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.
§ 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 h
our 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
which 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,
Cousin 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
if 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
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 sCosengerman 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 tif 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 ⟨p. 242⟩which uhis life may be no better, yea becommeth many times *more bitter, then death.
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.
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.
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.
But here is a question moved among the learned, whether a man may play for, or wager ought in play. And it is a question that requireth a larger discourse throughly to discuss it, then this present work, growing already too great, will well permit. Some utterly condemn it: and I have seen of late in writing 2along discourse containing sundry arguments tending thereunto: of which yet (a to speak my mind freely, and ingenuously without exception to the Author, whom I think reverently of otherwise, though in judgement dissenting from him herein) I am not able to apprehend the force and validity. Neither indeed can I discern ought that should make it unlawful for a couple of familiar friends to put it to the event of a game, whether of them shall part with such a trifle to the other, as either of them may spend lawfully at that present upon his pleasure, or they might otherwise well freely bestow either on other.
But here is a question moued among the learned, whether a man may play for, or wager ought in play. And it is a question that requireth a larger discourse throughly to discusse it, then this present worke, growing already too great, will well permit. Some vtterly condemne it: and I haue seene of late in writing 2along discourse containing sundry arguments tending thereunto: of which yet (a to speake my minde freely, and ingenuously without exception to the Author, whom I thinke reuerently of otherwise, though in iudgement dissenting from him herein) I am not able to apprehend the force and validitie. Neither indeed can I discerne ought that should make it vnlawfull for a couple of familiar friends to put it to the euent of a game, whether of them shall part with such a trifle to the other, as either of them may spend lawfully at that present vpon his pleasure, or they might otherwise wel freely bestow either on other.
2M.W on occasion of Samsons wager. Judg 14.12.M.W on occasion of Sampsons wager. Iudg 14.12.
a- ha•c veniam petimusque damusque vicissim. Horat. art poet.- ha•c veniam petimusque damusque vicissim. Horat. arte poet.
Others therefore allow it, as the Civill law doth, in some cases bfor somewhat presently to be expended and spent in common between them, as when men play together for the charge of a supper. Yet may men go too far also that way; as in feasting of friends (a fault in these times too usual) a man may exceed. It is said of Nabal the Churl that che made a feast like a King. And as dby feasting a rich man may soon bring himself to poverty, and a poor man to beggary: so may either do the same, which some seem to have observed, by hazarding overmuch to be spent and wasted that way.
Others therefore allow it, as the Ciuill law doth, in some cases bfor somewhat presently to be expended and spent in common betweene them, as when men play together for the charge of a supper. Yet may men go too far also that way; as in feasting of friends (a fault in these times too vsuall) a man may exceede. It is said of Nabal the Churle that che made a feast like a King. And as dby feasting a rich man may soone bring himselfe to pouerty, and a poore man to beggerie: so may either do the same, which some seeme to haue obserued, by hazarding ouermuch to be spent and wasted that way.
bQuod in conuivio vescendi causa ponitur, in tam rē familiam ludere permittitur. C. lib. 3. tit. 43. leg. 3.Quod in conuiuio vescendi causa ponitur, in tam rē familiam ludere permittitur. C. lib. 3. tit. 43. leg. 3.
For mine own part, I approve the judgement of ⟨p. 244⟩that reverend Divine who thus determineth this doubt; eWhen so little is plaid as no way disableth a man to any duty of his calling, or the money, being not much, is bestowed in some meeting for the maintenance of love, or that which is won is a reward appointed for the exercise, (bestowed by such as may well be at that charge) then I think with fothers, that it is not unlawful.
For mine owne part, I approue the iudgement of ⟨p. 244⟩that reuerend Diuine who thus determineth this doubt; eWhen so little is plaid as no way disableth a man to any duty of his calling, or the money, being not much, is bestowed in some meeting for the maintenance of loue, or that which is won is a reward appointed for the exercise, (bestowed by such as may wel be at that charg) then I think with fothers, that it is not vnlawful.
eB. Babington on command. 8.
fIdem ex parte Danaeus de lado ale• c. 4. & Perkins cases of Conscience book 3. chap. 4. § 3. Quest. 2.Idem ex parte Danaeus de lado ale• c. 4. & Perkins cases of Conscience booke 3. chap. 4. § 3. Quest. 2.
