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.
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⟩
between 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. Ap•st. 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.
§ 2. For matter of expense likewise is great regard to be had, that we spend no more then is fit upon them, nor then our estate may well afford to be spent upon our sports; that in our lawful recreations fwe go not beyond our ability; and therefore that either we play without staking or wagering, or at least without staking and wagering more, then any mans estate will well permit one of his rank to spend on his lawful delights, and without disabling of himself to the doing of that which God requireth of him otherwise.
§ 2. For matter of expence likewise is great regard to be had, that wee spend no more then is fit vpon them, nor then our estate may well afford to be spent vpon our sports; that in our lawfull recreations fwe go not beyond our abilitie; and therefore that either we play without staking or wagering, or at least without staking and wagering more, then any mans estate will well permit one of his rancke to spend on his lawfull delights, and without disabling of himselfe to the doing of that which God requireth of him otherwise.
fFennor of recreate. rul. gen. 5.Fennor of recreat. rul. gen. 5.
In which regard is such play by reverend Divines justly condemned, gwherein the matter engaged icapordeth a mans stock or his state. As also the civill Law in this regard inhibiteth these games among others, for that many did hnot so much play as cast their wealth away at them, playing night and day for gold and silver, and jewels and plate; and isoldiers panning their weapons and armour at play. And for this cause the same Law allowing yet some other games, forbiddeth any man to hazard at them kabove a shilling ⟨p. 241⟩a game, though he be of good ability, or a far less sum if he be of meaner estate, lthat the Looser may sustain• no notable loss. And mour laws likewise inhibit any but the richer and better sort the use of these games and other the like, whereat much may be soon lost, save at certain times only: thereby to prevent the wretched practise of such, as would otherwise be continually crumbling away their wealth by the ordinary use of them: Which for any man to do it is no better then plain stealth. It is to rob the poor, whom nhe ought to relieve (but by this means disableth himself so to do) and owhose necessity giveth them a right to his wealth: it is to rob his family, pwhich he ought to maintain, and qwhich not to provide for is made the note of a counterfeit Christian, and one worse then a professed Infidel: it is to rob himself: and as Solomon saith, rHe that robbeth father or mother, and saith it is no sin, is sCousin german to a Murderer, or a Destroyer: so he that robbeth himself by wasting of his own state on such courses, is little better then a murderer or a destroyer. And surely tif the murderer of himself cannot be discharged of sin, no more then he that murdereth some other a mere stranger: then neither can he be acquitted that is a robber of himself: since the one depriveth himself of life, the other of living, of the means whereby he should live, and without ⟨p. 242⟩which uhis life may be no better, yea becometh many times *more bitter, then death.
In which regard is such play by reuerend Diuines iustly condemned, gwherein the matter engaged icapordeth a mans stocke or his state. As also the ciuill Law in this regard inhibiteth these games among others, for that many did hnot so much play as cast their wealth away at them, playing night and day for gold and siluer, and iewels and plate; and isouldiers pauning their weapons and armour at play. And for this cause the same Law allowing yet some other games, forbiddeth any man to hazard at them kaboue a shilling ⟨p. 241⟩a game, though he be of good abilitie, or a far lesse summe if he be of meaner estate, lthat the Looser may sustain• no notable losse. And mour lawes likewise inhibite any but the richer and better sort the vse of these games and other the like, whereat much may be soone lost, saue at certaine times only: thereby to preuent the wretched practise of such, as would otherwise be continually crumbling away their wealth by the ordinary vse of them: Which for any man to doe it is no better then plaine stelth. It is to rob the poore, whom nhe ought to releiue (but by this meanes disableth himselfe so to doe) and owhose necessitie giueth them a right to his wealth: it is to rob his familie, pwhich he ought to maintaine, and qwhich not to prouide for is made the note of a counterfaite Christian, and one worse then a professed Infidell: it is to rob himselfe: and as Salomon saith, rHe that robbeth father or mother, and saith it is no sin, is
gB King on Jon. lect 9.B King on Ion. lect 9.
hNecludentes, necludumscientes, sed numeratione tantum substantias perdunt. Cod. lib. 3. tit. 43. leg. 2.
iNon impunè milites in ludo arma amittehant. Dig. de re milit. lib. 49. tit. 16. leg. 3. & ibid. leg. 14.
kNon permittimus ultra vuum solidum, etiamsi quis multum dives sit. Cod. lib. 3. tit. 43. leg 2.Non permittimus vltra vuum solidum, etiamsi quis multum diues sit. Cod. lib. 3. tit. 43. leg 2.
lUt si quem […] contigerit, casum gravem non sust• neat. Ibid.Vt si quem 〈…〉 contigerit, casum grauem non sust• neat. Ibid.
Yet is it lamentable to consider how common abuse is in this kind, both at these games, and at others, among men of all sorts. Some one great man sometime at a race, or a sitting, or a match at bowls, or an afternoons cock-fight, casting more away then would have maintained many of honest means in good estate for a twelve-month and more: so that by means hereof not the poor alone remain unrelieved, and 1their servants unrewarded, but their rents are so racked and their estates so improved, that their Tenants that hold of them are thereby also impoverished, and yet themselves as xPharaoh's lean Kine when they had eaten up the fat ones, ynever a whit the richer, or better able to do King or Country service, for all that they have scraped and gathered together in that sort.
