off, which yet no man now condemneth other for the doing, being of the same minde and iudgement with himselfe? yea what a troupe of dilemmaes shall men continually be encountred ⟨p. 233⟩and entangled withall, wherein they shall be at a stand, able to take neither part, when yet they must needes be on some side, some holding it a sinne to doe a thing, others a sinne not to doe the same, as it falleth out in diuers controuersies both betweene the Separatists and our Ministers, and betweene our owne Ministers among themselues.
Secondly, difference among the learned is not generally just cause of doubt: in two cases especially it is not; First, where a man discovereth evidently the weakness of their grounds that defend the adverse part.
Secondly, difference among the learned is not generally iust cause of doubt: in two cases especially it is not; First, where a man discouereth euidently the weaknesse of their grounds that defend the aduers part.
How many main points are there in the body of Divinity, which yet many, no doubt, yea the most among us, now doubt not of, notwithstanding they find differences among the learned about them? What itroops of the ancients have condemned second marriages, which yet no divine, or other that I know, maketh any doubt of at this day? How kmany of them have held, that a man that had been twice married, was by lthe Apostles own constitution uncapable of the ministry? May no man therefore so qualified, without scruple and doubt, undertake that office, nor execute the same in that regard without sin? Are there not great and many differences about the real presence of Christ in the Eucharist between Papists and Protestants? yea ⟨p. 232⟩[…] ⟨p. 233⟩[…] ⟨p. 234⟩was there not much difference, and that with eager opposition about the same point mbetween Luther and Zwinglius many learned and religious taking part on either side, and continuing the controversy even to these times? Cannot a man therefore without wavering, even a plain ordinary Christian, adjoin himself to either side? yes; doubtless he may, and many questionless do. Difference therefore among the learned giveth good cause of disquisition and discussion, not necessarily just cause of doubt.
How many maine points are there in the body of Diuinity, which yet many, no doubt, yea the most among vs, now doubt not of, notwithstanding they finde differences among the learned about them? What itroopes of the auncients haue condemned second mariages, which yet no diuine, or other that I know, maketh any doubt of at this day? How kmany of them haue held, that a man that had beene twise maried, was by lthe Apostles owne constitution vncapable of the ministery? May no man therefore so qualified, without scruple and doubt, vndertake that office, nor execute the same in that regard without sin? Are there not great and many differences about the reall presence of Christ in the Eucharist betweene Papists and Protestants? yea ⟨p. 232⟩〈…〉⟨p. 233⟩〈…〉⟨p. 234⟩was there not much difference, and that with eager opposition about the same point mbetweene Luther and Zwinglius many learned and religious taking part on either side, and continuing the controuersie euen to these times? Cannot a man therefore without wauering, euen a plaine ordinary Christian, adioyne himselfe to either side? yes; doubtlesse hee may, and many questionlesse doe. Difference therefore among the learned giueth good cause of disquisition and discussion, not necessarily iust cause of doubt.
iSecunda• nuptias expertis, sive saepius nubentibus, poenitentiae modum a• tempus assignant Cove Nicene. can 8. & Conc. Neccaes•r. c. 3. & 7. quod & apud G•at. caus. 31. q. 1. Etiam liberè & l•gitimè contraben•ibus. Conc. Laodic. 1. c. 1. quorum c•nciliorum confirmantur can•nes in Synodo 6. Coustant. c. 2. damnant etiam exertè iterata coniugia Athenag. in legat. Tertullian. de monogam. & exhort. ad castit. Author operis imperfect. in Matt. hom. 32. & alij.Secunda• nuptias expertis, siue saepius nubentibus, poenitentiae modum a• tempus assignant Coue Nicen. can 8. & Conc. Neccaes•r. c. 3. & 7. quod & apud G•at. caus. 31. q. 1. Etiam liberè & l•gitimè contraben•ibus. Conc. Laodic. 1. c. 1. quorum c•nciliorum confirmantur can•nes in Synodo 6. Coustant. c. 2. damnant etiam exertè iterata coniugia Athenag. in legat. Tertullian. de monogam. & exhort. ad castit. Author operis imperfect. in Matt. hom. 32. & alij.