So that the rule is here that nothing be hazarded but what may very well be spared, and what a man may expend lawfully at that present on his lawful delight.
So that the rule is here that nothing be hazarded but what may very well be spared, and what a man may expend lawfully at that present on his lawfull delight.
§ 3. And thus may we keep within compass for the measure or quantity both of time and expense. Now 1for the manner of using game further consideration would be had. For therein also many offend, when they are too eager upon play, or are overmuch transported and carried away with delight in it; when, as one well saith, gthey either hsleep at it, or are drunk at it: that is, when it either so occupieth mens minds that it maketh them unwatchful against the motions of sin, or so overcometh them with the delight of it, or other passions procured by it, that it maketh them break forth into outrage of swearing, blaspheming, fretting, cursing, and quarrelling, and such courses as sobriety in such cases would never admit. For ia man may be drunk as well without wine as ⟨p. 245⟩with wine; with the dry smoke of Tobacco as well as with drink. As one saith well of prosperity, that it so transporteth some, that they are even kas drunk with it; and lsome sorts of mirth and mmusic are said to make men little better: So we may well say that men are drunk with game, when they are so addicted thereunto, that it stirreth up in them such distempered passions as men soberly minded cannot but condemn and abhor, and which they themselves could not but dislike in themselves, if they were not for the present besides themselves.
§ 3. And thus may we keepe within compasse for the measure or quantitie both of time and expence. Now 1for the manner of vsing game further consideration would be had. For therein also many offend, when they are too eager vpon play, or are ouermuch transported and caried away with delight in it; when, as one well saith, gthey either hsleepe at it, or are drunke at it: that is, when it either so occupieth mens mindes that it maketh them vnwatchfull against the motions of finne, or so ouercommeth them with the delight of it, or other passions procured by it, that it maketh them breake forth into outrage of swearing, blaspheming, fretting, cursing, and quarelling, and such courses as sobriety in such cases would neuer admit. For ia man may be drunke as well without wine as ⟨p. 245⟩with wine; with the drie smoake of Tabacco as well as with drinke. As one saith well of prosperity, that it so transporteth some, that they are euen kas drunke with it; and lsome sorts of mirth and mmusicke are said to make men little better: So wee may well say that men are drunke with game, when they are so addicted thereunto, that it stirreth vp in them such distempered passions as men soberly minded cannot but condemne and ab•orre, and which they themselues could not but dislike in themselues, if they were not for the present besides themselues.
1Ludendi modus quidam retinendus est, ut ne nimis omnia profundamus, elatique voluptate in turpitudivem dilabamur. Cicer offic. l. 2.Ludendi modus quidam retinendus est, vt ne nimis omnia profundamus, elatique voluptate in turpitudiuem dilabamur. Cicer offic. l. 2.
gFennor of recreate. ••legener. 3.Fennor of recreat. ••legener. 3.
iEsai. 51.21. Ebriae, non à vino. Est & absque tem•to temulentia quaedā, & quaedam etiā, in sobrieta•e ebrietas; ([Greek or Hebrew].) ab ira, àli bidine, ab ambi•icne, ab avaritia. [Greek or Hebrew] Chrysost contra Jud. l. 5. Es•. & mentis ebrietas ebrij sunt mulis qui sibi sobrij videntur: ira•undia anima no in•briat; fur•r plusgiv•briat: inebriant libidines: av•ritia etiam •abidum reddit. Origen. in Levit. homil. 7. [Greek or Hebrew]. Basil. homil. 1. [Greek or Hebrew]. Plato leg. l. 1. [Greek or Hebrew] Plot. sim prob. l. 7. c. 10. Ebrius v•geris mul•is •xisor undique curn. Lucr. l. 3.Esai. 51.21. Ebriae, non à vino. Est & absque tem•to temulentia quaedā, & quaedam etiā, in sobrieta•e ebrietas; (〈non-Latin alphabet〉.) ab ira, àli bidine, ab ambi•icne, ab avaritia. Chrysost contra Iud. l. 5. Es. & mentis ebrietas ebrij sunt mulis qui sibi sobrij videntur: iraundia anima no inbriat; furr plusgivbriat: inebriant libidines: avritia etiam abidum reddit. Origen. in Leuit. homil. 7. . Basil. homil. 1. . Plato leg. l. 1. Plt. sym prob. l. 7. c. 10. Ebrius vgeris mulis xisor vndique curn. Lucr. l. 3.
