a testimony against gaming, musick, dancing, singing, swearing and peoples calling upon god to damn them. as also against drinking to excess, whoring, lying, and cheating. commended to the consciences of all people in the sight of god, but more especially to those, who keep publick houses. kelsall, john. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing k c estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a testimony against gaming, musick, dancing, singing, swearing and peoples calling upon god to damn them. as also against drinking to excess, whoring, lying, and cheating. commended to the consciences of all people in the sight of god, but more especially to those, who keep publick houses. kelsall, john. sheet ([ ] p.) printed by t. sowle, at the crooked billet in holloway-lane, shoreditch; and are to be sold near the meeting-house in white-hart-court in crace-church-street, [london] : . signed: john kelsall. place of publication supplied by cataloger. torn; print faded, with some loss of text. reproduction of the original in the friends house library, london. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conduct of life -- early works to . dance -- controversial literature -- early works to . gambling -- controversial literature -- early works to . singing -- controversial literature -- early works to . swearing -- controversial literature -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion a testimony against gaming , musick , dancing , singing , swearing , and peoples calling upon god to damn them . as also against drinking to excess , whoring , lying and cheating . commended to the consciences of all people in the sight of god , but more especially to those , who keep publick houses . first , see that you suffer none to play at any sort of game in your houses , viz. cards , dice , tables , shuffle-board , and the like ; for in so doing you will displease the lord , and may cause him to bring a blast upon all your undertakings : but on the contrary , reprove and admonish such in god's fear . for it never was the practice of god's people in the primitive times to game away their precious time , which the lord gave them to work out their own salvation in ; neither is it the practice of them that are christians in deed , in this day , though the nominal christians may plead for it . therefore you that know the life of true christianity , bear your testimonies faithfully agianst gaming , for it is as it were a piece of witchcraft : for when mens hearts and minds are exercised in it , they are even overcome by the same , and so are serving the enemy of their own immortal souls with all their strength , and the fear of the lord is not before their eye● ; for when the hearts and minds are exercised in their games , it is , as it were , their god , and often times tends to quarrelling , fighting and blood-shed . it is therefore good for all that are christians in deed and in truth , to bear your testimonies against gaming ; for this is certainly true , that the lord and his truth is dishonoured by admitting people to game in your houses : therefore be careful in bringing honour to god by bearing your testimonies for him and his truth , against that that is displeasing unto the lord , and hurtful unto your own poor souls . secondly , see that you suffer none to play upon any sort of musick , nor any to dance , sing or swear in your houses ; but bear your testimonies against such things , both by reproving them in god's fear and love , and in obstructing the same : for they are all displeasing in the sight of the lord ; and may cause his judgments to come upon your houses and families . therefore to prevent the same from coming upon you , live up to that gift which the lord hath given you , that you may stand in your places , and bear a testimony for the lord and his truth in your day , age and generation ; then will the lord bless and prosper you , both inwardly and outwardly , and in all that you undertake ; and all that do rejoyce , let them rejoyce in the lord. musick is a thing , that stealeth the hearts of them that play upon it , or adhere unto it , from the lord , ( and tends to raise up a light , airy , frothy , wanton mind ; for they that live in pleasure , are dead while they live ; and they that live wantonly , kill the just ) for when mens hearts and minds are exercised by it , they remember not the lord that made them and all mankind for a purpose of his own glory ; but spend away their precious time in that which the lord by his prophet amos bore testimony against , as you may read in the th chapter of the prophecy of that prophet , in which he pronounceth a doe unto them that chaunt unto the viol , and invent unto themselves instruments of musick , like unto david . do such remember their creator in the days of their youth ? no ; they have rather forgotten their maker , which would be their saviour , if they would come to be saved by him , from their perishing fading vanities , which god and his people are against . singing and dancing are of the same root and ground with gaming and musick , &c. all which proceed from that seed , which the enemy of man and womans salvation hath sown in the hearts of the children of disobedience , which enemy is the devil , who walks about , seeking whom he may devour . and such who let loose their hearts , minds and affections after those things , pursuing and following with greediness after the same , are making an idol of them , and do desire more after them , than they do after the knowledge of god , whom to know is life eternal : and so hereby god , who alone ought to be sought after and bowed down unto , is robbed of that which is his right , even the praise , the honour and the glory of his name , which ought to be given unto him from every reasonable creature , that he 〈…〉 mankind to serve the lord above all things , even with all their souls , and all 〈…〉 and not run into fading vanities , which perish in the using , and which bring tribulation , anguish and wrath upon all that are found in them : for god will not be mocked ; such as every man sows , such they must reap from divine justice , who renders unto every man according unto his deeds , without respect of persons . some that delight in musick may object , that david and others of the people of god , did play upon instruments of musick . answer , david and others , who were faithful to god , did not play upon instruments of musick to stir up , raise and elevate a vain , sinful , unclean mind in themselves or any others ; but their playing upon and use of instruments of musick , being under the shadowy dispensation of the law , what they did herein , they did it unto the lord. the priests under the law had a command to sound trumpets , which was a sort of musick ; and david and others made use of other instruments , as the flute , harp , and cymbal ; and this they did in honour and praise to the lord , and not to stir up a vain , wanton , light , airy fleshly and ungodly mind , as it may be seen in the scriptures of truth . again , some may plead for dancing , because david danced before the ark. answ . this dancing was in the time of the law , and was a token of his rejoycing because of the ark of god , which was brought back out of the philistians land , who were enemies to god and his people : this dancing was not like the dancing of the vain , wanton and prophane persons of our age , nor yet like the dancing of herodi●'s 〈◊〉 , who danced before kings 〈◊〉 who after she had danced , demanded the head of the man of god , john the baptist , and had it , being thereunto instructed by her malicious mother . as concerning singing and rejoycing ; true singing and rejoycing the lord god did own under the law , which was shadowy , and stood in many carnal ordinances , which were to continue until the time of reformation , as saith the apostle , heb. . . which time is the time of the gospel , which is come . again , god did and doth own singing in the spirit under the dispensation of the gospel ; but the singers that god doth own under the gospel-dispensation , are those who are first taught by him to mourn for , repent of , and forsake their sins ; such who are led by the spirit of the lord to mourn for , repent of , and forsake their sins , in the same spirit they may sing , as it moves and leads them . the apostle paul said , i will sing with the spirit and with vnderstanding , . cor. . . and it is written , isa . . . the redeemed of the lord shall return to sion with songs of deliverance . and it is written , rev. . . they that were redeemed from the earth , sang the ●ong of moses and the lamb. and wise solomon said , ( eccles . . , . ) sorrow is better than laughter ; and it is better to go into the house of mourning than into the house of mirth : mourning , in the vnregenerate , in the sence of their sins , is better than laughter and singing . and god will turn the songs of the wicked into mourning , amos . . and christ said , mat. . . every idle word that men shall speak , they shall give an account thereof in the day of judgment . and the apostle james saith , who among you seem to be religious , and bridleth not his tongue , but deceiveth his own heart , this mans religion is vain , james . . observe , that nebuchadnezar , the heathen king , and his company of idolaters , had musick , ( viz. ) the sound of the cornet , flute , harp , sacbut , psaltery and dulcimer , and all kinds of musick , when they worshipped the golden image , that he had set up : these were they which cast the three children into the fiery furnace . this their musick and rejoycing was wicked and ungodly . again , observe , the apostle said unto the true christians , be ye not drunk with wine , wherein is excess , but be filled by the spirit ; speaking to your selves in psalms , hymns , and spiritual songs , singing and making melody in your hearts to the lord , ephes . . . also swearing and calling upon god to damn them , and blaspheming the pure holy and undefiled name of god , proceeds even from the same root , that gaming , musick , singing and dancing do arise and spring from : therefore let none who are found in any of those things ( to wit , in swearing , damning , cursing and blaspheming the name of the lord ) think to escape god's righteous judgments ; for it is written , the lord will not hold him guiltless that taketh his name in vain . and the lord complains by the prophet jeremiah , because of swearing the land mourneth , jer. . . therefore all you that are concerned as witnesses for god , see , that you bear your testimonies against these things , that the lord may bless you and prosper you in all your vndertakings , that the praise and honour , which is his due , he may receive from you , and you from him a crown of glory , which fadeth not away , when time here shall be no more . john kelsall . in the late king's proclamation against vicious , debauched and prophane persons , &c. dated may the th . in the twelfth year of his reign , are these remarkable passages following . there is a sort of men , of whom we are sufficiently ashamed , who spend their time in taverns , tippling-houses , and debaucheries , giving no other evidence of their affection to us , but in drinking our health , and inveighing against all others , who are not of their own dissolute temper , and who in truth have more discredited our cause , by the licentiousness of their manners and lives , than they could ever advance it by their affection and courage — we reasonably hope , these men will cordially renounce all that licenciousness , prophaneness and impiety , with which they have been corrupted , and endeavoured to corrupt others ; and that they will hereafter become examples of sobriety and virtue — we will not exercise just severity against any malefactors , sooner than against men of dissolute , debauched and prophane lives , with what parts soever they may be otherwise qualified and endowed . — and we hope , all persons of honour , or in place and authority , will so far assist vs in discountenancing such men , that their discretion and shame will persuade them to reform , what their consciences would not . — which may by the example and severity of vertuous men be easily discountenanced , and by degrees suppressed . however for the more effectual reforming these men , who are a discredit to the nation , and unto any cause they pretend to favour and to wish well to ; we require all mayors and sheriffs , and justices of the peace , to be very vigilant and strict in the discovery and prosecution of all dissolute and prophane swearing and cursing . this was reinforced by a second proclamation of the king , the th of august , . charging all ministers to read it once each month , for six months ensuing , and stir up their auditors to observe the said duties , and avoid the said vices . also in the late proclamation by the king and queen , against ●●c●●● , debauched and prophane persons , given at white-hall the st of january , / . because that impiety and vice do still abound in this kingdom , the king and queen declare ( as bound in duty to god , and care for the people . ) thus , viz. we have thought fit to issue this our royal proclamation : and do declare our princely intention and resolution , to discountenance all manner of vice and immorality in all persons , from the highest to the lowest degree , in this our realm ; and we do hereby for that purpose straightly require , charge and command all and singular our judges , mayors , sheriffs , justices of the peace , and all other our officers , &c. in their respective stations , to execute the laws against blasphemy , prophane swearing , drunkenness , lewdness , prophanation of the lord's day or any other dissolute , immoral or disorderly practices , as they will answer it to almighty god , and upon pain of our highest displeasure . and at the general quarter sessions of the peace , held for the county of middlesex at hicks's - hall , the th day of july , . an order was thence issued out pursuant to the queens letter , bearing date the th of july aforesaid , recommending unto the justices the putting in execution those laws , which have been made , and are still in force , against the prophanation of the lord's day , drunkenness , prophane swearing , and cursing , and all other lewd enormous and disorderly practices , which have spread to the dishonour of god , and the scandal of our holy religion ; and to apply themselves with all possible care for the suppressing of the same , and all other sins and vices , particularly those which are now prevailing in this realm , for preventing those iudgments , which are solemnly denounced against the sins abovementioned . and in compliance with the said letter from the queen , the said justices unanimously resolved and declared , that they would put all the laws in execution against prophane swearing , and cursing , and also against the odious and loathsom sin of drunkenness , and against all houses of debauchery , and evil-fame , being vices hateful to god and all good men [ as they also declare . ] also the lord mayor and court of aldermen for the city of london , gave out an order the th . day of august , . wherein they take into their serious consideration , the great prophanation of the lords day , and 〈◊〉 too common practice of cursing and swearing , excess of drinking , and the impudent comnitting of lewdness and debauchery , and the late increase of these vices , and enormities ; and as being sensible , that the severe iudgments of god have usually faln upon nations and cities persisting in such impieties . do therefore require all persons intrusted with the offices of magistracy and administration of justice within the said city and liberties thereof , impartially to execute their several and respective authorities to suppress and prevent the aforesaid scandalous ofences and impieties , by punishing the offenders therein , as the laws and statutes of this realm ha●e provided , with directions thereunto severally . and anno sexto & septimo guilielmi textii regis : there is a penal act of parliament made and entituled . in act for the more effectual suppressing prophane cursing , and swearing : wherein pophane swearing and cursing are called detestable sins , and therefore ordered to be punis●ed by certain fines , and corporal punishments . let all consider israel of old , who when they forgot god ( who had wrought mighty deliverances for them ) how they ran in feasting , dancing and idolatry ; as it is written , they sate down to eat and drink , and rose up to play , and danced about the golden calf , which they had set up . but it was a dismal da●e unto them ; for several thousands of them were destroyed in one day , exod. . , , . 〈◊〉 ●nd every one that sweareth , shall be cut off , &c. zach. . . 〈◊〉 swearing , and lying , and killing , and stealing , and committing adultery , they break out , and blood toucheth blood , hoseae . . ●nd if the righteous scarcely be saved , where shall the ungodly and the sinner appear ? pet. . . london , , printed by t. sa●le , at the crooked-billet in holloway-lane , shoreditch ; and are tbe sold near the meeting-house in white-hart-court in grace-church-street , . notes, typically marginal, from the original text notes for div a -e dr. ames , de consc . lib. c. . §. . saith , plays which depend meerly or principally of fortune , are of their own nature vnlawful . prov. . . even in laughter the heart is made sorrowful ; and the end of that mirth is heaviness . eccles . . . the heart of the wise , is in the house of mourning ; but the heart of fools is in the house of mirth . isa . . . they shall not drink wine with a s●ng ; strong drink shall be bitter to them that drink it . amos . . and i will turn your feasts into mourning , and all your songs into lamentation job . . they spend their days in wealth , and in a moment go down to the grave . bellarmine conc. . . . &c. saith holydays are in our agee celebrated in a diabolical manner , like baccanaels , devils festivals ; most sins then committed , most feast-songs , bowlings , tavernings , scurrilities , dances with women , as straw with fire . as a further testimony against debauchery , he cites niceph lib. . viz. herodias her daughters head danced upon the ice . ambros de virg. lib. . jerom. epist . . . christ . hom . . on mat. . basil on drunkenness and riot . cicero a heathen promur●●n● says , no sober man danceth , and objects it as a crime to a●onius . notes for div a -e who hath w● ? who hath sorrow ? who hath contentions ? who hath wounds , withoue cause ? who hath redness of eye ? they that tarry long at the wine , they that go to seek mixt wine ; at the last it biteth like a serpent . and slingeth like an adder , see prov. . , , , , , . see also deut. . . . . whose heart turneth away this day from the lord our god , to add drunkenness unto thirst the lord will not spare him , but the anger of the lord and his jealousy shall smoke against that man , and the lord shall blot out his name from under heaven . mat. . but he that shall blaspheme , is in danger of eternal damnation to the maior, aldermen, and inhabitants of n. that whiche heretofore i haue propounded to you (right worshipfull and beloued) in teaching, i do now publish to all men by printing, to wit, mine opinion of the vnlawfulnesse of games consisting in chance ... short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance balmford, james, b. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc . estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) to the maior, aldermen, and inhabitants of n. that whiche heretofore i haue propounded to you (right worshipfull and beloued) in teaching, i do now publish to all men by printing, to wit, mine opinion of the vnlawfulnesse of games consisting in chance ... short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance balmford, james, b. . sheet ([ ] p.) [by john harrison ?] for richard boile, imprinted at london : [ ?] another edition of: balmford, james. a short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance. caption title. suggested printer's name and publication date from stc. formerly stc . reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng gambling -- religious aspects -- christianity -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion to the maior , aldermen , and inhabitants of n. that which heretofore i haue propounded to you ( right worshipfull and beloued ) in teaching , i do now publish to all men by printing , to wit , mine opinion of the vnlawfulnesse of games consisting in chance . my desire is either information , if i erre in iudgement , or reformation of so leud a practise . but whether i erre or no ( which yet i would gladly vndestand , * for i ought not to teach an vntruth , though to gods glorie ) yet there is none , zealous indeed against sinne , desirous from the heart to reclaime sinners , and who deepely considereth the grieuous abuses , which accompanie dicing and carding ( as horrible swearing , dangerous quarelling , losse ( i say not of good houres , but ) of nights and dayes , and the pittifull vndoing of too too manie ) but will remembe that * all things are not expedient , which are lawfull , and therefore abstaine from such heathenish passe-times , that , if by their example they cannot reforme , they may be sure * they do not confirme gamesters in their inordinate walking . which respect , the . iniunction forbidding ministers to vse these vnlawfull games , may be supposed to haue . now that which authoritie exacteth of ministers , doth religion require of all true professours . for as the one are to be * ensamples to the flocke , so the other are to be * lights in the world . and therefore as pavl saith . * if meat offend my brother , i will eate no flesh while the world standeth . so euerie true chistian should say , and that with more resolution ( for play is not so necessarie as meat . ) if play offend my brother , who seeing me hauing knowledge , play , is boldned to follow gaming , i will not play while the world standeth . which care vnto edification if all , who haue the * word in their mouthes , and would not be thought to hate to be reformed , would manifest in their sincere conuersation and if magistrates , who should not * carie the sword in vaine would do what they may by * law , to banish these forbidden past-times , or rather lost-times , i doubt not , but that preaching and writing against them would more mightily preuaile , and this good would come of it , manie would applie themselues to better exercises , there would be lesse time mispent in alehouses , and god lesse prouoked to displeasure against vs. but these things i referre to the consideration of the wise and this my dialogue to the iudgement of the godly , chiefly to you , whose good i wish especially . farewell . a dialogue against playing at cardes and tables . professor sir howsoeuer i am perswaded by that which i reade in the common places of peter martir , par. . pag. . b. that dice ( condemned both by the ciuill lawes , and by the fathers ) are therfore vnlawfull , because they depend vpon thaunce : yet not satisfied with that which he writeth of table-playing , pag. . b. i would craue your opinion concerning playing at tables and cards . preacher . sauing the iudgement of so excellent a diuine , so far as i can learne out of gods word , cards and tables séeme to me no more lawfull ( though lesse offensiue ) the dice. for table playing is no whit the more lawfull because plato compares the life of man therunto , then a théefe is the more iustifiable , because christ compareth his second comming , to burglarie in the night , matt. . . . againe , if dice be wholly euill , because they wholly depend vpon chance , then tables and cards must néedes bée somwhat euill , because they somwhat depend vpon chance . therfore consider well this reason , which condēneth the one aswelas the other : lots are not to be vsed in sport , but games cōsisting in chance , as dice , cards , tables , are lots , therfore not to be vsed in sport . profes . for my better instruction , proue that lots are not to be vsed in sport . preach . consider with regard these thrée things : first , that we read not in the scriptures that lots were vsed but only in serious matters both by the iewes . ios . . . and gentiles ion. . . secondly , that a lot in the nature thereof doth as necessarily suppose the speciall prouidence and determining presence of god as an oth in the nature thereof doth suppose the testifying presence of god. yea so , that ( as in an oth ) so in a lot prayer is expressed or to be vnderstood , . sam. . thirdly , that the proper end of a lot ( as of an oth , heb. . . ) is to end a controuersie and therefore for your better instruction examine these reasons . whatsoeuer directly , or of it selfe , or in a speciall maner , tendeth to the aduancing of the name of god , is to be vsed religiously , mal. . . . and not to be vsed in sport : as we are not to pray or sweare in sport . exod. , . esa . . . ier. . . but the vse of lots , directly of it selfe and in a special maner tendeth to aduancing of the name of god , in attributing to his speciall prouidence in the whole and immediate disposing of the lot. and expecting the euent , pro. . . act. . , . therefore the vse of lots is not to be in sport . againe , we are not to tempt the almightie by a vaine desire of manifestation of his power and speciall prouidence , psal . . . . esa . . matt. . . . but by vsing lots in sport we tempt the almighty , vainly desiring the manifestation of his speciall prouidence in his immediate disposing , therfore , &c. lastly , whatsoeuer god hath sanctified to a proper end , is not to be peruerted to a worse , matt. . . but god hath sanctified lots to a proper end , namely to end controuersies , num. . . pro. . . therefore man is not to peruert them to a worse : namely to play , and by playing to get away another mans money , which without controuersie is his owne . for the common saying is , sine lucro friget lusus , no gaining , cold gaining . profes . god hath sanctified psalmes to the praise of his name , and bread and wine to represent the body and bloud of our crucified sauiour , which be holy ends : and the children of god may sing psalmes to make themselues merie in the lord , and feed vpon bread and wine not onely for necessity but to cheare themselues why then may not gods children recreate themselues by lottery notwithstanding god hath sanctified the same to end a controuersie ? preach . because we find not in the scriptures any dispensation for recreation by lotterie as we do for godly mirth by singing . iam. . . and for religious and sober chearing our selues by eating and drinking , deut. . . . and therefore ( it being withall considered that the ends you speake of , be not proper , though holy ) it followeth , that god who only disposeth the lot touching the euent , and is therefor a principall actor , is not to be set on worke by lottery in any case but when he dispenseth with vs , or giueth vs leaue so to do : but dispensation for recreation by lottery cannot be shewed , therefore , &c. profes . lots may be vsed for profit in a matter of right , num. . . why not for pleasure ? preach . then others may be vsed for pleasure , for they may for profite , in a matter of truth , exod. . . . but indéed lots ( as othes ) are not to be vsed either for profite or pleasure , but only to end a controuersie . profes . the wit is exercised by tables and cards , therefore they be no lots . preach . yet lotterie is vsed by casting dice , and by shufling and cutting , before the wit is exercised . but how doth this follow ? because cards & tables be not naked lots , consisting only in chance ( as dice ) they are therefore no lots at all . although ( being vsed without cogging , or packing ) they consist principally in chance , from whence they are to receiue denominatiō . in which respect a lot is called in latin sors , that is , chance or hazard . and lyra vpon prou. . saith , to vse lots , is , by a variable euent of some sensible thing , to determine some doubtful or vncertaine matter , as to draw cuts , or to cast dice . but whether you will call cards and tables lots , or no , you play with chance or vse lotterie . then consider whether exercise of wit doth sanctifie playing with lotterie , or playing with lotterie make such exercising of wit a sin , hag. . . . for as calling god to witnes by vaine swearing is a sinne , . cor. . so making god an vmpier , by playing with lotterie must néeds be a sin : yea , such a sin as maketh the offender ( in some respects ) more blame-worthy . for there be mo occasions of swearing then of lottery . secondly , vaine othes most cōmonly slip out at vnawares , whereas lots cannot be vsed but with deliberation . thirdly , swearing is to satisfie other wheras this kind of lottery is altogether to fulfill our own lusts . therfore take héed , that you be not guilty of peruerting the ordinance of the lord , of taking the name of god in vaine , & of tempting the almighty , by a gamesome putting off things to hazard , and making play of lottery , except you thinke that god hath no gouernment in vaine actions , or hath dispensed with such lewd games . profes . in shooting there is a chaunce by a sodaine blast , yet shooting is no lottery . preach . it is true : for that chance commeth by accident , and not of the nature of the game , to be vsed . profes . lots are secret , and the whole disposing of them is of god , p●o. . . but it is otherwise in tables and cards . preach . lots are cast into the 〈◊〉 , man , and 〈…〉 should be suspected : but the disposing of the chance is secret , that it may be chaunce indeed , and wholly of god , who directeth all things , pro. . . . . so in tables , man by faire casting dice truly made , and in cards , by shuffling and cutting , doth openly dispose the dice and cards so , as whereby a variable euent may follow : but it is onely and immediatly of god that the dice be so cast , and the cards so shuffled and cut , as that this or that game followeth , except there be cogging and packing . so that in faire play mans wit is not exercised in disposing the chance , but in making the best of it being past . profes . the end of our play is recreation and not to make god an vmpire : but recreation ( no doubt ) is lawfull . preach . it may be the souldiers had no such end when they cast lots for christ his coat , matt. . . but this should be your end when you vse lottery , as the end of an oth should be , to call god to witnesse . therfore as swaring , so lottery , without due respect is sinne . againe , howsoeuer recreation be your pretended end , yet remember that we must not do euill that good may come of it , rom. . . and that therefore we are to recreate our selues by lawfull recreations . then sée how cards and tables be lawfull . profes . if they be not abused by swearing or brawling , playing for too long time , or too much money . preach . though i am perswaded that it is not lawfull to play for any money , considering thanks cannot be giuen in faith for that which is so gotten , deut. . . esa . . . gamesters worke not with their hands the thing that is good , to be frée from stealing , ephe. . . and the looser hath not an answerable benefite for his money so lost , gen. . . contrarie to that equitie which aristotle by the light of nature hath taught long since , eth. l. . c. . yet i grant that cardes and tables so vsed as you speake , be lesse sinfull , but how they be lawfull i sée not yet . profes . good men and well learned vse them . preach . we must liue by precepts , not by examples , except they be vndoubtedly good . therefore examine whether they be good , and well learned in so doing or no. for euerie man may erre , rom. . . profes . it is not good to be too iust , or too wise , eccl. . . preach . it is not good to be too wicked or too foolish , eccl. . . in despising the word of god. pro. x. . and not regarding the weaknesse of other , rom. . let vs therefore beware that we loue not pleasure more then godlinesse , . tim. . . imprinted at london for richard boile . notes, typically marginal, from the original text notes for div a -e * rom. . . * . cor. . . * . cor. . . * . tit. . . * phil. . . * cor. . . * psal . . ● . . * rom . . * h. . c. . 〈…〉 . notes for div a -e ioh. . . . cor. . 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. gataker, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) 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. gataker, thomas, - . [ ], p. printed by edward griffin and are to be sold by william bladen at the signe of the bible at the great north dore of paules, london : . a reply to: balmford, james. a short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng balmford, james, b. . -- short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance. gambling -- religious aspects -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion of the natvre 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 . london printed by edward griffin and are to be sold by william bladen at the signe of the bible at the great north dore of paules . . illvstrissimo domino , d. henrico hobart baronetto , in dicarvm commvnivm cvria antecessori praesidiqve primario , patrono svo svmme colindo . necnon clarissimis viris ; d. petro warbvrton ; d. hvmfredo winch , eidem in eadem cvria adsessoribvs . d. roberto hovhton in tribvnali regio adsessori . d. ioanni denham e. gazophylaci regi baronibvs . dignissimis item viris , d. ranvlpho crew ad legem servienti d. regi , servientibvs ad legem : m. thomae harris m. leonardo bawtree m. ioanni more m. carolo chibbvrn m. thomae richardson d. iacobo ley , in tvtelarvm cvria advocato regio . m. thomae spenser , brevivm cvstodi . toti deniqve hetaeriae consessorvm venerabilivm , consvltorvm prvdentivm , iuventvtisqve stvdiosae in hospitio lincolniensi ivri operam navantivm , favevtissimis qvandoque avditoribvs svis . thomas gataker theologiae olim ibidem professor hasce laborvm svorvm primitias in aeternvm observantiae monimentvm in aeternvm benevolentiaeque monimentvm inscribit dedicatqve . viri honoratissimi , viri ornatissimi ; inscriptionis huiusce satis forsan infrequentis ( insolentem vereor ne non desint qui dicant ) rationem nemo tamen ( credo ) quisquam mirabitur , qui vos , qui me noverit ; gnarus , vltra decennium apud vos theologiam publicè professum quo fauore me praesentem complexi , quo desiderio discedentē sitis prosecuti . nec insubidè sanè ( vti mihi saltem persuasi ) quos auditores sum pridem benignos expertus , lectores eosdē nunc candidos exopto , patronos etiam ( si sit opus ) strenuos habiturum confisus . vestro itaque nomini strophiolum hoc primitium porrectū velim , quale exhibent viridaria nostra angusta & inculta , etsi parum ( scio ) amoenū , haud insalubre ( spero ) tamen . in quo siqua fortè strigosa , flaccida etiam deprehensa fuerint nonnulla ; ad manū & mentem praestò ( precor ) sit , vel cratetis illud , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel varronis istud , b neque in bona segete nullum spicum nequam , vti neque in mala non aliquod bonum . illud me maximè solicitum habet ( zoilos siquidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , momosque moros & morosos nihil moror ) ne quod phalangium improbum in sertum hoc incidens , è fronde salubri virus pestiferum exugat , & , quod rhetor ille olim de scriptis suis , c quos porrexerim cibos , venena fiant . id verò sicubi contigerit ; ( quod valdè nolim , neve fiat enixè rogo ; ) sed si contigerit tamen ; ( neque enim novum hoc vt succus innoxius per araneae viscera traiectus in vir●s evadat ) iniquum sanè admodum fuerit , vt quod foeda bestiola suo more solens prauè egerit , in laboris honesti honestisque consilijs suscepti damnum dedecusve vel tenuissimum cedat , & prauitatis alienae poenas luat immer●tus , qui prodesse cunctis , obesse nemini in votis , in studijs habuerit . vos autem illud vnicum maximopere oratos velim , ( ò si & exoratos dederitis ! ) vt d abusus illos latè nimis vbique grassantes , ad salutis nostrae natalitijs dicatos praesertim dies , ( quorum opera nefaria factum est , vt ludicra sors illa , qua de inter alia istic agitur , malè passim audiat , & iam olim audierit ) tum è priuatis cuiusque familijs , tum è publicis hetaerijs , omni studio e topper sublatum eatis . ita vos f sufes ille summus & g dynasta solus in iure dicundo , agundo protegat provehatque in sedes aeternas tempestivè transferat , & in iudicio novissimo cum christo suo sanctisque omnibus adsessores exhiheat . to the ivdiciovs and ingenuous reader . how backward i haue euer heretofore bin ( best knowing mine owne weaknes ) to publish ought by the presse , they best know , who hauing oft pressed me thereunto , haue neuer hitherto therein preuailed . now a twofold necessitie is imposed vpon me of doing somewhat in this kind , partly by the importunity of diuers christian frends , religious and judicious , who hauing either heard , being partakers of my publike ministery , or heard of by report of others , or vpon request seene some part of this weake worke , haue not ceased to sollicite the further publishing of it : as also partly , ( and more specially ) by the iniquitie of some others , who being of contrary iudgment in some particulars therein disputed , haue bin more forward than was fit by vn-christian slanders and vncharitable censures to taxe and traduce both me and it . from whose vniust and vndeserued aspersions no way seemed better and readier to cleare either , than by offring to open view of all , what i had before deliuered in an obscure auditorie ( to speake of ) among but a few . and this thou hast here ( good reader ) for effect and substance the same that was then and there deliuered , inlarged onely with such matter of history and humanitie as was not so fit to pester the pulpit or incomber that auditorie withall . for the occasion of entring first into this discourse , and motiues of wading so far in it , i referre thee to a that part of it where i render an account thereof , vnwilling to stay thee longer , than needs must be , in the entry . if any shall surmise that writings in this kind may occasion too much liberty , a thing that litle needeth in this ouer-licentious age : i answer breifely ; first that b it is vnequall that for the loosenes of some dissolute , the consciences of those that be godly disposed should be entangled and ensnared : and secondly , that whosoeuer shall take no more liberty than by me is here giuen , shall be sure c to keepe within the bounds of piety , of sobriety , of equity , and of charity : than which , i know not what can be more required . for no sinister end ( i protest before gods face and in his feare ) vndertooke i this taske ; neither haue i auerred or defended ought therein , but what i am verily perswaded to be agreeable to gods word . if any man can better informe me in ought , i shall be right ready to hearken vnto him : neither haue i neglected any meanes in this kind , ( by writing & conference with others , besides mine owne priuate labors ) that might further me therein . defects in it ( i know ) there can not but be many : what , or whose worke is free from them ? mine of many , much more : too many my selfe see ; and many more ( i well wot ) a curious eye may soon espie . let them in frendly and louing manner be shewed me by any ; ( as forme haue already bin by by some ; whom i rest beholden to for it ) and i shall count it a speciall kindnes . where defects shall appeare , let it yet be considered , whether they be vitall and fundamentall or no , such as touch the very heart and life of the maine matter , or such as notwithstanding them the frame ( or foundation at least ) may stand firme : and withall let it be remembred that i deale in an argument that hath hitherto bin handled very confusedly by the most , and not very soundly by the best ; as to any indifferent eye vpon due view of this present discourse may very euidently appeare . of thee ( whosoeuer thou art ) i desire but to finde an vnpartiall reader , a judicious discusser , and a charitable censurer ; that d what i hold be not condemned out of prejudice vnheard ; e what i proue be not rejected because it is not conceiued ; and f what i profer with the right hand be not taken with the leaft , but that charity may continue with diuersitie of iudgment , if thou shalt in ought remaine yet vnsatisfied ; a course too too much wanting in this vncharitable age . and this fauourable acceptance if these my sory first-fruits shall finde , it may encourage a weake beginner to attempt somewhat further hereafter , that may be of better vse . them and thee i commend both to him , who is the author of all truth , the clearing whereof hath bin in this worke my maine ayme : he vouchsafe a blessing ; and through his blessing the labor ( i hope ) shall proue not vnfruitfull . thine in christ t.g. the contents of this treatise . chap. . what a lot is ; and of loterie in generall . pag . chap. . of chance or casualtie ; and of casuall euents . p. . chap. . of the seuerall sorts or kindes of lots . . chap. . of ordinarie lots serious . . chap. . of the lawfulnes of such lots : with cautions to be obserued in the vse of them . . chap. . of ordinarie lots lusorious : and of the lawfulnes of them . . chap. . answer to the principall obiections made against lusorious lots . . chap. . answer to the arguments vsed against them lesse principall . chap. . of cautions to be obserued in the vse of them . . chap. . of extraordinarie or diuinatorie lots . . chap. . of the vnlawfulnes of such lots . . chap. . an admonition to auoide them ; with answer to some arguments produced in defence of them : and the conclusion of the whole . . escapes of some moment to be amended . page . line . zsed for vsed . p. . l. , . those words , and the like error they commit , when they define should haue beene in an italicke character as part of lanctantius his speech p. . l. . foreknew for forchnew it . p. . l. . de●igned for de●igned , p. . l. . a part for apart . p. . l. . besel for befel . p. . l. . complained for complaineth . p . l. . examples for the examples . p. . l. . diuideth for diuideth . p. . l. . now for not now . pag. . lin . . iudgement , either ag . other for iudgement either ag . other , p. . l. vlt. with for with , p. . l. . lot for a lot. p. . l. . thoes that for those that . p. . l. . so ? for so . p. . l. . folovving for flowing . p. . l. . chap. viii for ix . p. . l. . drunck at it , for drunck with it , p. . l. . great for greater . p. . lin . . this for his . in the margine . page . l. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . lit . f amphion for agatho . p. . l. ● illuc est for illic est . p. . l. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . lit . f quū for quā li. ● . anno . c. for anno v. c. p. . l. f luk. for luk. . . . p. . l. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. r rarò for raro . p. . l. c. penis for poenis . . l. t quibusquā for quibusdam . p. . l. f lusori for lusuri . p. . l. r in bonam for in bonam partem . p. . l. r duxerit for duxerint . ibid. sortilgia for sortilegia . occolampadius de scriptis suis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sibenè quid scripsi , christo gratare datori : si malè quid scripsi , noveris esse meum . of the natvre and vse of lots . chap. i. what a lot is ; and of loterie in generall . § . the a vse of lots and lotery , as it is very ancient , so hath bin in all ages no less frequent among men of all sorts . and considering that those things that are most in vse , are by meanes of mans corruption most subiect to abuse ; b it ought not to seeme strange , if the like hath among the rest befallen lots ; if hauing bene so much in vse , they haue not bene free from much abuse ; if hauing bene vsed by so many , they haue bin abused by the most . for c what creature of god , or what ordinance , be it ciuill or sacred , though good and holy in it selfe , is so happy , but that it receiueth , if not a deepe tincture , yet at least some slight fully , from the foule hands or defiled fingers of the most that deale with it . that the lawfull vse therefore of this ordinance may be wisely discerned and warily seuered from the abuse of it ( d so that neither the vse of it be wholy banished and abandoned in regard of the abuse , as where frend and flatterer are both indiscreetly thrust out togither at one dore ; nor yet way be giuen to the abuse of it while the right vse is admitted , as where the dore is vnheedily set open to flattery while men hope to entertaine friendship ; ) is the maine matter that in this whole treatise is aymed at . which that it may be the better and the more orderly performed , it will not be amisse that we endeuor to consider and conceiue aright , in the first place what the nature of a lot is in generall ; and next to that , what the seuerall sorts thereof are ; whereby the warrantable and vnwarrantable vse of them may the more plainely appeare . § . a lot therefore may be well thus either defined or described , that it is a casualty or casuall euent purposely applied to the deciding of some doubt . in which definition or description so conceiued , ( as in all other ) are two things principally to be considered , the genus , as they terme it , that containeth the matter ; and the forme or specificall difference of the thing defined . the genus , or the matter of a lot is said to be a casualty , or some casuall euent , because that how soeuer in some kind of lot some guesse may be giuen , yet the euent is mainly casuall , and it is the casualty of it , that is principally respected and necessarily required in it vnto the constitution of a lot. those therefore reach a litle too farre that define a e lot to be the doing of any thing whatsoeuer by the euent whereof some hidden thing may be discouered . for many things are and may be done for the discouery of hidden and vnknowne truths , which yet come not within the nature and compasse of a lot. for example ; a man suspecting his seruant to be light-fingred , layeth money as a bait in his way to tempt him withall , and thereby to try his honestie which he hath in some iealousie , which yet is no kind of lot : to omit many other courses vsed ordinarily by those that are in place of authoritie and judicature for the finding out of malefactors and the discouery of crimes , in which yet there is no kind of lotery , no more then of casualty . whereas the matter of a lot is euer some euent meerely casuall ; as if a man to try whether his seruant be a theefe or no , shall put a scroll with his name in it , togither with others rolled vp seuerally into water , to see which will vnfold first , and thereby to determine and iudge of the party suspected whether he be guilty or guiltlesse of that crime . to which purpose tend those sayings of good authors , that f to vse loterie is to put a thing from skill and counsell to temeritie and casualty . that g a lot is the child of chance . that h the issue of lots is not in mans power , but is such as casualty casteth on vs. that i in lotery there is no certainty . that k lots are not caried by reason and iudgement , nor by counsell and aduice : but l chance and casualtie striketh the cheife stroke in them ; if wee respect secondary causes . it was no lot therefore , but a meere mockery of a lot , that * verres sometime vsed , when a priest being to be chosen by lot at syracusa , “ he caused the tickets or tokens that were cast into the lot-pot to be signed all of them with one and the selfe same mans name : it was , i say , no lotery , because there could be no casualty or vncertainty in the drawing of the tickets so signed . but of chance or casualty we will speake more at large in the next chapter . § . the forme or specificall difference of a lot is taken from the vse and intent or purpose of the vser , or that whereunto this casualtie or casuall euent is applied ; which is said to be the deciding or determining of some doubt , whether it be the defining of some act to be done hanging yet in suspence , or the discouery of some hidden and vnknowne truth in things done or suspected to be done already . and this is that which distinguisheth a lot from all other casuall euents and accidents , and that maketh the casuall euent so vsed to be a lot so iustly accounted and called . euery lot therefore is casuall ; and there can be no lotery , where there is not casualty . but euery casuall euent is not consequently a lot : for many things fall out casually , and do befall men so continually in the whole course of their liues , which yet come not the most of them within compasse of a lot : as , meeting of those by the way that they neuer minded or once dreamed of ; lighting on some one in the street or at the market , whom they desired to speake with , while they are going about other businesse ; the finding of some one thing while they looke after an other , or while they looke after nothing but go on in their way : these things and the like are casuall , but no lots ; there is no lotery at all in them ; because these things may befall a man will he , nil he , and do many times whether he regard them or no , whereas a lot dependeth vpon the will and purpose of the vser , who by applying the thing zsed to such ends and purposes , maketh a lot of that which otherwise in it owne nature were none . but for a man to apply such a casuall thing or the casuall occurrence of any such thing to the discouering , defining , deciding , determining or directing of any truth vnknowne , euent vncertaine , or course vnresolued , is to vse it as a lot , and to make a lot of it ; this being that that giueth the very essence of a lot to it . to this agreeth that definition of a lot and lotery giuen by some others , who define m a lot to be a casuall euent determining our purposes : ( though that be somewhat too scant , and comprehend but one kind ; ) and , n lotery ( whereof more anon ) to be the determining of some doubt or vncertainty by the variable euent or disposition of some sensible thing that we propound to our selues . which latter definition , though it do not so exactly point out the precise matter of a lot , as we shall afterward shew , yet doth fully comprehend the proper vse of a lot , and that which iustly maketh the casuall euent to be so termed and esteemed . § . out of that therefore which hath bene said of the nature of a lot may be raised , as i take it , somewhat a better definition , or at least description of lotery , to wit , that it is the deciding or determining of a doubt by some casuall euent . for that lotery is not but where some question or controuersie is of some sort or other , a doubt of somewhat whither done or not done , or by whom , or in what manner done , or some deliberation concerning somewhat to be done or not done , or to be done either in this or that sort , which is by the lot to be decided and determined , is a matter out of question , not denied of any , but agreed vpon by all . now whereas many and sundry , yea infinite in a manner are the meanes wherby questions and controuersies are determined , of all these it is o some casualtie or casuall euent onely that is made choise of for the determining of the doubt in that which we properly terme lotery . in regard whereof as they wander farre from the right path in this point , p that confound q the suffrages or voices anciently vsed to be giuen either in election of magistrates and officers , or in matter of judicature for the acquiting or casting of the party in question by casting of r beanes white or blacke , or of beades and stones , s or bones or shels whole or holed t into a pitcher or other vessel prepared to that purpose ; ( whereunto alcibiades alluded sometime when he said , u he would not trust his owne mother with the tryall of his life when he could auoide it , for feare lest shee should vnwittingly cast in a blacke beane for a white : ) with * the loteries vsed in the like manner for the disposing of some offices and places of imployment also in the state , as if they were of the same nature , whereas indeed they are not . so they seeme to shoote also no lesse wide in this businesse , x that draw within the compasse of lotery y the proofe of aarons right to the preisthood by that miraculous budding and fruit-bearing of his almond-tree rod , z the trials of quarrels in question of right by duels and combats , canonicall purgations , a by taking of the hoast or the eucharist , as also b by fire and water anciently vsed euen c in these parts , d diuination by mens names as foretelling their fortunes , and whether should preuaile either against other , and the like : the meanes in these cases whereby the doubt or controuersie is determined being not meerely casuall , and the decision of the doubt thereby therefore vnproperly so termed . § . where let me adde yet one thing further , that it is not only necessary in the matter of lotery , that the thing be casuall that is applied to the deciding of a doubt , but that it be thereto applied so far forth as it is casuall , ( i speake in regard of the creature both vsing and vsed ) not as it hath either in it owne nature , or in the conceit or counsell of those that make such vse of it , any speciall relation otherwise to the businesse thereby to be decided . an instance or two will helpe to cleare my meaning herein . for a man therefore requested to ride abroad on a rainy day with his frend , to say , i will ride , if it hold vp by noone , if it doe not , i will not stirre abroad : or for a man being crossed casually by an hare on his way , to conjecture thereby of the euent of his iourney , and to determine thereupon of proceeding or stay , or of this or that successe in the same ; there is in either of these cases a doubt decided by a casualtie , but that not considered as a casualtie , but as hauing otherwise a peculiar relation to the businesse intended , and the conueniency or inconueniency of it effected by it in the one and presaged by it in the other , and therefore making no lotery : in which point also some of the former authors seeme to faile , when they bring in e diuination by the flight of fowles , and by their eating or refusing their food vnder this head . but for a man pressed in that manner to accompanie his frend , to say , we will draw cuts whether we shall stay or go , or whether i shall goe with you or you stay with me , and put off your iourney to some other time : or being vpon the way togither , and disagreeing in opinion concerning the shaping of their course , to referre the question and controuersie betweene them to be decided by the flight of the next fowle , or the footing of some beast that hath gone before them on the way : here is matter of casualty regarded as it is meerely casuall , and in that respect applied to decide the present doubt , which no man therefore , i suppose , will deny to be lotery indeed . and thus we see what both a lot and lotery is in generall , to wit , a lot some casualty or euent meerely casuall purposely applied to the deciding of some doubt : and lotery the deciding or determining of some question or controuersie by such casuall euents considered as they are such . chap. ii. of chance or casualtie , and of casuall euents . § . now because chance or casualty beareth much sway in lotery ; casuall euents being the subiect matter of lots ; the due consideration thereof will help not a litle to the clearing of the nature of lots and lotery , and those questions that are moued concerning the same . concerning chance therefore or casualtie we will consider foure things . . the name of it . . the nature of the thing so named . . two distinct acts concurring in it . . and lastly , certaine conclusions or aphorisms concerning it . first for the name or terme of chance or casualtie , albeit it be by some vtterly condemned , and held foolish and heathenish ; yet is it a terme according to the iust analogie & proportion of tongues and languages , vsed by the holy ghost himselfe in gods booke both in the old and new testament . in the old testament by the pen of b salomon , the wisest ( of a meere man ) that euer was since adam , where he saith , that c time and chance befalleth all men , or all things : as also oft d els-where in that booke . in the new testament by the mouth of one infinitely e greater and wiser than salomon , f the very power and wisdome of god , our sauiour christ himselfe , in the parable of the iew that journeying to iericho fell among theeues , who as he lay wounded halfe aliue and halfe dead , a priest is said to haue g come by chance that way : where the euangelist luke to expresse in greeke what our sauiour spake in syriack , vseth a word precisely answering h an other vsed by salomon , and springing ( as may be probably surmised ) from the same roote . i might adde diuers other places , where this terme is i elsewhere vsed in holy writ , but these two shall suffice . augustine therefore , though k he repent himselfe in his retractations that he named chance or fortune rather so oft in his writings ; and it liked him not so well in regard of the abuse of that name among the heathen , who held fortune for a blinde goddesse , and ascribed vnto her what they should haue giuen vnto god ; yet withall he explaineth himselfe that l he ment nothing thereby but the casuall euent of things ; in which sense he acknowledgeth that it may be well vsed , and granteth that m religion condemneth not , nor inhibiteth such kinde of speeches , as to say , peraduenture such a thing shall be , or , perchance it may be , or , such a thing came to passe by chance or casualtie . § . secondly for the nature of the thing so named , albeit some say that n it is nothing , as o the same is said of sin , and therefore deserueth no name , saue that nothing it selfe must needs haue some name , to expresse not so much what it is , as what it is not . yet * chance and casualty is indeed something , & may be defined a contingencie or vncertainty seuered from fore-cast & fore-sight . contingencie or vncertainty i terme it , to seclude it from necessitie & certainty . for where necessitie is or certainty , there can be no casualty ; " casualty & certainty euer expelling either other . i adde , senered from fore-cast and fore-sight , to distinguish casualty from such contingency , as is accompanied with either of these twaine , either directed by fore-cast , or determined by foresight , which either of them both ioyntly & seuerally exclude casualty . chance or casualty thus conceiued is an affection or adiunct both of efficients and of effects . in regard of the former , it is by the p ancient philosophers marshalled cōmonly among the causes in the ranke of efficients , though some q later ones going more exactly to worke , acknowledge it to be rather an affection of an efficient , or an adjunct manner of efficiency than an efficient cause of or in it selfe . in regard of the latter , chance or casualtie is by a trope ordinarily vsed to signifie the effect it selfe so affected : and so take i it here , and consider it in the matter of a lot , as the vse of authors well warranteth it , and as r christian writers in these questions most vsually vnderstand it , for a casuall euent , that is , an euent contingent , not directed or determined by any fore-cast or fore-sight . a contingent , i say , that is , an vncertaine or variable euent , as all grant it to be : and that againe so vncertaine as the vncertainty of it is not directed or determined by the skill , counsell , or fore-cast of him to whom it is casuall ; not that it is not effected and produced by knowne naturall causes , but that neither his skill or counsell hath any hand in the directing of those causes in the producing of that effect , nor his fore-cast can determine what the effect will be in particular but by meere conjecture onely . for the better conceiuing hereof all euents may be referred to three heads : s they are either necessary , contingent but not casuall , or contingent and casuall . t necessary are such as fall out naturally alwaies alike in a certaine and constant course , and cannot doe otherwise , vnlesse some supernaturall power countermand and ouer-rule them , and the causes producing them : such kind of euents are the motion of the heauens , the course of the sunne , for the fire to burne combustible matter cast into it , and the like . u contingent and not casuall are such as are so done one way , as they may or might haue bene done some other way , but that vncertainty is determined by the knowledge , art , fore-cast , and skill , or by the aduice , counsell , deliberation , or free election of those whom they concerne or befall : as for a man on his way to go on or stand still , to go forward or backward , it being in his power & determinable by his owne will and aduice to do the one or the other . contingent and casuall are such x as might fall out in like sort diuersly , and are y not determined by any art or fore-cast , counsell or skill in regard of the person to whom they are casuall , or whom they casually befall . thus for a man trauailing on the way , without fore-cast of ought in that kind , to espie the eclipse of the sunne falling out at that instant in the riuer where he rideth in to water his horse : the eclipse of the sunne here is naturall and necessary , his seeing or not seeing of it is contingent or voluntary , his espying it in that place going in for no such end is meerely casuall and accidentary . thus he that slew achab by casualtie , is said to haue drawne his bow a in simplicitie , intending , it seemeth , nothing lesse than that his arrow should there light where it did , being shot out at all aduenture by him , the vncertaine motion not directed or determined by the will or skill of the shooter to the marke that it hit . so the slaughter of the person that is casually slaine , is said to be done b sodainly , inconsiderately , not out of enmitie , not of set purpose or by a traine , the party that did it c not eying or seeing him , nor seeking his hurt whom he slew : all which termes and phrases vsed by the spirit of god in that case , tend not onely to expresse the vncertainty of the euent , but to remoue also all knowledge and counsell , all fore-sight and fore-cast , whereby that vncertainty might be determined by the party that was agent in that act . § . now in these casuall euents there are two things concurring , as generally in all acts & euents whatsoeuer . the one an act of the creature either reasonable or vnreasonable ; of the reasonable either led meerely by guesse and conjecture , as in drawing of cuts ; or roauing at all aduenture , as in taking out of tickets shuffled and so blended togither , that there is no place at all left for guess ; of the vnreasonable either mouing it selfe naturally but vncertainly in regard of particular circumstances , as in diuination by the flight of fowles , and by their feeding or refusing their food , or moued by some other at all aduenture , ( for so far forth as any art or skill is vsed , so far forth it is not casuall ) and that so as it may take diuers courses , or light diuersly , if it be but one , as when a blind man or one blindfolded shooteth a shaft at random ; or when boyes play at crosse and pile ; or they must of necessitie fall diuersly though vncertaine how , if they be many or more than one , as where diuers dice or pawnes are cast out of the same box or hand , sundry balls or bowles out of the same lap or arme . the other is an act of the creator , a prouidence or assistance either in generall or speciall ; and that for the most part generall and mediate in ordinary casualties , sometime speciall and immediate in extraordinary euents . a generall prouidence , i say , ordinarily , as in all other things : for the prescience and prouidence , or , if you will , rather the will , pleasure , and omniscience of god extendeth it selfe in generall vnto all things , euen to d the lighting of a sparrow , e to the shedding of an haire . f god ( saith one well ) is the author of all things , be they casuall or other : g author , i say , as an other well distingnisheth , of the action , though disposer onely not author of the euill , where any is , in it . if a prouidence of god therefore in all things , then in casuall euents also : and as in all things , so in casuall euents ordinarily , and no otherwise . if a h sparrow fall not without gods permission , much lesse is any man slaine without gods prouidence , who is therefore said to i offer the man that is casually slaine , vnto the hand of him by whom he is slaine . in this regard well saith augustine , that k that which is commonly called chance , is yet by a certaine course secretly guided : and that l euen in those things that we say come by chance or by aduenture , respect ought to be had to a diuine disposition . yea in regard of this prouidence by casualties oft checking mens counsels , is it said by salomon , that m the race goeth not alwaies with the swiftest , nor the battell with the strongest , nor bread to the wisest , nor wealth to the skilfullest , nor grace to the cunningest ; but time and chance befalleth them all . that which the heathen man it may be saw when he said , that n men ought not to rely ouermuch on their counsell or forecast ; for that o fortune , as saith he , or p gods prouidence by fortune , as much better another jumping almost in precise termes with salomon saith , striketh a great stroke , and oft carieth things acrosse to that we expect . which as it is so in other casuall euents , so in lots among others ; of which salomon saith therefore that q the lot is cast into the lap , but each disposition of it is of god. in which speech the spirit of god by salomon , as diuers r diuines of great , yea of good note expound him , implieth but thus much , that though nothing seeme to be , or indeed is more casuall than a lot , where it is caried as it ought , yet there is a diuine prouidence in the disposition of it ; as there is the like also in all other euents , of what nature and quality soeuer they be . and therefore looke what is said by salomon of a lot in that place , the selfe-same is said s elsewhere of all mens thoughts , and wayes , and words , and works , and counsels , and courses , that they are disposed by god , and are t not absolutely in our power to giue issue to them as we will. thus is it true that a●gustine saith , that u those things that fall to vs by lot , are giuen vs from god : according to that of the psalmist , * the lines are fallen to me in a pleasant place , and i haue a faire heritage : i praise the lord for it . ( though that be spoken metaphorically not properly , as the former words shew , x the lord is the portion of my part and of my cup ; and the maintainer of my lot. ) but withall in like manner y all wealth whatsoeuer , be it z left by decease of friends , or got by a trauaile and industry , or attained otherwise , and b rest or sleepe , and c a good wife , and d children are said to be gods gifts , and to come all from him , who e giueth all things to all , and f worketh all things for all , and g in all . yet sometime there is a more speciall and immediate prouidence in extraordinary cases and vpon extraordinary occasions in these casuall euents , as in the h casting of the man sodainly for feare of the enemie into the sepulchre of elisha , who by gods admirable worke to grace the blessed memory of his faithfull seruant deceased , reviued therevpon : as in the i lot whereby ionas was sometime discouered ; done , as hierome well saith , k not by vertue of the lot it selfe , much lesse of a lot vsed by heathen and infidels , but by his will and prouidence that ruled , or rather ouer-ruled the vncertainty of it . and in this case is that true , which bernard saith , that l that which seemes chance to vs , is as a word of god acquainting vs with his will. that which is true indeed in generall , if we consider gods decreeing will of whatsoeuer commeth to passe : for we know that it was gods will it should be so , when we see it once fallen out so , and his will is manifested by his work , either for the doing of the thing it selfe , or for the permitting of it to be done . otherwise if it be further vnderstood of the manifestation of gods approuing will concerning somewhat to be done or left vndone of vs , it is not true in the generall . for what word of god is there shewing his will in this kind and this sense , when an hare starteth out before a man in the way , or a fowle flieth beside him , or he treadeth in some vncleane thing vnawares , and the like , more than in any other act whatsoeuer ? vnlesse we will giue way to their l superstitious and friuolous conceits , that make such accidents ominous . howbeit of extraordinary lots cast by speciall instinct or expresse appointment of god , it is most true , and of such may well be vnderstood those speeches of other of the auncients , who call lotery m a diuine tryall , and n a diuine sentence : and say that o a lot discouereth to men gods hidden will ; and p maketh it knowne openly what god iudgeth secretly : as also that q a lot is a matter in mans doubting manifesting gods will. which sayings all , if they be vnderstood of gods approuing will what he would haue done or not done of vs , must of necessitie be restrained to such lots alone as god himself shal by some speciall meanes appoint to be vsed to that purpose . § . from that which hath bene said , and already laid as a ground , may certaine conclusions be deduced concerning casuall euents . the first conclusion : it is idle in matter of casualty , and so of lotery , to confound the act of the creator with the worke of the creature ; they being two seuerall things distinct in themselues , which ought not therefore to be confounded in casuall euents more than in any other whatsoeuer . yet thus many seeme to do , and those men of some note , when they say , that r fortune or chance is the same with gods prouidence , and that they differ onely in respect : as also , that s prouidence , fate or destinie , and fortune or casualtie are in truth the same ; yet so to be distinguished , that the first includes the two latter : for that prouidence is the cause of all things that are done ; which prouidence in respect of things done necessarily is called fate or destinie , in respect of things done casually is called fortune or casualtie . and therefore t that ( say they ) which to the wise and godly is gods singular prouidence , to the foolish and prophane is fortune or chance . the very like herevnto saith lactaentius of nature , ( as before him u seneca , ) which he confoundeth also with god. * folly and error and blindnes , saith he , and , as cicero confesseth , the ignorance of causes brought in the names of nature and fortune . and againe , x this ouerthrow of piety brought in natures name : for when men knew not by whom the world was made , or would perswade men that nothing was made by the deity ; they said that y nature was the mother of all things , as if they should say that all things had sprung vp naturally of themselues ; which word while they vse , they confesse their owne folly : since z nature , seuered from the diuine power and prouidence , is iust nothing . and the like error commit they when they define “ fortune a certaine goddesse which by sundry casualties sporteth her selfe with defeating of mens purposes , because they vnderstand not from whom those good or euill things come that befall them . it is true indeed , ( as a a worthy man saith answering that obiection of atheists and epicures , what will become of fortune if there be a diuine prouidence in all things ? ) that if we speake of fortune , as the b poets paint her , blind , standing on a globe , turned about like a weathercock with euery puff of winde &c. it is but either a poeticall figment c , that d may as easily be done out by vs as it is drawne by them : or else at the best a symbolicall embleme deciphering out the great vncertainty of casuall euents , of which we shall say more anon . and againe it is no lesse true that the same e author saith , that if by fortune with proclus , we vnderstand a diuine power coupling causes togither which would of tiarre otherwise , that they may worke to one and the same end ; then are we to acknowledge such a power and prouidence not in f casuall things and such as are vncertaine alone , but in all other whatsoeuer , euen those that be most certaine . for g fortune is no other than but god nicnamed . but if we consider the terme of nature , and so of fortune or chance , as the holy ghost vseth them ; as nature is a power or facultie in the creature distinct from gods prouidence guiding and ruling , yea and oft ouer-ruling the same to such ends as he seeth good : so is fortune or chance also an affection or action of the creature distinct from the same prouidence whereby god likewise guideth and disposeth the same at his pleasure . as in naturall effects therefore there is the worke of the creature , which might be albeit there were no prouidence disposing it , but the creature for matter of direction were left wholy to it selfe : so is there the like also in casuall euents ; which as they do now fall out , and yet are ordered , as all other things , by gods prouidence either generall or speciall ; so would no doubt fall out the same oft-times that now they do , were there no prouidence at all , but the creature left to it owne worke and will. in regard whereof the scholeman not vnfitly saith , that h there might be some vse of some kind of lot , although there were no prouidence at all to guide it , for that i in the same , the decision of the matter in question is referred wholy , as we shall see after , to the casuall motion of the creature , without any speciall prouidence of the creator required therevnto . in a word , if in casuall euents we consider ought beside the ●●ature and the vncertaine motion thereof , ( vncertaine ( i say ) to vs , because not determinable by vs , though determined ordinarily by some naturall cause or other : ) there is nothing guiding them but gods prouidence : which two things , the act of the creature , and gods prouidence accompanying it , though neuer sundred or seuered , yet are to be distinguished and distinctly considered , and not to be confounded the one with the other . § . a second conclusion : the casualtie of an euent doth not simply of it selfe make it a worke of gods speciall or immediate prouidence . it is apparant : for there is oft-times a more speciall prouidence in many things that are not casuall but contingent only , then in the most things that are casuall . how many casuall euents daily befall vs , euen as many almost as we meete with men , or tread steps on our way , when euery cast of our eye ministreth new variety of casualtie , and euery vnexpected obiect bringeth a casuall euent with it ; which yet no man will be so senselesse as to account so many seuerall works of speciall or immediate prouidence ? and yet some one contingent euent onely among many other meerely casuall may be so , when they are not . for example ; for a man on his way to be crossed oft by an hare , to meete with many vnknowne , finde a peece of old yron , spie a couey of partridges , haue his hat blowne of his head , and the like , may well befall a man and be all meerely casuall . but for a mans frend out of suspition of danger and fore-cast of distresse that his frend may incurre , to inforce his com●any vpon him , whereas otherwise he should trauaile alone and is desirous so to doe , and being in company with him to be a meanes of sauing his life by recouery vpon a fall , or by rescue vpon assault , were an euent contingent rather than casuall . and yet who would not acknowledge a more speciall prouidence of god in the latter that is lesse casuall , or rather not casuall at all but contingent onely , deliberatory and voluntary , vndertaken vpon mature counsell and forecast , than in the former , that are or may be meerely casuall , and fall out beyond all expectation , without any forcecast at all ? it is true indeed that gods prouidence is more manifested in things casually befalling vs for good or euill , than in things that befall vs contingently by meanes of men and their forecast and affection to vs , or their hatred and malice ; as more in things that fall out contingently , than in things that are necessarie . howbeit the prouidence of god ordinarily extendeth it selfe to all of them alike , and is more speciall sometime in some things not casuall than in others that are such . yea in the same euent either casuall or other may a more speciall prouidence of god be iustly deemed to be at some time than at other in regard of circumstances concurring : as for a man trauelling ouer salisbury plaine to finde a pitcher of water left occasionally there , hauing no neede of it or vse for it , no man , i suppose , would expound as a speciall prouidence of god : but for a man exceedingly vexed with thirst , extremely distressed , as h sampson sometime , and ready to die for want of water to drinke , to light on the like booty casually , as i hagar was directed by gods angell to a well , he would haue iust cause to esteeme it to haue a special prouidence of god in it , and might well terme the place where he should so finde it , as shee did an other place where gods angell found her , k beer lachai roi , or the well of the liuing god that looked after me when i was neere lost . no man not fondly superstitious would account so of the one ; and no man not grossely impious but would iudge so of the other : yet both equally casuall : the casualtie of euents therefore doth not of it selfe simply adjudge them to either . § . a third conclusion : that may be casuall to one that is not casuall to another ; where there is forecast and fore-knowledge and counsell foreseeing or directing and disposing it in the one , and not in the other : and that may seeme such , which indeed is not . for the better conceiuing hereof we are to consider that in casuall euents two things do concurre , l ignorance or want of fore-knowledg foreseeing them , and inconsideratenes , or want of fore-cast directing them : for these things make the euent of them vncertain to vs : & vncertainty breedeth casualty . yet is not that all out true here that some say , that m ignorance of causes forged the terme of chance or fortune : and that n chance is nothing but that , the cause whereof , or meanes whereby it is effected , is hid from vs. for many things we know not the cause of , which yet we ascribe not to chance , neither indeed are they casuall ; but some of them are necessarie , as that the load-stone should attract yron and steele , and direct the needle touched with it northward , &c. no knowne cause or certaine reason can be rendred of either ; and yet are they necessary and naturall , not casuall euents : some onely contingent , as the returne of ague fits in an ordinarie course is not casuall , to speake properly , but contingent on●ly at the most , euen to such a one as out of ignorance of the true cause and ground of its recourse in that manner , suspecteth it to be some kind of spirit . againe many things there are and come to passe daily , which we know the causes of , and yet are they casuall to vs , because they were not foreseene by vs : as when an hare started by hounds crosseth a man tra●ailing on some other occasion ; though he be neither ignorant of the cause of his owne journey that way , nor of the cause of the hares crossing the way at that instant , yet may it be casuall to him that an hare then and there should crosse him : whereas if a man knew before-hand what would fall out or befall him on the way , nothing then that did betide him should be casuall vnto him . thus then may the same thing be casuall to one , that is not so to another ; because it was foreseene and fore-knowne by the one and not by the other : as o sauls meeting them that samuel had foretold him of before , was casuall to them he met , not casuall to samuel and saul himselfe , the one that foresaw it by reuelation from god , the other that fore-knew by relation from him . againe , all counsell and fore-cast is excluded from casuall euents . nothing that is done by aduice , counsell or fore-cast , is done casually in regard of him that so doth it . p what is done casually is done vnaduisedly , saith augustine . and q temeritie swaieth in casualty , not reason or aduice , as we haue formerly shewed . in regard whereof we vse to say of those that speake inconsiderately and deale vnaduisedly and vnconstantly , that r they deale as if they dealt by casualtie , s or went by lotery ; that they speak● as t if they drew cuts what they should say . and thus againe may that be casuall to one that is not so to another , because it is beside the intent and purpose of the one and not of the other . thus was u ahabs meeting elias casuall to ahab , but not casuall to elias , who went of purpose to meete ahab : thus * iephtaes meeting his daughter and shee him , was casuall to him who expected her not , not casuall to her whose purpose was to meete him . yea thus many things seeme casuall when indeed they are not ; x being thought to come by aduenture , when they are done by art and aduice : as plato counselleth the rulers of his imaginary y state to couple persons togither by a slight and semblance of lotery , that they might seeme to light either on other by lot or by chance , when indeed it was done by their cunning and slight . thus darius his horses neighing after the mare which he had bene with lately before in that place , seemed casuall to his competitors , who before z had agreed to settle the empire on him whose horse should first neigh at their next meeting in that place ; but neither was so indeed , nor seemed so to himselfe , or at least a to his groome who had laid the traine before for it . b thus a man sendeth his seruant on an errand through such a lane , where he knoweth that he shall meete his mistres comming from market laden with meat ; they meete accordingly the one not expecting the other , and suppose they meete casually , when indeed it is no casualty , but the good mans care forecasting it for the ease of his wife . c thus the seruant lighteth on money , that his master hath laid of purpose as a bait to try his honestie withall , whether he will restore it or retaine it , and thinketh it came there casually , where it was purposely disposed . and of this kind , in a word , is all co●en and cunning conueyance vsed in lots to make that seeme casuall that indeed is not , but is caried by slight ; a thing so common in such courses , that among the dutch it is reported to be growne to a by-word , in lotery is bouery , that is , knauery or cosenage . now howsoeuer in such cases the ignorance of causes maketh those things seeme casuall that indeed are not so ; yet to speake properly , it is rather the ignorance of euents , as in the former cases , that maketh things indeed casuall vnto any ; by meanes whereof it commeth oft to passe , that the same euents are casuall to some that foresaw them not , and yet not casuall to others that foresaw them before : and so it is true , that d casualtie dependeth vpon our ignorance ; which therefore e the more we know , the lesse we are subiect vnto . § . and hence followeth the fourth and last conclusion : that there is f no casualty with god ; because no ignorance in god. there is nothing , i say , casuall vnto him ; yea nothing commeth contingently , but g all things necessarily in regard of him and his decree . if we respect indeed the creature , and its manner of working , some things come to passe necessarily , some contingently , some casually . but if we respect gods will and purpose , his praescience and prouidence , nothing falleth out contingently or casually , but all things come to passe necessarily . nothing contingently : for in contingency is vncertainty : but h all things are certaine with him , who hath done already what he will do or will haue done ; and with whom whatsoeuer euer shall be , is as sure as if it were done already . for i there is no wisdome , nor vnderstanding , nor counsell against god. k he disanulleth the deuices of nations , and defeateth peoples purposes : but his counsell shall euer stand , and his purposes shall alwaies take place . nothing casually ; because he l seeth all , and m knoweth all ; yea n he foreseeth and foreknoweth all that euer shall be . for o from the beginning of the world , yea from all eternitie , god knew all his works ; his fore-knowledge and praescience being coeternall with himselfe and his owne essence : and all the thoughts , and words , and works of all his creatures are as well knowne to him as his owne are . for p there is not a word in my tongue , but thou , lord , wholy knowest it , saith dauid : and thou vnderstandest my thoughts long before . and q thou alone knowest all mens hearts , saith salomon . and againe , r all things are naked and broken vp to him with whom we haue to doe . yea as he foreseeth and foreknoweth all things ere they are ; so s he seeth and knoweth all things past , present and future at once . t we are as men on the way , that see who go before them or with them , but see not who come behind them : god is as one standing aloft on a sentinell , that seeth all both before and behind vnder one view at one instant . that which the psalmist seemeth to allude vnto when he saith , that u god looketh downe from heauen and seeth all adams sonnes ; from his place of abode he viewes all the inhabitants of the world : and as he framed and fashioned the hearts of each of them , so he taketh notice of all their works . god therefore foreseeing all things ere any of them are , there can none of them fall out casually in regard of his maiesty . but needs must he foresee all things euen ere they are , when there is nothing that he doth not euer see : and * there is nothing but he euer seeth it , that seeth all things at once . againe , in regard of god can nothing come casually , because by his prouidence and eternall counsell all things are guided and gouerned , and ordered by him to such ends as he seeth best himselfe . so that euen x those things that seeme most disorderly in themselues , yet are ordred with him . for not only y the best things are all effected and wrought by him ; but euen z the worst and the wickedest are all so ordered and disposed by his eternall counsell and vnsearchable wisdome , that euen by those that do what he willeth not but forbiddeth , he fulfilleth what he willeth . nothing therefore comming to passe but what god foreseeth , what god foredecreeth , what he hath foreknowne , and what he hath fore-ordained , there can nothing come casually in regard of god ; casualty necessarily excluding all fore-knowledge and forecast . that which the heathen man of old foresaw when he said , that nothing was casuall with god , though many things were with man. in which sense are we to take augustine , where he reasoneth thus against casualty ; whatsoeuer is done by casualtie , is done vnaduisedly : whatsoeuer is done vnaduisedly , is done without forecast or foresight : if ought therefore in the world come to passe casually , the whole world is not administred by forecast or foresight . which argument or ground of his simply considered might exclude as well all contingencie in regard of vncertainty , as all casualty in euents , but must of necessitie be vnderstood of the euents of things onely as they regard god ; with whom , because he fore-seeth all things before they fall out , and fore-determineth all things how they shall fall out , none of those euents are casuall , that are most casuall vnto vs , none contingent of those many that are contingent vnto vs. chap. iii. of the seuerall sorts of lots . § . thus much then shall suffice to haue spoken of the definition of a lot , and of casuall euents , whereof a lot is one , in generall : we will now proceed to consider of the seuerall sorts and kinds of it . in the diuision of lots therefore i finde much diuersitie among writers , some referring all to two heads , some to three , some to foure , some to more , vncertaine how many . a lyra maketh but two sorts of lots , diuisorie , vsed for the diuiding of something betweene diuers ; and consultorie , for the determining of somewhat to be done . the former , saith he , lawfull and free from offence , if without greedy desire of gaine the euent be committed to the chance or the casuall motion of the creature : the latter vnlawfull , if the euent of it be expected from any created power beside the casuall act of the creature , as from the motion of planets , or the operation of euill spirits ; not vnlawfull if it be expected from god or good angels , so it be done in case of necessitie , with due reuerence , and out of ecclesiasticall elections . b lavater likewise , and * schlinder make two sorts , but in different termes , diuisorie and diuinatorie : diuisorie , vsed ( as before ) for diuision of possessions , legacies , spoiles , offices , exercises , imployments , and the like , and these lawfull and commendable : diuinatorie , vsed for the finding out of hidden and vnknowne truths , and the foretelling of future euents , and these vnlawfull and damnable . the consultorie lot they thinke to be included in the two former , though not the same simply with either . c serarius againe maketh two sorts another way , consultorie , and diuinatorie : for that , saith he , that by a lot is sought out , is either the bare knowledge of things past , present or future ; or beside the knowledge of something any action whatsoeuer that may come within compasse of deliberation and counsell ; that is done by a diuinatorie , this by a consultorie lot : the diuisorie lot may be referred , he thinketh , to this latter . § . d thomas aquinas maketh three sorts , diuisorie , consultorie , and diuinatorie : diuisorie , determining what each one shall haue ; consultorie , inquiring what were best to be done ; and diuinatorie , searching what shall hereafter ensue . in these , saith he , the euent is expected , either from the starres , and that false and vaine ; or from chance alone , as in the diuisorie , and that not wholy free from some vanity ; or from some spirituall cause directing it , and that either the deuill , and that wicked , or god , and that of it selfe not euill ; yet such as may become sinfull , if lots be vsed , vpon no necessitie , without due reuerence , with abuse of diuine oracles , or in ecclesiasticall offices : otherwise in case of necessitie it being lawfull with due reuerence to implore by lot a diuine sentence . in his steps tread most of your e popish writers ; saue that some of them , as f caietan , and g tolet restraine these cautions to the consultorie lot only ; some of them with h malderus , and i delrio condemne vtterly all both consultorie and diuinatorie lots , saue in case of speciall either command or instinct , k allowing the diuisorie wheresoeuer , being vsed without wrong or iniurie to any . and of ours , l peter martyr , as he setteth downe the same sorts , so he passeth in a manner the same censure vpon them : that to expect the euent of them from chaunce or fortune is friuolous , from euill spirits superstitious , from planets ridiculous , from god alone religious , and onely lawfull , so that vsed in case of necessitie , reuerently and religiously , without superstition , without fraud or collusion , and without abuse of diuine oracles . m peucer and n krakevitz make three sorts also , but in another sort : lots diuine , guided and gouerned immediately by god ; such as godly men vsed vpon gods speciall commaund , not warranted now to vs : ciuill or politike vsed for the ending of strife and law-suites , or the parting of goods , gifts , and legacies , or the collation of some honours and offices ; which may lawfully be vsed with mutuall consent , and without couen and fraud : and diuinatorie or superstitious , whereby men presume vpon idle grounds , neither warranted by gods word , nor founded on naturall reason , to find out hidden truths , and guesse at future euents ; a course satanicall , and in scripture expressely forbidden . o perkins againe maketh three sorts with some new alteration : ciuill or politicke , vsed for the diuiding of bargaines &c , to end strife ; sporting , vsed commonly for the setting vp of banckrupts ; diuining , vsed for the foretelling of future euents : the first warrantable vsed in cases of weight and necessitie , with invocation of gods name ; the two latter notable abuses , hauing no warrant in gods word . § . p easty onely maketh foure sorts ; diuine , appointed and commanded to be vsed by god ; diabolicall , for diuination , condemned of all ; politicall , for choise of magistrates in cases of warre , tolerated by many ; ludicrous , for sport and pastime , questioned by most : and by himselfe disallowed . lastly serarius , besides his former diuision ; and another of q serious and lusorious ; as also those that diuers others haue , of r permitted and prohibited , of s lawfull and vnlawfull , of t religious and profane : heapeth vp u many others to small purpose , drawne from the great variety and diuersitie of workers about them , instruments vsed in them , matters disposed by them , the manner how , the places where , the times wherein they were vsed , and the like . § . but leauing these and the like diuers and disagreeing diuisions to their seuerall authors crossing the one thus the other : we will assay ( if it may be ) to giue somewhat a fuller , and more exact distribution ; at least fitter and more commodious for the businesse here intended , then the most of them haue done . lots therefore may be all well referred to two heads , and sorted into two ranks , either of ordinarie , of which kind those are which they commonly terme diuisorie ; or of extraordinary , such as the consultorie and diuinatorie are : the ordinarie may be subdiuided into serious and lusorious ; and these againe distinguished by sundry differences as occasion shall require . chap. iv. of ordinarie lots serious . § . to begin then with the former sort : ordinarie lots i call those whose full worke may be effected by the ordinary or naturall power of the creature vsing them and vsed in them : or wherein no extraordinary power or prouidence is required for the direction of the action to that end wherevnto it is applied . of this kind are all those lots that are meerely diuisorie , wherein the matter in question and controuersie is euer such as may well be decided by the casuall motion or euent of the creature , being committed therevnto by those in whose power it is to dispose of it , without any speciall prouidence or extraordinary meanes required for the directing of the action in this or that manner : which kind of lots may be termed also ciuill or profane lots , taking the word profane , as it is opposed to sacred , in the better sense . where commeth to be controlled their definition of a lot , who define a a lot to be a kind of consulting with god of rare vse , yet lawfull to be vsed in such accidents , where neither reason nor humane aduice can conveniently be had . for there is nothing lesse than any consulting with god in such lots as we now speake of , there being no cause , nor reason , nor ground , nor occasion so to do : seeing there is neither any question concerning gods will , what he would haue done or not done , nor any thing to be done that in regard of the difficultie of doing it , requireth any speciall aide and assistance or diuine presence or prouidence , more than any other ordinarie act and affaire of this life . for there is nothing expected or required in these ordinarie , ciuill , diuisorie lots , but what is in the naturall power of the creature therein vsed , the will and consent of the creature making vse of it concurring , as easily to effect , as for a man that hath his lims to walk , or that hath his sight to see : that which may euidently appeare vpon a diligent view of the seuerall examples hereafter ensuing . § . these ordinarie lots againe are of two sorts , either b serious or lusorious . serious i call such as are vsed in serious businesse , be it great or small , weighty or light , so as not matter of meere sport or delight alone , which is the lot that some of the former authors terme the diuisorie lot , in regard of the frequent vse of it in diuision of lands , goods , chatels , bargaines , exercises , offices , imployments , and the like : and that of which salomon speaketh where he saith , that c the lot stinteth strifes , and maketh partition among the mighty . now of this kind of lot there is great variety of examples as well in holy writ as in prophane writers . and we may obserue them to haue bene vsed either for distribution of matters of office and charge , or for diuision of possessions & lands , of goods and chatels , or the like . matters of office or seruice and charge distributed by lot haue bene either sacred or ciuill . for the former : to passe by that bold fancie of d origen , which he gathered from e a place of moses mistranslated by the f septuagints , and by himselfe misexpounded , that the angels in heauen haue their charges by lot assigned them , who shall g rule this or that prouince , who h tend this or that person , who i gouerne this or that church , writhing and wresting diuers places of scripture for the proofe of this his friuolous assertion : as also to put by that apparent error of k ambrose ; wherein many yet not l of former times only , but m of later dayes also , and those of good note , follow him ; who deceiued by n a place of the gospell by him misvnderstood , saith that the high preist in the old testament was elected by lot : whereas it is apparent by euident proofe to the contrary , that the high preisthood among the iewes went o legally and vsually * by descent , though caried p sometime indeed corruptly by force , fauour or purchase , but q neuer that we reade of , saue r once onely a litle before the last vtter ruine of that both church and state , by lot and lastly , not to insist on that groundles conceipt of the counterfait s prochorus , whom yet t diuers concurre with , that the apostles of christ parted among themselues by lot the whole world for to preach and plant the gospell in : and againe , u the seuenty two disciples , which of them should accompanie and attend on each apostle , as the * leuites d●d on the preists : that x iohns lot light for asia , and prochorus his for iohn . to passe , i say , from these fond figments to the truth of storie . sacred offices , for the readier manner of performance and more orderly execution of them were in the iewish church diuided by lot. § . the diuisions of sacred offices made among them by lot were either generall or speciall . in generall , the whole body of the tribe of levi was by lot sorted out into rancks . for first , a the preists were all diuided into twenty foure companies according to their families , which tooke their courses by turnes , euery weeke after weeke in order ; the order of their courses being determined by lot , b to take away all murmuring , that none might complaine , as being lesse regarded and cast behind others . and againe , c the leuites that were no preists were likewise diuided into companies , appointed to attend the former companies of preists ; who , which , and when , was decided likewise by lot ; all great and small submitting themselues alike to that sentence , that there might be no contention nor emulation amongst them . in particular for the preists that were of each companie , and were to serue at the same time , there were d lots cast by them likewise for the sharing of offices among themselues ( partly to auoid confusion and contention ; for e god is a god of order and peace ; and partly the better to settle the seruice ; sithence f no man commonly regardeth that that is euery mans charge ) who should tend the altar of incense , who the table of holy bread , who the dressing of the lamps , who the altar of burnt offrings , who should feede the fire , who should carry out the ashes &c. as by the bookes of the iewish liturgies is reported plainly to appeare . and thus is that place of the euangelist luke to be vnderstood , where it is said of zachary , that being of the course of abia , and seruing in his course , g he went by lot in to burne incense : a place for want of this obseruation misvnderstood by many of the auncients , who ( to let passe here the repetition of h ambroses error , which it seemes he drew hence ) i supposing zacharie to haue bene high preist ( which k it is apparent he was not ; for the high preist was of no particular course , nor liued from hierusalem , but had his imployment constant , and his abode continuall about the temple : ) and to haue gone in then to burne incense for the l solemne fast of atonement , m at which time onely the high preist entred not with incense alone , but with bloud also , and that but once in the yeere , into the innermost sanctuary , ( whereas zacharie by lot was assigned to do what he did ) n did therevpon ground their groundles and vncertaine conceipt , ( though in a matter of no great moment ) which hath yet continued to these times , concerning the time of our sauiour christs conception and birth , o referring therevpon the one to the spring toward the end of our march , and the other to midwinter about the latter end of december , * or the beginning of ianuarie : whereas p the most auncient referred his birth-time to our spring their haruest , about aprill or may ; and q other later ones of great note , vpon grounds as vncertaine , would reduce it to september or october in autumne . but to returne to our taske : as the preists shared the seruices among themselues by lot : so the leuites likewise , as well those that were r singers , as those that were s porters , decided by lot , what order of course should be obserued in their musicall and ministeriall imployment by the one , and which gates of the temple should be waited at and attended by the other . among whom also those that were to wait in the same place , being many in number , t are reported likewise to haue taken their turns by lot , as well for the u nightly watch , as for the daily ward . the * offices themselues were , it seemeth , distributed , who should be singers , who porters , &c. by dauid , nathan , and gad , with other principall persons assisting them , hauing warrant so to doe from god : x only the order and course of their imploiment in those offices was diuided vnto them , or decided and determined among themselues vpon ioynt consent and generall agreement , by lot. and hence ariseth the phrase vsed by simon peter to simon magus , y thou hast neither share , not lot in this businesse , which speech yet no more prooueth what that bastard prochorus broached , that the apostles shared among themselues by lot : no more then gods commanding elias z to annoynt elizeus prophet in his owne place , ( which was done , as the story sheweth , not by powring oyle on his head , but a by casting a mantle on his backe ) prooueth that prophets were either ordinarily , or at all annoynted in the time of the old testament ; ( an opinion without sufficient ground generally receiued ; ) or that annoynting of kings was euer vsuall in persia , because b cyrus is termed the lords annoynted ; or that materiall oyle was powred vpon our sauiour to that purpose , because he is called c christ and messias , and is sayd to haue d beene anoynted by god. but , as to annoynt is there put for solemnly to set apart and appoynt , where yet there is no materiall annoynting at all , because into e some sacred offices men were sometime by that ceremony enstalled : so is a lot heere vsed for right or interest to deale in that holy businesse , which yet was not , saue in f matthias his case , disposed of by lot , because sacred offices or imployments had sometime been thereby distributed . thus g augustine would haue it determined by lot among the pastors of gods people , where diuers are in one city , in time of publike persecution : who of them should stay by it , and who should retire and reserue themselues for better times ; that so neither those that stayed might bee taxed of presumption , nor those that retired themselues be condemned of cowardize . as also h it is reported by some to be the practise to this day in the church of geneua , that by lots cast among their ministers , some of them are assigned to vi●it the infected at the pesthouse in times of generall infection by epidemicall diseases . § . now as in assignement of sacred offices , so in distribution of ciuill seruices & matter of charge , haue lots among gods people beene ordinarily vsed . two examples especially are found of it in scripture . the former in a military matter : where in the leuites i quarrell , that had his concubine rauished , so that she died vpon it at gibea in beniamin : the other tribes of israel resolue to goe vp against the beniamites their brethren by lot : which yet is not so to be conceiued , as if by lot it should bee determined which tribe of the eleuen should first goe vp against them : ( for they are sayd to haue k asked of the lord at shilo , and of the priest that stood before him there , which tribe should giue the ●us●t . ) but their meaning is , as l two worthy interpreters rightly obserue , by lot to designe who of each tribe should be warriors , and who should bee purueyors , who should goe forth to fight , and who should be imployed to bring in prouisions 〈◊〉 those that abode abroad in the field . m the state there was then popular , as n one of them well noteth : and therefore it seemed best to decide that by lot , which without much tumult in an anarchy could not easily haue beene determined otherwise . the latter example is in a city businesse ; where the same people returned from the babylonian deportation , o cast among themselues lots by ezra's direction , thereby to designe , who should vndergo the burden for the bearing of the charge & expence , or imploying their paines in fetching and bringing in of wood , to bee spent daily in gods seruice on the altar of burnt offrings ; the times being then dangerous , and the worke of some difficulty in regard of their enemies that lay in wait for them on euery side . § . neither was this vse of lots lesse frequent among other nations then among gods owne people ; p most common in democraties or popular estates , because they seemed iustly to carry the greatest equality and indifferency with them , as q they doe questionlesse ( though such r indifferency indeed be not alwayes allowable , nor such equality , stand euer with equity ) but s no strangers in any kinde of state or forme of gouernment whatsoeuer : yea much vsed in the most flourishing and best ordred estates , nor reiected , but admitted and approued by such state-masters or state-wrights ( if i may so terme them ) that so plotted and moulded states , as if they wrought them out of wax , as they deemed would bee for the best , and like longest to continue . thus a plato in his imaginary modell of such an estate as he supposed would bee most exact and absolute in all poynts , would haue the most part of his magistrates ( some few excepted , as the b cheefe iustice , and c the generall for warre with other military places ) d to be designed yeerely by lot , for the preuenting of , and meeting with the peeuishnes and waywardnesse of the multitude . to which purpose he willeth that e be chosen yeerely by most voyces of the whole communalty out of the foure rankes of his citizens , ( pound , pound , pound , and one pound men , as they reckoned , or f much about , , , and pound men , according to our account ) out of each ranke , for senatours and aldermen ; and the one halfe of them by lot assigned to gouerne the city for that yeere : as also g sheriues , fiue out of euery twelfth part of the city , to gouerne the territory thereunto appertaining , diuided likewise into parts ; it being h by lot determined yeerly , which part of the city should send rulers into this or that part of the country . besides these , hee requireth i of six elected by most voyces out of the first ranke , three by lot to be set apart for k surueighors of houses , edifices , high-wayes and water-courses in and about the city : and often so elected out of the first and second rankes , fiue to bee l clarks of the market : againe , one of chosen out of the whole company of competitors for m master of the reuels ; and three of that haue most voyces , for n triers and disposers of prizes in solemne games , o courts to be setled in each ward of the city ; and for priuate causes iudges , as occasion should be , appoynted by lot for the preuention of corruption ; as for publike by speciall choyce . p the election of priests and such as haue charge of holy things to be left to god himselfe , for him by lot to dispose , as he pleased . § . but to leaue his frame to those that list to make triall of it ; in this particular many famous estates haue much concurred with him . for first among the greekes , and more specially at athens ; to let sparta passe , where i finde little done in this kinde by lot , saue that q the competitors for any office were in order by lot admitted sometime to passe the suffrages of the assembly , in whose power it was to chuse or refuse : at athens , i say , were many of their offices and imployments , as well ciuill as sacred disposed of r by lot . s the offices there were either wholly electiue , as the areopagites , or iudges that sat at t mars his hill vpon ma●ters of greatest consequence , as wilfull murther and the like , u chosen out of those that had