kTertull ad uxorem l. 1. Epiphan. haeres. 59. Ambros. Epist. 82. & in osfic. apud Grat. d. 26. Hieron in Tit. c. 1. & in epist. ad Ocean. de Carterio Episc. Innocent. 1. Pp. in epist. ad Rufum c. 2. & ad Concil. Tolet. c. 6. Aug. de bono coniug. c. 18. Chrysost. ad Tit. homil. 2. Canon. Ap•st. c. 17. & apud Grat. d. 33. Concil. Nicene. teste Ambrosio epist. 82. & Concil. Neocaes. c. 8. & alij innumeri; ut Pontificios praeteream.Tertull ad vxorem l. 1. Epiphan. haeres. 59. Ambros. Epist. 82. & in osfic. apud Grat. d. 26. Hieron in Tit. c. 1. & in epist. ad Ocean. de Carterio Episc. Innocent. 1. Pp. in epist. ad Rufum c. 2. & ad Concil. Tolet. c. 6. Aug. de bono coniug. c. 18. Chrysost. ad Tit. homil. 2. Canon. Apst. c. 17. & apud Grat. d. 33. Concil. Nicen. teste Ambrosio epist. 82. & Concil. Neocaes. c. 8. & alij innumeri; vt Pontificios praeteream.
Thirdly, general Faith may stand with some kind of doubting, as nspecial Faith may stand with some kind of wavering. oNeither is it every sudden injection, or idle scruple, or snarling objection, though a man cannot assoil it, that maketh a mans actions unwarrantable unto him, or bringeth him within compass of that Apostolic censure, pHe that doubteth is condemned, because he doth not, what he doth, of Faith: and whatsoever is not of Faith, is sin. qA man may be certain of the lawfulness of a thing, having sure or sufficient ground for the same; and yet have some scruple arising in his mind about it otherwaies, which he cannot well avoid: as ra man may hold firmly some points of doctrine, as the Articles of his faith, though he be not able to answer every subtle sophism that against the same may be objected. And certainly sin civill actions not precisely and expressly determined in the word, a moral certainty, as some Casuists say well, doth suffice to keep a Christian man from incurring Gods displeasure, having done his best endeavour ⟨p. 235⟩to inform himself aright, and resting ready to yield unto any better information. Which moral certainty, yea and more then it, I see not why it may not be well had in the present point concerning the use of a lusorious Lot, notwithstanding the difference among those that be both learned and religious. For the ground whereof (to return that that here is objected) let thus much alone for the present be considered: that as ta reverend Minister of our Church now with the Lord, in conference with certain Separatists sometime well alleged, that It was a sufficient argument to prove the truth of our ministry in that such wrangling and cavilling Companions as they were, could not object ought against it, but what might well and easily be answered: so uit may be thought a sufficient warrant for the use of these Lots, in that the oppugners of them being men so learned, and so well read in Gods word, can say nothing against them (for by that they do say, when they strive of purpose to do their best in it, they show what they can say) but what either hath been or may be sufficiently answered by others.