As therefore it is well advised by one, that nMen at no time give themselves wholly to sleep: so much more have we good cause to be wary, that *we set not our minds at any time wholly upon play, and so sleep waking at it, (the more dangerous sleep of the twain) nor suffer our affections to be overmuch carried away with it, least we become no less dangerously drunk therewith then some other are with wine or strong drink. For as oworldly cares, so pbodily pleasures, and Game among others, though not evil simply in themselves, yet become spiritually prejudicial and dangerous unto us, when our hearts are either wholly possessed with them, or over-eagerly and earnestly addicted unto them.
As therefore it is well aduised by one, that nMen at no time giue themselues wholy to sleepe: so much more haue we good cause to be wary, that *we set not our mindes at any time wholy vpon play, and so sleepe waking at it, (the more daungerous sleepe of the twain) nor suffer our affections to be ouermuch caried away with it, least we become no lesse daungerously drunke therewith then some other are with wine or strong drinke. For as oworldly cares, so pbodily pleasures, and Game among others, though not euill simply in themselues, yet become spiritually preiudiciall and dangerous vnto vs, when our hearts are either wholy possessed with them, or ouer-eagerly and earnestly addicted vnto them.
nCavept totus aliquando dormias, Bern. de ordin. vitae.Cauept totus aliquando dormias, Bern. de ordin. vitae.
*Cavendum ne totaliter gravitas anime reschuati••. Them, sum•per. •4.2 •.•. 168. a. 12. ne dumb animum relaxare volumus, orat•• harmoniam & quasi concentum soluamus. Ambros. offic. l. 1. c. 20. Otium industriae subnecti debet▪ non qu• evanescat virtus sed quorecrectur. Val. Man. l. 8. c. 8. Mulium enim interest remittas aliquid, an soluas. Sen. de tranq. c. 15.Cauendum ne totaliter grauitas anim• reschuati••. Them, sum•per. •4.2 •.•. 168. a. 12. ne dum animum relaxare volumus, orat•• harmoniam & quasi concentum soluamus. Ambros. offic. l. 1. c. 20. Otium industriae subnecti debet▪ non qu• euanescat virtus sed quorecrectur. Val. Man. l. 8. c. 8. Mulium enim interest remittas aliquid, an soluas. Sen. de tranq. c. 15.
In this kind especially qto exceed is the rather discommendable, because the business it self (if it ⟨p. 246⟩may be so termed) is but light, being but matter of recreation and ordinary delight: and it is rno less an imputation for a man to be over serious in trifling matters, then to trifle in serious and weighty affairs.
In this kind especially qto exceede is the rather discommendable, because the businesse it selfe (if it ⟨p. 246⟩may be so tearmed) is but light, being but matter of recreation and ordinary delight: and it is rno lesse an imputation for a man to be ouer serious in trifling matters, then to trifle in serious and weightie affaires.
q[Greek or Hebrew]. Plut. symp. prob. l 7. c. 7.〈non-Latin alphabet〉. Plut. symp. prob. l 7. c. 7.
r[Greek or Hebrew] Is•er. ad Dem•nic.〈non-Latin alphabet〉 Is•er. ad Dem•nic.
The rule then is here that sDisports be used sportingly: so as we be tcontent to win or to loose at them, and stand indifferent to conquer or to be conquered by them, and to go well through with or to be crossed in them, as it shall fall out: our affections being no further fixed upon or fastened to them, then the weight and worth of them may well warrant.