vnblameably before born office elswhere , who continued in that authority so long as they liued : or in part casuall , yeerely designed by lot , as their sacred senators or legates that they sent yeere by yeere to the common councell at delphos ; and their ordinary senators , or their councell of fiue hundred , taken out of their commoners for the gouernment and iudicature of other ordinary affaires . these were chosen , x as it seemeth , y by putting together the names of all those of each ward that were capable of that dignity noted vpon z little tables or tokens of brasse into one vessell , and as many beanes blacke and white , all but blacke , into another , and so each mans token being drawne out of the one , and a beane withall out of the other , either he past to further triall , and held if he were approoued , or he was for that yeere reiected , as his beane prooued white or blacke . and thus a fifty a peece being extracted out of each of the ten wards ( for tribes they cannot well be termed , b a tribe being , as the word importeth , but a third part of one of them ) the whole number was made vp of the councell of . now out of those , that were thus dignified by benefit of the beane , were c nine againe by the like course aduanced to further place of authority termed rulers or regents ; of which number were there masters of the ordinances , d the king or master of their ceremonies , the maior for the yeere , e and the martiall . after the thus designed , and the nine regents called out of them , f lots were againe cast , or drawen rather for each of the ten wards , which should rule first ( for the principality of each of them was to last little more then a moneth , to wit , the tenth part of their yeere ) which next , and so on to the yeeres end . this decided by lot , all the princes ( for so now they were stiled all of that ward that had the white beane ) of the principalitie that then tooke place , drew by lot againe g ten presidents that might rule for the seuen first dayes , and then ten more for the seuen next , and so on till the . dayes were expired , the full time of their whole principalitie . out of which tenne againe there was by lot likewise drawne out h a commander or a prouest , whose gouernment in that kinde lasted but one day of the sauen , neither might any one of the ten haue it more then once or aboue one day at once , because the keyes of the castle at athens were in his keeping : and so seuen of them hauing it in course as the white beane fauoured them , three of them of necessitie were debarned of it . i when causes were to be heard and tried , the masters of the ordinances accompanied with a register , called those that had power of iudicature together into one place ; and , whereas there were ten courts , that held plea of seuerall kinde of suits , marked with seuerall letters , set in k seuerall colours ( as it seemeth ) ouer the seuerall court gates ; k by lot they assigned m a competent number of persons according to the qualitie of the suits to be heard , for each court , as they drew beanes or acornes , ( for n those also are reported to haue beene vsed in this businesse ) with the letters vpon them that belonged to those courts : each of which persons so allotted o hauing receiued first a rod from the crier with the name of the court written on it , or of the same colour that the letter was ouer the court gate , hee went with that and his beane or acorne vnto p that court that had the letter on the one of the same colour with the other , and was there admitted for a iudge . besides these ordinary iudges were there certaine q arbitrators also or vmpires ( other from such as were chosen by mutuall consent of both sides ) by lot assigned for the hearing and ending of lighter matters , r diuided likewise among them by lot ; which they did , assisted by certaine s clerkes of the pleas designed also by lot : t from whose sentence such as liked it not , might appeale to the iudges . now in this designation as well of their senators , as of their nine regents , it was constantly obserued that u some were euer by a second lotterie added after a iust number drawne , that if any of them drawne formerly , either were reiected vpon triall , or deceased within the time of his regiment , the other might immediately supplie his place . and x there was a great penaltie for any one that should intrude himselfe into court or councell , not being by lot assigned so to doe . i find further among the offices carried at athens by lot ; y ten treasurers taken out of those of the best ranke : z ten controllers or auditors , to whom most of the other officers within certaine dayes after their time expired were to giue account of their gouernment , free libertie granted any man that would stand forth to accuse them of , or charge them with ought , carried otherwise by them then ought to haue beene , while they were in office : a ten surueighors or scauengers : b ten wardens of the ports : c ten clarkes of the market : as also the office of d the eleuen ; e whereof ten were as sheriues or bailiues , and had charge of the common gaole , and of executions and arrests , each within his owne ward ; the eleuenth was a scribe or register adioyned vnto them , for the making of writs and entring of actions : as f the officers also of each principality before mentioned had one the like chosen likewise by lot to attend them for the keeping of their writs and decrees , and for the entring of their orders . now these officers thus elected by lot , had some of them as well sacred as ciuill imployment . for not onely g the king or the master of the mysteries and holy rites , dealt most in such matters ; but h the mayor for the yeere , and i the martiall too , had their seuerall imployments in that kinde for seuerall their superstitious seruices . and besides them had they by lot designed k sacrists , tenne in number , for the procuring of prodigies , and the performance of certaine superstitions vsed euery fift yeere ; as also priests for their seuerall gods , as l ioue , m vulcan , &c. wherein n many others also concurred with them both in * other parts of greece , and o else-where ; as p at syracuse in sicilie , where , of three chosen by voices out of three families , was one priest for ioue yeerely designed by lot. § . . to passe ouer from greece to italie , from athens the q eye of the one , to rome the r head of the other , yea s of a great part sometime of the whole knowne world : at rome , albeit it be reported of romulus , that t he would by no meanes haue priests appointed by lot , but by election : yet u by lot were the vestall virgins there in succeeding ages designed , as the place became void by decease or default , one taken of twenty picked out formerly by the chiefe priest. and for ciuill offices among the romanes ( who are herein x said to haue imitated the athenians , but in truth tooke not their course ) not so much the offices themselues ordinarily , y which went most by election and voices , as the imployments in the offices were diuided by lot. for first after the making away of romulus , z the two hundred of the gentrie , diuided into tens , cast lots for the ruling of the state in course among themselues , each ten their fiftie dayes , and each of the ten his fiue ; and so the next ten after , till they had all taken their turnes . but that course they soone grew wearie of , and at numaes election it expired . againe after the ejection of the tarquines and the surcease of regall state , the two consuls or maiors by brutus his meanes then setled , where some extraordinarie busines fell out , that was to be done by them , and could not conueniently be done but by one , ( as a the dedication of a temple , h the nomination of a dictator or soueraigne generall , * the keeping of courts for creation of some new officers , or the like , ) vsed by lot to decide whether should haue the honour of it . but most ordinarie and vsuall was this their manner of decision , when either c one being to stay at home , and the other to go abroad , or d both being to go abroad for the waging of warre in seuerall places , or the gouerning of seuerall prouinces , it was by this meanes decided whether should go , whether stay , whether haue this or that charge : as also when they were both together in the same seruice with equall authoritie , e they did sometime in the execution thereof by lot daily take their turnes : and f and by it likewise decided whether should stay by it , and whether returne for a time , when some state busines required the presence of one of them at home . the pretors likewise or presidents , g one at first onely ordained for ciuill iurisdiction at home , because the consuls were by occasion of warre oft called abroad ; then h two , as suites grew by accesse of foreiners to the city ; and i after a greater number as the prouinces encreased ; k first parted by lot betweene two of them the city iurisdiction , the one to be for the causes betweene citizen and citizen , the other for those betweene citizens and foreiners ; and after they and the rest , as also the l vice-consuls and m vice-pretors with them ( such as by speciall commission continued in authoritie after their yeere expired , or by speciall fauour vnder the emperors had such authoritie conferred vpon them ) cast lots together in common , as well for the two seuerall iurisdictions at home , as for the sundrie prouinces abroad . to these in future times , as the state spred , were questors or treasurers adjoyned , n who had likewise their charge assigned them by lot. and * of such as had beene treasurers , were tribunes by lot sometime designed , when none offered themselues to stand for the office . the o aediles also or surueighors were by lot designed whether should hold , where diuers competitors had an equall number of voices , and it was vncertaine therefore which of them were chosen . and in their solemne assemblies for election of officers , it was p by lot decided which companies or hundreds should be first demaunded their suffrages , and so q giue a leading voice , as it were , to the rest . for warlike imployment , both r consuls and s praetors had their legions and armies now and then by this course also allotted them : and t such tribes sometime were assigned as should afford souldiers for seruice : as also such persons of each tribe as should serue : in which kinde not vnworthy the remembring is m. curius his act , * who when a suddaine muster was to be made in the time of his consulshippe , and none of the younger sort made apparance , he cast lots vpon all the tribes , and of that tribe that came next to hand hauing cited him that was first drawne , because he appeared not , both confiscated his goods , and sold him for a slaue . for ciuill iurisdiction , at first more sparingly , but in latter times ordinarily , were u the seuerall pleas parted among them by lot , some to haue and trie causes of treason , some of murther , some of extortion , and the like . and x these , when any of them were to sit , by lot vsed to extract out of the whole company of those that had power of iudicature in such cases , such a number as the law required to assist them in iudgement . that which auncient writers call y the sorting of suites , not , as some haue thought , z the ordering of causes , but the assigning of iudges by lot ( to preuent corruption and packing ) for the hearing of each cause . in which case it was lawfull as well for defendant as plantiffe , vpon iust ground to challenge any of the iudges alotted him ; and some other then was by lot likewise to be drawne in his roome . as also sometime by lot there was counsell assigned the parties contending at the appointment of the court. beside these by lot augustus is reported a to haue set a part a certaine number of senators to consult with at set times about matters to be moued in open court afterward , or rather b to dispatch businesses by without the court , yet so as by them the whole court might seeme to haue some hand in them : by lot likewise c he assigned others to attend the court , and make vp a iust number on court-daies during the vintage-time , giuing the rest libertie of absence : by lot d hauing parted the citie into certaine regions or wards , he appointed the yeerely officers to share those wards , and to vndertake the charge of them ; e which continued so for a long time after : by lot f he enjoyned two of those that had formerly beene pretors to be chosen yeerely for the custody of the common treasurie ; g which through the euill successe of it lasted not long : by lot h he assaied to reforme the whole body of the senate , chusing first himselfe a certaine number , and after an oath administred to them , giuing them power to name fiue a peece that they thought fittest for gouernment , so that none of their owne kindred , of each which fiue hee drew one : but that deuice of his likewise tooke no great good effect , in regard whereof he soone gaue it ouer againe . in tiberius his reigne were k by lot certaine assigned to cleare the lawes in some cases then questionable . and in vespasians time either l mucianus , or m vespasian himselfe , or n both of them , as some suppose , seuerally and at seuerall times , by lot assigned some to see restitution made of wrongs done during the ciuill warres that then lately had beene ; and to helpe extraordinarily to ridde the courts of the multitude of suites , that intermission of iustice had now cloied them withall . lastly wee finde o legates or leiftenants ( for p some of them had speciall power withall ) though but q rarely , designed by lot : in which case when r the vse of lotery was in that kinde sometime questioned , though by some it were opposed , yet s the greater part went with it , and would needes haue it still retained , as a soueraigne t preseruatiue against ambition and corruption , and a singular remedy for the preuenting both of u enmity and x enuy : in which regard they esteemed it as a kinde of diuine y ordinance , where it was carried without fraud and couine , as it ought . § . neither is this practise of ciuill lotery in matter of office and imployment vnusuall z in italie euen at this day ; and that in some of those estates that for wisedome and policie are of speciall note and generall renowne . among other the state of venice which many make the very mirhor of policie , and some suppose to be a a modell of platoes old platforme , is very frequent in this kind . for b whereas among them the whole body of their gentry are of course admitted into their generall councell at . yeeres of age , and not ordinarily earlier ; yet at . they may make suite for it , and if the lot fauour them , then obtaine it . to this purpose they meete once a yeere c the fourth of december : at which time those that seeke it , hauing formerly made proofe of their gentry , haue their names cast all into one pot , and brought in to the duke , before whom standeth another pot with as many balls in it , whereof a fift part is gilt , and the rest all siluer onely . he draweth each mans name out of the one , and withall a ball out of the other , which if it proue a golden one , he is thereupon admitted , if a siluer one onely , he staieth at least a yeere longer . againe in the choice of their officers , not so much the maine offices , as the electorships are in part disposed by lot , somewhat after the manner that * augustus sometime vsed , as not long before we shewed . for first in the designation of their duke their principall magistrate there is lotery vpon lotery , lotting and voicing in a prolix and intricate manner enterchangeably mixed the one with the other . d when the place is voide either by deposition , or ( as most vsually ) by decesse , all their gentry of . yeares of age or vpward ( for none vnder are then admitted ) are assembled together , and come in order of place as they sit ( lots first cast which side of them shall come first ) to the lot-pot , hauing as many balls in it as there be of them in all , whereof . onely are gilt : there a childe draweth for each of them , till for . of them those . gilt ones be drawne . for which . the childe draweth againe the second time out of another pot that hath . onely gilt ones . the nine so drawne withdraw themselues into a conclaue , where among themselues they name . such as haue each of them . voices at least . out of the . so named are . againe selected by lot : which . among themselues choose . each at least by . voices . of these . are . againe by lot set apart : which . nominate further . as before : and those . being by lot againe reduced to eleuen ; these eleuen chuse out . of the chiefe senators , which last haue power to elect a duke . these . then after an oath by them seuerally taken to chuse whom they iudge worthiest , and some other solemnities performed , write each of them in a scroll whom hee thinketh good . the scrols are mingled together , and then drawne as they come : and the fitnesse of the person first drawne is discussed : who if he haue . voices with him , had wont aunciently to cary it without further adoe . but of latter-times they go on , and he that hath most voices aboue that number , come he first or last to hand , hath the place . if none of them haue voices enough , they beginne againe , and continue till some one be nominated that hath . * againe in their yeerely assemblies for the choice of other officers , all their gentry that haue voice in councell ( none of them excluded ) draw first for . gilt balls out of two pots by one lotery , the one halfe out of the one , and the other halfe out of the other : and then those . for . other gilt ones out of an other pot by a second lotery . and the . that haue thus drawne and lighted on gilden balls twice , haue power to nominate to such offices as are then to be chosen : which they doe in this manner . they go apart into certaine conclaues by nine and nine in foure companies . where all those of each company in order of yeeres draw out of a lot-pot balls with markes vpon them for the seuerall offices ; and according to the ball that each of them hath drawne , he nominateth what citizen he will for that office , who if he haue . voices of those . the party yet holdeth ; if not , an other must be nominated by him , till some one be so approued . by this meanes among those foure companies are there foure competitors nominated for each of their offices , whereof one is chosen by most voices of the whole assembly , the electors and the whole kindred of the parties nominated being onely first excluded . somewhat after the same manner are they reported to chuse , not their electors , but their offices in the tuscan estate . for e diuiding those that are capable of office into three rankes , and accordingly casting them into three boxes : out of the first they draw the magistrates of highest place ; the middle sort out of the second ; and the lowest out of the third , and hauing thus drawne fiue seuerall ones for each office , he carrieth it , that hath of the fiue the most voices in the councell : but their election standeth as it pleaseth the duke to confirme it , and no further . § . generally in all places among all sorts of people imploiments of all sorts haue thus oft beene shared . in warre much was thus managed . for in garisons , seiges , pight fieldes and set camps , those that serued together , had their times , and places , and courses oft assigned them by lot , as for f watch and ward , so g for assault and defence , or such imploiment as the place that by lot befell them should require . in which kinde it is no vulgar commendation , that is giuen the emperour theodosius , that h though then a great commavnder yet hee was content as a common souldier in such military seruices to take his turne by lot among the rest . in single combats i a champion was sometime singled out by lot : and k by lot it was determined ( if a poets word may go for good ) whether of the twaine should giue the onset . in jeopardous exploites , or where multitude might cause confusion , and hinder rather then helpe , a lot was called in , to order and marshall the matter . thus l by lot it is said to haue beene decided who should be enclosed in the wodden horses wombe at the taking of troy. thus m timoleon being to passe a riuer with his armie in the face of the enemie , tooke the rings of the seuerall leaders by drawing them to decide in what order they should passe ; and when the ring of one of them that had a trophey engrauen on it , came first to hand , they left all further lotting , and with great alacrity made each of them with all speed they could ouer , and so discomfited those forces , that stood on the other side to inhibite their passage . and thus n pericles , when he could hardly restraine his people inconsiderately ouer-eager on sight , hee diuided them into two parts , and by lot assigned them , some to skirmish , and some to rest and make merry the whilest , to wit , that part of them o that lighted on the white beane : whence it grew , saith mine author , to be a by-word applied to those that liue at ease that they haue p a white day of it , alluding to the white beane . in desperate cases , when they were resolued to die rather then to fall into the hand of the enemie , and to be at his mercy ; q they decided sometime by lot who should slay either other ; and r by that meanes ioseph the iewish historiographer escaped , his lot comming out with the last mans , whom hee perswaded to surrender himselfe with him to the romanes : or who should bee common executioners to all ; for so s the iewes beseiged in masada at eleazars instigation , chose by lot ten among them to be as common butchers to the rest , vnto whom each of them presented his wiues and children and himselfe to be slaine ; which being done , t one of those ten againe singled by lot dispatcht the other nine , and in the last place himselfe . at syracuse the deliuery in court of their mindes in course by lot ( u in some kinde and case continued vnto tullies time with them ) and that after the order of the alphabet ( as * the like was vsed in the olympickes ) is famous for dionysius his act , x who hauing drawne the letter m. when one jesting vpon him said y he would play the mome or the foole , made answere that z he would proue not a mome but a monarke : and hee made his word good ; for chosen generall hee turned tyrant . whence it grew to a prouerbe to say , m. is his lot , either a of a foole , or b of a fellow of no worth . in voiages were c some by lot set a shore for discouery , especially where it was suspected to be difficult and dangerous . and at sea sometimes d they cast lots who should row , and who be otherwise imploied : and e those againe whose lot it was to tug at the oares end , tooke their places by lot. both in publike workes , f as at the building of tyre ; and in priuate labours , as g at vulcans forge ; and in mutuall combinations , as h at assaulting the cyclops , i each man had his taske or standing oft assigned him by lot. neither is the passing pride of that k egyptian tyran here to be passed by , that compelled such kings as were tributaries to him , not , as l adonibezek did sometime with his , to sit like dogges vnder his boord , but to draw , taking their turnes by lot , like horses in his charet , when it pleased him once a yeere to ride in state . in a word , so frequent was the vse of a lot in this kinde , that some a grammarians haue thought ( though b indeed it seeme not to be so ) that a lot among the grecians from hence had its name , because by it men were vsually called vnto this or that worke . but sure it is that in this regard in speech ordinary , though figuratiue , men are commonly said to haue this or that office c allotted them , though it come not by lot to them , but by election or otherwise : as our sauiour is said truly to haue beene anointed d a prince , e a priest , and f a prophet , though neither any prophets euer vsed to be anointed , nor any such materiall oyle euer came on his head . the not obseruing whereof hath made g some suppose lotterie there , where indeed there is no lot at all . § . . thus haue wee seene how frequent the vse of lots hath beene among all sorts , for distribution of offices and seruices ciuill and sacred : now they were no lesse frequent also in the diuision of inheritances , of lands and possessions , of goods and chattels , and the like : yea and oft times of rewards too , as well paines and penalties , as honours and dignities . of lands and possessions by lot assigned to bee held and inhabited wee haue sundry examples in scripture . for first at the first entrance of gods people vpon the land of promise , the whole land in generall was diuided by lot , and that by g gods owne appointment , among the . tribes . concerning which partition there is some scruple among the learned arising from the words of gods edict concerning it thus recorded by moses : h vnto these ( that is , the . tribes , though i leui be left out , because k ioseph in manasses and ephraim maketh twaine ) shall the land be diuided to inherit according to the number of their names , ( that is , of their persons , as the word , l name , is also elsewhere vsed . ) to many shalt thou giue a large inheritance , & to fewer a lesse : to each one shall inheritance be giuen according to his number . notwithstanding the land shall be diuided by lot : according to the names of the tribes of their fathers shall they inherit . according to the lot shall the possession of it be diuided betweene many and few . where the question is how the greater number should haue a larger portion , and the fewer a lesse , when each part was to haue its portion assigned it by lot. for the solution hereof m some say , that it was so to fall out , by gods speciall prouidence miraculously directing the lots , that the greater compasse of ground should fall to the greater number of men , and the lesse to the fewer . but that is not likely : for had it beene so meant , god would rather haue said ; to many i will giue a larger portion , and to fewer a lesse . diuide thou as equally and exactly as thou art able to doe by lo● : and i will cause it to fall out so , that the more men shall haue more land , and fewer men lesse : or , doe thou diuide it into vnequall parts ; and i will make it fall equally to fit euery tribes turne . so that the casting of the lots should be ioshuas work onely ; but the fitting of more and fewer with larger or scanter possessions and portions gods owne immediate disposition . yea the euent it selfe controlleth this idle conceipt . for we finde that n some of them were scanted in those portions that by lot befell them , whereof also they complained : and o others againe had more besell them , then they were able well to people ; and therefore are willing to admit others with them as inmates . others thinke p that the twelue men assigned to that office of diuiding the land by lot , had a power by virtue of that edict conferred vpon them , after the lotery performed according to the partition made by others imployed thereunto by them , to enlarge or straighten the bounds of each seuerall portion , as they should see good ; by virtue of which power they were to fit each part to the number of the people that were of that tribe , which the same by lot was fallen vnto . this indeed hath more shew of probabilitie then the former ; and r wee finde some alteration and change in this kinde after the seuerall possessions were determined by lot. but yet that seemeth to be soundest that some q others haue conceiued , that in that edict there is mention of a two-fold partition , and either of them , necessarily required . the former a s generall diuision of the whole land ( taking in that on this side iordan , t held by the reubenites , gadites , and halfe the tribe of manasses ) into . shires or cantons equally diuided , to be distributed by lot : the latter u a particular subdiuision of each canton or shire vnequally parted among those of that tribe whom the same by lot had befalne , as their families or kindreds were more populous or more penurious of people . now as god enioyned , so x iosua accordingly did : for y he diuided the whole land among them by lot. z he beganne the worke so soone as the land was at any rest , and a afterward went on with it till he had made an end of it ; assisted therein according to b gods owne appointment by eleazar the high-preist and the . heades of the twelue tribes . their seuerall lots in what course they came the holy ghost hath left vpon record . for at the first session or solemne meeting for the performance of that busines , c the first lot fell to iudas , and d the second to ioseph in e ephraim & f manasses . g at the second assembly had the other seuen tribes , to wit , h beniamin , i simeon , k zabulon , l isac●ar , m asher , n nephthalim , and o dan , ( for thus by course their lots came out ) their portions allotted them ; n the rest of the land , not before assigned , being diuided into seuen parts , not o by ten men , as iosephus , but p by . rather , or . at the least , ( three a peice out of each tribe , q either of the whole twelue , or r of those seuen whose turnes then were to be serued ) imploied specially to that purpose . concerning the manner of lotery vsed in that action there is some diuersity of opinion . s some thinke that the lots of the land were put into one pot , and the tribes names into another , and that one choise person , to wit eleazar , drew for all . t others imagine that there was onely one pot of tickets containing the names of the portions , out of which one of each tribe drew for the tribe he was of . u others lastly suppose that the tribes names onely were put into the lot-pot , and that each tribe , as it was drawne , had his choise of which part he would yet vndisposed when he drew . the first opinion seemeth most probable , both because once drawing so might well end all , x which would not be in the second , where question might be who should draw first , which would aske a new lotery ; and againe because it is not said in the story , that such a tribe drew or was drawne first or second simply , but that y the lot came out first or second for such a tribe , which agreeth not with the third . there was indeed z a speciall hand of god in this lotery , ( as there is oft in others ) as it was done by speciall appointment from him ; in regard wherof it may seeme to some worthy to be ranked rather among extraordinarie lots ; considering especially how fitly the euent of it sorted with y iacobs propheticall prediction in his last will and testament . but yet i take this rather to be the proper place of it : because howsoeuer there were a speciall prouidence of god in it , thereby to fulfill that holy patriarkes prophecie , yet the maine matter that it was applied vnto and that was aimed at in it by those that were agents therein , is like to haue beene no other then z an ordinarie partition of such possessions as by conquest and gods gift were cast vpon them , without expectation of any speciall direction of them , and the tribes they were drawne for , to such certaine parts and seates . now as the whole land in generall was thus diuided by lot , so in particular were the cities assigned to the leuites diuided among them by lot likewise according to their families . for whereas a god had commanded that . cities in all should be assigned them , more from those that had more , and fewer from those that had lesse ; againe , whereas b the leuites were diuided into three families according to leuies three sonnes , kehath , gershon , and merari ; and c the kehathites were subdiuided againe into two rankes , to wit , the aaronites or the issue of aaron , kehaths nephew by his sonne amram , which alone had the priesthood , and the rest of that house which came not of aaron ; there were d lots cast by them for these their seuerall families in what tribes there should cities be assigned vnto each . so that the princes set downe how many cities each tribe should affoord according to the quantitie of their possessions and the number of their cities ; as also which cities in each tribe should be giuen them as most conuenient for their abode , who were to be disperst into all parts of gods people . which being first by them determined , e the foure families drew lots then , which of them should haue the cities set apart in each tribe ; and so f the aaronites had . in iuda , simeon , and beniamin ; g the other kehathites . in ephraim , dan , and the one halfe of manasses ; h the gershonites . in issachar , asher , nephthali , and the other halfe of manasses ; and i the merarites . in reuben , gad , and zebulon● the whole . in all . and as at their first comming into the land of promise , the possession of it was in this manner diuided by lot ; so at their returne againe vnto it from the chaldean captiuitie , was k a colonie by lot drawne for the peopling of ierusalem , one taken of each ten , and so a tenth of the whole companie for the storing of the citie , beside such as voluntarily offred themselues thereunto , the remnant being left to replenish other places , and to possesse the residue of the countrey round about . yea the whole city it selfe ( if we might beleeue l the counterfeit ben-gorion , or at least his abridger , for the true iosephus saith m otherwise ) was by lot shared in three parts by the three seditious commaunders in the time of the romane seige . § . now moreouer lots were vsed for partition , as of lands , so of mooueables , of goods and chatels , and the like . as namely first in some cases for the setting out of tith . n euery tenth one , saith god , of the ballockes , or neate , and of thy flockes , or lesser cattle , goates and sheepe , as they passe vnder the rod , shall be holy to the lord : there shall no regard be had of good or bad , nor any exchange be made of it . for whereas the very tenth indeed , or that which fell in the tenth place precisely was in strict right the preists due , but which that should be could not easily be knowne where great herds of neate or flockes of sheepe were , this seemed the equallest course , and is enioyned therefore by god , that o euery tenth one of them should be touched and taken , as they came out of the stall or the fold , by the tithing-mans rod , and so set apart for the preist . that which god alludeth vnto where he telleth his people by the prophet , that p he would cause them to passe vnder the rod , and bring them into the bond of his couenant : that is , q by a metaphore taken from sheepheards that count their sheepe with a rod or a sheep-hookes r he would search his people , and sort them , as the sheepherd doth his sheepe , to take the better sort of them , s reiecting and excluding the rest , into his fold , to bee in league with him and vnder his charge . againe in diuision of booties , of prey and spoiles taken in warre . so are t lots said to haue been cast vpon ierusalem when it was sacked by the chaldees , and u her people by lot shared among the conquerors for slaues : as also x the nobles were of nineueb in the sacking of that city , whether by the medians , or by the y scythians , by whom it was at seuerall times surprised . and of goods otherwise gotten , as by pillage or stealth . as where dauid complained of his enemies that y they had parted his garments among them , and cast lots vpon his vesture . which thing is by z good writers iustly supposed to haue beene first practised vpon dauid , * what time constrained to flie for feare of his life , his house was rifled by his foes , and his goods to his very garments sea●ed on , and by lot , it is likely , shared among them : but was questionlesse , ( the a holy ghost testifieth it ) fulfilled in our sauiour , when the souldiers that executed him , parted his garments among them , and p to saue it from quartering , cast lots apart vpon one of them , to wit , the coate without seame ( the rather , q say some , because garments commonly so wouen or wrought , are wont to rauell much away if they bee rent , ) but the rest of them , or the other two ( for r it is not likely that they were aboue three in all , a shirt , an inner , and an vpper coate ) being rent into . quarters ( which s many obserue not , and yet t marke euidently saith ) u were likewise by lot parted to each of the * foure a fourth part . what forme of lotery was vsed by them is not apparent , ( as not greatly materiall ) saue that the popish tradition saith it was by casting of dice , which x they are said to shew to this day three in number ( * hee may beleeue it that lift ) one at triers and two other at saint sauiors in spaine ; and so y some would expound z nonnus when hee speaketh of christs passion , though a other with better reason vnderstand him of b mication or shifting of fingers , the one diuining or guessing how many the other held vp , which the same author also else-where c more largely describeth , a d kinde of loterie e aunciently much vsed aswell in serious businesses , as in sport & pastime : nor hindereth it , but that nonnus might well meane it , though f that cannot , as they say , be practised well but betweene two onely at once . g poets euen the best oft-times take libertie beside the precise truth of story , and the ordinary vse of those things they deale with . and no maruell therefore if nonnus should faile somewhat herein , being esteemed one but h of the lower ranke of them . but to leaue these vncertainties , such a lot as this i salomon alludeth vnto , where hee bringeth in theeuish companions not so much k inuiting him whom they would perswade to aduenture his part with them , ( for there is nothing to be aduentured lightly on their part but limme and life ) as l promising him , that he shall cast lot with them , that is , shall haue an equall share with them in whatsoeuer they get : m as those are wont to doe and to haue that deale by way of lawfull trafficke together in joynt stocke . to this head may we further referre the designing or picking out of persons by lot to be saued or to be slaine . so n some expound that of o dauids measuring out the moabites with two coards to bee destroied , and with one full coard to be saued aliue : though p the most turne it another way . yea so s most interpreters vnderstand gods speech , where he biddeth the prophet r pull the flesh peice by peice , euery peice of it out of the pot or caldron , and cast no lot on it : thereby signifying that the people should not be some destroyed and some saued , but should all vtterly be destroied without distinction or difference ; though t some of late vnderstand this also otherwise . but of this vse euidently was u the lot that was cast on the two goates , ( for it was meerely diuisory , not diuinatory to tell whether was fitter for the seruice , both being alike fit for it ) whereby the one was taken for the scape-goat to bee saued and sent out aliue , the other left to be slaine and to make a sinne-sacrifice to god in the behalfe of his people . and these bee all examples that i finde of this vse of lots in holy writ . § . among prophane writers there is nothing almost rifer then the vse of lots in this kinde . x inheritances among coheires were by lot oft diuided . for so ; to passe by the poets fiction of y saturnes three sonnes that should so part among them heauen , sea , and hell ; as also the grammarians groundlesse conceipt of z claros , a lacedaemon , and diuers other places that from hence should haue their names : thus , i say , wee finde b peloponnesus after the right of possession by joint conquest recouered , parted betweene cresphontes , temenus , and the sonnes of aristodemus ; though there were some slight therein vsed , as wee shall hereafter shew : thus c lotharius his foure sonnes , charibert , gunthram , chilperis and sigebert parted the realme of france betweene them after their fathers decease . thus d fredericke the second king of denmarke , and adolfe duke of holst diuided betweene them the teritory of the elder iohn of holst deceased without issue . and thus , saith the orator , e should oedipus his two sonnes rather haue done ( and yet in part too it is said they did , i taking either of them their yeere by turnes , as the lot at first ordred it ) and not by mutuall warre and strife ( as at length they did ) worke either others ouerthrow . the ciuill law k willeth that the goods and chattels of euery courtier deceased , where a fourth part is to come to the court , be parted by the heire or executor into foure parts , and then l lots cast whether he shall chuse his three , or the court her fourth . where diuers good reasons also of this course are rendred : for that m it is commonly neglected , that is held in common : men thinke they haue nothing at all , if they haue it not apart : and out of an enuious disposition ( like n the wrong mother in scripture ) they suffer things oft to be spoiled rather then an other should haue good of them . the like is willed to be done where the choise of some chatell is bequeathed to diuers ; or that one that it was bequeathed to dying leaueth diuers executors ; if they cannot otherwise agree . o and our common-law likewise , among other courses of partition of land betweene partners or female coheires , alloweth this for one , p by diuiding the land into parts as equall as may be , and then wrapping vp scroles of each part in as many waxen balls , to be drawne by the partners , in order of yeeres , out of the bonnet of some other indifferent party . in cities new built , and at the first setling or altring of estates , as also vpon the enfranchising of some that were foreiners or not free before , had each one oft q his house , or r portion of land , or s tribe he should belong to , assigned him by lot : a thing t expected of the poorer sort at solons hand in the alteration of the athenian estate : but indeed u executed by lycurgus , though not without much adoe , in the spartan common-weale : as also x by romulus in the first founding of the romane estate . and y in egypt it is reported that they were wont yeerely by lot to assigne each man or each kindred what land they should till . after conquest of some countrey it was vsuall both with the a greekes , b romanes and others , to diuide by lot the land conquered either among those that had done seruice , or among others also of their owne people . not to omit that sometime they were too forward in this kinde ( like c the hunter that sold the coorier the beares skin ere he had killed or caught her ) d diuiding more among themselues then either they had presently in possession , or indeed euer attained vnto . when a countrey was e surcharged with multitude of people , or f not able to maintaine her natiues by occasion of long famine ; a common course it was by lot to decide who should bide by it at home , and who go to seeke their fortunes abroad . if in warre they could not agree on a course ; as in the palestine expedition , commonly called the holy warre , g whether tyre or askalon should first be assaulted , a lot was vsed to end the strife . h the prey taken in the fielde , or in the sacking of some city , whether it were of goods , jewels and garments , or head of beasts , or i mens person , was vsually parted by lot. in which kind not vnworthy the rehearsing is probus the romane emperors act ; k who when an horse taken in the field was presented him , reported to be able to trauell a hundred miles a day , & euery one made account that he would keepe it to himselfe ; he said it was a beast l fitter for a flier then a fighter ; and bad put it to hazard with the rest of the prey : which being done accordingly , and drawne for one probus , of which name there were foure seuerall men of the sharers , contention grew among them who had right to it ; whereupon being once or twise againe put into the lot-pot , when a probus came out still , it was agreed on all parts , that no other then the emperor himselfe should haue it . in distribution of gifts , or rewards , or o almes , where m euery ones turne could not be serued , or n that which many had equall interest in , could not well be diuided ; it was by lot designed which way , or to whom they should go . p by lot danaus is reported to haue disposed of his daughters among the sonnes of aegyptus : q by it the two tarquines titus and aruns are by some said to haue decided , whether should haue the kissing of their mother first ; when the oracle had told them that he should raigne that gaue his mother the first kisse : wherein r brutus their cozen is reported to haue gone beyond them both by kissing his grand-mother the ground : but s others say that they agreed both to kisse her at once . t by it paris and helen are likewise said to haue decided the controuersie betweene them about the naming of a daughter that he had by her , whether it should beare his name or hers . u where it is vncertaine in certaine cases at the ciuill law whether party is plantiffe and whether defendant , both commencing suite ; as they may , at once , either against other , not the maine busines or suite it selfe , as some mistake it , but x that doubt onely is put to the decision of a lot. y and so is likewise by the same ciuill-law the custody of cautions or euidences among those that are equally coheires . at the election of a pope z the cardinals in the conclaue haue their cells assigned them by lot. at their a solemne feasts , b sacred or publike especially , in auncient times had each one his messe of meate by lot assigned him . where obserue we withall that as among the hebrewes gods people , c gods part in the tithe of their cattle was by lot set apart ; and d among the heathen likewise , where by some solemne vow a tenth of the encrease either of the fruites of the earth , or of their cattle had bin before made ouer to their idoles : as also the e arabians are reported in old time to haue consecrated yeerely a third part of their cinamon , which the lot lighted on , to the sunne , and that the sunne , as they f fable , should fire that part of himselfe . so among those heathen in that their festiuall lotery , g the messe first drawne was held holy and accounted some gods share , mercuries most vsually , whom they deemed president of lotery : that which i take rather therefore to be termed h mercuries lot , then that which i others say of an oliue leafe , without any good ground : and in the diuision of lands before mentioned at the setling of new k colonies or l estates , some part was vsually by lot set apart for sacred vses in the first place . m in their markets they vsed oft , when buyer and seller could not agree , as with vs to draw cuts , or cast crosse and pile , so by an other kinde of lotery , that mication or shifting of fingers formerly spoken of , to decide , whether should come to others price : n which custome yet for some considerations was sometime in some cases inhibited . § . in pecuniary penalties was this kinde of lot sometime imployed , where the offendors were too many to be all of them amerced . for so augustus of such as frequented not the senate as they should , o enforced each fift man that the lot lighted on , to pay his fine for his absence , which was remitted to the rest . but in case of life & death was a very principall vse of it . where to passe by that fable , fondly fathered vpon athanasius , of melchi melchisedecks father , p who hauing a purpose to sacrifice one of his sons , should cast lots first with his wife , whether he or she should chuse one of them to be exempt from that hazard , and after that vpon the rest of them ( she hauing chosen melchisedeck by that meanes preserued ) for one to be slaine for a sacrifice : as also to let passe q the messenian virgin that the oracle demanded for the murther of tists ; r the troia● kings daughter hesione , whom the poets faine the lot lighted on to be exposed to the sea monster : s the . young-men , and as many maidens that min●s required from athens yeerely for the death of androgeus : and t the children that the spartans vsed to sacrifice to diana , till lycurgus at length altred that inhumane practise . nor to stay vpon u the persian kings tithing out his magicians ( reported in our ecclesiastical stories ) vpon discouery of their frauds : or the misery of cambises his armie in his aethiopian expedition , * who for want of victualls by lot sequestred a tenth part of themselues for the rest to make meat of . and to glance but at that memorable and lamentable act and accident of the two x flori father & son commanded by augustus to cast lots for their liues , whereof y the one offered himselfe without lot to be slaine ; and he being slaine , the other thereupon slew himselfe . most famous and frequent was z the romane practise in this kinde , tearmed therefore by them their * auncient law , or their countrey custome : whose manner it was when some troopes of their souldiers had in the fielde a or campe forsaken their colours , b leaft their stations , carried themselues c cowardly in fight , or d disorderly otherwise , e for the frighting of all , and yet the sauing of some , f to draw out by lot h sometime more , sometime fewer , most vsually i a tenth part of the whole number that were faulty , or g were deepest in fault , k by an ignominious kind of execution to be made an example to others ; the rest of them punished onely l with some other kinde of disgrace . this tithing of delinquents by lot to death we finde to haue beene m attempted onely , without effect once by caligula ; but was indeed practised and put in execution at sundry and seuerall times , n by appius , o by iulius caesar , p by augustus , q by antonie , r by apronius , s by crassus , t by galba ; and lastly u by macrinus , who sometime also to seeme milde ( which in truth hee was farre from ) would draw out one of an hundred onely ( as x some other sometime did twentie apeice out of each legion that had fled , y and three of each hundred of those that had giuen way to the enemy ) for execution in that kinde . neither is this manner of military discipline altogether vnusuall with martiall men among vs euen to this day ; with whom souldiers taken tardie sundrie of them together are permitted now and then to cast the dice for their liues vpon the drum-head , some of them to be executed , and some to be saued . § . from this vse of a lot in generall spring those figuratiue speeches and phrases , whereby not a that alone that by lot is allotted any one , but b whatsoeuer a man hath or holdeth , howsoeue● he come by it , by gift , purchase , descent , or c otherwise , is yet tearmed his lot. among the greekes more specially d an inheritance is most vsually and vniuersally so tearmed . in way of reference whereunto , as god is said to be e the portion of those that serue him , and they are said to be f his inheritance ; so their right to glory and life eternall is said to be g their lot , not so much , as some of the auncients haue thought , h in regard of gods free choise , as hauing respect to the generall nature of a lot , which neither regardeth ought in the party whom it fauourably befalleth , nor is directed or determined at all in its motion by him ; but because it commeth to them i as by way of inheritance , an eye had to the particular vse of it before specified in the setling of such estates . hence it is also that in holy writ k to cast a lot is put for to inherite : and that god is said l to haue cast the lot vpon some places for wilde beasts , and to haue diuided lands and countries out vnto them by line ; alluding to the courses vsed in diuiding of land by lot and m line among such as were appointed to people and to possesse it . and in a word whatsoeuer betideth men , be it good , or be it euill , is said to be their n lot and their o allowance , in way of allusion to this diuisory lot , whereby lands and goods , either of inheritance , purchase , or prey , and parts or portions of diet , and rewards good and bad , haue from time to time bin vsually parted among many . chap. v. of the lawfulnesse of such lots : with cautions to be obserued in the vse of them . § . now that lots of this kinde are lawfull being vsed with due caution , most diuines acknowledge , howsoeuer the arguments that some of them bring , are not so sound many of them as were to be wished ; and their cautions the most of them are either vnsound or superfluous , as vpon the view and surveigh of some of them shall appeare . in the arguments alleaged for them , the generall error of most authors is ( that which hath also caused much mistaking otherwise ) that they confound ordinarie and extraordinarie lots the one with the other , and so reason without reason from the one to the other : as if a man should reason from a e●uds slaying of eglon b to the iesuites and romanists murthering of princes at this present , supposing them to be heretikes and enemies to gods church ; or from c phineaz his killing of zimrie and cozbi , d to the like execution done vpon delinquents taken in the like act by some priuate person in these times ; or from e the hebrewes surprizing of the land of canaan and rooting out of the canaanites by gods speciall appointment , to f the spaniards dispeopling of the west indies , as they tearme them , in such places as they seised on ; or to iustifie our seising vpon any other part of the world , and seeking in like manner to subdue or destroy the inhabitants thereof . let the arguments of g one that hath heaped vp most serue for the rest , to shew how confusedly men haue formerly dealt in this argument . first , therefore saith he , h lots are guided and gouerned i by god to a good end . true : but k so are mens sinnes too guided to good ends by god l drawing light out of darknesse , and m turning euill to good , and n vsing mans euill will to the working and effecting of his owne holy will. for o he disposeth and ordereth all things , euen the wickedest and the worst things , p who being infinitely good , would not suffer any euill , but that he knoweth how to doe good euen with euill . secondly , q lots haue their originall from god , who commaunded r lots to be cast vpon the two goates ; and s enioyned a diuision of the land of canaan by lot. but these examples and the like simply considered , warrant no vse of lots further then in the particulars there mentioned : no more then the commandement t giuen moses to make the brasen serpent which was u a type of the messias , * will warrant the ordinarie making of images for religious vse otherwise . thirdly , x god approued the lots practised by y ioshua and z samuel ; for the discouery of achan , and the election of saul . true it is ; god approueth whatsoeuer he commaundeth . but gods approbation of what hee commaundeth , giueth no warrant for what he doth not likewise commaund . that which this authour himselfe also well saw where he saith , that a the examples of the saints are not easily to be imitated . and againe , that b what ioshua did , he did enioyned it by god , which no man may therefore take paterne to doe the like by , vnlesse he haue the like commaundement from god so to doe . and what he saith of ioshua , may be said also of samuel . fourthly , c in other cases haue godly men likewise laudably vsed lots . asin d the ministery of zacharie ; in e the choise of matthias ; in f the discouery of ionathan : nor are the lots disallowed that g the seam●n cast vpon ionas . these examples some of them , as that of matthias his and the former , were extraordinary actions , done by speciall warrant : others of them , as those of saul and the seamen vpon ionas and ionathan though not expresly condemned , yet are not allowed , neither can well be justified ; and others lastly of them , as that of zacharie , are of the point in question , and must by some other ground be proued warrantable . fiftly , h they make for gods glory ; recourse being had in them to gods iudgement . so i aly may make for gods glory ; and yet k is not therefore allowable . yea the very offring to haue recourse to gods immediate iudgement without speciall warrant is vnwarrantable . sixtly , l they end great strifes and inexplicable suites . the vse of them then is profitable and commendable , if allowable and warrantable : but that is the point to be proued . otherwise m euill may not be done that good may come of it . yea n the least morall euill that is may not be admitted for the preuenting or auoiding of the greatest naturall euill , or for the archeiuing of the greatest politike good . § . and of this nature are the arguments that are vsually brought for the confirmation of the truth in this point . which in regard therefore of the inualidity and insufficiencie of them leauing to their seuerall authors to make good as they may , we will assay to giue some sounder groundes : and for the present we will presse onely the testimonie of salomon , where speaking of such kinde of lots as these are , he saith , that o the lot staieth or ●●inteth contentions or suites , and maketh partition among the mightie . in which words the holy ghost manifestly not alloweth onely and approueth the vse of lots in such cases , but commendeth it vnto vs as a wife and discreete course for the taking away of controuersies and questions in this kinde , and the preventing of law-suites or other quarrels that thence otherwise might arise . the place is pregnant , and the proofe expresse , considering whom it is spoken by . neither shall i neede to spend many words for the present either for the further vrging and enforcing of it , or the seconding of it with other arguments : partly because most diuines generally concurre in the approbation of them , though their proofes be most of them impertinent ; and one euident argument may well suffice in a matter not much controuersed ; and partly also because the point will receiue further strength from the arguments that shall p hereafter be produced for the next sort of lots , which are more questionable then these . whither referring the reader for fuller satisfaction , we will proceede in the next place to consider of the cautions necessarily to be obserued in the vse of such lots . § . when therefore it is said that such lots are lawfull , it is not so to be conceiued , as if the meaning were to justifie euery particular instance in that kind that either was formerly produced or euer hath bin practised ; q particular circumstances many times alter the nature of actions , and make those things oft vnlawfull , that otherwise are not euill ; but to approue onely the vse of them in those cases , where by such circumstances it is not corrupted and changed . in regard whereof it is not without iust cause , that those that deale in this argument , and allow the vse of such lots , are wont to annex certaine cautions or rules to direct and limite the vse of them : yet herein failing not a little , in that , as their proofes the most of them are insufficient or impertinent ; so their cautions are many of them either vnsound or superfluous , to wit , such as sort not either with the nature of these lots , or with the ordinarie vse of them . wee will first breifly consider of them , and then set downe some other , more apt at least , in the roome of them . the first caution then giuen vsually is that a men vse lots as * law , or b armes , only in case of necessetie , when they haue tried all other courses , and where all other faile , when nothing else will serue to effect what we would haue : c otherwise to vse lots were a tempting of god. but it is not necessary to require any such necessitie , since the thing that is thus put to lot ought to be a matter of meere indifferency , as hereafter shall appeare ; and the course it selfe also is no other . which therefore euen where diuers waies or courses may be to end a controuersie by , may choise be made of among the rest , being as fit and equall as any of the rest . the suites mentioned by salomon in d the place before alledged as determinable by lot , are such as may by other courses also , ( as by arbitrement and compromise , or by condescension e the one yeelding the choise to the other , ) be composed : and therefore it is not necessitie simply , that either enforceth or warranteth the vse of a lot in them . neither is there in such case any tempting of god , where there is , as no neede , so no expectance of any extraordinary worke of god. yea on the other side where the same is either required or expected , there god is tempted , be the necessitie enforcing the lot neuer so great . the second caution is that f they bee reuerently and religiously vndertaken , g with solemne praier vnto god formerly conceiued , as h was sometime done in the choise of matthias . it is true indeede that i nothing ought to be done irreligiously or irreuerently . but yet there is great difference in the religious and reuerent vsage of things , to be meated out and limited by the weight of the worke . in regard whereof there may be no want of due reuerence in some actions , wherein yet such solemnities are not obserued . againe it is no lesse true , that we are to k pray continually : and that l all our actions ( euen the least and lightest of them , euen our sports and pastimes , much more all our serious , though ciuill , affaires ) are to be sanctified by praier : but how ? or in what manner ? not that a man is bound at each seuerall act , as vpon euery bargaine he maketh , or euery peni-worth of ware that he selleth , to fall downe on his knees and conceiue a set praier ; no more then to say a new grace for each seuerall course that is brought to the bord , or each seuerall dish that is carued at the bord , or vpon euery other bit of meate that hee putteth into his mouth . the praier conceiued at the beginning of the meale serueth sufficiently for all : and the m morning sacrifice sanctifieth the whole ordinarie daies worke , though eiaculations , as they tearme them , may be seasonably vsed , as occasion shall require . so here vsually is no other sanctification required then is common to other ciuill affaires : not but that n praier specially applied to the lot may in some case be conceiued , where the matter is more weightie , and the euent of some consequence , as o in the choise of a magistrate , or p of a combatant , in diuision of land where some speciall cause is to affect one part before another , and the like : otherwise q solemne praier is no more necessarie vnto the vse of a lot , then it is to any other ordinarie busines whatsoeuer . the instance giuen is of a sacred extraordinarie lot. and it is no sound course to reason from extraordinarie to ordinarie , from sacred to ciuill , from some particular to the generall . a third caution is that r no superstition or curiositie be mixt with it : but s the euent be religiously expected from god. superstition indeed altreth the nature of a lot , and maketh it not a meere diuisory but a diuinatorie lot : for the paring whereof away therefore some caution may seeme needfull : as we shall afterward see . for the latter clause : to expect the issue and euent of it , as by ordinarie meanes from god , is common to all actions : to expect it by an immediate and extraordinarie worke is no more lawfull here then else-where , yea is indeed meere superstition , as hereafter we shall shew . the fourth and fift cautions are that t we inquire not into things vnlawfull by lot : as what is become u of goods stolne or lost ; or * to foretell what shall be : for that is to turne lotery into sorcery . but such lots as these are meerely diuinatorie , ( no diuisory lots ) of which seuerally by themselues . a sixth caution , that x we vse no texts of scripture in our loteries . it is true indeed generally of all actions , that holy things are not to be applied to prophane vses . but the abuse here touched is in diuinatorie lots , simply vnlawfull , whether such sacred things bee vsed in them or no. a seuenth caution is , that y they be not vsed in ecclesiasticall elections : for in temporall dignities or offices they may . and why not in those as well as in these , where the people or persons that haue power to choose are diuided in their choise , and the competitors generally held equally fit for the place ? that which z others also of good note graunt , and * diuers popish ones too , saue for the popes prohibition . the eighth and last caution is that a no couine or crafty conu●iance bee vsed in them : like that which b temo the preist vsed in deciding a controuersie betweene cresphontes and aristodemus his issue . for the story here touched , it is diuersly reported by authors , and in some particulars mistaken by him that alledgeth it . we shal haue occasion c hereafter more particularly to relate it . meanewhile this may suffice , that , howsoeuer that which is here touched and the like guilefull courses are vniust and consequently vnlawfull , especially where both parties haue an interest in that that is to be shared : for i dare not condemne caesars slight who in punishing of his mutinous troupes , where it was in his owne power to slay or saue whom he would , k carried the matter so cunningly , that the lot lighted on those that had beene faultiest and forwardest in that busines . howsoeuer , i say , such injurious and coosening conueiances are vnwarrantable : yet this caution seemeth needlesse , because the very nature of a lot excludeth all such courses : and therefore to giue such a caution concerning a lot , is as if a man should say that a lot must be a lot , or else it cannot be a lawfull lot. for where the euent is determined by such counsels or courses , there is there no casualtie , and so consequently no lotery . whereas the question is here how a man may lawfully vse a lot , not whether he may not vse some other course in steede of a lot , when he pretendeth to vse it . § . these are most of the cautions most commonly giuen ; in steede whereof , because the most of them are not so materiall , it shall not be amisse to propound some other that may more precisely limite the vse of this kinde of lots , and meete with the abuses most vsuall in such . now these cautions may bee referred to two heades ; they concerne either the matter wherein they are vsed , or the manner of vsing them . concerning the matter or businesses wherein lots may lawfully be vsed the rule of caution in generall is this that lots are to be vsed in things indifferent onely . which caution that it may be the better conceiued , a word or two will doe well for the explication of the word indifferent vsed in it . the rather for that some there be that suppose that there is no act at all indifferent ; and so according to their judgement , if lots may be vsed in things indifferent onely , they may not be vsed at all . true it is that in the schooles there are two receiued axiomes that may seeme the one to crosse the other , to wit , that l euery action is indifferent ; and that m no action is indifferent : which seeming contradiction they yet salue with a distinction of n naked and clothed , that euery naked or bare action simply conceiued is indifferent , but no action clad with his particular circumstances is indifferent . for example , say they , to strike is indifferent , but to strike an innocent , or to strike without authority , or to strike in this or that case , this or that person , is not so . but to come neerer home to that wee haue now in hand : the word indifferent may be taken two waies , either as it opposed to good and euill , and more specially to such actions of virtue and vice as deserue more speciall either praise or reproofe ; or as it is opposed to necessary good duties , such things as must needes be done , and so consequently also to euills simply forbidden , which in that regard may in no wise be done . in the former sense is that said to be o indifferent , that is neither good nor bad , neither lawfull nor vnlawfull . in this sense albeit many p naturall actions not proceeding from reason , and therefore comming not within compasse of the morall law , as for a man to talke or walke in his sleepe and the like , are in that regard meerely indifferent , no law being giuen of them that may be obserued or transgressed in them : as also howsoeuer q many actions in generall are said to be indifferent , because they are not either so simply good , but that by some particular circumstances they may be so tainted and corrupted as they may become euill , nor yet so absolutely euill but that in some cases and with some circumstances qualified they may not onely become good , but proue euen necessarie duties : yet neuerthelesse most true it is , that r no particular morall action , or no action of the reasonable creature proceeding from reason , can possibly be so indifferent , but it must of necessitie be either conformable to the rules of gods holy word or disconformable thereunto . in common speech indeede the word indifferent according to this acception is taken in some latitude of signification , when it is attributed to such actions as though good and warrantable , yea or necessarie , yet s are not greatly praise-worthy , because there is no speciall matte● of goodnesse in them , as for a man to eate when he is hungrie , to drinke when he is athirst , t to prouide carefully for his owne family , u to loue those that loue him , and the like , which yet in strictnesse of truth according to this acception are not absolutely indifferent . in the latter sense that is said to be indifferent * that is good and lawfull to be done , but is no necessarie dutie , that may either be committed or omitted , done or left vndone without sinne . and thus are many particular actions indifferent . the ground whereof is this ; because the law of god though it binde the creature guided by reason x to doe nothing but what is good , and to doe good at all times , yet y it bindeth him not to doe all good at once or at all times ; so that many good things there are that may at sometime be done , whereof a man may make choise whether of them he will doe , being not necessarily tied vnto or enjoyned any one of them : as for a student hauing diuers bookes about him in his study it is indifferent to choose one this or that , refusing the rest , for present imployment , there being no speciall occasion to vrge the vse of one more then of another : or z for a man that carieth a paire of kniues about him , it is indifferent to draw and vse either when occasion requireth . and of this nature in this caution is the thing required to be , that is put to a lot , to wit , such as a man may lawfully either chuse or refuse ●●ther doe or leaue vndone . § . now this caution diuideth it selfe into two distinct branches according to the diuers qualitie of those things that oppose to , or swarne from this indifferencie . the former is that lots may not bee vsed in ought euidently vnlawfull or in it selfe euill , either in the omission of some necessarie good dutie , or in the yeelding to ought simply wicked , vngodly , or vniust , and so consequently where at the present it is euidently apparent vpon other grounds what a man ought to chuse or to refuse . for a lot , as we haue seene , is casuall : and to put a necessarie act to a casuall euent , cannot be without sinne , since it maketh that casual and contingent which gods law maketh necessarie . * in such cases therefore a man is to follow the grounds and to be led by the rules of religion and reason ; and not to put that to hazard whether he shall doe it or no , for which hee seeth and knoweth already good grounds why he should doe it or not doe it . what a man seeth euident grounds against , that he may not doe : and looke what hee may not lawfully doe , that hee may not put to hazard whether he shall doe or no. and on the other side what a man seeth necessarie ground for , that he is necessarily bound to doe : what he is necessarily bound vnto , he may not refuse or forbeare to doe : and wha●●●e may not refuse , he may not put to the hazard of refusing . to illustrate this by some instances . where many stand for an office either in church or common-weale , whereof some are fit , some are altogether vnfit for it , or some fitter , some lesse fit with very manifest difference , in this case for those persons in whose power it is to call and admit thereunto , a to put it to lot amongst thē al , which of them shal haue it , were vtterly vnlawfull : for it were to hazard the binding of themselues to doe that which they ought not to doe , as it may fall out , to accept of one either wholy vnfit , as it fell out when the high-preisthood was once so put to lot , b the lot lighting on a sily rude clowne , that for simplenesse scarce knew what the high-preisthood meant , and became therefore a scorne to all sorts ; or not so fit as were fit where better choise may be had ; as c in some offices at rome it came sometime to passe : since d the lot maketh no difference of good or bad ; nor taketh any notice of the fitnesse or vnfitnesse , * of the worth or vnworthinesse of those that bee put together vpon it . in which regard though e many worthily condemne such promiscuous loteries , and prefer for the most part , and that justly , other courses of election before that by lot : and f it is generally accounted a greater credit for a man to be elected then to be allotted to any place of imploiment : yet g where diuers competitors are judged alike fit , or are all fit in some good competency though with some small inequalitie , so that h howsoeuer the lot fall , it cannot light amisse , that as he said sometime , i though a man should cast blindfold at them , he could not misse but hit a good man , there were it not vnlawfull to dispose a place or office , were it ciuill or sacred , by lot among such ; especially when there shall be much labouring and contending for diuers by sundrie persons on either side engaged , who may all by that meanes be quieted , and some one picked out and pitched vpon without disgrace to any of his competitors , or discontentment to their friends . and to this purpose in most estates , where offices were disposed by lot , as there went k an election before the lotery , that the lotery might go onely among such as were of some sufficiencie , so againe after the lotery there was a publike * triall of them , and an inquirie made into the courses and abilities of such as the lot had lighted on , that if they were found insufficient or faultie they might be reiected , and l others taken in in their steed . besides that those places that required some speciall kinde of skill , military , musicall or the like , either were m exempted wholy from lotery , or the lot went n among such onely , as vpon due triall were found to bee expert in that particular . neither was there great diligence vsed without iust cause in this kinde : for o if men would be loath by lot to take a phisitian when they are sicke , or a pilote when they are to go to sea , of whose skill they haue not had some good triall before , or assurance otherwise : much lesse were it fit by lot , without further enquiry , to commit the helme of the estate and the life of many hundreds into the hand of any one hand-ouer-head that the lot might light vpon . againe for priuate men in some danger and distresse weary of their liues to cast lots , as p they sometime did , who shall slay either other , were vnlawfull : because a plaine breach of gods precept : or where two malefactors are condemned to death , but the one is to be spared vpon some speciall occasion , as q with the iewes where some offendor was giuen them to grace their feast , ( i stand now to discusse the lawfulnesse of that course , but taking it to bee granted that some one is vpon good ground to be spared ) here r if the parties be vnlike , the one a debauched roge that hath beene before oft in the like vilanies , the other but a nouice newly fallen to the trade , and the present his first knowne offence ; or the one an obstinate and desperate wretch , the other penitent and not vnlikely to proue an honest man afterward ; for the publike magistrate it were vnfit here to put it to hazard whether to spare or to punish : whereas in warre , as before , when a whole band hath offended , s where the cutting off of all would be too great a maime to the whole , and againe passing by all would be a matter of euill example , here time being not afforded to consider of particulars , who may best be spared , or who are worthiest to be punished , all alike deseruing death , and being in the power of the generall to put all to death , it is lawfull for him to tithe them , as wee said they did sometime , and by lot to decide who shall be saued , who slaine . in matter of almes and liberalitie , for a man to make beggers vsually as he meeteth them , draw cuts for his money , were to play and make sport with his almes and his prodigality ( for that tearme would best fit it , ) as t the madde antiochus sometime did , and as u bernard saith the pope doth with his ; and so were but to abuse a lot for the inconsiderate casting away of that , * that ought to be disposed of by aduice : or againe where two persons in want craue that reliefe of a man which but one of them can haue , it being apparent that the one hath farre more neede then the other , and is neerer to the partie in whose power it is to dispose of , for him to make them draw cuts for it in this case were not warrantable , because hee may euidently see here x whether is rather to bee relieued , and may not therefore hazard the defeating of him . but for those that be in office to auoide the clamour of many much alike poore suing for some pension , to cast lots among them which shall haue it for the present , and which expect it hereafter ; or y for a man that hath a toole of some trade which two poore men of that trade are suters to him for , there being no ground for him to pleasure the one rather then the other , here likewise by lot to determine whether of the twaine shall haue the toole , were neither vnlawfull nor vnfit . § . and thus was the former branch of this caution that lots are not to be vsed either in necessarie duties or things in themselues euill , such as may euidently at the present appeare to be such . the latter branch is that lots may not be vsed in such things , though not otherwise in themselues euill , where by consequence the vse of them may in likelihood proue inconuenient or inexpedient . the reason is apparent ; because z things indifferent and such as are good and lawfull in themselues , become vnlawfull vnto vs when they grow inconuenient or inexpedient in the vse of them . in matters therefore of indifferencie that of themselues are not euill , yet are such as by some circumstance they may easily become euill , great regard ought to be had of the conueniencie and expediencie of them . where vnder the head of inconueniencie i comprehend all such things , as may tend to any outward euill : vnto the head of inexpediency i referre all such things as may bring a man within danger of some spirituall euill . for the former point of conueniencie and inconueniencie the rule is , that because things in themselues otherwise lawfull and warrantable may seeme conuenient in some respects , and inconuenient in others , that therefore where the conueniences and the inconueniences shall be laid in an euen ballance of equall and indifferent iudgement , either against ' other the action is to be deemed either conuenient or inconuenient , as the one side shall appeare to weigh downe the other : that is to say , the conueniences being more or weightier make the thing questioned conuenient , the inconueniences being more and weightier make it iustly deemed inconuenient . to apply this to the present ; in the vse of a lot about a matter of it selfe otherwise not euill , if the conueniences shall be so many and so weighty on the one side , that they may wel weigh downe whatsoeuer inconueniences may be produced on the other side , there the action is conuenient , and a lot therefore lawfull : but contrariwise where the inconueniences that shall necessarily or in good probability appeare to accompanie the thing questioned or ensue vpon the doing of it shall be such and so great , as the conueniences that stand on the other side shall not be able to counteruaile , there the action is worthily disallowed as inconuenient , and a lot consequently vnlawfull . thus in publike affaires for the giuing of some few priuate men contentment to admit a lot where the admission of it may in likelihood proue preiudiciall to the publike , were an vnwise course and an vnwarrantable , because the publike weighing down the priuate maketh the action inconuenient . where it is worth the obseruing that albeit among the romanes the ordinary imployments of their officers , and many other affaires were ordered oft-times by lot , yet a when any extraordinarie accident fell out , or any busines to be dispatched of more speciall weight , they either left wholy then their lotery , or b limited the course of it ( which yet c after when things were quieted and setled they returned againe vnto ) and though those in office themselues d desired , yea e vrged it and instantly called for it , that they might not seeme contemned , as being balked and reiected , and others in the state-seruice preferred before them ; yet f the regard of the common good preuailed so farre with them that they would not hearken vnto them to put that to the hazard of a lot , where the euent might proue much inconuenient , which otherwise ordinarily they did . that is not true therefore that one of our writers saith , that g rome directed the maine course of her gouernment by the fortune of this mocke-destinie . for neither were the officers themselues ordinarily chosen by lot , neither did they retaine the vse of it in matters of speciall weight or difficultie : the only constant vse of it was in diuiding the prouinces and iurisdictions , as if the iudges with vs should cast lots for their circuits ; and the two in each circuit whether should sit vpon priuate suites , and whether vpon publike pleas . which course also as they brake , where the imploiments were of more speciall importance ; so , if in vsing the lot , it fell not out so , as seemed behouefull for the state , h they made bold , as they might well doe , to controle the lotery , and to dispose of things otherwise . thus againe howsoeuer it were not vnlawfull simply , for many to ioyne together in a lotery ( as well as in a free contribution , which i iobs friends sometime did ) for the raising againe of an honest man by crosses and casualties fallen behind hand : yet for a state to giue way to publike courses in that kinde k for the raising and enriching of some one decaied banckrupt ' by the probable damage , yea and impouerishing of many others , that out of hope to gaine great matters may wring and wrong both themselues and their whole families thereby , may well seeme scarce warrantable , considering the hindrance of many therein procured for the helping of some one . thus lastly how soeuer in goods bought in common , because l men may be many times contentiously minded , and ready to take discontent euen in the equallest courses ; yea because men commonly in these cases m are wont to thinke that better , that goeth from them , though indeed it be not so ; and that lesse that commeth to them , though it be the better part ; when diuision hath beene made with as much equalitie as may be , or with such inequalitie as they shall both agree vpon , it is a course not lawfull and conuenient onely , but euen laudable and commendable , for mutuall satisfaction , by lot to assigne each one his share : yea how soeuer in this , or in the like case ; when a mans goods are so mixed with anothers in whose hands they both are ; it were not vnlawfull for a man to put his whole right to them to the hazard of a lot , for the procuring and purchasing of his peace , which cannot otherwise be had , with one whom he would not by any meanes , if it lay in his power , be at ods with the thing it selfe being no other then he may well forgo ; yet for a man in such a case to put that to the hazard of a lot , when he may otherwise recouer it , which his estate will not beare , or may be otherwise more preiudiciall both to him and his , were not lawfull , because the damage that thereby might accrue , would be greater , then could free such an action from imputation of euident inconuenience . § . for the latter point of expediency and inexpediencie the generall rule is , that that which is no necessary dutie , but a thing indifferent onely otherwise , may not be done , where there is strong presumption vpon good ground , that it shall spiritually endanger a mans selfe , or others , by giuing occasion of sinne vnto the one or the other . i except necessarie duties ; because such are not to be omitted , though they may be occasion of sinne vnto others , or though wee our selues cannot doe them without some sinne . n not for the sinne of others ; for there is no duty so holy but that many may and will take occasion of euill by : euen o the ministery of the word turneth to the euill of not a few , which yet is p not in that regard to be neglected or omitted , because mans corruption cannot free any from the imployment that god enjoineth him . nay , nor for our selues and our owne sinnes are such duties to be forborne . for then should no good worke at all be done of vs ; because q wee can doe none so , but that some sinne will sticke to vs in the doing of it . r as a diseased person therefore ought not to forbeare his foode , and by fasting to starue himselfe ( as f pomponius atticus t and corelius rufus , absurdly sometime did , ) because u in feeding his body he shall withall feede his disease ; nor a melancholy man is to pine himselfe to death , because where he is , he can come by none but melancholicke foode , such as is not so conuenient for a man of his constitution ; but is to vse such as he can get for the preseruing of life where no other can be had : so in this case men are not to giue ouer hearing the word , praying , participating in holy things and the like , because they cannot heare so attentiuely , pray so deuoutly , receiue so reuerently , and religiously as they would and should ; but * endeauour to doe all such good duties as god requireth of them so well as they can , leauing the issue and euent of the worke to the good prouidence of god in regard of others , to his gratious acceptance in regard of themselues . but in things indifferent , and such as are no necessary duties , x for a man to doe that which in great likelihood may spiritually endanger an other , is to make himselfe guilty of soule-murther ; y to doe that which may spiritually endanger himselfe , is to make himselfe guiltie of selfe-murther . and surely , if it be vnlawfull and z a tempting of god for a man needlesly to plunge himselfe into danger of death in regard of his body ; it is no lesse vnlawfull , yea a farre greater sinne rather , for a man to doe the same in regard of his soule . besides that gods commandements not onely forbid sinne , but euen whatsoeuer may be a meanes and an occasion of sinne , though it be not sinnefull of it selfe . needlesse therefore and vnnecessarie loteries though in things otherwise not vnlawfull , where they are likely to cause , or by experience are found to occasion much sinne , are so farre forth vnwarrantable , because in that regard inexpedient . in respect whereof howsoeuer it were no vnwarrantable course , in a matter of common or publike benefit , as the reparation of a bridge , reedifying of an hospitall , erecting of a schoole or the like , for diuers men of good ability to agree among themselues to put it to hazard what summes each of them shall disburse or dispend toward the discharge or support thereof , the summes being no greater then the estate of any of them may well beare , when they cannot readily agree vpon a rate otherwise ; as also for the better encouragement of either other in that kinde , in common equally to contribute toward the price of a iewell , or some one of them to conuert his part into some such commodity , to bee conferred vpon some one of them so contributing , whom by lot it shall light to , their mindes and states probably knowne either to other , i see here no reason why it should be vnlawfull . but for a man in this kinde to put that to hazard which he knoweth or probably suspecteth that he shall be vnable well , or vnwilling on such tearmes to part with ; the losse whereof in that regard may either disable him to the doing of other necessarie duties , or distemper him and so make him guilty of sinne in gods sight ; or to ioyne with others needlesly in such an act , much more to draw them in and incite them thereunto , whom he knoweth not vpon good presumptions to bee both able and willing ; by meanes whereof they may be occasioned to sinne in the same sort ; especially in such an action as he cannot but see to be so carried that many abuses are committed in it , and occasion giuen by it of much euill ; i cannot see how a man should be free from sin in so doing ; neither can i conceiue with what comfort of conscience a man can receiue or retaine what a lot in such a case shall cast vpon him , comming in all likelihood in part out of the purses of those , as either are altogether vnable to part well with such summes , but haue strained themselues thereunto out of a greedy desire and hope of lucre and gaine ; or being vnwilling to loose and to part with what they put in , doe in that regard wretchedly curse and blaspheame gods name for the losse of it . * which occasions of euill being seene or foreseene , cannot but make such loteries vnlawfull to all those that partake in them , in regard of the inconueniencie , and inexpediencie that is in them . the more able therefore and willing a man may be to sustaine such losse as by lot may befall him , the lawfuller the lot is . and the better knowne they are to be such whom a man dealeth with in matter of lot , especially where the occasion is rather voluntary then necessary , the more warrantable is the lot. to conclude briefly the grounds of this twofold caution : the euent of lot is casuall : but the doing of gods wil in the auoiding of things euil either in thēselues or by consequence is necessarie : and therfore no sit matter to be put to the casuall euent of a lot. againe the vse of a lot is to determine some question or doubt : but no question ought to be made or doubt to be moued , of the committing of any morall euill , or the omitting of any necessary good duty , of the doing what god forbiddeth , or the not doing what he enioyneth : no lot therefore may lawfully be vsed about such . lastly what a man may not doe though a lot should determine it , that it is in vaine to put to the determination of a lot : but a for an oath , to obserue it , a man may not doe euill ; much lesse for a lot : such things therefore may not be put thereunto . whereas therefore all morall actions are of three kindes in relation to gods law , b some simply enioyned , as are all necessarie duties , some simply inhibited as are all morall euills , some freely permitted and left to our choise , as are all actions indifferent : the rule here is that a lot hath his lawfull vse c in indifferent things onely , such as may without either offence or inconuenience be done or left vndone . in regard whereof the greater the indifferencie is in the euent of it which way soeuer it fall out , the more lawfull the lot is : and so ( contrary to that which is commonly deliuered and almost generally receiued , ) the lesse weighty the matter is wherein a lot is vsed , the lawfuller the lot is . § . now these cautions were concerning the matter wherein lots are vsed : there follow two other concerning the manner how they are to be vsed in such matters . where the former caueat or caution is that a man be willing to forgo and part with what he putteth to the hazard of a lot : as before for the matter it selfe , that it be such as he may be willing to part withall : ( for that a man may be willing sometime to part with , what he may not lawfully part with ) so now for the disposition of the partie in such an action , that he be willing ' , if it shall so fall out , to sustaine some losse , and so much losse , as may befall him by the lot. the reason is euident : because otherwise a man doth that vnaduisedly that may afterward discontent him , and be an occasion of sin to him . againe that which is put to the hazard of a lot is in a manner forgone , so farre forth , as it is put thereunto . a man ought therefore to be willing to forgo that , if the lot shall put it from him , which he is content to cast vpon the lot , which may put it from him . but here may some say , is a man then bound to be willing to depart with his knowne right , because he may in some cases commit it to such hazard ? or may hee not in such case lawfully desire to obtaine it ? i answere : as c a man is bound not absolutely but conditionally to depart with his right , when a greater euill may ensue vpon the recouery of it by such meanes as he hath onely to recouer the same by , though he may lawfully otherwise desire to obtaine it : so in this case where a man is willing rather to loose it , then to seeke it by other courses , and as willing to put it to the hazard of a lot as to loose it , ( for else were it a folly for him to put it thereunto ) he ought to be no lesse willing , hauing yeelded so farre , to part with it , when it shall be so past ; howsoeuer he might otherwise not vnlawfully desire , what he might lawfully retaine , if with conueniencie it might be had . the rule then here is that no man put that to the hazard of a lot , which he could not be willing to forgo vpon the like tearmes without it . § . the last caution is that no d speciall or immediate decision , no extraordinarie worke bee expected from god for the directing of the lots in a certaine course : nor ought concluded to that purpose out of the euent of them . for d to expect any such thing is to presume of more then god hath promised : seeing that e he hath no where promised any speciall prouidence in such cases , to doe men right by such meanes , to iustifie their quarrels , to direct the lot as the equitie of the cause shall require , or to interpose himselfe and his prouidence in such courses otherwise then in any other of our actions , be they casuall , contingent or necessarie . and therefore to put ought to hazard with expectation of such an act of gods prouidence is to presume of that which god hath not promised : ( that wherein many of the heathens loteries were not free from some fault ) to make triall of it is to tempt god ; i meane , to put ought to the hazard of a lot to this end , thereby to trie whether god will in such speciall manner interpose himselfe for our benefit , the recouery of our right , or the clearing of our cause ; that is in effect , whether he will extraordinarily worke for vs at our will. which therefore as to presume or expect before hand without good ground is hardly religious ; so to conclude ought to that purpose afterward from the issue and euent of it , is vndoubtedly superstitious . in lots therefore of this nature , e the thing hazarded must be put wholy to f the casuall or vncertaine euent of the lot in regard of the act of the creature , though g not excluding the prouidence of god from the action , no more then from other ciuill affaires managed by counsell and aduice ; ( which he may also , if the thing be weightie , be intreated by praier to interpose , but so farre forth onely as hee shall see fit ) yet h not expecting any extraordinarie or immediate hand of god for the cariage of it so as in right it ought to go , or as is best that it should go : because neither doe we know how farre forth god seeth it fit to interpose his prouidence therein , neither hath he left vs any promise in his word generall or speciall , that he wil immediatly at any time or vpon any occasion enterpose it in that manner . in diuision therefore of lands made as equall as may be with conueniencie , yet so as there is still some apparent inequalitie , in regard that the things cannot well otherwise be parted , for a man because in equitie he hath right to the best part , as the eldest in an inheritance that goeth equally among all , to expect an extraordinarie hand of god for the disposing of it according to the right as in equitie it ought to go , is vnwarrantable . as also to conclude , when two stand for a place , that the one is fitter and more sufficient for it then the other , because the question betweene them being put to lot , the lot lighted on him , as if god by that euent had giuen sentence on his side , is no lesse vnwarrantable . § . the rules then here are first , that lots determine no right : and that i lots consequently are to be vsed in these cases not for matter of right , but for matter of fact onely , and that not of fact past , but of fact future alone ; not k to decide who hath best right to the better part , or who is fittest for the place , but to determine which of them shall haue it and enioy it , or shall go away with it . else we make it not an ordinarie but an extraordinarie , not a meere diuisory but a diuinatory lot , a lot for diuination , not a lot onely for diuision , which , as we shall shew afterward , is vtterly vnlawfull . and whereas in tearmes the ciuill lawiers seeme to say the contrarie , where they say that l lots are to be vsed not in question of fact , but in question of right : yet in sense they accord with that which we here say , the lawyers meaning being this alone , that lots are not to be vsed in question of m fact past , where the question is whether a thing be done or not done ; for that is no ordinarie lot able to decide ; but where some question is who hath right to a thing , in which case notwithstanding the lot is not vsed to determine who in truth hath right to it , but who for peace and quietnesse sake shall enioy it , where the right cannot be determined , or who shall haue possession of it , till the right be determined . secondly , that no censure of right or wrong bee grounded vpon lots : as that no extraordinarie power or prouidence be expected , so nothing to that purpose vpon the euent of it be concluded , as if it ought to haue beene or gone so , or it was gods approuing will that it should be so , because so it hath falne out . but doth not the worke it selfe , may some say , manifest gods will ? i answere ; there is a twofold will of god , a disposing will , and a directing will ; a will enforming and a will ouer-ruling : a will prescribing what should be , and a will preordaining what shall be . * when ought therefore is falne out be it good or bad , it is apparent indeed that it was gods will either to performe it or to permit it . for n nothing can possibly come to passe either without or against his will. but that it ought in right to haue beene so , cannot thence be concluded . else might we conclude that the iewes ought to haue crucified christ , because god suffred them so to doe , yea o he preordained the doing of it . in this case therefore where the matter is put to a lot by those in whose power it is so to dispose of it , it may be truely said , that it was gods will , to wit , his disposing will , that the lot should go as it hath gone : but it is no consequent therefore , that according to gods directing or enforming will , it ought in regard of right so to haue gone as it hath . chap. vi. of ordinarie lots lusorious ; and of the lawfulnesse of them . § . hitherto we haue considered of the former sort of ordinary lots , which wee tearmed serious because applied to the determining of more serious affaires . we are now to proceede vnto the latter sort of them , which some tearme a sporting , some b ludicrous , some c lusorious lots ; and are such as be vsed in game , sport or pastime , for recreation and delight . within which compasse i shall make bold to draw in those solemne games , d if we may so tearme them , e so commonly stiled , though indeed rather exercises of valour , strength and actiuitie , or trials of arte and skill and dexteritie in some facultie , which were so famous and frequent of auncient times both in greece and italy , but especially among the greekes . in or about game therefore is a lot said to be vsed , when either the ioyning and beginning , or the issue and euent of it is put to some casualty either in whole or in part . so that the kindes and courses here vsed are diuers . for sometime the ioyning or beginning of a game or sport onely is put to a lot : as when by it is determined who shall play and who stay out , or who shall ioyne on a side : which in shooting is done vsually by shuffling of arrowes together behinde some one mans backe , and then casting them aside the one halfe one way and the other halfe an other way ; in bowling by casting a certaine number of boules belonging to seuerall men out of one mans armes at once , and those mating whose bowles meete neerest together : or of the two sides whether shall leade and beginne ; which at tables is decided commonly by the casting of most points ; in ches-play by turning a pawne on the bord according to the colour of the square or quarter that it staieth or resteth vpon , or by the ones guessing at two pawnes hidde in the others two hands . f thus at those famous olympicke games the wrestlers and combatants were conioyned by paires ( as the runners and riders by foures , or more ) g as they drew the like letters , and tooke their turnes according to the order of those letters , h the odde man , if any were , vndertaking him that had the better of that paire that fought last . thus as there , so elsewhere also i at charet-driuings and horse-races , as also at k running or l rowing for wagers and the like , the contendents had their stations or standings assigned them likewise by lot : yea and , as * some guesse , the combatants also their weapons . beside that in m shooting and n singing or playing and the like , where two at once could not shew their skill , they had their turnes and courses determined by lot. and o the masters of the reuels at athens had the minstrels of the city by lot shared among them . and if in any of these exercises it were ambiguous who had done best , or who indeede had won the wager , two , it may be , p at once comming home to the gole , or the like , q it was ( it seemeth ) in the power of the triers either to part it betweene them or to put it to lot whether of the two should haue the prize due to the victor . againe in lesser yet and lighter matters , when in priuate they were disposed to be merry together , they drew lots sometime r who should tell his tale first , or s who should first reade the riddle or assoile some question propounded with a reward for him that could reade it aright , or t who appose either other in some schoole-question , or the like . and lastly as in their merry meetings they u drew lots commonly * for some one of the company to be master or moderator of their mirth : not altogether vnlike the custome of chusing king and queene vsed in many countries at some speciall times , saue that they did it vsually x with dice or the like , y these with a beane and a pease , the former whereof they vsed in choise of their magistrates : so the younger sort had z a sport of chusing them a king by lot , who was to enioyne the rest what he would , and they to doe what he enioyned them ; in which kinde as * cyrus his cariage though a child and in a childish sport , yet discouered in him a kingly spirit and courage , so athanasius his acting of a byshop among boyes like himselfe in the like , is reported to haue giuen a graue byshop that beheld it good hope , that he would indeede proue that , which afterward he did , succeeding him in his sea. § . now in these cases a lot is vsed though about game , yet rather out of it then in it , onely to make a beginning and entrance into it : but otherwhiles it is vsed for the directing of the game it selfe and the issue of it either in part or in whole . in part onely , as in those games , wherein beside the lot , arte and industrie is required for the further managing of that which hath thereby been allotted : as in many games at cards and tables , wherein a lot is indeede vsed for the distributing of the cards amongst the gamsters , and in assigning each of them his chance , thereby ministring vnto them matter further to worke on ; but there is arte and skil beside that to be imployed by them for the managing of their game , and for the working vpon that which casualty hath cast on them . which kind of game that it was not either vnknowne vnto , or vnusuall among the auncients , beside a other euidences , hereby appeareth , in that b they many times compare mans life to such games , wherein a man cannot make choise of his owne chaunce , but yet by arte and skill is to make the best vse hee can of that which doth casually befall him . in whole , where the lot absolutely determineth the issue , as not onely in diuers games both c at dice and cards wherein nothing is further looked after but the fall of the dice , either d who throweth most or whose chance commeth first , and e the goodnesse or the fitnesse , as it is accounted , of the chance , or of the cards ; but in sundry other sports also , not vnknowne wholy to the auncient , as , beside that f mication or shifting of fingers which wee spake of before , g vsed much still in italy as well in sport as otherwise , in diuers other childish pastimes as h cockall , i euen and odde , heads and points , k crosse and pile , and the like , the most whereof we finde either wholy the same or very neere the same to haue beene aunciently vsed . to which kinde of lot-sports or lot-games ( which shall be the last , and so i leaue them ) may their a banquet-loteries be added , which we finde two sorts of , some free , some set to sale , and both containing either matter of free gift , or matter of charge and expence , or mixt matter of either . for so we reade that b augustus vsed c on some festiuals and at other times by lot to distribute certaine gifts among his guests , some of worth and value , as gold , siluer , and garments , and coines of all sorts foraine , auncient , and others ; and some againe meere toies and triffles , as d heire-clothes , and spunges , and pinsers , or scissers and the like , with merry poesies vpon them e of doubtfull and double sense , seeming to glaunce at and nip them to whose lot they were falne . so likewise that monster of men f heliogabalus , a second nero , vsed to propound to whom he pleased , both in publike and priuate , certaine mixt lots , some matter of gift , some matter of charge , of such extreame inequality , that some were neither mended nor impaired at all , but mocked onely , g some were made , as we say , and some vtterly vndone by them : for some according to that they drew were to pay in and lay downe , either a pound of beefe , or a dead dog , or ten flies , or ten fleas , or ten beares , or ten camels , or so many pounds of leade , or as many of siluer , or gold , &c. and others againe were to receiue the like , as their lot came : which made many rich that were poore before , and others as poore that were rich before : the monster delighting in nothing more then in the mischiefe and miseries of many . and these lots were sometimes either written or painted h on their spoones , as we haue commonly on fruite-trenchers painted emblemes and poe●ies , that sometime wee vse to make sport withall somewhat after that manner . againe sometime were such lots as these in mirth set to sale : for i so vsed augustus to doe sometime with his lots ; as also with pictures shewing the backside of them onely ; in merriment propounding them to thoe fthat were at bord with him , that none might come in but vpon a price to draw in the one , and he that would at aduenture bid most , should haue the other . not altogether vnlike to k our riflings and loteries , wherein a certaine number or so many as will venture their money are admitted to cast dice or to draw lots for some prize or prizes propounded ; concerning which kinde of loteries the ciuill lawyers and others are diuided in iudgement ; l some referring them to the head of serious diuisory lots , as containing a twofold virtuall contract , the one of bargaine and sale betweene all the aduenturers ioyntly and the owner or owners of the prize or prizes that they are to draw for , as making sale thereof vnto them for such a summe as all their aduentures put together amount vnto ; and another of society or fellowship betweene the aduenturers among themselues , agreeing to draw lots or cast dice for that which in common they haue so bought : * or , as in running , as they tearme them , and vnlimited loteries , a single contract onely of bargaine and sale betweene the owner and the aduenturers , not vnlike altogether that wherein a fishermans draught or a fowlers fortune , or a merchants aduenture at sea is bought or the like , wherein men buy bare hope alone rather then actually ought else : m others bringing them within compasse of vnlawfull games , as indeed , for ought i see , the most of them are little better , n vsed mostly to helpe and releiue either base spend-thrifts or beggerly banckrupts . and thus haue we seene in what diuers manner lots haue been or may be vsed in or about game . § . now concerning these games h of hazard , as they are tearmed , wherein a lot is thus vsed , and there is therefore a kinde of lotery in them , there is much question and disputation among the learned : and diuers reuerend and religious passe a peremptory sentence vpon them as altogether vnlawfull and vnbeseeming good christians . yet among those also that oppugne and oppose them there is diuersitie of opinion . for i some of them allow those games that are carried partly by casualtie and partly by skill , which they suppose not to come within compasse of lots , condemning those onely that depend wholy vpon casualtie . others of them k vtterly and absolutely reiect all that haue any spice of lotery or casualty at all in them . this of those that deale more distinctly in the point : for l diuers others there bee that so glance at them in generall , that it is somewhat vncertain whether part they concurre with ; or m rather of some of them whether they concurre at all with either , or doe not rather vpon other grounds diuers from theirs , disallow some of these games , not all of them , or not all manner vse of them , as of some other hereafter shall plainely appeare . but to returne to the two former sorts , it is well obserued by n one of the latter ranke of them , that some of the reasons produced by the former for the disallowing of the one kinde , if the grounds be admitted , cannot chuse but condemne both kindes . for if the one be euill and not allowable because they depend vpon lot and chance , then the other must likewise be euill and vnwarrantable so far forth as in part also they depend thereupon . and on the other side if those former authors will avow and iustifie the one , they cannot but secretly withall giue sentence also for the other , since they stand both on the same ground , and are built both on one botome . for as for that which o some say distinguishing the nature of these games , that the one is lotery but not the other , or that there is a lot in the one , but not in the other . it is true indeede , that if wee define a lot so , as diuers of them doe , to be p a kinde of consulting with god , and a seeking to be informed and directed by him ; q there is no lot at all either in the one or in the other . but if we vnderstand a lot as it was formerly defined according to the proper , and ordinary signification of it , so there is a lot as much and as well in the one as in the other , the onely difference is that there is a meere lot in the one , a mixt lot in the other , but a true r lot in either . for the argument that s a reuerend writer of ours bringeth to proue the contrary , because in a lot there are two ●hings required ; first a casuall act , and secondly an applying of that casuall act to the determination of some particular and vncertaine euent ; whereas the dealing of the cards is a casuall act indeed , but the determination of the vncertaine victory is not in mixt games meerely from it , but much or most from the wit and skill or the will of the player : and therefore the dealing of the cards is no more a lot then the dealing of almes is , when the princes almoner putteth his hand into his pocket , and giueth one man six pence , another . pence , another two pence , what commeth foorth without further aduice . this argument , i say , is not sound , because it reasoneth from a particular to a generall ; the dealing of the cards is not applied to the determining of this vncertaine euent , to wit , the maine issue of the game or the victory : therefore it is not applied to the determining of any vncertaine euent at all . which consequence is vnsound ; as also the consequent is vntrue . for it is manifest that the dealing of the cards is applied to the determining of this vncertaine euent , what cards or casts each one shall haue to exercise his skill with : and is therefore euen by his owne description a lot : as is also the dealing of almes in that sort , if it be done for that end , to trie what will casually fall to each ones share by such a course , as well as if it were done by drawing of rushes or cuts , which go commonly for lots . for the thing it selfe i hold that these lusorious lots , and games consisting of such are not simply or in that regard euill or vnwarrantable : or in a word , that a lot vsed in game is not vnlawfull . in which assertion if i shall dissent from some others of religion and learning , whom otherwise i worthily respect and imbrace , i desire but to haue my grounds duly viewed and examined , that if they proue firme and sound , the frame built on them may stand , if weake and vnsound , it may fall before the truth , as t dagon did before gods arke , my selfe promising to lend an hand with the first to the ouerturning and razing of what i now reare , if it shall be shewed me to be other then is warrantable by gods word . § . the former grounds therefore laid concerning the nature of lots in generall , the reasons that induce me to allow lots of this kinde as not euill in themselues among others are these . first , that which may be ordinarily vsed in other ciuill affaires , bee they more weighty or of lesse weight , that may also be vsed for matter of recreation and delight . but a lot may be ordinarily vsed in other ciuill affaires , as , by the expresse u authoritie of gods spirit speaking by salomon , for the ending of contentions , and matters in suite or strife , bee they weightier or of lesse weight : for the words in the text are indefinite , neither is there ought to restraine the ordinary vse of them in that kinde either there or else-where . the word vsed there , though in its originall propriety it signifie * law-suites , yet in the ordinary x vse of it it extendeth it selfe to contentions of all kindes . and the practise of gods people recorded in scripture sheweth that euen meane matters haue beene decided and determined vsually by lot : as in matter of tithe , though it were not much materiall , which lambe the leuite had , so that he had one of ten , two of twenty , &c. yet was it decided y by lot. it was a matter of no great weight what gate of the temple such or such leuites should waite at ; i say not , that it was a meane matter to be a porter in gods house , ( though z it seeme to be mentioned as one of the meanest places of imployment there ; ) but whether company should waite at this gate , and whether at that other gate , ( as who should stand at the north doore of the church , and who at the south , to receiue peoples beneuolence , vpon occasion of some collection ) was no matter of great moment , and yet was that also decided * by lot. neither was it greatly materiall which of the preists offered incense , or which dressed the lampes , &c. so it were done by some one of them , yet that also went a by lot. since that lots therefore may lawfully be vsed in other ordinary affaires , gods word indefinitely warranting it , the same else-where not restraining it , and the practise of the godly carrying it euen to meane matters ( for b the offices themselues were not put by them to lot , but the distribution of particular duties or stations among those of the same office ) i see not what should banish them out of our disports , more then out of other our ( though serious , yet ) ciuill affaires . § . secondly , if we consider aright the nature of a lot , and the great vncertainty of it , wee shall find it fittest for such matters as are of least moment , and c not fit to be vsed in any weighty affaire . in regard whereof , as those that make vse of it in serious matters , are wont , with all the caution they can , so to dispose of things before-hand , that it may not be materiall which way the lot light , or that as little , as may be , be left vnto it : s● where it may be materiall and of some consequence whether it go the one way or the other , ( i say not now what the iniquitie of others may enforce a man vnto ; a lesse inconuenience is allowable for the auoiding of a greater ; ) there d will no wise man willingly put such a matter of weight to the vncertaine hazard of a lot. that therefore that best sorteth with the nature of a lot , may a lot most lawfully be vsed vnto : but the lightest matters best sort with the nature of a lot : and therefore about things of that nature may a lot most lawfully be vsed . or more particularly for the present busines : a matter of meere indifferency , that is , such as a man may lawfully either doe or not doe , and it is not materiall whether he do or omit , such may a man lawfully put either to the will of an other , or to the hazard of the vncertaine motion of any creature whether he shall doe it or not doe it . but the vsing of a lot in game ( or the vsing of it in any busines , be it serious or lusorious , qualified and cautioned as before ) is but the putting of a matter of meere indifferency to the hazard of an vncertaine euent , to wit , who shall ioine or stand out , who shall leade or follow , who shall ouercome or yeeld to the other side &c. which are matters meerely indifferent , such as may without sinne bee either done or forborne , either done the one way or the other . the vse therefore of a lot in such cases , and the putting of such matters to the hazard of a lot is not euill simply in it selfe . § . thirdly , if the vse of lots in game be of it selfe euill , then must it needes be a sinne either against piety in the first table , or against charity in the second . for euery morall euill must needes be a e breach of gods law , the whole summe and substance whereof being comprised in those f ten edicts of those g two tables , euery breach thereof must of necessitie be brought within compasse of the one of those twaine , and so consequently conuinced to be a branch either of impiety against the one , or of iniquitie against the other . but the vse of lots in game is not in it selfe , or of it selfe a sinne either against piety , or against charitie . to spend time and words in proouing that the vse of a lot in game as it is a lot , is not against charitie , as that it is no breach of charity for men to draw cuts or cast arrowes , who shall boule or shoote first , were both superfluous and ridiculous ; superfluous , because it were to proue what no man denieth ; ridiculous , because it were to confute what no wise man wil avow . and yet to charge a lusorious lot with impietie , hath as little ground as the other . for the manifesting here of let thus much be considered , that all impiety may be referred to these h two heads , either the prophaning of hallowed things , or the hallowing of things prophane : since it cannot be imagined how any impiety should be committed but either by denying holy things their due respect , or by giuing the same where it is not due . but lusorious lots are not of themselues guilty in either of these kindes . in the latter kinde euen their greatest aduersaries will cleare them , there being no colour to charge them with the hallowing of ought that is not otherwise holy . and in the former kinde they may be cleared also by the grounds of gods law , to wit , from the prophaning of ought that is holy . for the thing vsed in them is a lot : and nothing can bee prophaned by them but what is vsed in them : ( by lots , i meane simply as they are lots , for to make lots of holy things , as of parcels of scripture , or of the elements consecrate in the sacrament , &c. is not any thing concerning the nature of a lot , but an abuse cleauing to it in some particular mens practise of it , and such as is to be seuered therefore in this our discourse from it . ) but a lot is no holy thing , either of it selfe and in it owne nature , or by vertue of any diuine institution . for of these two sorts are all holy things whatsoeuer , either they are holy of themselues and in their owne nature , as i god himselfe , and k his titles and attributes are , or else they come to be such , whereas in their owne nature they are not , by meanes of some speciall diuine institution sanctifying and seuering them to some holy vse , as l the arke , m the tabernacle , n the temple , o the . day of the world before christ , and p the first day of the weeke since christ. now in neither of these respects can a lot be said to be holy , not of it selfe , or in it owne nature , for it is nothing else but any casuall euent applied to the determining or deciding of some doubt : where the matter of it , a meere casualtie , as it is a casualtie hauing no holinesse at all in it of it selfe ( for q then should all casualties in like manner be such ) can much lesse gaine or procure any holinesse to it selfe by any mans application of it to any end whatsoeuer , much lesse by the applying of it to a prophane or common end , be it more or lesse weightie . neither is a lot holy by any diuine institution ; since euery such institution must haue warrant from some word ; and there cannot be produced any word of institution whereby lots are specially sanctified and set apart to such vses as may bring them within the compasse of things holy and sacred . if any particular lots haue at sometime beene so vsed , that can no more impart holinesse to all lots in generall , then the religious vse of r water in baptisme , yea in the s baptisme of our saviovr , and the sacred vse of t bread and wine in the lords supper can u make all water or all bread and wine in generall to be holy , and so consequently debarre men of the ordinarie and common vse of those creatures either for the necessity of nature or for lawfull delight . those therefore are amisse that allow lots in game , and yet adde for a caution , that great reuerence and religionsnesse be vsed in the action ; in regard that x holy things must be done in holy manner . for if lots in generall euen ciuill as well as sacred be holy things , they may in no case with no caution bee made matter of sport and pastime , or of gamesome recreation ; nor can the light vse of them be so corrected and qualified , but that it will haue deadly poyson euen in the heart and pith of it , not adhering or cleauing vnto the barke or outside of it only . but ciuill lots are not such ; and therefore the lusorious vse of them is not the prophaning of any holy thing . and if neither the vnhallowing of any thing hallowed , nor the hallowing of any thing vnhallowed , then can it not be brought within compasse of impiety or sinne against the first table . and if it be cleared from all sinne against the first table , and be not charged by any with any sinne against the second table ; it must needes rest discharged of all sinne in generall , and consequently be iustified as agreeable to gods word . § . a fourth argument may be taken from the benefit of christian liberty , by vertue whereof euery christian man hath y a free vse of all gods good creatures to imploy them vnto such purposes as by any z naturall power they are enabled vnto , within the boundes aboue mentioned . but in these ordinarie ciuill and diuisorie lots be they serious or lusorious , the creature is vsed to no other end or vse , but what it hath a naturall power vnto , and such as by the mutuall consent and agreement of those that vse it , it may be enabled to effect . for it is in the naturall power of the creature vsed to moo●e or to be moued diuersly , and vncertainely in regard of those that make vse of it : and it is further in the power of it by their mutuall agreement to determine such matters as are ordinarily wont to be determined thereby . which therefore so long as the vse of it is kept otherwise free from superstition and impiety , or from iniustice and dishonesty , ought no more to be exiled from a christian mans recreations , then any other creature or ordinance whatsoeuer that hath any naturall power to delight and giue contentment in that kinde . § . a fift argument may be drawne * from the groundes and graunts euen of those that oppose in this point ; and may be framed on this wise . any thing indifferent is lawfull matter of recreation : but lotery is a thing a indifferent : lotery therefore may be made lawfull matter of disport . the proposition is confirmed by their definition of recreation , to wit , b christian recreation is the exercise of something indifferent for the necessarie refreshing of body or minde . the assumption , namely , that lotery is a thing in it owne nature indifferent , is thus proued likewise by their definition of things in nature indifferent . c indifferent in nature is that which is leaf● free , so as we● are not simplie commaunded or forbidden to vse it , but as we shall finde it in christian wisedome beneficiall or hurtfull vnto vs. but such is lotery , or the vse of lots ; not simply commaunded , ( for d that of salomon before alledged is rather a permission then a precept , or not so much a commaundement as an aduice and counsell , commending that to vs as a wise and prudent course , not enioining or imposing it as a dutie necessarie to be done , seeing by other courses beside it such controuersies may without sinne be composed as are there mentioned , and that effected oft by other meanes without a lot , for which a lot by salomon is there allowed ) nor againe any where forbidden or condemned as euill in it selfe : by the former definition therefore conseuently in different , and so lawfull matter of christian recreation and delight . § . sixtly and lastly , that the vse of lots in game is not against gods word , but hath sufficient warrant from it , may appeare by this argument . where the wisedome of god in his word hath not determined the matter , and the manner , or the other circumstances of a thing lawfull in it selfe , there they are least to mans discretion and wisedome . else should wee hang euer in perpetuall suspence , hauing no rule at all to direct vs by in them . and where they are left thus to mans discretion and wisedome , there is warrant sufficient for any circumstance that man shall make choise of ( the magistrate publikely to enioyne , or priuate persons to practise ) that shall e not be against the generall rules of gods word concerning the same . for the better conceiuing of this point it is to be considered , that for the doing of euery act , and the doing of it in this or that manner , if naturall reason will not of it selfe afford sufficient direction , there must be warrant had out of gods word : and a man must know that he hath warrant thence , because f whatsoeuer is not of faith , is sinne . i say , where naturall reason doth not of it selfe afford sufficient direction ; for the word is giuen vs in morall matters to supply the defects of it caused by our first parents their fall ; g neither doth it abridge vs of the helpe and * vse of it for direction in such actions , but adde a further and fuller helpe thereunto . first then for the act it selfe in generall ; that is of it selfe good and lawfull and ●allowable by gods law , for the doing whereof there is either precept or permission in gods word , and that either direct and expresse , or collected by just consequence : h if a precept , it is necessarie and must be done ; i if permission onely , it is indifferent and may be done or not done , as shall seeme good to the party whom it concerneth . secondly for the subiect matter , the manner of it and other such circumstances , where they are by gods word determined , there such onely are lawfull as the word of god hath enioyned . where they are not determined , there all such are lawfull as the same word k doth not forbid . in the former that rule holdeth , l he that is not with me , is against me : in the latter that other , m he that is not against me , is with me . thus for sacrifice and the place of it , before it was determined , n it was lawfull in any place , because no certaine place was designed : but after it was once determined , o it was lawfull in no place but that alone , that god had expressely thereunto assigned . so for the passeouer and other offerings , and the time and season of either , the ordinary sacrifices ( i meane the voluntary or freewill offerings ) p might be offered at any time , because for them was no time determined : but q the passeouer might be celebrated onely at one time , because the time of it was determined . this would the rather be obserued for the readier answering of some friuolous obiections made by some seperatists ; what warrant , say they , haue you to vse this or that forme of praier , or to pray vpon a booke ? i answere ; it is warrant sufficient that r wee are enioyned to vse praier , and s such kinde of praier , confession of sin , and supplication for pardon , &c. no set forme thereof determined ; therefore any fit forme warrantable : this forme that we vse not vnfit otherwise ; this forme therefore allowable . and let a man demaund of one of them when he praieth , what warrant he hath to vse that forme that he then vseth , he can answer no otherwise ; or if in effect otherwise , he shall answer otherwise then well . so for a booke ; the meanes of helpe are not determined ; and this one among others ; this therefore not vnwarrantable . and if one of them should be asked , how he proueth it warrantable to vse a printed booke to reade on in the church ; hee shall not be able to make other answer then as before : for neither precept nor practise can be found in the word for the vse of a thing that was not knowne in those times wherein the word of god was written . § . . but to applie this to the present . first , t recreation in generall is granted by all to haue good warrant from gods word , as a thing both allowed by permission , and enioyned by precept , if not directly and expresly , yet at least by iust consequence : and therefore i will not stand vpon the proofe of it . secondly , for the matter and manner of it , ●or the things wherewith wee may recreate our selues , u there is nothing determined ; any meanes therefore of recreation that are not against the generall rules of * comelinesse and decencie , of x conueniencie and expediencie , y of religion and pietie , and the like , are by the word of god allowed , and haue from thence sufficient warrant . for example ; if question be whether boules or chesse be lawfull or no : what can there be said in iustification of them more then this , that recreation in generall is by gods word allowed ; the matter of it in particular not determined : these games not prohibited ; therefore lawfull and allowable . now the very same may be said of lots and lotterie . game in generall is allowed : no particular matter or manner of it prescribed : any therefore lawfull that is not against the generall rules of gods word ; this of lotterie such ; and therefore allowable . if any shall say , that the particular matter or manner of recreation is determined , z hee must shew where . or if any shall say , that this particular by lots is against the generall rules of gods word otherwise , he must shew which and how . otherwise there is no ciuill action almost that shall be iustifiable , as a going in doublet and hose , b wearing band and cuffes , c carrying a mans purse in his pocket , d sitting on a stoole at the table , crossing the water in a boat when one may goe about by the bridge , e eating of porke , f blouddings or ought strangled , and the like , if it shall be deemed enough to make an action vnwarrantable , either because there is no particular precept or precedent for it in scripture , or because it is questioned or condemned by some without any reason or sufficient cause rendred why it should be questioned and condemned in that sort . and so i conclude and leaue this sixt and last reason taken from the common grounds of other ordinary recreations not questioned , which must all with this either stand or fall , the selfe same grounds supporting either ; that this particular is not prohibited , nor is against the general rules of gods word otherwise ; which as in the former , so in this case must stand good , till the contrary can be proued . chap. vii . answere to the principall obiections made against lusorious lots . § . bvt here will some of the former authors obiect and say , we can shew how this kind of disport or recreation by lots , and the vse of a lot in such cases is against the generall rules of gods word . and so i come to examine the seuerall obiections that are by seuerall men brought against this kinde of disport . wherein i will deale as ingenuously , and as indifferently as i am able to doe ; propound their arguments as i finde them , and as many as i finde of them , not picking out the weakest and passing by the pithiest , or setting downe some part or peece of them and concealing the residue ; but as neere as i can , gather all i can finde in such writers as i can vnderstand to haue dealt in this argument , and enforcing them as farre as themselues doe to their best strength . now this that i may the more orderly doe , their arguments shall all of them be referred to these two heads , the principall , and the lesse principall . the principall arguments i call such as tend to proue them simply vnlawfull , and so euill in themselues . the lesse principall such as tend to proue them inconuenient and inexpedient , or such as haue been by the most or the best generally disallowed and condemned . the former may againe be sorted into two rankes according to the two tearmes of the thing questioned , a lot vsed in recreation , or recreation by a lot : for either they are taken from a lot and the nature of it , or the proper vse and end of it ; or from the nature of recreation , and the vse and end of it . § . the first maine argument then is taken from the nature of a lot , which is affirmed to bee a worke of gods speciall and immediate prouidence , a sacred oracle , a diuine iudgement or sentence : the light vse of it therefore to be an abuse of gods name ; and so a sinne against the third commaundement . the argument is by diuers authours diuersly moulded . from gods speciall and immediate prouidence they reason first on this wise . a gods immediate or especiall prouidence is not to be vainely or lightly vsed . but in euery lot is an especiall and immediate prouidence of god. no lot therefore is lightly or vainely to be vsed . the proposition of this syllogisme ( such as it is ) is further confirmed by an argument taken from the tenor of the third commaundement . b gods name is not lightly or vainely to be vsed . gods prouidence is gods name . gods prouidence therefore is not lightly or vainely to be vsed . the assumption is confirmed by two testimonies : the one diuine , a sentence of salomons , c the lot is cast into the lap , but the whole disposition of it is of the lord : d so that the nature of a lot lieth wholy in this that although the things be of vs , yet the disposition is wholy of god : that is , hee vseth not here our meanes of cunning , practise , strength , stedinesse of hand or such like , but taketh it wholy to himselfe . the other humane , a saying of hierome , e hierome saith a lot is an hidden and incomprehensible predestination , ruled by god : who dare play with this then ? first the principall syllogisme it selfe is not sound , there are foure tearmes , as they say , in it . i shew it by the like paralogisme built of the same frame and set vpon the same ground . gods prouidence , being his name , is not to be vsed lightly , or to recreation and disport . but in all things , or in euery action that is , there is a prouidence of god. no thing or action therefore may be vsed to disport . and so all recreations shall bee vtterly cut off . this and that are both of one making : but neither of both sound : the conclusion therefore followeth not , albeit the premises were both true . secondly , the assumption is not sound : it is not true that in euery lot is a speciall and immediate prouidence of god. for the discouery hereof let two grounds formerly laid be remembred . the former , that f the act of the creator and the act of the creature are in these cases to be distinguished . the casuall euent in regard of the creature is one thing , and gods prouidence directing and ruling or ouer-ruling it , as all other actions , is an other thing . a man may play therefore with the one , and yet not with the other : as we doe in those things that are not casuall , but are caried and managed by mans arte and industrie , and yet are accompanied also with gods prouidence . the latter , that g it is not the casualtie of an euent that maketh it a worke of gods immediate prouidence . for many things are casuall , which yet are not workes of gods immediate prouidence , nor imply his speciall presence . whereas if a lot in regard of the casualtie of it were a worke of gods immediate prouidence , and did in that regard imply his speciall and extraordinarie presence , then all casuall euents should be such . for h that which agreeth to a thing as it is such or such , agreeth necessarily to all things that are such . but for a foule to flie before a man on his way , or for a dog to crosse a mans boule in play , and that it may be , where there is no likelihood of doing well otherwise , implieth not any speciall or immediate prouidence : no more therefore doth a lot. § . . but let vs examine the proofes brought to strengthen this part . first for the sentence of salomon , there want not good authors that expound it of i singular , extraordinarie , and miraculous lots only : such , to vse the words of one of our k aduersaries , as are vsed immediately to finde out gods will : whereas these that we now dispute of are no such ; l neither is it now lawfull to vse any lot at all to that end . but the words seeme to be more generall , and are word for word thus in the originall , m the lot , it is cast into the lap ; n but euery iudgement or disposition of it ( for there is no article there answering our english the ) is of god. as he saith else-where , o many seeke the rulers face or fauour ; p but each mans iudgement is from god. and , q the horse is prepared for the day of fight : r but saluation is of god , or belongeth to god , is gods. which words so read t import onely thus much , that there is a prouidence of god in all things , euen in the least , in the most casuall things , and among the rest by name in a lot : and so is there no more said of lots there , then is spoken else-where not of lots alone or things casuall onely ; but of all mens thoughts and purposes , and words and workes , and counsels and courses ; as we haue s formerly shewn ; and as beside the authors there alleadged , some of those that vrge this place for the proofe of this point confesse else-where against themselues when they say , that u the disposing of the chaunce is secrete that it may be chaunce indeed and wholy of god , who directeth * all things . yea take the words as they are vsually read , the lot is cast into the lap , but x the whole disposition , or y the whole disposing thereof , is of the lord ; it may as truely be said with good warrant from diuers z other places of scripture beside * those by the aduerse party produced ; that the whole issue or euent and disposing of all things great and weightie , or lesse and lighter is of the lord : which yet excludeth not the meanes , that god worketh by or with , in the most of them , nor implieth an immediate prouidence vniuersally in them : but is therefore so said , and may truely be said , to shew , that it is wholy in gods hands to dispose of the euent and issue of all things , and to crosse or giue way to them , as he shall see good . so that a man may as well , and vpon as good ground out of the places concerning all other mens speeches and actions alleadged by themselues , ( together with those other , which are some of them yet more generall and of larger extent ) exclude all things else whatsoeuer from game , as they may lots , in regard of ought that concerning them can be picked out of this place . § . if it be obiected , that a there is an immediate prouidence of god euer in the one but not vsually in the other . i answere , that indeed is presumed , that in euery lot there is an immediate prouidence of god : but it is not yet proued : yea ( though that be more then my taske requireth : b he that saith it should make it good ) it may thus be disproued . first if in euery lot there be necessarily an immediate worke and prouidence of god , then is it in the naturall power of man to make god worke immediately at his pleasure : for it is in mans power naturally to cast lots at his pleasure . but to say that it is in mans power naturally to set god on working immediately at his pleasure , is absurd . there is not therefore an immediate worke and prouidence necessarily in euery lot. againe who seeth it not that the lighting of lots in this or that manner ordinarily commeth immediately from the act of the creature ? for example : in the blending of scrols or tickets together , the motion of the vessell wherein they are blended ( no regard had to the end for which it is done ) causeth some to ly this way and some to ly that way , ( euery new shaking thereof causing a new sorting ) and so some to ly higher and neerer at hand , if a man will draw of the next , some lower and further of , not likely to be drawne so soone , vnlesse he diue deeper . neither can any man say certainely that there is ordinarily any speciall hand of god , in the shuffling and sorting of them , crossing the course of nature , or the naturall motion of the creature , and so causing those to ly higher and so neerer at hand , that would otherwise haue lien lower , and those to ly lower and so further from hand that would otherwise haue lien higher . so in the shuffling of cards , the hand of him that shuffleth them is it that disposeth them , and that diuersly as he listeth either to stay or to continue that act of his . in the casting of dice the violence of the caster causeth the creature cast to moue , till either that force failing , or some opposite body hindring it , it cease to moue further , and so determine the chance . yea suppose two agree to decide a doubt by the cards , as they come where they ly ( left by those that last vsed them ) without further adoe ; the position of them now in that sort that they finde them , is caused by him that so left them , either at all aduentures , or ( as it may well be ) on some speciall occasion otherwise , and yet is it casuall and a lot to them . or lastly to instance in one other sort of lots more commonly vsed by children in game ; when they play at euen and od , or at heads and points , either there is no such immediate prouidence , as these men dreame of ; or if there be , it must be exercised not in disposing of any corporall motion of the insensible creature ( for the lots are already disposed , be they stones or pins , by him that holdeth them ) nor in directing the others hand in choosing , or in placing of his pin ( for * his owne will led by guesse and coniecture doth that ) but in enclining the will of the childe , or guiding his coniecture ; which how senslesse it is to say , let any reasonable man iudge . and the like may bee said of those serious lots , wherein a childe is employed to choose and take vp what he listeth and best liketh , and by his choise is the controuersie or question decided : as also wherein the parties themselues choose each one for himselfe of the lots openly exhibited , but distinguished by some difference to them secret and vnseene . yea but c hierome saith that a lot is diuine predestination : and who dare daly then with it ? where hierome saith so , i finde not . i finde only d where he saith ( cited e before ) that there was a secret hand of god directing the lot that lighted on ionas : but f he addeth withall , that no generall rule can be gathered for ordinarie lots from it . but augustine yet saith zanchie , g saith that predestination may be tearmed a lot. true it is that augustine indeed saith somewhat to that effect h formerly likewise alledged , to wit , i that gods sauing grace is called a lot : because k in the same there is no choise but gods will alone , and so our saluation dependeth on gods free-fauour and good pleasure onely , not on mans merite . but that is but a tropicall or metaphoricall speech , comparing the freenesse of gods choise to the indifferencie of a lot , that hath no respect to any matter of mens worth or desert : and so no way concerneth the present businesse , neither is it of force to proue a lot to be that that is figuratiuely compared thereunto . againe it may be granted that a lot cast by gods speciall appointment for this end to discouer what person god hath assigned to some place , may in some sense ( though very improperly ) be tearmed gods predestination , because it is a signe of it , or a meanes to discouer it , as l gods will is put not vnusually for the signes of his will. but that also were nothing to the lots that wee now intreat of : since there is no sound reasoning from extraordinary to ordinary actions . and so much for the first forme . § . secondly , from the same grounds they reason on this wise , m whatsoeuer directly , or of it selfe , or in a speciall manner tendeth to the aduancing of gods name is to be vsed religiously n , and not to be vsed in sport ; as we may not pray or sweare in sport : d but the vse of lots directly , or of it selfe and in speciall manner tendeth to the aduancing of the name of god in attributing to his speciall prouidence in the whole and immediate disposing of the lot , and expecting the euent e . therefore the vse of lots is not to be in sports . i answere : the assumption is not true if it be vnderstood vniuersally : it concludeth nothing to the question if it be taken particularly . the proofe annexed to it scarce carrieth good sense : the printer , it may be , is in fault . but if the meaning of the authour be , as i conceiue it , ( for i must in part go by guesse ) that the disposition of euery lot is wholy attributed to , and the euent wholy expected from the speciall and immediate prouidence of god ; i deny it , neither doe the places produced proue it . the f former of them , concerning ordinary lots or lots in generall , was examined and answered sufficiently before . the g latter is an example of an extraordinary lot , wherein there was indeed an immediate and speciall prouidence . but h extraordinary examples make no generall rules . neither is it a good course of arguing to reason from the speciall , or a singular to the generall and vniuersall ; much lesse from one extraordinarie act or euent to all ordinary courses of the same kinde . herein is the difference between the one and the other , betweene the extraordinary lot , wherein there is an immediate hand of god for speciall purpose , and the ordinarie lot , wherein there is not ; that the one could not but fall certainly , were it neuer so oft cast , as in the lots vsed for the discouery of i achan and k ionas , and in the election of l saul and m matthias , and the like : whereas the other cast oft in the same case , as for partition of goods and chatels descending by inheritance vpon , or bought in common by diuers would not constantly and certainly fall out still the same . and thus much for the two first formes ; which in effect are the same . § . thus then they reasoned against a lot in game as an abusing of gods name and a playing with a worke of his immediate prouidence : now further they charge it as a tempting of god in requiring of a speciall worke and immediate sentence from god for the deciding of vaine doubts : and first they argue on this manner : n we are not to tempt the almightie by a vaine desire of manifestation of his power and speciall prouidence . but by vsing lots in sport we doe so : therefore wee may not vse lots in sport . the assumption they seeme to prooue on this wise . o to call god to sit in iudgement where there is no necessitie so to doe , or for the determining of trifles , is to tempt , nay to mocke god : but by the vse of lots in sport god is called to sit p in iudgement where there is no necessitie , for the determining of trifles . by the vse of lots in sport therefore we tempt and dishonour god. the proposition is confirmed à simili , r by the king and councell , by whose gouernment though wee all liue , yet were it a dishonour to them to bee called vpon by children to determine their sports . the assumption is proued à pari , by comparing together a lot and an oath : x a lot in the nature thereof doth as necessarily suppose the prouidence and determining presence of god , as an oath in the nature thereof doth suppose the testifying presence of god. y yea so , that as in an oath , so in a lot , z praier is expressed or to be vnderstood . in which regard also as an oath , so a a lot is an b act of religion , in which we referre vnto god the determining of such weighty things as can no other waies be determined : and therefore c in the vse of it is euer infolded , and sometime also expressed , both a confession that god is a soueraigne iudge to determine such things , and d a supplication to him that by the lot , when it is cast , he will be pleased so to doe . a lot , therefore , as an oath , is not to be vsed but e in case of necessity and extremity : and f being a solemne act of religion may not be applied to sporting : g we may as well iest with the word , and sacraments , and oaths , as with lots . there might be diuers seuerall arguments framed out of these allegations ; but because they build all on one ground , and stand vpon one botome , i haue thought best to put them in this manner together that the same common answere might serue them all . § . first therefore the vsing of lots either in matters sage and serious , or of sport and delight is h not of it selfe any desire of the manifestation of gods speciall power and prouidence by an immediate disposition , vnlesse men offend against the caution before giuen in doing it to this end , to try thereby whether god will vouchsafe to worke immediately and extraordinarily or no ; which being not of the nature of the thing it selfe , is not necessarily implied in the ordinary vse of it . h neither is there any such calling in of god to decide doubts in game , but i the matter in question is put to the casuall disposition of the creature ; no more then there was any solemne calling of god in , or calling vpon him to determine the tithe , in the example before alledged out of k the law. and therefore consequently l no such tempting of god , as is here charged , in the vse of a lot , be it vsed either in case of necessitie or otherwise . yea rather if a lot be such as here they say , it is not to be vsed in any businesse at all vpon any occasion whatsoeuer . for , it is m not lawfull to tempt god n in any case whatsoeuer : but to vse lots in any case whatsoeuer is to tempt god : it is not lawfull therefore to vse lots in any case whatsoeuer . the assumption is thus proued euidently o by the former grounds and grants : p to require a worke of gods immediate power and prouidence in this or that kinde , is to stint , and so to tempt god : but to vse a lot in any case , is to require a worke of gods immediate power and prouidence : ( for euery lot , say they , is such : ) therefore to vse a lot in any case whatsoeuer is vnlawfull . but this conclusion is vntrue : for q a lot in some cases may lawfully be vsed : the former ground therefore is false . it is indeed * vnlawfull and a tempting of god to vse a lot so as they would haue it vsed onely , to wit , requiring & expecting an extraordinary worke of god in it , in any case or vpon any occasion whatsoeuer , without gods expresse appointment of it , though all meanes should faile otherwise . for to haue recourse to extraordinary meanes when ordinary faile , is to tempt god by refusing to depend and wait vpon god , as our sauiour implieth , when r at the deuils motion he refused to s speake to his father to haue stones turned into bread , least by so doing he should tempt god , though it were in case of extremitie : that which was * the sinne of the israelites sometime in the wildernesse . no such lot therefore at all as they allow of is allowable . and to speake as the truth is , by the course and force of this their discourse , the only lawfull vse of a lot is disallowed and condemned , and an vnlawfull and vnwarrantable vse of it is allowed in the roome of it . § . . secondly , an oath and a lot are not alike : the comparison therefore laid betweene them will not hold . for neither is the right of ought in an ordinary lot put to the speciall prouidence or immediate and extraordinary worke of god ; as t the truth of the thing testified is in an oath put to his testimonie : neither is there in euery lot any such solemne inuocation of god , as there is in an oath euer either u expressed or implied , by which god is called to witnesse with vs the truth of that we auow , or the truth of our purpose to performe what we promise : y as may hereby appeare . the definition of each thing containeth the whole nature or the thing defined . now a lot may be defined without this : but so cannot an oath . yea so * some of the aduerse partie define lotterie out of x lyra , to vse lots is by a variable euent of some sensible thing to determine some doubtfull or vncertaine matter . which definition of lotterie containeth no such matter as is here supposed to be of the very nature and essence of a lot , as it is of the essence of an oath ; which cannot be defined therefore without it . neither doe the places produced proue it . they proue onely that prayer was sometime vsed ( but m a faithlesse praier n the one of them without word or warrant ) before an extraordinary lot for an extraordinarie power and prouidence to direct the euent of it ; o the thing entended being such as the lot by no naturall power , either of the creature vsing it , or vsed in it was able to effect : which kinde of praier hath no place , nor is lawfull in ordinarie or meere diuisory lots . for example : p in assigning and setting out tithe , it was not lawfull , much lesse necessary , to pray god so to giue a right lot , that euery lambe or kid that were indeed in course of time the tenth , might certainely or constantly so come to hand . but they prooue not that praier is part of a lot or is in the lot , as it is part of an oath , and is included in the oath , as by the vsuall q definitions of an oath may appeare . in election of offices sacred or ciuill praier is vsed or at least ought to be vsed : yet it followeth not therefore that praier is a part of the choise , or that therefore the election in the nature of it doth necessarily suppose a speciall prouidence and determining presence of god. yea praier may be vsed both before game and in game , as both before and at meate , and yet is not therefore of the nature of game , nor supposeth therefore a speciall prouidence of god and a determining presence in it . lastly , a lot is no religious act , nor holy thing of it selfe , as r before hath beene shewen : there is much difference therefore betweene lots , and the word of god , sacraments and oathes . for these things are holy of themselues and in their owne nature , as the very definitions of them will soone shew : and therefore cannot but be holy . whereas a lot is not in the nature and the definition of it holy , and therefore is not alwaies and necessarily sacred . yea those things are now holy , as euer , in our ordinary vse ; whereas no lot is holy that we can vse now adaies ; nor indeed was euer any so , saue extraordinarily . but gods taking of any thing sometime extraordinarily or from ordinarie vse to apply it to some holy and extraordinary vse , doth not exempt the kinde in generall , but the thing onely it selfe so vsed in speciall from ciuill or light and ordinarie vsage ; and that also so long only as it is so set apart : as the vse of water in baptisme hindreth not but that a man may play with water , yea and with that very water that may afterward be a sacrament in baptisme , or that hath so beene , but is not now . in like manner when a lot shall be extraordinarily vsed for a speciall signe of gods immediate election and choise , whosoeuer shall then contemne or set light by that lot , he shall abuse an holy thing and gods name in so doing ; but not whosoeuer shall vse otherwise any lot to disport , yea though it were that lot that had beene vsed in such a busines before ; there remaining no more holinesse in it after that vse is ouer , then in s the bush that burnt but wasted not , when god manifested himselfe to moses in it , after that manifestation was once ended . § . againe they argue hence on this wise : t gods oracles ( being his name ) may not be vsed for recreation : but lots are gods oracles . lots therefore may not be vsed for recreation or in disport . the assumption is thus proued : u in that salomon calleth a lot iudgement , where he saith ; * the iudgement of it is of god : he sheweth that x god himselfe sitteth in iudgement by it , and that y the lot is as gods deputy who is iudge of the world , whereby he himselfe determineth of things doubtfull , and such as no arte or wit of man is able to discouer . yea not onely z the scripture maketh a lot so the sentence of god , as in the most weighty matters of god and man , a of life and death , b it is the very oracle and determination of gods will , wherein a man must rest without any contradiction or motion to the contrary : but euen c the very gentiles themselues also knew it to be gods oracle . these proofes of the assumption are vnsound and insufficient . for first for d the testimonie of salomon ; though the word therein vsed in his natiue sense and originall signifie properly e iudgement , and is therefore f one of the necessarie attendants of a lawfull oath , as g the learned well obserue . yet neither is a lot there tearmed iudgement ; though the word that naturally so signifieth be applied there vnto it , and might be properly vsed of some speciall kinde of it : neither doth the word in the ordinary vse of it onely so signifie , but is vsed more generally for any custome , or manner , or course , or cariage whatsoeuer , be it light or weightie , iust or vniust ; as where it is vsed of the prophane and proposterous cariage h of elies sonnes towards gods people ; as also where it is applied to the superstitious and sauage demeanour i of baals preists toward themselues : and in this generall manner the best and most interpreters there take it . * the word therefore there vsed is too weake a ground to beare a frame of such weight as is here built vpon it . for as for gods immediate sitting and sentencing in lots , ( of which further anone ) the conceipt of it breedeth a superstitious vse of them ; ( the rather therefore to be abhorred : ) m from some taint whereof that speech of n the same authour cannot bee freed where he saith , that o lots are auaileable for the finding out of the most hidden things , as they haue beene vsed oft to that end : as also that p by them such doubtfull things may be determined , as no wit or skill of man is otherwise able to decide . for what hidden truth can by any lot be discouered ? or what can be decided or determined by a lot , that might not bee determined by any third party , yea by a childe or idiote , as well as by a lot , if it should please the parties contending to referre themselues thereunto ? § . secondly for the instances alleadged : to reason on this manner , lots were once gods oracles in these and these cases : therefore they are so in all : or , lots were sometime extraordinarily gods oracles in some cases whereunto they were by god then specially for that purpose assigned : therefore they are so alwayes : both the consequence is vnsound , and the consequent vntrue . for first it followeth not ; if sometime extraordinarily , then euer . q the noise that dauid heard ouer his head in the mulbery-trees was gods oracle to him : shall the like rustling , that wee may chaunce to heare in trees ouer our heads , be therefore a diuine oracle to vs ? r the philistines speech to ionathan and his armour-bearer was as an oracle of god to them : shall the like answere therefore be the same now to vs ? or must it needes therefore bee euer such ? againe that lots are not alwaies , nay not at all now gods oracles or any such diuine sentence , it is euident . for first s gods oracles and sentences are certaine and constant : for t his word and sentence is yea and amen as u himselfe . and so were those lots whereby god somtime gaue sentence , as that which achan was discouered by , which had it therefore either beene oft cast , or cast by diuers persons at gods appointment at once , would still constantly haue * lighted on no tribe but iud● , no kindred but the zarchites , no houshold but zabdies , no person but achan . but then an ordinary lot x there is nothing more vncertaine , ready vpon euery new shaking of the lot pot to giue out a new sentence . for suppose we that some one minister of a whole hundred in our head city should by lot be selected to visite the pesthouse , would the lot drawne in this case foure or fiue times together with neuer so great solemnity light certainely and constantly euer on the same man ? or suppose foure or fiue seuerall companies in seuerall places should , after the busines solemnly by praier commended to god , cast lots vpon the selfe-same imployment among the same parties , were it certaine , yea or probable that they should all light vpon the same person ? or were it not triuolous , if not impious , therefore to say , that vpon euery second shaking or drawing god altreth his sentence , and so to accuse him of inconstancie ; or that to seuerall companies he giueth a seuerall sentence , and so to charge him with contradiction and contrariety ? secondly y gods oracles are euer according to iustice and equitie : but the sentence of a lot is not certainely such . for suppose a matter of right , wherein he that ought to yeeld will not yeelde , by mutuall consent therefore of necessity put to a lot ; dare any man say certainely that it shall go with him that hath right ? or in warre , suppose a whole troupe put to cast lots for their lines , among whom there are many that are no way at all faulty , dare any say that the death-lot shall light on no one of these , but vpon those alone that indeed haue deserued to die ? as z in achans case a man might well confidently say , that it should surely light on him that was the delinquent and on no other , whom by such meanes god had then giuen warrant to search for . no : a lot regardeth no more right then wrong , no more guiltlesse then guilty , ready to go indifferently for or against either . it is none therefore of gods sentence . thirdly , if a lot were gods sentence , what need men be so curious in examining and trying the fitnesse or vnfitnesse of those that they admit to a lot for the bearing of any office either in church or common-weale ? ( for i spare to aske of the popish sort , why they therefore forbeare to elect ecclesiasticall officers by lot , if a lot be gods sentence ; because such things , say they , must be done by the inspiration of gods spirit● ; a as if gods spirit and his sentence were not sure to concurre . ) for is not b god as well able to iudge of their fitnesse or vnfitnesse as man is ? or doe they distrust god , and feare that he will be partiall in his sentence , whose constant commendation is , that he is c no respecter of persons ? the generall care therefore in this kinde of all those that vse lots in any such weightie affaire , sheweth euidently , that they doe not esteeme the lots verdict gods oracle , but a sentence so vncertaine , so inconsiderate , so heedlesse , that it might well run with them into a whirle-poole drawing church and state after it , if by humane caution it were not the more warily managed . was there any such feare , thinke wee , in the lot that d samuel cast for a king ; or any need of such caution to haue beene obserued in it ? § . . lastly , it a lot were a diuine sentence , e it were vnalterable and vnchangeable , such as men were euer bound to rest in and abide by , vnder danger of sinne and disobedience , without further inquisition , consultation , consideration , or forecasting ought for the worse or the better . f mans sentence is sometime held such : gods euer much more . yea so it was in those lots , wherein god extraordinarily gaue sentence , as in g sauls and h matthias his : whereas in ordinary lots it is farre otherwise . for first in priuate affaires no man is bound to stand to the euent of a lot which hee neuer gaue consent vnto . in priuate affaires i say , because i in some cases the law enableth the magistrate to compell the parties contending , will they nill they , to bide by it ; which yet k he is not permitted to doe in more cases , then in the letter of the law are expressed . it were an idle thing , for a young-man to tell his parents that of two maidens motioned to him for mariage such a one of the twaine which they like not of , yet they ought to giue their consent with ( it is a l learned mans instance , and that approued by him , of a noble mans sonne ) because hauing cast lots for direction after inuocation of gods name in that busines , the lot had light vpon her . much more idle yet were it for him to beare one downe , that she ought in conscience to haue him and no other but him , and that without guilt of sinne and disobedience she might not refuse him , because god in a lot cast by him had giuen such a sentence . and yet were a lot gods oracle , it should necessarily binde , not expecting mans priuity or consent thereunto : yea where it was gods oracle , it did necessarily so binde , as t in sauls case nothing willing at the first , but enforced in some sort to condescend vnto that which the lot imposed vpon him . secondly by mutuall consent it is no question but that men may alter and change their lots either with other , as u leuinus and marcellus sometime did at the request of the senate vpon suite made by the sicilians whom marcellus , one they sorely feared , was else to haue had . but may any by mutuall agreement alter gods sentence , as x the wife to leaue her head and breake the couenant of her god , y because her husband is content to agree thereunto ? or to hold to a lot where it was a diuine oracle , might z saul so elected haue surrendred his right to another , though the people should haue benne willing also to haue yeelded thereunto ? or might matthias haue resigned his place to barsabas , and barsabas by ioint consent haue taken it of him ? yet if in choise of a minister for the pest-house , should the lot light on one that ( as * prochorus the counterfait fableth of iohn when hee saw that by lot he was to go ouer sea into asia ) should for feare presently sinke downe in a sownd , and some other more hardie then he offer himselfe voluntarily to that office , were it not lawfull to accept of him ? or were it wisedome to refuse him , and presse the other to it so vnfit for it ? yea lastly in some case it were a sinne for a man to retaine that which by lot is befalne him . for may a man with a good conscience keepe his brothers right from him , which the iniquitie of a lot , for quietnesse sake yeelded to by the other , hath against iustice cast vpon him , and say it is gods sentence ? yea may not the wronged party lawfully endeauour , by conuincing him in conscience of the wrong that he hath done him , to recouer his right , if he can ? or as a matthias should haue sinned in renouncing his apostleship ; so did not b phannias that sely idiote as well sinne in accepting of the high-preistship , though assigned him by lot ? and yet by these mens positions should that lot also be gods sentence , and his choise thereby gods immediate call to that office . a senslesse conceipt to suppose that any man should sinne by following gods call , by doing after gods sentence . § . where it is to be obserued , that howsoeuer it is here pretended that the very heathen held their loteries euer to be most religious and inuiolable ; yet in truth it is not so ? c they esteemed it indeed a very prudent and politike ordinance for the preuenting of diuers inconueniences ; yea d in some sort too religious , as in their publike affaires it was ordered , in regard e of some superstitious rites vsed about it , as f about all other their solemne , yet ciuill employments either publike or priuate : and g in that regard held they it an hainous offence for any priuate man to alter the course of any busines which the state thereby had established . but yet they reputed not the lot to be so sacred and peremptorie a sentence , but that they might reiect those that it had lighted vpon , if they either * already knew them , or f vpon further triall found them to be vnfit : yea and but that otherwise they might and did vsually goe from it , sometime g in case of necessitie , when by accident the partie was disabled to doe that which by lot he ought to haue done ; sometime h in case of religion , the partie being thereby restrained from going whither the lot had assigned him ; sometime i at the suit of the parties themselues ; sometime k at the earnest intreatie of some others ; sometime vpon one consideration , and sometime vpon another , l when after the lots cast , vpon better aduice , they misdoubted that it might proue any way preiudiciall to the publike , if the course were not altered . in which kinde they are , as deseruedly to be approued and commended ; so to be preferred before the superstitious iewes , who m rather then they would breake the order of the priestly imployment in set courses at first setled by lot , suffred the seruice of god for some space of time in the siege of their citie to be wholly neglected , because all the priests of that course then present there were vtterly destroied , that ought at that time to haue done the seruice . true it is indeed that in the ciuill law n all appeale is denied ordinarily from the sentence of a lot : but that is , not ( as some of them fondly say ) o because the sentence of a lot is the sentence of fortune , or of god , who hath no superiour in this world● but rather , as others , with better colour of reason ; because p this course is taken for more speedie dispatch ; because q by flying from it in diuers cases they shall but hinder either other from euer comming to any issue ; because a lot is the most equall and indifferent course that can be and no corruption or partialitie can be charged vpon it : and lastly r because commonly it is by mutuall consent that matters are put thereunto , s in which case their owne act iustly concludeth either side : t agreeable whereunto is that of plato , who in his state inhibiteth all appeale from those iudges that the parties themselues haue made choise of by mutuall consent ; as also u in the athe●ian estate , though they might appeale to the principall iudges , from such arbiters or vmpiers as by lot were assigned them ; yet * from such as by mutuall agreement they had referred themselues vnto , it is apparent that they could haue no appeale . let me adde one thing further that in some cases at the ciuill law , though no remedy ordinarily bee granted in a diuision by lot made with some inequalitie , because the hazard of lighting vpon the lesse part and so of sustaining the losse was alike vnto either ; yet it is the opinion of good lawyers , that x if the inequalitie be ouer-great , the magistrate may lawfully interpose his authoritie for the redressing of the wrong . to draw all to an head then and so to end with this argument , let any man endued with ordinarie reason iudge how a lot can be said to be a sacred oracle , and a diuine sentence , that neither absolutely tieth any man for matter of fact , nor doth certainely determine ought in question of right , that neuer speaketh certainely , and would oft speake vnaduisedly , if by humane caution it were not limited before what it should say . § . now these were the arguments taken from the nature of lots . the next argument is drawne from the proper vse and end of them . and herein they reason sometime from the affirmatiue , sometime from the negatiue . from the affirmatiue thus : y whatsoeuer god hath sanctified to a proper end , is not to be peruerted to a worse end z . but god hath sanctified lots to a proper end ; viz. to end controuersies * . therefore man is not to peruert them to a worse ; viz. to play , and by playing to get away another mens money , which without controuersie is his owne . this argument thus conceiued is faultie two waies . for first it goeth from the question , which is not whether any creature or ordinance of god may be peruerted , or peruersly vsed ; but whether the vse of lots questioned be a peruerting of them or no ; whereas in the conclusion it is taken for granted that it is . neither againe is the question whether men may vse lots playing for money ( a thing incident to other games as well as these ; which whether it be lawfull or no , i shall not neede now to discusse . ) much lesse , whether they may be vsed in game to that end , to get another mans money from him , or no ; ( which is no generall vse of them , nor hath any place at all there , where either there is no wagering at all , or where the lot is vsed onely at the beginning of the game , to decide who shall ioyne , who lead , or the like : ) but whether lots may in any wise be vsed in sport . secondly there is more inferred in the conclusion then was in the premisses , and that which followeth not from ought in them . for the vse of a lot in play is euer to decide some question or controuersie , though a light one it is like , yet a question or controuersie truely so tearmed ; otherwise it were no lot. for the mending of these faults the argument may better be conceiued on this manner : that which god hath sanctified to some proper vse , is not to be applied to any other , especially a worse vse . but a god hath sanctified lots to this proper vse , to wit , the deciding of controuersies in matters of weight . a lot therefore may not be applied to any other vse , much lesse to a worse . the proposition is proued by b an instance of the temple , set apart for praier , which the iewes therefore are reproued for applying to market and merchandise . the assumption is confirmed principally by that saying of salomon , c the lot stinteth strife , and maketh partition among the mighty . for d the other place is but an instance that a lot once was by gods owne appointment so vsed . it is amplified à simili , e by the like vse of an oath : concerning which there is a further speech of the apostle brought f to proue that salomons purpose in those words before alledged is to shew the only lawfull vse of a lot ; ( viz. to end controuersies which otherwise conueniently cannot , when each contender without the lot is too mightie to yeeld ; ) thus : g as when the apostle saith , h an oath for confirmation among men is an end of all strife , his purpose is not so much to teach vs , that men vse an oath to end controuersies ; ( which euery man knoweth , ) but that god hath dedicated and made an oath holy and sure onely for that vse of necessarie deciding of doubts of importance among men : so the like words vsed of a lot must be vnderstood in the same sense ▪ not so much to teach vs that a lot ended such controuersies among men , which all know , but that god hath ordained it onely for that vse . § . for the fuller answere to this argument and the proofes of it , diuers distinctions , of some good vse , would be obserued . first therefore the word , sanctifie , is diuersly taken . for , to omit all other acceptions ; it is taken sometime in a larger sense ; and so to sanctifie signifieth to assigne a creature to any speciall or singular vse whatsoeuer , either sacred or ciuill : thus are i the medians said by god to be sanctified for the subduing and sacking of babel : and so are k meates said to be sanctified by gods word for mans foode ; and l the vnbeleeuing mate sanctified to the maried beleeuer . sometime againe it is taken in a stricter sense ; and so to sanctifie signifieth to set apart a creature beside his ordinary vse to some sacred and spirituall imployment : as where it is said , that m god sanctified the seuenth day of the world ; and where n men are commanded to sanctifie the same : hee by precept enioyning that imployment of it ; they by practise employing it according to his precept . now in both these kindes may the lord well be said sometime to sanctifie but not to appropriate ; when by his ordinance hee either enioineth or granteth the vse of a creature so in some kinde , as yet he restraineth not , nor inhibiteth the vse of it in any other kinde . thus are the fruites of the earth so o sanctified for mans foode , as they are p not yet restrained from phisicke : yea thus was the water that q miraculously gushed out of the rocke so r sanctified to a spirituall employment , as yet it was not denied vnto ciuill and prophane vses , euen s to the watering of brute beasts : sometime to sanctifie and to appropriate , when god sequestreth and seuereth the creature so sanctified vnto some one speciall or proper vse from all other vses else whatsoeuer . and thus he sanctifieth and appropriateth either the whole kinde of the creature ; as t that curious composition of pretious and holy ointment expresly inhibited to all other vses ; or some particular onely of that kinde ; as u the spices and odours ingredients of that holy ointment ; as * the tabernacle , x the temple , and the appurtenances of either : and as those elements of y water , z bread and wine that in the sacraments are sanctified to bee signes and pledges of spirituall grace : and that againe , either so to continue during the date of that law , as in the vnguent before spoken of ; or during the time onely of the speciall vse to those ends , as in the elements last mentioned . to apply these distinctions then to the present argument : if they take the word sanctifie in the stricter sense , the proposition is true , but the assumption is vnsound : for lots are not set apart , or said so to be in either of the a places produced to any holy or spirituall , but to a ciuill vse onely . if in the larger and more generall sense , then either they speake of things sanctified onely but not appropriated , or of things both sanctified and appropriated too , and that either the whole kinde in generall , or some of the kinde onely . if of things sanctified onely but not appropriated , the proposition is not true ; for b bread and wine are sanctified to be seales of gods couenant , and yet doth not that hinder c the lawfull vse of them otherwise : so was oyle sometime d sanctified to annoint * kings and e priests , and yet did not that then restraine f the ciuill vse of it for food , phisicke , necessity or lawfull delight . or to vse a more familiar instance and neerer the present purpose , g the fruites of trees are sanctified to be mans foode ; yet doth not that let but that children , as of old time they did , may lawfully play and make themselues pastime as well with h nuts or i almonds , as with cheri-stones , or with check-stones and the like . if of things sanctified and appropriated ; as it was in that k holy ointment inhibited to all other vses ; and as it is in the l sacraments sequestred and set apart to certaine spirituall purposes onely , the assumption is vnsound . if of the sanctification and appropriation not of the whole kinde , but of some particulars of the kind , the premisses might be granted , and yet nothing concluded against the vse of lots in generall . if of the whole kinde , the proposition is true , though the proofe be not so pertinent ; but the assumption is not sound . for the proofe of it out of m salomon : that place sheweth onely n how a lot may well and wisely be vsed ; but neither enioyneth that vse of it , nor restraineth it thereunto . it approueth onely the vse as good and commendable in that kinde : but it is onething for a lot to be vsed well and wisely to that end ; and another thing to haue that the proper or onely end of it . § . but o the apostles speech of an oath sheweth that salomon meant so , when hee vsed the like speech of a lot. it doth nothing lesse . for neither is it true that the apostles scope was to shew that this is the onely end of an oath , to stint strife and controuersie , neither is it so indeed . his purpose is not to shew it : for p it is onely to shew how sacred , firme and inuiolable an oath is among men from man to man ; ( which he proueth by that which all men know and acknowledge ) and how much more then from god to man , when q he sweareth to vs by whom we sweare : like the argument vsed by the apostle else-where , r a mans couenant or testament once ratified no man annulleth ; much lesse can any annull or abrogate gods. neither is that the onely lawfull end of an oath . for there be other ends of it ; as , to giue assurance of the performance of couenants and promises . for what controuersie was there betweene ionathan and dauid to be ended by oath , when s they sware either to other ? or what controuersie was there betweene god and abraham , or dauid and god ; when t god sware to abraham , and u dauid to god ? or what controuersie is there to be ended by those oathes , that men vsually take at entrance into office both in church and common-weale ? the like may be said of that * other place of salomon . the scope of the place is not to stint or restraine the vse of a lot to the ending of strife , much lesse to the ending of great quarrels onely ; or among men of might alone , though salomon expresly name such : for he speaketh of contentions in generall : and why may not a meane inheritance be diuided by lot among meane men as well as a rich one among mighty men ? or doe not contentions arise among mighty men many times about meane matters ? but the scope of it is rather x to perswade all sorts of men to compose their controuersies , be they great or small , rather by such a course so easie and so equall , then to plunge themselues by eager pursuite of law suites into further inconueniences ; and y to induce men of meane condition the rather so to doe , when euen men of might are content oft to submit themselues thereunto . not to ad , that lots haue beene vsed z oft to other ends ( for it is but one vse among many that is there mentioned ) as both hath beene in part , and shall further hereafter be shewed , and as * some of them that in this point oppose vs , confesse . § . thus they reasoned affirmatiuely from the proper vse and end of lots : now further they argue thus negatiuely concerning the same . that which there is neither precept for , nor practise of in gods word , generall or speciall , expresse or implied , that there is no warrant for in the word . but such is the vse of lots in game : for a we reade not in scripture that lots were vsed but in serious matters onely both by iewes and gentiles : b neither is there any warrant in the word for the ludicrous vse of them by precept , or practise , generall or speciall , expresse or implied . there is no warrant therefore for lusorie lots in gods word : & so consequently they are vnwarrantable . this is like ambroses argument against merry iests ; c we read nothing of them in scripture : therefore they are not to be allowed . which yet is no good kinde of reasoning . the consequence of his enthymen● , and the proposition likewise of their syllogisme is vnfound . for first an argument holdeth indeed from the negatiue in matter of faith , but not in matter of fact : as to say , d such a thing is not expressed or reuealed in the word , therefore it is no matter of faith , nor such as a man is necessarily bound to beleeue : but not to say , e such a thing is not mentioned or related in scripture , therefore it was not done , or it neuer was : as for example , f cain hath but one sonne mentioned by moses , therefore hee had no more sonnes or children but him . much lesse may a man reason g from matter of fact to matter of right , as to say , such or such a thing wee neuer reade in the word to haue beene done , and therefore it may not be done . for how many things are there whereof there is no example in gods word , and yet the vse of them is generally allowed as lawfull and good ? many things there are whereof no precedent of the vse of them but in some one kinde onely , which yet may be vsed also vnto others . no vse of butter recorded in the word but for foode onely : may it not therefore be vsed also for phisicke ? yea many things there are of ordinary vse , whereof there is no mention at all in gods word , which yet all generally allow : as sugar for sweetning , printing of bookes , shooting in guns , and the like , which all by this argument are vtterly condemned ; or if they be iustified , then the grounds of it faile . secondly an action may haue h warrant sufficient by permission without precept or practise . for where god hath not limited the vse of any creature or ordinance , there he hath left the vse of it free . where he hath not determined the circumstances of any action , there what he hath not prohibited , that hath he permitted , and that is warrant sufficient for it . where therefore circumstances are determined , the argument holdeth from the negatiue to make that vnwarrantable , that is not either expresly or by good consequence enioyned . but where they are not determined , the argument is strong enough from the negatiue to proue that warrantable that is not either expresly or by iust consequence prohibited . for this cause in the point of gods worship the argument holdeth i from the negatiue for the substance of it , because k god hath determined it . but in ciuill affaires it will not hold from the negatiue to disallow ought ; because god hath not so determined them . else what warrant is there for bowls , for tennis , for foot-ball , for chesse &c. which yet no man disalloweth ? let one example serue for all to shew the weaknesse of this kinde of arguing . there is neither precept , nor practise ( l at least allowed or allowable ) of eating bloud in scripture : therefore a man may not eate a blacke pudding . in which conclusion i assure my selfe these authours will not accord with the familists and new sectaries . and yet may they say more against the one , then these can any of them against the other . for the one is found expresly forbidden both in the old and new testament both m before the law , n vnder the law , and o after the law , ( to omit what p sundrie of the auncients haue held of it ) but the other no where in neither . and if q christian libertie notwithstanding bought with the bloud of christ , giue gods children a free vse of the one , how much more then of the other . if r it loose them there , where they were bound before ; sure it bindeth them not there , where they were free before . § . there is yet one appendix behind to this argument , that would be met with ere we leaue it . s scripture noteth wicked men to haue vsed lots in sport : sporting lots therefore are not allowable . both the antecedent is vntrue , and the consequence vnsound . the antecedent vntrue , for it was rather a serious diuisory then a lusory lot , that either t sauls seruants vsed about dauids apparell , or that u the souldiers cast on christs garments : not vsed by them , as x some haue supposed , superstitiously , out of a conceipt of some virtue that they hoped to finde in christs cloathes , his seamelesse y shirt especially , to cure diseases withall , as had z sometime beene done , nor yet , as * others say , in despight of him done to his garments alone , but , as a their vsuall custome was to diuide among themselues the rayment of such as were executed by them , ( which was , it seemeth , as among vs also it is , part of their fees ; ) so did they then our sauiours , and that in this manner , partly b to saue that that might else haue been spoiled , and partly c to preuent all contention and strife . neither was that act of theirs in that regard euill or vnlawfull , for ought i see , or can be said , had it beene a bootie that by some lawfull course had come to them , and could not otherwise haue conueniently been parted among them , each of them hauing an equall interest therein . for in such case euen those that condemne ludicrous lots , yet d admit them for partition of prey and spoiles taken in fight . and e some good writers rather commend then condemne these heathen souldiers their modest and equall cariage in that case . the consequence also is vnsound . it is like the argument f one vseth to condemne * birth-day feasts , because we finde them not vsed in scripture but by two onely , and both bad ones , g pharao an heathen the one , and h herode , no better , if not worse then an heathen , the other . which argument yet will not hold ; no more then to reason on this manner ; i wicked men plant and build , and mary and make mariages ; therefore planting and building and marying and making mariages are euill . or , k wicked men haue sometime kissed their friends at parting : therefore it is not lawfull for good christians to doe so . or , to come fuller home ; we read not in the word l of marts or faires vsed but among heathen , and therefore they are not now lawfull or allowable among christians . or we read not of any but m prophane princes that kept butlers or bakers : therefore christian princes ought not to haue such officers . or , o musicke at ciuill feasts is not found vsed in scripture but by wicked and vngodly ones : therefore the vse of it at such times is not allowable . neither therefore is that that is alleadged , true ; neither did it proue ought to the present purpose , if it were true . § . thus haue wee gone through the maine and most forcible arguments that are produced against lusorious lots . for these arguments onely that are drawne from the nature of lots , or the proper end and vse of them , are those that fight against the generall vse of lots in disport : the re●t concerne the vse of them but in some sorts o● game ; and therfore though they were all granted , yet were nothing concluded against the maine point propounded , to wit , that the vse of a lot in disport or pastime is not simply euill in it selfe . yet it shall not be amisse to heare what the rest say . the next argument therefore , and of the principall the last and the least is taken from the other tearme in the point questioned , to wit , recreation or game , and the right vse and end of it . the argument thus standeth . that is no lawfull matter of sport and pastime , wherein the end and scope of sport is not or cannot be had ▪ but in games of lotery the end and scope of pastime cannot be had . lotery therefore is no lawfull matter of sport and pastime . the assumption is thus strengthened : p the end and scope of play is thereby to exercise either the ability of the body or the industrie of the minde . but in games of loterie is neither of these exercised : not the minde ; because there is no vse of arte or skill , but all is put to hazard : not the body ; for men sit at them without stirring ought saue fingers and hands onely . in games of loterie therefore the end and scope of game is not had . in this argument there are two things to be chiefly obserued ; and two axiomes that the answere is principally to be applied vnto . first , that it toucheth and concerneth onely such games as consist of and depend vpon meere casualtie onely : ( not those that are mixt of chaunce and arte , wherein q much skill and industrie of minde may be vsed ) which the author indeed of this argument onely condemneth , approuing the other : and therefore the assumption of the latter syllogisme is not true of all games wherein a lot is vsed , neither is it the authors minde that it should extend vnto all . secondly , that the end and scope of recreation is not rightly assigned : which is principally , as the very name of it implieth , to r recreate and refresh the minde , or body , or both by delight . f recreation therefore and exercise are two distinct things ; and howsoeuer a man may recreate himselfe by some exercise , as * he may also by some kinde of study : yet no more is exercise therefore recreation , then recreation is studie . yea the same exercise may be recreation to one man that is not so to another : as when a man by the physitians aduice draweth a bow in his chamber , which he taketh no pleasure in , nor doth for or with delight , it is an exercise onely ; but no pastime , as to him that shooteth abroad vpon pleasure . so when two ride together in hunting , the one onely to exercise his body by riding , or to accompanie or attend the other , not regarding the game ; the other meerely or mainely for the game and the sport ; it is an exercise onely , or an office , or seruice in the one , a recreation to the other . the end and scope then of an action is one thing ; the meanes , whereby this end and scope is effected and attained , is another thing . the end and scope of recreation is the refreshing of the body or mind , and the delight of either . the meanes whereby this is effected are diuers : for i sometime it is done by industrious exercise of body or of minde , which commeth neerer in it owne nature to serious busines , then to recreation and refreshing : in regard whereof it is said well of such as after long study betake them to t chesse to refresh themselues therewith , that they doe not leaue study , but change study , like one that leaueth binding of fagots to go to thresh hempe . sometime it is effected without such industrious exercise , as u in taking a nap , ( for that is a kinde of recreation too ) , lying a long on the grasse , viewing some pleasant sight , bearing some noise of musicke , or charme of birds , and the like : and therefore the proposition of the prosyllogisme is not sound . now u this may be and is vsually effected by games consisting meerely or mixtly of lots , as well as by other , with those that take delight in them . neither is it a thing simply euill or disallowable to take delight in the casuall and vncertaine or unexpected euent of a thing , ( that which maketh iests and witty speeches many times the more pleasant , in regard that x the answere is other in them then was expected ) as being a matter light and friuolous ; since of recreations it is not required that they be serious . chap. viii . answere to the arguments lesse principall against lusorious lots . § . thus then wee haue dispatched all the principall arguments , that tend directly to proue lusorious lots simply vnlawfull , and so euill in themselues . wee proceed now to the lesse principall , that tend to proue them inconuenient and inexpedient ; or such as haue beene generally disallowed and condemned by the most . these arguments therefore may be ranked in two rowes : the former sort of them are such as are drawne from the euils and inconueniencies that necessarily or ordinarily attend these lusorious lots , and the games that consist of them . the euils that they are charged with are referred to foure heads : . cursing , banning and blaspheming : . losse of time , and decay of health : . vnlawfull gaine , or desire of gaine : . and lastly , wasting of wealth . from the first of these they thus reason : that which causeth most horrible cursing , banning , and blaspheming , is not to be endured : a dice-play so doth ; therefore not to be endured . i answer : lot games , mixt especially ( but those this author impugneth not ) doe no more cause these things then boules , or chesse , or other like , which many take occasion by of the like outrages . secondly , it is not so much the game it selfe ordinarily in either ▪ that maketh men thus ouershoot themselues , as b the wasting of their wealth , and losse of money at or by either : which being seuered from the game it selfe , it will neither cause it with the well-disposed otherwise , nor would ordinarily occasion it with others . these euils therefore ( as the rest that follow ) arising not from the nature of the game , but either from the immoderate and inordinate vse or rather abuse of it , or from the euill and impious disposition of the gamster otherwise , make it vnlawfull onely to those that so vse it , or are so affected at it , but not simply in it selfe , nor to those that shall vse it with due caution in that kinde . yea but these lot-plaies , saith one , doe necessarily draw or at least tempt the very best to horrible blaspheming and prophaning of gods name : and are therefore thus specially charged afresh . to say , what lucke is this , how crooked ? is an horrible blaspheming of gods name : but c lot-games necessarily draw or tempt the best so to say : therefore they necessarily draw or tempt the best to horrible blasphemie . the proposition is thus proued : d to say , what a god , what peruers and crooked prouidence of god ? is horrible blasphemie . but to say , what lucke , how crooked , is in plaine words to say so : therefore to say , what lucke , how crooked ? is horrible blasphemie . the assumption is proued ; because in lot-games there is nothing that can be accused ( as in other games infirmitie or want of skill may ) but gods immediate direction , vnlesse we will brutishly giue gods glory to fortune . to answere hereunto directly and briefly . neither doe lot-games necessarily tempt the best to say so ; neither is it blasphemie so to say . there is great difference betweene those two speeches rightly conceiued , and as they may be and are of good christians ordinarily vsed : yea they are nothing alike indeed . there is somewhat else beside god and his prouidence , as in all other casuall euents , so in lots , that such speeches may be applied vnto . i am enforced too oft ( i confesse ) to repeate what was ●aide downe e at first , ( while i tread the maze of sundry mens fancies ; ) that in casuall euents there are two distinct things , the worke of the creator and the act of the creature : the latter whereof may such speeches be well applied vnto , and so haue no tang or taint at all of impiety or blasphemie . they build all vpon this wrong ground , that there is a meere and immediate prouidence of god in all lots , which is not true , as hath f formerly beene proued , you may conceiue it by examples of like casualtie in other cases : to passe by actions of contingency caried by mans will and fore-cast oft crossing vs in our lawfull and warrantable courses , ( as g in dauids despitefull wrong done him in the abuse of his concubines by his owne sonne absolome , ) wherein we vse such like tearmes without any impeachment of or disparagement to the diuine prouidence , which yet extendeth it selfe euen vnto those actions : suppose a man riding on the way through the forest , where a deere rushing suddainly out of the couert maketh his horse start and throw him : in this case for a man to say , what lucke was this ? or , what a crosse accident was this ? is no blasphemie , nor any accusing of gods prouidence , but a complaining of the creatures act and the euent of it . yea for any man to censure such a speech as blasphemous , or to construe it as if he should say , what a god is this ? or , what a crosse and crooked prouidence of god ? were to make himselfe one of h those masters , whom the apostle iames reproueth : the rather for that he chargeth that with blasphemie , wherein he cannot shew the least point of impiety . for that of fortune ; if indeed by fortune wee vnderstand such a blinde deity , as the fabulous poets fained , and idolatrous infidels adored ; it is idle and impious for any man to ascribe ought thereunto . but if by it we vnderstand the casuall and vncertaine motion of the creature , whereby something beside the scope thereof is further effected ; so we haue i heard that k the holy ghost vseth the tearme , and l our sauiour himselfe ascribeth the preists lighting vpon the passenger that lay wounded on the way thereunto ; by chaunce , or , by fortune ( for the words are all one ) a preist came downe that way , and likewise a leuite . for the difference and dissimilitude of games , it is great indeed : but as there are other things that a man may as●●●be the cause of his losse vnto in other games b●●●e gods prouidence , which yet swaieth also in them : so is there somewhat else here , to wit , the casuall motion , and various disposition of the creature , a thing in it selfe and of it selfe distinct from gods prouidence , as we formerly shewed . § . the second euill attending on or accompanying these lot-games is losse of time , and decay of health by long sitting at them . the summe of the argument which the author cutteth into twaine , but may well be reduced to one , is this : that which causeth losse of time , which might much better be spent , is vnlawfull : so m doth hazard in play : it s therefore vnlawfull . the proposition is confirmed by the n apostles authoritie , who willeth christian men to redeeme the time , o that is , to spend their spare time in honest and profitable employments , as in reading on gods word , visiting the sicke , their friends , and such like . the assumption is proued by the nature of this kinde of disport thus : that which neither wearieth the body , nor cutteth of hope of conquest in time and by continuance , that recreation causeth losse of time : but p this kinde of disport neither wearieth the body : for there is no exercise at all in it : nor cutteth off hope of conquest in time and by continuance ; because it dependeth wholy vpon hazard , wherein the weakest and simplest may * hope , after neuer so long continued losse , at length to conquer and recouer , the dice changing their course , which they may as well doe as otherwise : and those that haue won , hope well to haue still the same luck , that before they had . this kinde of game therefore causeth 〈◊〉 losse of time , hauing no stint or end in it : which other games of necessitie must needes haue , either the body being ouer-wearied , or the weaker side for want of skill past hope of winning . this might haue done well for a caution ; it doth scarce well for an argument . for first , for the proposition of the former syllogisme , if it be vnderstood without limitation , that time ought to be spent alwaies in the best duties simply , it will ouer-throw all kinde of disport whatsoeuer . for it fighteth equally against all , be it of hazard meere or mixt , or of exercise of bodily strength or wit. but that is not sound ; neither is it the apostles meaning or purpose in that place to cut of all kinde of recreation , which gods word giueth good warrant for ; but to cut off that idle and vaine trifling out and mispending of time needlesly , not onely by recreations , but by other worldly occasions , r whereby men many times ouer-lade themselues , with neglect of those things that doe most principally concerne them , and q which our sauiour therefore would haue them to seeke principally and in the first place , vsing the maine as a by-matter , and by-matters as the maine , as one sometime said wittily ; and s liuing rather to any end then what they should liue vnto . and thus not onely gaming and play , but t buying also and selling , and building and planting , and u eating and drinking , and * wiuing and wedding , and x husbandry and tillage may become sinnes against that iniunction of redeeming the time , when y they shall take vp the due time of other necessarie duties . and yet are both of them warrantable and good taken in their owne time . for the best workes simply are not euer to bee done ; else should euery day be a sabboth day , ( as he sometime said in an other sense ) and not any weeke day a worke day ; or if the weeke bee for worke ( i meane worldly worke ) then the whole weeke one worke-day , and no minute or moment left for any kinde of recreation ; it being a worse thing then worke , z since that a worke is the end of it , and b the end is euer more excellent then what tendeth thereunto . c no sinne indeed is euer or any where to be done : but the same good workes are not to be done at all times . d negatiue commandements binde euery where and to all times : affirmatiue precepts binde euery where and at all times ; but they binde not to euery place , nor vnto all times . the worke therefore fittest for the time is euer then the best worke ; because the best , though not simply , yet in regard of all circumstances at that instant concurring . for e the seasonable doing of each thing is a matter of much moment : since f there is a time and season for all lawfull imployments , be they serious or lusorious , ciuill or sacred . and g neither is a good action good when it is not seasonably done ; nor a meaner matter omitted without sinne in his season , though it be to tend a matter in it selfe of more moment . * it is a sinne for a man sometime not to recreate himselfe : it is not only a h sinne for him to doe a lesse good when he might and should doe a greater ; but i it is a sinne for him to be about something , though a better thing otherwise , when hee is called to tend a meaner matter : as it is sinne for a seruant to be reading on a good booke , yea on the bible it selfe , when he should be seruing in his masters supper . the apostles speech therefore cutteth not off all recreation , it being in it selfe lawfull and good , and k warranted by gods word , as that l which refresheth both body and minde , and maketh either more fit and better able to goe through with and hold out in more serious imployments , m which would otherwise oppresse either ; and that which therefore it is n no wise nor religious part for any man vtterly to neglect . it proueth losse and misse-spending of time to be sinne , as it is questionlesse o a great and a grieuous , p though too common a sinne : but it proueth not that to be sinne or euill in it selfe , wherein some men , yea or many men , misse-spend their time , albeit it be euill then to them . secondly the assumption maketh as well against other games that men may spend much time in , as against those of this kinde . such are tables and cards as well as bare dice : yea such is chesse , which some also , as q one well obserueth , haue sat continually close at , neglecting all serious affaires : neither is there any game ordinarily that taketh vp more time then it , with those that doate on it , especially where two singularly skilfull and somewhat equall concurre . for the proofe of the assumption ; it is no sound course of arguing to reason r from what may be : as to say , what a man may spend much time about without tediousnesse , or despaire of being euer ouerthrowne in , that a man doth mispend , or must needes mispend much time about . that indeed , if he will , hee may mispend much time about , but he need not , vnlesse he will : neither sinneth ▪ he if he doe not , because he might if he would . many other things there are that a man may spend time amisse in , and more then he well may ; yea wherein many doe , as in pleasant and delightfull discourse s with such friends whose company a man taketh speciall delight in and could endure to discourse all day withall ; or in t iournying abroad , and in flitting from place to place and u from house to house , and the like ; which things yet are not therefore simply euill in themselues ( i meane , x mutuall society , and iournies for pleasure ) if they be not euill vsed , though they be euill to them by whom they are so abused . to this may be annexed that which is alleadged by way of amplification in one of the former arguments , that by long sitting at this game , while men spend whole daies at it , y they impaire their bodily health and strength , and get of● the goute . an inconuenience arising from the immoderate vse of it ; ( and z such as may spring likewise from the immoderate vse of other things , though not euill in themselues : ) which as no wise , nor godly man but condemneth and abhorreth ; so none of the one will , or the other ought to condemne the thing it selfe so abused , especially where it may otherwise be well vsed , for it . § . the third euill accompanying it or occasioned by it is the feeding of couetous affections . for where is there greedier desire of gaine ? where more b cheating and cony-catching then in these games ? c yea worse are they then vsury , yea then vsurie vpon vsury : for here is increase without lone or delay of time , in an instant , and that equall all out with the maine principall : d worse then robery by the high-way side : stripping those that they eate and drinke with not of money onely , but of apparell too , euen to the ve ry shirt ; that which theeues will scarce doe . i answere in a word : all this may be holpe easily either by playing for nothing ; or if men be of that minde , that they thinke e without gaining cold gaming ; f by playing for such trifles as may be won without much losse to the looser , making choise of such to play with as we know able well to spare it , and spending presently what is so won in common betweene the winners and loosers . neither ought those euills to preiudice the lawfull and honest vse of any exercise that may easily be seuered from it . beside that this ground admitted will ouerthrow all playing , euen for victory too , as well as for gaine : since we may as well condemne , and so g some doe , the one for feeding and fostering ambitious humors , as we may the other for noursing and nourishing couetous desires : and so all gaming for either shall together go to ground ; that which seemeth ouer-harsh , and h to sauour rather of stoicall austeritie , then of christian seueritie . § . the fourth euill these games are charged with is the i wasting of wealth and of mens worldly estates , that which should sustaine and support them and theirs , and wherewith they should be helpfull and beneficiall to others . for there is no game that men spend and wast more vpon then these , at which many make away land and liuing , goods and chattels , iewels and plate , and their apparell from their backes . yea * some when they haue plaid all away , haue at length staked them selues , if they lost , to be made slaues : in so much that these games haue oft beene the very bane of great personages , and the ruine of great houses . the same answere must be giuen here , that was oft giuen before . this ariseth not from the nature of the thing itselfe : it cōmeth not frō the spring , but from the filthie chanell that the streame passeth by : it may be taken at the fountaine-head without any of this filth , and it is no more defiled to those that there take it , then if there were no such abuse or defilement at all of it . beside that on this ground might boules , and shooting , and tennis , and many other like exercises ( yea k any game ) be likewise condemned , because at such also many mispend both their time and their estates . if at these more then at those , it is because they are more vsuall and more obuious : and the difference , being but in degree , may make the one worse then the other , but must of necessitie casheere both , if it condemne either . i might well here passe by , should i not be suspected to conceal somwhat that were of some weight , what is alleadged out of lyra , that in his praeceptorie ( a little treatise of his vpon the commandements ) l , m as coueting an other mans goods greatly ; being a mightie meanes of deceit ; passing vsury ; causing lying , swearing , brauling and many idle words ; being an offence to the godly ; breaking the lawes ; mispending time ; and what not ? and that thereupon he concludeth n that such games are not to be tolerated or indured among christians . true it is that o lyra out of hostiensis nameth . circumstances , which being all , saith he , deadly sinnes make the game therefore such that is accompanied therewith , as these games oft are . and in steed of those nine he might as well , with p some others , haue reckoned vp . for so many hath hostiensis in certaine q verses that he citeth . to which also wee may adde , passing by diuers that alleadge fewer , that antoninus in his summe , and * some others out of him , raise them to an whole s alphabet of euils that vsually accompany these games , euen as many as there be aces or points on the dice : as also that some other friers finde in dice-play , as one of ours of late in the vse of the crosse , the breach of the whole decalogue , and of all the ten commaundements . these , i say , i might well passe by , as well the one as the other ; partly because in effect they bring no new matter ; and partly because these euills are equally common to all games , and doe not so much concerne the nature of this kinde of play , as containe generall abuses of all kinde , though applied more specially to these : they are the faults of the gamsters not of the games : and as one saith well of lots writing of this argument of lotery ; so say i of game , and of lots vsed in game , t the lawfull vse of them must be distinguished from the vnlawfull abuse . besides that the scope of these authors both the one and the other ( in regard whereof i may well say that they are not so sincerely cited , but forced to say what indeed they doe not ) is to condemne onely the games so vsed or rather so abused as too too commonly they are ; not to quarrell with the light and lusorious vse of a lot , nor to passe a peremptory sentence against the vse of all such games in generall , which u themselues both in the same places and else-where doe otherwise allow . let me ad but a word or two concerning that clause that to this argument is annexed ; and so i leaue it and passe to the next : the lord forbiddeth all appearance of euill ; and all occasions of euill . true it is ; x the commandements that forbid any sinne , forbid those things also that may be occasions of that sinne . but they inhibit not generally the vse of all things to all , that any doth or may take occasion of euill by . they forbid them to those to whom they are that way dangerous , not to those that may and doe vse them without danger in that kinde . and no lesse true is it , that christian men ought to y abstaine from all appearance of euill : that is , z that they are both to auoid , what they may iustly suspect to be sinfull , though they doe not euidently see it or certainely know it to be such : as also to forbeare what may make them suspected to be sinners , and to liue otherwise then either indeed they doe , or of right they ought to doe by the rules and lawes of christianity : for further then these two branches , as i take it , that precept extendeth not . but how the vse of any lot at all in game , or the vse of a lot simply in this kinde of game , should be brought within compasse of either of these two branches , i see not ; especially being so vsed as it is or may bee vsed of those that are godly and religiously disposed , and with such cautions as * hereafter shall be giuen . § . after these arguments fetched from the euills and inconueniences pretended necessarily or vsually to accompany these games , commeth the last maine argument taken from humane testimonies publike and priuate , of such as haue either in iudgement condemned , or by authoritis inhibited these kinde of games . i will endeauour to bring their arguments into some forme that wee may the better iudge of them . first therefore they seeme to reason on this manner : a that which is forbidden both by the ciuill magistrate and the spirituall gouernour , cannot be vsed without offence : but lot-games are forbidden by both : therefore they cannot be vsed without offence . the assumption is confirmed by diuers instances , which may be referred all to two heads , ciuill constitutions , and ecclesiasticall canons . the ciuill constitutions are either of the whole romane empire ; whereof some are said to be generall b forbidding the vse of those games to all generally , either in publike or priuate , by being partakers in them or spectators at them ; c amercing fourefold for the money lost in them ; d denying releife or redresse to any wronged in game ; and e fining such as entice or compell any to play . other some are speciall , f forbidding some sort of men , to wit , ecclesiasticall persons onely , the vse of them ; or g condemning some particular abuse of them onely , to wit , wheremen play away more then their abilitie will well beare . or they are positiue lawes of some particular nations ; as h of the land wee liue in ; wherein i all dicing is said to be generally forbidden ; k dicers taken punished with six daies imprisonment , l and with sitting in the stockes ; m keepers of dicing houses with three yeares , plaiers there with two yeeres imprisonment : and n of the state of geneua , wherein the very making of dice is condemned and inhibited . the ecclesiasticall canons likewise produced in this point are either generall and vniuersall , as o the canons of the apostles so commonly tearmed , inserted into p the body of the decree , q depriuing euery clergie-man giuen to dice or drunkenesse , vnlesse he reforme : according to the tenor whereof r a certaine clerke in the decretall is found deposed for being a dicer and a vsurer : and the canons of two generall councells ; s the one held at rome vnder innocent the third , forbidding clergie-men dice and huckle-bones , either to play with them , or to be present at such play ; the other t at constantinople vnder the emperour iustinian , inhibiting all in generall , as well lay-men as clerkes , to play euer after at dice , vnder paine of excommunication . or they are particular canons of nationall or prouinciall synodes , as of u a spanish councell held at eliberis ; suspending euery christian man from the lords table , that shall play at dice or tables , for a twelue-month , vpon promise of amendment to be receiued againe then : and of * two french synodes held , the one at rochel , the other at nimaux , both condemning and inhibiting the vse of these games in generall . § . for the proposition of this argument and the conclusion following from it ; as it is conceiued , it commeth not neere home to the maine point in question : if it be conceiued as it should , that whatsoeuer is forbidden by the ciuill or canon law is euill simply in it selfe , it is not true ; a thing confessed by x some before alleadged in this very particular wee now deale in . humane lawes restraine the common