Thirdly, generall Faith may stand with some kinde of doubting, as nspeciall Faith may stand with some kinde of wauering. oNeither is it euery sodaine iniection, or idle scruple, or snarling obiection, though a man cannot assoile it, that maketh a mans actions vnwarrantable vnto him, or bringeth him within compasse of that Apostolike censure, pHe that doubteth is condemned, because hee doth not, what he doth, of Faith: and whatsoeuer is not of Faith, is sinne. qA man may be certaine of the lawfulnes of a thing, hauing sure or sufficient ground for the same; and yet haue some scruple arising in his mind about it otherwaies, which he cannot well auoide: as ra man may hold firmly some points of doctrine, as the Articles of his faith, though he be not able to answer euery subtile sophisme that against the same may be obiected. And certainely sin ciuill actions not precisely and expresly determined in the word, a morall certainety, as some Casuists say well, doth suffice to keepe a Christian man from incurring Gods displeasure, hauing done his best endeauour ⟨p. 235⟩to enforme himselfe aright, and resting ready to yeeld vnto any better information. Which morall certaintie, yea and more then it, I see not why it may not be well had in the present point concerning the vse of a lusorious Lot, notwithstanding the difference among those that be both learned and religious. For the ground whereof (to returne that that here is obiected) let thus much alone for the present be considered: that as ta reuerend Minister of our Church now with the Lord, in conference with certaine Separatists sometime well alleadged, that It was a sufficient argument to proue the truth of our ministery in that such wrangling and cauilling Companions as they were, could not obiect ought against it, but what might well and easily be answered: so uit may be thought a sufficient warrant for the vse of these Lots, in that the oppugners of them being men so learned, and so well read in Gods word, can say nothing against them (for by that they doe say, when they striue of purpose to doe their best in it, they shew what they can say) but what either hath beene or may be sufficiently answered by others.
qCertitudo moralis compatitur secis vacillationem quā dam animi aut haesitationem, vel suspitionem sive scrupulos, quos conuincere & c•mpescere melius quàm per contemptū nequeas. Gerson. de pollut. nocturn. confid. 3.Certitudo moralis compatitur secis vacillationem quā dam animi aut haesitationem, vel suspitionem siue scrupulos, quos conuincere & c•mpescere melius quàm per contemptū nequeas. Gerson. de pollut. nocturn. confid. 3.
rVise Matthaeum de Cracon. in rational. divin. operam apud Nider. consolat. tim. consc. par. 3. c. 19.Vise Matthaeum de Cracon. in rational. diuin. operam apud Nider. consolat. tim. consc. par. 3. c. 19.
sIn Moralibus sine civilibus non expressè determinatis certitudo probabilis sufficit. Nider. consol. part. 2. c. 13. & 14 & 18. & Gerson de contract.In Moralibꝰ sine ciuilibus non expressè determinatis certitudo probabilis sufficit. Nider. consol. part. 2. c. 13. & 14 & 18. & Gerson de contract.
tW. Bradshaw, qui & id•m habet contra Johnson. rat. 1.W. Bradshaw, qui & id•m habet contra Iohnson. rat. 1.
uProbatio quandoque fit eo ipso quod contrarium non probatur. Accurs. ad Cod. Just. l. 4. tit. 7. leg. 1 & ad lib. 7. tit. 23. leg. 11. & ad lib. 9. tit. 22. leg. 4.Probatio quandoque fit eo ipso quod contrarium non probatur. Accurs. ad Cod. Iust. l. 4. tit. 7. leg. 1 & ad lib. 7. tit. 23. leg. 11. & ad lib. 9. tit. 22. leg. 4.
Lastly *if any man want good ground for the use of them, or have just cause of doubt, he were best to forbear them, xtill he be better assured of sufficient warrant for the use of them; yet without censuring of others that use them with warrant, seeing more, it may be, herein, then he as yet doth.
Lastly *if any man want good ground for the vse of them, or haue iust cause of doubt, hee were best to forbeare them, xtill he be better assured of sufficient warrant for the vse of them; yet without censuring of others that vse them with warrant, seeing more, it may be, herein, then he as yet doth.
*Ubi dubitatio surgit de aliquo actu an possit licitè fi•ri vel omitti, tutius est omittere quàm facere: praesertim ubi factio generaret scandalū aliorum. Gerson. contrasecta slagellant.Vbi dubitatio surgit de aliquo actu an possit licitè fi•ri vel omitti, tutius est omittere quàm facere: praesertim vbi factio generaret scandalū aliorum. Gerson. contrasecta slagellant.