The rule then is here that sDisports be vsed sportingly: so as we be tcontent to win or to loose at them, and stand indifferent to conquer or to be conquered by them, and to go well through with or to be crossed in them, as it shall fall out: our affections being no further fixed vpon or fastened to them, then the weight and worth of them may well warrant.
sFlecte truces animus, ut vere ludere possis. Julian. sch l. Lus•ri numos, animus qu• que ponder debent Eusth.Flecte •ruces anim•s, vt vere ludere possis. Iulian. sch l. Lus•ri numos, anim•s qu• que pon•re debent Eusth.
§ 4. Secondly recreations are to be used as soberly, so seasonably. For uthere is a time and season for all things, and for recreation among other things. *There is a time, saith Solomon, for laughing, and mirth, and a time for dancing and delight. There are times for recreation and sport, and times for sad and serious affairs. Recreation therefore is good when it is seasonable, when it cometh in his due time: else, as it is with fish and foul when they come out of season, xthat is evil, that is good otherwise.
§ 4. Secondly recreations are to be vsed as soberly, so seasonably. For uthere is a time and season for all things, and for recreation among other things. *There is a time, saith Salomon, for laughing, and mirth, and a time for dauncing and delight. There are times for recreation and sport, and times for sad and serious affaires. Recreation therefore is good when it is seasonable, when it commeth in his due time: else, as it is with fish and foule when they come out of season, xthat is euill, that is good otherwise.
uEccles. 3.1. [Greek or Hebrew] & [Greek or Hebrew] quod ex Pittaci sententia ([Greek or Hebrew] apud Laert) Auson. [Greek or Hebrew], tempus ut noris jubet: Sed [Greek or Hebrew] iste ••mpesti•um tempus est. [Greek or Hebrew]. Man. Palaeol ad fil. praecept. 6. [Greek or Hebrew]. Theogu - [Greek or Hebrew]. Sodamus in anthol.Eccles. 3.1. 〈non-Latin alphabet〉 & 〈non-Latin alphabet〉 quod ex Pittaci sententia (〈non-Latin alphabet〉 apud Laert) Auson. 〈non-Latin alphabet〉, tempus vt noris iubet: Sed 〈non-Latin alphabet〉 iste ••mpesti•um tempꝰ est. 〈non-Latin alphabet〉. Man. Palaeol ad fil. praecept. 6. 〈non-Latin alphabet〉. Theogu - 〈non-Latin alphabet〉. Sodamus in anthol.
x[Greek or Hebrew]. Menand. H [Greek or Hebrew]. Idem. Tempestina aliqua ni voluptas •it, nocet, H. Stephan. To [Greek or Hebrew]. Isocr. ad Demon. Et Bonum malum fit tempore hand datumsuo. Erasmus chill. 4. cent. 3. adag. 2. Et data non apto tempore vina nocent. Ovid. remed. l. 1.〈non-Latin alphabet〉. Menand. H 〈non-Latin alphabet〉. Idem. Tempestina aliqua ni voluptas •it, nocet, H. Stephan. To 〈non-Latin alphabet〉. Isocr. ad Demon. Et Bonum malum fit tempore hand datumsuo. Erasmus chil. 4. cent. 3. adag. 2. Et data non apto tempore vina nocent. Ouid. remed. l. 1.
Herein then men offend, not only when they take up too much time with it, but when they take not fit times for it. For a man may spend too much time at it, and then he sinneth in using it immoderately: and again he may spend but little, yet not ⟨p. 247⟩fit time about it, & then he sinneth in using it unseasonably. Now then do men use game & recreation unseasonably, when they should and ought to be otherwise employed, either in the works of their special callings, or about the holy things of God.
Herein then men offend, not onely when they take vp too much time with it, but when they take not fit times for it. For a man may spend too much time at it, and then he sinneth in vsing it immoderately: and againe he may spend but little, yet not ⟨p. 247⟩fit time about it, & then he sinneth in vsing it vnseasonably. Now then doe men vse game & recreation vnseasonably, when they should and ought to be otherwise imployed, either in the workes of their speciall callings, or about the holy things of God.