vse of things indifferent ; which things notwithstanding cease not to be indifferent in themselues and in their owne nature : and so make them vnlawfull so far forth as they binde , and no further . but the maine question here is , not whether the vse of a lot in game be prohibited by mans law , but whether it be inhibited by gods law or no. for many things are lawfull by gods law , that are not lawfull by mans law : as to transport such and such commodities without speciall licence , to trade and trafficke into such and such foraine parts , to eate flesh at certaine times , to bring some sorts of fish into the market for sale , and the like , which things yet are not euill simply , or in themselues . yea take the proposition as it is propounded , that whatsoeuer is by humane lawes forbidden , cannot be done without offence ; and it is not all out true neither . for how many cases are there wherein the summists and casuists both ciuilians and canonists with the schoole-men agre●● , that without iust offence giuen that may be done , which by the letter of some positiue law is vnlawfull ? or what is more common then these and the like rules in their writings ; that a wee are rather to marke the cause that moued the law-giuer to make the law , then the words of the law it selfe : that , b a law ceaseth where the reason of it ceaseth , though the letter of it doe not : that , c a law enacting something in regard of some inconueniences , bindeth not , where such inconueniences are not : that , d a reasonable cause euer excuseth a man , in case hee breake some humane law : and that e that cause is a iust and sufficient cause , for which the law-giuer would himselfe hold the party excused : that , f common equitie ought to sway both in exposition of lawes , and in exaction of things enioyned by law : that , g humane constitutions are to admit fauorable constructions : that , h he is no transgressor , that crosseth not the minde of the law-maker , though he breake the letter of the law : and lastly that , i custome interpreteth lawes : yea that k it giueth strength to them ; as on the other side that l disuse or counter-custome is a kinde of abrogation of them . let me ad that which in the present case sometime may be somewhat , what they say m of him that keepeth not a law , where it is an hard matter to keepe it , and where he should be but counted a foole if he should , that such a transgressor is in common equity excused . in some case therefore may that be done without iust cause of scandale , the doing whereof is by humane lawes inhibited . neither suppose i is there any man so extreamely censorious , that because flesh on fridaies is forbidden with vs by law , he will in that regard hold a man guiltie of sinne , for euery bit of flesh , that being in company with others , or hauing it readier at hand when hee is hungrie , he shall put into his mouth , especially not doing it of any contempt , and being one that is regardfull of the end of that law otherwise . § . for the assumption of the former argument , it would be considered , both what is forbidden , and how it is forbidden . for the former ; neither is all lotery vsed in game generally condemned : for there might bee vse of it in those games that the ciuill lawes expresly allow , ( to omit that n some good lawiers suppose a lot game to haue beene one of them ; for what they were indeed is o not certaine ) for ioyning and leading , and taking of turnes , and the like ; as there is vse oft thereof in that kinde in games allowed by our lawes ; as when in shooting by arrowes shuffled and seuered againe , men are sorted into sides , or it is decided who shall leade . neither are those games alone prohibited that consist of lot or depend thereupon , p much lesse are they reiected or condemned vpon that ground ; but all games q at tables ( within which compasse comes euen r chesse too , whatsoeuer s some say to the contrary ) which yet , bare dice onely excepted , t those authors whom i now deale with doe expresly approue ; yea u all games whatsoeuer , though * by slight and skill managed , fiue onely excepted , that are in the law there by name mentioned . againe x they condemne not these games simply as euill in themselues , which y they confesse to haue beene formerly vsed to good purpose ; but restraine the vse of them z in regard of some common abuse ; and a forbid all playing for gaine at them ; which yet at some other games b with some kinde of caution , and c at these also vpon somewhat stricter tearmes , as for somewhat to be spent priuately in common , they allow . so that it is not the games themselues that are simply condemned , but d the euill and hurtfull vsage of them , to wit , either e the immoderate and customary , or f the excessiue and expensiue vse of them ; as both by the letter of the law it selfe plainly appeareth , g the best interpreters according therewith ; and as the authors also that cite them doe themselues some of them confesse . h a man , well saith one of them , is not to be condemned , if being weakely or euill at ease he recreate himselfe by playing at hazard , so he hazard not his monies : for it is especially to be obserued , what the scope was of those lawes , that forbad such kinde of games : now that was that men should not wast their estates : to which purpose it is enacted , that no man hazard aboue a shilling : this was the scope and drift of the law , to prouide that monies might not be mispent . which if they be not , then the law is not broken . § . . for the lawes of our land how vnfitly they are alleadged to the present purpose , to wit , i to proue dice to bee euill and vtterly to bee condemned , yea or generally prohibited , cards and tables being notwithstanding allowed and approued ; may appeare by a particular surueigh both of the lawes to that end cited , as also of others that haue since in later times beene enacted . the k first law wherein dice are said to be generally forbidden , enacteth onely that all seruants of husbandrie , labourers , seruants of any artificer or victualer shall haue bow and arrowes , and vse the same on sundaies and holidaies ; and shall leaue all playing at tennis , foot-ball , quoites , dice , casting of the stone , kailes , and other such importune games . the l next act imposing a penalty of . daies imprisonment vpon all offendors against the former . the m third of them discouereth the maine scope of these acts , namely , to bring in a more frequent vse of the bow , because the defence of the land was much then by archers : and withall giueth diuers other grounds of the former prohibitions then reuiued and renued , to wit , sundry vnlawfull games as closh , kailes , boules , qeckbord &c. newly inuented , gaming houses erected and so commonly imploied ; gamesters thereby impouerished ; murthers and roberies occasioned &c. whereupon it enacteth further a penalty of twenty poundes and three yeares imprisonment against euery one that shall keepe , and of ten pounds and two yeeres imprisonment against euery one that shall haunt , any such house . the n fourth commaundeth that no seruant or labourer play at tables saue for meate and drinke : nor at any other vnlawfull game saue at christmas , and then in his masters dwelling house onely : euery one so offending to be set in the stockes , and he that suffereth it in his house to forfeit a noble at least . to which , though not alleadged , may be annexed o another act of little later date , forbidding the same persons to play at tables , tennis , closh , dice &c. saue as aboue , with the same penalties vpon persons therein delinquent imposed . and these are all , yea more then all , the lawes that are particularly cited . but because wee are referred to another work for more matter in this kind ; p let vs see also what later lawes haue enacted concerning such games , if we shall not tire out our reader with proofes so impertinent . the later lawes therefore q forbid keeping any common house , alley , or place of bouling , coiting , closh , cailes , tennis , dieing , tables , or carding for gaine , lucre and liuing , and haunting places so kept , without speciall placard expressing what games , and what persons to vse the same : as also priuate playing at tennis , tables , dice , cards , boules , closh , coiting or logeting by any artificer , husbandman , labourer , apprentice , iourneyman , seruingman &c. out of christmas , and then also any where saue in his masters house and presence : and further , playing at boules by any man at any time in open places out of his garden or orchard ; seuerall pecuniary mulcts imposed vpon the former offences : yet allowing any seruant to play at cards , dice or tables with his master , or any gentleman repairing to his house openly in his house and in his presence ; and permitting any nobleman or gentleman of a hundreth pound lands per annum to licence his seruants at his discretion to play at cards , dice , tables , boules or tennis within his house , garden or orchard , either among themselues , or with others repairing to them : r victuallers to put in recognisance not to suffer such games in their houses : and lastly s all wandring persons vsing vnlawfull games to be punished as rogues and vagabonds . by this particular recitall of the seuerall lawes that either haue beene or might further haue beene alleadged in this argument , may to any dim eye at the first view plainely appeare , that the lawes of our land rather iustifie and approue then condemnne the games questioned . for first they forbid indeed some vse of them , but withall they forbid as well bouling and coiting and tennis , and logetting , and throwing the stone : some exercises of arte and skill , some of industrie and actiuitie , or of dexteritie and agilitie ; yea bouling more strictly and more generally then either carding or dicing ; which yet no man that i know doth thereupon condemne or conclude to be vnlawfull . againe though they forbid them to be vsed by some persons in some places at some times ; yet they allow them to other persons , and those of the best note ; as also to the same persons in other places at other times . s whereby it appeareth euidently that they restraine the vse of the games onely , but condemne them not as simply euill in themselues ; yea rather that they approue them , in that they appropriate the common and ordinary vse of them to great personages ; vnlesse we will say that t the lawes licence great ones to sinne more then others , whose greatnesse rather should restraine them from any thing that is simply euill , in regard of the hurt that their euill examples may doe . the end and scope of the law is partly to reforme abuses about these games , as mispending of time and coine in common gaming houses or elsewhere ; and partly to bring into vse an other kinde of exercise in the roome of them , u which such varietie of games made the more to be neglected ; to wit , shooting in the long bow , a matter of much vse , and of great weight then in war. now for mine owne part so far am i from misliking these lawes , that , considering the great and generall abuse of the games by them prohibited , committed by such as both wast their pretiousest time , and throw away their wealth and thrift together at these exercises and the like ; i wish rather that both the lawes were yet seuerer then they are , and that those that are , were better put in execution then for the most part they be . for the french states and synodes with their canons and constitutions , hauing not seene them , i can say nothing but this to them ; that if they haue vtterly abandoned the vse of those games among them ; ( which i doubt much of ) yet neither doth that proue euery lusorious lo● simply vnlawfull , nor make the games in that regard euill vnto vs. § . for the canon-law , it condemneth dicing and tabling no otherwise then the ciuill-law doth , as the glossers and summists did before expound either : both more specially in the clergie ; because * many things that are lawfull to others , yet are not so fit for , or so well beseeming men of their rancke : in which regard the same canons and councels together with others , that forbid them the vse of these games , forbid them also x all secular imployment and trafficke , the baser sort of it especially ; y to go into any tauerne , or to eate and drinke there saue for necessitie in iourney ; to play openly at tennis ; z to use hunting and hauking ; and the l ike , ( as the statutes of our vniuersities , and the ciuill-lawes likewise restraine students of many such courses ) which things yet at this day neither are simply condemned as vnlawfull to all christians , nor are generally taxed in ministers being seasonably and soberly vsed by them , though the abuse in this kinde may be also , and no doubt is ouer-great . againe neither were the canons , it seemeth , of old very precisely kept in this kinde ; ( a neither kinde of exercise being wholy forborne by byshops and ecclesiasticall persons euen of good note otherwise ; ) b neither are they commonly vnderstood to inhibite all vse of those games that are by them condemned . the party reported to haue beene deposed for them in the decretall is said to haue beene c a common dicer , and an open vsurer : whereupon by that constitution are d all such voluptuous games condemned in clergie-men , by occasion whereof affecting a courtly kinde of cariage , they fall into dishonest and dissolute courses . but of that more anone . § . i passe to the next argument much of the same nature with the former : that which hath beene generally both by christians and heathen condemned as euill , cannot to christian men be lawfull : but dicing hath by both beene generally condemned . it cannot therefore be lawfull to christians . the answere to this argument ( to omit that it commeth not home to the maine question concerning the generall vse of lots in disport , which though all here said were granted , still standeth ) must consist in a surueigh of the particular allegations , that for proofe of the assumption are produced . * to begin with christian writers , some indeed of them condemne all vse of dice as simply vnlawfull : but those not many , nor till of late daies , as by the former discourse also may partly appeare . yea they that alleadge these testimonies themselues allow some vse of them , and such vse as the authors alleadged by them doe euen as much condemne as that vse that these themselues do disallow . for * the auncients ; to omit , that some other exercises , as f hunting and hauking , haue beene as commonly , yea are more generally and peremptorily condemned by them , which yet are confessed not to be simply euill or vnlawfull therfore in themselues : the testimonies alleadged are not past two or three beside those that were discussed in the former argument ; and those either of no weight at all , or nothing pertinent to the purpose . g cyprian , saith one , as holy a man as any other in his time , saith that euen the deuill himselfe was the first author of this harmefull inuention : in regard whereof that godly man witnesseth that it ought with the whole heart to be accursed and abhorred of vs , since wee can haue no safe or sauing trafficke with the deuill or any of his deuices . whereunto it is further added that cyprian reporteth that the deuill , saith h one , mercurie the heathens god , saith i another , hauing inuented both cards and dice , caused his owne image and the images of other idoles , to be painted on the cards ( in steed whereof we haue other pictures now vpon them ) to be adored euer by the gamesters , with a cup of wine and a kisse , at the entrance into game . a man might vpon better ground argue thus against physicke and gold-smiths worke : tertullian an auncient father , and one that k cyprian commonly called his master , saith that l the vse of hearbs for physicke , and curious working in costly mettals were inuented by euill angels to please women withall ; and that m enoch himselfe saith so in a worke of his n yet extant , whereof that authoritie in the o epistle of iude is a part : but christians may haue no dealing with the deuill or with any of his deuices : and therefore may not meddle in that kinde either with herbs or with mettals : nor christian women weare any gold about them : ( as tertullian supposing p the apostles also to speake for him thereupon there concludeth ; ) nor christian men or women vse the benefit of physicke ; as q some other of the auncients haue held . but this argument were too weake : and yet the other is far weaker ; being built vpon the testimony and authoritie of a meere counterfait author . there is a worke indeed r of that argument in the s late editions of cyprian , ( for in the t auncienter of them it is not ; ) the authour whereof , who euer he were , ( u sure cyprian he was not ; the rudenesse of the stile sheweth it to be none of his , * who for purity of latine phrase and finenesse of speech hath speciall commendation of all generally giuen him : ) telleth an idle tale in it , how that x a certaine learned man after long study inuented the game of dicing by the instinct of the deuill : and that thereupon he caused his owne picture to be drawne with the dicing tables as his inuention in his armes ( for as for cards or any image painted on them there is no one word in the booke ) to be adored by the gamesters at the beginning of their game . whereupon he tearmeth y the dicing table the diuells hunting speare : and saith that z who so plaieth at dice , doth first sacrifice to the deuill the author of that game , and polluteth his hands with diabolicall sacriledge . if any such custome were in his times , it was impious : but both the story it selfe seemeth idle and friuolous ; and the author being vncertaine the authority is of no weight . and the foolish friers , ( out of whose forge this counterfait cyprian may well seeme to haue come , first found cited by a them ) haue much idle matter in them to this purpose . b one telleth vs that hazard is the same with c astaroth ( or d astarte as the greekes speake ) the proper name of one of the principall deuils : and that e the dice are therefore the deuils altars ; and the points on them his eyes : at which men call on god and the deuill together , when they say , god and good hazard : and that those that play at them , either tables or cards , with f the idolatrous iewes , g spred a table to fortune , h putting themselues in play vpon her . i another saith that as god inuented an alphabet of . letters which make vp the bible , so the deuill hath inuented an alphabet of . k abuses , and as many points on the dice , which make vp his blacke booke or his bible . l a third telleth a long tale of a parliament held by lucifer in hell , wherein this game was agreed vpon , and a church constituted of those that follow it , whereof lucifer himselfe should be pope or chiefe head , the other deuills his gardinalls , the common dicing houses the cathedrall churches , the tauernes parish churches , and each familie a priuate chappell for the . daies in christmas ; the dice the missall or masse-booke with his . blacke letters ; and so he goeth on in his apish manner to apply all the preists masse-attire , and all the mysteries of their masse to this diuelish deuice ; as indeede well sute they may and sort the one with the other . and of the same stampe with these frierly fancies , meere poeticall fictions , are that counterfait cyprians conceipts : both the phrase and the frame of the worke bewray what the author was . § . yea but m augustine saith that the deuill inuented dice ; and that in a worke that is questionlesse his ; in his fourth booke of the city of god. it is true that those words are found in augustines index ; but with reference to a place not in augustines fourth booke of the city of god , where there is no such matter , saue that n stageplaies are by varro esteemed a part of diuine worship , and that the deuills much delighted in them ; but to a place of lewis viues his commentarie vpon augustine ; where augustine saith that o there is a society of vngodly men , who liue not after god but after man , following humane traditions and doctrines of deuills in the worship of false gods and contempt of the true god : and viues on him ; p there are learnings that deuills haue deliuered vnto men , as magicke , astronomic , and all kinde of diuination except prophesie . q plato writeth in phadrus ( a dialogue of his so intituled ) that a spirit or a deuill called theuth inuented letters , arithmetick , geometrie , astronomie , and dice , and praesented them to thamus who was then king of aegypt . r and there is no doubt saith he , but that this wrangling and cauilling logicke proceeded from some deuilish disposition : it loueth alwaies to striue so against the truth , refusing to yeeld to any that shall speake to better purpose , and by falshood reioicing to ouercome truth . augustines index therefore deceiued the authour of this argument , and made him father that on augustine which hee no where saith , but another onely on him , and that not as his owne neither , but as the report of an other . it is a fable of platoes , s whose workes are full of such poeticall fictions , though aiming euer at some morall matter . among other of that kinde he telleth a tale , and he telleth it as a tale , of one t theuth a damon , or a good spirit ( for u so they esteemed them ; in regard of their singular skill and knowledge giuing that title vnto them ) x who hauing inuented diuers arts , of speciall vse , as he deemed , to wit , of numbring and counting , and geometrie and astronomie , dice also and tables , and the vse of letters , came and presented his deuices vnto thamus then king of aegypt : and when among other of his inuentions y hee had highly commended the vse of letters and writing as a singular meanes for the encrease of wisedome and help of memory ; thamus made him answere , that it would rather proue z cleane contrarie , a meanes to make men more carelesse , while they trusted thereto , and so more forgetfull then afore ; and to make them selfe-conceited rather then soundly wise , by stuffing their braines more with variety of opinions , then with sufficiencie of matter and soundnesse of iudgement . for the thing it selfe whether it be true or false , is not greatly materiall . for , not to make stay vpon the great variety of opinions among authors concerning the first originall and inuention of these games : some referring them a to the lydians , as inuentors of the most games and sports , ( by the grammarians therefore supposed , though with small probabilitie , to haue b their vsuall appellation in latine from them ) others to the grecians , and they the most c to palamedes , ( one that helpt to furnish greece also with letters , ) onely d one kind of them e some ascribing to helen : for as for f isidores conceipt of one alea a souldier at troy , it is like the learning of his times ; and that which g some others haue of attalus king of asia , hath as little , if not lesse ground ; the inuention is far auncienter . to passe , i say , by the maine current of authors and writers crossing plato in this point , wee might as well vpon this ground condemne grammar , and astronomie , and arithmetike , and geometrie , and the vse of letters and cyphers , as of tables and dice , as diabolicall inuentions ; seeing this fable of plato referreth them all to the same originall and to the same author : as h the common vse of the heathen was to ascribe the inuention of euery art and matter of moment to some one idoll or other . chrysostome indeede ( for i will conceale nothing that may seeme ought to this purpose ) speaking in generall tearmes saith , that i play or game is not of god but of the deuill : and that k we reade that christ * wept oft , but neuer that he laughed , or so much as once smiled : yea that l none of the saints in scripture are reported euer to haue laughed , m saue o sara onely , p who is presently thereupon also checked for it . which yet , saith that reuerend father , i speake not n to abandon laughter , but to bannish loosenesse . thus chrysostome : which yet is not all out sound or true neither : for did not q abraham laugh too as well as sara ? and yet is he not taxed nor rebuked for so doing ; nor indeed was sara simply rebuked for laughing , but for doubting , yea if i may say so , for mocking : r abrahams laughter , as the auncients haue well obserued , proceeded from ioy , saraes sauoured of distrust . neither is it at all to the present purpose : for howsoeuer s some haue thought that chrysostome therein should allude to that fable of plato before rehearsed and discussed : and others haue applied that speech of his to the games here questioned ; yet in truth it is apparent that hee had an eye to t the israelites disport , which he there also mentioneth , by them vsed at the worship of the golden calfe : and that he speaketh onely ( as the sequell of his discourse plainely sheweth ) of u stage-plaies and such like as among the heathen were celebrated in honour of their idoles ; ( as a some also of the same authors themselues well obserue ) which indeed may be well tearmed a diuelish inuention both as they then vsed them , and as they are vsed at this day ; as also that graue father to the same purpose further saith , that the x deuill was the first builder and founder of theaters . and surely some good ground there was for chrysostome to fetch the pedigree of stageplaies from him , y for whose honour and at whose commaund at first they came in , who was directly and euidently honoured in them , and who z euer and anone in honour of his idoles enioyned them and called for them . but for dice and tables both plato and the counterfait cyprian speake without ground , the one professing but to tell a tale , the other pretending to relate a true story , but an idle one , and one as improbable as the other . howsoeuer i denie not , but as the apostle tearmeth some heresies a doctrines of deuils or diuelish doctrines : and viues b wrangling sophistrie ( for so i suppose his meaning is ) a diuelish deuice : so the abuse of these games , in regard of such impieties as accompanie it , may well be tearmed , as some haue tearmed it , c a diuelish inuention , and d a seruice of sathan : and our common e dicers may well be marshalled among the flocke of his followers . § . thus then haue we examined two of the fathers produced in this point , and haue found the one to be a forger and the other forged : the one a counterfait pretending to be him whom he is not ; the other hauing that fathered on him that indeede is not to be found in him . there remaineth one other onely of the auncients , though one not very auncient , and that is bernard ; f reported to write , that the godly christians at ierusalem detested the vse of these games . but let bernard speake out , and he will speake little to the point . g chesse and dice , saith he , they detest : hunting they abhorre : hauking , as the manner is , they take no delight in . and againe , h they liue altogether without wines or children , in an euangelicall , or i angelicall perfection , as at other times he tearmeth it . so that he ioyneth chesse and dice together , as k some others also doe passing the same sentence vpon either : the one whereof the author that citeth him , approueth , nor doth he vtterly condemne the other . and he saith that as well hunting and hauking as gaming are alike abhorred of them . to be briefe he speaketh of the * knights of the temple , a company of persons retired from the world and worldly things , addicted to a monkish course of life , restraining themselues from the lawfull vse of the good ordinances of god , and affecting a superstitious and more austere manner of cariage then god or his word hath tied any man vnto . their example therefore as it is no precedent to others , so it is no prejudice to any that shall swarne from the same . § . from the auncient fathers passe we on to l heathen writers . m tully , say they , obiecteth dicing to catiline and his complices : n yea when hee would spit fire in antonies face , o he laieth to his charge that he was a dicer himselfe , and his house a common receptacle of such . true indeed : tully in the sixth rancke of catilines companions placeth p dicers and adulterers , and filthy folke of all fashion : as else-where also he noteth diuers of them to haue beene q dicers and drunkards . he taxeth antonie likewise for a common r dicer and a drunkard : and s a fauourer and restorer againe of such as for such doings had beene condemned : and among other things describing his running riot and reuelling , he telleth how t by dicing and drinking and other riotous courses he had suddainely wasted and made away all those ample spoiles , that vpon pompey the greats fall had come into his hands ; his excesse being such and his prodigalitie so great , that it was able soone to consume the riches of whole realmes . who so readeth but the places shall easily see , what tully condemneth in either of them and their crew . but doth tully therefore vtterly condemne all vse of tables or dice ? nothing lesse . hee alloweth else-where the vse of them u to men wearied with other ordinary labours , or by weather restrained from other exercises abroad : * so that they dote not vpon them and so grow excessiue in them , as some doe vpon tennis and other exercises sometimes . but in more speciall manner he deemeth them very fit recreations , as x another before for sicke and weakely persons , so hee y for old men , growne vnwealdy , and past games of actiuitie . as sidonius also an auncient french bishop accordin●ly setteth z the young-men to tennis and the old-men to tables : by whose writings also , as a one writing on him well obserueth , it appeareth , that b learned men , yea and diuines too , in his time did ordinarily vse such kindes of disport : the bishop himselfe vsing also both c priuately to play with his familiar friends in his owne house as well at tennis as at tables ; and bearing the emperor theodorike also sometime company at that game ; whose ciuill and moderate and courteous demeanour at the same in one of his epistles hee thus very wittily describeth : d at afternoone houres oft hee betaketh himselfe to tables : the dice he catcheth vp nim●lie ; vieweth warily , shaketh cunningly , casteth speedily ; calleth for his chaunce merily , and expecteth it as patiently : in good casts he is silent , at euill ones hee smileth ; he is angrie with neither , hee carieth himselfe wisely in either : a good chaunce he scorneth either to feare or to make : the opportunity whereof hee refuseth when it is offered him , he letteth passe when it goeth against him : he is neither moued if he be defeated , nor vseth couine to defeate : he behaueth himselfe at game , as if he were at his weapon ; his care is all how to win . e while he is at play , he setteth aside his royall state : he inuiteth those be plaieth with , to froliknesse , and freedome , and fellow-like behauiour : to speake as i thinke , he is afraid to bee feared : in a word , he loueth to see them moued , whom he hath beaten in play , scarce beleeuing but that they plaid booty , if they be not throughly angry . and hauing told how that oft many obtaine suites at game of him by watching and taking their time ; f i my selfe , saith he , also when i haue a suite to him , am sometime luckily beaten by him , and am well content to loose my game to him , that i may gaine my suite of him . § . but to returne to our taske : g augustus , say they , got by his dicing a reproach neuer dying , euen to be counted a dissolute man : and h it was reputed a notorious vice in him who was otherwise both a very great , yea and a very good emperor ; but this infamous blot bleamished all his other great virtues . su●tonius indeed reporteth that augustus was i taxed by diuers for his common dicing ; and a rime thereupon made of him to this effect ; k at sea twise beaten , and his ships lost twise ; to win yet once , all day he plaies at dice. yet l suetonius , and so m others , seeme withall to excuse him in part , alleadging , that hee plaid simply and openly for delight alone , and that euen in his old-age too . but n he had fouler matters that bleamished his fame , some o shrewdly suspected by him , some p confessed euen by his freinds : and his fault h●rein was twofold ; partly that hee was q somewhat too profuse , and spent more at play then was meete , though r nothing to that , that some of them did , that succeeded him : and partly that he vsed game s somwhat vnseasonably , as t some other also of his successors did , in bestowing vsually that time on his sports , that other serious affaires might more iustly haue laid claime to . this was taxed in him , not the game it selfe simply . againe , u claudius , say they , was hereby especially noted to be of a dull and sottish disposition , because hee tooke so much delight in tables and dice . claudius is indeed noted to haue beene * a very serious dice-player , in so much that hee wrote a discourse of the game , and vsed to play by the way as he rode in his coach , hauing the tables so fastened to the seates , that the men might not mingle and the game be marred : whereupon also seneca in derision of him relateth how that after his decease he should be put in hell to this penance , x to take his dice vp with a box that had an hole in the botome , and so made him still loose his labour . but i finde not where his bent and study that way is made a note of his stupidity , neither see i how it should so be , ( the game vsed by him requiring y art and dexterity for the manag●●g of it ) nor if it were , were it any whit materiall to the point that is here questioned of the lawfulnesse or vnlawfulnesse of the game in it selfe . § . yea but a gobilo , or b cobilo , or c chilo , or d stilpo , or some spartan or other ( for vpon his name they cannot accord ) comming to corinth to treate of a league betweene his countrimen and them , obseruing e the corinthian gouernours ( or f the people generally ) to be commonly giuen to that game , went this way againe g without conclusion , yea or h treaty of ought ; as deeming it a matter both dishonest and dangerous to be in league and amity with such idle persons and gamesters as they . and i the king of persia , say some , k of parthia , more truely say othersome , sent demetrius king of asia golden dice for a present , thereby noting his slouth , say some , his childish lightnesse , say others , that in royall estate tended such toies . all this needeth no long answere . l the corinthian loosenesse both in that kinde and otherwise ( which no well minded man will either excuse or defend ) might well discourage a spartan of a generous and warlike disposition from proceeding in a busines of such weight as that was : though the story be scarce found in any authentike author , and the alleadgers of it vary in their reports . but take it for vndoubted , yet neither doth that proue that no lot in or about game may lawfully be vsed , which m the spartans , as well as n other greekes , vsed for the ioining of them together , that in certaine games they had for their youth , were to fight either with other ; nor that these kinds of lot games were not vsed at all in sparta , it being noted to haue been a common byword with one of their commanders , that o children vse to be co●sened with balls and dice ( or huckle-bones then vsed as dice ) and men cheated with words and oaths . for the dice that the one king is said to haue sent to the other ; the story is by them much mistaken , much at least misreported . p the dice were indeede by phraartes king of parthia sent to demetrius , who had sometime bin king of syria , and a valiant man , as the parthians well knew , hauing been q oft beaten by him ; but then , surprised by a traine , was prisoner in parthia ; where though honourably vsed , yet desirous of liberty , hauing twise attempted to breake away , and being twise brought back againe , he had these dice sent him , not to tax him of sloth , or for tending such toyes , but r to note , faith mine author , his childish inconstancy , or rather ( thinke i ) to shew him what he must wholy tend , without attempting of greater matters , vnlesse he grew weary of his life . but admit one king in derision had sent such a present to another : as we reade in s our owne stories , that the dolphin of fraunce sent a tun of paris-bals sometime to henry the fift , though without iust cause , and with no great good successe : yet would not that proue the vse of the one to be euill or vnlawfull , no more then this doth the other . it is indeede an vnseemely thing and a great disparagement for a king * to addict himselfe to either of those or any the like sports , though good and honest otherwise in themselues , t with neglect of state-busines and of serious affaires , or u of such other exercises as better beseeme his place and person ; which hath beene x a foule blemish to diuers princes and great personages , y such especially as were sprung from parents that had taken the cleane contrarie courses : in which regard z our royall soueraigne right wisely aduiseth that hopefull prince ( that then was , but , to our woe , now is not ) his sonne , leauing the ordinarie vse of dice to deboshed souldiers to play at on the drum-head , and tumbling trickes to plaiers to win their bread with , to make choise rather of riding , and tilting and hunting and the like , such exercises as best beseeme a prince and may further fit him for martiall affaires . but yet the euill practise of the former doth no more preiudice any prince that shall vse the same exercise of tennis or tables in sober and seasonable sort ; then the riotous courses of luxurious princes ought to restraine the royall entertainment of others performed vpon iust occasion , and agreeably to their estate . § . in the last place are poets produced for the condemning of dice. and poets indeed , satyrists especially , are the common scourges of the vices and abuses of their times . neither is it my purpose to be either a pandar to any sinne , or a proctor to pleade for it , to excuse or extenuate , much lesse to iustifie or acquit any abuse vsed in game : ( let my tongue first cleaue to the roofe of my mouth , nay let it rather rot to the very roote in my mouth , then that i should once attempt ought in that kinde ; ) but to consider onely of these games pared from such abuses , as men may , if they will , and i doubt not but many doe , vse them . but let vs heare what these poets say . a the poet putteth it among the common canckers that consume men and make beggars of them , dic● , wine , and women . when i first read this , i remembred indeed b a greeke epigram wherein baths , wine , and women , are ioyned together as canckers corrupting and consuming mens bodies , and making a speedy dispatch of their liues : which c some turning into latine , to mend the matter , adde withall , that these may as well proue restoratiues or preseruatiues as canckers and corrasiues , being vsed and taken as they ought . since i finde in some obscure authors somewhat neere that which is alleadged , of dice , wine , and women : which admitted for authenticall , yet doth no more enforce an absolute and generall condemnation of dice , then it doth of the other two , wine and women , that are therein ioyned therewith ; which no wise man or in his right wits will therefore vtterly condemne . and yet can there not be more said in that kinde of this one , then ( i say not poets alone , but ) the spirit of god it selfe saith , ( not to presse ought out of the d apocrypha ) of the two other , as well e of women as f of wine . g howbeit neither are therefore h either the vines in foraine parts to bee rooted all out , or all vse of wine to be wholy forbidden vs , who yet might liue well without it , because by many wine is much abused : nor are women therefore to be abandoned , or deemed i euils , though k necessaries , if many of them , by the abuse of themselues , or others abuse of them , proue as the spirit of god speaketh : or yet mariage , being l gods owne ordinance , in it selfe no lesse m helpefull , beneficiall and comfortable , then it is n holy , honest and honourable , is to be in that respect any whit the lesse regarded ; but o the vse of either limited , the abuses stript from them , as the rules both of reason and religion require . yea but another p graue author , reckoneth vp this game among those vices that ' most grieuously and easily are wont to corrupt a whole familie : q if wastfull dice the old man please , his sonne 's sicke of the same disease ; where father sitteth at cinque and sise , the childe in side-coates loues the dice. and r one of our owne poets s chaucer saith ; dicing is very mother of leasings , ( and of deceipt and cursed for swearings ; ) blasphemie of god , manslaughter , and wast also , * of battle , of naughtinesse , and other moe , it is a reproofe and contrarie to honour , u for to behold a common dicer . and euer the higher he is in estate , the more he is holden desolate . * if thou a prince doest vse hazardie , in all gouernaunce and pollicie ; he is by a common opinion , holden lesse in reputation . lords might finde other manner of play , honest enough to driue the day away . in a word x it is a wonder taking any author christian or heathen almost in a mans hands , if a man finde not something in him against dicing . here is nothing but that which i willingly yeeld to ; and indeed nothing at all to the point or the purpose . for first , doe not all those authors and all these authorities impugne and condemne z tables and dice as well as bare bones ? how is it then that the citers of them seuer these games , and allowing the one sort , alleadge these testimonies against the other sort , which equally concerne either ? againe what one of those heathen or christian writers was euer either so scrupulous or so censorious , that either of conscience he vtterly forbare all such games himselfe , or condemned them in all others besides himselfe ? themselues euidently shew what they misliked and condemned in them , ( in such places especially where they a define that more distinctly , which b in generall tearmes they deliuer else where , ) to wit , either c the immoderate vse of them , or d the wastfulnesse of expence at them ; which no man defendeth . but that is nothing to the game it selfe . for for any man to spend more time then is fit about it , or to wast himselfe and his wordly estate at it , it is no way warrantable either in that , or in any other recreation , though neuer so warrantable , allowable , yea or commendable otherwise . lastly what booke shall a man lightly lay his hand on , but he shall finde somewhat in it against drinking , as well as against dicing ? yea more by much against that then against this , if that be true that one saith , that e none euer before himselfe poet , orator , or philosopher did euer directly and professedly deale against dice. yet doth not the one prooue that all sorts of men condemne drinke : no more then doth the other that all sorts of men detest dice. to draw neere land at length : f a dicer , saith g the heathen man , the better the worse . and h if a man , saith i one of our countreymen , heare one to be a dicer , and know him not , he by and by iudgeth him to bee a light and a vaine person , and of no credit or account . and no maruell . for to be a dicer importeth an habite , a profession , a practise , a trade : and to make a trade or a practise , or a mans liuing of any recreation is not commendable , though the recreation it selfe be such . but it is one thing to play at dice or cards , and another thing to be a dicer or a carder : as it is one thing to drinke wine , and an other thing to be a k wine-drinker , or as wee vse to say , a l wine-bibber . in a word as m they are not all courtiers that liue in the court ( as we commonly take n courtiers in no very good sense , o princes palaces are so much abused ) so p they are not all dicers or carders that at any time vse cards or dice , but such onely as q make a gaine or r a common trade of them ; which to doe is most base , and a course not by christians onely but by heathens also , indeede generally condemned . to conclude for this argument , i condemne willingly as much as any of the authors produced do : but no one of them all condemne that which they doe that alleadge them , and therefore they nothing at all concerne that for which they alleadge them . yea to retort the argument applied to the present purpose . were this probleme propounded , not whether it were lawfull for men to vse dice ; but whether it were not as lawfull for children to play at euen and od , as at chery-pit , or at heads and points as at push-pin , or at crosse and pile as at spain-counter ; i suppose there is none of the authors formerly alleadged either heathen or christian , but would iudge it to be a question moued onely in iest , and scarce worthy to be answered in good earnest . and yet is it not made a question onely whether such childrens sports be lawfull , but it is put out of question that they are vtterly vnlawfull , by those that condemne simply all lusorie lots , whom we deale with principally in this point . who had therefore need to see to it , that the grounds be good and sure which they build vpon in condemning of that which scarce any heathen or christian euer made scruple of before them . § . but yet there is somewhat further pressed and enforced vpon this last ground : for first , say some , s all things of euill report are to be banished and abolished . but t cards and dice , as appeareth , are things of euill report : and therefore ought among christians to be vtterly abandoned . i answere : the immoderate vse or abuse of them is of euill report , u the moderate and sober vse of them is not . * to be a tobacconist or a common tobacco-taker is a matter of no great good report : yet is not the seasonable and profitable vse of it in that regard therefore to be vtterly abandoned and abolished : nor those reuerend diuines , that , beside others , finde benefit by it , to be restrained of their christian libertie in that kinde . secondly , x we shall confirme others , that abuse them , by our vse of them . wee ought indeede to be wary that wee giue as little aduantage that way as may be . but by a discreete and moderate vsage of them we shall rather teach them how they may vse that well , which they will hardly be wholy weaned from ; and shall make it plainely appeare , that y the faults pretended are not the things but the mens , z not in the creature it selfe vsed , but in mans corruption abusing it . thirdly , a it cannot but giue scandale to those that condemne these games both within the church and without it : which b in things indifferent ought not to be done . 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 c it is not good to doe ought whereby a weake brother may be offended ; yea d to doe ought with offence it is euill . and therefore e men 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 , f ought 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 . § . yea but lastly , g this difference among the learned cannot but make men doubt , and h to vse them doubtingly is a sinne . 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 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 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 . secondly , where a man findeth sure ground for the one side , which hee therefore sticketh close vnto . 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 i troopes of the auncients haue condemned second mariages , which yet no diuine , or other that i know , maketh any doubt of at this day ? how k many of them haue held , that a man that had beene twise maried , was by l the 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 was there not much difference , and that with eager opposition about the same point m betweene 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 . thirdly , generall faith may stand with some kinde of doubting , as n speciall faith may stand with some kinde of wauering . o neither 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 , p he that doubteth is condemned , because hee doth not , what he doth , of faith : and whatsoeuer is not of faith , is sinne . q a 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 r a 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 s in 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 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 t a 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 u it 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 . lastly * if any man want good ground for the vse of them , or haue iust cause of doubt , hee were best to forbeare them , x till 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 . chap. viii . of cautions to be obserued in the vse of lusorious lots . § . 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 . lusorious lots therefore , as all other recreations , are to be vsed soberly , seasonably , ingenuously , inoftensiuely , prudently , and religiously . first , i say , soberly and moderately , and to this purpose a the holy ghost hath commended vnto vs christian sobrietle and temperance as a principall virtue , yea as b a nurse and a staffe of godlinesse and righteousnesse ; c which consisteth in a sparing , a d moderate 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 nature haue discerned ; that there is e a measure and f a golden meane to be obserued in all things ; that g there are certaine bounds and limites of them euen in nature prescribed , which when men transgresse they swarue from the right vse of them ; and h that euen i the 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 k in 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 . 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 , l the leiue long day , yea some m both day and night too , at game : an euill practise , yet too too common in most places among vs , ( by n a reuerend prelate , besides others , publikely heretofore complained of ) especially at the vsuall solemnitie of our sauiours natiuitie : at which time , o as the heathen in their saturnalia , held p much 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 q carying 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 r the preacher and practiser of sobrietie and temperance . as the apostle speaketh , s my brethren , these things ought not so to be . though t heathen haue walked thus that were ignorant of god ; yet u we 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 * sauce or x 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 y esaies daies ; and in z noahs 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 athenians that applied themselues to nought else but to heare or tell newes . and surely as it is preposterous diet to vse more sauce then meate , and to cloy the stomacke with that which should whet vp the appetite : so it 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 . the rule therefore is here that game is to be vsed as an extraordinary refreshing , not as an ordinary imployment : a as 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 b to study , e we must play but a little : delights of this kinde being well compared vnto c hony , d with the fingers tip to be taken rather then with the whole hand . § . 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 f we 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 . in which regard is such play by reuerend diuines iustly condemned , g wherein 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 h not so much play as cast their wealth away at them , playing night and day for gold and siluer , and iewels and plate ; and i souldiers 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 k aboue a shilling a game , though he be of good abilitie , or a far lesse summe if he be of meaner estate , l that the looser may sustain● no notable losse . and m our 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 n he ought to releiue ( but by this meanes disableth himselfe so to doe ) and o whose necessitie giueth them a right to his wealth : it is to rob his familie , p which he ought to maintaine , and q which 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 , r he that robbeth father or mother , and saith it is no sin , is s cosen-german 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 t 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 which u his life may be no better , yea becommeth many times * more bitter , then death . 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 their 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 x pharaos leane kine when they had eaten vp the fat ones , y neuer 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 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 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 along 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 . others therefore allow it , as the ciuill law doth , in some cases b for 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 c he made a feast like a king. and as d by 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 . for mine owne part , i approue the iudgement of that reuerend diuine who thus determineth this doubt ; e when 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 f others , that it is not vnlawful . 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 . § . and thus may we keepe within compasse for the measure or quantitie both of time and expence . now for 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 , g they either h sleepe 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 i a man may be drunke as well without wine as 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 k as drunke with it ; and l some sorts of mirth and m musicke 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 . as therefore it is well aduised by one , that n men 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 o worldly cares , so p bodily 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 . in this kind especially q to exceede is the rather discommendable , because the businesse it selfe ( if it may be so tearmed ) is but light , being but matter of recreation and ordinary delight : and it is r no lesse an imputation for a man to be ouer serious in trifling matters , then to trifle in serious and weightie affaires . the rule then is here that s disports be vsed sportingly : so as we be t content 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 . § . secondly recreations are to be vsed as soberly , so seasonably . for u there 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 , x that is euill , that is good otherwise . 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 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 themselues and theirs . in which regard was not that parties course commendable that saith , y hee 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 to make vs fitter for them , and better able to go through with them . z as peace is the end of warre ; and peace is aimed at in warre ; so a is busines the end of recreation , a it 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 b we 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 . c our vacant time onely is allowed for disport : 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 . secondly , when they should be tending the holy things of god either in publike or priuate . and thus d is it a sinne to follow game on the sabbath , as e the iewes vsed to doe , and doe yet to this day both on their sabbaths and solemne feasts , and as the popish sort are noted ordinarily to solemnize their festiuals . for this is not f to sanctifie or consecrate the sabbath as holy to the lord. the sabbath indeed is a day of rest , but g of holy rest ; of rest not to worldly recreations but to heauenly meditations , of 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 h on some more serious affaires , according to that which one of the auncients well say , that i it 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 . yea and those also that on other daies wast that time this way , which they ought to spend either in their owne priuate and personall deuotions , or in instruction of their families and performance of holy duties with them , are not herein to be iustified no more then the former : the one turneth it to sinne as well as the other , in neglecting of that duty for the following of their owne pleasure , that k god himselfe hath enioyned them , and will one day require of them . so that the rule is here , that that time alone may be spent in play , which wee haue free from other , serious and religious , affaires . § . thirdly , recreation must be vsed ingenuously , freely and liberally : l not with any greedy desire of lucre and gaine . for recreation is no trade or course of life , for a man to make a liuing of or to liue by : as m it is not playing , but spending when men wast themselues that way : so n it is not playing with , but preying vpon those wee seeme to play with , when by such courses we pill them and make a spoile of them . it is to alter the very nature of the thing it selfe , to make a trade and a trafficke of disport and pastime ; to make not a lusorious , but a serious l●t of it ; yea more then a serious , o a sad and an heauie lot ( as it oft falleth out ) of that p which should be meerely for recreation and delight . thou makest thy selfe both a sinner , whosoeuer thou art , in so doing , by taking that from thy brother , that neither he ought to part with , nor thou to receiue ; and a partner also with him in his sinne , whereby he mispendeth , or hazardeth the mispending of that , which he ought otherwise to imploy . but it is not lawfull at all then , may some say , for a man to receiue any gaine , or liue in any wise by game ? i answer in some kind , and in some case it may , and that either ordinarily or extraordinarily . ordinarily those may be said to liue lawfully by game , whose trades & professions are imployed in whole or in part in making , prouiding , selling , & vttering such instruments or other furniture as are vsed commonly in game , as bowyers , and fletchers , and turners , and dice-caruers , and card-makers , and haberdashers of small wares : for if the games themselues be lawfull , q the callings are not vnlawfull whereby men are set on worke to prouide necessaries for the same , which could not otherwise so commonly , or so conueniently be had . extraordinarily a man may sometime also by the game it selfe receiue gaine ; as thus : suppose a man of good wealth either being euill at ease or otherwise desirous to recreate himselfe , calleth in a poore man from his trade or his worke that he is otherwise imployed in , to accompanie him in his game , which he cannot vse without companie ; it is not vnlawfull for the poore man so accompanying the rich , to receiue some gaine from him , as a reward of his imployment with him , and in liew of that losse , which he sustaineth by intermitting of his owne worke . but among equals , or others ordinarily , that play togither for mutuall recreation and delight , for the one to enrich , or to desire to enrich himselfe by the others damage and losse , r it is a note of a base and an illiberall disposition , and against the nature of disport , which ought to be free . the rule then is here , that s play be vsed as play ; for pleasure , not for profit ; for game not for gaine : and as no man therefore ought to wast his pretious time or his estate thereat , and to buy his recreation at so deare a rate as were the expence and losse of either ; so neither ought any man to seeke or desire by play to encrease or aduance his estate , or to make a prey and a spoile of him that he plaieth with . § . fourthly recreation must be vsed inoffensiuely , or t without offence . for if u in all things regard is to be had hereunto , then in recreation also among the rest : if * in eating and drinking matters of more and greater necessitie , then much more in things lighter and of lesse weight , as being matter of meere delight onely , which may otherwaies also well be had . now the offence that may be giuen by game is either generall or speciall ; publike or priuate ; in regard of our superiours or in regard of our equals . publike offence may be giuen to the lawes and state we liue vnder by common vse of x such games as are by the law made vnlawfull . y for howsoeuer it be true indeed that positiue lawes , as they are such , doe not simply binde the conscience , nor alter the nature of things lawfull and indifferent in themselues ; yet z may men by the breach of them become guiltie of sinne in gods sight , where they restraine for good and wholesome ends the vse of things euen indifferent , partly through contempt of supreame authoritie enacting them ; and partly also through hindrance of the publike vtilitie aimed at in them : which is either of them seuerally , ( much more both of them iointly ) sufficient to make a man stand guilty of sin against god. the like is to be said of those that liue in such churches where the vse of some particular games is held vnlawfull or inhibited ; a euery one being bound b for peace and quietnes sake to conforme himselfe in things indifferent to the church hee liueth in . as also of those that liue vnder the ministery of such pastors as are of a contrarie iudgement in this point : the apostle requiring christian men not to c obey them onely , but to yeeld vnto them that haue the ouer sight of them , and that watch ouer them for their soules safetie ; that is , not onely to be ruled by them for necessarie duties , and such as they shall be able to conuince them of by the euidence of gods word ; but to be ouer ruled also by them in matters of indifferencie , when they shall deeme somewhat vnlawfull that may well be forborne , though either the grounds of such iudgement of theirs be insufficient , or their people be not throughly conuinced of the same . neither ought children or seruants to take liberty to themselues for the vse of such games , as their parents or masters vnder whose gouernment they are , shall thinke good to restraine and to inhibite in their houses ; where the law both of d god and man hath giuen them a power of commaund : the breach whereof therefore may cause guilt of sinne euen in gods sight . so that the rule here is , that men be content to bee restrained in matter of game for the ordinarie vse of it , by the church and state they liue in , by the pastor they liue vnder , or by the master they serue with . now as offence may be giuen publikely or generally to those , that we liue vnder or among , so may offence be giuen also to those , that wee conuerse with in priuate . for which cause therefore are these games to be forborne in some cases in regard of our brethren , that either making scruple and doubt of them , or being perswaded in iudgement of the vnlawfulnesse of them , may there-through either offend with vs , or be offended at vs. for e that is not indifferent , that is done with offence : since f wee ought not vnnecessarily to giue offence vnto any ; but g to seeke to please others as well as our selues , and that now and then euen h with displeasing of our selues ; doing that therein for them , that i christ once did for vs. and therefore , k it is not good , saith the apostle , to eate flesh or drinke wine , or to do ought whereby thy brother may stumble , or be offended , or be weakned . and vndoubtedly , if l it be euill for a man , when he eateth with offence ; then it is no lesse euill to him , when he gameth with offence . now in this kinde we may offend two waies . first when we cause others to sinne , and so to offend with vs , not by partaking with vs in sinne , but by partaking with vs in that , which though it be no sinne in it selfe , yet m is it a sinne vnto them , because they hold it to be such . for n to him that holdeth a thing to be vncleane , to him it is vncleane ; and him therefore o it de●ileth in the doing of it or dealing with it . p whereas then by thy practise thou encouragest such an one to doe the like to that thou doest , as is vnresolued in the point , thou laiest a stumbling blocke before him , who either q for dimnesse of sight discerneth it not , or r for weaknes of limme auoideth it not , and so by occasion of thy default stumbleth and falleth . secondly when we cause others to be offended at vs , and to thinke euill of vs , as being such as make no conscience of our courses ; because we vse that which they supposing to be sinne , suppose withall that we cannot but see to be sinne . for s it is the common guise of most men to thinke that euery one should see presently what themselues once apprehend . to giue offence therefore in this case in this kinde , it is a wrong to our selues , in causing others though iniustly and vndeseruedly to thinke euill of vs , and t making our commodity and christian liberty to be euill spoken of . a thing not to be lightly regarded of vs , what other , our brethren especially shall thinke of , or speake by vs : since u a good name is , as the holy ghost saith , better then a good ointment ; and * a good report desireable aboue riches and much treasure . yea considering that x the efficacie of the agent consisteth much in the disposition of the patient : and that it is hard therefore , as a y worthy diuine of ours well obserueth , for a man euer to doe good on others , vnlesse he be reputed good himselfe : wee haue great cause euen in this regard also to be wary and carefull z as well of keeping our credit good with men , as our conscience cleare to god , as well our name and fame vnstained in regard of the one , as our hearts and hands vntainted in regard of the other . otherwise , if relying wholy vpon the one we grow carelesse of the other , wee shall in so doing deale , not only cruelly and vncharitably as concerning our brethren , but vnwisely also and inconsiderately as concerning our selues . it is a wrong therefore to thy selfe , in that a thou causest thy selfe to be euill thought of without cause : it is a wrong to thy brother , in that b thou giuest him occasion to offend in misiudging of thee . it is a sinne c against charity ; for it is a breach of charitie to do that needlesly that may vex thy weake brothers minde ; d against peace and concord , giuing occasion of vaine and needelesse disagreement ; yea euen against piety too ; for e in offending thy weake brother thou sinnest against christ ; in occasioning him to stumble and fall , ( so much as in thee lieth ) f thou destroiest him that christ died for . and therefore where thou findest that thy liberty doth or may in likelihood offend , there g for thine owne sake , for h thy brothers sake , for i his weaknesse sake , for k christ thy sauiours sake forbeare : l hold thy faith within thy selfe ; keepe thy knowledge to thy selfe ; and say with m the apostle , if cards or tables offend my brother , i will neuer play at them while the world standeth , that i may not offend him . the rule here is in a word , that it is not lawfull to play needlesly before or with those that hold such games vnlawfull , and who it is likely will in that regard take occasion of offense at it . § . fiftly our recreations are to be vsed prudently and prouidently in regard of our selues , as well as inoffensiuely in regard of others : it being a point of spirituall wisedome therefore , to forbeare the vse of such games either in whole or in part , as either may be , or we haue found to be , occasions of sinne to vs. for as n the former made them inconuenient , so o this maketh them vnexpedient , when they may , and so far forth as they may , endanger vs by sinne . in part they are to bee forborne in some cases , when not the game it selfe , but the manner of it ( which yet may be reformed by vs ) occasioneth the euill . where commeth to bee condemned againe that eagernesse in game , that wee spake of before , that playing for great summes , not in regard of it selfe alone , and the losse that it bringeth with it ; but further also in regard of those p grieuous abuses and enormities that it vsually occasioneth men to break forth into . for let men say what they will , that it is all one to them whether they win or loose , ( as q a reuerend prelate of ours yet liuing , whose words i oft willingly vse in this argument , well saith , ) in such profusion of substance , as the losse cannot but pinch , so mens passions cannot but bee moued , and a troope of wretched sinnes commonly ensueth , swearing , for swearing , cursing , banning , defying , heart-burning , quarelling , fighting , spilling of blood , vnsupportable sorowes of heart , cursed despaire , selfe-executions , weedes able to blemish and disgrace the lawfullest recreation that is ▪ wheresoeuer they be found , as * the harpies defiled the cleanest meates . againe in some cases these games are in this regard wholy to be forborne . for where a man shall finde his owne disposition to be such as he cannot vse them at all ordinarily without much distemper , that he cannot containe himselfe when the cards or dice go against him , but that hee is ready to breake out into prophane and bad language ; or that he cannot endure to be beaten at play without wrath and vexation and disquiet of minde ; or though he can at sometime with somewhat adoe suppresse his vnruly passions and perturbations in this kinde , yet that ordinarily and vsually hee is ouertaken on these occasions , and in danger therefore to be ensnared and entangled that way ; there it is best for a man r to take the safer side , and as s iob made a couenant with his eyes , so to make a couenant with his hands not to handle cards or dice , which the rule of inexpediencie here striketh out of his hands . yea by the former rule for a man to ioyne in play with those whom he knoweth to be such is no lesse euill vnto him , then it were to vse it in the like case himselfe . the rule then here is that we vse not these games vnlesse we can rest quiet and content with the euent of them : and againe , if we can , that we doe so vse them , that we may not be tempted to disquiet and discontent thereupon . agreeable whereunto are those golden rules of our gratious soueraigne concerning play to his sonne ; t first ere ye play , consider ye doe it onely for your recreation , and resolue to hazard the losse of all that ye play ; and next , for that cause play no more then you care to cast among pages : otherwise if you cannot keepe these rules , my counsell is that all-vtterly yee abstaine from these plaies : for neither a mad passion for losse , nor falshood vsed for desire of gaine can be called play ; § . sixtly and lastly these recreations are to be vsed reuerently and religiously , that is , with such due reuerence and regard of gods maiesty , and of his presence and prouidence , as the nature of the busines that we are about doth either exact or admit . for christian men are to doe all things whatsoeuer u to the glory of god , and * in the name of christ iesus , x with thanksgiuing vnto god : and all their actions are to be y sanctified vnto them by the word and by praier . now this caueat excludeth two extreames , prophanesse and presumptuousnes . first prophanesse , that we behaue not our selues in play prophanely and vngodlily : that we so play , that we shut not god out at doores ; so play that we z make not the deuill our play-fellow : remembring that wee play in gods presence , as well as pray in gods presence ; and that there is a prouidence of god watching ouer vs as well while we play , as while wee sleepe ; yea that by his goodnesse wee haue freedome and libertie as well for our sports and pleasures and lawfull delights , as for other our sager and more serious affaires : which are therefore as well the one as the other to be vsed with acknowledgement of gods mercy and goodnesse , and of his gratious prouidence , whereby we enioy them , with freedome and liberty for them , not to the dishonour of him , from whom we haue the free vse of them . secondly it excludeth presumptuousnes ; that howsoeuer we haue an eie vnto and take notice of gods prouidence thus in generall , yet we take heed how we attempt to draw downe or call in his immediate prouidence or speciall presence in play to stickle betweene vs and those we play with . a as that we be not so grosse ( to vse againe the words of that worthy prelate ) on the one side as to make fortune our goddesse , as assigning good or euill lucke vnto her ; so that we be not so saucie on the other side , as to call gods maiestie from heauen ( to guide our game , or to further our play , or ) to determine our doubts : for we looke not so high in such friuolous and gamesome quarells , but as we carelesly vndertake them , so we follow them as lightly , and end them as merily . and therefore to say , as some vse , in play ; god send mee such a card , or such a chaunce of the dice , or , i pray god i may win this or that game , is too saucie and malapert behauiour for any . but , will some say , may not a man lawfully pray for whatsoeuer he may wish or desire ? or b are not all our actions to be sanctified by praier ? as was formerly said . i answere : true it is that euery action of a christian man is to be sanctified by praier either generall or speciall , but not euery action with euery sort and manner of petition or praier . a man may pray for his recreations , that he may cary himselfe c soberly and without offence in them , and that euen by them he may be the better fitted for better things : and such praier is sufficient to sanctifie them to him conceiued either in generall or in speciall , as he findeth and feeleth his heart affected , and as occasions and circumstances either admit or require it . this then in game ought to be a mans generall desire , which he may also by praier lawfully impart to god , if hee please . beside which other againe more particular desires a man may haue also in game , as to win rather then to loose , to ouercome rather then to bee conquered ; neither are such desires euill , so they be moderate ; ( for they are idle and friuolous , yea dangerous where they grow excessiue and immoderate , being other then befitteth the nature of that which they concerne ) yet are they not such as it is seemely to acquaint god withall . for the better conceiuing whereof consider we thus much : that d euery desire is not by and by a praier ; albeit euery praier ordinarily import some desire ; neither is euery lawfull desire a fit matter for praier . for prayer is a wish or desire of the heart directed vnto god. but many things we desire and may lawfully desire , which yet are not matters of that moment as may be fit to acquaint god in particular with our desire of them , or to direct our petitions in speciall manner to him for them ; much lesse to expect or require at gods hand any speciall worke or helpe of his for the effecting of them . and of this kinde are those latter sort of desires ; of which to say therefore in game , i pray god i may win , or , i would to god i might haue such a card , or such a cast , is too too much presumptuousnes , and will not well stand with that reuerent respect that each one of vs oweth to gods maiestie . the rule then is here , that as we exclude not gods presence inplay ; so we call not in his prouidence to further our play . it is one thing to play before the prince and in his presence , an other thing e to call him in to stickle betweene vs at some question about a measuring cast : so it is one thing to play as before god and in his presence ; and another thing it is to make god our play-fellow , or to call him in to help and further our game , that which a christian man may not doe . § . and these be the cautions that i haue thought good to propound for the limiting and rectifying of the vse of these games : which cautions , i confesse , the most of them are such , as concerne game in generall , ( f of which as well as of more serious and sad matters either ciuill or sacred , account also must be giuen vnto god ) and in that regard are not so proper and peculiar to this particular kinde of lot. yet i supposed it not amisse to point at them , and in some sort also to presse them : partly that i might not be taxed and censured as a pleader for sin and such abuses as are common as well in these game as in other , by meanes whereof those that condemne all lots vsed in game simply are wont to take occasion to make them in generall more odious : and partly also that no prophane person that abuseth any of these or other the like games , might be able to take any colour of aduantage by ought that hath beene spoken of the lawfulnesse of the games themselues in themselues simply considered , to iustifie his owne abuse of them in mispending his time , or wasting his estate at them , or otherwise inconsiderately and irreligiously abusing them : which it may be some would haue done , had i beene silent in this part , and propounded such cautions onely as the nature of the lot it selfe might seeme to require . yea but , will some say , had it not beene much better to haue passed ouer all this with silence , knowing your iudgement in this point to be such as differeth from diuers very reuerend and religious ? or is it not in this case , as g one sometime said of images , an easier matter wholy to take away the vse of them , then to keepe them free from abuse ? hereunto i answere : first , these abuses are common to all kinde of game : they accompany other games as well as these in those that be euill minded and prophanely disposed . and the like therefore in that regard may be said either of all other games , or of any other particular game , at least in ordinarie vse . secondly , it is true indeede , that where the vse and the abuse of a thing are so enwrapped and entangled together , that they cannot be easily seuered the one from the other , there the vse of the thing it selfe , if it be vnnecessarie otherwise , would wholy be abandoned . but in these games the vse and the abuse may , for the most part , ( some speciall dispositions onely excepted , ) by those that desire to walke in the feare of god , easily be seuered . for as for those that make no conscience of their courses , they will not be disswaded from them , though it be neuer so euidently discouered vnto them in what manner they abuse them , and by their abuse of them make that euill and vnlawfull to themselues , that otherwise were not such in it selfe . and for those that feare god , they may with ease as well rectifie and sanctifie these lusorious lots to themselues , as they may any other games of the like vse , and as easily seuer them from such abuses as are commonly committed in them , as they may other disports , as draughts , and boules and the like , that are commonly vsed and generally allowed . thirdly , though many godly dissent , yet , i am sure , many , and , i suppose , more by many , both reuerend and religious concurre . and the truth is needfull to be knowne , especially concerning matters in common practise , that men may haue whereby to informe themselues aright . and lastly , though the mindes and iudgements of others were not knowne ; yet were not a truth to be concealed , because some few godly haue denied or opposed it , and none publikely by writing haue contradicted them in it , especially being a point , very needfull to be knowne . § . for my selfe , i was at first the rather induced to deliuer my iudgement in the point the more largely ( hauing entred into this discourse of lots in generall by pursuite of h that scripture that then i dealt with , though far then from any purpose to publish ought of this argument ) vpon these considerations . first i considered that i there is a fault as well in streightning as in widening of gods way ; and a subtiltie of satan as well in the one as in the other . for * in the one he doth as a iugler that by putting a paire of false spectacles on a mans nose maketh the bridge seeme broader then indeed it is , that he is to go ouer , that so he may without feare step aside and fall in ; and so he dealeth with the dissolute : in the other he doth as a magitian that sheweth a man the bridge that he is to passe , through a false glasse of an other kinde , that representeth it as narrow as the edge of a rapier or the point of a needle , that so hee may terrifie him from attempting to go ouer it ; and thus dealeth hee with those that be ouer-timerous and full of scruple . and that it is not good therefore by possessing of men's mindes with vnnecessarie scruples , either to discourage those that be comming on to some loue and liking of the good waies of god , or k to cast those that are already come on into snares of mens knitting , l tying them in stricter and streiter bonds then god himselfe hath done , and making more things vnlawfull then the word of god hath made . yea that it is in truth a spice and a branch of m superstition , as well for a man to suspect that those things displease god ▪ which indeed doe not , as for a man to suppose that the creature can do that which indeed it cannot do . secondly , i considered that many ( as i am verily perswaded ) truly fearing god , and sincerely religious , haue vsed and doe commonly vse these games ; and besides , that many well affected are and haue beene constrained in regard of scruple in this kinde , to straine themselues to some inconueniences by the refusall of them , when by those whom they haue had dependance vpon , or familiaritie withall , they haue beene vrged occasionally thereunto . it seemed fit and needfull therefore to be knowne , what ground and warrant both the one had , and the other might haue for the vse of them ; which were i not vpon due and diligent discussion , and that not of late only , vndoubtedly perswaded to be sound and firme , farre should it haue beene from me euer to haue opened my mouth in this argument . thirdly , i considered that the arguments and grounds whereupon these games are condemned , haue made many stagger in the necessary vse of serious ciuill lots , which by occasion of bargaines bought in common betweene them and others , they are enforced oft to vse , but haue doubted whether they might lawfully giue consent vnto or no. that which was indeed the first occasion of my searching and sifting out more narowly the nature of lots in generall . and certaine it is , admit we the principall arguments vsed against this kinde of l●ts for good , and we vtterly ouerthrow all kinde of l●ts whatsoeuer . fourthly , i considered the great offence and scandall that is taken by diuers of contrary iudgement against those that vse these games , though neuer so soberly and seasonably , as they suppose , on good ground : a meanes oft of much heart-burning and of breach of christian affection , yea of n peremptorie , vncharitable and vnchristian censuring either other : such being commonly our corruption , and the naturall disposition of the most , that diuersitie of iudgment , especially manifested by practise , breedeth alienation of affection , though indeede o it ought not so to doe . considering therefore that these games can hardly be wholly remoued , being so common , so generall , so vsuall with the most euery where , i supposed it would not be vnfit to assay , if by discouerie of the ground of them , such scandall and offence might be staied , and christian concord and amitie in part procured and maintained betweene such as were before diuersly minded in this matter ; so many of them at least as might heare and apprehend the force and weight of the former arguments , and be brought to see the inualiditie and insufficiencie of their owne grounds against them . wherein what i haue done ( mine endeuour hath beene to doe it ) let the iudicious and vnpartiall whosoeuer , be iudges . to draw to a conclusion , i could wish in this case , as p the apostle doth in some other cases , that euery one were affected in this point as q my selfe : to wit , that albeit in iudgement they be rightly informed of the truth concerning the lawfulnesse of these games in themselues , yet that in godly discretion ( which i wish yet * without preiudice to any that vse them as they ought ) they would rather abandon them and forbeare the vse of them ; considering the too ▪ too common and ordinary abuse of them , and that many , it may be , among whom they liue , may remaine vnresolued and vnsatisfied concerning the lawfulnesse of them . but because r this is rather matter of wish then of hope , my second suit shall be the same with that which the apostle maketh in the like case , to either side ; s let not him that plaieth , contemne him that plaieth not ; nor let him that plaieth not , condemne him that plaieth . for , t why contemnest thou thy brother ? may i well say to the one : and , why condemnest thou thy brother ? may i as well say to the other . why contemnest thou thy brother as too strict and strait-laced for forbearing of that thing , which he maketh scruple and doubt of , and hath no necessitie to doe ? and * why on the other side condemnest thou thy brother as too dissolute and loose girt , for the doing of that , which he hath sufficient ground and warrant for out of gods word ? and to both sides say i , ( and would to god i might with both sides preuaile not for this alone , but for all other controuersies afoot among vs at this present ) u let vs follow those things that may further peace ; and x seeke after the truth either of vs in loue : ready to yeeld with y apollos to any , be he neuer so meane , that being otherwise minded then wee are , shall be able more throughly to instruct vs in ought that wee were not so fully informed of before . chap. x. of extraordinary or diuinatory lots . § . hitherto haue we considered of the former sort of lots , which we tearme ordinary , be they serious or lusorious , because the vse of them requireth but an ordinary power onely , for the effecting of that whereunto they are imployed ; which we haue shewed to be lawfull , if they be lawfully vsed . we are now to consider of the latter sort of them , which we tearme extraordinary , and are by most diuines commonly called a diuinatory lots . extraordinary lots therefore are such as require an extraordinarie power and prouidence , for the disposing and directing of them or the euent of them , in regard of those things whereunto they are applied . because it is not in the power of those that vse them , or in the nature of the lot it selfe simply considered , to effect that thereby necessarily , whereunto it is imployed . and herein consisteth the maine difference betweene these lots and the former , ( which being not considered hath bred much confusion , and occasioned such diuersitie of opinion among authors in this argument ) that in the former lots there is nothing necessarily required , but what is in the naturall power of the creatures vsing them and vsed in them to effect ; it being in the naturall power of the one to fall this or that way , and of the other vpon mutuall consent thereby to determine of such matters as are in their power : whereas in these latter lots , which wee come now to consider of , it is not at all in the naturall power either of the persons vsing them or of the creatures vsed in them , to effect necessarily that whereunto they are vsed ; but some other secret worke , either diuine or diabolicall , is of necessitie thereunto required . and these are those that are most commonly tearmed diuinatorie lots ; vnder which head may we well comprehend also those that they call b consultorie ; being vsed , as the former for diuision and distribution , so these for diuination , and consultation by way of diuination : the former were meere diuiding or deciding , these are also diuining lots ; those meerely ciuill , these either sacrilegious or sacred . § . now these lots extraordinarie are vsed for two ends ; either for the discouery of some hidden matter past , or present ; or for the presaging and foretelling of some future euent . of either sort we haue examples great , and more then good , store , both in holy writ , and in prophane writers , beside the daily practise of many as well among vs as else-where . in holy writ wee finde that they haue sometime beene vsed for the discouery of some hidden truth in things present or past , and that either in matter of distribution , or of retribution ; of office or of iustice . in the former case they haue beene vsed to discouer and make knowne , whom god deemeth fittest , or hath secretly fore-assigned to some place or estate . and herein is the difference betweene the former vsed ordinarily in election of officers and disposition of offices , and the vse of those in these cases that now we entreate of ; that in the former it being in the power of the parties choosing to chuse where they list and like best , they agree to make their election by lot , and there is nothing else required of the lot , but to light vpon any one of those that are by them propounded ; whereas as in these latter it is not wholy in their power , but either there is required the further consent of some other whose good-will they are vncertaine of and seeke to know it by lot , or the choise is to be made by gods speciall appointment , whose secret will and purpose they desire by this meanes to discouer . examples we haue in scripture of lots vsed on this manner in matter of mariage , and of magistracie , or of office as well ciuill as sacred . in matter of mariage it is somewhat of the nature of a lot that eliezer abrahams seruant vsed , when c he desired of god , what time he was sent to fetch a wife for his young-master and stood by the well-side , that if of the maidens that came thither to draw , she of whom he should request to drinke of her pitcher , should make him offer to water his camels also , shee might thereby be knowne to be the party that god had appointed to be his masters sonnes wife : which d falling out afterward with one of them accordingly , e he vseth it as an argument to perswade her parents that god had so appointed it ; who being also thereby perswaded do likewise f rest thereupon and condescend thereunto . for as for iosephus his idle conceipts g that eliezer should desire by praier that rebekka , whom his master and he had made choise of before , if god approued that their choice , might be one of those wenches that came to draw water , and might hereby be knowne which of them she were , many comming together , by giuing him drinke when the rest should denie it him ; and that accordingly when they refused all but shee to let him drinke , excusing themselues that they drew it for other necessarie vses , and that it was not easie to draw , she should thereupon rebuke the rest of them for their vncurteous demeanour , and offer her selfe kindly to fulfill his request ; they are but meere surmises and fancies , hauing no ground in , nor well agreeing with the story , as h others also haue well obserued . those also of the i auncients that would distinguish this from the vsuall manner of diuination , spend much paines to small purpose : for it is apparent that it is vsed as a diuinatory signe for the manifestation of gods minde concerning his hidden purpose and pleasure , as also concerning the issue and successe of that iourney and the busines for which it was vndertaken , and is of it selfe no more warrantable then those courses that they compare with it . neither is that sound that k some others haue conceipted of this example ; as if his meaning and purpose had beene to pray vnto god , that such a maiden among them that came to draw water , as should by her behauiour in that particular shew her selfe to be of a free , courteous and ingenuous disposition , might be the wife that god had appointed for his young-master isaak . and so it should not b● either a lot , or a signe so much of gods designement , as of the maides inward disposition arguing one meete for such a match . now there is great oddes indeed betweene these two , for one to pray that the party , that by such an answere shall shew her selfe to bee thus or thus disposed , may be wife to such an one ; and to pray that that party that god in his prouidence hath appointed to bee such an ones wife , may be certainely knowne and distinguished by such a casuall signe from all others : as i haue heard of one that hauing cast his wandring affection in that kinde on a woman , would needes propound this as a signe to himselfe , that if at church asking to see her booke she should point him withall to the preachers text , she should be the woman that god had assigned to be his wife . in the former there is no lot , nor diuination at all , to speake properly ; but an humane and morall coniecture by outward behauiour of inward disposition , and a desire of matching with such an one , if god see it so good . in the other there is a signe set in nature of a lot , to discouer what lieth hid in gods secret counsell ; and that by such a course as of it selfe hath no kinde of congruity in nature with the thing to be discouered . eliezers act is rather of the latter kinde then of the former , not iustifiable vnlesse it were done , vpon speciall instinct , knowne to the conceiuer of such praier , for the vse of such a signe in such sort . § . againe thus haue lots beene vsed as in matter of mariage , so in matter of magistracie and gouernment , for distribution of offices as well ciuill as sacred . first ciuill : and so saul was by lot chosen king. which lot was not meerely diuisory , vsed barely to determine who should gouerne gods people , but diuinatorie rather , vsed to discouer whom god had secretly appointed and set apart for that place as then fittest for the same . the busines was thus caried . l samuel that had the chiefe hand in the ordering of it , caused the people sorted into their seuerall tribes to appeare before the lord ( m that is , before the arke of god , and the high-preist , say some ) at mispa n by the cheife heads of their houses : then o vpon praier conceiued and lots drawne or cast , the tribe of beniamin was taken : and of that tribe appearing in the heads of her houses , by a second lot the house of matri : and the seuerall persons of that familie being put all vpon a third lotery , saul the sonne of kish was taken , and p thereby manifested to bee the man whom god made choise of to be the ruler of his people ; as he had before signified q secretly so much vnto samuel , and r samuel had likewise afterward imparted to saul , and had thereunto solemnely , though priuily and priuately , s by a visible signe with t sacred oyle sanctified and set him apart to that office ; as after he did u dauid also on the like occasion and in the like case . secondly sacred offices of imployment haue beene disposed also by lot. for so was matthias set apart to succeede iudas in his apostles place . they ( that is , the whole assembly ) presented two , saith the text : and a solemne praier first conceiued , that god x who knoweth all mens hearts , would vouchsafe to shew whether of the twaine he had appointed to that place , they gaue out their lots ; and the lot lighted on matthias , who was by common consent thereupon reckoned one of the twelue . a course reported y by some , ( if their words be not mistaken ) and assented to z by others , to haue beene vsed for some time afterward by the apostles in the like cases for the supply of the ministry ; but with little shew of probability ; the holy story of those times reporting things rather a otherwise . for as for that conceit that some of the auncients haue , that the apostles should vse lotery at the choise of matthias b for want of gods spirit , which they were not yet so baptised withall as after c at pentecost they were ; ( that which the former report crosseth recording a later vse of it , as one falsehood commonly breaketh the necke of an other ; ) as also that which some others haue , that d they should not vse any lots at all , but make suite onely to god by some visible signe , e a streake of light or some such like to make knowne his owne choise ; are the one without all ground of scripture , and the other against the expresse f tearmes in the text . neither is their iudgement herein sound that g propound their practise for a precedent to be ordinarily imitated ; no more then h theirs that exclude all lotery from ecclesiasticall elections . the example was i extraordinary , done no doubt k by speciall instinct and direction of gods spirit ; and the lot it selfe not meerely diuisory , but manifestly diuinatory , l discouering gods secret counsell and choise in that busines , as by m the praier conceiued before it , plainely appeareth . § . and thus haue lots diuinatorie beene vsed in matter of distribution , and of office : now there hath beene likewise further vse of them for matter of retribution , and of iustice , in question of offence : and that either where the offence is either altogether vncertaine whether there haue beene any committed or no ; or where the offence is certaine in generall , that there hath beene some committed , but it is not knowne in particular either who the offendor or what the offence is ; or lastly where the offence is knowne in particular what it is , but the offendor is not . so that the lot hath in these cases beene vsed to discouer sometime whether there were any offence done or not ; sometime who were the offendors , and so what the offence was ; sometime who were the offendors in such an offence as was knowne to haue beene committed before . sometime a lot hath beene vsed where it was wholy vncertaine whether any offence had beene committed or no , where both offence , offendors , and party offended haue beene altogether vncertaine . thus when there was n a plague vpon the philistines , but they knew not well either from whence or for what it came , o they were aduised by their wisards , to send away the arke of the god of israel p taken before in fight by them , in a cart drawne by two new-milch kine that had calues , which if they drew it toward bethshemesh , they might thereby know , that it was the god of israel that had plagued them ; if any other way , that it was then but some chaunce that befell them . which course being accordingly put vnto triall , the kine drew the cart directly vnto beth-shemesh ; and thereby discouered vnto them both their offence , and the partie offended with them , the author of the euill that had lately befalne them . which practise of theirs though i dare not say as some doe , that it was vndertaken of them q by diuine instinct , much lesse by any such instinct that themselues were aware of , ( for both these must concurre to make such an act as that warrantable to any ) it seeming rather to haue risen from their wonted magicall superstitions ; yet was it no doubt accompanied with a speciall prouidence of god , as r the same authors with others haue well obserued , thereby conuincing them as it were by their owne euidences , and by their wicked courses gaining glory to himselfe . § . sometime againe a lot hath beene vsed , where the offence in generall hath beene certaine , but the particular of it vncertaine , for the finding out of the offendor , that by his confession vpon his apprehension the offence also might come to light . thus was ionathan discouered , hauing s tasted of the hony , that they met with in the wood , when his father saul had t accursed all that eate ought till euen , because he would not haue his people hindred from pursuite of the aduersary whom they had then in chase . u saul asking aduice of god whether he should follow them by night or no , god giueth him no answere . hee concludeth hereupon that god was offended , but he knoweth not how , nor by whom . to finde it out * he casteth lots between himselfe and his on the one side , and the people on the other side : and hauing entreated god to x giue a right or a perfect lot , ( though y some expound his words otherwise ) he and his are at first taken , the people past by : and vpon a second casting between himselfe and his sonne , the lot lighteth on his son ionathan , who thereupon confesseth his offence in tasting of the hony with the tip of his staffe , against his fathers charge in that behalfe , at that time to him vnknowne . which lot though z vsed without warrant ( as the praier was made without faith ) yet was guided by god in speciall manner , thereby a to punish saul deseruedly for his vnaduised act , and to shew what snares men enwrap themselues in , as in b iephta by inconsiderate vowes , so , c in saul by idle , rash and vnnecessarie oathes . d thus was ionas also discouered . e the ship being on a sodaine in strange danger and distresse , they presumed that it was gods hand vpon them for somewhat amisse with them ; but for what sinne or whose they were not able to guesse , till that f lots being cast by them , and the lot lighting vpon ionas , both the offendor , and his offence committed , in flying from god , when he should haue gone an other way on his errand , being g by him thereupon confessed , were both by that meanes discouered . that which h a learned linguist gathereth out of the change of the number in those words of that story , i they gaue out their lots ; and the lot lighted on ionas ; to wit , that they should cast lots oft ouer and ouer to be more fully assured of the certainetie of the thing , and that vpon euery casting the lot lighted still vpon the same partie ; is not vnlike that which k one of the rabbines gathereth from l the change of the gender afterward in the same story , that m ionas should be in the bowels or belly of two seuerall whales , a male and a female , the one after the other ; the one an idle and senselesse , the other also a groundlesse conceipt . for as n the genders in that language are oft indifferent and indefinite , else there might bee three whales as well as two picked out of the text , o the gender being also once againe afterward changed : so the enterchange of numbers in passing sometime p from the plurall to the singular , sometime from the singular to the plurall is a thing no lesse vsuall , q as well with the pen-men of holy writ , as with r other prophane writers , and those of the best note . and yet this helpe needeth not here neither : for there is s an article of some emphasis in the originall , they cast their lots ; which were , it may be , many , as vsually there are ; and t the lot , or , that lot , to wit , that that was assigned to shew who was the delinquent , that lot lighted vpon ionas ; who being thereby discouered , discouered thereupon vnto them , what had beene done by him . which course of lotery as it was vndertaken of them , not u vpon any generall light of naturall grounds , as some great ones without good ground haue deliuered , ( for then might men imitate them now in the like case ) or by any speciall diuine inspiration ; as some others with as little likelihood haue taught , but rather x after the common manner of their owne heathenish superstitions , y obserued ( as is likely ) by them then also in the vse of it ; and therefore was it no z lawfull or warrantable , as some haue said , but a wicked rather and vnwarrantable course in them : so it tooke effect and fell out as it did , not , as some haue imagined , a by force of the lot vsed ; or through the faith of them by whom it was vsed ; or b by any ordinary course , that in that kinde god hath tied himselfe vnto ; or c in regard of any praier conceiued by ionas as a prophet , ( a thing vnlikely , considering his estate at that instant , in gods displeasure , and guiltie to himselfe that he was the man aimed at ) but because d it pleased god extraordinarily making good vse of their wickednesse , secretly so to guide and dispose the euent of that action , not regarding them or any act of theirs ; but thereby to effect and worke his owne ends , that his fugitiue seruant might by that meanes be reclaimed and brought backe to his obedience ; and his power and prouidence bee proclaimed among those , that were before altogether ignorant of either . and thus hath a diuinatory lot beene vsed , where the offence and the offendor haue been both equally vnknowne . now the like hath beene vsed also where the offence hath beene knowne , but not the offendor ; where the offence hath both beene certainely knowne in generall that it is , and discouered in particular also what it is , but the party delinquent hath remained yet vndiscouered . thus was there a lot vsed for the discouery of achan . for e when god had told ioshua that an offence had beene committed , in retaining some part of the accursed spoiles of iericho , which ought wholy to haue beene destroied , for which the wrath of god was kindled against the whole armie ; but the offender vnreuealed and vndiscouered lay hid ; f by gods speciall appointment a lot was vsed , ( as g most agree , howsoeuer h some idle rabbines dreame of other meanes of discouery ) and achan thereby made knowne to be the partie delinquent . for i lots being cast for the tribes first , the tribe of iuda was taken ; being cast againe for the families of that tribe , zerachs familie was taken ; and cast lastly againe for the seuerall houses and persons of that familie or kindred , zabdies house , and in it achan was at length caught and discouered ; who thereupon confessed his fault . § . now these were all extraordinary and diuining lots : in regard whereof those that define a diuinatorie lot to be that onely whereby men enquire into future euents , ( as the great k scholeman doth , and l the most treading his tracke , ) come far short of the compasse and extent of this lot. for it comprehendeth sundry others also beside such , to wit , m all those that tend to the discouery of any hidden truth by any casuall euent , which no power of humane wit or skill can of it selfe directly reach vnto , or is able simply by such meanes to discouer . which course as it seemeth o alluded vnto rather , as some of the soundest take it , then indeed p directly intended by ioseph and his steward , when the one saith of the cup pretended to be stolne either by beniamin or his brethren , n is not this the cup that my lord drinketh in ; and whereby he diuineth , or coniectureth , what you are ? and the other after to them , q knew ye not that such an one as i am r can certainely diuine ? or , take some course as certainely to discouer your theenery , as if either i dealt with diuiners or were such an one my selfe ? so it hath beene an vsuall practise with sundry nations , to seeke by such courses to try or discouer persons suspected or guiltie of some crime . for so were the auncient frislanders accustomed to trie such as were suspected of or charged with manslaugter hauing offered to purge themselues by oath : and the french of old time were wont to vse the like triall with persons apprehended vpon suspition of theft , where some grounds were of presumption , but pregnant proofes failed . yea so marcian a nestorian abbot would needs haue lots cast , after the example of the apostles forsooth , betweene his hereticall monkes and the orthodox bishops , to be thereby informed whether of them held the truth : which being cast , saith the story , it went with the bishops , whereupon he and his monkes , the most of them , came home vnto them . and so lastly in our english writers wee read that one peter of t●loose being accused of heresie , and hauing denied it vpon his oath , one of those that stood by for the triall of the truth of his oath opened sodainely at aduenture the booke that he had sworne vpon , wherein the first wordes he lighted on were those of the deuill to our sauiour , what haue we to doe with thee , thou son of god , iesus ? which , saith the reporter of it , sorted well with such an heretike , who indeed hath nothing to doe with christ. but of this manner of booke lotery we shall entreat further hereafter . for the thing it selfe , it is too too common among vs euen to this day , s by lot to make enquiry after theeues , and for things stolne or lost , some vsing t an holow key and a booke , some * an axe and an helue , some u a fiue and a paire of sheeres or other like toies , and some repeating part of a psalm , others abusing the name of x some saints ; of which practise well saith y that reuerend prelate before oft alleadged , that the deuill whom such persons as vse it , gratifie by this their sorcery , and who also produced z scripture and saints names to as good purpose as they doe , hath sifted them to the bran and scarce left a graine of good christianitie in them : and the lawes both a canon and b ciuill condemne it . § . now further lots extraordinarie haue sometime beene vsed as for the discouery of some hidden matter past or present , so for the presaging or foretelling of some future euent , thereby to direct men what course to take in their affaires , or what successe they might therein expect . so that c as the former extraordinary lots were partly diuisory and partly diuinatorie , so these latter are partly consultory and partly diuinatory , being vsed partly for consultation and partly for diuination , or for consultation by way of diuination . for to diuide ought by lot barely is ordinarie , and maketh a lot meerely diuisory : but to diuide or share out ought by lot , expecting to haue the diuision by lot made exactly and precisely according to the right of the thing diuided in regard of those among whom it is diuided , or according to the truth of some thing that is thereby enquired into , is extraordinary and maketh it a diuinatory lot. againe to distribute offices by lot barely , as to designe thereby who shall haue this place who that place , or who be admitted and