§ 1. Thus having answered the arguments produced by the learned of contrary judgement against these lusorious Lots, and proved the use of them to be in it self not unwarrantable: It shall not be amiss, as we did before in the former, so to annex here some caveats and cautions to be observed in the use of them, both applying some of the former to this particular; and beside adding some others, that may meet with such abuses, as to such kind of Lots may be incident; that so things not unlawful in the right and warrantable use of them, may not become unlawful to us by our abuse of them.
§ 1. THus hauing answered the arguments produced by the learned of contrarie iudgement against these lusorious Lots, and proued the vse of them to be in it selfe not vnwarrantable: It shal not be amisse, as we did before in the former, so to annex here some caueats and cautions to be obserued in the vse of them, both applying some of the former to this particular; and beside adding some others, that may meete with such abuses, as to such kinde of Lots may be incident; that so things not vnlawfull in the right and warrantable vse of them, may not become vnlawfull to vs by our abuse of them.
First, I say, soberly and moderately, and to this purpose athe holy Ghost hath commended unto us Christian sobriety and temperance as a principal virtue, yea as ba nurse and a staff of godliness and righteousness; cwhich consisteth in a sparing, a dmoderate use at least, not of meat and drink only, but of all bodily benefits; those more specially that are merely or mainly for recreation and delight. And the Heathen men themselves by the light of ⟨p. 237⟩nature have discerned; that there is ea measure and fa golden mean to be observed in all things; that gthere are certain bounds and limits of them even in nature prescribed, which when men transgress they swerve from the right use of them; and hthat even ithe best things used immoderately become inconvenient; as waters breaking their banks, or surrounding their bounds grow incommodious and dangerous; and meat and drink taken either un•easonably or excessively hurt rather then help. As in all other things therefore, so kin these pastimes especially a mean is to be held, partly in regard of the measure of time and expense, and partly in regard of the manner of our usage of them.
First, I say, soberly and moderately, and to this purpose athe holy Ghost hath commended vnto vs Christian sobrietle and temperance as a principall virtue, yea as ba nurse and a staffe of godlinesse and righteousnesse; cwhich consisteth in a sparing, a dmoderate vse at least, not of meate and drinke only, but of all bodily benefits; those more specially that are meerely or mainely for recreation and delight. And the Heathen men themselues by the light of ⟨p. 237⟩nature haue discerned; that there is ea measure and fa golden meane to be obserued in all things; that gthere are certaine bounds and limites of them euen in nature prescribed, which when men transgresse they swarue from the right vse of them; and hthat euen ithe best things vsed immoderately become inconuenient; as waters breaking their bankes, or surrounding their bounds grow incommodious and dangerous; and meate and drinke taken either vn•easonably or excessiuely hurt rather then helpe. As in all other things therefore, so kin these pastimes especially a meane is to be held, partly in regard of the measure of time and expence, and partly in regard of the manner of our vsage of them.
e[Greek or Hebrew]. Cleobulus apud Laert. & Stobaeunt. Mensuram optimum ait Cleobul••s Lindius. Auson. [Greek or Hebrew]. Py•hagor. [Greek or Hebrew] Phocyl. Et [Greek or Hebrew]. •t Theo•. [Greek or Hebrew]. - Hesiod [Greek or Hebrew]. Pindar. Pith. ode 2. Modus omnibus in rebus optimū est ha•i••: Nimia omnia nimi•s exhibent negotiū hominibus ex se. Plaut. Paenulo. - optimus cunctis modus F••ndi, tacexdi, sonini vicinus modus, Benefactorum, gratia•um, iniuric, Studij, laborum, vita in omni quicquid est, Istum requirit optimae pausae modum. Auson. lado 7. sap. Modus ubique laudandus est. Cass•od. l. 1. cp. 19 Optimus •st in omni re modus, & laudabil•s ubique mensura. Pelag. ad Demetriad.〈non-Latin alphabet〉. Cleobulus apud Laert. & Stobaeunt. Mensuram optimū ait Cleobuls Lindius. Auson. . Pyhagor. Phocyl. Et . t Theo. . - Hesiod . Pinar. Pyth. ode 2. Modus omnibus in rebus optimū est hai: Nimia omnia nimis exhibent negotiū hominibus ex se. Plaut. Paenulo. - optimus cunctis modus Fndi, tacexdi, sonini vicinꝰ modus, Benefactorum, gratiaum, iniuric, Studij, laborum, vita in omni quicquid est, Istum requirit optimae pausae modum. Auson. lado 7. sap. Modus vbique laudandus est. Cassod. l. 1. cp. 19 Optimus st in omni re modus, & laudabils vbique mensura. Pelag. ad Demetriad.