First, when they should be about any necessary duty concerning their estate and place, or the means of their maintenance, and the good of themselves and theirs. In which regard was not that parties course commendable that saith, yhe neglected his own business to attend others at play: nor can those be justified that either sit at cards and tables within doors, or be in the bowling alley abroad, when other affairs of great consequence require their presence else-where. Since the use and end of recreation is not to withdraw or with-hold us from our more serious employments; but 1to make us fitter for them, and better able to go through with them. zAs peace is the end of war; and peace is aimed at in war; so ais business the end of recreation, ait being ordained for business, and not business for it. Yea as the right end of war is peace, so the main end of peace is not so much the taking of our pleasure, (though bwe enjoy that benefit also thereby) as the freedom of following our serious affairs. The time therefore that ought to be employed in the one, must not be unseasonably misspent in the other. cOur vacant time only is allowed for disport: ⟨p. 248⟩which is then most seasonable, as food, when hunger craveth it, or as sleep, when heaviness after watching calleth for it, so when wearisomeness after other employments requireth it.
First, when they should be about any necessary duty concerning their estate and place, or the means of their maintenance, and the good of themselues and theirs. In which regard was not that parties course commendable that saith, yhee neglected his owne busines to attend others at play: nor can those be iustified that either sit at cards and tables within doores, or be in the bouling alley abroad, when other affaires of great consequence require their presence else-where. Since the vse and end of recreation is not to withdraw or with-hold vs from our more serious imployments; but 1to make vs fitter for them, and better able to go through with them. zAs peace is the end of warre; and peace is aimed at in warre; so ais busines the end of recreation, ait being ordained for busines, and not busines for it. Yea as the right end of war is peace, so the maine end of peace is not so much the taking of our pleasure, (though bwe enioy that benefit also thereby) as the freedome of following our serious affaires. The time therefore that ought to be imployed in the one, must not be vnseasonably mispent in the other. cOur vacant time onely is allowed for disport: ⟨p. 248⟩which is then most seasonable, as foode, when hunger craueth it, or as sleepe, when heauinesse after watching calleth for it, so when wearisomenesse after other imployments requireth it.
yPosthabui tamen illorum me• seria ludo• Virgil, bu•ol. Eccl. 7.Posthabui tamen illorum me• seria ludo• Virgil, bu•ol. Ecl. 7.
1Ut tempestiva laboris intermissione ad laborandum vegetiores reddamur. Valer. Max. memor. l. 8. c. 8.Vt tempestiua laboris intermissione ad laborandum vegetiores reddamur. Valer. Max. memor. l. 8. c. 8.
z[Greek or Hebrew]. Aristot. Polit. lib. 4. cap. 14. Belligerando pax quaeritur; & belli pacem finem constat esse. optabil•m. Augus•. decivit. De•l •9. cap. 12. Sa•• pax quaeri•ur arm••. Sta•. Theb. l. 7.〈non-Latin alphabet〉. Aristot. Polit. lib. 4. cap. 14. Belligerando pax quaeritur; & belli pacem finem constat esse. optabil•m. Augus•. deciuit. De•l •9. cap. 12. Sa•• pax quaeri•ur arm••. Sta•. Theb. l. 7.
a[Greek or Hebrew]. Arist. ethic. l 1•.•6.〈non-Latin alphabet〉. Arist. ethic. l 1.6.
Secondly, when they should be tending the holy things of God either in public or private. And thus dis it a sin to follow game on the Sabbath, as ethe Jews used to do, and do yet to this day both on their Sabbaths and solemn feasts, and 3as the Popish sort are noted ordinarily to solemnize their festivals. For this is not fto sanctify or consecrate the Sabbath as holy to the Lord. The Sabbath indeed is a day of rest, but gof holy rest; of rest not to worldly recreations but to heavenly meditations, 4of rest to religious and spiritual employments. It is sacrilege therefore to follow game on the Sabbath; at such time as we should be plying the service and worship of God: it is time stolen from God that we spend so on our sports: Which it were less sin therefore for us to spend hon some more serious affairs, according to that which one of the ancients well ⟨p. 249⟩say, that iIt were better for a man (in such manner) on the Sabbath to plough then to play, and to dig and delve then to dance all day. For the lighter the occasion of sinning is, where all other things are equal, the greater the sin is.