Yet is it lamentable to consider how common abuse is in this kinde, both at these games, and at others, among men of all sorts. Some one great man sometime at a race, or a sitting, or a match at boules, or an afternoones cock-fight, casting more away then would haue maintained many of honest meanes in good estate for a twelué-moneth and more: so that by meanes hereof not the poore alone remaine vnreleiued, and 1their seruants vnrewarded, but their rents are so racked and their estates so improued, that their Tenants that hold of them are thereby also impouerished, and yet themselues as xPharaos leane Kine when they had eaten vp the fat ones, yneuer a whit the richer, or better able to doe King or Countrey seruice, for all that they haue scraped and gathered together in that sort.
And again the poorer sort, on the other side, though they complain of penury, yet will not be beaten from play: even those that will pretend want, to shift of the least common charge, yet will make shift to get somewhat wherewith to hold game: who when they have spent what they had that way, wanting means to recover ought soon or suddenly again, and being inured to idleness by such thriftless haunts, are enforced oft to betake themselves afterward to such courses, as bring upon them at length as well loss of life as of living.
And againe the poorer sort, on the other side, though they complaine of penury, yet will not be beaten from play: euen those that will pretend want, to shift of the least common charge, yet will make shift to get somewhat wherewith to hold game: who when they haue spent what they had that way, wanting meanes to recouer ought soone or sodainely againe, and being enured to idlenesse by such thriftlesse haunts, are enforced ost to betake themselues afterward to such courses, as bring vpon them at length as well losse of life as of liuing.
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.
Cosengerman to a Murtherer, or a Destroier: so he that robbeth himselfe by wasting of his owne state on such courses, is little better then a murtherer or a destroier. And surely
if the murtherer of himselfe cannot bee discharged of sinne, no more then hee that murthereth some other a meere stranger: then neither can he be acquited that is a robber of himselfe: since the one depriueth himselfe of life, the other of liuing, of the meanes whereby hee should liue, and without
sSocius est viro interfectori, Jun.Socius est viro interfectori, Iun.
tSi omnis qui hominem oc•idit, h••icid• est, quisquis scipsum occidit, non• sit homicidal ••i hom•a non est. Aug. epist. 61. Qu••ad•• innocens juditabitur, cui dictum est, Diliges proximum tuum tanquam te, si homicidium committit in seipso, quod prohibetur in proximo? Ibid. Si paricidace sceleratior quàm quilibe• homicida, quia non tantúm hominem, verùm etiam prepinquum necat, & in ips•• paricidis quanto propinquiorem quisque peremerit, tanto indicatur immanior; sine dubio peier est qui se occidit, quia n•mo est homini scipso propinquier. Hugo Victor. de bono patient. c. 13.Si omnis qui hominem oc•idit, h••icid• est, quisquis scipsum occidit, non• sit homicida•••i hom•a non est. Aug. epist. 61. Qu••ad•• innocens iuditabitur, cui dictum est, Diliges proximum tuum tanquam te, si homicidium committit in seipso, quod prohibetur in proximo? Ibid. Si paricidace sceleratior quàm quilibe• homicida, quia non tantúm hominem, verùm etiam prepinquum necat, & in ips•• paricidis quanto propinquiorem quisque peremerit, tanto indicatur immanior; sine dubio peier est qui se occidit, quia n•mo est homini scipso propinquier. Hugo Victor. de bono patient. c. 13.
u[Greek or Hebrew]. Sins. in epist. Et [Greek or Hebrew], ut Aristoph. Pluto. i. vita non vitalis, ut Ennius apud Cic. de amicit. unde Comicus, [Greek or Hebrew]. i. Vita band vocanda est vita victue indiga. Erasm, chill. 2. cent. 8. ad•g. 3•. quod Eurip. [Greek or Hebrew]. Misera vita morsest, non vita. Drus•ad Sulpit. Et quod de arcu Heraclitus [Greek or Hebrew]. Eustath• Iliad. d. [Greek or Hebrew] Hesiod. & absq•e cu home [Greek or Hebrew], ut Sophorl. Antigen.〈non-Latin alphabet〉. Synes. in epist. Et 〈non-Latin alphabet〉, vt Aristoph. Pluto. i. vita non vitalis, vt Ennius apud Cic. de amicit. vnde Comicus, 〈non-Latin alphabet〉. i. Vita band vocanda est vita victue indiga. Erasm, chil. 2. cent. 8. ad•g. 3•. quod Eurip. 〈non-Latin alphabet〉. Misera vita morsest, non vita. Drus•ad Sulpit. Et quod de arcu Heraclitus 〈non-Latin alphabet〉. Eustath• Iliad. d. 〈non-Latin alphabet〉 Hesi•d. & absq•e cu hom•〈non-Latin alphabet〉, vt Sophorl. Antigen.
*Si••cid. 30.17. [Greek or Hebrew] Theogn.Si••cid. 30.17. 〈non-Latin alphabet〉 Theogn.