In regard of measure, for time, regard is to be had, that they take not up too much time with us, nor we spend over much time about them. Wherein those offend that spend, as we say, lthe leave long day, yea some mboth day and night too, at game: an evil practise, yet too too common in most places among us, (by na reverend Prelate, 4besides others, publicly heretofore complained of) especially at the usual solemnity of our Saviours nativity: At which time, oas the Heathen in their Saturnalia, held pmuch about the same season, were wont to give themselves wholly to gaming, and revelling; so many (too too many) among us who profess our selves Christians, setting then aside all sage, and serious, yea and sober demeanour; give themselves wholly to game and play and all kind of excess, misspending their time, then which nothing is more precious, nor ought more charily to be spent; and qcarrying themselves in that loose and dissolute manner, that if a stranger should by chance come among them not knowing what religion they were of, he would by their behaviour rather guess them to be worshippers either of Bacchus the revelling and drunken God, or of Saturn the riffling and gaming God, then the servants of Christ Jesus rthe Preacher and Practiser of sobriety and temperance. As the Apostle speaketh, sMy brethren, these things ought not so to be. Though tHeathen have walked ⟨p. 239⟩thus that were ignorant of God; yet uwe must not do so, that have learned Christ; if so be we have heard him, and have been taught of him, as we profess our selves to have been. Christian religion giveth no liberty for such courses at any time, much less at that time, when we should (if we will aright celebrate the memory of Gods mercy toward us in Christ) carry our selves most religiously and most conformably to the life of Christ, we ought therefore to remember both then and at all times, that recreation to other affairs is but as *sauce or xsalt to our meats: As the use of sauce or salt is to prepare our stomach for food, or to help our appetite in eating; so the use and end of recreation is to refresh us after labour, and to make us fit for labour: It is not an employment that our principal and precious time ought to be spent in; which was the fault of those both in yIsaiah's days;
In regard of measure, for time, regard is to bee had, that they take not vp too much time with vs, nor we spend ouer much time about them. Wherein those offend that spend, as we say, lthe leiue long day, yea some mboth day and night too, at game: an euill practise, yet too too common in most places among vs, (by na reuerend Prelate, 4besides others, publikely heretofore complained of) especially at the vsuall solemnitie of our Sauiours natiuitie: At which time, oas the Heathen in their Saturnalia, held pmuch about the same season, were wont to giue themselues wholy to gaming, and reuelling; so many (too too many) among vs who professe our selues Christians, setting then aside all sage, and serious, yea and sober demeanour; giue themselues wholy to game and play and all kinde of excesse, mispending their time, then which nothing is more pretious, nor ought more charily to be spent; and qcarying themselues in that loose and dissolute manner, that if a stranger should by chance come among them not knowing what religion they were of, he would by their behauiour rather guesse them to be worshippers either of Bacchus the reuelling and drunken God, or of Saturne the riffling and gaming God, then the seruants of Christ Iesus rthe Preacher and Practiser of sobrietie and temperance. As the Apostle speaketh, sMy brethren, these things ought not so to be. Though tHeathen haue walked ⟨p. 239⟩thus that were ignorant of God; yet uwe must not doe so, that haue learned Christ; if so be we haue heard him, and haue beene taught of him, as we professe our selues to haue beene. Christian religion giueth no libertie for such courses at any time, much lesse at that time, when we should (if wee will aright celebrate the memory of Gods mercy toward vs in Christ) cary our selues most religiously and most conformably to the life of Christ, wee ought therefore to remember both then and at all times, that recreation to other affaires is but as
l[Greek or Hebrew] ut Plut. sup.〈non-Latin alphabet〉 vt Plut. sup.