Secondly, when they should be tending the holy things of God either in publike or priuate. And thus dis it a sinne to follow game on the Sabbath, as ethe Iewes vsed to doe, and doe yet to this day both on their Sabbaths and solemne feasts, and 3as the Popish sort are noted ordinarily to solemnize their festiuals. For this is not fto sanctifie or consecrate the Sabbath as holy to the Lord. The Sabbath indeed is a day of rest, but gof holy rest; of rest not to worldly recreations but to heauenly meditations, 4of rest to religious and spirituall imployments. It is sacriledge therefore to follow game on the Sabbath; at such time as wee should bee plying the seruice and worship of God: it is time stolne from God that wee spend so on our sports: Which it were lesse sinne therefore for vs to spend hon some more serious affaires, according to that which one of the auncients well ⟨p. 249⟩say, that iIt were better for a man (in such manner) on the Sabbath to plough then to play, and to dig and delue then to daunce all day. For the lighter the occasion of sinning is, where all other things are equall, the greater the sinne is.
dLudo Sabbatum viela•ur. Alex. Carpent. destruct. vit. par. 4. c. 23. Joan. Gritfch. quadrag. s•rm. 10. Joan. Nider. precept. 3. c. 1. Concil. Tol•t. 4. apud Grat. de consecr. d. 3.Ludo Sabbatum viela•ur. Alex. Carpent. destruct. vit. par. 4. c. 23. Ioan. Gritfch. quadrag. s•rm. 10. Ioan. Nider. praecept. 3. c. 1. Concil. Tol•t. 4. apud Grat. de consecr. d. 3.
eJudaei sabbatum observant carnally ocio: vacare enim volunt ad nugas atque luxurias su••. August. de 10. chord. c. 3. Celebrant sabbat•m Judei o•io languido & stux•, & luxurioso. Vacant enim ad nugas; à bono opere vacant, ab opere nugatorio non vacant. Id•m Psal. 91. Judai seruiliter observant diem Sabbat• ad luxuriam, ad ebrietatem. Idemin Joan. tract. 3. Et Socrat. eccl. hist. li. 7. c. 1•. [Greek or Hebrew]. de Judae•• Alexandri•is.Iudaei sabbatum obs•ruant carnali ocio: vacare enim volunt ad nugas atque luxurias su••. August. de 10. chord. c. 3. Celebrant sabbat•m Iudei o•io languido & stux•, & luxurioso. Vacant enim ad nugas; à bono opere vacant, ab opere nugatorio non vacant. Id•m Psal. 91. Iudai seruiliter obserua•t diem Sabbat• ad luxuriam, ad ebrietatem. Idemin Ioan. tract. 3. Et Socrat. eccl. hist. li. 7. c. 1•. . de Iudae Alexandriis.
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kFortuna dulci ebrij. Horat. Ebrius pane, Belgicū de proteru• diverbium. Drus. proverb. l. 2. Et Eras. ebil. •. cent. 3 ad. 3 [Greek or Hebrew]; Dionys. Halie. antiq. l. 11. [Greek or Hebrew]. Demost. Philip. 1. Motisms illi faelicitate •imia caput. Senec. Epist. 115.Fortuna dulci ebrij. Horat. Ebrius pane, Belgicū de proteru• diuerbium. Drus. prouerb. l. 2. Et Eras. ebil. •. cent. 3 ad. 3 〈non-Latin alphabet〉; Dionys. Halie. antiq. l. 11. 〈non-Latin alphabet〉. Demost. Philip. 1. Motisms illi faelicitate •imia caput. Senec. Epist. 115.
l[Greek or Hebrew]. Piut. symp probl. l. 7. c. 8. ridiculis spectaculis quasi ebrius efficeris. Chrysost. in Math. homil. 37.〈non-Latin alphabet〉. Piut. symp probl. l. 7. c. 8. ridiculis spectaculis quasi ebrius efficeris. Chrysost. in Math. homil. 37.
m[Greek or Hebrew]. Plut. symp. probl l. 7. c. 10. Vise Eras. chill. 1. cent. 3. adag. 3.〈non-Latin alphabet〉. Plut. symp. probl l. 7. c. 10. Vise Eras. chil. 1. cent. 3. adag. 3.
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a[Greek or Hebrew] Arist. ibid.〈non-Latin alphabet〉 Arist. ibid.
bZ•ch. 3.10. & 8.5. & 9.17.
cN•que enimita generati à natura •umus, ut ad ludum i•cumq•ef••cti esse videamur; sed adseveritatem potius & s••dia gra•iora atquo maiora: ludo autem & […] v•i illis quidom l•ce•, sed sicut so••o & quietibus cateri•, cùm gra•bus serij sque rebus satisfecerin•••. •i•. offic. l. 1. Hins Germani• vitio dat Tatitus, quod inter feria sobrij abeam exercent, &c.N•que enimita generati à natura •umus, vt ad ludum i•cumq•ef••cti esse videamur; sed adseueritatem potius & s••dia gra•iora atquo maiora: ludo autem & 〈…〉 v•i illis quidom l•ce•, sed sicut so••o & quietibus cateri•, cùm gra•bꝰ serij sque rebꝰ satisfecerin•••. •i•. offic. l. 1. Hins Germani• vitio dat Tatitus, quod inter feria sobrij a•eam exercent, &c.
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3Si quid op•ris in agro quis•iam di• festo, ita re poscente, fecisset, quam nefarium scelus, quàm inexpiabile •rimen? At ve•ò qui diem eundem, negl••ta concione sacra, con•in̄s, com•stationibus, vino, crapula, saltationibus, alea, ludis ferè to•u• consumpsisse•, is nimirum p•è pulchréque feriatus esse credebatur. Rinius de seculi nostri f•lic. See Whites way to the Church, digr. 46. num. 6.
4Finis est Sabbati ut vacet h•m• rebus divinis. He•r. Herp in decalogue. praec•pt. 3. serm. 7. Et Rob. Lincoln, in mand. 3. Debet totus dies fes•i•us à Christiano expendi in operibus sanctis.Finis est Sabbati vt vacet h•m• rebus diuinis. He•r. Herp in decalog. praec•pt. 3. serm. 7. Et Rob. Lincoln, in mand. 3. Debet totus dies fes•i•us à Christiano expendi in operibus sanctis.
h[Greek or Hebrew]. Aristot. Ethic. l. 10. c. 6.〈non-Latin alphabet〉. Aristot. Ethic. l. 10. c. 6.
iM•lius •st (Dic Sabbati) a•are quàm salta••. Aug. in Psal. 91. Melius tota die f•d• rent quàm tota di• laderent. Idem in Psal. 32. Melius faceret Judaeus in agro suo aliqu•d utile, quàm in theatro desidiosus existeret: melius foeminae ecrum die Sabba•• lanam facerent, quàm toga die in neomenij• suis impudi•è saltarent. Idom de 10. chord. c. 3. & in Joan. tract. 3. Hoc. quoque proculdubi• B. August. verbu• Christianis Ecclesiae festi•itates in ocijs & nugis & luxurijs celebrantibus potest adaptari. Rob. Lincoln. in decalogue. mand. 3.M•lius •st (Dic Sabbati) a•are quàm salta••. Aug. in Psal. 91. Melius tota die f•d• rent quàm tota di• laderent. Idem in Psal. 32. Melius faceret Iudaeus in agro suo aliqu•d vtile, quàm in theatro desidiosus existeret: melius foeminae ecrum die Sabba•• lanam facerent, quàm to•a die in neomenij• suis impudi•è saltarent. Idom de 10. chord. c. 3. & in Ioan. tract. 3. Hoc. quoque proculdubi• B. August. verbu• Christianis Ecclesiae festi•itates in ocijs & nugis & luxurijs celebrantibus potest adaptari. Rob. Lincoln. in decalog. mand. 3.