mDie n•ctuque ludendo. Cod. l. 3. tit. de aleat. •eg. 2. Fertur & necte perp•ti alea lusisse. de Vero Capitolin. -luditur alea pernox. Ivven sup.Die n•ctuque ludendo. Cod. l. 3. tit. de aleat. •eg. 2. Fertur & necte perp•ti alea lusisse. de Vero Capitolin. -luditur alea pernox. Iuuen sup.
nEdmundus G•indal Londineus. Ep. ad D. Pauli A•no Domini 1560. tes•e Guil. F•ik praefat. antiprognost.Edmundꝰ G•indal Londineus. Ep. ad D. Pauli A•no Domini 1560. tes•e Guil. F•ik praefat. antiprognost.
4Guil. Fulk ibid. & lo. Rivius de offic. pastor. & Rob. Travers in Psalm. 111.Guil. Fulk ibid. & lo. Riuius de offic. pastor. & Rob. Trauers in Psalm. 111.
pAd 14•m Cal. Jan•ar uno die primum, teste Masurio: tum per i•iduum, ex Mallio & Augusto; quandoque & 7. dies integros, ex Novis & Mummio, Macrobius Saturn. l. 1. c 10. Sed vise Lips. Sat. l 1. c. 3.4. Hinc apud Horat. serm. l. 2. sat. 7. libertas Decembis.
and in zNoah's time (whom the holy Ghost therefore taxeth) that they gave themselves wholly to their delights and their pleasures, regarding nothing else, and minding nothing else; like the idle 1Athenians that applied themselves to nought else but to hear or tell news. And surely as it is preposterous diet to use 2more sauce then meat, and to cloy the stomach with that which should whet up the appetite: so 3it is no less preposterous a course to have the greater part of mens lives taken up with disport, so that it is a mean to withdraw and with-hold them from that, which it ought to fit them for.
and in zNoahs time (whom the holy Ghost therefore taxeth) that they gaue themselues wholy to their delights and their pleasures, regarding nothing else, and minding nothing else; like the idle 1Athenians that applied themselues to nought else but to heare or tell newes. And surely as it is preposterous diet to vse 2more sauce then meate, and to cloy the stomacke with that which should whet vp the appetite: so 3it is no lesse preposterous a course to haue the greater part of mens liues taken vp with disport, so that it is a meane to withdraw and with-hold them from that, which it ought to fit them for.
3[Greek or Hebrew]. Aristot. Ethic. Nic. l. 9. c. o Parum de delectatione sufficit ad vitam pro condimento, firut pai ū de sale sufficit in ci•o. Thom. sum. par. 22 2 c.q. 168. •. 4.〈non-Latin alphabet〉. Aristot. Ethic. Nic. l. 9. c. o Parum de delectatione sufficit ad vitam pro condimento, firut pai ū de sale sufficit in ci•o. Thom. sum. par. 22 2 c.q. 168. •. 4.
The rule therefore is here that Game is to be used as an extraordinary refreshing, not as an ordinary employment: ⟨p. 240⟩aas Physic in sickness for the restoring of health, so recreation upon weariness for the refreshing of the spirits. In which regard is that saying applied better *to play then it was sometime bto study, eWe must play but a little: delights of this kind being well compared unto cHoney, dwith the fingers tip to be taken rather then with the whole hand.
The rule therefore is here that Game is to be vsed as an extraordinary refreshing, not as an ordinary imployment: ⟨p. 240⟩aas Phisicke in sicknesse for the restoring of health, so recreation vpon wearinesse for the refreshing of the spirits. In which regard is that saying applied better *to play then it was sometime bto study, eWe must play but a little: delights of this kinde being well compared vnto cHony, dwith the fingers tip to be taken rather then with the whole hand.
a[Greek or Hebrew]. Arist. Ethic. l. 4. c. 8. [Greek or Hebrew]. Id•m polit l. 8 c. 3.〈non-Latin alphabet〉. Arist. Ethic. l. 4. c. 8. 〈non-Latin alphabet〉. Id•m polit l. 8 c. 3.
bPhilosophandū paeu•is. Ne•ptolemus Ennianus. a••od Cic. de oral. l. 2.Philosophandū paeu•is. Ne•ptolemus Ennianus. a••od Cic. de oral. l. 2.
eBabington on Command. 8.
c[Greek or Hebrew]. In antholog. l. 1. c. 46. [Greek or Hebrew]. Pindar. Pyth•ode 7. id quid Solomon Prou. 25.27, 28.〈non-Latin alphabet〉. In antholog. l. 1. c. 46. 〈non-Latin alphabet〉. Pindar. Pyth•ode 7. id quid Solomon Prou. 25.27, 28.
gEs• modus in rebus: sunt certi denique sins, Quos ultra citraque nequit consistere rectum. Horat. sat. 1. •ib. 1. [Greek or Hebrew]. Man. Palaeolog. ad fil. praece•t. 40.Es• modus in rebus: sunt certi denique sines, Quos vltra citraque nequit consistere rectum. Horat. sat. 1. •ib. 1. 〈non-Latin alphabet〉. Man. Palaeolog. ad fil. praece•t. 40.
h[Greek or Hebrew]. Sodamus in Anthol, quod quidam Stratodemo, alij Soloni, alij Chiloni, alij a•ijs tribu•nt. [Greek or Hebrew]. Pindar. apud Plutarch. ad Apollon. Nimium nil, Pittacus. Auson. 7. sap. [Greek or Hebrew]. Theogn. [Greek or Hebrew]. Alphaeus anthol l. 1. c. 12. Tò, [Greek or Hebrew] ponit Aristot. R•e•. l. 2. c. 21. & Chiloni adscribit. Ib. c 12. Mortales oraculorū societatē dedere Chiloni Lacedaemonio praecepta eius Delphis consecrando aureis literis quae sunt haec, Nosse se quemque, &. Nimis nihil &c. Plin. bist not. l. •. c. 32. Quid aliud est quod Delphica canat columnaliteris suis, [Greek or Hebrew] quàm nosfacere ad mortaliū modū medioxumè? Varro apud Nonium, Vitiosum est ubique quod nimium est. Sence. tranquill. c. 9. - n•m id arbitror Apprime in vita essertile, ut nequid nimis, Ter. Andr. seen. 1. [Greek or Hebrew]. Man. Pal. precept. 24. Vise Clem. Al•x strum. l. 1 & Stob. tom. 2. c. 3.〈non-Latin alphabet〉. Sodamus in Anthol, quod quidam Stratodemo, alij Soloni, alij Chiloni, alij a•ijs tribu•nt. 〈non-Latin alphabet〉. Pindar. apud Plutarch. ad Apollon. Nimium nil, Pittacus. Auson. 7. sap. 〈non-Latin alphabet〉. Theogn. 〈non-Latin alphabet〉. Alphaeus anthol l. 1. c. 12. Tò, 〈non-Latin alphabet〉 ponit Aristot. R•e•. l. 2. c. 21. & Chiloni adscribit. Ib. c 12. Mortales oraculorū societatē dedere Chiloni Lacedaemonio praecepta eiꝰ Delphis consecrando aureis literis quae sunt haec, Nosse se quemque, &. Nimis nihil &c. Plin. bist nat. l. •. c. 32. Quid aliud est quod Delphica canat columnaliteris suis, 〈non-Latin alphabet〉 quàm nosfacere ad mortaliū modū medioxumè? Varro apud Nonium, Vitiosum est vbique quod nimium est. Sence. tranquill. c. 9. - n•m id arbitror Apprime in vita essertile, vt nequid nimis, Ter. Andr. seen. 1. 〈non-Latin alphabet〉. Man. Pal. praecept. 24. Vise Clem. Al•x str•m. l. 1 & Stob. tom. 2. c. 3.
iEccles. 7.18. Insani sapiens nomen serat, aequus iniqui, Ultra quam satis est, virtutem si petat ipsam. Horat. epist. 6. lib. 1.Eccles. 7.18. Insani sapiens nomen serat, aequus iniqui, Vltra quam satis est, virtutem si petat ipsam. Horat. epist. 6. lib. 1.
kIimodus laudabilis est, •ùm moderatione adhibita prudenter, et si fieripotest, utiliter exercetur, ut mandato C•mi•i acquiescas, Nequid nimis. de venatica Joan. Sarub. policr. l. 1. c. 4. Neclusisse pudet, sed non incidere ludū. H•rat. lib. 1. epist. 14.Iimodus laudabilis est, •ùm moderatione adhibita prudenter, et si fieripotest, vtiliter exercetur, vt mandato C•mi•i acquiescas, Nequid nimis. de venatica Ioan. Sarub. policr. l. 1. c. 4. Neclusisse pudet, sed non incidere ludū. H•rat. lib. 1. epist. 14.
salt to our meats: As the vse of sauce or salt is to prepare our stomack for food, or to helpe our appetite in eating; so the vse and end of recreation is to refresh vs after labour, and to make vs fit for labour: It is not an employment that our principall and pretious time ought to be spent in; which was the fault of those both in
Ad 14•m Cal. Ian•ar vno die primum, teste Masurio: tum per i•iduum, ex Mallio & Augusto; quandoque & 7. dies integros, ex Nouis & Mummio, Macrobius Saturn. l. 1. c 10. Sed vise Lips. Sat. l 1. c. 3.4. Hinc apud Horat. serm. l. 2. sat. 7. libertas Decemb•is.
qSaturnalia potius celebrantes quàm Christi •atales. Guil. Fulco pr• fat. Antiprognost. Vi dici qucas quod olim Vigilantius, Mutatis nominibus Gentilium festa celebramus. Natalitia enim Christi quafi Saturnalia quedam sunt: quasi Bacebanalia Quadragesimam antecedents dies. Rivius de offic pastor.Saturnalia potius celebrantes quàm Christi •atales. Guil. Fulco pr• fat. Antiprognost. Vi dici qucas quod olim Vigilantius, Mutatis nominibus Gentilium festa celebramus. Natalitia enim Christi quafi Saturnalia quedam sunt: quasi Bacebanalia Quadragesimam antecedentes dies. Riuius de offic pastor.
uEphos. 4.20.21. Vos autem non fi•: Christum didicistis, ut rectè Beza interpungit.Ephos. 4.20.21. Vos autem non fi•: Christum didicistis, vt rectè Beza interpungit.
*[Greek or Hebrew]. Plut. Lycurg.〈non-Latin alphabet〉. Plut. Lycurg.
xDelectati• ad vitam, ut sal ad cibū. Peccant mulieres cùm potaegia nimis condiunt sale. Barelet. quadra. hebd 4. ser. 2.Delectati• ad vitam, vt sal ad cibū. Peccant mulieres cùm potaegia nimis condiunt sale. Barelet. quadra. hebd 4. ser. 2.