who excluded , is ordinary and but diuisory ; but to expect that god should thereby reueale whom hee deemeth fit or vnfit , or whom he hath fore-assigned to any office , is extraordinarie and diuinatory . and so here to determine by lot what course a man shal take of two equally and indifferently propounded , is ordinary , and maketh a lot meerely diuisory ; or if consultory , but improperly so tearmed : but to enquire or determine by it what course is best to take as likely to proue luckiest and most successefull , is extraordinarie , and maketh a lot diuinatorie and consultorie properly so tearmed . now to this purpose are lots found vsed , either where the attempt it selfe is questioned , or where the attempt and busines it selfe is resolued , but the circumstances of time place and person are yet vndetermined . first where the attempt it selfe is not fully resolued on . as d where ionathan and his armour-bearer agree to shew themselues to a garrison of the philistines , who if vpon discouery of them they should will them to stay till they come to them , they would then stay their attempt and not proceede on with it ; but if they should call them to come vp to them , they would go on in their attempt , taking that as a signe that god would giue them victory against them . which when they had accordingly made triall of , and the philistines inuited them to come vp vnto them , they clambered vp the rocke on their hands and their feete to them , and god discomfited the philistines that they fled before them , and they slew a twentie of them within compasse of an aker of ground . it was not e a coniecturing of the mindes or courage of their aduersaries by their answere , as some of the rabbines haue supposed , but g a signe that ionathan set himselfe , much like f that of eliezer abrahams man before mentioned , whereby he minded to discouer whether god were pleased to further and giue successe to them in that enterprise or no. § . secondly lots haue beene thus vsed where the attempt or busines it selfe hath beene resolued on ; but the circumstances of time , place , or persons haue beene vndetermined . sometime they are found vsed where the persons against whom the attempt should be giuen are vndetermined , and question being of twaine or more , it is decided by lot , which of them shall bee first dealt withall . thus it is said of the king of babel nebuchadnezar , that h he should stand at the head of a crosse-way where two turnings were , the one leading toward iury and ierusalem , the other toward ammon and rabba their head city : there he should consult with his diuines , that is , his soothsaiers or sorcerers ; and among other courses , beside inspection of the liuer and entrailes of beasts sacrificed , ( a practise among the heathen likewise much vsed ) thereby to coniecture what successe he should haue ; hee should draw i lots also to trie which way were best for him to take , whether to bend his forces in the first place against ammon or against iuda , against ierusalem or against rabba : and the lot in his right hand should come forth for ierusalem ; god in his secret prouidence so disposing it , as he fore-telleth by the prophet , for the deserued destruction of his owne rebellious people . now this diuination of theirs was performed and practised , as some thinke , * by mingling of arowes with seuerall inscriptions , which being first secretly shuffled were after openly drawne out : as others thinke , by k casting vp of a rod or l shooting of an arow as directly as could be plum vpward into the aire , obseruing on which side it lighted when it came downe : ( m the clause that both build on is somewhat ambiguous , and by diuers e others turned otherwaies : ) as others againe thinke , f by stones with inscriptions or markes on them , the one for ierusalem , the other for rabba : which is not altogether vnlikely . howsoeuer it were , it is apparent by the place , that some kinde of lotery or other was vsed in that consultation of his , and therein authors all agree . the like course may be thought to haue beene vsed also g by senacherib king of assur : howbeit the one tooke not the same effect with the other , because it pleased not god to grant that successe to the one , that hee thought good to vouchsafe the other . sometime againe are lots vsed where all other circumstances are resolued on , and the time onely vndetermined . thus ●hen h haman had resolued to doe what he could for the destroying and rooting out of the whole iewish nation , he caused lots to be cast for the day and the time ; that is , by lot he made enquiry what time would be fittest and most fortunate for the enterprising or executing of that his exploite . and the lots being cast in the first month nisan about our march from day to day and from month to month , fell out vpon adar the twelfth month much about our february , neere vpon a twelue-month betweene ; i what time it fell out contrarie to hamans expectation , and to that successe that his sorcerers had by their sorceries promised him : as the like delay vpon the like ground was a meane k to saue a noble romane in the enemies hands ; and l gaue caesar a famous victorie against the germanes when they looked to haue had the like against him . which custome the auncient frislanders are reported also to haue ordinarily vsed ; and that a certaine christian bishop with diuers his disciples being oft put vpon it , the casting lot neuer lighted either vpon him , or vpon any of his companie , saue one alone , who by that meanes was made a martyr . § . m this kinde of diuination was very common and vsuall among the heathen ; whose idoles also vsed to giue their answeres oft times n by lot. whence it came to passe that their o oracles were in generall called sortes or lots , though giuen many of them otherwise ; and their wisards or soothsaiers were called p sortilegi or sortiarij ; which name of sorcerers and q sorcery we likewise now giue generally to witches and wit chery of all kindes ▪ the meanes and manner of their performance thereof were manifold ; as were also the matters and affaires wherein they made vse of it . for the sclauonians , as the r iewish rabbines write of them , vsed to pill a sticke or a greene-peice of wood on the one side leauing the barke on the other side , and then casting it vp into the aire , by it to coniecture of the good or bad successe of their busines intended , as it lighted with the barke or the bare side of it vpward . not altogether vnlike that which is reported s of the chinois , that they vse to the like purpose two stickes tied together with a string of some length , on the one side flat , and round on the other ; which stickes if they light and lye both alike on the flat side , they account it a good signe , if vnalike , an euill signe . as also diuers barbarous people in germanie are recorded , t some of them by little peices of wood white on the one side & blacke on the other ; and u their women by lines drawne at all aduentures in the ashes , as they fel out euen or od , and * others by little sticks or sprigs marked with seuerall inscriptions first shuffled together and then solemnely drawne ; the scythians , some of them x with bundles of wilow-wands ; others of them y with the rinde or barke of the teil-tree ; and z the galls with lots of veruen-leaues ; to haue vsually presaged in their businesses of seuerall natures what successe they were like to haue . among other superstitions practises of this kind ( to passe by many ) famous is that example by a diuers diuersly reported , whereby not valens the emperour himselfe , as b some haue misreported it , but c some other in his time made inquiri● , who should succeede him in the empire : which was done , say some , d by an inchanted ring hung by a silken thred in the middest of a basin with an alphabet of letters engrauen round about on the sides of it , which letters the ring struck vpon as it was stirred to and fro ; or as others say , e by letters drawne in the dust with a corne of some graine wheate , or barly , laid on each of them , and a cocke turned in to them to pick vp of them which he would : both herein agree that these foure greeke letters θ Ε Ο δ were in that order as they here stand , either strucke vpon by the ring , or picked vpon by the cocke , whereupon they concluded that one theodorus a noble man of speciall note was the person whom that oracle of theirs then aimed at : which comming by some meanes or other to the emperours eare , was occasion not of the death of that theodore alone , but of many others also whose names began with those letters ; and yet missed he of theodosius , who afterward did indeed succeed him in the empire . of speciall note among the romanes and so famous that f carneades vsed to say of them g that he neuer knew fortune any where so fortunate as there , were the lots at praeneste , h whose fabulous originall tullie reporteth and derideth : they were certaine i o●en pins or the like , with seuerall inscriptions ; which they kept in a box or a che●t wrapped vp seuerally in wooden fillers ; k which ti●erius , say some , assaying to remoue from thence , when the box or chist was brought to rome , the lote were found wanting , and so cont●nued , till the box was brought backe againe to their wonted place of abode . these they vsed to draw as at other times , so of ordinary course at euery new yeares-tide , to fore-tell them what should betide them the yeere following ; l at which time drawne by domitian the last yeere of his raig●e they are said to haue giuen him an heauy and a bloudy channce , that which accordingly fell out afterward ; whereas they had euer giuen him light some and luckie ones before . in steed of these woodden-pins or wands , in some other places were dice vsed or m buckle-bones of the same vse with dice. for so among others n at an oracle of hercules his in ach●ia , they vsed to cast dice with certaine markes vpon them ; which according as they lighted , directed them to a table , wherein they found thereby their fortunes . and so o at padua tiberius willed by a lot , drawne at an oracle of ger●ens , to cast golden dice into a spring there at hand , had the empire foreshewed him by the fall of the dice affording him the highest chaunce . § but none , it seemeth was more vsuall both there and else-where then their p booke or verse-loteries , when q taking a booke of some famous poet as s homer or r vergill , t or of some of the supposed sibils , they either writ out diuers verses into seuerall scroles and afterward drew of them ; or u opening the booke sodainely tooke that which they first lighted on for an answere to their present doubt or demand . so adrian is reported by certaine verses of virgill to haue had his aduancement by traian to the empire foretold him : so x clodius albinus his stay of further tumult vpon the death of pertinax , and his victory against the galls by the like : so alexander seuerus y yet a childe his vniuersall soueraignety by certaine greeke verses ; confirmed after to him , vsing the like consultation z at the change of his studies , by the like verses of vergil ; as also by the same againe , when by heliogabalus laid for , hee sought againe to the same courses to be informed what should then betide him : and so lastly claudius the latter is said to haue beene informed , a of the iust length of his owne raigne ; b of the short continuance of his brother quintillus his authoritie ; c of his nephewes succeeding him in place of supreame gouernment ; and d of their continuance therein for many descents . now herein was verified what the psalmist saith of the iewes , that e being mingled among the heathen , they learned their superstitions . for this superstitious practise vsed first by the gentiles , grew after to too common a custome not f among the iewes and their rabbines alone , but among christians also , and those many of them of no very euill note otherwise . for to passe by that popish practise of casting lots among the saints for some of them g to bee their speciall patrones and protectors to depend principally vpon ; or h to commend themselues or their deare friends vnto in some danger & distresse ; or i to performe their daily seruice vnto ; which though differing from that their manner in circumstance , yet for superstition is with it the same . to passe , i say , by that that may seeme farther off , and to come neerer home ; in steed of poets workes vsed ( or abused rather ) by heathen in this kinde , christians haue done the like by the bible gods owne booke , and the seuerall parts of it , k the old and the new testament , the epistles and the l gospels , the m psalmes and the prophets . and o hence , ( nor from the apostles vse of lots sometime in ecclesiasticall elections , as n some haue supposed ) sprung that tearme of the apostles lots , and of the lots of the saints , which we finde in so many p canons and constitutions condemned . thus the emperour q andronicus the elder being at jarre with his nephew and in some doubt what to doe in the busines , had recourse to his psalter , and by chance lighting on that verse , as the greeke hath it , r when the god of heauen dis●ineth kings , they shall be snowed vpon , or ouer-whelmed with snow , in salmon , he was thereby perswaded to giue way to a reconcilement . thus s heraclius the emperour in his war against the persians being at a stand , and in doubt of going backe or staying by it , after a three daies publike fast , betaking him to the gospells , opened vpon a text , which , as hee tooke it , aduised him to winter in albanie . thus t gregorie of taures reporteth that morouaus thirsting after his father chilpericks royall estate , and hauing receiued an answere from a witch that gaue him good hope of it ; to make yet further triall of the truth therein , caused the psalter , the booke of kings and the gospells to be laide on saint marius shrine , and u after fasting and solemne praier comming to open them , he lighted , little to his comfort , on these words in the first of them , * because ye haue left the lord your god , and walked after other gods , and done euill in his sight , therefore ● hath god deliuered you into the hands of your enemies ; in the second vpon these , as the vulgar latine hath them ; x but for their deceitfulnesse hast thou laid euils vpon them : thou hast cast them downe , when they were aduanced : how become they desolate ? they perish for their iniquities ; in the third vpon these ; y yee know that after two daies the paschall feast shall be ; and the so●●e of man shall be deliuered vp to bee crucified . which sayings somewhat sorted with those things that then afterward befell . yea this gregorie himselfe ( though z some seeke to excuse him ) was not free from some spice of superstition in this kinde , who vpon report brought him that some of his clerkes were by one leudastes apprehended , resorted to his psalter , and therein lighted on that verse , a he led them out in hope , and they feared not : and their enemies the sea ouer-whelmed : which he noteth to haue taken in part effect in leudastes , in great danger shortly after of being vtterly drowned . as also the like course he reporteth ( whereby it may appeare that it was no strange or vnusuall matter euen with the best in those times ) that b tetricus bishop of aruer● and his clerkes tooke , who hauing laid the bookes of the prophets , the apostles , and the evangelists on the altar , desired god thereby to shew them what should become of chram●us then in armes for the crowne ; and that opening the bookes they lighted on the song of the vineyard to be laid wast , in c esay ; the prophecie of christs second comming to the sodaine destruction of secure persons , in d paul ; and the parable of our sauiour of the house built on the sand , in e the gospell . thus f peter of blese sometime arch-deacon of bath reporteth of himselfe , that hauing dreamed once or twise of a friend of his , that he saw him inuested as a byshop , but with omission of some ceremonies , g out of a naturall curiositie hee betooke himselfe to his psalme-booke by way of lotery ; wherein the first words that offered themselues to his view were those ; h moses and aaron among his priests . thus i saint theodore , as they stile her , ( if wee may beleeue their reports of her ) hauing by vngodly perswasions yeelded to an adulterous act , repaired to a priores and k desired from her by an euangelicall lotery to know what should become of her ; and thereupon putting her selfe into mans apparell , she ran away from her husband , and became a professed monke , and so liued vndiscouered to her dying day . and thus lastly , to make vp this troupe , foolish saint fraunces , ( i may well so tearme him , if all be true that l papists themselues report of him ) m when one bernard a man of wealth would needes be a follower of his ; aduised him first to consult with god about so weighty a worke ; which he did , saith the story , by repairing with saint frances to a priest , who after masse ended making a crosse on his masse-booke , and then opening it at aduentures three seuerall times one after an other , lighted still on n some text or other that tended to that purpose ; whereupon that bernard , by saint francis his aduice , left all , and became one of his followers . as also the same saint francis , as they say , reporteth of himselfe that being tempted to haue a booke , which seemed contrary to his vow , that denied him ought but coats and a cord and hose , and ( in case of necessitie onely ) shoes , he resorted for aduice , after praier premised , to the gospell ; and there lighting on that sentence ; to you it is giuen to know the mysteries of the kingdome of god ; but to others by parables ; hee thereupon concluded that he should doe well enough without bookes , and suffered none of his followers therefore to haue so much as either a bible or a breuiary or a psalter . so that it is not much to be maruelled if other o ordinary persons and ignorant people haue beene caried away with such superstitious fooleries , when we see such bishops and other learned men addicted vnto them , as were both for knowledge and holines esteemed of the greatest note in their times : notwithstanding that all such kinds & courses of diuination & loterie were both by the p ciuill & q canon law , as also by diuers and sundry r synodicall constitutions from time to time , generally prohibited and condemned . chap. xi . of the vnlawfulnesse of such lots . § . now of these extraordinarie and diuinatory lots before mentioned ( for such all of them were ) some were lawfull , some were vnlawfull ; but none of them are now lawfull . those were lawfull that were vsed a either by expresse word and warrant from god , as that b vsed by samuel for the election of saul ; and c that vsed by iosuah for the discouery of achan ; or by speciall instinct of the spirit of god ; as it is certaine of d that that was vsed by the apostles for the supplying of iudas his place ; and it is f probable , yet questionable , ( for g the euent of it proueth not the point , no more then in some h others that haue had the like successe ) of e that vsed by eliezer abrahams seruant ; and of i that vsed by ionathan and his armor-bearer , paralleled vsually with it : which though approoued in them , yet are k not to be imitated of vs , because they are extraordinary examples , and such as are beside rule ; and therefore are no precedents or paternes to vs , who must walke by ordinarie precepts , not by extraordinary practises . those were vnlawfull that were done without either , whether the euent were expected from the true god , as in the lot vsed l by saul that lighted vpon ionathan ; or from false gods , deuils and idoles , as in that vsed m by the philistine sorcerers and soothsayers ; that vsed n by the mariners for the discouery of ionas ; that vsed o by nebuchadnezar in way of consultation for the seige of ierusalem , and that vsed p by haman for the destruction of the iewish nation . of which some tooke effect indeed accordingly , as q nebuchadnezars lotery for his iourney and expedition against iury , god framing the euent of it to his desire , for the effecting of his owne will in the punishment of that people ; and so likewise in those lots cast r vpon ionas and s ionathan : sometime they tooke not effect , as in t hamans lotery for a fit time to destroy the iewes , where god turned the euent to a cleane contrary issue , and made that day the downefull of him and his , and other the enemies of his people , which the lot had assigned for their destruction by them . for howsoeuer some u graue authors sticke not to say , that some of these latter were done by diuine instinct : and it is true indeed that god hath a secret hand and power and prouidence in directing and ordering all proiects and purposes both of good and bad : yet we cannot safely say , that there was such a speciall and immediate instinct , as in some of the one that made their actions warrantable , so in the other whose courses were vnwarrantable in them . and the difference herein is this , that the one speaketh and worketh at randome , as x caiphas did sometime , y not intending or regarding any such diuine motion or direction , howsoeuer god secretly direct the busines they dea●e in and their actions therein , to such euent as he seeth good himselfe : whereas in that speciall instinct that maketh an act warrantable , the party imployed in it by god knoweth it and vnderstandeth it to bee such , and z concurreth with god as well in will as in worke , as well in intention of his end as in execution of his will. now the former alone will not serue to iustifie an action , not so much built on it , as accompanied with it ; no more then gods secret counsell or purpose , his predestination or preordination will acquit the cursed iewes from sinne in the crucifying of christ. none of them are at this day lawfull to vs ; neither doe either of those kindes afford vs warrant for the like : the former being a to be admired as maruellous , the latter to be abhorred as superstitious ; and neither of them to be now adaies imitated of vs ; because neither haue wee any such warrant , as the one had ; neither may we doe ought without warrant or against warrant , as the other did . § . so that the point we propound concerning these extraordinarie and diuinatorie . lots is this , that b it is not lawfull , ( without expresse warrant or speciall reuelation from god ) to vse lots , either for the discouery of any hidden truth , or for the foretelling and presaging of any future euent : for the discouery of any hidden truth , as to tell where treasure lieth hid , to discouer a theft , to recouer things lost , and the like : or to foretell things to come , as what fortune in generall a man shall haue , which by fortunebookes is sought into , or what successe he is like to haue in some particular affaires , as in matter of mariage , in going to warre or to sea , iourneying by land , or the like : vnder which head are comprehended all c consultorie lots , with the rest therefore alike condemned . for first god himselfe in his word hath expresly forbidden all such kindes of diuination , and this of sorcery or lotery ( for d so that word signifieth ) by name among the rest . to passe but lightly by that place in e leuiticus , though of great and sufficient weight in this point ; wherein god inhibiteth his people to vse sorcerie , and some other superstitions like it : in the booke of deuteronomie he reckoneth vp the same amids many other detestable and abominable courses , which practised by the heathen , whom he then threw out , he prohibiteth his people to haue any dealing withall . f when thou comest , saith he , into the land that the lord thy god giueth thee , doe not learne to doe after the abominations of those nations that god casteth out before thee . let none be found among you , that maketh his son or daughter passe through the fire : a foolish ceremonie , as g many take it , vsed of heathen to purifie their children and preserue them from perils of spels and witch-craft , as they supposed , by making them passe betweene two fires , or by drawing them hastily through the flame of the fire ; though h others expound it of burning their children in sacrifice to idoles and deuills , which in imitation of i the heathen some idolatrous k iewes also did : l or that vseth any kinde of diuination ; for the discouery of hidden truths , or the foretelling of future euents , without the compasse of mans naturall skill : there is m the generall , the seuerall sorts whereof after ensue , this particular that we purposely deale with among the rest , and of the same nature and stampe therefore with the rest . but let vs view the particulars . the first of them is n a o regarder or p obseruer of times : one ●hat vseth such obseruation of times as hath no ground in nature , q accounting some daies luckie and some vnluckie or dismall daies , as our common almanack-makers doe , and as other superstitious people , that haue an idle conceipt of childermas-day , as they tearme it , as an vnluckie day to vndertake ought on all that yeere , and the like : though some expound it r of jugling , or deceiuing of the sight by casting a mist before mens eyes . the second is s a sorcerer , or a t coniecturer ; one that u by casting of lots , as * haman did ; or x by drawing arowes out of a quiuer , as y some thinke the king of babel did ; or z by a siue , as the gentiles had wont to doe , and it is a by-word in their bookes , and as many superstitious ones among vs yet doe ; or a by throwing of dice or stones or bones ; or b by opening of bookes ; or c by markes and figures made in the dust or in ashes , or the like in writing drawne and done out at aduenture ; or by d stickes , or e leaues shuffled and seuered , or left to the winde ; or f by any other such casuall course vndertaketh to coniecture and guesse at things hidden and secret . the third is g a witch ; one that h by hurtfull confections doth mischiefe ; or i by flight and collusion seemeth to alter the nature of the creature , and so to worke miracles ; as those aegyptian magitians did , k iannes and iambres , and sundry m false prophets in these latter times vnder the kingdome of antichrist haue attempted to doe : for to this head rather would such iuglers be referred then vnto that former . the fourth is n a charmer or an inchanter , ( for these two be the same ) one that vseth spels and charmes , or characters and ligatures , o for the inchanting of serpents , p preuenting of harmes , r staunching of bloud , s asswaging of swellings , and the like ; courses meerely superstitious , and such saith the heathen man , as t no wise artist will vse , his cure requiring an other course . the fift is u a consulter with spirits or with familiars : one that dealeth directly and immediately with the deuill , as the other all deale indirectly with him , or worke mediately from him ; vsing his helpe either to hurt or to heale , to tell or to foretell ought . the sixth is * a wisard , or a wise-man , as they tearme him , a soothsaier , or a fortune-teller ; one that by x the flight of foules , or y shreiking of birds , z or entrailes of beasts , then which nothing was more vsuall among the gentiles , professeth to foretell future euents . to which purpose it is reported that when xerxes had sometime made his armie stay while his wisards obserued the flight of a foule , a iew in the troope vnderstanding it , shot the foule starke dead , and then asked how the foule could tell what should befall them , which had it foreknowne what was to befall it selfe , would not haue flowne that way at that time . but to returne to the text . in the last place come d those that aske aduice of the dead : that e go , as the prophet speaketh , from the liuing to the dead , f consulting with those that raise vp the soules of the deceased , as the deuill beareth men in hand , and maketh many beleeue . so that all these courses are there ioyned together , as they hang all on one string , and they are all alike prohibited and condemned by god , as being practises that g pollute all that vse them , if not in body , yet h in soule ; and that make them abominable , if not in mans eye , yet in gods sight . so saith the text expressely . i for all that doe such things are abomination to the lord thy god : who will k not therefore suffer any of his to do so . what could bee more plainely or pregnantly spoken for the condemning of these courses , and for the remouing of that obiection , which men commonly make ? to wit ; what hurt is there in these things ? what euill is there in a spell or a charme , as long as there is nothing but good words in it ? or what harme can there be , in casting of lots , or in drawing of cuts , or in pulling an arow out of a quiuer , in holding a siue betweene two hands , making a childe run betweene two fires , breaking a bone betweene twaine , and the like ? yea but , saith god , these bee courses that i vtterly abhorre , when they are vsed to these ends ; and all that so vse them , or haue dealing with them , by causing such things to be done by others for them , are not abominable onely , but euen abomination it selfe in my sight . that which should be a sufficient argument to vs , to make vs * if we do sincerely loue him , to hate and abhorre them , albeit we could see no hurt or harme at all in them . § . but that wee may the better conceiue the cause why god thus forbiddeth and abhorreth these courses : ( for it is not without speciall reason ordinarily that god enioynes or inhibites ought : ) let vs in the next place more particularly consider the manifold euils that are in these practises : whereby it shall euidently appeare , that men make themselues guiltie of curiosity , of superstition , of idolatry , of presumption , of diabolicall impiety , and of high treason against gods maiesty . first of l curiosity : for it is a point of vaine , yea of m impious curiosity to enquire into those things that god hath concealed and kept in his owne power : in which regard therefore n our sauiour reproueth his disciples when euen by lawfull meanes they enquired into things of that nature ; as also o he rebuked peter by name for being ouer inquisitiue in that kinde . but where god hath denied men ordinarie meanes of discouery , there doth he reserue and keepe things in his owne power ; concerning which therefore that rule of gods spirit holdeth , p things concealed belong to god , things reuealed to vs. so that though they be things that concerne vs , and might be of some vse to vs , if by ordinary meanes and direct courses we could come to discouer them ; yet when god hath either so concealed , or suffered them so to be concealed from vs , that by ordinary courses they cannot be discouered , it is not lawfull for vs to seeke to come to notice of them by extraordinary meanes ; ( no more then it was for our sauiour christ as he was man , and q made for vs vnder the law , r to seeke to his father to haue stones turned into bread , when food failed him : ) but s we must be content with the good pleasure of god , and rest satisfied with so much as by lawful meanes may be knowne , vnlesse we will make our selues t guiltie of vnlawfull curiositie . and in this regard are the arts that tend hereunto called u curious arts ; the bookes whereof the good christians at ephesus that had professed them before , burnt afterward in token and testimonie of their renunciation and condemnation of them , vpon their conuersion to christ. which place of the euangelist howsoeuer it may bee vnderstoode of * some other curious kind of craft or mysterie tending to the furtherance of idolatrie : yet x most interpreters , or all generally , expound it of this kinde of curious arts applied to diuination ; which ( as heathen stories also testifie ) were so frequent at ephesus , and so famous , that the y spels of ephesus were become a common by-word . z it was death for any man to looke into the arke , or but to peepe into the holy of holies . and as it is sinne for a man to search and pry into what god hath concealed ; so to search by such courses as he hath not warranted ; or to search into such things , as it is therefore apparent that he hath concealed and would haue hid from vs , in that he hath taken away all ordinarie meanes of discouery , and offereth not extraordinary meanes of himselfe : which howsoeuer we may accept , yea a wee ought not to refuse , when god offereth and suggesteth them to vs ; for that were to contemne god ; so wee ought not to desire or request at gods hands , much lesse frame them to our selues , when god shall not see good so to doe ; for that is manifestly to tempt god. b god hath promised his people his word and c his spirit to direct them , and to d raise vp prophets , as occasion shall be from time to time to enstruct them , e in whatsoeuer shall bee necessary or needfull for them to know : so that they shall not neede to seeke to such indirect courses , as can neither probably nor profitably acquaint them with his will , being taken vp beside and against his will. § . secondly such courses make the vsers of them guilty of f superstition . for what is superstition but g to ascribe that to a creature , or to vse a creature to that end , which it hath no naturall power and efficacie vnto , or whereunto it is not by any diuine ordinance enabled . but in these cases is a lot applied vnto that vse , and that vertue ascribed vnto it , which it neither hath by any naturall power of it owne , nor hath receiued by any ordinary ordinance of god , nor can atcheiue by the will or power of the vser joined with it . for herein is the difference betweene the former diuisory , and these diuinatory lots ; as also betweene those speciall ones vsed at gods expresse appointment , and these ; in that the former were applied to no other ends then lots haue power of themselues io●ned with mans will and consent to effect ; the latter likewise to such as they had power to effect by vertue of gods couenant or appointment ioined with them . for example : a lot hath a power of it selfe to light vncertainely , and yet certainely in some sort ; vncertainely , because indefinitely , for it is in possibilitie to fall diuers waies : and yet certainly in some sort , because it can light actually but one way alone : this power it hath naturally of it selfe ; but beside this power , from the will of men and their mutuall consent it may receiue further power to arbitrate such things as they haue power to dispose of . but neither hath a lot any power of it selfe , neither can any man by his owne will , or many men by their mutuall consent giue any such power vnto it as to make it light so that it shall necessarily discouer somewhat that is hidden and secret to them that so vse it : and therefore so to vse it is meere superstition . againe a lot may haue power by gods will and appointment to reueale and discouer some such matter , and it had so in the lawfull lots extraordinary before mentioned . but in these we now deale with , there is no such appointment or agreement of god betweene vs and him ; and therefore they can not be sure to haue any such power now from him . to make that wee say by instances more euident : water hath a naturall power to wash and to clense the body , and men may vse it therefore to that end . but to be a h signe and seale of gods couenant of grace , that it hath not but by i speciall appointment from god , and therefore may not to that end be vsed of any saue * those alone that are in such couenant with god. k bread likewise hath a naturall power to nourish mans body , and yet not that neither , vnlesse a man receiue it and retaine it and concoct and digest it . but m to be a type of christs body , that it hath from his institution onely ; without out which no power or skill of man could make it to be such : else why might not a peice of flesh do as well as a bit of bread ? and n that was once , but now is not , a type of christs body , because there was an ordinance then for it , whereas now there is none . againe o the samaritan is said to haue washed his neighbours wounds with wine and oyle mixt together . but our sauiour christ p cured the beggar that was borne blinde with clay tempered with spittle , and q anothe● that was both dumbe and deafe too with spittle alone . * the one hath warrant to be vsed still , because it had and hath still such power from the nature of the creature ; and therefore it is not superstitious : whereas the other can not with any good warrant be now vsed , because it had his power then not from the nature of the creature , but from the speciall will and pleasure of the creator ; which power therefore ceasing with his pleasure then , to vse the creature now to that purpose were meerely superstitious . in like manner here to vse a lot vnto that which of it selfe it hath a naturall power vnto , or by humane helpe it may haue power to effect , is not in that regard vnlawfull : but for a man to attempt to doe that by a lot , which neither by any naturall faculty , nor by any humane institution it hath power to performe , where there is no ordinance of god enabling it , is meere superstition . § . thirdly those that thus vse lotery stand guilty of idolatry . for what is it but idolatrie to ascribe that to the creature that is proper to the creator ? but r in such cases is that ascribed to the creature that is proper to the creator , namely s to foretell tell things future without the causes or grounds or naturall signes of them , such as the lot whereby they are foretold hath no connexion or congruity at all with . for t whereas wee sorted euents before into three rankes ; some necessarie , that keepe in a constant course naturally ; some contingent and not casuall , that fall out for the most part alike , though they vary now and then ; some contingent and casuall , that are altogether vncertaine , as the causes also are , whereupon they depend : the first sort , as the eclipses of the sunne and moone may be certainely foreknowne and foretold , because the causes of them are constant and certainely knowne of vs ; the second sort also , as disease and death in some cases may with some good probability be preconiectured and guessed at by those that are well seene and experienced in the signes and causes of either : but the third sort depending vpon causes vtterly vncertaine and vnknowne vnto vs , cannot be foreseene or foreknowne , and therefore not foretold certainly but by god himselfe alone . and u in this third sort of euents alone is this kinde of lot conuersant , which no wit or skill of man is able to foredetermine or foresee . this kinde therefore of lot diuinatory and diuination by lotery is not onely , as the canon iustly chargeth it , * a step to idolatry , but euen x a spice also of idolatry and sacriledge it selfe , robbing god of that that is his proper due , and attributing that vnto the creature that is peculiar to the creator . § . fourthly such lotting maketh men guilty of presumption against god. for whereas some , it may be , will say : yea but wee expect not the euent when we vse lots on this wise from the creature , but from god himselfe the creator . i answer those that so say : it is impietie and presumption for any to doe so . for what is this but a tempting and a stinting of god ? what is it but a prescribing of god what hee shall doe ? it is not therefore true nor sound that some say , that y men may by lots require an immediate sentence from god in some cases , so it be done with some cautions ; and z an extraordinary , yea a miraculous hand of god may therein be expected , where humane helpes faile : as if it were * then only vnlawfull for men to vse lots in this manner , when there is no necessitie vrging and enforcing them thereunto . for , to argue from a that which one of those authors himselfe laieth for a ground of his opinion in this point ; b where no faith is , the act done cannot be free from sinne . but there can be no faith here ; because no ground or warrant out of gods word : ( and faith without ground is no faith but a fancie ; it is but a meere presumption where there is no promise : ) god hauing no where promised by such extraordinary courses to worke for vs or relei●e vs either in the one case or in the other . beside , as the heathen man sometime said though to an other and an euill purpose , c it is a miserable thing for a man to liue in necessitie ; but there is no necessity at all for any man so to liue : so say i here , it is an hard case for a man to be driuen to that streight , that he must of necessity betake himselfe to such courses : but d there is no necessity at any time that so hee should doe . for what necessitie speake they of that should warrant such a course ? if absolute necessity ; there is none such : for there cannot be any case possibly put , wherein a man is so streightned , that he cannot auoide it , but that of necessity hee must doe it . if conditionall necessity , that either a man must doe it , or he must sustaine damage , yea or hee must die if he doe it not ; yet here is no such necessity as may iustifie such an act . for it is not onely a tempting of god , as some haue described it , e when a man requireth some extraordinary worke of god for his pleasure , or to make triall thereby what god either can or will doe , when there is no need to haue ought done : but for a man to require some extra-ordinary worke of god euen for his profit or his safetie as well as for his pleasure without speciall warrant from god so to doe , is likewise to tempt god : as not to admit it when god offereth it in such case , is to neglect and contemne him : so to require it before hee offer it , is to tempt and to stint him . the iewes are said to haue tempted and stinted god , not then onely g when they required to be fed with flesh hauing other food sufficient already , but euen then also h when they required to haue water by miracle , what time they were ready to perish for thirst , and had nothing else to drinke . and how much more then is it * a tempting and stinting of god , when we prescribe him to worke thus extraordinarily for vs , for the recouerie of some trifling losse , or the discouerie of a theife ? § . fiftly this kinde of lotery or sorcerie ( for that is the right sense of that tearme ) is no other then plaine witchery : and we finde them therefore in i scripture oft coupled together . for can wee thinke that god will be at our commaund to worke for vs vpon our pleasure , and as wee shall appoint him , for the finding of a rag ? no : it is the deuill indeed , not god , whom wee worke with , when either wee deale so our selues , or make vse of those that deale in such sort . for whence sprang these courses ? or whom were they brought vp by ? as , the finding out of a theife by a key and a booke , or a paire of sheeres and a fiue ; of foretelling what shall befall a man by fortune-bookes , or by o pening of a bible or any other booke at all aduentures , or by throwing of dice , or by drawing of tickets . are they any where found reuealed in any word of god ? or were they euer deliuered by any prophet of god ? or are they grounded on any principles of reason and nature ? or were they learned by any course of naturall and ordinary obseruation ? no such thing at all : but k they haue beene brought into vse onely the most of them , either directly by satan , or by some lims and instruments of satan , by blinde , superstitions and ignorant persous , addicted wholy to vanity and to vngodly curiosity . for as for those things indeed that haue some ground in nature either for them or the vse of them , it is not materiall of whose inuention they are : they discouer nothing but what lay hid before in gods worke , and apply the creature onely vnto that vse , which god hath indued it with an ordinary power to effect . but for such things as require an extraordinary power either diuine or diabolicall to worke together with them , being not able else of themselues to effect what is required from them , how can we better iudge of such then by the first broachers and teachers of them ? yet to let the authors and masters of them passe for the present , & to turne the course of our speech , with a graue writer , to some one of those that now vse them . l thou that by lotting professest to tell fortunes , or to finde out a theft or a theife ; either thou must doe this by miracle , or by nature , or by some euill act : by miracle ( i am sure ) thou darest not say ; for thou art not a likely person that god should worke miracles by : and , by nature , ( i am as sure ) thou canst not say ; for there is no such naturall efficacy in the creature thou vsest . it must needes follow then that that is done that is done by some euill art , and so consequently by the deuill the onely author and ordinary assister of such artes. in regard whereof it is truely inferred by all diuines generally , that m there is at least a secret , if not an open , league and commerce with satan in the practise of such superstitions , ( which n no christian ought to haue ) whatsoeuer men may pretend , yea or intend in the vse of them . for as the apostle telleth the corinthians that haunted the heathens idolatrous feasts to please or pleasure their heathen friends , that albeit in so doing they had no such purpose as to be in league and amity with idoles or deuills , yet o that very act of theirs was a kinde of society with either : so here the very vse of these diabolicall courses , though many it may be intend nothing lesse in the vse of them , is no other then a trading and a trafficking with satan , p which euen in that regard therefore all good christians ought to abhorre . so then , dost thou make enquiry into such things as god by ordinary courses refuseth to discouer ? thou becommest guilty of curiosity . doest thou vse the creature to that purpose that hath no naturall power thereunto ? it is meere superstition . doest thou expect the euent of it in that kinde from the creature that thou vsest in it ? thou committest grosse idolatry : thou makest an idole of it . doest thou expect it from satan ? that is plaine and euident witchery . or lastly doest thou vse onely such superstitious courses as hee or his lims and instruments haue beene authors and broachers of , and which can haue no efficacie of themselues without him and his helpe ? whether thou do expect the euent from him or no , euen so also is it no better then witcherie ; yea it is hainous impiety , and ( which in the last place we now charge it with ) it is high treason against gods maiesty , which hee therefore hath at sundry times punished most seuerely . § . for the further yet , and fuller manifestation whereof , let it be considered , that there are in this world q two aduerse powers , and two contrarie kingdomes ; the one of light , the other of darkenesse ; the one of god the creator , the other of the deuill his aduersary ; who for that cause is called the r god of this word , that is , s of the wicked of the world , because they place him in the roome of god by following and obeying him rather then god. now so opposite are these two powers and parties either to other , that t he can not be a subiect of the one that belongeth to the other ; and he falleth from , and rebelleth against the one , that flieth or seeketh to , or hath ought to doe with the other . as therefore when a prince shall haue proclaimed open war against some foraine foe , or rather when he shall haue proclaimed some one of his subiects a rebell and a traitor , yea such an one as hee will neuer vouchsafe to pardon , or receiue to grace or mercie againe , and shall thereupon haue prohibited and forbidden any of his other subiects to resort vnto him or to haue any commerce with him , or with any of those that follow him and fight vnder his colours , yea shall haue taken a corporall oath of each of them to that purpose ; if any of his people now , notwithstanding this charge publikely giuen , and oath solemnely taken to the contrary , shall resort to such an one , and haue entercourse with him , either directly or indirectly , with himselfe in person , or with those that shall deale betweene him and them , shall hee not vndoubtedly be held guiltie for so doing of periury and disloyalty and high treason against his soueraigne , and accordingly suffer , and that deseruedly , as a periured person , and as a rebell and traitor to his prince ? in like manner then here , our soueraigne lord and maker hauing u proclaimed open war , as i may so say , against satan , yea eternall hostility without hope of reconcilement , hauing pronounced him a rebell & a rebell irrecouerable , such an one as he will neuer receiue againe on any tearmes whatsoeuer , and therefore streightly charged and bound all his subiects and seruants by x a solemne oath vnder paine and perill of his perpetuall displeasure , neuer to haue any dealing , either directly or indirectly , either with him or with those that associate themselues vnto him , either by seeking to him immediately , or by vsing such courses as he hath beene the author and aduiser of , and doe require his helping hand ; if any of gods people now shall be found faulty in any of the premisses , must not such a one needes be held guilty of periury and disloialtie and high treason against gods maiesty , and looke to suffer accordingly as a breaker of his oath , as a violator of his vow , as a forsaker of god and christian religion , and a follower of satan and his accursed faction ? beside if when a prince shall haue disgraced or amerced one of his nobles or other subiects , and depriued him of goods or dignity for some offence vpon some displeasure , or ( as it may be ) but to try how he will take it , and what course he will take in it ; if the party so vsed by his prince shall repaire to such a rebell to seeke helpe against his prince at his hands , and by his aide to recouer such losses and damages as at his soueraignes hands he hath sustained , could his soueraigne choose but take such an act exceedingly euill ? yea were it not the next way to mooue his soueraigne to deale in like manner with him , as he had done before with the other , whom he seeketh to for succour ; not onely to proclaime him a rebell and a traitor , but euen to deny him all hope of grace or fauour againe ? now christian men know well all , ( or at least they should know ; and cannot but know , if they haue read and obserued ought in gods word ) that there is y no euill befalleth any man in the world , be it losse of life , or health , or goods , or good name , ( by what meanes so euer it be effected , or by what persons soeuer inflicted ) but it commeth from god , z either for the exercise and triall of his obedience and patience , or as a punishment iustly laid vpon him for his sinne . if any man then when hee sustaineth losse or damage some way in his person or in his worldly estate , ( which must needes bee acknowledged to come so to passe by the holy permission and iust iudgement of god , ) shall seeke vnto the deuill gods vtter and professed enemy , or his wicked and wretched factors for helpe and releife , for the recouery of his losses , or for the discouery of the party by whose meanes he susteineth them , as if a he meant to make triall what the deuill in hell will doe for him , when the god of heauen hath afflicted him , or refuseth to releeue him ; how can it but exasperate the wrath of god against such a partie as shall set so light by him , as that for so small a trifle he is so ready to forsake him , and to resort to an enemie , whom he is known to hate so extremely ? yea how a meaner man would take it , any one that hath tenants , or children , or seruants , if some one of them that depend on him or belong to him , should vpon some hard vsage of him , or because he refuseth presently to right and releeue him , when he may , in some wrongs that he hath sustained at some enemies hand , or by meanes of a bad neighbour , betake himselfe instantly to his deadly and irreconcileable enemie , one that he knoweth his land-lord , or father , or master cannot endure or abide of all men in the world ; how offensiue , i say , such a course would be vnto any euen the meanest of vs , i may well leaue to each ones particular heart to determine . and can wee thinke or hope then that god will take it better at our hands , ( god , i say , whom we wholly depend vpon , and who hath gratiously promised b to right all our wrongs , and not to c discouer onely , but d take vengeance vpon all our wrong-doers , if we will stay but e his time ) when we deale with him in the same sort ? and that when he hath so often , so expresly , so straitly forbidden vs so to doe , enacted grieuous penalties against all offendors in that kinde , and inflicted fearfull punishments vpon the transgressors . § . the prohibitions some of them we saw before what they were : consider wee further now the fearfull penalties and comminations annexed vnto them , together with some examples wherein god hath made the same good . as god therefore hath streightly forbidden such courses , so hee hath set a penaltie of death on the practise or vse of them . f thou shalt not , saith he , suffer a witch to liue : where by name also he mentioneth the g woman witch ; ( for so the word is in the originall ) h partly because i women are more prone vsually to offend in that kinde ; and partly also to shew that no infirmitie or weaknesse ( k the woman being the weaker ) shall serue to priuiledge or to excuse any whatsoeuer in that case . yea further l else-where enacting lawes against capitall crimes , and mentioning many such onely as he would haue punished by death , as m idolatry , n adultery , o incest , p sodomie , and q such like , sinnes so horrible and vnnaturall as they are not almost to be named ; s next after idolatry , to shew the hainousnesse of t the sin by the neighbourhood of it , and betweene it and u adultery , he placeth this sin of r witchery ; which he s reiterateth also againe in the conclusion of that sanction , ( because * that which commeth last , is wont to sticke best in mind ) wherein he includeth them all also within compasse of the former constitution , that seeke vnto the witch or the wisard , as well as the witch or wisard him or her selfe . but let vs weigh the words themselues a little . x whosoeuer man or woman shall haue a familiar spirite , or shall be a wisard , let them die the death ; their bloud be vpon them : or they deserue well to die ; y they are the cause of their own death . and again , z if any turn aside after such as worke with spirits , or wisards , to go a whooring after them , i will set my face against that person , and will cut him of from among his people . where obserue we how god saith that not onely witches and wizards , but such also as seeke to them , doe turne aside and go from him , and that euen they also commit spirituall whoredome or adultery , that is , idolatry , in making the deuill their god , while they seeke to him in a manner for helpe against god , or for helpe at least where god refuseth to helpe them : and therefore threatneth he euen these as well as the former , that hee will set his face ( or his wrathfull countenance ) against them : ( a fearefull thing for god in anger a to turne his face away from one ; much more fearefull for him in anger b to set his face full against one ) that hee will set himselfe against them , as they set themselues against him ; and both cut them of by temporall death through the magistrate c his ministers hand here , as also d seuer and sequester them to their eternall perdition from the society of his saints in heauen for euer hereafter : or , as e before he had said of some idolaters , and the like f else-where of other transgressors , that though men and magistrates should winke at and neglect such , yet he himselfe will take vengeance for it both on them and theirs . § . but some , it may be , will not sticke either to say or to suppose , that g many things in this kind are spoken but to terrifie men onely ; and that god notwithstanding , being a good and a gracious god , will be better then his word , and not so fierce in execution as he seemeth seuere in the sanction . that wee may see therefore that gods threatnings and comminations in this kinde are h not idle or formall , words of course onely ; consider we lastly some examples of the fiercenesse of gods wrath against sundry persons and people that haue beene faultie this way . and to beginne with the canaanites , and those other nations whom god cast out before the hebrewes ; god himselfe propoundeth their example , and the example of his wrath and indignation agai nst them , in dehorting his people from these practises . i be thou vpright , saith he , with the lord thy god ; and take not such abominable courses as these nations doe , whom the lord expelleth before thee to place thee in their roomes : as implying that wee walke not vprightly with god , wee are not sincere and entire with him , but as k the israelites sometime halted betweene god and baal , l so we halt betweene god and belial , between god and beelzebub , when we vse courses of this kinde . m for the nations whom thou succeedest , giue eare to diuiners , astrologers , witches , sorcerers , wisards , charmers , coniurers , necroman●ers ; ( for n all these abominations had he formerly recited as vsuall among them : ) o and because of these abominations doth the lord cast them out before thee : as implying , what he saith else-where in an other case , that they must looke for the like if they be found alike faulty ; to wit , p that their land it should spew them out , as it had spewed those out , that were before them in it . and surely , if god destroied those gentiles , not for doing these things themselues so much , as for hearkning to those that dealt in them , as he q there saith ; if he destroyed those gentiles , i say , for so doing , that had neuer these lawes giuen them , but the generall light and r law of nature alone to direct them ; how much more iustly may he destroy those , that after his will so particularly , so precisely , so expressely reuealed to them in this point , shall notwithstanding make no conscience of forbearing such practises , as appeare plainely to bee so offensiue to god , and may proue so preiudiciall to themselues . § . but god , it may bee , though hee be so sharpe to others , yet with his owne will not deale so rigorously , though they be this way faulty . nothing lesse : as for these practises he destroied those heathens ; so he spared not his owne people when they tooke the like courses : his iudgements inflicted vpon them remaine vpon record , as well on prince as people , yea vpon the whole body , euen on both of them together for sins of this nature . where consider we the examples , first of two kings ; then of two kingdomes and states . the one of s ahazias , who for sending to beelzebub the idoll of acc●ron to enquire whether he should rise and recouer againe , lying then sicke and sore bruised with a fall ; as if there had beene no god for him to aduise with in israell ; hath this answere returned him from the true god , whom he should haue sent vnto , by elias his minister , meeting by the way with the kings messengers , that therefore hee should not rise againe from his sicke-bed that he was laid on , but should assuredly die . the other of saul , of whom this is noted as the maine cause of his ouerthrow : t thus died saul for his sinne , whereby he sinned against god , in that he regarded not his word ; and in that hee sought to , and asked aduice of one that had a familiar , and asked not of the lord : and therefore the lord slew him , and turned the kingdome to dauid . where are two sinnes especially pointed out as the principall causes of sauls downefall : the former whereof is said else-where to be u as witchery and idolatry ; the latter was * witchery and idolatry indeed . and yet was sauls case more excusable , then the case of the most is that vse the like practises among vs. for hee had not lost some sory trifle , and desired to know what was become of it : but x he stood in icopardie of loosing life and li●ing , crowne and kingdome ; and he had tried all the courses hee could whereby he might be resolued of the issue of it , ere hee repaired to the witch . for it is said , y he asked aduice of god , and god would giue him no answere , neither by vision , nor prophet , nor by vrim and thummim . and how is it said then , may some say , that z hee asked not aduice of him ? but the holy ghost accounteth it as good as no asking , when god refusing to reueale things by lawfull meanes , men rest not therein , but seeke to come to the knowledge of them by such courses as god would neuer counsel or aduise them vnto . againe his request to the witch was to haue a word or two with samuel onely ; not with the deuill , but with a good prophet of god lately deceased : neither did he suppose it to be the deuill that he talked or dealt with ; for a he tooke him that he saw to be samuel , though indeed b hee mistooke him . and yet for this practise of his principally , saith the spirit of god expressely , that the lord deseruedly depriued him both of scepter and life . adde we vnto these two kings , two whole states , two entire kingdomes ; the kingdome of israel , that of the ten tribes , and the kingdome of iuda consisting of the other two tribes . the kingdome of israel was first destroied vnder hoshea . and what was the cause thereof ? other sinnes indeed withall , but these sinnes among others by name expressed in precise tearmes , c diuination and sorcery ; which enormitie withall is there branded with this marke , that it is d a selling of a mans selfe to sinne , and to encense gods wrath against himselfe . againe for the destruction of the kingdome of iuda begunne vnder iechonias , and consummate vnder zedekias ; god determineth to destroy iuda , as hee had done the ten tribes : and what is the cause of it ? this is still inculcated as the principall , e the sinnes of manasses . and what were his sinnes , ( amiddes many other indeed ) but f witchery and sorcery ? yea left any should surmise that his oppressions and murthers were rather the maine cause of all those miseries that befell that state , because g in some places there is speciall mention made of them ; the holy ghost therefore in the story of manasses h commeth in with them afterward as a by-matter , i making the other the maine cause , for which god would stretch over ierusalem the line of samaria , and the leuell of ahabs house , and doe with that famous city , as a man doth with a dish , that he wipeth , and whelmeth vpside downe when he hath done with it : and so ascribeth not his fall onely , but the ruine of the whole state to idolatry , and sorcery , and sins of that sort . § . to draw all to an head then , and so to conclude this last argument : seeing that god hath restrained vs of all resort vnto satan , and wee our selues in our baptisme haue renounced all kinde of dealing with the deuill ; wee breake our faith solemnely plighted to god , and make our selues guilty of rebellion and high treason against god , whensoeuer by these courses we seeke to him and aske aduice of him , whether we beleeue and trust in him or no. againe seeing that the sinne of witchcraft ( and this sorcery is one kinde of it ) is so hainous and so capitall a crime that god commandeth the witch to be put to death , whether she helpe or hurt , euen for this cause because she is a witch and dealeth by the deuil , and we our selues in our owne conscience cannot but condemne such kinde of people , as those of whom , no lesse truely then vsually , wee are wont to say , that they haue sold themselues and their soules to satan ; then surely it must needes be a most damnable and detestable practise in vs , though there were no further sinne on our part then so , to imploy any , or to vse the imployment of any in such actions , as we know that they hazard the casting away of their soules in them . we might as well make vse of some swaggering cutter to reuenge vs by murther on one that hath wronged vs ; or procure some knight of the post to periure himselfe for the recouery of a iust debt vniustly denied vs ; or hire some light huswife to entice a man to lewdnesse and to play the whore with him , as k dalilah with sampson , thereby to discouer something that we suspect him to haue wronged vs in . for murther and witch-craft are sinnes alike notorious in gods eies , who hath therefore assigned l the same penaltie for either . and sorcery and periury are very neere of one nature : since by the one a man wilfully casteth his soule into gods hands ; and by the other he solemnely putteth his soule ouer into the deuills hands . and fornication in it selfe simply considered is a farre lesse sinne then this is : as appeareth plainely hereby , in that god hath assigned only m a mulct or a money paiment for the one , but hath appointed a capitall punishment , euen losse of life , for the other . but now more then that , when n god himselfe hath adiudged those to death also that seek vnto such , as well as the parties themselues ; and hath sealed vp his hatred and detestation of such courses , by staying two kings for them abazias and saul , the one by sicknesse , the other by the sword , by his owne sword , by himselfe ; yea not slaying saul himselfe onely , but rooting out his posterity and cutting the crowne of from him and his ; and further yet by destroying whole nations and ouerturning whole states for these sinnes , as the canaanites and those that he cast out before his people , and his owne people themselues too as well as those that he cast out before them , when they tooke the like courses : we cannot but see , if we will not o wilfully winke and shut our eies against the light of gods truth concerning this point * so cleerely shining forth in his word , how hainous and horrible a sinne this is in gods sight : and we cannot but tremble to thinke of the heauy wrath of god iustly prouoked and procured by such practises , if we shall know our selues to be any way guilty of such , vnlesse we haue p hardened our hearts against the feare of god , or make doubt of the vndoubted truth of of gods word : which it were much better for vs now to beleeue the truth of q vnto wise and carefull repentance , then finde true hereafter by dreadfull and wofull experience , when it shall be too late for vs either to beleeue or to repent , to beleeue the truth of the one , or to repent vs of the other . chap. xii . an admonition to auoide these diuining lots , with answere to some arguments alleadged in defence of them : and the conclusion of the whole . § . these things then well weighed that haue formerly beene deliuered , those come in the first place here to be admonished , that haue beene at any time ouertaken this way , ( not considering , it may be , the greatnesse and grieuousnesse of the sinne ) not to iustifie their euill act , or to sooth vp themselues in it , because , as the apostle r paul saith of himselfe , when he blasphemed and persecuted , and s peter of the iewes , when they crucified christ , they did it in ignorance . for t though that may lessen the sinne , yet u it assoileth not the sinner . neither did the iewes ignorance cause that * their hands were not wicked that were imployed in that action ; nor pauls ignorance priuiledge him from being x a prime sinner . yea if thine ignorance were y not a simple and naked , but a wilfull and affected ignorance , if it were z a companion only , not the cause or occasion of thy sinne , it doth not so much then as once lessen thy sinne ; and therefore thou hast in that regard the more cause to repent . and though it were simple , yet hast thou still cause to repent ; yea if it were simple , thou canst not now but repent thee of thy sinne . for a if thine ignorance were simple , and so the cause of thy sinne , that therefore thou diddest it , because thou knewest it not to be sinne , thou canst not then chuse now comming to see thy sinne , which thou sawest not before , and to know thine offence which thou knewest not before , but bewaile and lament it , be sorry for and repent of it , seeke for pardon and forgiuenesse at the hand of god for it , and be carefull in time to come to auoid the like euils . this if thou doest not ( assure thy selfe ) b satan hath thee in a snare , thou art entangled in his toile , and it is c by repentance alone that thou canst winde thy selfe out of it . the deuill holdeth thee fast by the heele , as d he speaketh . and e as the fowler , hauing the fowle fast by the one foot , is content to let her haue the libertie of both wings and the whole body besides ; that is enough to giue him the command of the whole : so though thou liue otherwise vnblameably , yet is this one wicked course enough of it selfe to engage thee body and soule vnto satan ; it is alone sufficient to giue the deuill title and interest to the whole . in a word , either thou sinnedst ignorantly , or wittingly : if ignorantly , thine ignorance was either simple or affected : if of simple ignorance thou sinnedst , thou canst not but repent , now thou commest to see thy sinne ; if of ignorance affected , thou hast the more cause to repent , because that lesseneth not thy sinne : and if thou sinnedst not of ignorance , but with knowledge , then hast thou yet much more cause to repent , because f that aggrauateth thy sinne : euery way thou hast good and iust cause to repent , because thou canst no way be freed from sinne . § . againe , both such and all other are in the second place to be admonished , that they take heed how they giue way to such superstitious conceits and courses , whereby they shall in this manner enthrall their soules vnto satan , and incense the wrath of god against themselues ; yea which their owne conscience cannot but tell them , if they deale sincerely with it and it with them , that they are deuillish and abominable , wicked and vnwarrantable . for consider me this seriously with thy selfe ; when some trifle is missing , and thou goest to worke with thy booke and thy key , or with thy sine and thy sheeres , for the finding of the theefe ; ( and that it may be , when it is not stolne neither ; but admit it be : ) first doest thou thinke that the booke and the key , or the siue and the sheeres are either ioyntly or seuerally able to doe ought herein of themselues ? sure thou canst not be so simple as so to suppose , vnlesse there be as little witin thee as in them . art thou able thy selfe then to put any such power into them , which they haue not of themselues ? vndoubtedly thou canst not : it is a thing vtterly out of thy power . what then ? doest thou thinke that god vpon thy fooleries will extraordinarily and miraculously work for thee ? then belike thou imaginest that thou hast a miraculous faith : if thou thinkest thou hast , trie it rather in some better , in some greater matter , in some matter of more moment , as in raising of some one that is at deaths-doore in an instant : or rather , trie it in neither ; thou shouldest but tempt god in either . but suppose thou shouldest trie him , dost thou thinke he would doe it ? and what reason hast thou to imagine , that god should worke extraordinarily for thee more in the one then in the other ? alike ground and warrant there is for either ; a word of promise for neither . neither canst thou easily be so sottish , as to suppose that god should doe ought in it ; especially when for the most part there is no solemne seeking to god , howsoeuer there be some abuse of the name , or of the word of god now and then . if neither the thing it selfe then bee able to doe ought of it selfe , nor thou able thy selfe to giue any such power vnto it , nor god haue an hand in it , other then in all actions else whatsoeuer ; what can there be then that doth it ( if ought be done ) but the deuill , whose aide therefore thou implorest , and whom thou imploiest , yea whom thereby thou shewest that thou trustest in and beleeuest , whatsoeuer thou pretendest ? for diddest thou suppose it to be a vaine and an idle thing , of no certaintie , thou wouldest neuer vse it . yea diddest thou not beleeue that the deuill could and would tell thee the truth , thou wouldest neuer resort to him , nor ground ought on his answers ; thou wouldest neuer vse any such trickes of his , nor conclude ought out of the euent of them . so that in truth thy practise sheweth that thou beleeuest and trustest in him , whatsoeuer thou saiest ; and so g thou crossest our sauiour ; in that whereas he saith that h the deuill is a lier and the father of lies , thou supposest , yea and assurest thy selfe that by these meanes hee not onely can , but will and doth tell thee the truth . thine owne heart therefore , if it doe seriously and sincerely deale with thee , cannot but informe thee , that it is the deuill thou dealest with , the first author of all euill , i a lier and a murtherer from the beginning : and k what good or gaine , what faith or truth , what helpe or health then can be expected from him ? oh let not then the wretched desire or loue of things lost , or of any other wealth else what euer it be , much lesse a vaine curiositie and lusting to foreknow and be acquainted with future euents , which god hath reserued to himselfe , preuaile so farre with thee , as to perswade thee to passe the lists and limits that god hath prescribed thee , and to ioyne with satan by satanicall courses for the satisfying of thine owne worldly and fleshly desires against god. remember that as l shimci , when he went to seeke his seruant that was fled away from him , going beyond the bounds set him by salomon , he went to his owne end : so when by such courses thou seekest to recouer thy losses , thou runnest vpon thine owne ruine , thou drawest destruction vpon thy selfe . as m it is said truly of those , that in sicknesse , either directly or by vse of indirect courses , seeke to satan for health , that they are strangely and strongly deluded by the deuill , when they thinke him willing to helpe them , who is ready rather to destroy them , yea n who would doe it vndoubtedly , if hee had his owne will : and if there be ought done for them in that kinde , it is not done in gods name , but in the deuils name ; and better were it for them to be sicke still , then to be helpt or healed in that sort : o if the deuill doe ought for them at their desire , he healeth out the body to slay the soule ; yea he healeth the body temporally , that hee may slay soule and body both eternally ; and p accursed is that bodily health that is bought with so deare a price as is the bloud and death of the soule . so here the deuill for the most part doth but delude men , in promising them that which he seldome performeth ; and many times casting them into further losses , in steede of helping them to regaine and recouer the former : or if he doe helpe thee to thy gold or thy garment againe ; yet is it dearely bought , that is gotten againe in that sort : he helpeth thee , it may be , to thy gold or garment againe , to get and gaine from thee both body and soule : and thou by recouering it , yea by seeking so to recouer it , sellest him thy soule for it . now , q as our sauiour saith , is not the soule better then treasure ; and the body then apparell ? and wilt thou then , against euen the deuils owne prouerbe , r skin for skin ; but all that a man hath , will he giue to saue his soule ; wilt thou giue the one for the other , the better for the worse ? * what , saith our sauiour , shall it auaile a man to winne the whole world , and loose his owne soule ? much more then here , s what shall it auaile a man to gaine his garment , and cast away his body that should weare it ; to regaine his gold , and cast away his body that should vse it , yea to cast away his soule that may doe well enough without the body , whereas the body cannot possibly doe well without it ? rather , as the same our sauiour saith t in an other case , if thy coate bee gone , let gowne go after ; choose rather to lose both , the one after the other , then by such courses as these are to seeke to regaine either . u better it is , saith our sauiour , to go halt into heauen , then to go with two legges whole to hell : and better it is to go naked or thin-clad into heauen , then to go cloathed or well-appareled to hell ; without money to heauen , then with mony to hell : better want meate and money , then receiue either from satan ; better lose cloathes and coine , then recouer either by satan , or compasse either by any satanicall course whatsoeuer . and surely , little loue shew wee , that we beare vnto god , when for such trifles as these are , we stick not thus to displease him : we cleaue nothing fast or close vnto him , when euen a twined thred , as we say , will thus pull vs away from him , and draw vs out of his way that hee hath prescribed vs. let vs rather therefore in the feare of god , and as we regard our owne good , put far from vs such practises ; and not forbeare them onely , but euen abhorre them , defie and detest them , not in word onely , but in deed , not in tongue only , but in truth : that so * our hearts may be sincere and entire with god , not diuided betweene god and satan ; our heads and braines busied about x searching out the holy and acceptable will of god , not about curious inquiries into such y secrets as the wisedome of god hath hid from our eyes ; z our hands imploied only in the good workes of god , not in the workes of that wicked one , which he came to dissolue and destroy in those that be his : and our feete lastly walking in the straight-waies of gods word , that leade to life and saluation , and not in satans crooked and blinde by-paths , that tend to death and destruction . § . an idle obiection or two would be answered , and all were at an end . a in these courses therefore , say some , there are many good words vsed , yea euen scripture it selfe oft : and then how can they be but good ? at least how can they be so bad , as you seeme to say of them ? augustine indeed , as b some other haue well obserued , is in this regard ouer-fauorable to some of these and the like courses , when c hee wisheth that men would rather make lots of the leaues of the gospell , then runne directly to enquire and aske aduice of the deuill : and d some , as i shewed e before of no very euill note haue beene ouer-taken that way . yet both f he himselfe misliketh it ; and g the auncient canons haue not without good ground and warrant condemned it , that gods holy oracles should be vsed to such idle vanities , and applied to such superstitious vses as these are . holy things may be abused as well as prophane . h the deuill produced scripture to perswade our sauiour to sinne . and the gentiles sacrifices that they offered to idoles , and i in them to deuils , were the same in substance with those that the iewes offered to iehoua . k the holinesse of the thing vsed excuseth not the abuse of it ; which is rather the more hainous , the holier the thing is . § . yea but , lastly will some say , l these obseruations oft fall out aright ; and the euent of them is according to the truth of the thing enquired into by them . for was it not so in many of the examples before mentioned ? did not the lot light right m vpon ionas , and n vpon ionathan ? did not the o philistine and the p babylonian loteries answere the expectation of those by whom they were vsed ? yea we haue found , may some say , by our owne experience , that in ordinary practise they oft proue true . to this i answere : first , * they marke when they proue true , but not how oft they proue false ; as the philosopher saith of dreames , that q they seldome proue true , and yet many men trust in them , because they marke those onely that so proue . and as one saith of reliques and monuments hung vp by such as had made vowes to our lady ( as they tearme her , ) and were deliuered being in danger and distresse , that there were many indeed of them ; but there were no reliques of those that had made the like vowes and were not deliuered , but were drowned or perished otherwise : which yet would be many more , if they were to be seene . so here a few euents are scored vp and recorded that haue falne out aright , whereas r many more , ten or twenty for one , had they beene obserued , might haue beene registred , that haue falne out cleane otherwise . in the former examples ; s it proued aright with nebuchadnezar ; but t cleane contrary with haman . yea so oft thus fall they out , that , as one of the auncients well saith , u though they lie but by casualty , they may seeme to doe it of industrie , and of set purpose to tell vntruths . and yet strange and miserable is the blindnesse and madnesse ( as one well obserueth ) of most men , who , whereas in other and better matters they are extreame hard of beleife , and will refuse to giue credit to a certaine truth , though confirmed by infinite and innumerable vndoubted examples , if they can picke out any one singular precedent , wherein it hath falne out otherwise : as for example , tell them x how many haue died euill that liued euill , and that they themselues therefore taking the like courses in their life may iustly looke for the like issue in the end at their death : yet they will nothing regard all that is alleadged in that kinde , as long as they can name one , suppose y the theife on the crosse , though he be but one , and that z questionable too ; but let it go for granted ; one , saith hee well , that no man might despaire , and but one , that no man should presume . whereas , i say , in matters of moment , and that more neerely concerne them , they will reiect a thousand truths for some one vntruth ; or a thousand examples of euents that haue falne out alike and aright , for some one that extraordinarily hath falne out otherwise : in these cases on the other side by one truth they will excuse an hundred vntruths , and for one euent that casually falleth out aright , passe by an hundred , it may be , that ordinarily fall out otherwise . so light of beleife are we in vaine and hurtfull things , and such as we ought rather to distrust : so hard of beleife in good and profitable things , and such as by god wee stand bound to beleeue . § . secondly issue or euent argueth not either the truth and certainety , or the lawfulnesse and warrantablenesse of an action , as euen a heathen themselues haue seene and obserued . b how many bee there euery where that thriue in sinne and by sinne ? c how many haue beene conquerors in vniust wars ? d the length of the launce argueth not the equitie of the cause , nor the sharpnes of the swords-edge the lawfulnesse of the course or the quarell . it followeth not that the beniamites cause was good , or the other israelites bad , because e in two seuerall battels they beate downe their brethren , and their aduersaries fell before them . but to come neerer home , take wee * example from the like : how vaine and idle , how friuolous and ridiculous was the heathens course of diuination , by opening the bellies of beasts and poaring into their entrailes , by obseruing the voices or the flight of soules , and their feeding or refusing of their food ? in so much that f a graue authour and one of great authoritie among them had wont to say that hee wondred , how their wisards and soothsaiers , that by such courses deluded the common sort of people , could forbeare laughing when they looked one on an other : and g the wiser sort among them did but scoffe and flout at them : one affirming that h these wisards and soothsaiers , that can tell what the birds shirpe , and whose wit and wisedome lieth buried in the bellies and bowels of beasts ; may well bee heard , but are in no wise to be hearkned vnto . and another that , i the marsian inchanters and spelmongers , and the common sacrificers and bowell-searchers , with the star-gazers and figure-casters ; as also the aegyptian fortunetellers , and dreame-readers ; are not worth a button all of them . for that they are not such as haue any diuine art or skill at all with them : but are either superstitious wisards , or blinde buzards , or idle-headed , or adle-brained , or arrant beggars . that , like fooles as they are , professe to tell other men their fortunes , when they are ignorant of their owne ; and promise to helpe them to hidden hords of gold , whom they beg a grey groate of : which groate , saith he , they may doe well first to take out of that hord , and then returne them the rest . yet did not these also oftentimes proue true ? yea did they not both proue alike true , both this and that other , when k by nebuchad●ezar they were both vsed together ? heathen stories , wee know , are stuft full of the like euents of them : l the obseruations of eight hundred yeeres and vpwards , saith one of their writers , going most with them . in regard whereof m the argument drawne from the euent to iustifie the act of eliezer abrahams se●uant , though it may cary with it some good probabilitie , yet is not of vndoubted certainty . for n the signe that the philistine sorcerers set themselues fell out as rightly : and o the witches samuel of endor told saul much truth , and what shortly after came accordingly to passe . and yet are neither of their courses , by any that i know , iustified . p reasons and arguments , saith the heathen man , must be produced for the confirmation of mens courses , not examples of vncertaine and casuall euents . and well : for , as a noble man of ours saith in a learned and elaborate worke of his of somewhat the like subiect , q examples which fall out by chance were neuer currant , where the cause is to be iustified by reason : and therefore till a man can as readily produce a certaine ground to make his guesses good , as score vp a register of blinde euents , we may rather commend his lucke then his learning . § . thirdly and lastly when these things proue true and fall out accordingly to the intent and desire or purpose of the vser , it is t not as r hierome and s others from him haue well obserued , by the force or from the nature of the thing it selfe that is vsed : and therefore u the argument , saith one well , drawne from the euent is weake and feeble , as mistaking much the ground of the matter , and assigning that for a cause which in very deed is none : like x the superstitious papists or idolatrous heathens conceipt , that ascribed gods vsuall bounty in blessing the yeere ordinarily with plenty to their idle processions , ( for y both vsed such , and they were alike idle that both vsed ) because it followed thereupon : or like the practise of z vnskilfull empirickes , that giuing medicines at aduenture one after an other , when the disease breaketh away by other meanes or of it selfe , ascribe the cure to the medicine they last gaue , because that the disease went away vpon the vse of it . but they come to passe by other meanes , and those either ordinary or extraordinary . ordinarily it falleth out so either by meere casualtie , or by humane slight and subtiltie . a by casualtie ; as one faith of vnskilfull physitions , that b they indeed cure not their patients , but chaunce , if any be cured by them : because they minister medicines without ground or good reason , and yet by chaunce sometime giue that that doth good : and an other of fortune-tellers , that c hee was the best diuiner , that could giue the best guesse . for that they went by meere coniecture , wherein d a man without any diuine help or diuining facultie yet many times , as we say , hitteth the naile on the head : and as a third saith of dreames and dreamers , that e though there be no diuine matter in them , yet they oft fall out : for that men dreaming so oft , and of so many and sundry things of all sorts as they do , it is not strange if they light on some things that casually fall out so accordingly ; as f those that play at euen and odde , though they go meerely by guesse , yet they guesse oft aright ; and g two casting stones as they come to hand one at an other , may chaunce to cast the same stone twise : or h as a man shooting oft , though with little skill , yea or blind-folded , may by chance sometime hit the marke ; and i dicing all day long , sometime haue the chaunce he would haue , or the highest chaunce that the dice haue . thus k augustine telleth of two young-men , tha trauelling by the way made many beleeue that they were figure-casters , whereas they knew not so much as the . signes in the zodiake● and when they perceiued that their host where they inned seemed to giue some credit to them telling him many strange matters , they grew bolder ; and being demaunded by him whether they could tell him ought of his sonne , who was then abroad , and staying out beyond his time appointed , made his father their host somewhat fearefull that some euill had befalne him ; they little regarding how the matter would fall out in their absence , so they might giue their host contentment , and get themselues somewhat for the present , bad him be of good cheere , his sonne , they would warrant him , was safe , and not very far of : which though they knew no more , as we say , then the post , or then their host himselfe that asked them , yet by meere casualtie beside their expectation fell out accordingly : for the young-man came in iust as they were leauing their inne ; which made them to be accounted men of extraordinary skill . § . againe sometime these courses take effect not by meere casualtie , but either in an ordinary course by some slight of man , or in an extraordinary by some secret worke of satan , or by some hidden hand of god himselfe . for as augustine saith of the miracles done or pretended to be done by the donatists , that they were l either of mens forging or of the deuills doing : and a learned schooleman and our countreyman of popish miracles wrought for confirmation of the masse , that m they were either procured by men or effected by satan : so it falleth out oft in these loteries and diuinations by lot. sometime they take effect by meanes of some * sleight , that seeming casuall that indeed is not , and so a lot thought to be vsed , where indeed there is none : as with those that cheate at dice. as in the euent , that seemeth skill sometime , that is indeed but meere chaunce : so in the act it selfe , that seemeth chaunce sometime , that indeed is sleight and skill : as n lyra testifieth of the miracles of his time , that many of them were wrought by sleight for gaine to delude the people , by the priests and their complices : and as o the heathen oracles were oft cunningly and craftily caried to speake to priuate mens purposes : and p the entrailes in their sacrifices by art and craftie conueighance caused to giue signes of successe for mens better encouragement , which they could not of themselues . thus we finde in q auncient story , that whereas temenus and cresph●ntes aristomachus his sonnes accompanied with the forces of their vukle aristodemus ( who deceasing left issue two twins procles and eurysthenes in the custody of his brother in law theras ) had by a ioint conquest made recouery of peloponnesus held by the issue of hercules , of which linage they were , long before , till by eurystheus they were forcibly dispossest of it ; and were now to make a partition of it diuided into three portions , argos , sparta or lacedaemon and messena : cresphontes desirous at any hand to haue messena , perswaded r his brother temenus ( who had seised already vpon argos , and was chosen to make lots for them for the assignement of the other two parts betweene cresphontes and ther as in right of the two orphans ) to vse some sleight and fraude for him ; which he accordingly did , as all agree in the report of it , though for the manner of it there is some difference among them . for s some of them write that it was agreed vpon , t that he should haue messena , or his choise of all three , whose lot came out first ; whereupon temenus made u two pellets of clay , the one dried in the sunne for his nephewes , and the other baked in the fire for his brother , which being cast both at once into the water , and lying there for some time , theirs being dissolued , his of necessitie came forth first . whereas others * report that it was agreed among them all , that x he , whose lot came out not first but last should haue messena ; and that when y the other two cast in either of them a white stone , cresphontes cast in a peice of white clay , which being dissolued in the water was not at all drawne , and so by that meanes he obtained his desire , z not by chaunce , as it might seeme , but indeede by couine and deceit . and not altogether vnlike hereunto is that course which a writer of naturall secrets prescribeth to be vsed , not so much for the finding out of a theife , as for the drawing of a confession from one that is vpon some good ground suspected so to be , by putting his name in a scrole of paper together with many other wrapped all vp in lumps of clay seuerally , but his wrapped somewhat more loosely then any of the other , into a basen of water , that so seeming by chaunce to vnfold first , he may , thereby supposing himselfe miraculously discouered , be induced to confesse it . in this kinde may imagination also oftentimes do much . for a a strong imagination either in the agent or in the patient , in the doer or the sufferer , many times furthereth an effect . in the agent ; as when vsing the siue and the sheeres , and naming many , whom they thinke good to question , but among those many , strongly suspecting some one , the strong imagination of those , or the one of those that hold it betweene them ( though no wilfull slight otherwise be interposed by either of them ) may be a meane sufficient to worke an insensible motion in the hand of the holder so strongly possest , for the turning of the siue and sheeres vpon the naming of the party by him or them formerly suspected . in the patient ; as it is obserued in some superstitious courses of cure , that they may receiue some strength from the imagination of the party : which yet b a graue writer wisheth physitians to be wary in and beware of , least while they cure other mens bodies , they cast away their owne soules : and as c the former authour prescribeth a course for the discouery of a theise , by making bread or paste of meale mingled with the pouder d of a stone said to be found vsually in the eagles nest , which the party suspected eating of together with others , his feare , saith he , arising from the expectation of the euent , by drying his throate , will hinder his swalow , that he shall not be able to get it downe so readily as the rest doe ; and by that meanes h●e may be discouered . which whether it be true or no ; once certaine it is , that e imagination is of much force for the producing of effects , and the making of such things seeme to be casuall as in deed are nothing lesse . § . and thus in ordinarie course these superstitious diuinations sometime take : but sometime againe they hit aright by extraordinary meanes , and that either by diabolicall cooperation , or by diuine permission or speciall appointment . sometime , i say , by satans cooperation ; who as f he is confessed to haue had an hand in those miracles , that are reported to haue beene wrought by , or at the images of saints : so he hath no doubt oft also the like in these loteries and such like kindes of diuination , as both g christian writers haue obserued , and h heathen also themselues acknowledged . but how can the deuill , may some say , come to know such things as by these courses are discouered ? i answere : the things thus discouered are either past , or present , or future contingent . for hidden things past or present , the deuill well may know many things , and much more then men ordinarily doe ; in regard that he is a spirit , and either present at the doing of them , or a partaker also in them . first as present at the doing of them ; for so k he was present when the sonnes of god , that is , l the angels came sometime to appeare before god : and so is oft no doubt with vs , when we are little aware of it . by this meanes therefore m being of a swift and subtile nature , as he can take notice of many things done in secret , while he is in presence vnseene , so n he can giue notice in one place , what he knoweth to bee in doing or to be done in some other place , though far distant there-from : to which purpose o augustine telleth an example of a party possessed , that would tell those that were in the house with him , when one set forth a twelue miles of to come toward him , and how far he was still euery foote forward on the way , till he came to him , at whose hand alone hee would take sustenance : p which yet was indeede no diuination or prophecie , saith a good diuine , to speake properly , but as if a souldier standing on a sentinell should tell of a troope of horse , that hee should espie on the way , how farre they were come forward , and how neere they approached to the place where they were expected . secondly as a partaker in them , by way of instigation or assistance . for so was he q with iudas , and therefore knew well what hee went about , in the betraying of his master christ iesvs : so r with the chaldeans and sabeans in the robbing and spoiling of iob. and thus s as he enciteth men to sinne , and then accuseth them to god of sinne : so t oft here he setteth men on sinning , and to their publike shame or bane afterward bewraieth and betraieth them , when they haue sinned . for future contingents ordinarily hee knoweth them not certainely , but either extraordinarily or vncertainely onely . first vncertainely ; yet probably in regard of u his naturall skill ; ( whereof * in greeke he hath his name , ) as also of his long experience adioined thereunto . and no maruell . for x if a skilfull physitian can by reason of his skill say much more of the state of his patient and the likelihood or vnlikelihood of his recouery , then an ignorant man or some other ordinarie person is able to doe ; and y old men , by reason of their long experience can tell and foretell many things on good ground preconiectured by obseruation of mens vsuall courses and cariages , then the younger sort commonly can : no maruell if satan tearmed for his subtiltie z a serpent , for his antiquitie , an old serpent , of aboue . yeeres continuance , be able to guesse probably at many things , that men can see or say little of . and so might he foretell saul , seeing how things then stood with him , what was likely to befall him : that which a man euen of meane and ordinary capacitie might at that time haue giuen a shrewd guesse at . againe extraordinarily he may more certainely fore-see and fore-shew , what hee hath or heareth from god or the seruants of god ; or what hee is permitted to doe , or is imployed about by god. first what he hath heard a from god himselfe , or from b the angells , or c the prophets of god , d whom the very angells also learne somethings from : as e one sitting on the ground or abiding within , may haue newes priuily imparted to him from the watchman standing on the sentinell or watch-towre without , which hee may relate to others , as by vision or apparition seeing and discouering them himselfe : and thus might hee foretell as f sauls downe-fall , so g his owne fall , which he is said sometime to haue done : yea thus comming to the notice of many future euents , vnder colour of propheticall diuination hath hee drawne vnto himselfe diuine adoration . secondly what he is permitted to do by god , or what he is imploied for the doing of from god ; what h hee is about to do i by the permission of god , or is bound to doe by speciall commission from god. for k euill spirits are many times by god permitted to doe much mischeife both corporally and spiritually , by inflicting of maladies and infecting the aire , or by enciting and egging men on to euill courses , with whom knowing their disposition they doubt not to preuaile and to perswade them thereunto hence they take occasion oft-times l to foretell what themselues are about to doe , or will draw others vnto ; and to beare men in hand , when they can doe no more mischiefe , being neere the end of their tedder , that m they helpe or heale them , because they leaue hurting them ; or , n because they cannot get leaue to molest them any longer , that their euills at such a time shall haue an end , if such and such fooleries be performed . sometime againe o they are imploied by god to this purpose : for p the deuill is gods executioner , whom he maketh oft good vse of . so he vsed q an euill spirit ( not r the soule of naboth , as the doating rabbines dreame ) to entice ahab out to his ruine : so he vsed s euill spirits , as the most thinke , for the plaguing of egypt : ( though t some expound the psalmist otherwise ; and it is against the rule that some u others giue that god is wont to afflict good men by bad angells , and bad men by good angells : ) yea thus it is euident that he vsed one of them for the vexing of saul , stiled therefore in the text , * an euill angell of god : x an euill spirit in regard of his malitious qualitie , and yet a spirit of god , because an executioner of gods iustice , as the auncients haue well obserued . and y thus may the deuill further foretell , what god himselfe hath set him or sent him about : as hee might well by that meane also read z sauls destiny , as ones that god had giuen ouer and giuen vp into his hands . now in these cases , wherein such euill spirits haue an hand , a the euents of them fall not out alwaies alike ; by reason that sometime b they faile , notwithstanding their skill , in those things that by their naturall wisedome and subtilty they foresee in the secret causes or signes of them , when god by some extraordinary course turneth things about , and controlleth the ordinary cariage of the creature : as the patient sometime dieth through some inward accident vnexpected , where the physitian according to the rules and grounds of his art saw no signes but of safety : or as if a mariner vpon good grounds of obseruation should giue his opinion , that that storme of winde should last long that c christ sodainely calmed : or an husbandman should promise much fruite of a vine such a yeere , iudging according to his skill , which should afterward either be blasted with lightning , or rooted vp by some wild beast breaking into the vine-yard : and so these vncleane spirits , notwithstanding all their skill and experience , faile oft in their predictions , when some greater power ouerswaieth that that they builded vpon . d they faile also in those things that they are enioyned and set or sent about by god ; when e god altreth his courses , and either reuoketh his sentence , as with f ezekias , as with g the nineuites ; or giueth a countermaund , as h to abraham , about the sacrificing of isaak : which is i as if the iudge should send sodainely and vnexpectedly to repriue a prisoner whom he had condemned , when the executioner were ready to do his office with him , and made full account to make sale of his spoiles . § . thus then haue we seene how by satans helpe such superstitious diuinations and predictions may either faile or hold : now further in the last place those things that in this kinde take effect , come to passe by gods permission and prouidence indeed alwaies , but by his permission for speciall purpose sometime , and sometime for diuers causes by his speciall ordination and appointment , which no deuill nor creature therefore can crosse . first by permission for speciall purpose ; and that k either for the triall and exercise of some , or for the punishment of other some . for the triall of some , to trie whether they will heed such superstitions as these are , as the crowing and croaking of rauens , the shreiking of owles , this kinde of lotery , and the like . to which purpose l god forewarning his people to beware of those that assay by euill courses to withdraw them from god , he doth not tell them , that they shall not heede them , vnlesse they see things fall out accordingly as they foretell them ; but , though they doe set them some signe , and it come to passe accordingly , yet they shall not giue heed to them ; for that m god suffereth it so to do , to try them , whether they do indeed so loue him , and sit so close to him , as that they will not by such superstitious meanes , though falling out as was foretold them , be drawne away from him . againe for the iust punishment of some others ; that they may be whipped and scourged with a rod of their owne making , with a cord of their owne twisting . for therefore doth god suffer these things ofttimes to take effect , that n they may be giuen vp to strong delusions to beleeue lies , that loued not the truth ; that they may be further entangled in satans snares , that would rather giue heed to him then to god : that o as gods children haue beene somtime by true miracles and the predictions of gods prophets confirmed in their holy faith : so such wicked wretches may by counterfait miracles and diabolicall predictions be , with p pharao , hardned in their false beleife . and therefore , do we see such superstitious courses oft take effect , and to haue their euent answerable to their expectations that vse them ? let vs remember , that , as sin the more successefull it is , the more dangerous it is for the sinner : so in this case , q the oftner such courses take effect , the more perilous they are , because the more powerfull to preuaile , if we be not the wiser and the more wary , and in that regard the rather to be suspected and shunned of vs. secondly by gods speciall ordination and appointment , doe these things sometime so fall out , to worke his own ends by the wickednesse of others . for r god worketh euen by them that worke contrary to him ; and s they fight his battels , euen that fight against him . now thus doth god giue successe to these things , though euill in themselues , and as they are vsed , somtime for the punishment of those that deserue to be punished , & his will is to haue either destroied or corrected ; & those either the vsers of them or others . the vsers of them , as t in the lot cast by saul that lighted on ionathan , u to punish saul thereby for his vnaduised adiuration and presumptuous inquisition , and to shew * what streights men wilfully cast themselues into by such idle , rash , vnnecessary & inordinate oaths : as x for this cause also it seemeth that he suffered the deuill to foretell saul his ouerthrow , therby to punish him for that his impious act by deiectiō before hād , as he did afterward by death . or some others ; as y in the lot that lighted on ionas ; of which hierome saith well , that z we ought not in that regard to giue heed or credit to lots in the like case ( for how know wee that god hath still the like worke or end to worke ; or that he is willing euer so to worke ? ) or to match it with that lot that we read of in the acts vsed in the choise of matthias . ( as reasoning from the lawfulnesse of the one to the other ) since that singular priuiledges make no common law : and god vsed well that course that was familiar with them , and wherein they did euill , for the finding out and fetching back of his fugitiue seruant : as a he did nebuchadnezars idolatrous diuinations , and his lotery of the like kind ; which himselfe also by his own prophets foretold that he would make good for the iust and well deserued punishment of his peruerse and periured both prince and people . againe sometime god giueth way and euent to these courses , for the manifestation of his owne glory , his power , and his prouidence ; to let men see discouered to them by their owne proiects , though euill and impious , who it is that plagueth them , & hath power ouer them , though they either know not , or acknowledge not him . and so was it b in that signe that the philistine soothsayers set themselues ; whereby god put them out of doubt of that concerning his hand on them , which they made some doubt of before . where wee may withall consider , that as these courses tooke effect when god had such an hand in them ; so the like courses vsed by others , as by c haman , and by d senacharib , at other times failed and tooke not effect , but fell out cleane contrary , e when god pleased not to giue successe vnto them , or had not ( and who can tell when he hath ? ) any such ends in them . considering therefore , that there can be no certainty , in such lotery , vnlesse that god himselfe haue a speciall hand in it , which wee haue no reason to expect , vnlesse it be for our euill , to plague vs for our peruerse courses in that kind ; as also that f the deuill , as he may be deceiued , so he may deceiue vs ; yea from a professed and notorious deceiuer wee can expect nothing but deceipt , whether he himselfe be deceiued or not : let vs take heed how we giue heed or credit to , such deceipts as seldome proue true ; yea how we giue any regard to them , though they proue neuer so oft true : remembring that g sauls witchcraft was not therefore the more allowable , because the deuill told him nothing but truth ; nor the apostles of christ euer a whit the more spared the vncleane spirits , because they told truly what they were ; yea bearing euer in minde that h god hath forewarned vs before hand , that though they should proue true , yet we should not beleeue them , nor giue credit vnto them , as being but sleights of satan to draw or driue vs away from him ; yea such sory flights these , that euen i the wiser sort of the heathen ones haue descried and discouered the folly and vanity of them ; and it is a foule shame for christian men to come short of such . and thus much may suffice also for these latter sort of lots , to wit , extraordinary and diuinatory , lots , which howsoeuer they haue beene lawfull some of them at some times vnto some , yet are none of them lawfull in these times vnto any . § . to end where we began . k take the drosse , saith salomon , from the siluer , & there will be a vessell sit for the siner . so take the ordinary abuse frō the ordinary lot , & it will proue an ordinance of no euil vse . neither are the vse and the abuse of it so mixed together , but that men may , if they will , seuer them the one from the other . as for the extraordinarie lot , the very ordinary vse of that lot is a meere abuse of a lot : and it is therefore , as drossie matter , that will not endure the finers fire , but runneth all to smoake or ashes when it cōmeth to the assay , vtterly to be reiected . there may be superstition as wel in the condemning of the one , as in the approuing of the other . let the one therfore go , as it well deserueth , to the dunghill : let the other be so wisely and warily vsed , that god be not dishonored , who hath giuen vs the free vse of them ; nor our brethren offended or wronged , for whose good god hath giuen vs them ; nor our selues hindred in better things , that more neerely concerne vs , and whereunto these things should be as furtherances vnto vs. finis . notes, typically marginal, from the original text notes for div a -e a crates apud diog. laert. b varro apud nonium mar●ell . c quintilian . in institut ●rat . d consulatis ( sultis ) tractatus huius cap. . § , , , . e topper citò , celeriter . ex antiquissimis nel●i nae●ij●p scriptis fesius . topper q●●si t●to opere dictum : vt ●ul . scalig. de ca●i●●s linguae lat. l . cap. ● . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . et psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vude sufes poenorum , vt rectè scalig. ad euseb g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vii de christo paulꝰ tim . . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt iudas v . solus enim verus dominus ●st , qui dominum non habet . aug. confess . l. . ● . . notes for div a -e a chap . §. . b see gerson in regul . m●r . & nider in consolat . timoraonscieuc . part . . c. . ad cap. § . c read the whole , chapter . d praeiudicium enī non est indiciū , sed vitium . aug. ad fra●r . inerem . e ne mea dona tibi studio dispost●a fideli , int●ll●cta prius quae sint , contempta relinquas . lucret. de terum nat . l . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictū theodori athei reference piu arch● lib. de tra●quillis . notes for div a -e a multus & multiplex vbique sortium vsus . peucer . de diuin : c. de sort : vise sis & hadr. iun. miscel : l . c. . nic : serar . in iosh : tom : . c. . q . mar : delrio : disq : mag : tō . . l. . c. . q. . § . &c. . q. , . et insra cap. . per totum cap. . § , . & cap. . per totum . b abusui maxim● sunt obnoxia , quae in vsu sunt frequentissimo . meisner : sobr : philos : p . praef . c tim. . . cum . tit. . . agg. . , . esai . . . . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutar : de ●dul● & ●me● : e sortes propriè dicuntur , cum aliquid fit , vt eius euent● confiderato occultū●liquid innetescat . thom : sum : per ● . z. q. . a. . cum facimus aliquid , vt occultū aliquid nobis manifestetor . ibid : art : . nihil aliud est sortiri quā aliquid agere , ex enius euentu rē incognitam possimus deprehendere . martyr . in sam : c. . f sortiri est casum & tem●ritatē spectare , vbi nec ratio nec consilium valeat . cicer : dediuin : l. . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit euripides . plut. sympos . l. . c. . quo loco malè vulgò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nullo sensu . et , animae filiā sortē , insptè rhidig : antiq lect . . c. . h sortis euenius nō est in nostra potestāte , sed quim casus tulerit . ambr : ad virgines . i quid in ●●spotest esse certiquae fortuna monitu , pueri manu miscētur atque ducūtur ? cicidiuinat . l. . k s●rs inter homi●es casu , non indicio agisol●t . orig : ad lev. hom : . qui sorte legitur , humano indicio non ●●mprehenditur . ambros● in luc. cap. . quid enim sore ●st ? idē propemodū quod micare , quod talos ia●ere , quod tesseras , quibꝰ in rebꝰ temeritas & casus , non ratio , nec consilium valcat . cicidiuin : l. . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isocr : areopag . * vise cicer : in verr : . “ the●mnesti nomen omnibꝰ inscribi eurauit . m sorsest effectus fortuitus statuens de consilijs nostris . aret. in problem : clas . . loc . . n sortibus vti est ex vario euentu seu dispositione alicuiꝰ rei sensibilis propesitae , dubium aliquod determinare . lyra in num. cap. . & in prouerb . c. . o in a lot there must be things : a casuall act : & the applying of that act to the determination of some controuersie . perkins cases of consc : l. . s. . q. . resp . . p serar . in iosh : c. . q. . ex plut : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pythag : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . suffragiadicit , qua fabis ferebantur . ●● . steph : ●ectè . fabis & calculis in vrnam co●iectis iudices legeba●t & suffragia forebant . chy●re : in ind : c. . & lavat : in prou : c. . et contra valla & porta de suffragijs interpretantur quod thucyd : l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; cum de sortitioni●us i● vtrumque dicatur . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . suidas . et inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur per i●cū a●istophani equi● : populus atheniensis . i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à fabis quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vtebantur , hesych : suid : & aristoph : schol. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lysias in agorat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vlpian ad demost : in timar : s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vlpian : ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aristoph : in vesp : & equ●● : quas hesych : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . poll●x o●om : lib. . cap. . suidas & schol : arist : ex epaphroditi lexico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretantur . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pollux l. . c . item hesych : & schol : aristoph : vesp . visendus casaub. ad athen. l. . c. . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. apophth . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hesych : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et ●inc aristoph : eccles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●bal : x delrio disquis . mag. l. . c . q● . § ●d sort●● diuinitori●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refer● . sch●ider : in lex pētagl . ad diuisorias . y num. . . z delr●odisq mag. l. . c. . q § . per monomachi●m . a ibid q . per sacramentū euchar. b ibid. q. § per aquam & ignem . c vise c●md : brit : & versteg . c. . d delrio : ibid. c. . q. § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sortibus adnumerat . & bodin . damonoma c. . & peu●er : de diuinat . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delrio disq . mag . l. . c. . q. . § . b reg. . . chron. . . c eccles . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod plato de leg : l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d eccles. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & . . ter . & . , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casus acc●dit , vel conting●t . e matth. . . f cor. . g luk. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euenire , contingere : vnde gracī● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sed & lati●um curro , & occurro . avenar . & guichard . & inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i king. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occursus malus vet : & vatab : mali trem : & iun : ruth . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac cidit autem . vet : euenit euentus . vatab : casu accidit . iun : forte fortuna inciderat . leo iud : her hap was to light on . &c. reg : bibl : ang : k non mihi pla●es toties me ●ppellass● fortunam . aug : retract . l. . c. . poenitet me sic illam nominasse fortunam , cum videam homines habere in p●ssima consuetudine , & vbidici debet , hoc deus veluit , dicere , hoc voluit fortuna . ibid. l quamuis non deam aliquam hoc nomine volnerim intelligi , sed fortuitum rerum euentum . ibid. m vnde & illa ver b● sunt , quae nulla religio dicere prohibet , forte , forsā , forsitan , fortuitè . ibid. n fortuna quid est● nihil est . fo rs nihil est ; ne nomen quidem , tanquam rem quampiam , cam decuit habere . scalig : de subtil : exere : . § . o m●litiae nihil est . ambr. fuga sec : malum nihil est . aug : s●lil●q . l. . cap. . & isid : de sum : bono l. . c. . mal●m nihil est aliud nisi boni priuatio . aug : enchir : . peccatum nihil est ; & nihili f●unt cum peccan● homines ; sicut idolum nihil est . idem in ioan : tract● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil ho● . . nemo quarat efficientem causam malae voluntatis : non enim est efficiens sed deficiens ; quia nec illa effectio est sed defectio . aug : de ciuit : dei l. . c. . * est aliquid : nec enim serm● communis inan● . gerson super magnif . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philo de cons●i● : prine : p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epicur : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . anaxag : & st●ici . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot : vise plutare : de philos : placit : l. . c. . & aristot : physic : l. . c. , . & stob : l. . c. . q adiunctum potius quam efficien● dicenda videtur . tal●us in ram : l. . c. . quod de fat● aristot : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . stob : l. . c. . r fortunā intellig● fortuitū rerū euentū , aug. retract : l. . c. . casus est euentꝰ inopinatꝰ . boeth : consol : lib. . pros . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nō est cansa , sed euentus inexpectatꝰ . aret : probl : part : . loc : . casus significat interdum motū naturalem ad quem euentꝰ sequitur , sed non ex ordinatione naturae , & sic dicitur causa per accidens ; vel ponitur pro qua●is causa non intendente cum quem producit effectū , & sic etiam fortunā complectitur : interdum ver● significat ili●● it sum fortuitum euentum ab illa causa per accidens manantem . keckerm : system : log. l. . c. . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . anaxagor : apud plut : piac : phil : l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( m●lè vulg● ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . amphion apud aristot : rhetor : l . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato de i●g : l. . est causa fortuita , est naturalis , est v●lunturia . aug : ciu : l. . c. . t necessarium est quod aliter se habere non po●●st . kecker : system : l. . c. . hinc thales , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . laert : vit : philos : & flut : plac : l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●'ut . conviu : . sap : & grammatici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . etymol . & eustath . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot : analyt : pr : l. . c. . contingens quod vel esse , vel non esse potest . kecker : system : l. . c. . x quid est aliud sors , quid fortuna , quid c●sus , quid euentus , nisi cam sic aliquid cecidit , sic euenit , vt vel nō● cadere atque euenire , vel aliter cadere aetque euenire potuerit ? cic : de diuin : l. . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. analy● : pr : l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot : physic : l . c. , . & . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . menād . apud stob : l. . c. . a king. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in integritate , siue in simplicitate sua , nihil minus cogitans quam achab● percutere . i●n . b num : . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derepente . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absque inimic●t●a . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ●● insidijs , siue de industria . iun : c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum non videret eum : inconsideratè . iun : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec malum eius quaereret . num. . . d matth. . . luk : . . e matth : . . act : . . luk. . . & . . possum dicer● porcorum qu●que se : as apud deum numeratas , nedum capillos sanctorum . tertull : de fuga . f deus omnium & fortuitorum & non fortuitorum . autor est . mar●in : in ram : dial : l. . c. . aeterna lege cuncta decuerunt . sen : prouid : c. . g aug : confess : l. . c. . domine d ● , ordinator & creator rerum omni●m naturalium , p●c●atorū autem tantum ordinator , nō creator . sic enim legendum , quod in vulgatu perperā , peccatorū autem tantúm non ordinator : prout idem alibi : de ciuit : det l. . c . creator creatorum spirituum volunta●es bonas adiuvat , malas iudicat , omnes ordinat . et ibid : l. . c. . omnipotenti d●o summo a● summè bono , creatori emnium naturarū , voluntatū autem bonarū adiutori ac remuneratori , malarū relictori & damnatori ; vtrarum● ordinatori &c. nisi fortè cum gomaro de prouid : c. . leg●re lubeat , tantamm●do ordinator . h matth : . . i exod : . . k quae vulgò fortuna appellatur , occul●o quodam ordine regitur . aug : retract : l. . c. . l hoc totum , quód forte , fortuitò &c. d●cimus , ad diu●●ā prouidentiam revocate debemus . idem ibid : m eccles : . . n nōmuliū oportet consilio credere ; quia suam habet for●una rationem quod non expectas ex trans●erso fit ; & suam super no● fortuna negotium curat . p●trō . satyr ▪ o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . me●and : hypobol : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ch●rem : achil : thersiticid : apud s●ob : lib. . cap. . & plut : de fortun : vitā regit fortuna non sapi●ntia . a callisthene dictum laudat theophrastꝰ cicer : tuscul : l . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plat● de leg : l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tyrius m●x : serm : . q prou : . . r iun : no sortem quidem ipsam caesu fortuito con●ingere , sed deum prouidentia sua , qui●quid sor●e accid●t , sigillatim disponere ; quam & in infinitum rebus omnibus singulariter adhibet . lavat : v●iuersa & singula , etiam quae temerè accidere videntur , arcana dei prouidentia gulernari . malder : ad . ● . thom : de superstit . tract : . c. . dub . . h●● solum dicitur , sortes non ita esse fortuitas , quin etiam temerè in s●num missae , magna dei pro●identia temperentur . rhodolph : b●in : in prov. nihil in rebus humanis ger● sine nutu & dispensati●ne diuina : ne sortes quidem a'iter cade●e quam moderatione diuina . s prov. . . & . , . & . . & . , . t ier : . . u solent , quae sorte dantur , diuinitum dari aug : de ge● : ad lit : l. . c. . * psal. . , . x ibid : vers : . y prou : . . z frou : . . a deut. . . b psal : . . c prou : . . d psal : . . gen : . , . iosh : . , . e act : . ● . tim : . . f esai . . . g eph : . . hebr. . h king : . . i ion. . . k deprehendebatur ionas non viribus sortium , & maximé sortibus ethnicorū , sed voluntate eius qui sortes regebat inceri●● . hieron . in ion : c. . l qui nobi● casus videtur , serm● qu●dam dei est , suam nobi● indicans voluntat●m . ●ern . de diuers : ●erm . . l de quibu● latissi●ié i●an : sarisber : in policrat : siue de nugis curial : l. . c. . m sors veluti diuino pendet examine . ambr : de tob : c. . n electi sunt duo iudicio humano , & electus de duobus vnꝰ iudicio diuino . aug : in psal : . de matthia act : . . o quae dei voluntas continet in occulto sors homin●bꝰ declaraet in manifesto . origeu : in iosh : hom : . p dei iudicium , quod est in occulto , sors pandit in publico . ibid. q sors res est in dubitatione humana diuinā indicans voluntat●m . aug : in psal : . r fo rs fiue fortuna idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sed differun● ratione significandi . scalig : de subtil : exerc . . § . s triae ha● , prouidentia , fatum , fortuna idem sunt reipsa : ratione tamen ita disting●untur , vt prouidentiae quasi t●tum videatur , reliqua verò● dua partes , nam prouidentia omniū causa est qua fiunt ; cadē autem respectu corum quae necessarió fiun● , ●fatum , respectu veró corū quae fortuitó fieri videntur , fortuna appellatur . d●unam : in r●m : dial : l. . c. . t quod sapientibꝰ & pijs singulari● dei prouid●ntia est , id ins●pientibus & prophanis fortuna dicitur . ibid. u quid aliud est nae●ura quam deus , & diuina ratio toti mundo & paertib●● eiu● inserta . sen : de benef : l. . c. . ne● natura sine deo est , nec deus sine natura , sed id 〈◊〉 est virumque ; nec distat natura , faetum , fortunae : omnia eiusdem dei sunt nomina varié vtenti● suae potestate . ibid. c. . ioui nome● omne convenis . vis illum fatum vocare ? non errabis . hi● est ex quo s●spensae sunt omnia ; causa ca●sarum . vis illum prouidentiam dicere ? recté di●es . est enim cuiu● consilio huic mundo prouidetur , vt inconcussus ●at &c. vis illum naturam vocare ? no● peccabū est enim ex quo nata sunt omnia ; tuius spiritu vinimus . vis illum vocare mundum ? non faelleris , ipse enim est totum quod vides ; totus suis partibus inditus , & se sustinens vi sua , idem quest : n●tur : lib. . cap. . * stultitia , & error , & ca●itas , & vt cicero ait ( academ : quest : l. . ) ignoratio causarum natura ac fortuna nomina ind●xit , lactant : instil : l. . c. . x hae● religionis euers●● natura nomen invenit . &c. ibid. c. . y naturam esse rerum omnium matrem , quasi sua sponte nata sint . ibid. z natura ( remotae prouidentia & potestate diuina ) prorsu● nihil est . lactant . ibid. “ fortunam d● ā quaendam vo● humanas varijs casibus illudentem . &c. ibid. a mornae : de verit : relig : christ : c. . b fortunā insanā esse & cacam & brutam perhibent philosophi , saxoque illam instare globoso praedicant volubili . ideò quo saxū impulerit fo rs , cadere eo fortunam autumant . caecam ob cam rem esse iterant , quia nihil cernit quo sese applicet . insaenā autem ai●nt , quia atrox , incerta , instabilisque fit . b●utam , quiae dignum atque indignum nequeae● internoscere . pacuv : apud cornif : ad heren : l. . § . c tam facilè deleri quam pingi potest . ibid. quemadmodum de homero aristot : tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . strab : georg : l. . murum poeta , qui finxit , deleuit . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philemon com : apud clem : alex : strom : l. . e morn : ibid : vói sup : f non in vagi● tantum incertisqua quibusdam , sed in ce●tissimis , & in omnibus . g deus ipse est ali● nomine designatus . ibid. h diuisoria sor● locū habere posset , etiamsi res humana fortuitò agerentur . thom : de sortib : c. . i conting●t aliquē diuisoria sorte vti , non quas● requirat iudicium diuinum , sed quasi committens fortunae ; quod maximè videtur in lud● taxillatori● . thom : ibid. h iudg : . ● . i genes . . . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puteus viuentis ( dei ) videntis me . genes . . . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aristot : physic : l. . c . fort●ita quae sunt , ●ulla nec arte nec sapientia praevideri p●ssunt . cic. diuinat : l. . m ignoratio ●ausarum confinxit fortunā . lactant : instit : l. . c. . & ram : dialect : lib. . c. . ex cicer : quast . academ : l. . n nihil aliud in rebus casum vocamus , nisi cuius ratio & causa secreta est . aug : contra academ : l. . ● . . o sam. . , ▪ ● , . p quiequid cas● fit , te●●rè fit . aug : q●●st . . q in cas● temeritas , non ratio 〈◊〉 consiliu● vali● , c●● : diuin : l. . r reliqua sic à me aguntur & agentur , vt noncommittamus vt ●a quae gessimus , fortuitò gessif●e videamur . ci● : ad attic : l. . ep . . non c●mmittam , vt quae gessi , casu m●gu & foelicitate quam virtute & consilio gesta videantur . idem pro sylla . et and●cid : de myster : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . xenoph. paed l. . t hoc no● est confiderare , sed quasi sortiri quid loquare . cic : de nat : de●r : l. . u king. . . * iudg. . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de crespbont● polyae● . stratag : l. . vt tectè legit casa●b : y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato de repub : l. . id●m & in timaeo . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . herodot : l. . viam invenerunt , qua de se iudicium religioni & for●un● committerent : p●cti inter se , cuius equ●● ant● solis ortum ( an●● regiam couveni●● tium ) hinni●um pri●●us e●idissit , is rex esse● iustin : ●ist : l. . a hin● statu●● dario in rei ges●ae monimentū er●ct● epigraphe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heredot : ibid. b a●etius problē : cl●s . . loc . . c morna : de verit : relig : christ : c. . d fortuna in ignorantia nostra fu●datur . mor● : de verit : rel : chr : c ▪ . tolle ignorantia●● è personis , fortunā à reb●s , éque reru●● natura t●ll●● . ibid. e qu● mi●●● scimus , ●● plus fortuna ; quo plus , 〈◊〉 fortun● minus . morn : ibid. quippe intellectus vbi maior inest , minus illuc est de fortuna . gerson super magnif . f deo nihil fortuitum . gerson super magnif : ( deo ) vt●iunt cuncta , no● incidunt . sen : d● prouid : c. . g deus necessariò & immutabiliter nouit & praenouit vniuersa , ●tiam futura contingentia . lomb : s●ntent : l. . d. . & . thom sum : part : . q. . art : . scot : super . d. . q. . & ●oeth : cons●l : philos : l. . pros . . h apud deum quippe iam factam est , quod ei●● dispositione futur●m est , qui fecit quae futura sunt . aug : in psal. . in d●i dispositione iam facta sunt , quaecunque , futura sunt , qui nō aliter nouit facienda quā facta . id●m de ciuit : dei l. . ● . . omnia enim quaecunque voluit , non solum praeterita , vel praesentiae , sed etiam futura iam fecit . ibid. l. . c. . et ideò tanquā praeterita dicuntur quae futura sunt , quia deo & futura tam certa sunt , tamquā praeterita sint . id ●● in psal. . i prou. . ● . k psal. . , . l prou. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hesiod . oper . l . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip : apud clement : pr●otrept . m ioan . , . & . . ioan. . . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . xenoph : cyr : ped : l. . deus omniae deprehe●dit antequam ●ant . ambr : epist : . futura omnia diuinus prae●urrit intuitus . boeth : consol : lib. . pros . . o act : . . nota ergò fetit , non facta cognouit . aug : de gen : ad lit : l. . c. ● . p psal. . , . q king. . act : . . r heb. . s deo in cousp●ctu praesto simul sunt vniuersa , praes●ntia , praeterita , futura aug : de triui● : lib. . cap. . nec sigill●tim videt o●● , sed simul . ibid. cap. . simul , non luccessiuè omniae vi●et . thom. sum : part : . q. . a. . t thom : sum : part . . quaest : a. . iun : de peccato adae q. . cap. . huic ex alto cuncta tuenti , nulla terra mole resistun● ; nō nox atris nubibu● obstat . vu● menti● cernit in ictu , qua sint , quae fu●riut , veniantque quem , quia respicit o●nia soiu● , ver●m possis dicere solē . boeth : consol : l. . me●r . . itaque si praescientiam pen●●r● velis , qua cuncta dinos●●t , non esse praescientiam quas● futuri , sed scientiam nunquam de fi●ientis instantiae r●ctius existima●●s . ●nde non praeuidentia , s●d prouidentia potius d●citur , quòd porrò à re●●● infimi● constituta , quasi ab excels● rerum cacumine c●ncta pro ▪ spitiat . ibid. pros : . u psal : . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . soph●●l : electr. * omni● fi●●● videt , quorum nullum est quod non semper vid●t . aug : trinit : l. . c. . deus omnia semp●● videt & simul . lomb : sent : l. . d. . d. x apud deum ordinata sunt , eti●m quae in se maximè inordinata vide●tur . vise aug : de ordin : l. . c. , . & . quaest . . y eph : . . heb : . ● . z act : . . & . . & , . per candē creaturae voluntatem qua factū est quod creator noluir , impleuit ipse quod voluit . aug : enchir : c. . deus de eis qui faciunt quae nō vult , facit ipse quae vult . idem de corrept : & grat : c . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hippocr ; apud stob : omnia deo certa , nobis multa fortui●a . caluin : instit : lib. . cap. . § . respectu dei ordinisque diuini necessariò fiunt vniuersa , respectu verò nostricontinge●tia , casu , fort●na eueniunt infinita . zanch : de natur : dei l. c. . thes. . § . rat : , . qaicquid casu fit , temerè fit . quicquid temerè fit , non fit prouidentia . si ergo casu aliqua fiunt in mundo , non prouideniia vniuersus mundus administratur . aug : . quaest . . tam contingentiam q●àm cas●m excludit . caluin : iustit : l. ● . c. . § . a lyra in num● c. . & in ●rou● . c. . & in iome . . diuisoria ad aliquid inter plu●es di●idendum ; consultoria ad aliquid determina●è agendū . b lavat : in prou. c. . diuis●riae , licitae , qusbus hereditares , possessiones , praedae , &c. diuiduntur ; diuinatoriae illicitae , quibus occulta investigantur , quisue rerū aut personaris futuru● fit exitus . * schindler : ●n l●x . pentaglos : c serar : in iosh : ●om : c . q. . sorte vel cognitio quaeritur sola praeteritorum , praesentium , futurorum ; & est diuinatoria ; vel actio eti●m quaecunque subconsilium & deliberationē cadere potest ; & est consultoria : ad quem diuisoria revocari potest . d thom : sum part : ● . ● . q . . art . & d e sortib : cap. , , . diuisoria qua quaeritur , quid cui fit exhibendum ; consultoria , qua quaeritur , quid sit agendum ; diuinatoria , qua quaeritur , quid fit futurum . e ludouic : de pruss : trilog : animae part . . cap. . henr : herp : spec : aur : de praecep : . ser : . astesan : sum : lib. . tit . . syl●est : & angel : sum . io : busae●● ad bles : ep : . & alij . f caietan : summa peccat : de sort. g tolet : sum : cas : conse : l . c. . h malder : de superstit : tract : . cap. . dub : . i delrio disq . mag : l. . c. . q . § . consultoria aequè a● divinatoria hodi● damnatur . k mald : & delr : ibid : c. . q. . l martyr in sam. c. . m paucer : de diuinat : c. de sort . n kr●kevitz in ion. c. . sortilegium triplex ; diuinum , diuinitus rectum & directum ; ciuile , seu politicū ; diuinatorium & superstitiosum . o perkins of witchcraft . p eas●y historie of gospell . q serár : in iosh : ●om : . c. . q . sors soria , lus●ria . r permissa , prohibita . greg : tolos : de appell : l. . c. . s licita , illicita . gloss : ad grat : cap. . q. . chy●r . in iud : cap. . zanch : misc●ll : part . . c. de sort . bona & laudabilis , mala & reprehensibilis . iun : in ion. c. . t sacrae , profanae . peucer : de diuin : dluinae , diabolica . bodin : damonol . l. . c. . u serar : in iosh : vbi sup . a aret : probl : ●las : . loc . . sors est modus consulendi de●● . rari●r quidem , licit●● tamen , in eu enentis , vbi nec rati● , nec consilium l●manū commodè adhiberi potest . et zanch. ●iscell : part : . tract : de fort : actio hi●mana in h●●c fin●̄ instituta , vt ex eius euentu rem nobis incognita● diuinitus agnoscore possimus . b sors seria , lusoria . serar : in iosh : tom : . ● . q. . c prov. . . d origen : in iosh : l. ●m : . angelis sertitò gentes , hominesque diuisi . e deut. . . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se●t . g dan : . , . h matth : . . act : . . i apoc : . . origen : in luc : h● : . k ambr : in luc : c. . summ●● sacerdos adbuc sorte quaeritur . l b●da in act : c. . alex : de ales sum : part : . q. . m . thom : de sort : c. . & caietan : in luc. cap. . m bulling : in act : c. . perkins aurea armil : c. . schindl : len pentaglot : n luk : . . o num : . , , , . & , . levit : . . iudg : . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ioseph . in appion . l. . p macc : . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eus●b : chron : can : ignobiles quid●m & alio temp●re alij ab imperatoribus rom. sacerdotium emebant . hieron : à praesidilus nundinabantur . i●s : scalig : meliùs . interierat summi i●s sacerdo●ij , aut auatritia interceptum , aut potiorum insolentia , qui licere quod vellent in s putabant . heg●sip : excid : ierof . l. . c. . vise ioseph : antiq : l. . c. , . & ● , . c. . & l. . c. . & capt : l . c. . & euseb. demonstr : l. . c. . q baron : annal : tom : . ann : . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ioseph : capt : l. . c. . s prochor : hist : ioan : c. . qui liber forte an idem cum s●r●bꝰ apostolorū à gelasio r ▪ jectus d. ● . c. s● romana . t apostoli prouincias orbis ad euangelium praedicandū sorte partiti sunt . niceph : call : l. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euseb : hist : l . c. . hin● & ambr : de tob : c. . s●rt●m miserunt super ves●em eius , i. super praedicationē euangelij qua vestitur hodie dominus . et bern : ad eugen : l . alij sing●li singul●● sortiti sunt plebes &c. u prochor : hist : ioan : c. . * chron : . , . &c. x procho● : ibid. a chron. . . ad . b vt t●lleretur ma●eria querimoniarum . bella●m : de ●leric : l. . c. . c chron. . , &c. ad finem . d populares v●iu● ephemeriae partiebantur inter se ministeria . in libr● liturgiarum , dicit illis praefectus , i●gredimini ; et sor●iebantur quis i●molaret , quis sparger●t , quis cin●r● l●vares altare interi● , &c. et ibid : neoterici ad suffi●● ingredimini & sortimini . scalig : emend : temp : lib. . c. . vise & car : sigon : de repub : hebr : lib. . cap. . & ia●nsen : harmon : euang : c. . e cor : . . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aristot : polit : l. . c. . qu●d ab omnibus curatur , à nemine curatur . where most seruants least seruice . g luc : . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. vt supra , ad suffi●um ingredimini & sorlimini . h de pontific● sort● designato . i chrysost : hom : de natali christi . aug : in iean : tr : . ambr : bed : e●thym in luc : c. . k vise ioseph : antiq : l. . c. . scalig : amend : temp : l. . c. . baron : annal : in appar : eastie histor : of gospell . l levit : . , , , , , & . . m hebr. . . n vise chrysost. de natal : chr : o vise pueriliter satis argumentantes ex ioan : . . chrysost : de nat : ioan : ambros : serm : . aug : in ioan : tr . . & de diuers : hom : . & de sanct : . & in psal : . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epiphan : haer . . quod tamen negat hierō . ad ezech : c. . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vel vt alij . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clemens ale● : strom . . quos sequitur lydiat : in emend : iēp : q scalig : ex orbibꝰ hieraticis de emēd : tempr : lib. . broughton concent : of script : & bero●ld : chron : l. . c. . ex hebdomada dimidia dan : . . iacob : cappell : in epoch : illustr : ad octobr : . reijcit . r chron : . , &c ad finem . s chron : . , &c. ad . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philo de honor . sacerd . u psal : . . * chron : . . & . , , . & . , &c ad . chron. . . & . . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de mose philo de constit . princ . y act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z king. . . a . king. . . vide piscat notas ad cum lo●um . b esai . . c psal. . . ioan. . . & . . d esai . . psal. . . act. . . & . . e exod. . . . leu. . . . sam. . . & . . f act. . . g persecutionis tēpore ; qui mamant , ne fuga fiat omniti ; qui fugiant , no morte eorum deseratur ecclesia ; sorte legendi sunt . aug. epist. . h baro in ion. c. . i iudg. . . k iudg. . . l pet. martyr : & fr. iunius . m iudg. . & . & . . & . . n martyr in igud . c. . o nehem. . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aristot. polit l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. l. . c . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de democratia otanes apud herodot . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plut : ad apo●lon q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pl●t . sympos . l. . c. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is●rat . areopag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plut. de socrat. damon . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dion chrys●st . orat . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. aristot. polit . l. . c. . a plato de leg . l. . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f vise breerwood de pond . & pret : num . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plutar : in lycurg . r hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aristoph : eccles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schol. et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aeschin : in c●esiph . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aeschin . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liban . argum . demos●h in androt . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act. . . mar●ius collis ; vt bezarectè : malè enim erasm. & gualt . in poll. vicus : & genen . nostrates , mars his street . u adijciebantur quotanuis , vtalij , archontes . vt alij , thesmotheta , si inculpatè se gessissent . argum. a●irot . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de . i●●is plut. peride , qui & perielem notatum ait , quod in concilium areopagiticum se ingereret , null●m ●x●ijs magistratum ansè sor●itus . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . harpocr . lex . hinc demos●h . in aristog . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & aristoph . nubib . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y vise sigon . de repu●● . athen. l. c. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harp. lex ●het . ex d●moslh . de●nom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hesych qui & eò allusisse ait s●phoclem in meleagro , ac si apud ae●●l setiam vs●tatumid fuiss●t . quod erasm●m decepit aetolis istud tribuentem . adag . rent . . chil . . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argum. androt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harpocr . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex . aristot. harp. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arg. andr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. et poli. l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plut. peric . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demos●h . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heradot . l. . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aristot & aesrbine harpocr . & li●●● . argum . andr●t . paulò aliter polluxonem l. . c. . § . hinc thucud . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib●● . ●●g . aud● & v●●i in median à q●●bus 〈…〉 h 〈…〉 i ex schol. aristoph . in plut. k ita schol. ex aristot . vbi tam●n alia scholia colorem omnibus eundem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appingu●t . k hinc dem●st . in aristog . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et huc allusit aristoph . in eccles. vbi ait ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. quae ●um apud suidam parum consideratè legisset , ad sortes conuiuales retulit lelius bisc . hor. subsec . l. . c. . sic. lucian . dicaster . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et aristoph . pluto de sene capulari ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vise sit sig●n . de repub . ath●●● . c. . & rhodig . antiq . lect . l c. . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lucian dicaster . n vise aristot. infra apud aristoph . schol. o aristo● . ibid. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. in athen. polit . apud schol. aristoph . pluto . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harp●c● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demost. in aphob . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollux l. . c. . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollux . l. . c. . §. . t harpocr . & poll. l. . c. . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex platon . hyperbolo harp. lex . x hinc aescbines decorona demosth. obijcit , quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senatū ingressu sit . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollux l. . c. . § . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harpocr . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. etym. & harpocr . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex aristot . harp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demost. in timocr . virosq hos . fuisse cōtendit meurs . lect . attic. l. . c. . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etymol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex aristot . harp. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex arist. harp. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etymol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictos . ex phalareo poll. l. . c. . §. . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poll. ibid. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. pollux l. . c. §. . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato apud bud. in comment . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pollux l . c. . §. . eodem ferè loco erat quo rex sacrificulꝰ romanis . postell . de ma● . ath. c. . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pol. ibid. §. . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. §. . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. etymolog . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud lysiā in euandr . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demost. in eub●l . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dionys. halic . antiq . l. . * in telluris aede sacerdos creatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pansā , achaic , achaea iunoni apud aegiū oppidū virgo sortitur . tertul. ad vxor . l. x. delphi● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designabantur , vt eurip. ione . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vise bulong . in casaub. diatr. . o la●coo● ductus neptuno sorte sacerdos . virg. ac● . . vt solet fieri , v●i deest certu● sacerdos : erat enim l. thymbraei apollinis sac . seru. p syracusis in an●os singul●● ionis sacerdotem sortitò capile● iubet . cic. verrim . q ocellus gracia . casa●b , ad theophr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pindaro . vise athenaeum l. . & . dipnosop . & cic. pro ●lace . sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 da●aseum . iulian●● : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philo de 〈◊〉 fabr . dixit . hadr. iunius adag . . cent . . r caput italiae fore ab auguribus praedictum de capite humano in capitolij fundamentis repert● . vise li● . l. . & dionys. hal. l. . digna tam fe●●a ceruice facies . pli● . ●ist . nat . l. . c. . s caput terrarum , plin. ibid. ●●perij , lin. ibid. orbis , ouid. amor . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , athen , dipnof . l. . mund●● alt●r , sern . ad virg. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dionys. hal. l. . u papia lege cautiō vt pontificis maximi arbitratu virgines è populo viginti legantur , sortitioque in con●ione ex eo numero fiat . ●e●●ius noct . attic. l. . c. . hinc suet. aug. c. . ambijsse mult●s ne s●lia●in sortem darent . x postel . de mag . athen. c. . & delrio disq . mag . tom . . l. . c. . q. y vise dionys. hal. antiq . l. . & alio● . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. dionys. hal. l. a val. horatiusque coss. sortiti vter ionis adem in capitolio dic●ret ● horatio sorte euenit . liu. hist. l. . h de dictatore nominando si inter coss. non conuc●●ret , sortiri solitu● qui ' ▪ diceret . alex. ab alexand. gen . dier . l. . c. . * vt comitijs praeesset , d●illi● sorte euenit . liu , l. . decretum vt coss. sortirentur , vter c●nsoribus crea●dis comitia haberet . ib. . c coss. prouincia● sortiti ; fabio vt antio legiones duceret , corn , vt romae praesidium esset . liu l. . d hinc toties apud liuium ab ann . c. . & deinceps ; coss. prouincias sortiti : huic bellum istud , illi illud prouincia euenit , &c. et cic. ad attic. ep. . senatus decreuit vt coss. . gallias sortirētur . e consul cui sors eius diei imperij erat , liu l. . ductu sergij cuius di●s imperij erat . ibid. l. . f prior cl. quum sempronius cui sors comitia habēdi obtigerat , romā venit . liu. l. . g cum coss. bellis auocareatur , neque esset quì in ciuitate ius reddere poss●t , praetor creatus est vrb●nus , qui in vrbe ius diceret . pompon de orig . ●uris leg . . visatur liu. l. . h turba peregrinorum , in vrbem veniente , creatus est ●lius qui peregrinus appellaretur . pompon . ibid. i tot praetores creati , quot prouinciae in d●ti●n●m ●●n●rant . ibid. vise liu l. . anno . c. . & l. . anno . & l. . an . . & l. . anno . k hinc toties apud liu. ab anno . praetores prouincias sortiti : vrbana sors a. peregrina b. sardinia c. sicilia d. gallia● . &c. obuenit . l catera● prouincias proconsulibus sortitò permisit . sueton. aug. c. . vise dion . cass l. . m quos eorum ex sc● cum imperio in prouincias pro praetore mitti oporteret , eos sorti ò in prouincias mitti placeret . cael. cic. li. . ep. . in sortem conij●erentur , quoad is num●rus effectus esset , quem ad numerum in prou. mitti oportere● . ibid. n questorem habes non tuo iudicio delectum , sed ●um quem sors dedit . cic. ad q. fr. ep . . quaestor factus continuò sine sc o , sine sorte , sine lege ad caesarē cucurristi . cic. philip . . quaestura vtriusque propemodū pari momento sortis fuit : habuit his lege titia prouinciā tacitam & quietā ; tu illam , cui cùm quaestores sortiuntur , etiam acclamari solet , hostiensem . idem pro muren . sic à maioribus nostris accepimus praetorē quaestori suo parentis loco esse oportere : nullam neque grauiorem neque iustisrem causam necessitudinis possereperiri , quàm coni●●ctionem sortis , quàm officij , quàm publicam muneris societatem . idem verrim . vise & de his dion . cass. l. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dio. cass. l. . o nunquam maiores nostri sortitionem aedilitiam constitnissent , nisi viderent accidere poss● , vt competitores pares suffragijs essent . cic. pro plan● . p ecce comiti●rum dies : sortitio praerogatiue . cic. phil. . tribus prim● praerogatiuae dicebantur ; sec●ndae iure vocata . aescon . in verr. . an ●ua ce●turia praerogatiua lantum autoritatis hab●t , vt ●e●o vnquam prior ea● tulerit quin renuncia●●● sit ? cic. pro planc . vise io. scalig. ad fest. q tanta illis comitijs religio est , vt adhuc omen valuerit praerogatinum . cic pro muren . v●de rectè lamb. emendat illud cic de diuin . l. . praerogatiuam etiam maiores omen ( non , omnes ) iustorum comitiorum esse volu●runt . vise liu l. . anno . r liu. l. . anno . & l. . anno . e● appian . bel . ciu . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s liu. l. . anno . t decē tribus sorte ductae ex quibus delectus haberetur . liu. l. . an . . * coniectis in sortē omnibus tribubus polliae , quae proxi●a ●aierat , prim●m nomen vrna extractum citari iussit . val. max. l. . c. . bona hastae subiecit val. tenebrionē vendidit . varro apud non. & ipsum & bena vendidit . val. u cum praetores designati sortirentur , m. metello obtigit , vt is de pecu●ijs " repetundis quaer●ret . cic. verr. . cassij de maiestate , sulpit ij sorsquaestio p culatus . cic. pro muren . vise sig●n . de iudic . l. . c. . x quum multi iudices à praetore ad consilium vocandi essent , qui quaesitor fuisset in publica aliqua causa , necesse erat primū de curia senatoriae conscribi , deindein vr nam sortitò mitti , vt de pluribus necessarius numerꝰ confici posset . aescō . in verr. . vise cic. verr. & pro cluent . & ad q. fr. ep. . huc allusit virg. aen. . nec verò hae sine sorte datae , sine iudice sedes : quaesitor min●s vrnam mouet ; ille sileutum conciliumque vocat ; vitasque & crimin●discit vise & cod. theod. l. . tit . . sect . . . y ex lege rupilia dicas sortiri . cic. ver. . z non audiebantur causae nisi per sortem ordinatae : ex sorte n. diert● ordi●ē accipiebant , &c. seru ad aes . . quem sequuntur hadr. iun. animad v. l. . c. . robortel . annot . l. . c. . h. steph. & bud. in ●●●ment . ling. gr. iudices sortiti . cic. ver. . & . hinc suet. aug. c. . cautū est , vt in marti● ad● sortitiones iudicū fierent . & cas. c. . sorte index in re● ductus . et cic. ver. . paratus ad han● dicā sortiendā venerat . et ibid. ●●ducit ex vrna tres : eis vt absentem condemnent imperat . et iudicia sortiri . sen. herc. fur. . . i. iudices . quod parum assecutus est farnab , ●●ster . vise na●u●um miscel . l. . c. . sigon . de iudic. l. . c. . et praeuot . de mag. rom. c. . accusatorireoque permissum , vt ex illo numero reijcerent , quos inimic●s sibi aut incommodos putarent . ascō . in verr. in reiectorum locum praetor alios subsortiebatur : vndè subsortitio dictae ascon . ib. cum his iudicibus , quos in horum loc●● ex lege subsortitu● es . cic. pro cluent . visatur plin. sec. epist. . lib. . a instituit sibi consilia sortiri s●mestria , cum quibus de negotijs ad frequentem senatum referendi● ante tractaret . suet. aug. c. . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dion . cass. lib. . c septembri octobriue mense ne adesse vllos necesse esset , quàm sorte ductos . suet. aug. cap. . d vibis regiones annui magistratus sortito in●●entur . ibib. c. . et dion . cass. l. . e casaub. ibid. quē vise . f ambitu suspecto , sorte ducebantur ex numero praetorum qui praessent . tacit. annal . lib. . g neque id diu m●n●it , quia sor● decr●abat ad p●●rum ido●●os . ibid. h dion . cass. hist. l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. k sorte ducti qui legis nexus exoluerent . tacit. annal . l. . l sorte ducti per quos redderentur bello rapta , &c. de muciano tac. hist. l. . m de vespasiano idem suet. vesp. c. . vise rauard . pro tribunat . c. . n de vtroque marcil . ad suet. o sortem legationibus maiores posuerunt . marce●lus apud tacitum hist. l. . p senatus decreuit vt legati cum autoritate mitterentur . cum mea sore ex isset , &c. cic. ad attic. epist. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . diō . cass. l. q plura exempla frustrà quaesiuit lipsius ipse . addo tamen ex cic. pro ligario de tuberone in african legato ; tuberoni● s●r● coniecta est ex sc ● . cùm ipse non adesset . et mox , quò senatus cum sorsque miserat . frustrà enim fr. syluius ad auspicia detorquet . r priscus eligi , marcellus vrnam postulabat . tacit. hist. l. . s vicit pars , quae sortiri malebat . ibid. t so●● cerneret , ne quid gratia momenti faceret . liu. hist l. . u ne ambiti●●i aut inimicitijs locus foret . tacit. hist. l. . x quidam , ne alijs electis posthabiti crederentur ; splendid issimu● quisque , met●● inuidiae , si ipsi eligerentur , ibid. y accusaui eum , quîcum quaestor fueram , quîcum me sors consuetud●que maiorum , quîcum me deorum homi● numque iudiciu●● coniunxerat . cic. verr. . sortis necessitudinem religionemque violatam . ibid. vt nec fidem suam , nec morem maiorum , nec necess●tudinem sortis laederet : etenim si has perturbare & permiscere volumꝰ , totā vitā periculosam , inuidiosam , infestamque reddemus , si nullam religinem sors habebit , nullam autoritatem mores atque inst●uta maiorum . ibid. . iudicibus nulla lege , nullo instituto , nulla religione , nulla sorte ex libidine istius datis . ibid . z multis in loci● officiarios sic perballotas siue breuia eligunt . pano●m . ad . de sortileg . a venetorum r●mpub esse vindicias caelestis reipublica . platonis dartes in bar. annal . b ●ontaren . de venet. repub l. . & postel de magistr . athen. c. . c decembris . contar. . postel . * supra §. . ex dion . l. . d contaren . de repub . venet. l. . * contar. de venet. repub . l. . et postel . de magistr . athen . c. . e estates & empires transl●ted out of french by grimston . f milites sortitò per h●ras excub●bant . h. iun. animad . l . ● . . & . sauar . ad illud sidonij ep . . l. . inter ex●u●ial●s curas saltem sorti●ò vacabis . hinc virg. ae● . omnis per muros legio sorti●a p●riclum excubat ; excercentque vices qu●d cu●que tu●●dum est . nisus erat pōrtae c●stos . - i●s●rte diuisa ad d●fensi●n●m pericul● . seru. & georg. . de apibus . sunt quibus ad portas cecidit ●ustodi● sorti . à militia tractum . ser● . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stationes in acie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . xenoph. cyri paed . l. . diuisis copijs coss. so rtiti , quia non ab eadem vtrumque parte aggredi host●m placebat , regiones quas peterent . liud . . polynicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duces . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aeschyl . theb quod & eurip phaenis . et contra obsessi quoque septem excursib●s haerent . ogygijs it sorte creon . &c. stat. theb. l . h omnium castrensium munerum numeros primus aut cum primis obir● ; st●●● pro signis ; excubias sorte agere ; &c. in praeiium primus ire , praelio postremus excedere : dux consilio esse , miles exemplo . paca●us panegyr . i s●c aiax cum hectore committitur . homer . il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - hinc soph●el . aiace . - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et ouid. met. l. . hunc ●go poscentē cum quo concurreret vnus sustinui : sortemque meam vouistis a●hiui , &c. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hector vlyssesque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vter paris an menelaus in congressu prior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hom. il. ● . l huc delecta virûm sortiti corpora furtìm includu●● . -virg . aen. . m plutarch in timoleon . n plut. in pericle . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ioseph . ●●ptiū . l. . c . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ios. cap. l. c. . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. u si tacent omnes , coguntur sortitò dicere . cic. verr. . ita verri praedicando , cùm nem● surgeret , sor● ducitur . ibid. * lucian . de ●aeres . x plut. apophth . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m. zen●dot . in prou. a erasm. chil . . cent . . ad . b rhodig . antique lect . l. . c. . c sic vlysse & eurylocho de circaea insula expl●rāda sortientibꝰ , ●urylocho sors exij● . hom odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et inde ouid. metam . lib. s●rte sumus lecti . d sternimur optataegremio telluris ad vndam , sortiti remos . virg. aen. l. . ● . per sortem di●isi ad officia remiga●di , quis esset proreta , quis pedem teneret . seru. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apollon . argon . vbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt eustath . il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f operumque labor●m partib ● aqu●bat iustis , & sorte trahebat dido . vir. aen. . g ocyus incubuere omnes , pariterque lab rem sortiti . aen. . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - hom. odyss . ● . - nosmagna precati numina , sortitique vices ( vel partes membrorum , vel quo quis loco staret . seru. ) vnâ vndique circum f●ndimur , & telo lumen terebramus acuto . virg. aen. . i sic diod●r . sic. l. . o i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 topazium inquirunt . k sesostris anni● quibusque sorte reges singulos è subiectis iungere ad currum solitus , &c. plin. hist. ●at . l. . c. . & iul. ●uleng . de triump . c. . l iudg. . . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . etym. & eust. il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literis transpositis , versoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . auenar . guichard . & crucig . c act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de iuda . & . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , d●●i● qui s●●i spontè associauerant . d heb. . . e heb. . . f luk. g sic bodin . de mario ad bell . mithrid . à sulpit. trib. pl nom●n d●monol . l. . c. . vise &c. . §. . g num . & . & . . h num. . . ad . i num. . . & . . deut . . & . . i●sh . . . k num. . . iosh. . . l act. . . & apoc. . . numerus nominū et , habes pau●a no●ina . m ordinatio●e di●●na sorte cade●te super terra● proportionatā pro plu●alitate vel paucitate hominum . lyr● in num. c. . & ●●r● . i● ion. c. . n iosh. . . o iosh. . p ex hebr●●rum quorundam sei●entia , quam r. leui i● comment . ad iosh. approbat , ad num. reijcit ; masius ad i●sh . c. . r iosh. ● . . . q in familijs subdiuisa ●st per sor●es inaequales pro numero personarum . ex aliorum sententia . lyra in num. c. . et ex iosh. . . oleast . et trem. ac iun. ibid. s num. ● . . . t num. . . & . . . . i●sh . . . . . u n●m . . . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. . . y i●sh . . . . z iosh. . . a iosh. . . & . . b num. . . . c iosh. . d iosh. . . . e iosh. . . ad finem . f iosh. . . ad g iosh. . . . h iosh. . . ad finem . i iosh. . . ad . k iosh. . . ad . l iosh. . . ad . m iosh. . . ad . n iosh. . . ad . o iosh. . . ad . n iosh. . . ad o ioseph . antique l. . c. . p masius ad iosh. c. . q lauat . iosh. c. . r caluin . iosh. c. . s rabbini in baba bathra teste masio : & schindl . lex . pent. t ioseph . antique l. . c. . u masius in iosh. c. . x neque ●nim certum satis quod mas. ad iosh c. . tribuum praerogatiuam in prius posteriusque sortiendo seruatam . et manifestò falsum qu●d oleast . ad num. c. . ordinem nascend● in sortiendo secutos . y i●sh . . . & . . z chytrae . i● iud. c. . y c●n●s . . z ad contentiones excludendas . ly● . in num. c. . a num. . . . iosh. . . b num. . . & . , , , , , , . c i●sh . . , . d i●sh . . . e i●sh . . ad . chron. . . ad finem . f iosh . . g iosh. . . h iosh. . . i iosh. . . k nehem. . . l ioseph . gorionid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m ioseph . flau. capt . l. . c. . vi inua isse . n leu. . . o vt quo ordine ex stabulis sua sponte exeunt , decimum quodque baculo numerantis tangatur , & segregelur domino . iun. ad leu. c. . & r. sal. iareb . ibid. p ezech. . . q la●at . in e●ech . r iun. in ez c , . s vers. . t obad. vers . . u ioel. . . x nahum . . y vise herodo● . hist. l. . y psal. ● . . z caluin . in harmon . gualt . in ioan . c. . * sam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vt plutar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a matth. . . mark . . luk. . . ioan. . p ne inutilis redderetur . aug. in ioan . tr . . & suarez in ●om . . disp . §. . q resoluta in partes , partes etiam in particulas resoluentur . simon d● cassia super euang. l. . et baron . amnal . tō . . an . . r euthym. in mat. c. . s sortes in tu●icā solam missas . aug. in ioan. tr . . & thom in ca●en . & maldona . in mat. c. . t mark. . . u etiā v●stomenta reliqua sorte diuisa . ambr. in luc. . & exhort . ad virg. & theophyl ad marc. . & glos. ad digest lib. . tit . . le● . . * quat●or n. milites erant . au. in . . id quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a ● act. . . x caluin . de reliq . & becon of romish reliques . * ●tred●t iud●us apella , sed non ego credulus illis . y dactylis , i. ●alú , ●esseris , aleisuè è manu ●●issis : gallicè un dét , fiue dé ( dice. ) hadr. iun. & fr. nans . in nonn . par . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - nonn . parap . ioan. a falkenberg . in non. dio● . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gloss. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non. dionys. l . d micare est sor●iri digitis nonius de propr . serm o ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ptol m. h●phaest . his● . n●●al . . qui & im ● tionē●ius helenae tribuit : in pho●ij biblioth . ● . quid sorsest ? quod micare , quod talos , tesser . ● i●cere . cic. diuin . l. . e vude natū p●ouerbium de homine qui certiss●ma esset fide , dign●m esse quicum in tenebris ●icetur . cic. ossic. l . & sin . l. . quod de lusu acceptum eras. chil . c. cent . . ad . ad contractus verèretulit casaub ad suet. aug. f duorum tantum est . nans . g odyss● . de quo tamen alibi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et il. ● . louē fulgurare vbi ningit . scal. poet. l. . c. . apud virg. aen. . palin●us aeneam portus velin●s requirere iubet , qui post ann . . ●o nomine primum n●ncupati . ge● . noct . att. l. . c. . idē po●tū describit , qualis nullꝰ spiāinora africana . seru. ad aen. . ceruorū agmen ibid. ab aenea repertīs . cùn cer●os africa serè sola non gignat . pli hist. nat . l. c. . & arist. hist. animal . . c. h mimū ridiculū . ios. scal. ep . ad salmas . i prou. . . k sor●ē mitte ●obiscū . vulg i. consort noster ●●● vat. cast thy lot in among v● angl. l sortē conijcies in●er nos , i cōmunis praedae partē e●●qun nobiscū sorte capies . iun. & cart. m a legitima negotiatorum societate sumptalocutio . iun. n chald. paraphr . o . sam. . . p lyra , iun. alij . s non cecidit super eam sors , vt alij perirent , alij saluarentur ; sed cunctis communis ven●t intericus . hier. in ezech. quem sequuntur l●uat . lyra , & geneu . nota . r ezech. . t vise iunij not . u louit . . , , . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dion . chrys. orat . . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apollod . bibl . l. . hinc hou● . il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. et virg. aen. . non illi imperium pelagi , sed mihi sorte datum . vise ibi sernium : sed & lactant iustis . l. . c. . z claros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex nearch . eust. ad perieg . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cùm inter heraclidas conuenisset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eustath . il. ●● . & steph. de vrb . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . etymol . b vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cui sors prinia obtigisset , vel spartam vel argos optaret ; cui tertia , m●ssenen obtineret . polyaen . stratag . l. . aliter paulò quàm pausan . m●ssen & apollod . l. . vise infra cap. . § . c deditque sors char. sedem habere parisios , gunt . aurelias , chil. suessionas , sig. remos . greg. tur. hist. l. . c. . d chytrae● in iudic. c. . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dion . chrys. . i hinc stat. theb. . - iam sorte carebat dilatus polynicis honos . et l. . - animum subit illa dies , qua sorte benigna fratris echio●ia sleterat priuatus in aula . et eteocles , quae sors iusta mihi , qua non indebitus annis sceptra dicauit honos , teneo , aeternumque tenebo . k cod. iust. lib. . tit . . leg . . l v● rebus totis insortium casum deductis , vel curiae quadrantis , velhaeredi aut fidei commissario dodrantis electio ex sortis falicitate contingat . m natural vi ●ū est negligi quod in commune possidetur : vique nil●t habere se , qui n●n totum habeat , arbitretur : denique suam quoque sortem corrumpi patiatur , dum inuidet alienae . n . king. . . o iustin. institut . l. . t. . siinter optandum dissenserint , fortuna sit optionis iudex . et cod. lib. . tit . . leg . . sorte inter altercantes alhibenda . p litelton tenures l. . c. . q aeneas vrbem designat aratro , sortiturque domos . virg. aen. . r an inter se sortiunt vibem atque agros ? ennius cresph . apud nonium . s sitella allata est , vt sortirentur vbi latini suffragium ferrent . liu. l. . ex . vrbanis tribubus vnam sortirentur , in quam libertini omnes conijcerentur . idem l. . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. solone . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. lycurgo . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dionys. hal. antiq . l. . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . schol. aristoph . nub. a hinc aristoph . nub. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vbi schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et plut. pericle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vise pausan . attic. heredot . l. . thucyd. l. . alios . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , romull institutum . dionys. hal. l. . oi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euseb. chron. can . sabinorum terra sorte diuiditur . hieron . aequaliter aut sorte agr●s legionibus assignari . brut● . cic. ep . . l. . vise appi● . bel . ciuil . l. . c abstem . fab . d sic pomp●iani pridiè pugnam pharsalicam . plut. caesare . sic latini constantinopoli capta imperij prouincias , q●asa orbe denicto , sortilò inter se diuisere ; vrbesque & fines inter se permutauere . nicet . annal . l. . e sic ambigati celta nepotes . sortibus emissi , alter saltus hercinios insedit , italian●●lter inuasit . liu. l. . f sic lydus rex cum filio , vt heredot . l. . lydus & tyrrhenus fratres , vt paterc . l. . sterilitate frugum compulsi , sortiti sunt , vter cum parte multitudinis patriae d●cedere● . sors t. contigit . sic sub suione rege fame inualescente , dani patria excessuri sorte deligun●ur . saxo gramm hist. dan. l. . g placuit sorte definiti . sors super tyrum cecidit . guil. tyr. bell . sacr . l. . c . h praedam sortiri soliti victores . seru. ad i●ud virg. aen. . si capere italiam - contigerit victori , & praedaducere sortem . mulieres delph● a●●ata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mo●ilia apud athenaeum l. . i captiui inter victores sorte diuidebantur . seru. ad i●ud . aen. . foelix , vna ante alias priameia virgo , iussa mori ; quae sortitus non pertulit v●os . hinc eurip . troad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et senec. versata dominos vrna ca●tiuis dedit . it , domum acce priami è nuribus & natis legeus sortitur vrna . praeda quē vilis sequar ? ithaco obtigisti praeda nolenti breuis . de hecuba : qua de & our ● . met. l. . - ô modò regia coniux : - nunc etiam praeda mala sors . et helena apud sen. quam quisque famulam traheret incerto diu casu pependit : me ma'us traxit statim sine sorte dominus . k vopiscus probo . l fugitiue potiu● militi quàm forti conuemire . o in defunctorum locum , qui annonam publicam acciperent , quotannis sorte suffecti sunt . suet. i●l . c. . m in serui● ex testamento manumittendis , vbi omnes non possunt , &c. sortiri cos opertobit , ●e quam ambitionis vel gratiae suspicionem praetor subeat . digest . lib. . tit . . leg . . sic coniectis in aquae fitulam sortibus de ancilla ducenda sortiu●tur serui d●● , in planti casina : quam sortem ●um diuinatoria meursius frustra confundit ad cas. c. . n sortitur dominos , ne laceretur auis . mart. l. . ep . sic lego , quod vulgò , noc laceratur . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apollador . l. . q vter prior matri osculum daret , sorti permittunt . liu. l . r liu. l. . & h. lic . l. . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dionys . hal. l. . t ptolom . hephaest . apud photium : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u in tribus iudicijs , familiae herciscundae , communi diuidundo , & finium regundorum , quaeritur quis actor intelligatur , quia par omnium causa videtur . caius dig. lib. . tit . . leg . . x cum ambo ad iudiciū prouocant , sorte decerni solet . vlpian . ibid l. . y sortiri oportet , apud quem esse debeant . caius l. . t. . l. . vbi gloss. vel vt vni per sortem omnia , vel vt vna vni , alia alij , vt in vestibus christi . z cellae per liter as fignatae sorte patribus distribuuntur pridiè quàm ingrediuntur conclaue . marcel . corc. cerem . sacr . l. . s. . c. . et continuator vrsper . vbi de synodo basil. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plus . sympos . probl . l. . c. . et ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hinc . aristoph . equit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vise suid. & erasm. chil. . cent . . adag . . sed & cato vticen●is in conuiuio sortitione facta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instantibus conuiuis vt primas to●eret , negauit id inuita venere fieri oportere . plut. cat. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. probl . l. . c. . vise athen dipnos. l. . & rhodig . antiq . l. . c. . c leuit. . . d sic pelasgi decimam dijs dandi voto damnati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex my●silo dionys. hal. antiq . l. . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. th●ophr . de plant l. c. . famaest cum sole diuidi ; ternas partes fieri ; sorte cremia discerni : quod solicesserit , relictum sponte conflagrare . plin. l. . c. . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theophr . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eumaeus apud homerum odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pollux l . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hesych . & phauor . lex . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. suidas , cumque segunti peuter . bodin . serat . alij . k in lesbiurum terra diuidunda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 athenienses . thycyd . l. . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de romulo dion . hal. l. . m hinc varro parmen , apud non. ergò micandum mihi erit cum graco , vtrum illius ego numerum , an ille ●eum sequatur . vise ca●saub . ad suet. ang. c. . n ex autoritate turci apronia●i &c. ratio docuit , vtilitate suadente , consues●dine micandi sublata sub exagio potius pecora vendere , quàm digitis conludentibus tradere . antiq. fabric . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dion . cass. l. . p pseudo-athen . h●st . melch. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - pausan. messen. r oraculo iubente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceto exponere , laomedontis hesionen sorscepit . diodor. sic. l. . s plutarch . theseo . et virg. aen. . - sep●●na quotannis corpora natorum : stat ductis sortibus ●rna . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. pausan. lacō . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . socrat. hist. eccl . l. . c . & niceph. call. l. . c. . qu●d epiphan . in cassiod . irist . tripart . l. . c. . magorum genus vsqu● ad decimam iussit immiuui portionem . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . herodot . l. . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dion . cass. l. . sortiri vel á●micare i●ss●t . su●● . aug. c. . quo loco turneb . aduers. l. ● . c. . legit micare : sed & apud cic. offic. l. . si hac pari● in vtroque , nullum e● it certamen , sed quasi sorte aut micando victus , altericedat alter . quam lectionem adfirmat nonius in micare . y pa●ter , suet. fili●● , dion . quod & casaub. nota●it . z vise omnin● polybium de militia r ▪ m. agentem hu●t . l. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . app●an . bell c●●● . l. . non vt vulgò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vise ●rod . miscel . l. . c. . sic plut. crasso , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et dionys. hal. l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plu● . crasso . signorum desertores . liu. l. ● . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . polyb. l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . halicar . l. . quiloco cessera●t . suct . aug. . ordines reliquerant . liu. l. . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pl●t . crasso . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem anton. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dion . cass. l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . xiphil . tumultuantes . suet. galb . c. . e &c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polyb. l. . statuerunt it●●ai●res nostri , v●● à multis esset flagiti●● rei m●litaris admissum , sortitione in quo●dam animad●erteretur . v● metus vid●licet ad omnes , p●●na ad pau●es perueniret . cis. pro cluent . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . polyb. l. . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . polyb. l. . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . anton. appian . l. . vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. anton. et , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . polyb. l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . halicar . l. . vise brod. misc●l . l. . c. . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dionyf . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . appian . l. . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . polyb. l. sorte ductos fuste necat . tac● . annal . l. . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . polyb. l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . polyb. ibid. & dio l. . & appian . parth. m s●eton . cai●● . . n caesis centurionibus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . halicar . l . ca●tera multitudo sorte decimus quisque ad supplicium lecti . liu l. . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dio l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . appian . l. . vis● & suet. cas. c. . p cohortes , s● quae loco ceffissent , decimatas hord●o pa●it . su●● . aug. c. . q qui medis irru●ntibus ceffissent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dio l. . & plut. ant. reliquis bord●o praebito . dio. & appian . parth. r decimum quemque ignominiosae cohortis sorte ductos fuste ●●cat . tacit. annal . lib. . ra●rò ea tempestat● , & è v●tere memoria e●emplo . ib. s quo● spartac● in fugā conie cisset , ex ▪ ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. crass. t neronis clas●●●rios ●umultuantes d●cima●it . suet. ●alb . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . xip●i● galb . u milites seditiosus multos sapius deci●●●it , aliquando ●tiam cent●fi●a●it , qu●m clem●●●●● so diceret , qui decimatione & visesimati●●e dignoscen●es●mar●t . capitolin . m●ri●● x fabius rull●● , front. stra●ag l. . c. . exem . . rutilius , ioan. s●ri●b . polyer . l. . c. . ex dua●● leg●●ibus qua loco cosserant vice●os sorte ductos s●turi pereussit . y id●m , vt sari●b . aqui●ius , v● pro●t . ibid. exemp . . ternos e● centurijs quorum stati● ab hos●● porrupta erat , securi add●xit . a iosh ● . . & . . iud. . . chytr●us ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eu●b . odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sors quod suum si● s●rte v●r●o de ling. lat. l. . b psal. . . & . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . schol. aristoph . ●esp . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eustath . il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nin● eumaeus ex domini 〈◊〉 d●●● ait habere se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 - homer . odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s●rs & pa●●imoui●● dicitur , & quod cuique a●●iditi● sortiendo . feft . c etiam meresqua●si h●reditarij . es●● . . vise in● . ibid. si● herat. ●pod . . l●pi● & agni● discordiam sortitò obtigisse . quod iu. scalig. notat po●t . l. . c. . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h● find . oper . . et , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hinc demost. & isaei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haereditas contro●●rsa . vnde & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haredes , seru. aen. . & haereditas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e psal. . . & . . deut. . . f deuteron . . . . pet. . . serui domini in sorte sunt christi . ambr . de tob. c. . g actor . . . coloss. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. ad coloss. ho●● . . quar● sot●●● nomine appellat gratiam dei ? quia in sorte non est electio , sed voluntas dei. nam vbi merita considerantur , electio est , non sors . quando autem deus nulla merita nostra in●enit , sort● vol●ntaris suae seluo● nos facit , quia voluit , non quia digni sumus : hac est sor● ; qua ex ●o quod gratis datur , sors vocatur . august . in psalm . conc . . & ibid. conc . . ad tu●icam domini sorte perueni . vise & ambros. in exhort . ad virgines . i inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act. . . ephes. . . . pet. . . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ephes. . . non , sorte vocati , vt vulg . s●d , in sortem adsciti , vt rectè ●●za . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 galata . . . . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ephes. . . galata . . k micah . . non erit tibi proijciens funiculum ad sortem in congregatione domini . iun. i. non habebis partem in hereditate iustorum . hieronym . l esa● . . quum proijcerit sortem & distribuerit illis ad an●●ss●m . iuu . fun●culo . leo iud. m pars & sortes antiquitus diuidebantur per funes . idiot . in psalqu●m . . & cassiod . prisco more f●niculis terrarum diuidaebatur haereditas . sic deut. . . psal. . . inde fines dictiquasi foenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . io. scal. ad varr. n esai . . sors & pars . sieut h●r . ep. . qui fit , m. quod nemo , quam sibi sortem seu ratio dederit , seu fo rs obiecerit , illa contentus viuat ? - o ier. . sors tu● , & portio demensi tui . si●ut portio calicis , psal. . . & . . non quòd sortes in calicem quandoque mittantur , vt delrio mag. tom . . l. . c. . q. . sed ad sortem demensam , prout ier. . siue ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conuiuales illas respiciendo . a iudg. . . peculiaria in exemplum non sunt trahenda . martyr ibid. b qu●modo xystus . iuditham holophernis interfectricem , cum monacho regis galli occisore committit ; in orat. habita in patrum consist . c num. . . . d quo modo gloss. ad greg. decret . l . t. . c . ex grat. de●r . c . . q . hoc ipso abutitur exemplo ad laere●●cos interfici●ndos . e deut. . . . f vise fr. victor de indis relect . . §. . g aret. in problem . part . . loc . . h gubernantur à des ad bonū finem . aret. ibid. §. . i prou. . k . cor. . . act. . , , , . l . cor. . . psal. . . m gen . . & . , , . psalm . . , . n implet deus v●luntates suas vtique bonas per malorum hominum voluntates malas . augenehir . c. . o vitiorum nosfirorum non est autor deus , sed ordinator est . quaedam ergò & facit & ordinat ; quaedam ver ò tantûm ordinat : iustos & fatit & ordinat ; peccatores autem , in quantum peccatores sunt , non facit , sed ordinat tantùm . aug. de gen. ad lit . l. . p non fit praeur dei voluntatem etiam quod contra ciusdem fit voluntatem ; quia non fi ret , sinon sineret : nec vtique nolens sinit , sed volens : nec siner●t summè bonus fieri malum , nisi posset de malo facere bonum . aug. enchir . c. . q ortum à deo habent . aret. ibid. deo autore vsi sunt . ibid. r le●it . . , , . s num. . , . t num. . . u ioh. . . . non imago dei , sed figura crucis dominicae . tertull. de idololatr . * idem deus , qui lege vetuit similitudinem fieri , extraordinario praecepto serpentis similit●diuem interdixit . si eundem deli obseru●s , habes logem e●us , ne fecuris sumilitodinē . si & praeceptum factae posteà similitudinis respicias , & tu imitare m●sem , ne facias aduersus legem simulacrum aliquod , nisi tibi deus sufferit . tertull. ibid. x approbante deo missae . aret. ibid. y iosh . . z sam. . . a aret. ibid. § . b ibid. ca●t . . c in alijs casibus pij his landabiliter f●nt vsi aret. ibid. § . rat . . d luk. . . e act. . . f sam. . . . g ion. . . h faciunt ad dei gloriam ; dum domino deferunt iudicium , &c. aret. ibid. rat . . i r●m . . k iob . . . cor. . . . l controuersiae litesqu● inexplicabiles ei● fi●iuntur . aret. ibid. rat . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schol apollon . argon . . m rom. . n vise aug. de mendac c. . o prou. . ● . p chap. . §. . &c. to the end . q in omnibus re●ꝰ videndum est qua●enus . suus enim cuique modus est . cic in oratore . a peccatur , si absque necessitate ad sortes recurra●ur . them sum p●r . ª a. q . a. . & de sort . c. . nider ad praecept . . c. . mar●yr . in . sam. c. . aret. probl . par . . loc . . § . ●●ut . . serar . in i●sh t●m . . c. . q. . bodin . daemonel . l . c . * omnia prius t●ntand . , quam ad ludicia descendamꝰ . martyr . in . cor. b consilio omnia p●iꝰ e●pe●iri quàm armis sapientis ●ss● . t●r. e●nnc . act . . sc. . pa●●mhabere ●ebet vo untas , bellum necessitas . august . epist. . et liu. hist. ● . . iustū est bellum , q●ibus necessariū ; & pia arma , quibus nulla nisi in armis reliuquit●r spes . c thom. vbi supra . & ale● . alos sum . par . . q . mē . . d prou. . . e gen . . f peccatur , si quis absque dei reuerenti● sortibꝰ vtatur . thom. ● ae q. . a. . & de sort . c. . martyr . ad . sam. c. . nider ad praec . . c. . b●din . daemonol . l. . c. g fus●s ad deum precibus . bed● in act. . et orig. in iosh. hom . . h act. . , , . i cor. . . coloss . . . k luk. . . . thess. . . l . tim. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . marc. leg . spir . m psal. . . & . . n in sacris liter is ideò preces praemissae , quia de rebus grauioribus sortes adhibita . serar . in iosh. c. . q. . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato de leg . l. . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnde aiax apud ouid. metam l. . - sortemque meam vouistis achiui , e● vestrae valuere preces . - et liu. l. . sortientibus prouincias coss. hetruria caruilio euenit secundùm vota milit●m . q in rebus leuicul●s non est necessaria oratio . serar . in iosh. c. . q. . r vt absit superstitio & curiositas . martyr . ad . sam. cap. . & aret. probl . par . loc . . §. . caut . . s euentus á deobo●isue angelis expectetur , &c. thom. ● ae q. . a. . & de sort . c. . nider . inpraecept . . c. . t ne in illicita inquiramus , &c. aret. ibid. caut . . u iosh. . , , . * ne in futura . aret. ibid. x ne diuina oracula ad terrena negotia conuertantur . ex aug. epist. . c . thom. p. ª ae q. . a. . nider . ad praecept . . c. . martyr . ad . sam. c. . y ne in electionibus ● ecclesiasticis , &c. thom. sum . par . ª ae q. . a. . & de sort . c. . nider . ad praecept . c. . panorm . ad decretal . l. . de sortileg . tit . . cap. . vbi honorius . quod pontificem ex vobis vnū elegistis per sortem , nota non caret : quinimò multa reprehensione dignū est , quod sors in talibus interuenit . et post , sortis vsum in electionibus perpetua prohibitione damnamus . z in pastorum ecclesiae vocationibus vti licet . dan. de lud . al●ae . ca. . qua in re script●ris saecris repugnet , non liquet . lauat . in prou. c. . * si prohibitio iuris positiui secludatur , non video peccatum aliquod , &c. caietan . sum . tit . de sort , si contentio esset de aliquorum electione , & esset parit●● vtrobique , scripserunt laurent . raimund . ioan. & cancell . quod possent fieri sortes . sed hoc repr●batur in extrau . vnde hostiens . & goff dieunt quod non posset fieri sine autoritate papae . astesan in sum . l. . tit . . a vt fraus & dolus malus absit . martyr . in sam. c. . aret. problem . part . . loc . . §. . ca●t . . b ex pausania aret. ibid. c infra cap. . §. . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dion . cass. ● . . l omnis actio est adiaphora . m nulla actio est adiaphora . vise gerson . in regul . mor. n omnis nuda ; nulla vestita . o omnia aut bona sunt , a●t mala , aut indifferentia : quod nec bonum nec malum est , sequitur vt medium sit . senec. epist. . indifferentia dico . quae graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant , quae nec bona , nec mala sunt . idem ep . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferens siue medium , quod nec bonum nec malū est : quod nec in bonis ponitur , nec in contrarijs . cic. de fin . lib. . p indifferentia sunt morbus , paupertas , &c. senec. ep . indifferens est actus omnis à ratione non procedens . thom. sum . par . ● ae , q. . a. . id medium atque indifferens v●camus , quod tam malo contingere quàm bono potest . senec. ep . . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quaeper sese ipsa neque honesta ( malè vulgo , inhonesta ) sunt neque turpia , sed perinde vt aguntur , ita aut probanda fiunt , aut reprehendēda . gellius noct . attic. l. . c. . r vise thom. par . ª ae , q. . a. . & q. . a. . . quicquid facimus , aut malitiae , aut virt●●tis gerimu● imperio . senes . ep . . s mediū est , quod nec in virtutibꝰ est nec in vitijs . cic. de fin . l. . indifferens nihil gloriosum . sen. ep . . neglecta quaedam offensam contrabunt , quae impleta gloriam non merentur ; & damnant praeuaricatorem , nec glorificant autorem . bern. de praecept . & dispens . t . tim. . . u matth. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quid magnifici est se amara , sibi parcere , sibi acquirere ? sen. benef . l. . c. . si quid amicum erga benefeci , aut consului fideliter ; non videor meruisse laudem , culpa caruisse arbitrer . plant. trinum . act . . scen. . * adiaphora collocat gell. l. . c. . inter ea quae sua virecta & hon●sta sunt , & quae his contraria turpia & omninò iniqua sunt : illa fieri oportere , siue imperet pater , siue non i●peret ; ista nec fi imperet : in medijs solummodò parendū . id quod i●an . sari●h . polyer . l. . c. . quaedam ita necessaria sun● , vt mandatum nec exp●ctent ; alia sic detestabilia , vt manda tum non admittāt : media quae nec sunt necessaria bona , nec detestabilia ●ala , consistunt in arbitrio praesidentis . adiaphora quae nec praecepta sunt lege dei , nec prohibita . m●lanch . loc . commun . ●oc . . reg . . noc necessariò facienda , nec necessariò vitanda . ibid. loc . . reg . . quae nunc vsurpare , nunc omittere , indifferenter liceat . caluin . institut . l. c. . §. . things indifferent , neither simply commanded , nor forbidden , but left free . fenner of recreat . rule spec . § . x praecepta negatiua ligant semper , & ad semper . y praecepta affirmatiua ligant semper , sed non ad semper . thom. par . ª ae q. . a. . & q. . a. . & q. . a. & par . ª ae q. . a. . & gerson . in regul . moral . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de stoic . contradict . * deut. . . & . & . . a peccat , qui sortesiacit ad electionem beneficij eccles . nullo prius habito id●neorum delectu . martin . nauar . manual . c. . §. . iniqua est sortitio , vbi de officijs public●s digni cum indignis sortes mitterent : poss●t enim sors indigno fauere , cum damno publico , & digniorum iniuria . delrio . disquis . mag . l. . c. . q. . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ioseph . captiu . l. c. . c sors ad parum idon●es deerrabat . tacit annal . l. . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist●t . rhetoric . lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philo. de constit . princip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isocr . in areop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. ad ephes. homil . . in sort● non est electio : vbi merita considerantur , electio est , non sors . august . in psalm . . sorte & vrna mores non discerni . heluidius apud ta●it . hist. lib. . in sorte euentus est , non iudicium , & saepe irrationabili casu sorte melioribus vltimus quisque prafertur . ambros. hexam . lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philo de constit . princip . * sicut aleae , sic & curiae casus delectu carens , digni● & indigni● aequè respondet . gyraeld . itinera● . cambr. praesat . . fortuna dignum atque indignum nequit internoscere . pacu● . apud cornif . ad heren . lib. . §. . e et isocrat . in areopag . laudat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et de apibus ambros. he●am . lib. . cap. . rex non sorte ducitur . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . demost in midia . ad quem lo●um vlpia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et vlyss●s apud ouid. met . . est a●iquid de tot graiarum millibus vnum a diomede legi . ●●c me sors ire iubebat . et plin. ep. . lib . ne sorte , quem iudicio missus videaris . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist polit . l. . c. . sortes licitae sunt quibus functiones certae viris idoneis tribu●●tur . lauat . in prou. c. . h vbi impossibile esset vt sors aberraret . bulling . in act. . quia nu ● um tunc est periculum , quacunque s●rs exe●t . bellarm. de cler . l. . c. . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cyrus apud xenoph. paed. l. . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist p●it . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato de leg . . iude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti qui a●sp●m sortis admitt●●tur ●ud . in com●ent . hi●● d●mosth . in eu●ulid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pla●o de leg l. . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aeschin . in cresiph . hinc orationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et d●m●sth . in mid●am , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et de thesmothetis libanius in androt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sed & senatū quisqu● ingressus , iuramento adigebatur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id indicare . lysia● in philon. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde dicti : de quo priu● cap. . §. . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. polit . l. . c. . sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & militares reliqui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato de leg . l. . sic & atheniens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. pollux l . c. . § . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plat. leg . l. . hinc lysias in alcibiadem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . socrates apud xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . cui geminum illud philonis de constit . princip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. p ioseph . captiu . l. . c. . & l. . c. . q matth. . . mark . . luk. . . r oportet vt par sit sortientium reatus . delri● . disq . mag . l. . c. . q. . alioqui , sortiri ad poenam , atque hominum delictum fortunae iudicio committere , minimè censorium est . cic. pro cluent . s ne in bello propter hostium metum miles deficeret , amplier ei mortis & supplicij metus est à maioribus constitu●us : ne autem nimium multi poenam capitis subivent , idcircò illa sortitio comparata est . cic. ibid. sic enim fieri posse , vt poena ad paucus , exemplum ad multos per●eniret . donat . in scipion. t solitum a●tiochum epiphan●m , vel epimanem potius , effusis per viam publicam nunamis dicere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex pt●lom . euerget . comment . l. . athenae . l. . u pauperum vita in plateis di●ilum seminatur . argentum micat in luto : accurritur vndique : tollit illud non pauperior , sed fortior , a●t quifor●ècilius praecucurrit . scilice● sic factirabat petius , sic paulus ludeba● . bern de consider . l. . * nec auarum te deus , nec profusum vult : collocare te vult quae babes , non pr●ijcere . aug. de . chord c. . beneficia nec in vulgus effundenda sunt ; & nullius r●● , mi ●imè benefici●rum , bonesta largitio est : quibus si detra●cr● iudicium , desinunt esse beneficia , in aliut quodlibe● iucidunt nomen . s●●ec . benef l. . c. . x . tim. . . y si cum tibi abundaret aliquid , quod oport●ret dari ei qui non haberet , nee duobꝰ dari posset ; occurrerent duo , quorum neuter vel indigentia , vel crga te aliqua necessitudine superaret , nibiliustius fac●res , quàm vt sorte eligeres , cui da●dū asset , quod dari vtrique non posset . aug. de doctrin● christ. l. . c. . z . cor. . . & . . est aliquid quod 〈◊〉 oporteat , etia●s● licet . cic. pro balb● . quid decoat vos , non quantum liceat vobis , spectare debetis . idem pro rabir. a sic cum annibal ad portas , bellum cum annibale coss. mandatum : liu. l. . ann . . consulibus belium cum annibale & binae legiones decretae : prae●ores prouincias sortili sunt : liu. l. . ann . . italia ambobus prouincia decreta . iaē l. . ann . . & . & . sic ausonum bello , omni ope annixi sunt , vt ma●imum ea tempestate imperatorē haberent , & ne forte casu erraretur , petitum ab coss. vt extra sortem coruini ea pr●uincia esset . linius l. . ann . . sic bellum volseum camillo extra ordinem decretum . idem . l. . ann . . & idem manlijs sine sorte . ibid. ann . sic martio noui hostes deuernuntur . idem l. . ann . . sic coss. ambobus quaestio de clandestinis coniurationibus decreta est . idem l. . ann . . sic augustus prouincias validicres , & quas annuis magistratuum imperijs regi nec facilenec tutum erat , ipse suscepit , caeteras procensulibus s●rtitò permisit . suet. aug. c. . in bello macedonico coss. prouincias sortiri parantes , cùm bellum produci animadu●rterent , quod rebus vix dum inc●oatis imperatores au●carentur , cohibuerunt patribus adnitentibus tribuni , & quintio imperium prorogarunt : vt liu. l. . ann . . prouinciae quae in bello decretae . idem l. . ann . . b quas prouincias praetoribus esse placeret , consul ad senatum retulit : decreuerunt duas romae , duas in italia , duas extra italiam ; & extemplo sortiri iussi , liu. l. . ann . . nominatae iam antea coss. prouinciae erant : tum sortiri iussi . idem l. . ann . . coss. aetoliam & asiam sortiri placuit . idem l. . ann . . ligures & galliam . ibid. . ann . senatus decreuit vt coss. duas gallias sortireutur . cic. ad attic. epist. . his ita in senatu , ad id , qua cuius prouincia foret , decretis , tum demum sortiri coss. placuit . liu. l. . c coss. cùm iam minus terroris à paeni● esset , sortiri ius● . liu. l. . ann . . d italiam & africam in sortem con●ci , ambo africam cupientes volebant : populus rogatus quom vellet in africam bellum gerere , scipionem iussit . liu. l. . coss. vt macedoniam cum italia sortirentur petelant : ambobus italia decreta . ibid. . e decius iniuriam querebatur , irrita sieri fortunae arbitria : omnes ante se c●ss . preuincias sortitos , nune extra so●tem fabio senatum dare prouinciam : cui d●bium esse , vbibellum sit asperum & difficile , cum id alte● extra sortem mandetur , quin alter consul pro superua●aneo a●que inutili habeatur ? liu. l. . f populi consensu hetruria extra sortem fabio decreta est . ibid. g clem. edmund on caesars comment . l. . c. . h mummio praetori sardinia e●enerat : sed ca propter belli magnitudinem consularia f●cta est . liu. l. . ann . . baebio & at●ilio primum senatus consulto , deinde plebis etiam scito permutala prouinci● sunt . idem l. . ann . . hostilio iurisdictio vrbana e●enerat : addita & peregrina , vt tres in prouincias exirent . idem lib. . ann . ● . cùm de consularibus m●asors prima exisset , vna v●ce senatus frequens retinendum i● vrbe cemsuit ; hoc idem post me p●mpris accidi● 〈◊〉 vt nes duo quasi pignora reipublicae r●tineri videamur . cic. ad attic. epist. . fabiam pictor●m flamine●● quirinalem cui sardinia prouincia ●n●neras , m●tellus pont. max. ads●●ra retinuit : religio vicit , & dicto audiens esse flamen pontifici iussus . liu. l. . ann . . i iob . . k decoctores quidam in blanchis , vt aiunt , suis sortibus vtuntur . post el. de magistr . athen. c. . a notable abuse so vsed . perkins of witchcraft . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato de leg . l. . m fertilior seges est alien●● semper in aruis ; vicinumque pecus grandiꝰ vber habet . ouid. art●● l. . aliena nobis , nostra plus alijs placent . p. syrus . n matib . . , , , , . & . , . ● o . cor. . . p . cor. . . ezech. . . . . . q rom. . , , , . & . . r wootton ansvv . to pop. art. . f mihi stat alere m●rbum d●s●st●re . corn. nepos in attict vita . t cib● abstinebat , & admou●nti m●dico , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dixerat . plin. secund . epist. . l. . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hippocr . aphor. § . aph . . * . chron. . , ● . x matth. . , . . cor. . , , . y exponere se periculo pecca●i , est peccatum . bonauent . in . dist . . gerson . in regul . mor. caietan . in sum . z matth. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cum virtutibus & vitijs sanciuntur & vetantur tria ista , causae , occasiones , media . alsted . system . theol . l. . c. . §. . can . . * nonfaci●● adducor licitum consentire , quod tot parturit illicita . bern. de consider . lib. . a nihil inhomestū promit●as : quin siquid promiseris , tolerabilius est promissum non facere , quem facere quod turpe sit . ambr. offic . l. . c. . tolerabilius talisacramento periuriū . ibid. iurauit dauid temerè , sed non impleuit inrationē maiore peitate . sam. . . aug. de diuers . serm. . b praecepta , prohibita , permissa . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysipp . offic . l. . apud plut. de stoic . contrar . sors enim est . res incertissima , qua res graues quaelibet 〈◊〉 possunt definiri . baro. in ion. c. . c . cor. . . d intentio non sit inquirere voluntat●m dei modo extraordinario ; quia talum dus ●mni● è est incertus . delrio disq . mag . tom . . l . c. . q. . d peccatum est tētationis dei exp●tere a●que exp●ctare à deo vt ipse sortes dirigat , quando ipse id se facturam non promisit . bellarm . decler . l. . c. e sortibus affu●urum se minimié repromisit . delrio . mag tom . . l. . c. . q. . e contingit aliquē diuisoria sorte vti , non quasi requirat diuinum iudicium , sed quasi committat fortunae . thom. desort . c. . & lyra in prou. c. . f iudice fortuna cadat alea. petron. satir. fortuna sit optionis iudex . cod. iust. l. . tit . . & lib. . c. . leg . . g visatur malder . de superstit . c. . dub . . h minus ergo solidum quod plato de leg l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sed & quod aug. epist. . qui maneāt , qui fugiant sorte legenda , &c. quia deus melius in huiusmodi ambagibꝰ , quám homines iudicat . sed & quae delrio l. . c. q. . § . contra suam ipsius alibi sententians . & peuc●r . de diuinat . c. de s●rt . & tolet. in sum . cas . consc . l. . c. . & piscat . ad i●n . c. . i non vt per cam decernatur quid in rerū diuisione magis expediat ● sed vt quod ratione diffiniri non potest , saltem fortunae relinquatur . thom. de sort . c. . k in causis iudicialibus aut criminalibus vti non licet . baro in ien. cap. . nam quod hus traehunt chytr . in iud. c. . & lauat . in prou. c. . iudices ita missis in vrnam calculis ferre solitos sententiam , vt albis absoluerent , atris damnarent , &c. nihil quicquam ad sortem pertinet : immit●ebant enim suum quisque calculum qualem ipsi visum , non casu fortuito catrahebant . l inte●lige quando est questio ●uris : secus si facti : quiae tunc non committitur sorti . gloss. ad digest . lib. . tit . . leg . . imol. & ias apud gomez ad taur leg . . m si factum incertum est , dicenti incumbit probatio . panorm . ad . decretal . de sortileg . in facti incertitudine , satius est ● prounciare , non liquere , quàm sorti rem commit : ere . greg. tholoss . de appell . l. . c. . * non fit aliquid , nisi omniposens fieri velit , vel sinendo , vel ipse faciendo . aug. enchir . c. . n rom . . matth. . . o act. . . & . . a perki●s of witchcraft . b lastie storie of gospell : sors ludicra . c serar in i●sh . c . q. . d athl●tas artem ludicram non facere . vlpianus ex responsis sabini & cossi● apud alex. ab al●genial . di●r . l. . c. . e ludi o●ympici , &c. sic quid. met . l. . instituit sacros celebri certamine ludos . et auson . e●log . quatuor antiquos celebrauit achaia ludos . quod arc●isas in antholog . l. c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - f hellanodicae elide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ●●a reponit sylburg . quod vulgo perp●ram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pausan. eliac . . et ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hinc pollu●il . . c. . §. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vt eustath . ad iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quod melius tamen etymol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sed & palaestram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . petr . fab. ag●n . l. . c. deducit quod verius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . etymol . facit huc quod plutarch . de tranquill . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. et quod gellius n●ct . attic lib. . cap. . de athleta muto , qui cùm sortitionem non bona fide fieri , sortemque nomi●is falsam subijci animaduertisset , in vocem n●nquam prius locutus erupit . et quod ex aristot. rhetor. lib. . cap. . super cap. § . g o● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lucian . hermotin . siue de sectis . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lucian . ibid. hine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti , pollux l. . c. . §. . de quibus plin. sec. ep . . lib. . in spectaculis quibusdam sors aliquem se●onit ac seruat , qui cum victor● contendat . huc allusisse pau●um . cor. . scalig. putat ad manil. allusit certè credo christus apoc. . . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pausan. eliac sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. et s●pho●l . electr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - sed & stat. theb. . et iam sortitus proteus versarat ahena casside : iamque locus cuique est , & liminis ordo . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pausan. elia● . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de theagene heli●dor . aeth . l. . l prima pares ineunt gra●ibus certamin● remis , quat●er ex omni delectae classe carinae . ( sig●oque designato ) tum loca sorte legunt . - virg. aen. l. . * pe●r . faber agonist . l. . c. . ex illis apo●●o● . argon . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m conuenere viri ( colum●ā petituri ) deiectamque area sortem ac●epit galeae : & primus - ante emnes exi● locꝰ hippo●oentis . virg. ae● . . n nomensuum in alb● pro●tentium ●itb●raedorum iu●●it adscribi , sorticul●que in vrnam cum caeteris demissa , intrauit ordine suo . suct . nerone c. . hi●c ouid. metam . . tunc sine sorte prior , quae se certare professa est , bella ca●it super●m . - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. nonmus dionys. l. . de musico certamine . et lucian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. vise & aristidem de rhetor. ad platon . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dim●sth . in midiam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . antipho de choreuta . p hinc chrysippi disceptatio in lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cui●● meminit plut. in stoi● . contradict . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . malè vulgò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r now draweth ●ots , or that yee further t●●n : the which that hath the shortest shall begin . chaucer . canterb. tales . s quicaenulam ordine suo curabat , praemium soluen lae q●aes●i●nis pon●bat , ●otiaemque res quaereb●t , quot homines isthic eramus ; quumque eas omnes exposuerat , locum ●icendi sors dabat : quaestio autem non soluta ad cū transmittebatur qui sort●ò succ●sserat . gellius nect . attic. lib. . c. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutar. sympos . l. . c. . u in conuiuijs qui sunt institu●i p●tandi ( malè vulgò , putandi ) modiperatores magist●i . varro rerum human . l. . apud nonium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecis : de quibus plutarch sympos . l. q. . * hinc agesilaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interrogatus à ministris quantum vini singulu assignare● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inquit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. apophth . x nec viniregus sorti●re talis . hor. car . l. . od . . et ib - quē venus arbit●ū dicet bibendi . -i . iactꝰ venereꝰ , ●● cicer. de diuin . l. . y eti . ● hodie in epiphanijs rex conui●ij fabis de . igitur . er●s chil . cent . . a●a . . apud gallos in epiph regessortiuntur . s●rar in i●sh c. q. ● . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p●llux l . c. . fest●s saturno di●bus inter alia aequalium ludi●ra , regnū lusu s●rti●ntium , ene●erat ●a sors neroni . t●e annal . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arrian . epict. l. . c . et lucian , in saturnal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * cyrus puer rex inter ludentes sor●● delectus , &c. inst in . hist. l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. quod conspicatus alexander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , athanasi● diligen●ius educand● curauit . ex r●fino socr. hist. l. . c. . & aldhelm de land . virg. c. . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eustath . odys . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hesych . vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crateti dictum . pollux l. . c. . § . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. vndè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sophocli : et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prouerbio celebris . idē l . c. . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutar. ad apollon . c●nsol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem de tranquill . ita vita est hominum , quasi cùm iudas tesseris , si illud quod est maxumè opus i●ctu non cadit , illud quod cecidit fortè , id arte vt c●rrig●s . terent. adelph act . . scen. . et ouidius art . amand . lib. . sed minimus lab●r est sapienter iactibus vti : maius opus mores composuisse suos . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad q●ā paulus allusit ephes . . . d● qua cic. de diuin . . in talis tesserisque temeritas & casus , non ratio nec consilium valet . itaque hesych . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pollux l. . c. . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollux ibid. f micatione certant hymenaus & amor apud nonnum dionys. l. . g falkenberg . ad nonn . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eustath . odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pollux l. . c . quem vise . non mea magnanimo depugnat tessera tal● . mar● . l. . epist. . cùm steterit nullus vultu tibi talus codem , munera me dices magna dediss● tibi . idem lib. . epigr. . &c. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristoph . in plut. & di●n . chrysos● . ●rat . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. de diuinat . per insom . et in rhetor. cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ludere par impar . - horat. serm lib. . sat . . & suet. aug. cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . schol. aristoph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pollux lib. . cap. . §. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem lib. . cap. . hinc mart. lib. . epigr. . alea parua nuces . - et ouid. ●uce : est etiam , par sit numerus qui dic●t , an impar ; vt diuinatas auferat augur opes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. sympos . l. . probl . . k i●a fuisse signatum as bodi●que intelligitur in ●leae●usu , cùm pueri denarios in sublime iactantes , capita aut nauia , l●su teste vetustatis , excla●mant . macrob. sat. l. . c. . non absimilis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p●llux lib. . cap. . vise erasm. chil . . cent . . adag . . a sortes c●nui●ales . lamprid. heliog . b suet. aug. c. c saturnalibꝰ , & siquando aliàs libuisset . d cilicia , spongias , rutabula , forpices . e titulis obscuris & ambiguis . f lamprid. heliogab . g vt verè sortes essent , & fata te●tarentur . h in cochlearibus . lamprid. i su●t . aug. c. . solebat & maequalissimarum rerum sortes & aduersas tabularum picturas in conuiuio vēditare ; incert●que casu spem mercantium vel frustrari vel implere . k loteria in europa frequens , quam vulgo la riffe , alij ludum ollae vocan● . delri● mag . disqu . tom . . l. . c . q. . l fr. garcias de cōtract . l. . c. . lud. lopez de contr . l. . c. . & ioan . briart . quodlibet . . quos sequitur d●lrio . * venditio sine re intelligitur , cum quasi alea emitur ; quod sit cùm captꝰ p●scium vel missiliū emitur , ( quae non tam rei quàm ) spei emptio est . pompo● . in dig. l. . t . l. . & t. . l. . m con●ad . de contract . tract . q. . concl . . perkins of witchcraft . n postell de magistrat . athen. c. . & perkins of witchcraft . h alea ludꝰ omnis qui p●●det à casu . mar●yr . in ind. c. . fortunae mag●s quàm artis . erasm. chil . . c●nt . . adag . . in quo multum fortunae , p●udentiae minimum ramirez in mart. i concedi p●ssun● ludi qui partim casu , par●●in industriae nituntur . martyr . ad iudic. c. . hipropriè alea dicinō debent , nec sun● omnino pro●ibendi . dan. de alea c . quemsequi profitetur taffia . de res●pisc . l c. . dice i vtterly disallow , ca●ds and tabl●s i condemne not . babington on command . . for mixt playes at cards and tables , consisting partly of hazard , & partly of wit , the cōmon opinion of learned diuines is , that as they are not to be commended , so they are not simply to be condemned . perkins cases of consc l. . c. . §. . q. . k fennor of lawfull recreations cap. . balmford dialogue of pames consisting of chaunce . l ludꝰ taxillatoriꝰ vitio vanitatis non caret . them de sort . c. . talorū tabularumqu● qu●s chartas vocant , lud●s , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relegamus . zuingl . de adolesc . form § . alusus est sor●is , cùm ad ludu● iocumque adhibetur . cartwr . in prou. c. . sortes illic●●ae ad lucrum lus●mu● ad●ibitae . piscat . in io● . c. . ludicrous lots are not beseeming christians . eas●ie historie of gospell . m chartarū & sortiū & diuinationis ludi ab auaris & perditis inuenti , non sol●m nostr● dogmati , sed publicis ve●erū moribus vnà cum aleareiecti . v●later . comment l. c. . aleam non cognoscere eutopienses suos . moru● lib. . quod & de iaponilus gadus quem grimston transtuli● . n balmf●rd di●log . o non est alea propriè dicta . dan. lud . al c . alea dicitur ludus qui f●rtunae so●ùm innititur . angel summ . mixed games are no lots . perkins cas ▪ of consc. l. . c. §. . q. . p sors est modus deū cōsulendi , &c. aret. probl . par . . actio humana in hun● finem instituta , vt ex eius euensu rem nobis incognitam diuini●ꝰ agnoscere possimus . zanch. des●rt . q iacobus ●e● in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. . & b. king in lon . c. . lect . r ars aleatoria & ipsa tota sortil●ga est . agrip. de van . scient . c. . ad sorte● reuocatur alea , i. ludi qui ab ancipiti casu pendent . ex greg. toloss . s●ntag . l. . c. . aerodio l. . c. . molina de iure & iust . disp . . ser. ad l●sh . c. . q. . q●id est sors ? idem propem●dum quod micare , quod talos , quod tesser as iac●re . cic. diuin . l. s perkins cases of consc. l. . c. . § . q. . t . sam. . . u prou. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudicare . x prou. . . & . . & . . & . & . . & . . & . . & . . . & . . & . . & . . & . . . & . . & . . & . . y leuit. . . & iun. in annot . z psalm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad limen residere . le● iud. limen frequētare . iun. abiectus vulg. ad locum cōmunem & ignobilem reijci . calui● . be a doore-keeper . angl. constāt . seruus esse perpetuus , posti affix●● , vt exod. . ● . v●lissim : conditione ibi agere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quàm alibi liberè ag●ntem c●mmorari . inde enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●i er●aes . leyfeild . * . paral. . , , &c. a luk . . b parum it aque cau●è martyr ad . sam. c. . sortibus de●ignabantur sacerdotia . c sorsest resinc●●tissima q●ares gra●●es quaelibet non ●●ss●nt desin●ri . baro ●n ion. c. nō●●cet v●i in causis iudiciali●ꝰ aut criminalibus , vel in obe●ndis neg●tijs mer●at●rijs vet belli●is . ibid. n●c imm●ri●ò notatus à tiberio s●n●tor rom quod vxor●m pridiè sorti●i●●e ductam p●strid●è repud●sset . s●et . tiber. c. . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato de leg . l. . vise & quae supra c . § . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s●er apud xen●ph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . ioan. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r●m . . . f deut. . decem verba : fine dec●m edi●●a . sic enim est. . . & . . & . . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g exod. . . d●ut . . . & . ● h ezech . . . i i●sh . . . esai . . psal. . . . k psal. . & . . l num. . . . & . . leuit. . . m exod. . , , . & . , , . n psal . . & . . & . . & . o gen. . . exod. . , . & . , , , , . p apoc. . . act. . . . cor. . . q quod conuenit ●ali , quatenus , tale , conu●nit omni tal● . r iob. . . . ephes. . . s matth. . . luk. . . t matth . . . . . . cor. . , , , , . u vi●e casau● . ad baron . annal . ann . . num . . contra chrysost. ●●mil . de bapt . chr. & iacob . de vitria● . c. . x sancta sanctè . y libertatis christianae pars ● a vt nulla rerum ex●ernarum per se ●ndifferentium religione coram deo tene●mur , quiu ●as n●nc vsurpare , nunc omittere indifferenter l●●eat : huius cognitto si aberit , nulla conscientijs nostris qui●s , nullus superstitionum fut●rus est fi●is : co d●mumv nietur , v● super festucā transuers . mincedere nefas ducatur . ca●uin . instit . l . c. § . z ipsae naturales rerum d●tes satis demonstrant , quorsum & quate● us fruiliceat . ibid. c. . § . sortilus vti licet in rebus p●testati nostrae subditis . k●akeuitz in ion. c . sors non ●st mala nisi ex admixta irreligi●sitate ●ut inius●ttia au● imprudentia . cai● sum . vit . * is conc●ss●s . a videtur sortium vsus inter adiapho●a constitui . gr●g . tol●s . syntagm . lib. . c. . b f●un●r of recreat . rules spec . § . c idem ibid. § . rule . d prou . . e quum scriptura generales legitimi vsus tradat regulas , secundum illas nobis limit andꝰ est . caluin institut l. . c . § . f rom. . . g . c●r . . . & . . . ad naturam apostolus prouocat . tertll de virg vel . nec differt scriptura quid an ratione consistat . idem cor . mil. * rom. ● . . . ipsa natura legis est instar ignorantibus legem . t●rtull ad marc. l. . h d●ut . . . . & . quod praecipitur , imperat●r : quod imperatur , necesse est fieri . tertull. a● vx●r . l. v●i praeceptum , necessitas est seruientis . ibid. i deut. . . . . . k concessum videtur quod non prohibetur . accurs . ad cod i●st . l. . c. . l. . l matth. . . omnia sunt probibita , quae non reperiuntur concessa . gloss. ad dig. l. . c. . l. . m luk. . . omnia per legem sunt permissa , qu● non inueniuntur prohibitae . gloss. ad d. l. . t. . l. . n deut. . . . gen. . . & . . & . . & . . & . & . . exod. . & . . o deut. . , , , , . p leu. . , . & . . deut. . , , , . q exod. . . num . r luk. . . . thess. . . . tim. . . . s matth. . . act. . . . iohn . . t eccles. . . zech. . . & . . u certum est in diuini●literis nullam de ludis aut regulā aut formam praescribi ; quamuis in eis multa ludorum generae leguntur . martyr in iud. c. . * r●m . . . . cor. . . x . cor. . & . rom. . y . cor. . coloss. . z affirmanti incumbit pr●batio . paulus in dig. lib. . tit . leg . . et vlpian . ibid. leg . . a hebraeu & afiaticis omnibus ignotum & inusitatū id genus vest●us , docent phrases illae lumbos accingendi , exo. . . & pedes contegendi , iud. . . sed nee romanis in vsu , quod casaub. notat ad suet. iul. b et hae● illis oli●● , & plaerisque orientalibus adhuc inusitata . c in zona siquidē olim g●stabatur pecunia . matt. . marc. . . d accubitꝰ priscus conuiuantiū & cōedentium gestus . matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . marc. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luk. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ioan. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e olim vetitum . leuit. . . deut. . . de quo plut. symp . l. . q. . à troskistis nostris renouaetum . f et hoc olim prohibitum , leu. . . & . . sed & ab arianis nostratibus nu●er reuocatum . a sortes , in quibus singular : prouide atiae argumentum inest , in re l●ui ●on adhibendas : quod ea ratione quod ammodò dei prouidentiā illudimus , &c. dan. de lud . aleae c. . rat . . et taffin . de emendat . vit . l. c. . §. . lots may not be vsed but vvith great reuerence , becau●e the disposition of them commeth immediately frō god. perkins golden chaine . chap. . on command . . b dan. & perk. ibid. c dan. ibid. d fennor of recreat . rule spec . . e eastie histor . of gospell . f chap. . §. . conclus . . g ibid § concius . . h quod conuenit tali , quatenus tale , conuenit omni tali . i de singularibus , mirabilibus , diuinis , quas disterminant à politicis . chytrae . in iud. c. . io. winkelman prof●ss . marpurg . & barth●ld . krakeuitz in ion. c. . & peucer . de diuinat . k eastie lust . gosp. l authores praenominati . m prou. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut num. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrā lamen ( quod attinet ) sorte diuidetur . et n●hem . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne sit ●arum tib● , totā haenc molestiam ( quod attinet . ) n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●moe indiciū cius . m●rcer . o prou. . . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q prou. . . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut psal. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et ion. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t dicere vult omnia gubernari à diuina prouidentia , etiamsi nobis casu quodam fieri videantur , vt id quod sorte alicui contingit : qualis prouidentia in alijs omnibus euentibus , quamuis maximè fortuitis cernitur : nec tollit ista communis prouidentia casum . bellarm de cleric . l. . c. . s chap. ● . §. . u 〈◊〉 ford . dialog . et zanch. de sort . deum omnia regere , igitur sortes etiam . * prou. . , . ● . balmf . ibid. x geneu . translat ▪ y b● kings edit● . z psal. . , , , , to . & . , , , , to & . , . prou. . . & . . & . . & . , . esai . . & . , . ierem. . . matth. . , . & . , . * supra . a it ruleth in all : but in the most by meanes ; in a lot it is immediate : which therefore to dally with is dangerous . east . hist. gosp. reas . . b agenti incumlit probatio . martian . in dig. lib. . tit . . log . . & . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dion . chrysost . orat . . altari chartulis duabus imp●sitis , puerum miserunt , qui alteram assumeret . gu●l . tyr. bell . sacr . l. c. . sic captis hierosolymis decretū v● candidatis . calic●s . proponerentur , vt qui cum elegisset in quo ho●tia contineretur , is imperium obtineret . nic●t . in annal . c east . hist. gosp. reas . d hieron . in ion. ● . . e cap. §. . f non statim debemus sub hoc exemp●o sortibꝰ credere : cum priuilegia singul●rū non possint legem facere communem . hieron . ib. g aug. ait praedestinationem etiam posse appellari sortem . sic virgil. aen . — hic exitus illum sorte tulit . zanch. de sort . h cap. . §. . i sortes dixit gr●tiam qua saluati sumus , &c. aug. in psal. . conc . . k in sorte n●n est ele●tio , sed voluntas dei. ibid. l tria illa ( praeceptum , prohibi●io , consilium ) idiò dicuntur dei voluntas , quia sunt signa voluntatis diuinae . lomb. sent . lib. . dist . . k & tho. sum . par . . q. . a. , . m balmford . dial●g . argum . . n mala. . , . d exod. . . esai . ● . ierem. . . e prou. ● . . act. . , . f prou. . . g act. . , . h vise hieron sup §. . sic & greg in ezech. homil . . ali●● est quod de doct●i ae vs● atque discip●ina dicimus , aliud qu●d de miraculo scimus . i i●sh . , , . k ion . l . sam. . . m act . , , , . n balmford . dialog . argum . . o dan. de lud . al. c. . rat . . p tanquam reigerendae extraordinarius moderator & arbiter . dan. ibid. r eastie h●stor . of gosp. reas . . x b●●mford . dialog . ground . y ba●mf . ibid. & z●nch . in misce●● . ●r . de sort . etian si actu no●anuoc●s , tamen r●ipsa d●um inuo●as sortibus . z . sam. . . a perkins cas. of consc. l. . c. . § q. . b res sacra . dan. lud . al. c. . rat . . religiosa . iun. in ion. c. . c perkins ibid. d act. . , , . e vise sup . cap . §. . f perkins ibid. g eastie historie of gosp. reas . . h in iudo taxillator●o ●udicium diuinum non requiritur , sed fortune res cōmittitur . th●m de sortib . c. . & lyra in prou. c. . i iudice fortuna cadat al●a . petron. satyr . fortuna sit opti●nis iudex , & sorte dirimatur . iustin . instit . l. . tit . . k leuit. . . l non est periculum ne deum t●ntare videamur . martyr in . sam. c . m deut. . . matth . n praecepta negatiua ligant semper & ad s●mper . gerson . reg . moral . o ex concessis . p exod. . . . psal. . . . . q prou. . . * nō permittit nos d●us voluntatem suam per media extraordinaria inuestigare . del●io disq . mag . tom . l. . c. . q. . § . r matth. . , , . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. si●ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . reg. . . malè vulgó exponunt , iube , impera , &c. * exod. . . . psal. . . t . cor. . . galat. . . phil. . . u . cor. . . y . sam. . . act . , , . * ba●mf . dialog . x lyra in pr c. m precatur , sed pr●rsus absque omni fide . mar●yr in sam. c. . n sam . . o act. . . p leuit. . . q hoc est iurare , deum testari . aug. in psal. deum testē adhibere . cic. offic. l. . quid est iurare , nisi ius veritatis deo reddere . aug. de verb. ap. serm . . iurare est testē adhibere deum . lo●b . sent . l. . d. . f. deum in t●st●m vocare . thom sum . par . ª a. q. . a. , . & q. a. . implo●are testimoniū dei exhibendum . ibid. q. . a. . iuramentum est dei at●estatio ad veritatem sermonis nostri confirmandam . calu. instit. l. . c. . §. inuocatio dei qua petimꝰ vt deꝰ fit testis de animo nostro quod fallere nolimꝰ , & vt vinde● sit si fesellerimus melanch loc . com . in definit . iuratio itaque ad inuocationē●ertinet . ibid. de º praecept . r chap . §. . s exod. . . . t fennor of recreat . spec . rule . reas . . u cartwr●n prou. c. . quod s●rt●m appellat iudicium , &c. * prou. . . x pers●rtē deꝰ ipse in iudicio sed●at . y sortem esse dei mund● iudieu quasi vicarium , qua deus ipse &c. decernit . idem in c. z fennor vbi supr . a act. . . . num. . . leuit. . . b iosh . . c ion. . . d prou. . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudicare , vnde & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iu●ex , & su●es consul poenis apud enniū , liu●ū , festum : inde enim m●lius ios. scalig. ad eus●b quàm à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id ni ad fest. & drus. anim●d●● . l. . c. . f ierem. . g i●● a ●entum hos debet ba●er● comites , veritatē , iustitiam , iudiciū . hier. in ie● . c. & ap●d grat. c. . . q. ● . & thomsum . ae . q. . a . h ● sam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i . king. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * fortuna sit index sorte adhibita . cod. li. . tit . . l. . m tota racio eius . ium . & mer●er . disposition , or disposing , augl . n cartwr . in prou. c. . o valet ad verum reconditissamarum peru●stigatio●ē . p derebꝰ d●bijs null h●minū arte ●ut ingeni● inu● stigandis si● se●ar . a● i●sh . c. q. vuiness sortibꝰ ad veritatē e● concursu diuino , generali saltem corto , speciali incer●o , probabilitamen . at rectè p●●cer dediui● . diui● . ●orie sunt sorte● , qu● oracula excudunt , abdita & abstrusa er●unt , ignota●●ciunt , incerta confirmant , impendentia prospiciunt , &c quorū a●tor & dispensator diabolꝰ , non deꝰ . et ips● sera● . ib. q . v●tita sunt sortes quibꝰ incrimina inquiritur . q . sam. . . . r . sa. . , , . s num. . . . . sam. . . esai . . t psal . . & . . matth. . c●r . . . . . u m●lac . . . i●ma . . psal . . deus amen . * iosh . . . . certissima est cognitio quaeper sortes à deo temperatas habetur . zanch. de sort . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philo de constit . princip . sor●res est incertissima . bar● in i●u . c. . as in the tuscan estate they draw fiue seuerall times , and so fiue seuerall persons for each office . see before chap sect . . as in the venetian estate , foure seuerall companies cast lots for the nomination of the same offices . ibid. y deut. . . . chron. . . ps . . & . . . & . . . z i●sh . . . fieri potest vt innocentem dam●et sors . serar . in i●sh . c. . q. . ex fuso exercitu cùm decimus quisque fuste feritur , etiam ●renni sortiuntur . tacit. annal . lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vt aristid . de rhet●r . ad plat. a honor. . in decretal . l. . tit . . c. . & thom. de sort . c. . b deus melius in huiusmodi indicat . aug. ep . . c deut. . . chron. . iob . act. . . rom. . . d sam. . . e quibus in r●bus ad deum consulendum ventum est , omnino stari indicio eius oportet . iun. in ion. c. . f est. . . & . dan . , . gal. . etiam ab hominibus iudicata pro veritate haberi solent iun. ib. sententia , si●●res iudicata pro veritate accipitur . ●lpian in digest . lib. . tit . . leg . p●st rēiudicatā nihil quaeritur . idē ex marci imper. sententia , l. . ● . . le . . quia res certa iam habetur . accurs . gloss. g sam. ● . h act. . , . i ad tertij alicuius petitionē cuius interest , iubere potest contendentes sorti rem ō●i●tere ● vel ad alterius petitionem , ● dissidentium tantum intersit , alteram c●get . greg. toloss . syntag● . l. . c. . k iudiciū sortis locum non habet nisi in casibus à iure expressis bartol . apud gom●z ad leg . taur leg . . l bucer . in oper . augl disput . cū iung● . t . sam. . . u inter ipsos consules permutatio prouinciarū facta est . liu. l . anno . x prou. . . matth. . . y cōuencrat olim , vt tu quod velles , faceres ; nec non ego possem indulg●ra mihi . -iunen . sat . . z . sa. . , . * proch●r . histor . ioan. c. . a act. . . . b ioseph captiu . l c . c vise cap. . § . d vise quae ibid. huc per i●cum allusit cic. phil. . prae●lara fu●t se●atus in ill● di● religiosae prouinciaerum sortiti● : diuina verà opportunitas , vt quae cuique apt ae esset , eo cuique ●b●●●iret . e hinc sortitio vitiosa , in qua ●itus illi parum ritè obseruati . liu. l. . ann . . f nihil ferò quondam maioris rei nis● auspicato , ne priuatim quidem gerebatur . cic. de diuin . l. . nostrinihil in bello sine extis agunt : nihil sine auspie●●s domi habent . ibid. hinc magistratum vitia creati . cic. de diuin . li. . liu. l. . an● . . & ●uet . aug. c. . g vise qua sup . cap. . §. . * corn. scipioni hispalli fo●ùm hispania prouincia sorte obu●nisset , ne illuc iret , senatus decreuit , adiecta ●ausa , quòd rectè facer● nescir●t . vaeler . max l. . c. . f hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiones . demost . & lysiae . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . demos●h . in aristag . . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui r●i●ctis sufficiebantur . vise cap. § . g comi●ijs coss. quiae aemylius cuius sortis ea cura erat , occurrer● non potuit , flaminius roma● venit . liu. l . ann . . h flaminē cui sardinia prouincia euenerat . pont. max. ad sacra retinuit . vicit religio . làem l. . anno . i duo deprecati sunt ne in prouincias irent , &c. liu. l. . ann . . k ad si●ulorum petitionem sup . leuin & marcell . l vise exempla varia cap. . §. . quibus addequod liu. l. . fabius alienae sortis victor belli , in suam prouinciam exercitum reduxit . m ex ioseph . capti● . l. . c. . & contra apion . l. . ad●ò nefas putabant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confundere . ios. scal●de emend . temp . n a iudicio sort is appellari no● potest . baldus . b●rtol . & iason apud gom●z . ad taur . leg . . & . greg. tolos . appel . l. . c. . a bonorum diuisione inter fr●tressorte facta non datur recursus par. de put. dere milit . num . . t●m . . nicel . de concord . gloss fall . num . . bon●rum diuisiones sor . e facta non s●lent refringi . re●uf . de appel● . art . . num a iudicio sor●u non potest peti resti●utio in integrū . maran . specul . part . . act . . r●stitutio post sortem denegaturetiā min●ri . franch . sum . cod. in . o quia fo rs vel fortuna , siue vol●●tas diui●a in mundo superiorem non habet . iason . bald. bart. decius rebuff . & alij apud sca●ch . de appell . q. . limit . . p quia facilioris iudicij & actus causa ita placuit . gregor . tolos . de appell . l. . c. . q alioqui se mutuò impediunt . idem syntagm . l. . c. . r quod inter contenden●es itae placmerit : & à iudicio quod ipsi elegerunt appellare nequeuns . gregor . tolos . de appell . l. . c. ipsi fortun● se submiserunt . pan●rm . in . decret . de sortil . ad parendun● euentui se obligarunt . pe●cer . de diui●at . s a indicibus quos communis consensus elegerit , non licéat prouocare . con●i● . mileu . can . . apud grat. c. . q. . & cr●spet . in sum . idem hab●t & conc. carth. ● can . . sed & asri● . . can . . summum enim qu●sque causa suae indicem facit , quemcunque elegit . plin. prafat . hist. ●at . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato de leg . lib. . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à quibus appellare licebat ad indices : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à quorum arbitri● re tantum integra recedere licebat . bud. in commentar . graec. ex d●mosth . in ap●ob . itaque recté plin. praefat . ● . u. plurimu● interest sortiatur quis indicem an eligat . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( arbitrum loquitur ex mutuo consensu detectū ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lex athenieus . apud demosth . in midiam . qui sentit damnum , sensisset lucrum , si , quod p●tuit , ei sors fa●isset . sigism . sca●●h . de appell . quaest . . l●mit . . x non procedit limita●i● , si ad sse● enormis l●sio , &c. idem ibid. a sorte itaque qua●d●que appellatur . ibid. y balmsor dialog . argum . . z matth. . , . * num. . . trou . . . a their proper vse is to decide great controuersies perkins gold . chaine , chap. . on precep . . b matth. . , . ex esai . . & i●r . . . c prou. . . d num. . . e the proper end of a lot , as of an oath , is to end a controuersie . balmford . dial . ground . f fenner of recreat . spec . rule . reas . g fennor ibid. h hebr. . . i esai . . k . tim. . . l . cor. . . m gen. . . n exod. . . o gen. . . p esai . . q num. . . . r . cor. . . s num. ● . , . t exod. . , , . u exod. . . * exod. . , , , . & . . x . king. . , , . & . . y matth. . . ephes. . . . cor. . . z . cor. . . matth. . , , . a prou. . . num. . . b . cor. . , to . c psal. . . d leuit. . ● , , . psal. . . & . . * . sam. . . & . . & . . & . . . sam. . . et . . king. . . . king. . & . . e leuit. . . . f psal. . . eccles. . . matth. . . luk. . . g gen. . . h da nuces pucris . c●tul . epithal . spargae , marite , nuces . virg. eclog. . iam tristis nu●ibu● puer relictis . martial . l. . ep . vl● . et , al●a parua nuces & non damnosa videtur , saepe tame● pueris abstuli● illa n●tes . idem l. epig. . quatuor in nuc●●ꝰ non ampli●s al●a tota est , cum sibi suppositis additur vna tribus . ouid. nu●● . quem vise . sed & augusius animi laxandi causa cum pueris minutis , quādoque nucibus l●debat . suet. aug. c. . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pollux l. . c. . in comment . rabbin . iubetur pa●erfamilias die fest● poma , n●ces , amygdalas , pu●ri● prabere . c●sa●b 〈◊〉 su●t . aug. k exod. . , , . l rom. . . exod. . . m prou. . . n su●●ma est singula●●m esse sortis vsum in componandis litib●● . cartw● . in prou. c. . o hebr. . . p hebr. . , , , . q i●rat vobis per quem iuratis . cassiod . var l. ep . . r galat. . . s . sam. . , , . t gen. . , . heb. . , , , . u psal . . & . . * prou. . . x vise lauat . & bainū in prou. . y cartwr . ibid. z iosh . . ion. ● . . sam. . . leuit. , . * vsus particularis sor●is litium diremptio . valet por●ò ad veri●at●m inuestiga●dam ; ad concordiam vbi prius culta est alendan● , &c. cartwr . in pro● . c. . a ●alms dialog . ground . b easti●●istor ●istor . of gospell , ●eas . . c ioca videntur dulcia & suania , cum tamen à christiana regula sint aliena : non euim in diuinis literis inuenitur , quemadm●d●m ●a debeant vsurpari . ambros. offic . l. . c. . d hebr. . , . quod non lego , non credo ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. cyril . catech . sine autoritate scripturarum garruli●a● no● habet fidem . hieron . ad tit. c. . quod de scripturis autoritatem non habet , eadem facilitate contemnitur qua probatur . idem in matt. c. . sancta s●riptura doctrina nosirae regulam figit . aug. de bon . vid. c. . in his quae apertè p●sita sunt in scriptura , inueniuntur ●mnia illa quae continent fidem moresque viuendi . id●m de doctr . c●rist . l . c. . cùm hoc ( euangelium ) credimus , nihil d●sideramus vltra credere : hoc enim priùs credimus , non esse quod vltra credere debeamus . tertull. in pr●script . e scriptura multa dissimulat , multa tacitè praet-rit , &c. aug. de nat . & grat . contr . pelag. c. . & . & de mend . ad consent . c. . f gen. . . g a facto ad ius : à non fieri ad non licere . h voluntas dei dicitur praeceptio , prohibitio , consilium , permissio . lomb. sent . l. . d. . g. i ier . . & . coloss . , . k deut. . , , . l . sam. . , to . m gen. . . n leu. . , & . , to . deut. . , , , & . . o act. . , . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. constit . apost . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . canon . apost . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz de pasch . in christo omnia reuocantur ad initium , &c. ciborum libertas , & sanguinis solius abstinentia , sicut ab initio fuit . tertull. de monogam . sa●ra scriptura nobis praecipit , vt abstineamus à sanguine & suff●cat● : meritò igitur damnamus eos qui cuiuscunque animalis sanguinem arte aliqua condiunt , & sic comedunt . qui hoc fecerit , clericus deponatur , laicus excommunicetur . synod . can . . qui suff●catum aut sanguinem manducarit biberitue , . dies poeniteat . greg. . poenitent . c. . q galat. . . r act. . , , . rom. . . tit. . . s east . historie of the gospell , reas . . t psal. . . u mark. . . iohn . . x procop. in genes . c. . y s●bucula interior . euthym. in matth. c. . z matth. . . . & . . & chrysost●m . in matth. homil . . & theiphyl . in matth. . a cyril . in ican . l. . c. . & caluin . harm . euang. & maldonat . in matth. c. . b baron . tom . . ann . gualter . in ioan. c . c suarez in . thom. tom . . disp . . §. . & gualter . ibid. d martyr in . sā . perkins cas. cōscience , and of witchcraft . e admiratione digna militum modestia , &c. quòd sort● committere vol●●ri●t : contra quam fratres germani multi , &c. gualt . in ioan. c. . f n. s. * natalitia . g gen ● . h matth. . . i matth. . . luk. . . k gen. . . ruth . . l ezech. . , , , . m genes . . . nehem . . aliud enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. . quod hieron . non aduertit quaest . in gen. o esai . . . amos . ▪ , . p da● . de ●ud . alea c. . rat . . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s●pho●l . pal●m & h. sych . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et plato de●ep . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. pol. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. c. . ludus est vtili● propter quietem animae & delectation●m . thom. sum . par . ● ae . q. . a. . & . in ludis honestis voluptas praecipuè quaeritur . martyr in iud c end of recreation to refresh body or minde . perkins cas. of consc l. . c q. . rule . & fennor of recreat . rul . spec . §. . f itaque musicam à gymnastica seceruit arist. poli● . l. . c. . quod ista conduc●t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * fas est & carmine remitti plin. ep . l. . haec mihi chartanuces , hae● est m●hi charta fritill● martial epig. l . i summi viri sit se aut exerceba●t , aut delectabant ; imò delectab●●t exercebantque : ●am nierum est vt bis opusculus animus in●endatur remitta ●●rque plin. ep . . l. . t ch●sse ouerfoud , because an ouerwise and philosophicke follie ; filling mens heads with as many fashions play-thoughts , as their affa●res did before . king iames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u tale cuū carmen nobis , diuine po●●a , quale sopor f●ssis in gramine , &c. nā neque me tantū venientis sibilus austri , nec percussa iunant fluctutā iittora , nec quae , saxosas inter decurrunt flumina valies virgil . b●col . eclog. . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . homer . od●ss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sophocl . palam . apud polluc . animast . x iocus ab inexpectato . vise cicer. de orat . l. . a dan. de lud . alea c. . rat . . b iustinian . cod. lib . tit . ●ig . ● . et dan. ipse vbi sup . & calu. in epist . ad n. n script . c pennor of recreat . spec . rule . reas . . d ibid. e cap. §. . . f cap. §. . g . sam. . , cum . , . h iam. . ● . i cap. §. . k eccles. . , . & . & . , . ruth . . l luk. . , . m dan. de lud . al. c. . rat . & alex. carpent . destruct vitior . part . . c. . non est aliud vspiam quod it a homines quasi visco irretitos impediat , adeò vt totes eorum sensus occupet non secus ac fascino correptos . caluin . epist. . qui , si modus ten●atur , non damnat tamen . n ephes. . . col. . . o dan. vbi sup . p dan. de lud . ale● c . rat . & rat . . & taff. de emend . vit . l. . c. . §. . * sic , ne perdiderit , non cessat perdere lus●r : et reu●cat cupidas ( al● , trepidas ) alea s●pe manꝰ . ouid art . l. . qui saepe vincitur , rursus ad intentius studium , zabulo suadente animatur . pseudo-cyprian . de aleat . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . agatho tr●goed , apud clemen . alex. stromat ▪ l. . q matth. . ioan. ▪ . s pr●ter propter vitam viuitur . enniꝰ apud gell. l. . c. . magna pars vitae elabitur malè agentibus , maxima nihil agentibus , tota aliud agentibus . senec. epist. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. p●dag . l. . c. . t luk. . . u matth. . . luk. ● . . * luk . . x luk. . , . y villa non est pe●catum : & villa tamen pec●atum est , si à christo ● remoretur . bernard . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . diogen . apud p●ut . de tranquill . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. ethic. nicom . l. . c. . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. topic. l. . c. . & physic. l. . c. . finis praestantior ●is qu● ad finem . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . synes . epist. . d negatiua ligant ad vbique & semper : affirmatiua ligant vbique & semper , sed non ad vbique n●que ad semper . gerson . regul . mor. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pindar . pyth. ode . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eccles. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gr g. naz. ad eunom . serm . . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. ibid. * in ludi defectu potest esse pecca●ū . thom. sum . par . ª ae . q. . a. . et agenti enim quiescendum , & qui●scenti agendū . sen. epist. . alter se plus iustocolu ; alter se plus iusto negligit . tam hunc dicam peccare , quàm illum . senec. epist. . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . marc. leg . spir . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . socrates apud xenophon● . lib. . i hinc meritò damnati haeretici mesaliani syria●è ; euchetae grae●è dicti , quòd caeteris omnibus omninò neglectis , or●ti●ni soli toti vacarent : vt epiphan . h●r●s . . & august . haeres . . mal● vulgò psalliani ▪ quod & da● . nota●● . k eccles. . . zech. . . & . l o●ia corpꝰ alunt , animus quoque pascitur illis : immodicus contra carpit vt●●mque labor . ouid . de ponto lib. . eleg. - vir●s instigat , ali●que tempestiua quies ; m●i●r post otia virtus . stat. sylu. l. . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. ethic. nic●●● . lib. . cap . quod caret altern● requie , durabile non est : haec reparat vires , membraque fessa leuat . ouid. epist. . etsi enim de ignauiae desidi●sa ( qualis vaciae i●●a vi●i hominis sepul●ura , s●n. epis● . . & ) verè sit dictum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de sene p●lit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . diogen . laert. de theopl●r arc●m inten●i● frangit , anim●m remissio . publ. syr. nihilo tamen minus verum , quod alij : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . amasis apud herodot . lib. . arcum ni cesses tendere , molli● erit . ouid. epist. . ci●ò rumpes arcum , semper si tensum habu●ris . at si laxaris , cù● vo●es erit vtilis . sic lusus animo debet aliquando d●ri , ad cogitandum melior vt redeat tibi . aesop. apud phaedrum lib. . fab . . de ioanne euangelista tale quiddam refert abraham abb. apud cassian . colla● . . c. . & thom. sum . par . ● ae . q. ● . . & herp . spec . aur . de praec . . serm . . sed & de antonio balista exemplum ad idem vsurpante antonin . sum . par . . tit . . c. . §. . & guil. pepin . de conf●ss tract . . par . . c. . ex vit . patr . n sapientis esse remittere interdum acie● rebus agendis intent●m . aug. de music . lib. . cap. . id quod ludo maximè fit . martyr . in lud . c. . qua remissio fit ●●t per ludicra verba & facta . thom. vbisup . cum pueris socrates ludere non erubescebat , &c. sene● . de tranquill . c . vt & augustus suet. c. : & agesilaus plut. apoph . danda est remissio animis : nec in eadem intentione aequaliter retinenda mens est , sed ad ioc●s reuocanda : meliores acrior●sque requieti surgent . v : fertili●us agr●● non est imperaendum , citò enim exhauriet illos nunquam intermissa foecunditas ; ita aenimorum impetus assiduus labor frangit ; vires recipient paulum resoluti & remissi : nascitur enim ex assiduitate laborum , animorum hebetatio quaedam & languor . senec de tranquill . cap. . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . antiph● apud plut. anton. & theophrastus teste laertio . hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sapientum scitum , vt so●iades apud s●ob●um serm . . & cl●m . alex. strom . l. . i. t●mpori parcere , vti legunt apud cicer. de fin . l. . angelius & victor . var. lect . l. . c. . p quem mihi dabis , qui pr●tium aliquod tempori ponat ? sen. epist. . non exiguum temp●ris habemus , sed ●●ltum perdimus . non ( ●am ) accepimus breuem vitam quàm sacimus : non inopes eius , sed prodigi sumu●● astricto sunt homines in continendo patrimonio ; simul ad temporis iacturam ventum est , profusissimi in eo , cuius vnius auaritia honesta est . senec. de breu . vitae c. . & . q modus & in h●c seruandus . fuerunt enim qui posthabitis serijs huic vni haererent . zuing●de form . adolesc . §. . r ap●sse ad ●sse . s ami●i sures temporis . lips. t●mpus nobis surripientes , ●t senec. ep . . t frequens migratio instabilis est animi . sen. epist. . frequens ac mobilis tra●situs maximū perfecti operis est impedimeut●● . pater●●l l. . u . tim. . . x zech. . i●d . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad confabulandum . iun. y dan d● lud . al●ae c. . rat . . z soluens membra venus , s●lue●s & membra lyaeus , membra resoluentem progenerant ●●●agram . dan. ibid. nat . . b vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p●o v●t●ratori● , ephes. . c dan. ibid. d alex. carpe●t . destruct . vit . par . . c. . & astesan . sum l. . tit . q . similes lusori●ꝰ qui c●ristum exuerunt vestibus mittentes sortem . io. gritsch . quadrag . ser. . e dicunt no●nu●●i se non oblect●ri ludo , nisi pro pe●uniae ludant . martyri● iud. c. . sine lucro sriget lusus . balmf . dialog . f if play be for a small matter , the losse whereof is no hurt to him that loseth it , and it be applied to a common good , it is lawfull . perkins cas. of conscienc . l . c . q . rule . g satis ali●qui laboramus cupiditate pecuniae , ambitione vincendi ac excellendi ; quid hos morbos ludis ex●itamꝰ ? martyr in iud. c. h fac●ss●t ergo inhumana illa philosophia , quae non tātum malignè nos priuat licito b●n ficentiae diuinae fructu , sed obtiner● nō potest , nisi hominem cu●ctu s●nsibꝰ spoliatum in stipitem redegerit . calu instit ●ib . . c. § . christians are neither stoicks nor epicures . paul disputes against both . act. . . greenham par . . c. § . i dan. de lud . al●ae , c. . rat . . & ius●inian . c●d . l. . ●i● . leg . . — neque enim loculis comitantibꝰ ●itur ad casum ●abulae , posita sed luditur ar●a . iuuen. sat . . si quis ●abet nummos veniens , exibit inanis . vitalis scholin catalict . * cum omnia defec●rint , ex●●emo & nouissimo iact● de libertate & de corpore contendunt . tacit. de mor. german . k prouerb . . ▪ persequi singuloꝰ longum est , quorū aut latrunculi , a●● pila , aut exc●quēdi in sole corporis c●ra consumpsere vitam . sen. de breu . vit . ca. . e●iā ludꝰ pilae , si immodicè vel cupi●è ●●creatur , mortale fit . alex. de ales sum . part . . q. . & henr. herp . in decal praecept . . s●rm . l ex●at nicolai lyrani libellus in qu● ex varij● scriptoribus rationes . collegit , propter quas alea ludꝰ inter christianos minimé tolerandꝰ videatur . dan. de lud . alea c. . he should vpon diuers good grounds gathered out of sundrie writers , nine especially , condemne this kinde of game m babington on command . . n dau vhi sup . o nouē circumstātias enum●rat hostiensi● de lud . alea dist . . quarū quaelibet est peccatū mortale . lyra ad praecept . . expos . . & ●asae●̄ habet alex. de a●es sum . par . . q. . mem . p greg. tholos . syntag . l. . c. . §. . & i●doc da●nuder . rerum crimi● . prax . c. . §. . q hac cum toxilli● lu●end● crimina fi●nt : ecclesiae spr●t●● , vsuraque , ri●a , rapina , scandala , tum nuge , blasphemia , tumfaciendi furti doctri●a , violentia , copia fals● , et morti● causa , decepti● , perditi●que tempori● , & desiderium , corruptioque ingens : isti● praedict● adulati● , vitaq●● turpi● . hostiens . sum . de excess . praelat . alexan. carpent . destruct . vit . par . c . astesan sum . l. . tit . . q . angel . sum . de ludo. henr. herp . sp●c . aur . ad praec . ser. . ioan. grusch . quadrag . serm . . part denisegem . praelict . destru●t . tract . . consid . . ambros. taru●s quadrag . serm . . consid . . conclus . . & alij quamplurimi . * petr. r●●en . alphab . aur . lit . . guil. pepin . decōfes●tr . par . ● . . s amissio temp●ris , blasph●mia , ●ō●umelia , d●ssipatio substantiae , ecclesiae contemp●ꝰ , furtū , gula , homi●idium , inuidia , karistiae rer●̄ , laudatio mala ; mendacium , negligentia , odiū , participatio sceleris , quaestio litigiosa , rapina , scandalum , tristitia , vsura , xpistianitatis vituperatio ▪ antonin . sum . par . tit . . c. . & gabr. bar●let . ser. quadr . serm . hebd . . serm . . myster . & serpens antiq . tract . . art . . ioan. aquila● & dan. vincent . in quadrag . ser. . r. parker of the crosse. t legitimꝰ vsus ab illegitimo abusu distinguendꝰ est . baro in ion. c. . nosi●ū est inter vsum legitimū & corruptelā discernere . caluin . in act. c. . quod enim meisner . philos . sobr . par . . praefat . vsus habet landem , ( abest culpa , saltem ) crimen abusus habet . iraque quod petru● à wel in tract . de vsuri● ; veras in hi● vsus maneat , tollatur abusu● . u si dispositio ve l euentus sortis expectatur à fortuna tantùm , ( quod in ludo taxillatorio fit , thom. de sort ▪ c. . ) nullum est vitium . lyra in pro. . ludus aleae qui fortunae innititur non est illicitus , vbi seruatur congruitas personae , materiae , mensurae , temporis . idem ad praecept . expos . . ludi docti non prohibentur viris honestis animi causa tantum ludentibus , vel societatis & sola●ij . damhonder . vbi sup . ludere ob modicum quid , vt pueri faciunt , vel ob recreationē & moderatè , non videtur mortale . antonin . vbi sup . § . & barelet . ibid. pro adolescentibus lusus pila , pro inuenibus iactus pali , proviris vsus schaccorū , pro muli●ribus par & dispar . idem ibid. licitè potest ludi gratis , volca●sa con●●●ij vel recreationis . angel. sum . & sic loan . aquil vincent . & cateri babington on command . . . thess. . . x sub vitio aliquo prohibite , omnes vitij illius causae & occasiones prohibentur . perkins arm ll . aur . c. . vitare peccatae est vitare occasiones peacatorum . melaneh loc com . ● . y . thess. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non tantùm ab omni specie mali , vt beza , sed specia m●la , vt vulgata . et malas res & malas pariter species deuitare . bern. consid . lib. . quicquid malè coloratum fuerit . ibid. z quanquam ambros. & chrysost. ques & calui●us sequitur , non tam ad vitaē quàm ad doctrinā restringunt , qua falsitatis sufpicionē habeat . theophyl . & oecū virumque adnotant . siquid mala specie malū aliquid praetendat , & si malū non sit , ne mala specie malū exemplū d●eis : non enim occasionē mala suspicio●is de vobis dure debetis cùm vos malā conscientiā non habratis . hiruens in epist. anselmi nomine editꝰ . * chap. . a magistratꝰ edicto interdicuntur hi ludi : sed & ius canonicis seuerissimè detestatur . siue òffendiculo igitur to modo ludi non potest , postquam de co lex est lata . dan. de lud al. c. . ra● . . dice i vtterly disallow as altogether vnlavvfull : the councels haue condemned it ; the lavves of euery good cōmonweale & our owne specially haue most seuerely punished it . babingt . on cōmand . . - nescit equo rudis haerere ingenuus puer , venarique rimet , ludere doctior seu graco iubeas trocho , seu mauis verita legitus alea. horat. carm . lib. . ode . per legem canonicā & ciuilē prehibētur . augel . barel & alij . vnde malum hos ludos comitans ecclesia cōtemptus alex. carpeut . astes . hostieus . & alij vbi sup . b c. derelig . sumpt . suner . cùm antiquitꝰ militibꝰ permissum fuisset extra operas alea ludere , queritur vnper . to tempore omne●ludere , & ludendo patrimanium exhaurire , & blasphemias postremè in deū addere : itaque deceruit nemins licere ludera aut ludentē spectare martyr in lud . c. . vt nulli ●ic●at in publicis vel priuatis domibus l●●isu● alea ludere , neque inspicere , &c. dan. de alea c. . c ascon . in diuin . . cic. setibit ale●tores in quadruplū petuniae esꝰ damnatos quam ludendo amisissent . dan. ibid. d si aleator à socio sue iniuria aff●ctus fuerit , non dabo ●i iudicium●ff de aleator . martyr in ind. c. . pandect . . tit . . si quis com apud quem alea lusum esse dicetur , verb●rauerit , damnumne ei dederit , fiue quid eo tēpore domo eim subtractum sit , iudiciū non dabo . dan. de alea c. . e si quis alterum coegerit ad ludum , sumetur de eo supplicium ff . de aleator . martyr in iud. c. . in eū qui ale● ludendae causa vim at●●lerit , vti quaeque res erit , animaduertam . pand. l. . tit . . dan. de alea c . i. qui ludere compulit . vlpian . digest . l. . tit . . leg . . vel ab initio vel victus dum retinat . paulus ibid. l. . vise & l. . tit . . leg . . deco qui seruum alienum ad ludum pellexerit . f iustinian . iu autheut . ( collat . . tit . . & in cod. l. . tit . leg . . ) nominatim prohibet ne Èpiscopus , presbyter , aut diaconus , vel ipsi ludant ( ad tabulas ) vel ludentes aspi●iant ; si secus seceriut , in monasterium ad triennium detrudendi . martyr ad lud . cap. . g lege roscia exili● multabantur , qui supra facultatum suarum modam aliquid alea vel luserant vel amiserant . dan. de alea cap. . h babington on the eighth commandement . i . rich. . k . henr. . l . henr. . m . edward . . n babings . ibid. o in canonibus apostolorum ludus idem interdicitur . can. . & . dan de lud . alea c. . p grat. dist . can . . q episcopus , presbyter , diaconus , alea a● que chrietati deseruiens aut desinat aut damuetur . mart. in iud. c. . r canonicus quidā aleator esse deprehensus , quodque in ludo pecunias ad vsuram dedisset , vt pro . numis . reciperet , deposi●us est . de excess . praelat . c. inter dilect . ( decretal . l. . t. . c. . ) martyr in iud c. . s de vita & honest . cier . c. clerici . ( decretal . l. . c. . c. ● ) ad aleas & taxillos non ludant , neo huiusmodi ludis intersint . mart. ib. & dan. c. . & gloss. ibid. nec participes erunt ludentibus , ne● spectatores ludi . t nullum omni●ò siue clericum siue laicum alea deinceps ludere : qui secus fecerit , excommunicatum i●i . synod . constantinop . . ( non . vt babingt . ) c. . u si quis fidelis alea ( ● tabula ) luserit , placuit eum abstinere : & si emēdatꝰ cessauerit , p●st annum poterit communione reconciliari . concil . elib . c. . * babingt . on command . . x mali sunt ludi isti , quia prohibiti ; non prohibiti , quia mali angel. de clauas . sum . tit . ludus . & briart . quodlibet . . & delrio mag . d●sq . tom . . l. . c. . q. . alea non est prohibita quia per se mala , sed mala facta quia prohibita , & quatenus prohibita . et causa prohibitionis sunt mala quae communiter ex ipsis sequuntur . angel. sum . a intelligentia dictorum est ex causis assumenda dicendi . hilar de trinit . l . magis attendendū est ad causam quae moxit legislatorem , quàm ad ipsa verba legis . thom. sum . par . ● . q . a. b ratione cessante lex quoque cessat , etiamsi verba non cessarent ff . de iure patron . l. adigere . et c. cum cessante . de appellat . na●arr . enchirid c. . §. . c lex praecipiens aliquid ob aliqua inconueni●ntia , illis cessantibus nom obligat . caietan . opuscul . tom . . op . q . panorm in c quoniam contra . de probat . nauarr. euebir . c . §. . d causa rationabilis semper excusat transgressor●m legis humanae . thom. sum par . ● ae . q. . a . archidiac . d. c. vtinā . panorm . de obseru . nauar. en●bir . c. . §. . &c. . § e causa iusta videtur , propter quam legislator , si adess●t , eum pro excusato haberet . thom. & nauar. ibid. f tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot . ethic. l. . c. . aequitas praeponderat iuris rigori . gerson . reg . mor. ipsae etiam leges cupiuus vt iure regātur : alecqui summa iustitia summa iniustitia fit . ibid. g fauores ampliandi , od●a restringenda sunt . gl●ss . ad ff . l. . tit . . de minor . leg ● &c l. . tit . . de lib. postum leg . . sensus benignior sequendus . nauar. enchir . c . sect . h respiciendum ad sinem quem legislator intendit . thom. sum . par . ª ae . q. . a. . non peccat , qui implet legem secundum mētem autoris , licèt in verba offendat . nauar. enchit . c. sect . . i confuetudo interpretatur legem . gloss. ad grat. d. . c. vtinam . vsus est optimus legum positiuarum interpres . gerson . regul . moral . k loges instituuntur , cùm promulgantar ; firmantur , cùm moribus vtentium approbantur . gratian . d. . c. in isto . l moribus vtentium in contrarium nonnulle leges bodi● abrogata sunt . grat. lex abrogata per aliam legem contrariam , aut per consuetuàinem , non obligat . nauar. enchirid cap. . sect . . consentire censendi sunt superiores saltem interpretatinè in abolitionem legum suarum positiuarem , quando passim eac diu non obseruari scire possunt , & nec verbo nec facto reclamant . ge●son . regul . moral . m non peccat qui legem non seruat , vbi & quando est valdè difficile ; neque qui non seruat , vt pro stulto non habeatur . nauar. euchirid . cap. . sect . . n tertius ludius à iustiniano probatꝰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur , quando vnus scil . per sortem deligitur ex pluribus qui imperet reliquis , si credamus pollescil . . gregor . tolos . syntagin . lib. c. . o vise gregor . tolos . ibid. & alciat . in verb. lud. alea. p dubius euentus fortunae contractus illicitos non facit . iul. clar. sent l. . § ludu● . non im fortuna fu●datur aleae prohibitio . delrio mag . disq . tom . . l. . c. q. . q in tabulas , & tabula ludere . authen● . collat . tit . . & cod. lib. . tit . . leg . . conc. eliber . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iustin. nouell . omn●s pariter sunt prohibiti , etiam in quibus est nix●ura ingenij & fortunae . iul. clar. sentent . ● . . §. ludus . ioan. imol. in c. clerici de vit . & honest . cleric . & damh●uder . prax . crim c. . r tabula luditur pyrgo , calculis , tesserisque . isid. orig . l. . c. . in tabula lusoria & alea exercebatur & latrunculorum ludus , ques calculos martialis appeliat . volaterr . comment . l. . c. . tabula lus●ria . hîc tib● bisseno numeratur tessera puncto : calculus ●ic gemino discolor hosse perit . martial . l. . hinc seneca de canio latrunculis ludente cùm ad necem au●caretur ; lusisse tu canium illa tabula putas ? illusit . de tranquill . c. . s accurs . ad authent . collat . & iul. clar. sentent . l. . vise greg. tolos . syntag● . l. c. . §. . &c. . § . t martyr in iud. c. . danaeus de alea c. . babington on command . . u ludere liceat duntaxat hes quinque ludos . cod. l. . tit . . leg . . * equi velequestres lignei prohibentur . ibid. leg . . fabrica in medio diuerso habent feramina , per qua globulos emittebant . balsamo ibid. x licèt sit prohibitum ludere , non tamen est perpetuò prohibitum ; quandoque enim permittitur . g●●ss . ad ff . lib. . t●t . . leg . . y alearum vsus an●iquares est , & extra operas pugnato●l●us con●essa . cod. lib. . tit . . leg . . militia ergò alea ludebatur , ne exercitus otio torp●ret . acro in horat . carmin . lib. . ode . z quiadiu noctuque ludendo multi substantias perdūt , deumq●● consequent●r blasphemant . cod. lib. . tit . . l●g . . a sc um vetuit in pecuniam lud●re , praterquam si qu●● certet hasta , pila , iacie●●o , currendo , saliendo , luctando vel pugnando , quod virtutis causa fiat . ff . lib. . tit . . leg . . b sed nec permittimus in his ludis vlera vnum solidum , &c. cod. lib. . tit . . leg . . c quod in co●uiu●o vescendi causa ponitur , in cam rem famillam ludere permittilu● . ibid. l. . i. vt si pauciora puncta habneris , p●rtem amit●as ; fiue vt ex pecunia amissa ematu● quo in commune vescantur . azo . conuiu●● causa ludere licet . gloss. ad decretal . l. . tit . . c. . d ludus noxius in culpa est . gloss. ad decretal . ibid. et paulus ff . ad leg. aquil. lib. . tit . . leg . . imò non est ludus ex quo crimen oritur . accurs . ibid. ex pr●●● . iustin. ad ff . e die noctuque ludend● . cod. lib. . tit . leg . . alea deseruiens . canon . apost . ● . f substaentias p●●dunt . cod. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athen. dipnos. l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . simocat . epist. . g ludens ●molumenti causa , & ex consu●tudine , alite● non socundum ioan. gloss. ad ff . lib. . tit . . leg . . & ios. mascard . de probat . vol. . concl . . § . canon apostolicus de l●di● intelligitu● qui f●unt lucri causa . alex. carpent . d●str . vlt. par . . c. . i●ris vtri●squ● legesintelliguntur d● ludentibus i● pecuniam . astesa● . s●m . l. . tit . . §. . ex cupiditate , non ex socialitate . ibid. §. . h martyr . ad iudic. c. . i see babington on command . . k . rich. . ca. l . hen. . cap. . m . edw. . ca. n . henr. . ca. . o . hen. . ca. . p see more in pultons abridgement . babington on command . ● . q . henr. . ca. . reuiued . & . phil. & mar. ca. . r . edw. . cap. . s . henr. . c . reuiued . elisab . cap. . s see dalions iustice of peace , title of games vnlawfull . t n●mque ibi fortunae veniā damus : alea turpis , turpe & adulterium mediocribus : haec tamen illi omnia cùm faciant , hilares , nitidique vocātur . iuuenal . sa●yr . . u in maxima fortuna minima licentia . salust . minimum decet libere , cui multum licet . senec. troad . ab. surdum est enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vt de demetr . phaler . athen . dipnosop . l . nec vlli panciora licent , quàm cui omnia . * . tim. . . dum pastoris sensus occupant terrena studia , ecul●s ecclisiae puluis saecularis ex●oecat . greg mag. pastor . par . . c. . quid seruilius , indignius pontifice , quàm litih●● insudare , aut litigare , aut litigantes audire● bern consid . l. . x clerici officia vel commercia saecularia non exerceant , maximè inhonesta . innocent . . decretal . l. . tit . . c. . et conc. m●gunt . . c. . y clerici edend● bibendi●e causa tabernas ne intrent , nisi peregrinationis necessitate cōpulsi . concil . carth. . c. . apud grat. d. . et synod . constantin . . ibid. et concil . laodic . c. . ib. tabernas prorsus euitent , nisi fort● causae necessitatis in itinere constituti . innocent . . decr . l. . t. . c. . cl●rici n● in publico pila ludant : à lus●etiam alearum abstineant . concil seno● . c. . z episcopum , presby●erū au● diaeconū canes ●d venandū , aut accipitres habere non liceat , &c. conc. agath . c. . & aurelia● . d. . et in decret . l. . t. . c. . hinc laufre dū episcopū venationi deditum moner● iubet , quat●●us ab omni bestiarū●el volucrum venatione alienus penitus existat , & ni abstinuerit excōmunicandum censet nicolaus papa apud grat. d. . hinc & ioan. sarisb . polycrat . l. . c. . de virtut● & veritate ca●onum venatica clientulis suis non modò claudit ascensum , sed s●mmi sa●●rdo●ij gradum adimitiam adeptum . et petr. blese●s . epist. . clerici● onium non anium curā cōmissam . cui● vise & ep. . et carol. m. ●n constit . l. . c. . sacerdotes venationes non exerceāt . ●●c . . episcopi & abbates cuplas canū non habeant : ex sylu●strican . et ibid. tit . . venationes & syl●atica● vagatione● cū canibꝰ omnibꝰ seruis dei interdicimꝰ : similiter vt acceptores & falcones non hab●ant . quod & ex conc. aurel. resertur in decret . l. . t. . c. . ludos seruiles & indigno● , ●●●rū effectꝰ ini●ria est , & vndecrimina oriantur , legū studiosis interdi it i●stinia● . pr●●●m . pand . a hine in sidonij a●uernorum episcopi epistolis tum venatus , tum aleae & t●ss●rarum crebra mentio : & in ipsis e●iam aedibus episcopalibus aleatorium , licè● minimè publicum . lib. . epist. . b aleae deseruiens ; consuet● dinem indicat . astesan . s●m . l . t § . intelligitur sec. g●●ss●m , quando ex cupiditate quis ludit . gabr . barel s●rm qua●r . h●bd . . fer . . myst . . c publi●us alcator & vsurarius ma●●festus . decretal . l. . t. . c. . d ludos voluptuosos , quorum occasione , sub quad●m curialitatis imagine ad dissolutionis materiam de●enitur , penitus improbamus . ibid. * of all men by generall consent as it were this vile game as most vile is detected & detested : heathē euer hated it ; christians euer abhorred it . babington on command . . adcò vt quodlibe● hominum genus com●●ni consens● , tanquamipsius naturae ore grauissi●è semper alcam damnariu● , & ex christianorum commercio ac c●●tu longissim● exploseri●t . dan. de lud . al●ae c. . * nec minus patres hoc damnosae & illicitae inertia genus detestantur . dan. lud . al. c. . f omninò prohibet venationum spectationes fieri synod . c. . vise & quae ex hieronym . ambr. & aug habent grat. dist . . & ioan. sar. polycr l. . c. . g dan. de lud . alca c. . h dan. ibid. c. . i tassin . de e●●end . vita l. . c. §. . k da magistrum , cyprianus dicere solitus , tertullianū significans . paulus cypriani notarius apud hieron . in catalog . l angeli desertores metallorum opera nudauerunt , & herbarum ingenia traduxeru●t . tertull . de habitu mul et idem habet de cuitu soem . m vt enoch refert . ibid. n vide longū satis opusculi huius pseudepigraphi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud scalig. in notis ad euseb. chron. o iude , . p . tim . . . pet. . . et tertull . lsc. praealleg . q macariꝰ homil . . mundanis concedit vsum medicinae , sanctis negat . r de aleatorilus . s in edit . pame ana . t in edit . er. 〈◊〉 alijs antiq . u spuria quae non sunt cypriani , liberde aleateribꝰ , &c. perkins problem . * sole clariora sunt cypriani opera . hieron . catalog . b. cyprianus instar fontis purissimi dulcis incedit & placidꝰ . idem ad paulin. vt discernere nequeas vtrum ornatior in loquendo , an in explicando foelicior fuerit . lactant. instit . l . c. . scripsit elegantissima phrasi , & ciceroniano candori proxima . sixt. sen. biblioth l. . cùmolim africa multos ediderit eloquentia doctrinaque celebres , tamen vix vita contigit romana dictionis germana puritas praterquam cypriani . erasm. praefat . x eruditum quendam multum meditando tandem zabuli solius instinctu alcae vsum inuenisse , &c. y alcae tabula diaboli venabulum . z aleae qui ladit , prius auteri cius sacrificare debet : & sacrificio diaboli manus polluit . testibus non testimonijs credendū esse lex iubet . petr. clan epist. . lib. . hadrian . imp apud callisirat . digest . lib. . tit . leg . . a landulf . ae celumna in breuiar . histor . trithem . in catalog . antonin . sum . histor . bergom . in supp● . chron. b odo paris serm . in quinquaeges . hazard iaē est astaroth , i. propriū nomen cuiusdā principis daemoniorum . c iudic. . . reg. . , . d astarte poenis iuno . aug. qua . iud. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sept vise selden de dijs syris syntagm . . c. . e taxilla diaboli altaria : & quot ibi puncta , tot oculi diaboli . odo ibid. f esai . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g qui ponitis fortunae mensam , & libatis super eam . vetus lat. vise seld. de dijs syr. synt . . c. . h ponunt mensam fortunae qui ludunt caponentes se fortunae siue per taxillos ludendo sein per chartas . antonin sum . par . . t. . c. § . i gabriel . barclet . quadrag . hebdom . . fer . . diabolus inuenit bibliam suam , i. datos , in quibus posuit . puncta , tanquam nigras literas . et odo vbi sup . sunt libri satanae in quibus tot puncta ques litera . k totibi peccata , quot in decijs sunt puncta . antonin . vbi sup . & guil. pepin . de confess . tract . . par . . c. . l autor serpentis antiqui tract . . de ludo . taxill . art . . cap. , , . m aleam inuenit demon. august . de ciuit . dei lib. . babington on command . . n varro non in rebus humanis , sed in rebu● diuinis ludos s●enicos posuit , &c. aug. decinit . dei l. . c. . o societas impiorū non secundum deum , sed secundum hominem viuentiū , & in ipso cultu falsae contemptaque vera diuinitatis doctrinas hominum damonaemue sectātium . aug de ciuit . dei lib. . cap. . p viues ad aug. ibid. sunt discipli●● quas damones hominibus tradiderunt . q plato in phad●o ●●monem , cui erat nomen theuth , inuenisse scribit literas , arith . geom . astron . aleam , &c. r dialectitam qu●que hanc contentiosam & p●rtinacem non dubium est ab ingenio diabolico esse profectā , quòd in verum contra niti semper , & in meli● dicenti nunquā cedere , & falso verum gaudet vincere . viues ibid. s vnde & aristoteles dixit plat●nis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laert. pla●one . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato phadro . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato ibid. hunc ph●nicib●● & syri● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aegyptij● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alexādrinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( quod & suidas habet ) dictū , & literas inuenisse , ex sanchuniathone philo bybliensis apud eusib. praepar . euang l. . c. . quod nomenà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hebr. deducit cum alijs seldon nostras ad pur●●● . & de dijs syr. prol●g . c. . u damonis enim veteribus nomen honestuns . rhodigin . antiq . lect l. . c. . etiamsi in sacris literis semper in peioreus partem sum●tur , vt aug. de ciu . dei l. . c . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. plato ibid in phadro . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato in cratylo . ●i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . etymolog . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a a lydis famis tempore inuentos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , caeteraque ●mnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . herodot . l. . vise rhodig . antiq . lect . l. . c. . & polydor. de rer . inuēt . l. . c. . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dionys hal. antiq . rō l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hesych . ludorū praesules ludios & lydios antiqui appellabant : ex varronè de vita p. r. noniꝰ mar. ludi à lydis quo ● primi ad hanc rē adhibuerunt romani ex hetruria accitos . isid. orig . l. . c. . lydos timaeꝰ refert ex asia transuenas in hetruria cōsedisse●inde romani accersitos artifices mutuantur , vt ludià lydis vocarentur●et si varro ludos à ludo , i. lusu , interpretatur . tert. de spectac . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pausan. corinth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem phocic . et gr. naz stelit . . palamedē inuenisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. quod & plin. ex part . hist. nat . l. . c. . idem & eustath . odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex sophocl . palamede ineunisse hunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et philostr . in her●icis et hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eustath . et palamediaci calculi cassiod . variar . l. . ep . . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud eùphorionē et sidon . car . . hictalos crepitantibꝰ fritillis , tanquā n●●p●ades ●eper tor artis . vise lyl gyrald poet . hist. dial . . & raph. volater . cōment . l. . et hadr. ●in a ●i●n●d l. . c. ● d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quā micationē latini . e ptolom . hephestion helenae ●●buit ●pud phot●●● bibli●th . . f alea , i. tabulae ludꝰ inuentꝰ à gracis in ocio belli troiani à qu●d im milite nomine alea , à quo & ars nomen accepit . isidor . orig . l. . c. . g attalus asiati cus , si gentiliū historijs creditur , hāc ●udendi las●iuiam dicitur inuenisse . ioan sarisb polycr . l. . c. ludū t●sserarū & al●ae legitur attalus asiaticus inuenisse , qu● longè melius est ignorare quàm scire . petr. bles. epist. . sunt qui dicāt attalū asiaticū ariē hanc inuenisse , & ab artificio numerandi excogitasse . agrip de van . sciēt . c. . h vise tertull. de coron milit . i non deꝰ dat ludere , sed diabolus : noli ergò haec à deo poscere quae à diabolo accipis . chrys. in matth. hom . k christū sientem frequēter inuenias , ridentē nunquam , sed nec leuiter seltē subridendo gandētem . idē ib. quod et bern. de ord . vita : ipsum dominū fleuisse legimus , ris●sse non l●gimus . et basil . quaest . contract . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * luk . . ioan. . . l nec sanctorum vllus , &c. chrys. ibid. m sara sol●rifisse legitur , quae & dei voce illi ò correpta est . o gen. . . p gen. . . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. q gen. . . & . . inde isaak dictus quasi si gelasium dixeris . r admirantis , non dubitantis . aug. ocut . l. . exultatio gandentis , non irris●o diffidentis . eucher . in genes . l. . c. . s pet. martyr in iud. c. . et guil. stuck . antiq . cō●iu . l. . c . ioan. aquilan . & dan. vi●cent . quadrag . serm . . t exod. . . . cor. . , . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. chrysost. ibid. a de ludis theatralibꝰ l●quitur . martyr in iud. c. . x diabolus in vtbibus theatra extruxit . chrys. ibid. y non tam hominum vitij● , quàm daemonum i●ssis instituti . august . de ciuit . dei l. . c. . & isidor . orig . l. . c. . cùm pestilentia esset , pacis d●ûm exposcendae causa lectist●rnium fuit : & cùm vi●●●●bi nec humanis consilijs , nec ope diuina leuaretur , victis superstitione animis , ludi quoque scenici , noua res bellicoso populo , inter alia caelestis ira placamenta instituti dicuntur . liu. hist. l. . ludorum primum initium procurandis religionibus datum : quorum prima ●rigo ponenda visa est , vt appareret , quàm ab sano initio res in hanc vix opulentis regnis tolerabilem in saniam venerit . ibid. lydi ex asia transuenae in hetruria inter caeter●s ri●us superstitionum suarum , sp●ctacula quoque religionis nomine instituunt : 〈◊〉 ijs romani ludos suos ●●tuati , qu●s diebus fe●●i● & templi● & religionibus deputa●ant . tertu●● . despectac . quem vise . spectacula odire d●bes , christiane , quorum ● tisti autores . isidor . orig . l. . c. . z hinc apud liuium aliosque toties libris sacris inspectu ludos ●uberi . a . tim. . . b di●lecticam c●●entiosam ab ingenio diabolico profectā . viues in aug. vbi sup . c haec ars m●nd●ciorum , ●periuriorū , furtorum , litium , iniuri●rum , homicidiorum mater est ; verè malorum daemonum inuentum . agrip. de vanit . scient . c. . d chaucers pardoner . e idem ibid. f pics christianos hier●solymis ale●● detestari . bern. &c. dan. do lud . al. c. . g sca●cos & aleas detestantur : abhorrent vena●ionem : nec ludicra illa auiu●● rapina , vt assolet , del●ctantur . ber● . ad m●lit . templ . c. . h viuitur planè absque vxoribus & absque liberis in euangelica perfectione . bern. ibid. i angelos terre●os , imò coeli ciues c●stit●s facit . bern. de diuers . serm . ● . & in cant. ser● . . k poenitentiam episcopo ob scaccorū vsum iniunxit petrus damian , in epist . ad hildebr . quod & à baronio defenditur annal . tom . . ann . . num . . vise vincent spec . histor . l . c. . & guil. pepin . de conf●ss . tract . . par . . c. . * ad milites tēpli . l profanos homines audiamus , qui verbi dei luc● destituebantur●à quibus tamen quid de tam turpi rerum gener● sentiendum fit inte●igamus . dan. de lud al. c. . m babington on command . . n babingt ▪ ibid. o dan. de lud . aleae c. . p aleatores , adulteri , impuri impudicique omnes . ci● . in catilin . orat . . q vino & ale● dediti ibid. . r vino & epulis retentus & alea , fi epulae potius quàm popinae n●minandae sunt . cic. philip. . s licinium lenticulam de alea condemnatum collusorem suum restituit , &c. ibid. . hominem . vero omnium nequissimum , qui non du●itaret vel in foro alea ludere , lege quae est de ale● cond●●natum ▪ qui i● integrum restituit , i● non apertissimè studium suum ipse profitetur ? ibid. t nihil erat ●lausum , nihil obsignatum . apothecae totae n●quissimi● quibusquam condonabantur . alia mimi rapi●bant , alia mim● . domus erat aleatoribus referta , plena ebriorum . totas dies potabatur , a●que id locis pluribus . suggerebantur etiam saepe damna aleatoria , &c. quamobrem desinite mirari haec tam celeriter consumpta . non m●dò vnius patrimo●ium q●amuis amplum , vt illud fuit , sed vrbes & regna tanta nequitia deu●rare pot●isset . cic. philip. . u homines labore quotidiano assueti , cùm tēpestatis causa opere prohibentur , ad pilam se aut ad talos aut ad tesseras conferunt , aut etiam no●um sibi aliquem excogi an● in otio ludum . cie . de oratore lib. . * at alij , quia praeclarè faciunt , v●hementiu● quàm causa postulat delectantur , vt titius pila , brulla talis . ibid. x martyr in iud. c. . y habeant alij sibi arma , equos , hastas , ●lauam & pilū , nat●tiones & cu●sus : nobis senibꝰ exlusionibꝰ multis ta●●s relinquant & tesser●s ▪ cic. de senect . z m●x biperti●is , erat vt aetas , profertur , his pila , hisg tabula sidon . l. . ep . . et de ra●enna , vbi peruersa cuncta ; student pila sene● , aleae inuenes . idem lib. . ep . . hinc & augustus in epist. ad tiberium : inter c●nam lusimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . suet. aug. c. . a io. sauar . not . ad sidon . b hinc ad saloniū , quamdiu a●tritas tesserarū quondam iactibꝰ manꝰ contra ius fasque sibi vendicant instr●menta cereali● ? sidon . l. . ep . . et de lampridio rhetore ; aleae , spherae noniuxta deditꝰ , &c. ib. ep . hinc & in ferreoli , quē collaudat , aedibus spharisteriū , aleatoriū , bibliotheta , idēl . . ●p . . c in hui●● nemori● opacitate , cùm me meꝰ hecdicius illustrat , pilae vacan . ꝰ ; sed hoc donec arborū imago cōtractior aleatorium ill●c l●ssis consumpto sphae●isterio faciat . sidō l. . ●p . & ep . . l. . pilae primꝰ ego signiferfui , qui mihi , vt nosti , non minus libro c●m● habitur . frater meꝰ domnicius tesseras ●●p●●at , quatie●atque , quo veint cl●ssico ad pyrgū v●●aeb●t alcatores . d horis meridlanis vir● tabula cordi est : tesseras colligit rapidè , inspi●it solicitè , volit argu●● , mittit instanièr , ●oculanter compellat , patienter expe●●at ; in bonis iactibus tacet , in malis ridet , in neutris irascitur , in vtrisque philosophatur : secundas fastidi● veltim●re vel facere ; quarum opportunitates spernit oblatas , transit oppositas : sine motu cuaditur , sine colludio ●uadit . putes illum & in calculis arma tractare : solae est illi curae viucendi . sidon . lib. . epist. . e cùm ludendum est , regiam sequestrat tant●sper s●ueritatem . h●rtatur ad ludum , libertatem , communionemque : dicam quod sentio , times ti●eri : denique ●bl●ctat●r cammotion● super●●i , & tunc demum credit sibi ●on cess●sse collegam , cùm f●dem fecerit victoria suae bil●● alie●a . ibid. f tunc ego etiam aliquid observaturus f●eliciter vin●or , quando mihi ad h●c tabula perit , vt causa saluetur . ibid. g babingt . on cōmand . . h s●●●●nius scribit hoc idem pro summo vitio in summo & aliàs op●i●● illo principe ●abitum fuisse , ad●ò vt magnis illius virtut●bus foed●m aleae labem asperserit . dam. de l●d . al. c. . i nota●us est ●t ●lea indulgens suet. aug. c . k postquam bis classe victus naues perdidit ; aliquando vt vincat , l●dit assiduè al●am . l suet ibid. aleae rumorem nullo modo expauit : lusitque simpliciter & palam oblectamenti causa , etiam sene● . m casaub. ad su●ton . & greg. t●los . syntag . l. . c. . § . n prima inuenta ●●iorum dedecorū infamiam subijt . su●ton . aug. c. . cirsa libidines haesit , ad vitiand●● virgines promptior . sueton , ibid. c. . o effoeminatu● , cinaedus aua●ijt : vnde in contumeliam eius acceptum illud de gallo tympanizante pronunciatum , viden vt cinaed●● orbem digi●o temperet . suet ibid. p adulteria exercuisse ne amic● quidem negant . ibid. c. . q nosquinquat●ijs satis iucundè egimu● : lusimus enim per omnes dies : ego perdi●i viginti millia num●iûm ●●o nomi●e : sed cùm eff●●sè inlus●● liberalis fuissem , vt soleo plaerumque . augustus apud sueton. c. . r quadring●nis in punctum h.s. aleam lusit nero. suet. ner. c. . s ac praeterquam decembri mense , alijs quoque fos●i● professisque dicbus . suet. aug c quibus negotia magis tractari solent , quàm ludus talarius exerteri . phil. beroaeld . t quoti●s o●iū esset , alea se obleclabat , etiā profestis di●bu● . &c. suet. domitian . c. . u claudius stolidi ingenij indicium maximè ex eo dedit , quod aleae ludo summè delectaretur . dan. de lud . al. c. . * aleam fludiosessimè lusit : de cuius arte librum quoque emisit : solitus euā in gestatorio ludere , ●●a ●ssedo alu●oque a●aptatis , ne lusus confunderetur . sueton. claud. c. . x alea ludere p●rtuso fritillo . senec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à palamede in●●ntam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philostratus in ●eroicis . vise quae prius ex platone , s●ph●cle , pl●t . hesych . alijs . sed & ouid , trist l. . sunt alijs s●riptae , quibus alea ludit●● , artes . a dan. de lud . al●a c. . & babington on command . b agripp . de vanscient c . c ioan. sarisb . polycrat . l. ● . c. . et pe●r blesens . epist. . ex sarisb . in vocula vna & alt●ra corrigendas : & taffin , de emend . vitae l. . c. § · d chaucers pardoner . e duces & se●i●res populi indentes in aleae . sarisb . & blesens . & taffin . f corinthros ludo ●uinsmodi populariter addictos . danaeus . g infecto negotie . sari●b . & blesens . h re etiam non tentata , dan. i r●x persarum talos ad d●m trium r●gem asiae misit , ignauiam hominis notans . dan , de lud . aleae c. . & hadr. iun. aenimad●er . l. . c. . & babington on cōmand . k regi demetrio à rege partborum tali aur●i sunt da●● , vt notaretur in eo leui●as p●erilis qui in maiesiate regia l●uibus intendebat . ioan sarisber . l. . c. . & pe●r bl●s . epist & agrip. c. . & chaucers pardouer . l luxus corinthiacus in vasis & supellectile preti●sa , in re item meretr●ciae in adagiū●l●m abierat : vnde & versiculus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vise agell . l. c. . aristoph . plut. & suet. aug. c. . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pa●san . lacon . n vise quae suprae . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lysander apud plut. apophth . addit dion . chrys. orat . . in priore membro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inpasteriore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non vt v●lgò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hoc tamen dionysio t●yran●● tribuit plutar. dem de fort . alea. l. . sed & polycrati alios , alios alijs adscriber● testatur idem sympos . l . c. . & in vita lysandri polycratem ips●●● hac in re imitatumex androclide m●morat . p ex trogi historia instinus epi●em . l. . q còm multis congressionibus victor fuisset , repenté circumuentus insidijs aemisso exercitu capitur . iustin. ibid. r talis a●eis in exprobrationē leuitatis puerilis donaetur . iustin ibid. s holinshead in henry . * quomodò socrates lysiae , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . diogen . liert . socrate . t prae●larè themistocles , magistratus à ludis & leuioribus arcendos , ne respub . ladere videretur : quod à nostris v●tnam audiretur , vt nugis suis reipub . seria anteferrent , ioan. sarisber . poliaraet . l. . c. . u - uescit equo rudis haerere ingenuꝰ pu●r , venarique timet ; ludere doctior s●u graeco iubeas trocho , seu mauis v●t●●a legibus aleae . hor. can . l. . ●de . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de hegosilocho rhodio theopomsus hist. l. . apud athenaeum l. . quem & l. . argum utum hoc copiosiss●mè persequentem vides●s . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; plus . de aud poet . et simocat . epist. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z iacob . rex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib . idem ibid. vise & rob. valturi●m dere milit . l. . c. . tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . xenoph. cyripaed . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a●hen lib . venatione ferarum nos exerceri ad similitudin●m bectieae disciplinae . cic. de nat . deor . l. . vir acer in bellis , & venatu memorabili semper inclytꝰ , &c. quo duratus so , lem & puluerem bellis persicis tulit . trebel , in odenat● . a babington cōmand . . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . antholog . l. . c. . c balnea , vina , venus corrumpunt corpora nostra : r●stituant ( alij , conseruant ) eadem ●alnea , vina , venus . d diues eram dudum , me fecerunt tria m●dum , alea , vina , venus , tribus his sum factus egenus . carm. prouerb & guil. pepin . de conf●ss tract . . par . . c. . e prou. . , . & . , , , . & . , & . . & . . & . . & . , . eccles. . . f prou. . . & . , , &c. ad finem . g siracid . . , , , , , , , , , , , , , , & . , , , , , , , , , , , , , . quod cùm in anglia à ministro caluinista legeretur , mulierem è coetu exclamasse , verbum illud non dei esse , sed diaboli , refert seriò bellarm. de verb. de● l. . c. . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pla● . de audiend . poet . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euripid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sophocl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , menaud . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . menau . apud stob. par . . c. . et idem menaud . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sed & tragicè nimis cancrinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apud athen. l. . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philem. apud volat●r . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . susarion apud stob. par . . c. . l matth. . , , . . tim. . , . m genes . . . eccles. . , . prou. . . & . . n tim. . , . heb. . . o vina sitim sedent ; g●atis venus almicreaudis seruiat : h●s fines transilijsse nocet . festu● auien in catalect . p dan. de lud . al. c. . q si damnosa senē inuat alea , ludit & hares bullatꝰ , paruoque eadē mouet arma fritillo . iu●enal . satyr . . r babingt . on command . . s chaucers pardoner , and the like hath his parson . * ha●●rd . ● of time , of battell , & of other moe u to be holdē a cōmon hazardour . * if that a prince shall . x babington ibid. z n●w commeth hazardrie with his appurt●nanc●s , as tables and raff●s . chaucers parson . a est alea effre●nata q●aeiam idend●●● p curiam cupillitas , anim sa credulaqu● spe lucri flagra●s : v. l , est grauis q●aedam & d●● manensanimi affectio , quae vi●●osa futurie ex ducta sorte boni opinione constans , effraenata quadā & exultante cupidi ate ad ludendum concilatur . ex quo primum iliad patet , minimè de illis hîc agi , qui immoderatè alea non abutun●ur . paschas . de alea lib. . b est hic ludus altor otij , magister ignauiae , instrumentum auaritiae , fraudis efficina , rei familiaris euersio , temporis iactura , rixae materia , morū pernicits , d●g●itatis labes , & insignis ignominiae , animi angor , & cruciatus assid●us , &c. osorius de regis institut . lib. . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de thessalis theopompus apud athen. l. . quod de herculis aedituo plutar. problem . rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — s● ludi●ur alea pernox . iunen . sat . . neclus●sse pudet , sed non incidere ludum . horat. epist. lib. . d sidamnosa sonem iu●●t alea — i●uen . sat . . — hunc alea decoquit . pers. sat . . — neque enim loculus comitantibꝰ itur ad●asim tabulae , posita sed luditur arcae . iuuen. sat . . e aleae vitium à poetis , oratoribus , philosophis neglect●m . paschas . d● aleal . . f babint . on cōmand . . g alcator quanto in arte est meli . r , tanto est nequior . publ. syrus . nonne sa●is improbata est artis exercitatio , qua quanto quisque ●octior , tanto nequ●or ? ioan . saruber , policr . l . c. . h babingt . ibid. i sir thom. eliot . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . matt. . . vinipotor . plin. mist. nat l. . l multibiba atque merobiba : quas● lagenam dixeris . plaut . curcul . act . . sc. . m non quicunqoe in aula v●uit , aulicus est . h. steph. ep . ad craton . laertiopraesixa . n canes aulicos appellet theobald . bles. apud rog. houeden annal . par . . qu●modò petr. f●rrar publicanosquasi publicos canes dici . o vt in m●re flumina omnia , sic vitia in magnas aulas i●fluere . p●us pp. apud pla●n & de aula pontificia ●●rn●ad eugē . pluresibiscimꝰ defecisse b●n●s , quàm profecisse malos p non omnes qui alea ludunt , aleatores sunt : quod pessimum hominum genus esse inter sapientes constat : ludunt pueri , ludunt & senes : sed simpliciter & oblectamenti causa , non cupiditate lucri . casaub . in suet. aug. c. . q ne ex lusis quidē aleae compendium spernens . de caio sueton. c. . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. ethic. nicom l. . c. . ars tota infamis , & omnium gentiis legibus interdicta . agrip. de van . scient . c. . ab hac arte fraus & mendaciū atque periurium nunquam abest : sed & odiū & damna rerum : vnde & aliquando propter hac sc●lera legibus interdicta fuit . isidor . orig . l. . c. . s philip. . . t alea turpis . iuuen . sat . . infamis . gualter . in matth. c. . in aleae ludo m●ribus & legibus veterum infamiam fuisse cōstat . camer . de praecept . vitae . aleatores infames censentur . l. . de iniur . l. fugitiuus . ff . de verb. sign . cuiac . ꝰ observ . l. . c. . ideò tesserarij appellari ma●u●runt , inter quos tam●● tantum differt , quantum inter latrones & fures . marcellin . lib. . ibid. u vt probes aliquē esse lusorem , non sufficit probare quòd aliquando luse●it , sed requiritur vt sit consuetꝰ . ios. mascard . de probat . vol. . concl . . alioqui aleatoris nomen non meretur . iac. menoch . de arbitr . iud. l. . cent . . §. . * see his maiesties counterblast : & syluesters tabacco battred . x fennor of recreations propè finem , reas . y vitia hominum , non rerum . senec. epist. . z res non sunt in vitio , sed vsus rerum . ioan. saruber policrat . l. . c. . a fennor of recreations , prope fi●em , reas . . & . b r●m . , . . cor. . . c r●m . . d rom. . . e rom. . . cor. , &c. f rom. . , , , . g eastie histor . gosp. reas . . h r●m . . i secunda● nuptias expertis , siue saepius nubentibus , poenitentiae modum a● tempus assignant coue nicen. can . & conc. neccaes●r . c. . & . quod & apud g●at . caus . . q. . etiam liberè & l●gitimè contraben●ibus . conc. laodic . . c. . quorum c●nciliorum confirmantur can●nes in synodo . coustant . c. . damnant etiam exertè iterata coniugia athenag . in legat . tertullian . de monogam . & exhort . ad castit . author operis imperfect . in matt. hom . . & alij . k tertull ad vxorem l. . epiphan . haeres . . ambros. epist. . & in osfic . apud grat. d. . hieron in tit. c. . & in epist. ad ocean . de carterio episc. innocent . . pp. in epist. ad rufum c. . & ad concil . tolet. c. . aug. de bono coniug . c. . chrysost. ad tit. homil . . canon . ap●st . c. . & apud grat. d. . concil . nicen. teste ambrosio epist. . & concil . neocaes . c. . & alij innumeri ; vt pontificios praeteream . l . tim. . . vuius vxoris virum . m visantur scriptae vtriusque de re sacramentaria . n mark . . o vise ioan. nider . consol . timor . conscient . par . cap. . & . & . p rom. . . q certitudo moralis compatitur secis vacillationem quādam animi aut haesitationem , vel suspitionem siue scrupulos , quos conuincere & c●mpescere melius quàm per contemptū nequeas . gerson . de pollut . nocturn . confid . . r vise matthaeum de cracon . in rational . diuin . operam apud nider . consolat . tim . consc . par . . c. . s in moralibꝰ sine ciuilibus non expressè determinatis certitudo probabilis sufficit . nider . consol . part . . c. . & & . & gerson de contract . t w. bradshaw , qui & id●m habet contra iohnson . rat . . u probatio quandoque fit eo ipso quod contrarium non probatur . accurs . ad cod. iust. l. . tit . . leg . & ad lib. . tit . . leg . . & ad lib. . tit . . leg . . * 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 . x rom. . . a . thess. . . . pet. . . tim. . . tit. . . . b tit. . . . pt. . . c fennor of recreat . rul gen . . d . cor. . . . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cleobulus apud laert . & stobaeunt . mensuram optimū ait cleobul●●s lindius . auson . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . py●hagor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phocyl . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●t theo● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pin●ar . pyth. ode . 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 vicinꝰ modus , benefactorum , gratia●um , iniuric , studij , laborum , vita in omni quicquid est , istum requirit optimae pausae modum . auson . lado . sap . modus vbique laudandus est . cass●od . l. . cp . optimus ●st in omni re modus , & laudabil●s vbique mensura . pelag. ad demetriad . f auream quisquis mediocritat●m diligit , tutus &c. horat. ode . l. . g es● modus in rebus : sunt certi denique sines , quos vltra citraque nequit consistere rectum . horat. sat . . ●ib . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . man. palaeolog . ad fil . praece●t . . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sodamus in anthol , quod quidam stratodemo , alij soloni , alij chiloni , alij a●ijs tribu●nt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pindar . apud plutarch . ad apollon . nimium nil , pittacus . auson . . sap . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theogn . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . alphaeus anthol l. . c. . tò , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponit aristot. r●e● . l. . c. . & chiloni adscribit . ib. c . 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. . quid aliud est quod delphica canat columnaliteris suis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quàm nosfacere ad mortaliū modū medioxumè ? varro apud nonium , vitiosum est vbique quod nimium est . sence . tranquill . c. . - n●m id arbitror apprime in vita essertile , vt nequid nimis , ter. andr. seen . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . man. pal. praecept . . vise clem. al●x str●m . l. & stob. tom . . c. . i eccles. . . insani sapiens nomen serat , aequus iniqui , vltra quam satis est , virtutem si petat ipsam . horat. epist. . lib. . k 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. . c. . neclusisse pudet , sed non incidere ludū . h●rat . lib. . epist. . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt plut. sup . m die n●ctuque ludendo . cod. l. . tit . de aleat . ●eg . . fertur & necte perp●ti alea lusisse . de vero capitolin . - luditur alea pernox . iuuen sup . n edmundꝰ g●indal londineus . ep. ad d. pauli a●no domini . tes●e guil. f●ik praefat . antiprognost . guil. fulk ibid. & lo. riuius de offic . pastor . & rob. trauers in psalm . . o vise luciani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & macrobij saturnalia . p ad ●m cal. ian●ar vno die primum , teste masurio : tum per i●iduum , ex mallio & augusto ; quandoque & . dies integros , ex nouis & mummio , macrobius saturn . l. . c . sed vise lips. sat. l . c. . . hinc apud horat . serm . l. . sat . . libertas decemb●is . q 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 . r luk . . s iam. . . t ephes. . , , . rom. . , , . u ephos. . . . vos autem non fi● : christum didicistis , vt rectè beza interpungit . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. lycurg . x delectati● ad vitam , vt sal ad cibū . peccant mulieres cùm potaegia nimis condiunt sale . barelet . quadra . hebd . ser. . y esai . , , . z matt. . , . act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot . ethic. nic. l. . c. o parum de delectatione sufficit ad vitam pro condimento , firut pai ū de sale sufficit in ci●o . thom. sum . par . c.q. . ● . . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. ethic. l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id●m polit l. c. . * m●gis offendit ( 〈◊〉 ) nimiū quàm parum . cic. oratore . b philosophandū paeu●is . ne●ptolemus ennianus . a●●od cic. de oral . l. . e babington on command . . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in antholog . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pindar . pyth●ode . id quid solomon prou. . , . d . sam. . . volup●ates vt mel summo digito degust●ndas , non plenamanu sumendas . dionys. soph . apad philostrat . f fennor of recreat . rul . gen . . g b king on ion. lect . h necludentes , necludumscientes , sed numeratione tantum substantias perdunt . cod. lib. . tit . . leg . . i non impunè milites in ludo arma amittehant . dig. de re milit . lib. . tit . . leg . . & ibid. leg . . k non permittimus vltra vuum solidum , etiamsi quis multum diues sit . cod. lib. . tit . . leg . l vt si quem 〈◊〉 contigerit , casum grauem non sust●neat . ibid. m . henr. . c. . e● . & . phil. & mar c. . n ephes . . o prou. . . inde & ele●mosyna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine iustitia dicta matt. . . & . cor . . sicut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . vnde & apostolus sumpsisse videtur . p prou. . . q . tim. . . r prou. . . s socius est viro interfectori , iun. t si omnis qui hominem oc●idit , h●●icid● est , quisquis scipsum occidit , non● sit homicida●●●i hom●a non est . aug. epist. . 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. . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . synes . in epist. et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt aristoph . pluto . i. vita non vitalis , vt ennius apud cic. de amicit . vnde comicus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. vita band vocanda est vita victue indiga . erasm , chil . . cent . . ad●g . ● . quod eurip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . misera vita morsest , non vita . drus●ad sulpit . et quod de arcu heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eustath● iliad . d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hesi●d . & absq●e cu hom● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt sophorl . antigen . * si●●cid . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theogn . ●simplexne suror sestertia cent●m perdère , & horr●nti tunitam non reddere feruo ? iua●nal . sat . . x genes . . . y - quodcunqur profanda traxit auaritia , laxa peiere resundit . claudian . belle gildon . m. w on occasion of sampsons wager . iudg . . a - ha●c veniam petimusque damusque vicissim . horat. arte poet . b quod in conuiuio vescendi causa ponitur , in tam rē familiam ludere permittitur . c. lib. . tit . . leg . . c . sam. . . d prou. . , . e b. babington on command . . f idem ex parte danaeus de lado ale● c. . & perkins cases of conscience booke . chap. . § . quest. . ludendi modus quidam retinendus est , vt ne nimis omnia profundamus , elatique voluptate in turpitudiuem dilabamur . cicer offic . l. . g fennor of recreat . ●●legener . . h . thess. . . i esai . . . ebriae , non à vino . est & absque tem●to temulentia quaedā , & quaedam etiā , in sobrieta●e ebrietas ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) ab ira , àli bidine , ab ambi●icne , ab avaritia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysost contra iud. l. . 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 leuit. homil . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. homil . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato leg . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pl●t . sym prob . l. . c. . ebrius v●geris mul●is ●xisor vndique curn . lucr. l. . k fortuna dulci ebrij . horat. ebrius pane , belgicū de proteru● diuerbium . drus. prouerb . l. . et eras. ebil . ● . cent . ad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; dionys. halie . antiq . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . demost . philip. . motisms illi faelicitate ●imia caput . senec. epist. . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . piut. symp probl . l. . c. . ridiculis spectaculis quasi ebrius efficeris . chrysost. in math. homil . . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. symp . probl l. . c. . vise eras. chil . . cent . . adag . . n cauept totus aliquando dormias , bern. de ordin . vitae . * cauendum ne totaliter grauitas anim● reschuati●● . them , sum●per . ● . ● . ● . . a. . ne dum animum relaxare volumus , orat●● harmoniam & quasi concentum soluamus . ambros. offic . l. . c. . otium industriae subnecti debet ▪ non qu● euanescat virtus sed quorecrectur . val. man. l. . c. . mulium enim interest remittas aliquid , an soluas . sen. de tranq . c. . o luk. . . p luk . . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. symp . prob . l . c. . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is●er . ad dem●nic . s flecte ●ruces anim●s , vt vere ludere possis . iulian. sch l. lus●ri numos , anim●s qu● que pon●re debent eusth . t - irasci desine victus . as●●enus . pone malas , ' quoties ludendo vinceris , iras : irasci vict●● minimè place●●●ompeian . schol . u eccles. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ex pittaci sententia ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud laert ) auson . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tempus vt noris iubet : sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iste ●●mpesti●um tempꝰ est . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . man. palaeol ad fil . praecept . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theogu - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sodamus in anthol . * eccles. . . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . menand . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem . tempestina aliqua ni voluptas ●it , nocet , h. stephan . to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isocr . ad demon. et bonum malum fit tempore hand datumsuo . erasmus chil . . cent . . adag . . et data non apto tempore vina nocent . ouid. remed . l. . y posthabui tamen illorum me●seria ludo● virgil , bu●ol . ecl. . vt tempestiua laboris intermissione ad laborandum vegetiores reddamur . valer. max. memor . l. . c. . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot . polit. lib. . cap. . de●l● ● . cap. . sa●● pax quaeri●ur arm●● . sta● . theb. l. . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. ethic . l ● . ● . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arist. ibid. b z●ch . . . & . . & . . 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. . hins germani● vitio dat tatitus , quod inter feria sobrij a●eam exercent , &c. d ludo sabbatum viela●ur . alex. carpent . destruct . vit . par . . c. . ioan. gritfch . quadrag . s●rm . . ioan . nider . praecept . . c. . concil . tol●t . . apud grat. de consecr . d. . e iudaei sabbatum obs●ruant carnali ocio : vacare enim volunt ad nugas atque luxurias su●● . august . de . chord . c. . 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. . iudai seruiliter obserua●t diem sabbat● ad luxuriam , ad ebrietatem . idemin ioan . tract . . et socrat . eccl . hist. li. . c. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de iudae●● alexandri●is . si 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 . . num . . f exod. . . esai . . g leuit. . . & exod. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ignat. ad magn●s . finis est sabbati vt vacet h●m● rebus diuinis . he●r . herp in decalog . praec●pt . . serm . . et rob. lincoln , in mand . . debet totus dies fes●i●us à christiano expendi in operibus sanctis . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. ethic. l. . c. . i m●lius ●st ( dic sabbati ) a●are quàm salta●● . aug. in psal. . melius tota die f●d●rent quàm tota di● laderent . idem in psal. . 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 . chord . c. . & in ioan. tract . . hoc . quoque proculdubi● b. august . verbu● christianis ecclesiae festi●itates in ocijs & nugis & luxurijs celebrantibus potest adaptari . rob. lincoln . in decalog . mand . . k deut. . . ephes. . . l sperne lucrum : versat mentes vesana libido . pallad . lusori cupido semper grauis exitus instat . basil. schol . in catalect . m ludendo non ludere sed perdere . cod. lib. . tit . . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . alexander mag. apud pl●t . in apo●th . non ludere , sed illudere , quod ali● sensu de canir seneca sup . non ludere , sed latronem & prado●e● agere . astesa● . in sum . lib. . tit . . o vt verè sortes essent , & fata tenta●entur : quod de heliogabali sortibꝰ lamprid. see the example of him that hanged himselfe in trinitie coll. hall , vvhere he had lost his money at game the night before , in trauers on psal. . ita hae nugae seria ducunt in mala . - hor. art . p finis ludi debitus , non propter cupiditat●m , sed propter recreationem & socialitat●m . astesan in sum . l● . tit . . §. . q nimis ergo rigidi , qui peccati reos peragu●t omnes re●um e●usmodi aut mercatores aut artifices . antonin . sum . pa● . . tit . . c. . §. . & alij . cautiùs paulò aequiusque ex gabr. biel super . sent . guil. pepin . de confess . tract . p. . c. . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ar●st . t. ethic. nicom . l. . c . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. symp . probl . l. c. . neque enim ludus est , vbi census volnitur in tabula , & ludus fit de periculo , & de ludo periculum , vt ambr. de tob. c. . t fennor recreat . rule gen . . u . cor. . , . * ibid & rom. . . x fennor of rec●eat . rule spec . . y see field of the church , booke . chap. , , . z quamuis peccet quis transgrediendo l●ges humanas , tamen non ligant ●oscientiam : pat●t per simile de praeceptis medicorum , quae d●spicere quis non potest s●ne peccato , & tamen non ligant conscientiā . gerson de vita spirit . lect . . cor●l . . rom. . . . tit. . . . pet. . , a . cor. . . & . . quod neque contra fidem , neque contra bonos more 's iniungitur , in lifferenter est habendum , & pro corum inter quos viuitur , societate seruandū est . aug. epist. . c. , cum roma● venio , ieiuno sabbato ; cum hîc sum , no● ieiuno : sic etiam tu , ad quam for●è ecclesiam v●●eris , eius morem seruae , si cuiquam non vis esse scandalo , ne● quenquam tibi . ambrosius olim augustino , qu●d & ipse pro coelesti oraculo suscepisse se ait ibid. faciat quisque quod in ca ecclesia in quam venit , inue●●rit . aug. ibid. c. . vise & cundem de d●ctr . christ. l . c. . b contra rationem nemo sobriꝰ contra scripturas nemo christianꝰ , contra ecclesiā nemo pacificꝰ senserit . aug. de trin. l. c. . ego m●lim dic●re , secerit , vel , faciendum censuerit . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hebr. . . d ephes. . , . colos. . , . e fennor of recreat rule gen . . & spec . . f . cor. . , . g rom. . , . h . cor. . . i rom. . . k rom. . l r●m . . m rom. , n rom. . . o . cor. . . p . cor. . , , , . q leuit. . . deut . . r heb. . , . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. in pro●r●pt . t rom. . . . cor. . , , . u eccl. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * prouerb . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x qui●quid recipitur , recipitur ad modum recipientis . receptiu●m nonrecipit per ●●dum imprimentis , sed per modum receptiuita●● . scal. de sub●l . exerc . . §. . y d. hall medit . . cent . . z rom. . . . cor. . cauens & tibi à peccato , & illis à scandalo . bernard . de tempor . serm . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex . p●edag . lib. . c. . opus est bona fama apud homines , bona conscientia apud deum . august al●cubi . conscientia necessaria est tibi , fama proximo : qui fidens conscientia suae fama● negligit , crudelis est . aug. ad fratr . in erem . serm . . a rom. . . b rom. . . c rom. . , , . d rom. . , , . e . cor. . . f rom. . , . . cor. . . g rom. . . . cor. . . h r●m ▪ , . i rom. . . . cor. . . k rom. . , . l rom. . . m . cor. . . n . cor. . . o . cor. . . p substantijs perditis in blasphemias erumpant . c. l. . tit . . q b. king on ion. lect . . * diripi●n●que dapes , contactuque omnia ●oedant immundo . virg. aen. lib. . r in dubijs semitā debemus eligere tutiorem . clens . . decretal . l. . tit . . c. . in ambiguis via tutior eligenda . gersonin reg . m●r . s iob . . t iacob . rex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. . u cor. . * colos. . . x ephes. . . . thes. . . y . tim. . , . z fr. marbury on psal. . psal. . ● . zech. . & . , , , . a b. king on ion. lect . . b . tim . , . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d to desire is not to pray , but sheweth what wee approue . h smith in pilgrims wish . e easlie histor . of gospell . f non minus otij quàm negotij● tio●em ext●re op●rtere . cato orig . l. . cic. pro planc . & ad attic. l. . epist. ● . colum de re rust . l. . c. . symmach . l . ep . . & sidon . l. . ep . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. polit . l. . c . contra quem galba quò ● nemo ra●ionē otij sui reddere cogeretur . suet. galb . c . g vt facilius est , ita tu●ius qucque omnes imagines è templis submouere , quàm impetrare , vt nec modus praeterea● ur , n●c superstiti● admisceatur . eras. in cataches . non vti , quàm non abuti facilius . tertull . de coron . h ion. chap. . i vise ioan. mi●er in consolat . t●mor . conscient . part . . c. . & i●an . de tamba●o consolat . theolog. l. . ● . . * ambulandū est in virtutum doctrina via regia , vt ne● strictius fiat dei mandatum nec latius quàm ipse mādauerit : quamuis inde p●ssint aliqui aut libertatem mal●tiae velamen sumere , aut è contra in despera●tonem corruere . gerson in regul moral . & ioan. nid●r . cons●lat . timor . conscient . part . . c. . k . cor. . l valdè periculosum est arctiores laqueos induere cōs●●entijs , quàm quibus verbo domini stringantur . caluin . in●●ie l. . c. § . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . timor det inanis . cic. de nat . deor. l. . n s●nsis●epe d●lens & gemens mulias infirmorū perturbationes fi●ri per quorundā fratrum cōtentiosam obstinationē & superstitiosam timilitatē , qui in re●us huinsmodi , que neque scripturae sanctae autoritate , neque vniuersalis ecclesiae traditione , neque vi●●● corrigendae vtilitate , ad certum possunt terminum peruenire , 〈◊〉 quiae su●●st qualiscunque ratiocinatio cogi●antis , aut quia insua p●ria sicipse consue●it , aut quia ibi vi●it , vbi pere grinationē suā quo remotiorē à suis , ●ò doctiorē factā putat , tam litigiosas excitant quaesti●nes , vt nisi quod ipsi faciunt , nibil rectū existimēt . august . epist. . cap. . o mineat inter sententia discordes beneu●l●ntiae ●ōcordia . erasm. ad euangelic●s . nam non ealem sentire bonis de reb● eisaē , iucolumilicuit semp raemici●ia , vt ex ●●●aeo k●pler . de stell . non . & alȳ . addo etiam quod quintilianus habet , et iudicium animi 〈◊〉 damnum affectus proferre . p act. . . . cor. . . q non mea magnanimo depugnat tessera talo : senio nec n●strum cum cane quassat ehur . hac mihi charta ●uces , ha● esi mihi charta fritillus . martial . lib. . epigr. . et quod plin. epist. . lib. . de circe●sibus ; capio aliquam voluptatem quòd hac v●luptate non capiar . * equidem ni●il tale habeo ; ●abentes tam●n fero . plin. epist. . l . de morionibus . r optandum magi● quàm sperandum . s rom. . t rom. . . * mihi v●nari ne● vacat , nec libet . plin. epist. . lib. . neutri nostrū moriones arrident . se●● eis ego & tu capimur & ducimur , quae multos parti● vt inepta , partin● vt m●lestissima offend●nt d●mꝰ igitur alienis oblectationibus veniam , vt nostris impetremus . ibid. . u rom. . . x ephes. . . veritatem in charitate sectemur . y act. . . a sors diuinatoria thom. & alij , generalius quàm nōnulli , qui diuinam à diuinatoria distinguunt , vt peucer . & krakeuits . b consultorias huc partim refert lauat in prou & consultorias has appellat thom. de sort . c. . c genes . . , , , . d ibid. vers . , , . e ibid. vers . , 〈◊〉 . f ibid. vers . . g ioseph . antiquit . lud . l. . c. . h literae non consonat gen. . . lyra & martyr ibid. i differt auguratio à ●igni pe●●ions &c. aug. in gen. quaest . . eu●●er . in gen. l. . c. . lyra in gen. c. . & latissimè ●mniū musculus ibid. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in gen. homil . vul● delectu vx●ē cognoscere . signis datur h●spitalitatis . martyr in gen. c. . et id●m f●rè zuingl sed & o●e●st . ibid. l . sam. . , to . m coram arca & sacerdote s●mmo . iun. n per duces singularum faemiliarum . id●m ex i●sh . . . o preces praemissas . idem ●x vers . . cùm rogarent iehouamiteram . p cùm ipse demino reuelante regem cognouerat , praecipiente in regem vnxerat , cur adhuc eligendus p●r tribus & familias quaeritur ? sed inuentus rex à solo propheta erat : inuentus ergò quaeritur , vt non inuentus à populo inueniatur . sorte etiam quaeritur , vt cum quem propheta eligeret , dispensatione diuina prouisum populus dubitare non posset . greg. m. in . reg. l. . & theodoret. in . reg. q. . q in aurem reuelauit sam. . sam. . , , . r . sam. . s . sam. . . t psal . . u . sam. . . act. . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c●rysost . in act. hom . . x act. . . . reg. . y circuibat icann●s apost . ab exilio reuersus , &c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. apud euseb. ●ist . ecc●es . lib. . cap. ● . potest enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligi de designatione qualicunque ; quo modo de timoth. & tito vsurpauit i●ē hist. l. . c. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officiū ipsum significare , prout act. . , . z vise bilson de perpet . eccles. gubern . c. . a act . , . & . . & . , . post matthiam electum nullus vuquam postea fuit in electionibus ecclesiasticus sortium vsus . serar . in iosh. tom . . c. . q. . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in act. homil . . quia spiritus plenitudo nondum erat effusa . beda in act. . sed & theophyl . in ion. . post spiritum enim acceptum electione non sorte ordinant . act . . . beda & theophyl . ibid. c act. . & . . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dionys. hierarc . eccles. c. . i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . georg. pachym . par & maxim . schol . meminit eiusdem , & chrysost. in act. hom . . & theophyl . in ion. . sed aliò inclinant . e raedius luminis aut tale quiddam . tutrian . ad clem. constit . l. . c. . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. . . etiamsi max. in quibusdam ait ●igi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod vulga●a expressit , et dederunt sort●s eis . g quiaministrorū el●c●io ab vno deo pendet , & ad illum referri debet . ecclesia dei domꝰ est : quis in aliena domo famulum vel vilissimum instituat ? in ministris animi ratio habenda est : at quis hominum de animo alterius iudicarit ? deus fuco nullo falli potest ; nulli ergo tutius quàm illius iudicio causa haec tota committitur . gualt . in act. . vise quae ille latius ibid. & quod ex platone superiùs adduximꝰ cap. . §. . in sine . h de quibus suprà cap. . §. caut . . i nō exempl . matthiae vel quod ionae accidit , indifferenter sortibus credendum est , cùm priuilegia singulorū cōmunem legem non faciant . hieron . in ion. c. . & beda in act. c. . & alex ales sum . par . . q. . m . k quod matthias sorte electus est , diuina inspiratione factum est . panorm . ad decretal . l. . t. . c non sine peculiari spiritus sancti instinctu vsurpata sors consultoria . malder . de superstit . cap. . àub. . l sorte ionas deprehenditur : sorte matth. celsi●udine apostolica dignus indicatur . greg. m. in . reg. l. . m act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in act. hom . . & theophyl . in act. vise & irenaeum l. . c. . n . sā . . , , . o sā . . , to . p . sam. . . q non fint dei instinctu hoc sibi s●gnum constituunt . martyr in . sam. c. . r vise quae chrys. hac dere ad tit. hemil . . & martyr latissimè in . sā . . s . sam ● . t . sam . u . sā . . , . * . sam. . , to . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers . . da perfectionen● , i. sortem veram . vatab - fac sortem venire pro veritate rei . chald. y cedo integram , i. declara quis sit ina●xius . euphe●ismus hypocritis familiaris : qualis . r●g . . qu●̄ tamen deꝰ reuerâ praeslat , innocentem designando . iun in not . z quòd abulensis sauiem ait ex spiritus sa●cti instinctu sortem misisse , n●c suspicabitē habet probationē , ne● vllam meretur fidē . malder . de superstit . c. . dub . . a temere iactae , à deo tamen sunt temperatae ad temeritatem illam puniendam . malder . ibid. b iudic. . . c vise quae latiffimè chry sost . ad pep . ant homil . . d sorte ionas deprehenditur . greg. ●d . in . r●g . l. . e ion. . . f ion. . g ion . . h arias montan. in ion . i mis●runt sortes ; & cecid●● sors . ion. . . k r. salomon iarch● in ion c. . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ion. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ion. . . m cum in piscis masculi ventre s●tis commodè ag●ret , ad orationem animum non adiccit : quod vbi deus animaduertit , ●●ctum per vomitum à faemina faeta deglutiri procura●it , in cuius vtero cùm angustè se haberet , deum deprecari cep●rat . iarchi . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de pisce quo●ibet gen. . , . exod. . , . o ion. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p malac. . . . cor. , . q psal. . . . tim. . . r si tempus est vllum hominis n●candi , quae multa sunt . cic. pro milon . eunuchum dixti velle te , quia solae his vtuntur reginae . terent . eunuch . cuiꝰ maximè mos est consimilis vestrum , hi ad se vos applicant . idem . adeon'homines immut●ri ex am●re , vt non cognoseas eund●messe ? idem . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u exluce naturali quam fid●m ●ōmun●m appeliare possumus , sortitionem isti adhib●erunt . i●n . in ion. c. . diuina inspiratione factum est . gloss. ad grat. caus . q. . et henr. herp . in decal . praecept . . ser. . deo inspirante . p. palat in ion. c. . x adsortem confugiunt , cui gentes assueu●rant . theoph. in ion. y credibile est ethnicos , qui prius diuersos in●ocauerant deos , in sortibꝰ etiam superstitiosiꝰ egisse . gualter in ion. c. . z sortitione eiusunodi vti licuit . iun. in ion. c. . a vbi nec erat deprecatio , nec viri probi , tantum valuit tamen sort , to quòd recto animo f●eret . chrysost. in act. homil . . quo mode senex ille apud aug. confess . l. . c. . vim sortis hoc facere in rerum natura vsquequaque diffusam . b non quòd illos d●us audiret , sed quòd sortes temperare sui muneris esse sciret . per quas ideò quamuis nos falsi & mali simus , ipse tamon benè a● verè respondet . martyr in . sam. c. . c constat ionam spiritu pr●pheuco ciar●m sor● huic interfu●sse , & in sortitionem c●nsensisse . krak v●z in ion. c. . d fugitiuus sorte deproh●nditur , non viribus sortium & maximè ethnico●ū , sed voluntate cius qui sortes regebat inc●rtas hieron . in ion. c. . deus tamen qui elicit bona de m●lis , sic sortes temperaui● &c. lyra ibid. cum ipsis sortiri consuetum effet , deus ipsis cōdescendens , per indicium ipsis familiare tempestatis autorēprodidit . the ophyl . in ion. c. . superstitiosè nissas deus sortes direait , quia ion●m deprehendi voluit . gualter . ibid. e i●sh . . , , f iosh. . . . g gratian. decr . c. . q. . thom. sum ● ae . q. . a . alph. abule●s . q & . iosep. antiq . l. . c. . lauat . in iosh. c. . m●sius ibid. riber . in ion. c. . n. . serar . in iosh. t●m . . c. . q. . et è rabbin● r. leui ben-gersh●m . h vel de triburca ita s●bitò defixa vt se loco monere non posset , vel de obfuscato lapide , cui tribus illa inscriberetur , in amictu pontificali ; in quo r. salomonē resutant lyra & serar . i iosh. . , , . k th●m . aquin. sum . par . ae . qu. . art . & de sort . cap. . sors diuinatoria quae quid futurum sit quaeritur . l lyra in num. c. . & in prouer. cap. . astesan . sum . l. c. . ludde pruss . trilog . animae par . . c. . e. king in ion. lect . . perkins of witchcraft , & alij . m diuinatoriae sortes oracula excudunt , abdita & abstrusa er●u●nt , ignota eliciunt , incerta scufirmant , impendentia prospiciu●t , &c. peu●er . de diuinat . c. de sortib . sortium genus illicitum , quando occulta ignotaque per sortes inuestigamus . lauat . in prou. c. . o scyphus in quo tentando tentat siue experiendo experitur per eum . r. abraham . experimento certo didicerit per illum quales s●ti● . iun. in genes . p scyphus quem furati est is ipse est , &c. in quo augurari solet . vulg. iocosum mendaciū . aug. in gen. q. . aequiucationis prudentis exemplum . delrio mag . tom . . l. . c. . quidā exponunt quod pro malo augurio habu●rit amiss●● scyphum in quo bibere solebat . r. dauid in radic . de quo augures interrogabit quis tum surripuerit . r. dauid ibid. & vatabl. in not . n genes . . . q genes . . r certo posse experimento discere , i●rationes excogita re , quibus cer●ò cogn●scat , quod cognitu erat difficile . ium . sic prou. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sagacitas ( in rel us addiuinandis ) insid●t labijs regijs . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in bonā pro sagace esai . ● . idem . quin & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum pr● obseruatione cauta callidaue vsurpatur . gen. . . & . r●g . . . fiant duo tali de virga praecisi , quorum vnus cruce innotatur , alius purꝰ dimittitur : & lana munda inuoluti super altare vel reliquias mittuntur ; & presbyter si adfuerit , vel is si deest , puer quilibet vnum de sortibus de altari tollat , deo interim exorato , si i●●i . qui de homicidio commisso v●rum iurassent , euidenti signo ostendat . si cruce signatum sustulit , tunc vnusquisque illorum . sortem suam faciat , & cuius sortem extremam presbyter puerue sustulerit , homicidij compositionem persoluat . ex frisonum leg . . delrio mag . disq . tom . l. c. . q. . si q●u de furti suspicione inculpatur , ad sortem veniat . clotharij decret . art . . si dubietas est de seruo furti inculpato , ad sortem ponatur . pact . inter childeb . & cloth. art . . cyrill . monach . in vita euthy●●ij apud surium ian. . & baronius annal . tom . . ann . . apostolicum sequentes exemplum , sortes iaciamus . marcianus archimandrita ad monachos suos . henricus clarauall . in epist. apud r●g . houeden par . . anno . occurrent is literae praen ▪ sticum perquirens . mark. . . infra §. . s in furta & res amissas sortibus inquirere . aret. problem p. . loc . . caut . . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de qua del●io mag . disq . tom . . l. . c. . q. . §. . ● . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de qua delrio ibid. n. & plin. hist. nat . l. . c. . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de quae delrio ibid. n . georg. pictor . epitom . mag. & erasm. adag . chil . . cent . . adag . . psal. . . x peter & paul. y b. king on ion. lect . . z matth. . . act. . . luk . . a sortes quibꝰ ●uncta vos vestris discriminatis prouincijs , quas patres damnau●runt , nihil aliud quàm diuinationes & maleficia esse decernimus : omninò itaque damnamus , & sub anathemate prohibemus . leo . ad episcopos britanniae apud grat. c. ● . q. . in tabulis , codicibus , alijsue sorte furata non sunt requirenda : nec diuinationes vllis in rebus obseruanda . theodor. poenitential . in decretal . l. . tit . . c. . suspensione & poenitentia multatur ibid. c. . sacerd●s ab alex. . qui astrolabium de furto consuluerat . b acerbioris iniminebit supplicij ●ruciatus eis qui c●ntra veti●um , p●aesentium vel futurarum rerum expl●rare tentauerint veritatem . cod. lib. . tit . . leg . . si quis astrologus vel qui aliquam illicitam diuinationem pollicetur , consulius aliquem furem dixisset , qui non erat ; iniuriarum cum eo agi non potest ; sed constitutiones cum tenent . vlpian . ff . lib. . tit . . leg . . vitore gladio puniendum ex c. gloss. quastio facti non committitur sorti . gloss. ad ff . lib. . tit . . leg . . c hinc thom. de sort . c. . sortes super iona , ionathan , achane , matthia iactas diuisorias facit : ab hamane iactas consultorijs annumerat . d . sam. . , to . e illud animi f●r●u & ad pugnam parati , hoc indicium esseremissi & fracti . r. leui & alij quos refellit martyr ad . sam. c. . g omen : genus diuinandi non nonū . mart. ibid. f genes . . . h ezech. . , to . i huc facit quod seru ae● . . clarigationem , parum solidè tamen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deducit . nam per bellicam , inquit , sortē agros hostium inuad●bāt . * commiscens sagittas . vulg. ri●u gentis suae sagittas nominibus ins●ri●tas commiscendo : quam graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v●cant . hieron . in ezech c. . quem vise si vacat . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sept. virga in aerem proiecta . cyril . & theoph●lact . in illud h●sh . . . populꝰ meꝰ virgas suas consulit . quod ipsi cum hieronymo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum censent . l iecit sagittas . chald. h●in aere volare fecit , vt videret in quam partem caderet . r. i●seph kimchi . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e sagittas siue tela tersit , pol●uit , vt eccles. . . r. menachem & vatabl . et hoc est quod polychron . en ebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non , misit aut iecit , vt d●lrio mag disq . tom . . l . c. . q . §. . n. . quod est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferrum tersit te●orum , vt in eo splendente aliquid contuerentur diuinantes , vti in vngue , gladio , speculo , &c. ass●lent . r. dauid in radi● . at iunius , terget diuisorios , cultros scil . i. sacrificia quam plurima & extispicia adhibebit . ego pro sagittis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequens reperio , pro cultris nusquam . f calculis inscriptis . iun. g esai . . vise iustin. orthodox . quaest . ▪ & . h est. . , . i est. . . k is ( val. proc●llꝰ caesaris legatus ab ariouisto detenuꝰ ) se praesente de se ter sortibus consultum diceba● , vtr●migni statim necaretur , an in aliud tempus reseruaretur : sortiū beneficio in●olumē se esse caesar d● bell . gallic . l. . l apud germanos consuetudinem esse , vt matre●familias ●orum sortibus vati●inantibus declare●t , v●tum praeliū committi ex vsu esset , necne : eas dixisse , non esse fas germanos superare si aete n●sam lunam praelio contendissent . ibid. sed haec illis m●ra fa●alis & le●halis ex●itit . frisonum mos neminem neci tradere nisi quem sor● prius indicasset . baron . annal . tom . . ann . . num . ● . sorte arreptum dijs immolarisolitum . ex surio & innae monach. ibid ann . . num . ● . r●dbodus fris●rum rex in willebrordum cum socijs suis per diessemper tribus vicibus suo more ci●m sortes mitteret , nec in eum nec in vllum ex socijs praeter vnum damnatoria sors vnqua● cecidit . ex albin● & surio baron . ibid. ann . . num . . m hinc pindar pyth . od . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adquē locū schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priscoiū institutorebꝰ diuinis opera datur , cùm aliquid commendandum est precatione ; cúm exposcendum , voto ; cùm soluendum gratula●ione ; cùm inquirendū , extis vel sortihꝰ : impertito , cum soleuni ritu p●ragendum , sacrificio , &c. val. max. l. . c. . de his latissimè cic. in libris de diuinatione : quarū vsum tamen su●tempore refrixiss● testatur . n hinc sortes praen●stinae . cic. de diuin . l. . dodonae● . ibid. l. . antiatinae suet. caio c. . aponiana . idem tib. c. . o sortes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloss. sors à deis responsum sign festus . - placuit coeleste p recari numen , & auxiliū per sacras quarere sortes . mota dea est , sortenque d●dit . o●id . met . l. . consulat vt sacras , h●minū oblectamina , sortes i● . . et cic. de diuin . l. . auspicia restant , & sortes hae quae dicuntur , non illae quae vaticinali●ue sunduntur , quae oracula veriùs dicimꝰ . - dictae per carmina sortes . hor. art . p ab his sortibus s●rtilegi . vatro de ling. lat. l. . vtiliumque sagax rerū & diuina futuri , sortilegis non dis●repuit sententia delphis . hor. de art . poet . q hinc in iure canonico titulus de sortilegijs . decretal . l. . tit . . r r. moses ad praecept . neg . . vise munsteri praec●pt . mos. s hugo lins●h●tan . part . . indiae oriental . t nec sorti●ra e●s vsus ignotus ; s●g●ide●n tribꝰ ligni porticulis parte aliera a●bis , altera nigr●● , in gremiū coniectis , candidis prosperae furuis aduersae signab●nt . de rugijs saxo hist. dā . l. . u faminae foco assidentes sortui●as in cinere lincas ducebant , quas si pares num●rassent , prosperae rei praesci●s , si impares , sinistra praenuncias antumab●nt . ibid. * auspiciae & sortes , vt qui manimē obseruant . virgam frugifera arbori● decisam in surcul●s amputant ; e●s 〈◊〉 quibusdam discretos s●per candidam vestem temerè ac fortuit● spargun● . mox sipublic● c●nsulaetur , sacerdos ci●itatis , sin pri●atim , paterfamiliae precatus deos , c●lumque suspicient , tersingulos ●ollit : sublat●sque se●undùm impressam ante ●otam interpretatur . tacit. de mor. german . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herodot . de scythis l. . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. z verb●nacae vtraqu● sortiuntur galli , & praecinunt responsa . plin. bist . ●a● . l. . . a vise ammian . l. . socrist . l. . c. ● . s●z m. l. . c. niceph. l. . c. . zon●r . tom . . in valent. b cassiodor : an epiphan . inst. ●ripart . l. . c. . ex socrate ; qui tamen ipse non valent●m , sed alios 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quaesi●isse asserit . c per fidustium , irenaeum , perganium , hilarium , aminianum , libanium & lambly●hum . zonat. d annulo prudulo ex filo carpathio libra●e , qul per interualla distincta literis incidens saltoati●● sylla●as ist●s perstrinxerat . anontian . l. . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c zonar . tom . . in vulent . f ex chromacho refers cie de diuināt . l. . g nunquam fortanatiorem se vi●isse fortunam . h numerium suffus●●● so●i●ijs ●rebris filicem caedere iussu● : perfract● sam sortes crupissein rob●re insculpt●● priscarum literarum notis . cic. de diuin . l. . i taleola è ligne tanijs lancis inuol●t● . vnda inter pr●digia , cara sor●●● 〈◊〉 . li● . l. . ●s , pra●est● 〈…〉 scripta●● , 〈…〉 tit . ide● l. a●●●●nijs 〈…〉 〈…〉 ● . ● . 〈◊〉 , prodigij ins●li●●● l●to habitu●● 〈◊〉 ded●●d●● sori●●●●sulentibus 〈◊〉 si●ia disturbauerat . cic. de●i●i● , l. . & ● . k sor tiem , prae●●srimaerum 〈…〉 obsignat●● 〈◊〉 roma●● non reporiss● in a●●a , 〈◊〉 relat●s ra●●su● ad templum . suc●●● . tib. c. . l praenestius fortuna to●o imperij spat i● annum nonū c●mmendanti la●ā semper sortem dor● assueta , extremo tristissimam reddidit , nec same sang●lu● menti●ne . sueton. domitian . c. . m inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti artemidor . de insonen . l. . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pausan , in achaic , quem vise . o s●rte tracta qua moncbatur vt in . apon fontein talos aureos inceret , euenit vt sum●um numerum iacti ab ●o ostend●r●nt . sueton. tiber. cap. . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . casaub. ●d spartiaen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d●●r . tom . l. . c. . q. . §. . ● . q de paeganis poetae cuiuspiam longè aliud canentis atque intendentis , cum serte quis consulit , exit seze versus negotio mirabiliter consonꝰ . senex quidam apud august . confess . lib . cap. fallitur tamen delri● mag . disq . tom . . l. . c. . q. . §. . n. . dum hue refert socratis ex versu homerico de di● mortis suae coniecturam . ex insomnio siquidem versuque per insomnium prelatoid ariolatus est : vt plaso criton & cic. denat . deor. l. . s eu gracis . lamprid. alex. r sortes vergiliana sparti●m , adrian . t alij●x sibillon is libris prouenisse ei dicunt . ib. nobilis alicuiꝰ poetae versibꝰ in pi●t●●● descriptis . 〈◊〉 in vruā coniectis . ●nd● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sors extitis , excidit . casaub. ibid. u temerè a●repto & aperto libro , ve quidque primum se oculis obieceret . casaub. ibid. qu●is precul i●e autens ramis insignis . oliue ? &c. missus in imperium magnum , cui deinde s●bioit ●or●ex●uit . spartiam . adrian . x quum sortem de fato suo toileret ; hic rem roma●am magno turbante tumultu sistet eques , sternet poenos , gallumque rebellem . iul. capitol . ● l. albine . y vatem censulens versus adhuc puer accepit & primis quidem sortibus : te manet impe●ium ●oeli , terraque , ma●isque : te manet imperium quod tenet imperium . lamprid. alex. seu. z quum parentis hortatu animum à philosophia & musica ad alias artes trad●ceret , vergilij sortibus huiusmodi illustratus est ; excudent alij spirantia m●●ius aera , &c. orabunt causas melius , &c. tu regero imperia populos , romane memento . ibid. ex aencid . lib. . huis sors in templo praenestinae talis exti●it , quum heliogabalus insidiaretur ; ● si qu● fata aspera rampas , tu marcellus eris . — ibid. ex aeneid . lib. . a de se consulens quamdiu imperaturus esset , responsum accepit ; tertiae dum latio regnan●em v●derit actus . trebell . claud. b de fratre , quem imperij consortem volébat ; ostendens terris hune tantum fata . — ibid. ex aen. . c sors talis emersit ; tu qui nunc patrias gubernus ora● , &c. regnabunt etenim tui minotes , et r●ges faciunt suos minores . ibid. d deposteris suis ; his ego nec metas r●rum nec tempora p●no . ibid ex aen. lib. . e psal. . . f hoc a paganis ●cceptum rabbin●rum curiositas frequentauit . casa●b . ad spartian . g coniectis in vrnam apost●lorum neminibus quum estate comites 〈◊〉 suffragia sortirentur ; ioannis euangel . nomen est sortita ● cuius patrocinio it a exhilarata est , vt nibil eius nomins quisquam in cassum ●am exerarit . de elisabetha andrea r. f●lia . eonsin . rerum hungar. decad . . lib. . h ferdinandum cortesium puerum morbo quasi desperato labora●teni cum . apostelis vouissent parentes , sorte ducta exijt b. petrus , cui post oblat●s missus soliunos , so●ua●us est puer , qui h●ne diu●m eo impensius coluit . fr. lope● hist. mexic . l. . et cardan de serum var. c. . i sancti a● imitationem & inuocationem sorte delecti : prout olim publicè in templis fieri solitum patet ex coronis versa●●ibus cam ad rem factis , & fit bodie quot-mansibus in sodalitate marie & societate iesu. serar . in iosh. tom . c. . q. . k sortes ex vtroque testamento à mo deducisolent . cardan● de rerum var. c. . l his qui de paginis euangelicis sortes legunt , &c. aug. epist. m vt nullus in psalterio vel euangelio , vel in alijs rebus sortiri praesumat , nec diuinationes aliquas obseruare . carol. m. ●ōsti● . an . . l. . c. . o delrio mag . tom . . l. . c. . q. . § . n baronius annal . anno . p sortilegi sunt qui sub nomine fictae religionis per quasdā quas sancterum seu apostotorum sortes vocant diuinationis scientiam profite●tur , aut quarumcunque scripturarum inspectione futura premittunt . isidor . orig . l. . c. . et apud grat. c . q. . & in con● . venet. c. . non licet ad sortilegos vel auguria respicero , nec ad sortes quas sancto , num vocant , vel quas de ligno aut pane faciunt . conc. autisiodor . sap . . clericus vel laicus augurijs studens , vel per sanctorum patrū quas vocant sortes diuinationem profitens , vel consulans , ab ecclesia eijciendus . coucil . agath . c. . et idem ferè concil . aurelian apud grat. ibid. q aperta , psalterio dubitat●onum suarum explication●m qua●enti ●bla ●●ost versus primus , &c. greg niceph. hist. rom. l. . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. . . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . georg. cedren . annal . in heracl . t greg. turen . hist. l. . c. . u continuato trid●e in i●iuni●s , vigilijs & orationibꝰ . * quae nondum repori . x veruntamen prōpter delositatem posusti eis mala : deiecisti ●os dum allenarentor , &c. psal. . , . y matth. . . z delrio mag . disq . tom . ● l. . c. . q. . § . n. . auspicium ex sacris literis ma●gar . bigue not . a●● greg. greg. turon . hist. franc. lib. . c. . quod & serat . interꝰ sortes statuit diuinatorias . ad iosh. tom . . c. . q . a psal. . b greg. turon . hist. franc. l. . c. . ad quem locum margar . biblioth . tom . . auspicium ex prophet . & euang. c esai . , . d . thess. . , . e matt. . , . f petrus blesens . epist. . g cum curi●sicatis humanae sorti●ꝰ & reuolution : psalterij visionis euentum diligentius explorarem . h psal. . . i symion metaphrast . & su●ius tom . in theodora septemb● & lipoman . tom . & iacob . gau●e●s . hist. lombard . k da r●●ti librum euangelij vt sortiar m●metipsam : aper●ens reperit , quod scripse , seripsi . ioan . . iacob . gen. l lege antonin . hist. part . . tit . . & specul . franc. & socio , & librut●s conf●rm franc. m antonin . hist. p. . tit . . c. . & bonauentur . vita franc. c. . ex chron. minoram . n matth. . . & . . & mark. . . specul . franc. & socier . c. . tunisas , & chordam , & femoralia , & in necessitate , calceos . matth. . . postquam habueris psalteriū , concupisces & breuiarium habere , &c. o cardan . de re●ū var. c. . vsitatum sibi morē hunc s●rtiū ducenda●ū profitetur , quem taxat delr . mag . disq . tom . . l. . c. . q. . §. . p nemo aruspicem consulat , aut mathematicū , nemo ariolum : augurū & vatū praua confessio conticescat . chaldai & magi nec ad hanc partem aliquid moliantur . sileat omnibus perpetuò diuinandi curiositas : etenim supplicio capitis ferietur gladio vltere prostra●us , quicunque iussis nostris obsequium denegabit . constantin cod. l. . tit . leg . . aruspex concremandus , consultor deportandus . ibid. leg . . acerbtoris imminebit supplis ij eruciatus eis qui contra vetitum , presentiū vel futurarum rerū explorare tent amerint verita . ē . gratian. valent. & theodos. cod. l. . tit . . leg . . q sortilegi & diuini , s●cessare noluerint , excommunicandi sunt . gratian. caus . . quaest . . arioli , aruspices , sortilegi , &c. ab ecclesia sunt eliminandi , & nis● r●●ipuerint , perpetuò excommunicandi . ibid. et à greg. iuniore in decretis anathema dictum ciusmodi . ibid. sed & greg. senior opist . . lib. . adrianum landat quòd sortilegos persecutus sit , & vt vlterius corripiat , tanquam christiinimicos , hortatur . ibid. contra idolerum cultores atque sortilegos pastoralis inuigilet custodia . greg. idem ibid. ex epist. . lib. . indict . . r artem magicam & sortilegam , à zabulo inuentam , vt pestem ecclesiae eradicare studeant , monentur episcopi concil . ancyr can . . eis qui diuinationes expetunt , vel homines eiusmodi exquirendi aliquid vel expiandi causa admittunt , p●nitentia quinquemalis iniungitur . ibid. can . . en qui sortilegos vel diuinos domum duxerit , paenitentia quinquennalis iniungitur . concil . sub martino papa . clerious qui sortilegos consuluerit , suspensus in monasterium conijciatur . concil . tolet. can . . sortilgia , qua ad iniuriam religionis nostra detestando malorum demonīa commercio exercentur , omnibus christianis prohibenda , in cleritis acerbius etiam toer cenda . concil . moguntian . can . . omnem diuinationem ex aere , aqua , terra , igue , &c. ex somnijs , sortibus , mortuis , & quibus futura praedicere , furta , thesaurosue absconditos common strare profitentur & coerceant episcopi & eijciant : iu eos etiam qui eiusmodi diuinatores , coniectores , sortilegos , ariolos , &c. de re aliqua consuluerint , vel vt consulerentur , alicui autores fuerint , vel eis sidem habuerint , seuerè animaduertant . concil . mediolan . . part . . a deo vel palam iubente , vel intus instigante . riber . in ion. c. . b . sā . . , . consultoria diuina fuit . malder . de superstit . c. . dub . c iosh . . iussu domini . lauat . iustinctu peculiari factum . caluin . in iosh. c. . d act. . , , , . diuina inspirations factum . panormit , ad decr . de sortileg . f credibile est petitionum haue natam ex instinctu dei. muscul. in genes . g ergo parism solidè lunius ; reieuentꝰ declarat non superstitiosa diuinatione , sed diuino instinctu motum vt hoc sibi signum prop neret . et zuingl . patet pet●tionem serui suggestionem suisse spiritus dei , quomodo alicqui tam exactè peteret , quod deus tam citò faceret ? et paraeus , eleazaru● euentus à culpa liberat . h . sam. . , . & . ezec. . . ion. . . e genes . . , to . i . sam. . . prophetico spiritu dixit , aut quod ita animus praesagiret . vatabl. diuinitus intellexit , quo deꝰ sermones eorum dirigeret . mart. k priuilegia singulor●̄s non pessunt legem facere communem . hieron . in ion. c. . & beda in act. c. . exempla sunt hac singularia & praecellentia de quibus no● possunt certa regula praeseribi . luther . & paulus ab ei●zen in gen. . peculiaria sunt ista , nee in exemplum trahenda : legibus viuendum est , non exemplis . lauat . in i●sh . . sanctorum facta heroica sunt supra regulam : nec à nobis in exempl● un trahi debent . bart. krakeuitz in ion. . l . sam. . . m . sam. . . n iona . . o ezech. . . p ester . . q ezech. . , . r iona . . s . sam. . . t ester . . u vise gl●ss . ad c. . q. . martyrē ad . sam. c. . & paul. palat. ad ion. c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato apolog. multa praedicuntur instinctu quodam impulso spiritu nescientiū aug. de trinit . l. . c. . non sunt operis diuini conscij . bern. de grat . & lib. arb . x ioan. . . aug. ibid. & contr . faust. l. . c. . et in leuit. q. . etiā per acerrimum hostem nescientē quid dixerit , insignem protulit prophet●ā . y agunt quod vult deus , sed non volunt quod v●lt deus . bern. de grat . & lib. arb . z et agunt quod vult deus , & volunt quod vult d●us . bern. ibid. comes , non causa . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. . . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. . . a admiranda , non imitanda . martyr in . sam c . b sortes diuinatoriae toto genere sunt i●●citae . malder . de superstit . c. . dub . . casetan . sum . peucer . de diuinat . k●●kcu●tz in ion. & alij . c consultoriae equi ac diuinatoria illicitae . malder ibid. et delr . mag . disq . tom . . l. . c. . q. . §. ordinariè illicitae . io. buscus ad bles. epist. . d vise supra chap. . §. . e leuit. . . f deut. . , , , . g moses m●im●●is scribit solitos Ám●rraeos foe●us ex viero recentes per fl●mmam transmittere , qua ratione à calam●tatibus liberati miri nod●bant : quam & superstitionem à nutricibus in aegypto adhibitam se vidisse . bodin . d●monoman . l. . c. . qu●m & ●●rem infantes puerosque p●r ignemtraij●●endi aue● runcationis ac lustrationis ergô , ad sua vsque tempora permansisse testatur theodoret . apud glycam annal par . . ●it à tartaris etiā vsurpari lyra ad deut. . sic vulgata deut. . . qui lustret filium aut fi●iam suam , ducens per ignem . de bis lustrationibus christianus in terd●ctis in concil . sub martino papa apud grat. c . q . exponunt lyra , wolfius , strigel . & alij : sed & p●aerique illud . chron. . . h caluin . in pentateuch . de pracep● . . et vatablus : seà & me●ter . ex leuit. . . sic interpretatur loca ill● . reg. . . & . . & . . & . paralipom . . . & . . i deut. . . k psalm . , ● i●rem . . ezech. . . & . , . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . septuagint . deut. . . sam. . . & . . . king . . num. . . iosh. . . m omn● genus diuinationis diabolicae interdicitur . procop. in octateuch . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deut. . . mica . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem esai . . ierem. . . & foemin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esai . . à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● reg. . . . paral. . . & leu. . . o genen . ●ralatio . p regia biblia . q a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod tempus constitutum significat , qui horas & tempora computat . r. aquiba . vt fac●unt astrologi , qui huns diem inauspicatum , illum faust●m praedicant . munst , ex rabbin . praecept . neg . . & r. achi●●as apud pic●m contra astrol . l. . & r. salom● teste liuel . alij à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod nubem significat , qui ex vario ●ubiū si●u mot●ue futura praesagit . aben-ezra in leuit. ex nubibus conijciens . vatabl quod aerem nubium sedem exfider● inspectione superstit●●●è obser●ent . lau in . par. . planetariis . iun. deut. . alij denique à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod locum significat quod siderum stationes considerent . caluin . ad pentateuch . r a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod oculum significat praestigiatorem r dauid ex communi doctorum sententia . & iun. in leuit. . vel à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnubilare . a●euat . nec desunt qui à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est respondere deducant , ( it●●●din d●mon●●an . l. . c. . ) sicut hari●lus quasi fariolus ab effatis dictus est . liuel . apud heidon pro astrolog . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deut. . à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conijcere . leu. . . reg. . . & . . vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sortilegium num. . . & . . t coniector . ●●n . qui ex fort●itic futura diui●at . detr●o mag . disq . iom . . l. . c. . sor●ilegus . peucer . de diuinat . & bodin . daemonoman . l. . c. . qui tamen a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supputare , ineptè deducit . nam quod reg. bibl. an inchanter , idem est pla●è quod charmer vers . . forsan quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serpentem significat , qui carmine magico vi●ciri creditur : sed ob callid it atem potius gen. . . s●rpenshine dicitur , mercer . calu. ad pentat . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . delr mag . disq . tom . . l. . c. . q. § . & c●saub . ad sp●rt . * ester . . ●ecit . s●it . sortilegꝰ , drus. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hier. in ezech. y ● zech. . . . mis●●ns sagi●tas . vulg. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theo●r . idyll . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lucian . ● s●●domant . vise er●s . ●hil . . cent . ●●ag . . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud artemidor de insomn . l. . casaub. ad spartian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d●l● vbisup . hinc propert l . eleg . . me qu●que per talos venerem quarente secundos , damnosi sempesub●●uere canes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per calcules . cardan . de ●●r . ex arte●io c. . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casaub. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . delrio & peucer . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & g●●mantia . ●●●cer . & delrio & fr. picus de praenot . l. . c. . & . georg. pictorius de mag . c. . & iul. sireniꝰ de fatol . c. . per figura● & characteres . r. abraham . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de qua expon●nt illud hosh. . . post cyrillum theophylact . post hicronymum montan. & riber . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . peucer . & delrio . & b●din . f vt qui signa sibi praestituit , vt dicat , si eue●erit sic vel s●c , faciam , sin minus , non faciam . munster , ex rabb . ad praecept neg . . latius r dauid , quem vise in radic . & fagius in leuit. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deut. . . malac. . . & d●n . . qui & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ier. . . & foem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exod. . . quae & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 na●em . . a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . paral. . . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , septuagint . mal●ficus , vulg. veneficus . de quo genere lucan . bell . phars . lib. . hora● . epod . lib. . cardan . de variet . cap. & alij . i praestigiator . iun. vbique . mutantes aliquid naturale ad aspectum oculi . r. abraham , & dauid k. & munst. praecept . neg . . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exod. . . l. . timoth. . . iannis meminit & plin. hist. nat . l. . c. . cui mambrem adiungunt talmudici , & vulgata . m matth. . . . thess. . . apoc. . , . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sept. deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esai . , . o psal. . . quod & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur eccles. . . & ier. . . frigidus in pratis cantando rumpitur anguis virgil. eclog. . vipere as rumpo & verbis & carmine fauces . ouid. metam . lib. . serpentes ex●ral , i cantu cogique in poenam . pliu. hist. nat . l. . c. . incantari contrabique marsevum cantu , non pauci credunt . ibid l. . c. . p hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amuleta , &c. qu● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici iunius antumat esai . . r - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - homer . odyss . t. vbi autolyci filios vlyssi , non vlyssem , vt plin. lib. . cap. . sanguinis profluuium carmine inhibuisse refer● . s carmine extent contra ambusta , & varia morborum genera . plin. l. . cap. . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sophoel . aiace . incantationem negat esse medicinam vlpian . digest . l. . tit . . l. . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pythonē requirens . deuteron . . . sam. . . , , . quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deut. . . leu. . . & . . à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est scire , quasi periti , rerumqus reconditarum scientia omnimoda instructi . wolf. in . reg. . nam quod de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ane , v● pagnin . bestia , vt mercer . garriunt k●mchi , & talmudici at praecept . neg . . fabulae sunt purae pu●a . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , augurium , & ●●spicium . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quem oscines au●s faci●ban● . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●rus●●ina , exti●picium . ex hecat●i hist. iud. euseb. pr●par . euang. l . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . suid. et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hesych . vbi mortui di●inare videntur . aug. deciui● . deil. . c. . & quatota in mortnorum inquisitione versatur . io. sarub. poliet . l. . cap. . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad acherontem ● . thespro●i●um . herodet . lib. . quem vise s●● ▪ e esai● . . f . sam. ● . , . iude homeritota 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : inde appij nostri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iud● in vicinia nostra auernilacus , vnde anim●●●citantur obscura vmbra , aperto ●●io alti acheront●● . cicer. tuscul. l. . & dediuin . l. . sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tyrius max. serm . . g ieuit. . . h . cor. . , , , . & . . i deut. . . k deut. . . * psalm . . . amas illum ? debes odisse , quod odit . aug. ibid. l sacrilegae curiositatis vitium ; nefariae curi●sitatis ars . aug. ci● . deil. . cap. . haec omnia ( coniectura decept●ria humanis suspicionibus ab hominibus in stitutae ) plena sunt pestiferae curiositatis , cruciantis solic●tudinis , mortifera seruitutis . idem de doctr . christ. l. . c. . m impietas est e● velle scir● quae pater in potestate sua posuit . gerson de ●●ror . mag. n act. . . o ioan. . . p deut. . . q galat. . . r matth. . . s contenti nos illis debemus esse , quae nobis deus aperir● dignatus est : reliqua nec per sortes , nec per alias superstitios as artes viasue qualescunque inuestigare debemus . lauat . in prouerb . cap. . t curiositatis illicitae rei . krakeuitz in ion. c. . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. . . * sic enim dion . chrysost. orat . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et tertull. de idolol . in officium , in ministerium alienae idololatriae aliquas artes adhibuit curiositatis . x sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quadam vocat damnatissimas artes . syrꝰ & arabs magorū nomen expressit . beza . idem & chrysost. in act. hom . . & theophylact . in oecumen . & beda & caietan . &c. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diog●nian . in adag . pausan. lexic. rhetor . suid. hesych . & andro●ydes pythagoraeus ●pud clement alex. strom l. . qui & . magica vocabula fuisse asserit : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et exp●sitionem subiung●t mysticam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z . sam. . . num. . , . a esai . , , . b esai . . & . . c iohn . . & . . . ioh. . . d deut. . , . ephes . , , , . ierem. . . hebr. . , . e siqua nobis cognitu sunt necessaria , per spiritum pronunciabit . tho. de sort . c. . omnia nobis ad salutem necessaria deu● per o● prophetarum & apostolorum , filijque sui inprimis reuelauit . lauat . in prou. c. . f superstitiosa instituta sunt molimina omnia artium magicarū . aug. de doct . chr. li. . c. . g superstitiosū est quod causam habet nec naturalem , nec humanā , nec diuinam . thom de sort . c. ● . superstitio est quando quis ●e aliqua ad aliquid vtitur , ad quod virtus aut vis e●us naturalis extendi non potest . ibid. siest in ext● vis aliqua quae declaret futur● , necesse est cam ●utcū rerū natura esse coniunctā , aut cōfirmari quod ammodò numine de●rū vique diuina . cic. de diuin . l. . h rom. . . i matth. . . mark. . . * . cor. . . galat. . . k psal. . . m matth. . . . cor. . , . n exod. . , to . leuit. . & & . . . cor. . . coloss . . o luk. . . p iohn . . q mark . , . * agar●●um & scammoniam sumere nulla lex vetat : superstitiosis applicaturis ac magicis precaminibus vti vetat christiana pietas erasm. ad pseudeuang . r di●ini dicuntur qui futura praenoscere profitentur , quasi sibi attribuentes , quod propriū est dei. thom. de sort . c. . haec omnia vitio●a sunt , quia quod est dei creaturis tribuitur . martyr in . sam. c. . s esai . , . t cùm futura pendent ex causis certis & necessarijs , non pertinent ad diuinationem interdictam : ita solis , lunaeque praeticuntur defecti● , &c. quae autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solent euenire , possunt ex causis probabilibus praeuideri , vt mors morbusue à medico . contingentia verò quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur , & in vtramque paertem aequè propendent , non praeuidentur nisi à deo solo . martyr in . sam. c. . u quae praesentiri aut arte , autratione , aut vsu , aut coniectura possunt , ea non diuinis , sed peritis tribuenda . ita relinquitur , vt ea fortuita diuinari possint , qua nulla nec arte , nec sapientia praeuideri possunt . cicer. de diuin l. . * sors fidelibus prohibetur , ne sub specie diuinationis ad antiquos idololatriae cultus rediret . gratian. c. . q. . quia propter affiduitatem procliuis est lapsus in idololatriam , sicut à iuramento ad periurium . gloss loam ibid. x sortilegi & diuini sunt excommunicandi ● est enim genus quoddam culturae idolorum ex daemonum consultationibus futura praedicere . sicut enim auarus quia cultu● deo debitum numino impendit , idolorum cultor ab apostolo nominatur coloss. . . sic qui futura praestigijs quibus●ibet inuenire laeborant , diuinitatis iura creaturis attribuunt . futura eni● praescire solius dei est , esai . , . cultores verò idolarum à fidelium communione separandi s●nt , . cor. . . grat. c. . . . y de buiusmodi futuris licet per modū consultationis diuinū requirere iudicium . thom. de sort . c. . si quis per sortium proiectionem diuinum requerat iudicium , non est secuntum se peccatum . ibid. non est peccat●m sortibus à deo requirere cum reuerentia , quando inueniri nequit qu●m quaeris . paul. palat . in ion. c. . z cum non superest h umanum auxiliū , tunc ad diuinum per sortes recurrere licet . gloss. ad gr. c. . q. . vbideest humanum , potest & debet absque temeritale diuinum auxilium etiam miraculosum expectari , v. g. misses sortibus . gerson de pace consid . . * cauendū tamen ne nimis citò ad sortes veniamus . vtendum prius de● donis , spiritu , verbo , ratione : nee sortiendum nis● necossitas cogat . neque verò periculum est ne deum tentare videamur : is enimest qu● sortes dirigit . martyrin . sam. . a deū tentare est de eius prouidentia , sapientia , voluntate periculū facere , idque cùm non est necesse : in quo ●●bus mod●● peccatur . primum quia non est fides : deinde quia curiosèfit , cùm necess●● as nulla exposcat . idem in . sam. c. . b rom. . . ide● rectè origen , vbi ex fide integra & oratione praemissa fo rs ducitur , ca quae voluntas dei continet in occulto , s●rs hominibus declaration man●feslo . in iosh. homil . . c miserum est in necessitate viuere : sed in necessitate viuere necessitas nulla est . senic , epist . . d in diuinatoria sorte non videtur praedicta necessitas occurrere . thom. de sort . c. . e hinc etiam in ipsa religione deus tentatur , cùm sign : f●igitantur non ad salutem , sed ad experientiam . aug. confess . l . c. . & de vera relig . c. . quasi interpretatiuè d●ū tentat , qui aliquid perit vel facit ad nihil aliud vtile nise ad probandam dei potestatem , vel bonitatem , vel cognitionem , &c. quandò ergò propter aliquā necessitatem seu vtilitatem committit se aliqu●s diuino auxilio in suis petitionibus vel factis , hoe non est deū tentare : quando verò hoc agitur absque necessitate & v ilitate , bocest de. tentare . thom. sum . par . . a c.q. . a. . esa● . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . homer . odyss o' , et iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g psal. . , , , . h exod. . , , . * deniq●e praefigitur ibi terminus diuinae omnipotentia ; praestituitur modus , quo quasi compe ilatur operari diuinae sapientiae ; statuitur finis diuinae bonitati & clementiae . nam quid aliud sonant traditiones ista , fiant illa & i●a , proueniet absque dubitatione effectꝰ quem querimus , s●quidem reuelau●rit deus eis ipsi viderint . nos scimus quoniam reuelationes diuinae non tales sunt , necprohibet dius credere , quod dignatur reuelare . gerson de magic . error . part . . i deuter. . . . king. . . & . . vnde ista diuinatio ? q●is inuenit fissumiecoris ? qui● cornicis cantum netauit ? quis sortes ? cic de nat . de●r . l. . medicine rationē video : diuinatio vnde oriatur non intelligo . ibid. k perniciosa & à zabulo inuenta at s s●rtilega & magica . concil . ancyr . can . . vanitas haec magicarum artium extraditione malorum angelorum , qui per deceptos homines alios decipere guotidiè gestiunt , vt perditionis sua faciant participes . aug. de ci●it . dei apud grat. c. . q. . legatur tertull. dec●ronamilit . & de idolola●r . l faci● contra sortilegos , magicos maledictos , &c. argumentum euidens apud omnes homines habentes bonum rationis iudiciam . tu sortilege , qui promittis ista facere , aut hoc est per miraculum , aut per na●aram , aut per malam artem : non per miraculum , non per naturam ; ergò per malam artem . de mala autem arte nunquam boni quicquam proueniet . gerson serm . coram rege franc. part . . consid . . ille effectus , qui n●que à miraculo , neque à causa naturali fieri cognoscitur , vt à seductorij● damonijs proueni●t consequitur . idem de error . mag. part . . m opiniones istae dequibusdam rebus humana praesumptione institutis ad cadem ille quasi quaedam cum d●mnibus pacta & conuenta referendae sunt . aug. de dectr . christ l. . c. . omnes artes huiusmodi vel nugatoriae vel noxia superstitionis ex quadam pestifera societate hominum & daemonum quasi pacta infidelis & dolosae amisitiae constituta , christiano penitus sugienda sunt & r●pudianda . ibid. c. . quae omnia tantis valent , qu●tum praesumptione animorum qu●se communi quadam lingua cum daemonibꝰ ( aedevata sunt . ibid. c. . per super stitiosas sortium inquisitiones vel quarumcunque diuinationum pacta societatis cum daemonibus conir●huntur , quam nulli christiano licet habere . thom. de sort . c. . ing●runt enim se his damones , vt diuinitatis praetextu homines in errerem inducant . ibid. c. . angelos malos in artibus magicis omnibusque superstitiosis obseruationibus , quae nec rationem naturalem nec miratulum verum habent , ex pacto note vel occulto non est dubium operari . gerson astrolog . theolog . propos . . inire pactum cum daemonibus tacitum vel expressum est idololairia vel idololatriae & apostasiae species . et intendimus esse pactum implicitum in omni obseruatione superslitiosa , cuius effectus non debet à deo vel à natura rationabiliter expectari . id●m de error . mag . part . . n . cor. . . o . cor. . , , , , , , , , . p amputari itaque & eradicari ab animo christiano istiusmodi debent . august . de doctrina christiana lib. . cap. . q act. . . col●ss . . r . cor. . . d●us mundi huius diabolus , qui & mundi huius princeps . ioan. . . & . . & . . sic exponunt tertull. contra marc. l. . aug. contr . faust l. . c. . ambros. & primas . in not . cyril . ad regin . & schol. grae. ex cyril . quanquam de deo vniuersitatis vero , quē & mundi deum appellat tertull . de resurr . carn . & cont . marc. l. . intelligunt irenaeus contra valent. l. . c. . aug. contra faust. l. . c. . chrysust . & theophyl in . co r. . s mundus pro malis mandi amatoribus , sicut ioan. , . & . ioan. . . origen . in rom. . . aug ep . & de diuers . . & alibisaepe . t matth. . . . cor. . . . cor. . , , u g●nes . . ephes. . . . pet. . . iude . x in liturgia bapt . & nustra & v●ter● vt patet ex cl●ment . constit . l. . c. , . dionys. areop eccles . bier●r . cap. de bapt . origen in num homil . . tertull. de spectac . deil●lol . & de coron . mil. cyprian . de dupl . martyr . cyril . hier . cat●ch . mystag . ● . b●sil . de sp. sa●ct . c. . & . ambros . de sacram . l. . ca. . & li. . ca . chrysost. ad popul . antioch . homil . . hier nym . in amos c. . aug de symb . l. . c. . & de peccat . mer. & rem . l. . c. . autor horum & dispensator diabolꝰ . feucer . de diuin . y amos . . lament . . , . esai . . . sam. . . king . , . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iam. . , . & . . . pet. . . & . heb. . . psal. . ierem . . , . lament . . , . a flectere 〈◊〉 nequeo superos , acherontamouebo . virgil . aen . b . pet. . . psal. . . c . cor. . . eccles. . . d luk . , . . thess. . . e act. . . rom. . . f exod . . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h vise apud munsterum ad praecept . ●eg . . & iun. in not . h. l. i hi●c illud in pirke aboth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo plus mulierū , to plus magorum . et quintil. in de●lamat . latrociniis in vi●o facilius , v●nesicium in faemina ●●edam . sed & plin. hist. nat . l. . c. i. in veneficio faeminarum scientiam praeu●l●re tra●●tae persuasio . et bodin . contra wierum ; quinquagen● sagae reperiuntur vnius viri loco . k . pet. . . l leuit. cap. . m vers. , . n vers. . o vers. , , , , to . p vers. . q vers. , . s quale delictum sit iam intellige , cuius cuhibition●m post idololatri●m ordina uit . nihil secundum longinquat à primo . nihil tam proximum primo quàm secundum . quod fit ex primo aliud quodammodò primum est : itaque idololatri● adfine est . etiam sorte ●cniungetur ti , sicut & serie● etiam damnatione co●aerebit illi , fieut & dispositione . tertull●an . de pudicitia . t de loco medum , de ordine statum , de confinio delicti cuiusqu● meritum dignoseas . est & malidignitas , quod in summo aut medio pessim●um collocatur . pompaem quandā atque suggestum aspicio maechiae , hinc ducatum idololatriae antecedentis , hinc comitatum homicidij insequentis inter du●● apices facimorum ●minentiss●mos dignae consedi● ; & per medium corum quasi v●● a●te●● l●cum pari crimini● autoritate compl●uit . idem ibid. u onerauit maechiam quam homicidi● ( magiā quam m●chiae ) anteponit . idem ibid. et prout i●e de maecho , idololatrae successor , homicidae antecessor , vtriusque collega : ita de mago disere licet , idolol . s●c● . maechi ant●c . vtr . collega . r vers. . s vers. . * vise cic. d● oratore l. . quintil. instit . or●t . l. . ● . . & r●● . dialect . l. . c. . x leuit. . . y caedis eorum causa est in ipsis . iun. mort● digni , qui à mort● covantur scientiam ●●tnari . io. sarisb . l. . c. . z leuit. . . ira●●●faci●● , i●● . a deut. . . psal. . . b psal. . . c rom. . . d et his & in futuro saeculo à sanctorum consortio ●xcludetur . ium . ad gen . . e leuit. . , . f exod. . . prou. . , . g multa ad terrorem constat esse emissa . giral . cam●r topogr . hib. d. . c. . h deut. . . non sunt vanae minae dominicae . polan . in mal. c. ● . i deut. . , . k king. . . l . cor. . . m deut. . . n vers. , , . o vers. . p leuit. . . q deut. . , . r rom . , , . s king. . , to . t . chron. . , . u . sam. . . * . sam . , . x . sam. . . y . sam. . . z . chron. . . . sam. . ● . a . sam. . . b samuel is imago . aug. de doctrina christ. lib. ca. . phantasma . tertull. de animac . . & hier. in matt. c. . non ipse samuel . cyril . de adorat . in spir . & ver . procop . in octateuch . aug. quaest . vet . & nou . test. . philastr . de haeres c. . raban . de mag . praestig . grat. c. . q. . ioan. sarub. policr . l. ● . . see h. l. howard of blinde prophecies . c king. . . d v●rs . , . e . king. . , . & . f . king. . . g king. . . h . king. . . i . king. . , , ● , , . k iudg. . . l exod. ● . . with . . m deut. . , n leuit. . . o es●i . . * ipsius solis radio scriptum putes : ita cl●ret . vti tertull. de resurr . carnis . p esai . . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r timoth. . . s act. . . t ignorantia excusat à tanto non à toto . thom. sum . par . ● ae . q. . art . , . releuat quidem ●●●am , sed non absorbet culpam . gloss. ad grat. d. . &c. . q. . u ignorantia iuri● neminem excusat . cod. iust. lib. . tit . . leg . . et gless . ad grat. d. . &c. . q. . * act. . . x . timoth. . . primus p●ccatorum . y sicut in eis , qui vt liberius peccent , libenter ignorant . ber● . de bon . deser . . pet. . . z ignorantia aliquandò est causa peccati ; aliquand ò non est causa , sed tantúm comes peccati . est causa , quandò non f●cr●t , nis● ignoraretur : est comes tantùm , quando peccaretur , etiamsi sciratur : & haec à peccato nunquam excusat . no●ar . enchirid . c. §. , imò cùm est directè voluntaria & affectata , auget percatum . thom. sum . par . ● ● . q. . ● . . a sequitur ne vltra id esse velis , ( id facias ) quod si prius scisses , non fuiss●s . ( fecisses ) ter●ull . apolog . b subuers● sunt & à diabolo captini tenentur , qui relicto creatore suo à diabolo per sortilegia quaerunt suffragia . concil . aucyr . can . . c . tim . . d iob . . e pass●r á pede vnico solo deten●us in laqueo , in e●i●us ●●anet & perit ; nec pede capto prosunt al● . non hoc q●aeritur quo modo captus fueris , sed quod captus fis . chrysost. in act homil . . f iam. . luk. . . g deus dicit , homicida est : & tu ad illum tanquam ad medicū curris . dominus dicit , homicida est ; illi dicunt , morbos sanat . tu maleficia qui recipis , istorum potius quàm christi verbis fidem habendam censes . chrysost. cont iud. l. . h iohn . . i iohn . . k a seauctoribus fallacibus , à patre mendacij , ab hoste crudelissemo , quid boni , quid veri , quid commodi sp●res , tu videru . gerson de error . mag . part . . non magis bonum potest facere , quàm glacies calefacere . fatuus est qui confid●t . semper v●itur falsae so●ieta●● ludo . qui plus eum honorat & frequentat , pe●us demum rep●rtat . idem sorm . coram rege consid . . l . king . m qui sine saluatore salutem vult habere , & sine vera sapientia astimat se prudentem periposse ; non sanus , sed aeger , non prudens , sed stultus in aegritudine assidua laborabit , & in coecitate noxiae stulius & demens permanebit . omnis itaque inquisitio atque omnis curatio q●ae à diuinis & m●gic● artibus expetitur , merspotiꝰ dicenda est quàm vita : & qui ea sectantur , a se non correxeriut , aeternam perditionem tendu●t . aug. de ciuit . dei apud grat. c. ● . q. . n porcos data potesta●●●●cauit , homines itidem , si potestas daretur , necaturus . chrysost. contr . lud. l. . o si sanare visus fuerit , corpus sauat , vt animam cecidal . idem ibid. p daemones e●si sa●arent , d●o irato sanarent : corpora sanarent , vt necaerent animas , &c. odienda autē prorsu● corporalis valetudo quae animae pregio & morte venderetur . gersom de ertor . mag . part . . q matth. . . r iob . . * matth. . . s ne perdas tunicam , consulis mathematicum . quanto melius petiret tunica tua , quàm aniraae t●a ? aug. in psal. . t matth. . . u matth. . , . & . , . * deut. . . x rom. . . y deut. . z rom. . . . iohn . matth . . . a in magicis artibus & sortilegijs sancta multa & honesta frequenter ebseruantur . gerson astrol . theol . propos . . b b. king on ion. lect . . c hi qui de paginis euangeli●is sortes legunt ; ets● optand●m est , vt id potius faciant , q●am ad daemonia consulenda concurrant . aug. epist. . d gregorius turon . tetricus ar●er● . petrus ●iesens . & alij . e vise ca. §. . f tamen ista mihi displicet consuetudo , ad negotia secularia , & ad vitae huius vanitatē diuina cracula v●lle conuertere . aug. epist. . g grat. c. . q. . &c. . q. . vise sup . cap. . §. . & cap. . §. . c●ut . . h matth . . i . cor. . . k sed multa in huiusn . odi est sanctitas . men●tur sibi planè iniquitas : quasi viz reram optimarum sanctissimarunique non esse possit abusus , quarum nequi rille & flagui● s●orest quàm aliarum . gerson de error . mag . part . . tanto pei●r est supersliti● , quanto plura miscentur bona : quoniam vnde deberet honsrati dominus , houoratur diabolus . idem astrol . the : l. propos . . l qui sortes mittunt , per visibilium rerum coni●cturas latentia saepe deprehendunt . greg. m. in . r●g . l. . frequenter euenit rerū prodigia certos exitus obti●ere . pe●r . bles. ep . . m ion. . . n . sam. . . o . sam. . p ezech. . , , . * vera quisque sedulò notat , falsa nemo coarguit . diodor sicul. l. . de euno . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. aristot. de diuin . per ins●m . sicut & diagoras apud cicer. do nat . deor. l. nusquam esse pictos qui nausragiū fecerant , in marique perierant . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dio hisior . l. . s ezech. . , , . t est. . . & . , . u at nonnunquam tamen veritatē vel auspicia vel oracula tetigere . quanquā in●er multa mendacia videri posfit indusiriam casus imitatus . minut. in octau . perspicuumest multa vera euadere . quid quod muliò plura falsa ? nonne ipsa varietas qu● est propri● fortunae , fortunam esse causam , non naturam docet ? cicer. de diuin . l. . mira prorsus & miserabilis humanae coecitatis insama : quoniam in hac re decem aut crebri●ra mendacia per vnā , casuali●er si obisgerit , v●ritat m ●xcusat , vbi milie in alia mater●a veritates pro vnico mēdacio comperto despiceret . gerson de error mag . part . . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . qu ●lis vita , finis ita sic saul , ahab , balaam , iuias alij innumeri . vade aug. de disc . christ. non potest malè mori qui benè vixerit ; & vix benè moritur , qui malè vixit . y luk. . . z some thinke he was conuerted ere he came to the crosse. that he was baptized befo rt , augustine seemes to suppose ; retract . l. . c. . & l. . c. & deanimae ●rig . l. ● . c. . that matth. . . the theeues , may be expounded , one of them : as the like phrase is gen. . . iudg. . . chron. ● . psal. . . ion. . . zech. . . ioan. . . so expound it ambros super luc. l. . & august . de consens . euang l. . c. . vnus , ne quis disperare● ; vnicus , ne quis praesumeret . aug. tantam ad credendum prohibita , noxia & vana libidinem in tam modica credendorum fide quis non mirabi●ur ? g●rson de error . mag part . . a exitus acta probat : careat suce●ssibus opto , quisquis ab euentus facta notanda putat . ouid. e●ist . . est omninò iniquum , sed vsu receptum , quod bon●sta consilia vel turpia , prout malè , aut pr●sperè cedunt , ita vel probantur vel reprehenduntur . ●lin . epist. . lib. . b psal. . . & . . c hab. . , , . dan. . . & . . apoc. ● . . & . . d ecclesiae status armis non aestimatur . bern. ep . . e iudg. . , . * nonne intelligis eadem rati●ne vti posse & aruspic●s , & fulguratores , & interpre●es ostentorum , & augures , & sortilegos , & chaldaeos ; quorum generum nullū est , ex quo non aliquid , sicut pradictum est , e●aserit ? cic. de diuin . l. . et ibid. non hostiarum casum confirmas sortiū simili●udine , sed infirmas sortes collatione hostiarum . f vetꝰ illud catonis admodum sci●ū , qui mirars se aiebat , quò● non rideret aeruspex aruspicē cùm vidisset . cic. de diuin . l. . g haec viritim sapie●tissimi cuiusque restui● fides : ●n vniuersum verò omnibus horis credit vita nec sentit . plin hist. nat . l. . c. . vise & valer. max.l. . c. . h nam istos , qui linguā auiū intelligunt , plusque ex ali●no iecore sapiunt quàm ex suo , magis audiendum quam auscultandū censco . pacu●ius chryse . i non habeo denique nau●i marsum augurem , non vicanos aruspices , ●on de circo astrologos ; non isi●cos coniectores , non interpretes somniûm non enim sunt ij aut scientia aut arte diuini ; sed superstiti●si va●●s , imprudentesque arioli ; aut inertes , aut insani , aut quibas egestas imperat . qui jibi s●nutam ●●n sap●unt , alterin ō strant viam quibus diuitias p●llicentur , ab bis dracl●mum ipsi petunt . de eis diuitijs sibi deducant drachmam , reddant caetera . ennius apud cic●r . de diuin . l. . k ez●ch . . , , . l la omnia approba●tibus . annorum euentibus . plin. hist. nat . l. . c. . m visē zuingl . iun. par. ali●s sup . cap. . § . n . sam . . o . sam. . . p argumentis & rationibus oportet quare q●icquam ita sit docere , non euentis . cicer. de diuin . lib. . q l.h. h● ward of blinde prophecies . t nu● viribus sortium . r hieronym . super ion. ● . . s b●da in act. . & alij . u elumb● ac vanū est ab euentu argumentum : est enim à non causa vt à causa . martyr in sam.c. . x sacerdotes papisti●i ambarualia sua ●b●unt . si sequatur vb●rtas agror●m , non debemus put●re d●um ill●s audisse , sed re●petua bonitate sua vsum esse . martyr in . s●m . cap. . y ambarualis hostia , quae rei diuinae causa circum arua ●ucitur ab ●ijs qui pro frugibus faciunt . pauli f●stus . z fer●el . in method . med . a quota quaeque res euenit praedicta abistis ? aut s● euenit quippiam , quid afferri potest , cur non casu id eneuerit ? cicer. de diuin . l. . casu quaedam si● eueniunt , quae à di●●nantibus dicta sunt . ibid. non arte , sed ( forte , potius quàm quod ille senex ) sorte vera dicunt : apud aug. conf●ss l. . c et lo weidner . apud keplerum de non stell . s●rp . par . . ● . . v●ral●qui casu mendacia mille locutos . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hera . lit . epist . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. benè qui conijci t , va●ēhune perhibebo op●im●m . cicer. de diuin . l. . d imp●è tamen , quod ad numen diuinum tyrius max. serm . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 licèt de dijs ethnicis verè dictum . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. de diuin per insom . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d●on chrysost. ●rat . . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a●ist . ibid. acc●di● ( enim saep ) casu quod non casus videa●●r . pli● . epist. . l. . h quis est qui totum diem iaculan● non aliquaud . collimet ? to●as n●ctes somniamus , n●que vlla est ferè qua non dormiam●● . & miramur aliquando i● quod s●mniamus euadere ? cie . de diuin . l. . i quid est tam in ▪ certum q●àm talorum iactus ? tamen nemo est quin saepe iactaus venereum ia●iat aliquando , nonnunquam e●iā i●erum ac tertium . numigitar , vt iuepti , v●n●ru id impulsu fieri mal●mꝰ quàm casu ? ci●er . ibid. k aug. de g●● . ad lit l. ● . c. . l aut figmenta mendacium hominum , aut portenta fallacium daemonum , aug. de vnit . eccles. c . . m in sacramento apparet caro interdum humana procuratione , interdum diabolica operatione . alex. de ales sum . part . . q. . m. . a. . sol . . * ars casum simulat . ouid. artu l. . n aliquando in ecclesia fit maxima deceptio in miraculis fictis à sacerdotibus , vel eis adhaerentibus propter lucrum . lyra in dan. c. . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pythiam à philippo corruptam querebatur demosthenes . cicer. de diuin . l. . & aesthin . contra cres●ph . & minut. octau . p sic agesilaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nialus victimae iecin●ri clanculis inscripsit , teste plut. in ap●p●th . q pausan. in mess●nia● . & apollodor . bibliothec . l. . r te●tuumfratr●̄ , non , temonem sacerdonem , vtisalsus est aretius in problem . part . . loc . §. . s pausan. in messen . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hine pausaniam secutus plautꝰ casina act . . sc. . ptinam tua quidem , s●cut herculis praedicant , quondam prognatis in sortiendo sors delicuerit . vise victor . var. ●ect . l. . c. . * apollodor . bibl . l. . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a - pollod . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . poly●n . stratag . l. . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . polyan . & apollod . quibus consentiens sophocles in aiace , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hinc & horat. carm . l. . od . . versatur vru●● seriu● ocyus sor● exitu●● , & nos in eternum exilium impositura cymba . vise brodae . misce● . lib. . cap. . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . polyaen . s●rat . l. . vt rectè legit casaub . b●pt . p●r●amag . na●ur . l. c. . argillace is globulis suspector●● no●●na schedul●● inscripta conglu●inant , & in aqu●m mergunt : minus curi●●è ●b●olut● citius reserantur , & aquae innatant . a imaginati●nis vim●ss● maximam , & quo●d co-pus im●ginantis plurimum posse , d●cent picus mirand . de imaginat . marsil . fi●n . de theolog. platon . l. . anton . mirand . de sing cert . l . toslat . in gen. c. . v. . & p●rer . ●●id mich. m●dina de●r●cta side lib. . vair . de fascin . l. . c. . delri● mag . disq tom . . l. . c. . q. . sanare ●icunt●r superstiticsa illa per inmutationem virtutis imaginatiuae . gerson de error . mag . b verum caue● medicus , ne vole●do sanare corpus alirnum , meni●nd● disipi●ns i●●erficiat serpsum . idem ibid. c io. ba●t . porta mag nat l. . c. . d ex aetite lapide . e certè vim imaginali●am plurimum tum prod●sse tum obesse sanita●is regiminiqus nescia● ? vnde illud vulgatum , imaginatio fa●it casum . gersen d● error . mag . vis● cardan . de subtil . l. . & de variet . c. . f si quando ●●unt miracula hominibꝰ ad imagin●●c●nflue●tibus , non haec virtute imaginum fiunt , s●d nonnunq●am operatione daemonum ad fallendum inordinatos cultores , deo permittente , exigente talium infidelitate . gabr. bi●l super can . mis. lect . . g fraus & opera daemonum est quod praedicta multa eue●ant . gregor . nyll de fato . cùm a●●rologi mirabiliter multa vera respondent , occulto fit instinctu spirituum non bonorum . aug de ciuit . deil. . c. . ifti impurispiritus substatuis & imaginitus consceratis delitesc●nt , & afflatu suo autoritatem quasi praesentis numinis consequ●●tur , dum inspirantur interim vatibus , dum fanis immorantur , dum non nunquā extorū filras animant , auium volatꝰ gubernant , s●rtes regunt , oracula efficiunt , ( forsa● , effuliunt ) fal●is pluribꝰ innoluta . minut. f●●lix octauio . h perhos ( daemones ) vt plato in symposio autumat , cuncta denunciata & magorum varia miracula , omnesque praesagiorum species reguntur : ●orum quippe de numero praediti curant singula corum , proinde vt est cuiquetributa prouincia , vel s●m●ijs corfi●mandis , vel extis fissiculandis , vel praepetibus gubern●ndis , vel oscinibus erudie●dis , vel vatibus inspirandis , vel fulminibus iaculandis , vel nu●ibus co●uscandis , caeterisque adeò per quae futura dinoscimus . apuleius de deo socrat. k iob . . & . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sept. qui & sic dicti iob . . quod obseruarun● orige● in iob . basil. sel. s●rm . & iun. in protoctis . nam quod cl●●ysostom . in g●● . homil . . angelos nusquam deifilios dictos : falsi liquidò arguitur . vise drus miscol . l. . c. . couti●● aug locu● . l. . non facilè a●g●los filios dei dictos in scripturareperies . m omnis spiritus ales est , hoc angeli & daemones ● tot●●● orbus ill●● locꝰ vuus est : quid vbiquegeratur , tamfacil● sciunt , quàm enunciant diuinit ascreditur velocit●s , quia substantia ignoratur . sic & autores int●●dum videri valant corū quae annunciant : & sunt pla●è malorū nonnunquam , box●rū autem nunquam . tertull. in apolog . n daemon●s alicub● longè iam facta quod nunciant , quae post aliquot dies vera esse firmen●ur , non est mirandū . possunt enimhoc officere non solum acrimonia cernendi etiam corporali incomparabiliter prae●tantior● quàm nostra est . sed etiam ipsorū corporū longè vtique subtiliorū mira velocitat● . aug. de gen. ad lit . l. . c. . acrimonia sensus , & celeritate motus multo ant● cognita pr●muciau● , vel nuncia●t , quae ho●●ines prae sensus terreni tarditate mirentur . idem de diuinat . d●m . c . o aug. de gen. a●● lit.l. . c. . p ei●s●●li pr●d●ctio non est prophetia : sed tanquam so excabitor è specula quam venientē vid●t , turmam mox ads●re pradicat . martyr in . sam. c. . q iohn . r iob . , , . s graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant , nos criminatorem vocemꝰ , quòd crimìna in quae ipse allicit , ad deu●deferat . lactant . instit . l. . c . ipse enim nos , vt pessemus , instigat ; ipse nos , vbi peccauerimus , accusat . origen . in leuit. homil . . t saepe illos , vbi peccauerunt prodit , quos in maleficium illexit . delrio mag . disq . tom . . l. . q. . n. . u gen. . . . cor. . . & . , . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quas● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à peritia & scientia . plato in cratyl . lactant . inflit . l. . c. . capel . in ●●pt . philol . chalcid in tim● . plat. zephyr in tertull. ●pol . & alij ineptū est enim quod à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebr. io. bodin . in daemonol . deducit : sicut & quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod sanguine gaudeant dictos vult lasocius de rebꝰ mosco . x saepe quae naturalibꝰ signi● futura praenoscunt , quae signa in hominum sensus venire non possunt , ante praedicunt : neque tamen qui● praeuidet medicus , quod non praeuidet eius artis ignarus , id●ò iam diuiu●● habendꝰ est . quid autem mirum , s● quemadmodū ille incorporis humani vel perturbata vel modificata temp●rie seu bona● seu malas futuras praeuidet valetudines , sic demon in aeri● affection● atque ordinatione sibi nota● , nobis igno●as futuras praeuidet tempestates ? &c. aug. de diuin . dam. c. . y accessit daemonibus per tam longum t●mpus rerum longè maior experientia : hinc & multa futura praedicunt , mira fa●iunt . aug. de diuin . daem . c ● . diuturna rerum experientia q●emadmodū praenoscant atque praenuncient m●lta , didiceru●t , sicut sones p●ura exp●ti , &c. idem ibid. c. . & de ciuit . dei l. . c. . z gen. . . . cor. . ap●c . . . sam. ▪ , , , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g●●gor . nyss. a dei dispositiones saepe praesen●iunt , cui●s ministri fuerunt . lacta ●t instit . l. . c. . diuinis enim saepe intersunt consilijs , ●ùm ad imp●rata facien●a vocentur . iob . . martyr in . samuel cap . b ai●quando & quae an diunt ab angelis , praenunciant hominibus . a●gust . ad simpl. l. q . c dispositi n●s etiam del & nunc prophetis concionantibꝰ excerpunt , & nunc l●ctionibꝰ resonantibus carpunt : ita & hin●●umentes quasdam temporum sor●es , aemulant●r diuinitatem , dum furantur diuination●m . tertull. apol●g . d ephes . . e . sam. . , . f . sam. . ▪ illa dicit , quae saepe ex samuele audierat . procop. in . reg. c. . g cur non potuit daemon praedicero , quod per prophetas ●ibi praenos●eret imminere ? aug. de diuin . daem . c. . ex prophetarum praedictionibus praenoscere & hermeti praedicere potuit . id. de ciuit . dei l. ● c. . h plaerumque praenunctant , quae ipsi facturi sunt . august . de diuin . daem . c . i aut missi à deo , aut permissi . idem . k accipiunt saepe potestatem & morbos immittere , & aerem ipsum vitiando morbidum reddere , & peruersis terrenorū amatoribus malefacta suadere , de quorum moribus certi sunt , quod sint eis talia suaedentibꝰ consensuri . augustin , de diuin . d●mon . cap. . iob . , , , . & . , . l dispositiones suas aliquando praen●nciant . augustin . de ciuitat● dei lib. . cap. . m laedunt primò ; de●inc remedia praecipiunt ad miraculum noua siue contraria . postquam ●efinunt laedere , & curasse dicuntur . tertullianus apologetico . prodesse putantur , cùm nocere desinunt , qui nihil aliud possunt , quàm nocere . l●●ctant . instit . lib. . cap. . n cùm finem sibi praestitutum propè adesse vident , promittunt nolle se saeuire longius , si hoc v●l illud fiat . martyr in . sam. cap. . o omnipotens iustusque deus & bonis vtitur ad opera congrua , & malis ad opera dign● , august . ad simplic . l. . q. . p diabolꝰ dei car●ifex est . martyr in . sam. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de sera num . vindict . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . synes . epist . . q . king. . . r r. ioanan in talmud ex sententia r. rabina & r. popa . s psalm . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malignos angelos , i. occultos aer●os spiritus . aug. ●n i sh. q. . & in psalm . . & alij plaerique . t nuncios malorū , i. mosen & aar●n . iun. u malos per bon●● bonos per malos· merlin . in iob c. · * sa. . , . x iustè quaeritur , si domini , cur malꝰ si malꝰ , cur domini dicitur ? sed 〈◊〉 verbis comprehensa est potestas iusta ind ab●lo & voluntas iniusta : idem enim ipse & spiritꝰ maiꝰ per nequissimā voluntatē , & spiritꝰ domini , per acceptā iustissimā potestatē . greg. m. mor l. . c. . vnꝰ idemque ; & spiritꝰ domini , & malꝰ : domini per licentiā potestatis iustae , malꝰ per desideriū voluntatis iniusta . ibid. l. . c. . malus ob vitiū , dei ob ministeriū . aug. de mirab . l . c. . spiritꝰ malus domini vers . . i sp malignꝰ à domino , vt vers . . eucher . in . reg c. . y possunt praedicere , quae d●us illis , vt saepe fit imperat facienda . martyr in . sam . z . sam. . . ita hîc praedicat saulo postridie moriendum , qui in mancipio & peculio diabo●i iam erat . martyr ibid. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iustin . quaest . orthod . q. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. b in praedictionibus suis daemones quandoque falluntur , cùm causis naturalibꝰ aliqua , vt medici , nautae , agricolae , sed acutiùs longè , praenoscunt , quae ex dispositione aliqua ipsis ignota ex improuiso mutantur , &c. aug. de diuin . daem . c . c matth. . . d falluntur etiam , quia cùm dispositiones suas praenunciant , ex improuiso desuper a●iquid iubetur , quod eorum consilia cuncta perturbet . aug. ibid. e ierem . , , , . f esai . , . g i●na . , . h gen. . , . i velut si quid disponant homines potes●●tibus subditi , quod non prohibitur●● suos praeposit●s arbitrantur , idque factur●s se promittant : at illirepente prohibeant . aug. vbi sup . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v●itur his dominus vel ad damnationem , vel ad em●ndationem , vel ad probationem . aug. ad simplic l. . q. . ad vindictam malorum , ad disciplinam bonorum . ibid. l d●ut . . , , . obijciunt nobis saepe euenire quae sortes diuinatoriae praedicunt . respondeo quod dominus de pseudopropheta &c. la●at . in prou. . ab hoc fornicationis genere scriptura non sic deterruit ●nimam , vt propterea talia negaret esse sectanda , quia falsa dicuntur à professoribus eorū ; sed etiamsi dixerint , ●vobis , inquit , & ita euenerit , ne ●●edatis eis . aug. de doctr . christ. l. . c. . m permittit ista diabolo deus ad probandos christisnos . aug. de temp . serm . . etiamsi praestiterit , nec praesta●ti credideris . permisit deus hoc posse , non vt animū tuū nosset , sed vt ●●bi probationis occasionē praeberet , vtrum verè deū diligere● . est autem amantis , etiamsi exanimes ad vitā reuocet , qui ab amato conatur abstrahere , nequaquā tamē ab amato de●icere . chrys. cant . i●d l. . n . thess. . , , , . fiunt ad imagines miraculae nonnunquam operatione daemonū ad fallendū in●rdinatos cultores , d●o permittente , exigente talium infidelitate . gabr. biel in caenon miss . lect . . punit deꝰ h●c modo hominum superstitionē , vt multa euenire patiaetur . lauat in prou. . vt cùm interdū per sacrilegia illa remedia aliqua percipere , vel verū aliquid deprehendere potuerint , facilius propterea diabolo credant . aug. de temp . ser. . vt illusionis efficacia magis in●s●entur , qui malignis spiritibus magis quàm verbo ipsius credere in animum induxerunt . gualter . in ion. c. . o non est falsa aut vana taliū notitia : per effectum enim veritas probatur . non negamꝰ . sicut enim vera fides miraculis , vbi opꝰ est , meretur dotari , ita falsa fides portentis vel figmentis in sui damnationē demeretur illudi . gerson de mag . error . par . . p exo. . , , , . q effectū talia sortiri experientiae multae probant . sed notanter augustinus , omnes tales obseruationes tanto magis suspectas & fugiendas esse , quanto saepiꝰ suū videntur sortiri effectum . gerson astrol . theolog . prop. . si superstitiosa haec reperiantur esse virtutis alicuiꝰ tanto perniciosiora sunt secundùm a●gustinum , quanto sunt ad seducendum validiora . idem de error . mag . part . . r operatur deus per creaturam aliquando sine ipsa , aliquando contra ipsam , aliquando cum ipsa . bern. de grat . & lib. arb . s eius enim consilijs militant , etiam qui eius consilijs repugnant . greg. m. mor. l. . c. . t . sam. . , , . u hic est fructus humanarum traditionum , vt & alijs & saepe autoribus suis molestae sint . martyr in . sam. c. . * vise chrysost. ad pop . antioc . ser . x . sam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iustin. orthod . quaest . . quandoque enim v●lt deꝰ etiam per spiritꝰ inferuos aliquē vera cognoscere , ad eorum poenā quibus ista praedicuntur , vt malum quod eis impendet , antequam veniat , praenoscendo patiantur . august . ad simpl. l . q. . y iona. . . z n●n statim debemus sub hoc exemplo sortibꝰ credere , vel illud de actibꝰ huic testimonio copulare . cùm priuilegia singulorū non possint legem facere communem . sicut enim in condemnationē balaam a●ina loquitur num. . , . & pharao gen. . & nebuc . dan. . & . in iudiciū sui so●●ijs futura cognoscunt : sic fugitiuꝰ deprehenditur non viribꝰ sortiū & maximè ethnitorū , sed voluntate eius qui sortes regebat incertas . hieron . super ion. c. . ad bonum finem vsus aliorum malitia . riber . in ion. quod & lyra. vise & theophyl . sup . cap. . §. . act. . . a ezech. ● . , , , . b . sam. . , , , . vt suo eos ●re corrip●ret . chrysost. in tit. homil . . vt ostenderet malum illud à se profectū . riber in ion. c. . vt gloria illis sua innetesceret . martyr in . sam c. . c esai . . & . . d ester . . & . , . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . esa. . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . esai . . & . , , iustin. orthodox . quaest . . insulsum enim planè quod serar . in i●sh . tom . . c. . q. . vim ●nesse sortibꝰ ad veritatē eruendam , ex concursu diuino , si non in speciali , saltem in generali cursu certo , speciali incerto , de quo tamen spes aliqua affulget , quia sortium vsum aliquando laudauit . non enim iuuat deus aut promouet , quae abominatur & damnat : vt rectè peu●eo . de diuin . f in ●aeteris autem praedictionibus suis daemones plaerumque & falluntur & fallunt . aug de diuin . daem . c . vt & nescientes sinceram veritatem , & quaem seiunt , in perditionem sui non confitentes minut. foelix in octaui● g non enim quiae imago samuelis mortua sauli regi v●ra praenunciauit , . sam. . . pro●terea taliae sacrilegia minu● sunt execranda : aut quia act. . , , . ventriloqua foemina verum testimonium perhibuit apostolis domini ; ideò paulus pepercit illi spiritui , ac non foeminam illam daemonis correptione atque exclusione mundauit . aug. de doctr . christ. l. c. . h deut. . , , . i tota res ( sortiū ) est inuenta fallaci●s aut ad quaestum , aut ad superstitio . nem , aut ad errorē . cicer. de di●in . l. . sed hoc genus diuinationis vita iam . communis explosit . quis enim magistra●us , aut quis vir illustri●r vtitur sortibus ? plaerisqu● in locis sortes planè refrixerunt . ibid. k prou. . . the compleat gamester, or, instructions how to play at billiards, trucks, bowls, and chess together with all manner of usual and most gentile games either on cards or dice : to which is added the arts and mysteries of riding, racing, archery, and cock-fighting. cotton, charles, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the compleat gamester, or, instructions how to play at billiards, trucks, bowls, and chess together with all manner of usual and most gentile games either on cards or dice : to which is added the arts and mysteries of riding, racing, archery, and cock-fighting. cotton, charles, - . [ ], p. printed by a.m. for r. cutler and to be sold by henry brome ..., london : . attributed to c. cotton. cf. bm. reproduction of original in harvard university libraries. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng games -- early works to . gambling -- early works to . great britain -- social life and customs -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion the explanation of the frontispiece . billiards from spain at first deriv'd its name , both an ingenious , and a cleanly game . one gamester leads ( the table green as grass ) and each like warriers strive to gain the pass . but in the contest , e're the pass be won , hazzards are many into which they run . thus whilst we play on this terrestrial stage , nothing but hazzard doth attend each age . next here are hazzards play'd another way , by box and dice ; 't is hazzard is the play. the bully-rock with mangy fist , and pox , iustles some out , and then takes up the box. he throws the main , and crys , who comes at seven ? thus with a dry fist nicks it with eleven . if out , he raps out oaths i dare not tell , hot , piping out , and newly come from hell. old-nick o're-hearing , by a palming-trick secures the gamester ; thus the nickers nickt . now t' irish , or back-gammoners we come , who wish their money , with their men safe home ; but as in war , so in this subtle play , the stragling men are ta'ne up by the way . by entring then , one reinforceth more , it may be to be lost , as those before . by topping , knapping , and foul play some win ; but those are losers , who so gain by sin . after these three the cock-pit claims a name ; a sport gentile , and call'd a royal game . now see the gallants crowd about the pit , and most are stockt with money more than wit ; else-sure they would not , with so great a stir , lay ten to one on a cocks faithless spur. lastly , observe the women with what grace they sit , and look their partners in the face . who from their eyes shoot cupids fiery darts ; thus make them lose at once their game and hearts . their white soft hands , ( when e're the cards they cut ) make the men wish to change the game to putt . the women knew their thoughts , then cry'd , enough , le ts leave off whist , and go to putt , or ruff. ladies don't trust your secrets in that hand , who can't their own ( to their great grief ) command . for this i will assure you , if you do , in time you 'l lose your ruff and honour too . the compleat gamester : the compleat gamester : or , instructions how to play at billiards , trucks , bowls , and chess . together with all manner of usual and most gentile games either on cards or dice . to which is added , the arts and mysteries of riding , racing , archery , and cock-fighting . london : printed by a. m. for r. cutler , and to be sold by henry brome at the gun at the west-end of st. pauls . . the epistle to the reader . reader , i was once resolv'd to have let this ensuing treatise to have stept naked into the world , without so much as the least rag of an epistle to defend it a little from the cold welcome it may meet with in its travails ; but knowing that not only custom expects but necessity requires it , give me leave to show you the motives inducing to this present publication . it is not ( i 'le assure you ) any private interest of my own that caus'd me to adventure on this subject , but the delight and benefit of every individual person ; delight to such who will pass away their spare minuts in harmless recreation if not abus'd ; and profit to all , who by inspecting all manner of games may observe the cheats and abuses , and so be arm'd against the injuries may accrue thereby . certainly there is no man so severe to deny the lawfulness of recreation ; there was never any stoick found so cruel , either to himself , or nature , but at some time or other he would unbend his mind , and give it liberty to stray into some more pleasant walks , than the miry heavy ways of his own sowr , willful resolutions . you may observe the heathen sages of the first world founded with their laws their feasts , with their labours their olympicks , with their warfare their triumphs . nay ▪ at this day the severest dionysian-pedagogue will give his scholars their play-days , & breakin gs up with a horum miserere laborum ▪ fessum quies plurimum juvat . and the most covetous masters will tye their servants but to certain hours ; every toyl exacting as ex officio , or out of duty some time for recreation . i my self have observed in the course of many men of exceeding strict lives and conversation , to whom although severity of profession , infirmity of body , extremity of age , or such like , have taken away all actual recreation , yet have their minds begot unto themselves some habits or customs of delight , which have in as large measure given them contentment whether they were their own , or borrowed , as if they had been the sole actors of the same . furthermore , recreation is not only lawful but necessary : interpone tuis inter dum ga●dia curis , vt possis animo quemvis sufferre laborem . so intermix your care with joy , you may lighten your labour by a little play . now what recreation this should be i cannot prescribe , nor is it requisite to confine any to one sort of pleasure , since herein nature taketh to her self an especial prerogative , for what to one is most pleasant , to another is most offensive ; some seeking to satisfie the mind , some the body , and others both in a joint motion . to this end i have laid before you what variety of pastimes i could collect for the present , leaving the rest ( as you like these ) to be suppli'd hereafter . mistake me not , it is not my intention to make gamesters by this collection , but to inform all in part how to avoid being cheated by them : if i am imperfect in my discoveries , imp●te it to my being no profest gamester , and the hatred 〈◊〉 bear that hellish society ; by whom i know i shall be ●aught at , and with whom if ● should converse , i might sooner by my study come to ●e nature's secretary , and ●nriddle all her arcana's , ●han collect from them any new unpractised secret , by which they bubble ignorant credulity , and purchase money and good apparel with everlasting shame and infamy . to conclude , let me advise you , if you play ( when your business will permit ) let not a covetous desire of winning another's money engage you to the losing your own ; which will not only disturb your mind , but by the disreputation of being a gamester , if you lose not your estate , you will certainly lose your credit and good name , than which there is nothing more valuable . thus hoping you will be thus advis'd , and will withal excuse my errors , i shall ever study how to serve you , and subscribe my self a well-willer to all men . the contents . of gaming in general ; or an ordinary described . pag. . ch. . of billiards . p. . ch. . of trucks . p. . ch. . of bowling . p. . ch. . of a game at chess . p. . principal games at cards . ch. . of picket . p. . ch. . the game at gleek . p. . ch. . l'ombre , a spanish game . p. . ch. . the game at cribbidge . p. . ch. . a game at all-fours . p. . ch. . english ruff and honours , and whist . p. . ch. . french-ruff . p. . ch. . five-cards . p. . ch. . of a game called costly-colours . p. . ch. . bone-ace . p. . ch. . of put and the high-game . p. . ch. . wit and reason , a game so called . p. . ch. . a pastime called , the art of memory . p. . ch. . a game called plain-dealing . p. . ch. . a game called queen nazareen . p. . ch. . lanterloo . p. . ch. . a game called penneech . p. . ch. . post and pair . p. . ch. . bankasalet . p. . ch. . beast . p. . games within the tables . ch. . of irish. p. . ch. . of back-gammon . p. . ch. . of tick-tack . p. . ch. . dubblets . p. . ch. . sice-ace . p. . ch. . ketch-dolt . p. . games without the tables . ch. . of inn and inn. p. . ch. . of passage . p. . ch. . of hazzard . p. . ch. . the art and mystery of riding , whether the great horse or any other . p. . ch. . of racing . p. . ch. . of archery . p. . ch. . of cock-fighting . p. . of gaming in general , or an ordinary described . gaming is an enchanting witchery , gotten betwixt idleness and avarice : an itching disease , that makes some scratch the head , whilst others , as if they were bitten by a tarantula , are laughing themselves to death : or lastly , it is a paralytical distemper , which seizing the arm the man cannot chuse but shake his elbow . it hath this ill property above all other vices , that it renders a man incapable of prosecuting any serious action , and makes him always unsatisfied with his own condition ; he is either lifted up to the top of mad joy with success , or plung'd to the bottom of despair by misfortune , always in extreams , always in a storm ; this minute the gamester's countenance is so serene and calm , that one would think nothing could disturb it , and the next minute so stormy and tempestuous that it threatens destruction to it self and others ; and as he is transported with joy when he wins , so losing he is tost upon the billows of a high swelling passion , till he hath lost sight both of sense and reason . i have seen some dogs bite the stones which boys have thrown at them , not regarding whence they were flung ; so i have seen a losing gamester greedily gnawing the innocent box , and sometimes tearing it to pieces as an accessary to his throwing out ; nor must the dice go unpunished for not running his chance , and therefore in rage are thrown on the ground to be kickt to and fro by every body ; and at last lookt upon no other than the fit companions of every saucy skip-jack . then fresh dice are called for , as thinking they will prove more kind than the former , or as if they believed that some were good natur'd , others bad , and that every bale produced a different disposition . if these run cross too , the box-keeper shall not go without a horrid execration , if for nothing else but that he lookt strictly to the cast , it may be conceiving that his very eyes were capable of making them turn to his disadvantage . this restless man ( the miserable gamester ) is the proper subject of every mans pity . restless i call him , because ( such is the itch of play ) either winning or losing he can never rest satisfied , if he wins he thinks to win more , if he loses he hopes to recover : to this mans condition the saying of hannibal to marcellus may be fitly applied , that nec bonam , nec malam fortunam ferre potest , he could not be quiet either conqueror or conquered . thus have i heard of some who with five pounds have won four hundred pounds in one night , and the next night have lost it to a sum not half so much ; others who have lost their estates and won them again with addition , yet could not be quiet till they lost them irrecoverably . and therefore fitly was that question propounded , whether men in ships at sea were to be accounted among the living or the dead , because there were but few inches betwixt them and drowning . the same quaere may be made of great gamesters , though their estates be never so considerable , whether they are to be esteemed poor or rich , since there are but few casts at dice betwixt a rich man ( in that circumstance ) and a beggar . now since speculation will not be convincing , unless we shew somewhat of the modern practice ; we must therefore lay our scene at an ordinary , and proceed to action : where note , an ordinary is a handsom house , where every day , about the hour of twelve , a good dinner is prepared by way of ordinary , composed of variety of dishes , in season , well-drest , with all other accommodations fit for that purpose , whereby many gentlemen of great estates and good repute , make this place their resort , who after dinner play a while for recreation , both moderately and commonly , without deserving reproof : but here is the mischief , the best wheat will have tares growing amongst it , rooks and daws will sometimes be in the company of pigeons ; nor can r●al gentlemen now adays so seclude themselves from the society of such as are pr●tendedly so , but that they oftentim●s mix company , being much of the same colour and feather , and by the eye undistinguishable . 〈…〉 th●se rooks can do little harm in the day time at an ordin●ry , being forc'd to play upon the s●uare , although now and then they m●ke an advantage , when the box-keeper goes with him , and then the knave and rascal will violate his trust for profit , and lend him ( when he sees good ) a tickler shall do his business ; but if discovered , the box-keeper ought to be soundly kickt for his pains : such practices , and sometimes the box-keepers connivances , are so much us'd of late , that there is nothing near that fair play in an ordinary , as formerly . the day being shut in , you may properly compare this place to those countries which lye far in the north , where it is as clear at midnight as at noon-day : and though it is a house of sin , yet you cannot call it a house of darkness , for the candles never go out till morning , unless the sudden fury of a losing gamester make them extinct . this is the time ( when ravenous beasts usually seek their prey ) wherein comes shoals of huffs , hectors , setters , gilts , pads , biters , divers , lifters , filers , budgies , droppers , crossbyters , &c. and these may all pass under the general and common appellation of rooks. and in this particular , an ordinary serves as a nursery for tyburn ; for if any one will put himself to the trouble of observation , he shall find , that there is seldom a year wherein there are not some of this gang hang as pretious iewels in the ear of tyburn : look back and you will find a great many gone already , god knows how many are to follow . these rooks are in continual motion , walking from one table to another , till they can discover some unexperienc'd young gentleman , casheer or apprentice , that is come to this school of virtue , being unskill'd in the quibbles and devices there practised ; these they call lambs , or colls : then do the rooks ( more properly called wolves ) strive who shall fasten on him first , following him close , and engaging him in some advantageous bets , and at length worries him , that is , gets all his money , and then the rooks ( rogues i should have said ) laugh and grin , saying , the lamb is bitten . some of these rooks will be very importunate to borrow money of you without any intention to pay you ; or to go with you seven to twelve half a crown or more , whereby without a very great chance ( ten to one or more ) he is sure to win : if you are sensible hereof , and refuse his proposition , they will take it so ill , that if you have not an especially care they will pick your pocket , nim your gold or silver buttons off your cloak or coat ; or it may be draw your silver-hilted sword out of your belt without discovery , especially if you are eager upon your cast , which is done thus ; the silver buttons are strung , or run upon cats guts fastned at the upper and nether end ; now by ripping both ends very ingeniously ( as they call it ) give it the gentile pull , and so rub off with the buttons ; and if your cloak be loose 't is ten to one they have it . but that which will most provoke ( in my opinion ) any mans rage to a just satisfaction , is their throwing many times at a good sum with a dry fist ( as they call it , ) that is ; if they nick you , 't is theirs ; if they lose , they owe you so much with many other quillets : some i have known so abominably impudent , that they would snatch up the stakes , and thereupon instantly draw , saying , if you will have your money you must fight for it ; for he is a gentleman and will not want : however , if you will be patient , he will pay you another time ; if you are so tame to take this , go no more to the ordinary ; for then the whole gang will be ever and anon watching an opportunity to make a mouth of you in the like nature . if you nick them , 't is odds , if they wait not your coming out at night and beat you : i could produce you an hundred examples in this kind , but they will ●arely adventure on the attempt unless they are backt with some bully-huffs , and bully-rocks , with others whose for●unes are as desperate as their own . we need no other testimony to confirm the danger of associating with these anthropo-phagi or man-eaters , than lincolns - inn-fields whilst speerings ordinary was kept in bell-yard , and that you need not want a pair of witnesses for the proof thereof , take in also covent-garden . neither is the house it self to be exempted , every night almost some one or other , who either heated with wine , or made cholerick with the loss of his money , raises a quarrel , swords are drawn , box and candlesticks thrown at one anothers head , tables overthrown , and all the house in such a garboyl , that it is the perfect type of hell. happy is the man now that can make the frame of a table or chimney-corner his sanctuary ; and if any are so fortunate to get to the stair-head , they will rather hazard the breaking of their own necks than have their souls pusht out of their bodies in the dark by they know not whom . i once observed one of the desperadoes of the town ( being half drunk ) to press a gentleman very much ( at play ) to lend him a crown , the gentleman refus'd him several times , yet still the borrower persisted , and holding his head somewhat too near the casters elbow , it chanced to hit his nose , the other thinking it to be affront enough to be denied the loan of money without this slight touch of the nose , drew , and stepping back ( unawares to the gentleman ) made a full pass at him , intending to have run him through the body ; but his drunkenness ●i●guided his hand , so that he ra● him ●nly through the arm : this put the house into so great a confusion and fright , that some fled thinking the gentleman slain . this wicked miscreant thought not this sufficient , but tripping up his heels , pinn'd him as he thought to the floor ; and after this , takes the gentlemans silver sword , leaving his in the wound , and with a grand-iury of dammees ( which may hereafter find him guilty at the great tribunal ) bid all stand off if they lov'd their lives , and so went clear off with sword and liberty ; but was notwithstanding ( the gentleman recovering ) compel'd to make what satisfaction he was capable of making , besides a long imprisonment ; and was not long abroad hefore he was apprehended for burglary committed , condemned , and justly executed . — fatebere tandem nec surdum , nec tiressam quenquam esse deorum . but to proceed on as to play : late at night when the company grows thin , and your eyes dim with watching , false dice are frequently put upon the ignorant , or they are otherwise cheated by topping , slurring , stabbing , &c. and if you be not careful and vigilant , the box-keeper shall score you up double or treble boxes , and though you have lost your money , dun you as severely for it , as if it were the justest debt in the world. the more subtile and gentiler ●ort of rooks ( as aforesaid ) you shall not distinguish by their outward demeanor from persons of condition ; these will sit by a whole evening , and observe who wins ; if the winner be bubbleable , they will insinuate themselves into his company by applauding his success , advising him to leave off whilst he is well ; and lastly , by civilly inviting him to drink a glass of wine , where having well warm'd themselves to make him more than half drunk they-wheadle him in to play ; to which if he condescend he shall quickly have no money left him in his pocket , unless perchance a crown the rooking-winner lent him in courtesie to bear his charges homewards . this they do by false dice , as high-fullams , , . low-fullams , , . by bristle-dice , which are fitted for their purpose by sticking a hogs-bristle so in the corners , or otherwise in the dice , that they shall run high or low as they please ; this bristle must be strong and short , by which means the bristle bending , it will not lie on that side , but will be tript over ; and this is the newest way of making a high or low fullam : the old ways are by drilling them and loading them with quicksilver ; but that cheat may be easily discovered by their weight , or holding two corners between your forefinger and thumb , if holding them so gently between your fingers they turn , you may then conclude them false ; or you may try their falshood otherwise by breaking or splitting them : others have made them by filing and rounding ; but all these ways fall short of the art of those who make them : some whereof are so admirably skilful in making a bale of dice to run what you would have them , that your gamesters think they never give enough for their purchase if they prove right . they are sold in many places about the town ; price current ( by the help of a friend ) eight shillings , whereas an ordinary bale is sold for six pence ; for my part i shall tell you plainly , i would hav● those bales of false dice to be sold a●● the price of the ears of such destructiv● knaves that made them . another way the rook hath to cheat , is first by palming , that is , he puts one dye into the box , and keep● the other in the hollow of his little finger , which noting what is uppermost when he takes him up , the same shall be when he throws the other dye , which runs doubtfully any cast . observe this , that the bottom and top of all dice are seven , so that if it be above , it must be a at bottom ; so and . and . secondly , by topping , and that is when they take up both dice and seem to put them in the box , and shaking the box you would think them both there , by reason of the ratling occasioned with the screwing of the box , whereas one of them is at the top of the box between his two forefingers , or secur'd by thrusting a forefinger into the box. thirdly , by slurring , that is by taking up your dice as you will have them advantageously lie in your hand , placing the one a top the other , not caring if the ●ppermost run a mill-stone ( as they use ●o say ) if the undermost run without ●urning , and therefore a smooth-table is ●ltogether requisite for this purpose ; on a rugged rough board it is a hard ●atter to be done , whereas on a smoothable ( the best are rub'd over with ●ees wax to fill up all chinks and cre●ises ) it is usual for some to slur a dye ●wo yards or more without turning . fourthly , by knapping , that is when you strike a dye dead that it shall not stir , this is best done within the tables ; where note there is no securing but of o●e dye , although there are some who boast of securing both : i have seen some so dexterous at knapping , that they have done it through the handle of a quart pot , or over a candle and candlestick : but that which i most admired , was throwing through the same less than ames ace with two dice upon a groat held in the left hand on the one side of the handle a foot distance , and the dice thrown with the right hand on the other . lastly , by stabbing , that is having a smooth box , and small in the bottom , you drop in both your dice in such manner as you would have them sticking therein by reason of its narrowness , the dice lying one upon another ; so that turning up the box , the dice never tumble ; if a smooth box , if true , but little ; by which means you have bottoms according to the tops you put in ; for example , if you put in your dice so that two fives or two fours lie a top , you have in the bottom turn'd up two two's , or two treys ; so if six and an ace a top , a six and an ace at bottom . now if the gentleman be past that classis of ignoramusses , then they effect their purpose by cross-byting , or some other dexterity , of which they have variety imaginable . a friend of mine wondring at the many slights a noted gamster had to deceive , and how neatly and undiscoverably he managed his tricks , wondring withall he could not do the like himself , since he had the same theory of them all , and knew how they were done ; o young man , replied the gamester , there is nothing to be attain'd without pains ; wherefore had you been as laborious as my self in the practice hereof , and had sweated at it as many cold winter mornings in your shirt as i have done in mine , undoubtedly you would have arrived at the same perfection . here you must observe , that if these rooks think they have met with a sure bubble , they will purposely lose some small sum at first , that they may engage him the more freely to bleed ( as they call it ) which may be at the second , if not beware of the third meeting , which under the notion of being very merry with wine and good cheer , they will make him pay for the roast . consider the further inconveniences of gaming as they are rank'd under these heads . first , if the house find you free to the box and a constant caster , you shall be treated with suppers at night , and a cawdle in the morning , and have the honour to be stiled a lover of the house , whilst your money lasts , which certainly cannot be long ; for here you shall be quickly destroy'd under pretence of kindness as men were by the lamiae of old ; which you may easily gather if from no other consideration than this ; that i have seen three persons sit down at twelve penny in and in , and each draw forty shillings a piece in less than three hours , the box hath had three pound , and all the three gamesters have been losers . secondly , consider how many persons have been ruined by play , i could nominate a great many , some who have had great estates have lost them , others having good imployments have been forced to desert them and hide themselves from their creditors in some foreign plantation by reason of those great debts they had contracted through play. thirdly , this course of life shall make you liable to so many affronts and manifold vexations , as in time may breed destraction . thus a young fellow not many years since , had by strange fortune run up a very small sum to a thousand pounds , and thereupon put himself into a garb accordingly ; but not knowing when he was well fell to play again , fortune turn'd , he lost all , ran mad and so died . fourthly , is it not extreme folly for a man that hath a competent estate to play whether he or another man shall enjoy it ; and if his estate be small , then to hazard even the loss of that , and reduce himself to absolute beggery ; i think is madness in the highest degree . besides , it hath been generally observed that the loss of one hundred pounds shall do you more prejudice in disquieting your mind , than the gain of two hundred pounds shall do you good were you sure to keep it . lastly , consider not only your loss of time which is invaluable , nulla major est jactura quam temporis omissio , but the damage also the very watching brings to your health , and in particular to the eyes , confirmed by this distick . allia , vina , venus , fumus , faba , lumen & ignis , ista nocent oculis , sed vigilare magis . garlick , wine , women , smoak , beans , fire and light do hurt the eyes , but watching more the sight . i shall conclude this character with a penitential sonnet , written by a lord ( a great gamester a little before his death ) which was in the year . by loss in play men oft forget the duty they do owe to him that did bestow the same , and thousand millions moe . i l●ath to hear them swear and stare when they the main have lost ; forgetting all the byes that were with god and holy ghost : by wounds and nails they think to win , but truly 't is not so ; for all their ●rets and fumes in sin they moniless must go . there is no wight that us'd it more than he who wrote this verse , who cries peccavi n●w therefore , his oaths his heart do pierce ; therefore example take by me that curse the luckless time , that ever dice mine eyes did see , which bred in me this crime . lord pardon me for what is past , i will offend no more , in this most vile and sinful cast which i will still abhor . the character of a gamester . some say he was born with cards in his hands , others that he will die so ; but certainly it is all his life , and whether he sleeps or wakes he thinks of nothing else . he speaks the language of the game he ●lays at , better than the language of hi● country ; and can less in●ure a sol●cism in that than this : he knows no judge but the groom-porter , no law but that of the game at which he is so ex●ert all appeal to him , as subordinate judges to the supream ones . he loves winter more than summer , because it affords more gamesters , and christmas more th●n any other time , because there is more gaming then . he gives more willingly to the butler than to the poors-box , and is never more religious than when he prays he may win . he imagines he is at play when he is at church ; he takes his prayer-book for a pack of cards , and thinks he is shuffling when he turns over the leaves . this man will play like nero when the city is on fire , or like archimedes when it is sacking , rather than interrupt his game . if play hath reduced him to poverty , then he is like one a drowning , who fastens upon any thing next at hand . amongst other of his shipwracks , he hath happily lost shame , and this want supplies him . no man puts his brain to more use than he ; for his life is a daily invention , and each meal a new stratagem , and like a flie will boldly sup at every mans cup. he will offer you a quart of sack out of his joy to see you , and in requital of this courtesie you can do no less than pay for it . his borrowings are like subsidies , each man a shilling or two , as he can well dispend , which they lend him not with the hope to be repaid , but that he will come no more . men shun him at length as they do an infection , and having done with the aye as his cloaths to him , hung on as long as he could , at last drops off . chap. i. of billiards . the gentile , cleanly and most ingenious came at billiards had its first original from italy , and for the excellency of the recreation is much approved of and plaid by most nations in europe especially in england there being few towns of note therein which hath not a publick billiard-table , neither are they wanting in many noble and private fam●●●es in the country , for the recreation of the mind and exercise of the body . the form of a billiard-table is oblong , that is something longer than it is broad ; it is rail'd round , which rail or ledge ought to be a little swel'd or stuft with fine flox or cotton : the superficies of the table must be covered with green-cloth , the finer and more freed from knots the better it is : the board must be level'd as exactly as may be , so that a ball may run true upon any part of the table without leaning to any side thereof ; but what by reason of ill-season'd boards which are subject to warp , or the floar on which it stands being uneven , or in time by the weight of the table , and the gamesters yielding and giving way , there are very few billiard-tables which are found true ; and therefore such which are exactly level'd are highly valuable by a good player ; for at a false table it is impossible for him to show the excellency of his art and skill , whereby bunglers many times by knowing the windings and tricks of the table have shamefully beaten a very good gamester , who at a true table would have given him three in five . but to proceed in the description thereof ; at the four corners of the table there are holes , and at each side exactly in the middle one , which are called hazards , and have hanging at the bottoms nets to receive the balls and keep them from falling to the ground when they are hazarded . i have seen at some tables wooden boxes for the hazards , six of them as aforesaid , but they are nothing near so commendable as the former , because a ball struck hard is more apt to fly out of them when struck in . there is to the table belonging an ivory port , which stands at one end of the table , and an ivory king at the other , two small ivory balls and two sticks ; where note if your balls are not compleatly round you can never expect good proof in your play : your sticks ought to be heavy , made of brasile , lignum vitae or some other weighty wood , which at the broad end must be tipt with ivory ; where note , if the heads happen to be loose , you will never strike a smart stroke , you will easily perceive that defect by the hollow deadness of your stroak and faint running of your ball. the game is five by day light , or seven if odds be given , and three by candle-light or more according to odds in houses that make a livelihood thereof ; but in gentlemens houses there is no such restriction ; for the game may justly admit of as many as the gamesters please to make . for the lead you are to stand on the one side of the table opposite to the king , with your ball laid near the cushon , and your adversary on the other in like posture ; and he that with his stick makes his ball come nearest the king leads first . the leader must have a care that at the first stroke his ball touch not the end of the table leading from the king to the port , but after the first stroke he need not fear to do it , and let him so lead that he may either be in a possibility of passing the next stroke , or so cunningly lie that he may be in a very fair probability of hazarding his adversaries ball , that very stroak he plaid after him . the first contest is who shall pass first , and in that strife there are frequent opportunitities of hazarding one another ; and it is very pleasant to observe what policies are used in hindering one another from the pass , as by turng the port with a strong clever stroke ; for if you turn it with your stick it must be set right again ; but indeed more properly he that doth it should lose one ; sometimes it is done ( when you see it is impossible to pass ) by laying your ball in the port , or before your adversaries , and then all he can do is to pass after you ; if he hath past and you dare not adventure to pass after him , for fear he should in the interim touch the king and so win the end , you must wait upon him and watch all opportunities to hazard him , or king him ; that is , when his ball lyeth in such manner that when you strike his ball may hit down the king , and then you win one . here note , that if you should king him , and your ball fly over the table , or else run into a hazard , that then you lose one notwithstanding . the player ought to have a curious eye , and very good judgment when he either intends to king his adversary's ball , or hazard , in taking or quartering out just so much of the ball as will accomplish either ; which observation must be noted in passing on your adversary's ball , or corner of the port. some i have observed so skilful at this recreation , that if they have had less than a fifth part of a ball they would rarely miss king or hazard . as this is a cleanly pastime , ●o there are laws or orders made against lolling slovingly players , that by their forfeitures they may be reduced to regularity and decency ; wherefore be careful you lay not your hand on the table when you strike or let your sleeve drag upon it , if you do it is a loss ; if you smoak and let the ashes of your pipe fall on the table , whereby oftentimes the cloth is burned , it is a forfeiture , but that should not so much deter you from it as the hindrance piping is to your play . when you strike a long stroke , hold your stick neatly between your two fore fingers and your thumb , then strike smartly , and by aiming rightly you may when you please either fetch back your adversary's ball when he lyeth fair for a pass , or many times when he lyeth behind the king , and you at the other end of the table you may king him backward . if you lie close you may use the small end of your stick , or the flat of the big end , raising up one end over your shoulder , which you shall think most convenient for your purpose . have a care of raking , for if it be not a forfeiture it is a fault hardly excusable , but if you touch your ball twice it is a loss . beware when you jobb your ball through the port with the great end of your stick that you throw it not down , if you do it is a loss , but do it so handsomly that at one stroke without turning the port with your stick you effect your purpose ; it is good play to turn the port with your ball , and so hinder your adversary from passing ; neither is it amiss if you can to make your adversary a fornicator , that is having past your self a little way , and the others ball being hardly through the port you put him back again , and it may be quite out of pass . it argueth policy to lay a long hazard sometimes for your antagonist , whereby he is often entrapped for rashly adventuring at that distance , thinking to strike your ball into the hazard , which lieth very near it , he frequently runs in himself by reason of that great distance . there is great art in lying abscond , that is , to lie at bo-peep with your adversary , either subtlely to gain a pass or hazard . here note , if your adversary hath not past and lyeth up by the king , you may endeavour to pass again , which if you do , and touch the king , it is two , but if thrown down you lose : some instead of a king use a string and a bell , and then you need not fear to have the end , if you can pass first ; this is in my judgment bungling play , there being not that curious art of finely touching at a great distance a king that stands very ticklishly . for your better understanding of the game ▪ read the ensuing orders . but there is no better way than practice to make you perfect therein . orders to be observed by such who will play at billiards . . if the leader touch the end of the table with his ball at the first stroke he loseth one . . if the follower intend to hit his adversaries ball , or pass at one stroke he must string his ball , that is , lay it even with the king , or he loseth one . . he that passeth through the port hath the advantage of touching the king which is one if not thrown down . . he that passeth twice , his adversary having not past at all , and toucheth the king without throwing him down wins two ends . . he that passeth not hath no other advantage than the hazards . . he that is a fornicator ( that is , hath past through the back of the port ) he must pass twice through the fore part , or he cannot have the advantage of passing that end . . he that hits down the port or king , or hazards his own ball , or strikes either ball over the table loseth one . . he that hazards his adversary's ball , or makes it hit down the king winneth the end . . if four play , two against two , he that mistakes his stroke loseth one to that side he is of . . he that after both balls plaid , removes the port without consent , or strikes his ball twice together , or that his adversaries ball touch his stick-hand , clothes , or playeth his adversaries balls , loseth one . . he that sets not one foot upon the ground when he strikes his ball shall lose an end , or if he lay his hand or sleeve on the cloth. . a stander by though he betts shall not instruct , direct or speak in in the game without consent , or being first asked ; if after he is advertised hereof he offend in this nature , for every fault he shall instantly forfeit two pence for the good of the company , or not be suffer'd to stay in the room . he that plays a ball , while the other runs , or takes up a ball before it lie still loseth an end . . he that removes the port with his stick when he strikes his ball , and thereby prevents his adversaries ball from passing loseth an end . . all controversies are to be decided by the standers by , upon asking judgment . here note , that whosoever breaks the king forfeits a shilling , for the port ten shillings , and each stick five shillings . . five ends make a game by day-light , and three by candle-light . the orders in verse as i found them fram'd for a very ancient billiard-table . . the leading ball the upper end may'nt hit ; for if it doth it loseth one by it . . the follower with the king lie even shall if he doth pass or hit the others ball ; or else lose one , the like if either lay their arm or hand on board when they do play . . that man wins one who with the others ball so strikes the king that he doth make him fall . . if striking at a hazard both run in , the ball struck at thereby an end shal win . . he loseth one that down the port doth ●ling ; the like doth he that justles down the king. . he that in play the adverse ball shall touch with stick , hand , or cloaths forfeits just as much . . and he that twice hath past shall touch the king , the other not past at all shall two ends win . . if both the balls over the table flie , the striker of them loseth one thereby . and if but one upon the board attend , the striker still the loser of the end . . one foot upon the ground must still be set , or one end 's lost if you do that forget : and if you twice shall touch a ball e're he hath struck between an end for him is free . . if any stander by shall chance to bet , and will instruct , he then must pay the set . . the port or king being set , who moves the same with hand or stick shall lose that end or game . . he that can touch being past , or strike the other into the hazard is allowed another . . if any stander by shall stop a ball , the game being lost thereby he pays for all . . if any past be stricken back again , his pass before shall be accounted vain . . he that breaks any thing with violence , king , port , or stick is to make good th' offence . . if any not the game doth fully know may ask another whether it be so , remember also when the game you win , to set it up for fear of wrangling . . he that doth make his ball the king light hit , and holes th' other scores two ends for it . there are several other orders which only concern the house which i omit , as impertinent to the rules of playing at billiards . since recreation is a thing lawful in it self if not abused , i cannot but commend this as the most gentile and innocent of any i know , if rightly used ; there being none of those cheats to be plaid at this as at several other games i shall hereafter mention . there is nothing here to be used but pure art ; and therefore i shall only caution you to go to play , that you suffer not your self to be over-matcht , and do not when you meet with a better gamester than your self condemn the table , and do not swear as one did playing at nine-pins , this l. n. hath put false pins upon me . to conclude , i believe this pastime is not so much used of late as formerly , by reason of those spunging caterpillars which swarm where any billiard-tables are set up , who making that single room their shop , kitching and bed-chamber ; their shop , for this is the place where they wait for ignorant cullies to be their customers ; their kitching , for from hence comes the major part of their provision , drinking and smoaking being their common sustenance ; and when they can perswade no more persons to play at the table , they make it their dormitory , and sleep under it ; the floor is their feather-bed , the legs of the table their bed-posts , and the table the tester ; they dream of nothing but hazards , being never out of them , of passing and repassing , which may be fitly applied to their lewd lives , which makes them continually pass from one prison to another till their lives are ended ; and there is an end of the game . chap. iii. of trvcks . trucks is an italian game , and is much used in spain and ireland ; it is not very unlike billiards , but more boisterous , and in my opinion less gentile . it is a pastime less noted in england , wherefore the tables are rarely met withal ; one i have seen at tower-hill , but so bunglingly composed , and so irregularly form●d and fram'd , that it was fit for none to play at but such who never saw or plaid at any other than that . a right truck-table ought to be somewhat larger than a billiard-table , being at least three foot longer than it is broad and covered with green cloth , but it need not be every whit so fine as the former . it hath three holes at each end , besides the corner holes ; the middle-most at one end stands directly against the sprigg which stands for the king at billiards , and the other end , middle-most hole , stands exactly against the argolio , which is in the nature of a port at billiards . of each side there are ten holes , none of these have nets to receive the balls , and therefore it is a sport more troublesome than billiards . the argolio stands as the port at billiards as aforesaid , and is made of a strong hoop of iron fastned to the table , that it cannot stirr , having a wider passage than a port , and in its bending is higher from the board . the sprigg is another piece of iron , about the thickness of a man's little finger , and is taller than the billiard king , and driven into the board , so that it is immovable . the tacks with which they play , are much bigger than billiard sticks , and are headed at each end with iron ; the small end is round from the middle , or farther running taperwise , but the great end is flat beneath , though rounding a top ; good gamesters play for the most part with the small end . the balls are made of ivory , and are in bigness like tennis-balls , and require much art in their rounding , for otherwise they will never run true . you may lead as you do at billiards , but that is lookt upon as bungling play ; the best artist at this game usually bank at the fourth cushon from the end where the argolio stands , and is commonly markt for distinction whith a little chalk . the game because it is sooner up than billiards , is nine , and sometimes fifteen , or indeed as many , or as few as you please . he that leads must have a care he hit not the end , for that is a loss , but he may bank if he please ; if the leader lie in pass , the follower must hit him away if he can , for if he pass it is ten to one but he wins the end , because he may boldly strike at the sprigg . if the leader lies not in pass , he may either strike at him , or lye as well to pass as the former , and then all the strife lyeth in trucking one another , or striving who shall pass first . in passing here is this subtlety to be observed , if your adversary's ball lie strait before the argolio , and yours lies a little behind it , and it is your stroke , you would think it impossible to pass by reason of that obstruction ; whereas it is easily done thus , take the small end of your tack , and set it sloaping behind your ball , but touch it not , for if you do , you lose the end ; then bend your fist , and give your stick a smart cuff , and it will raise you ball over your adversary's through the port with much facility , this is called by artists , falkating ; all that the follower can do to save the end , is ( lying as he doth just against the sprigg ) to pass and touch the sprigg at one stroke , and that is two ; if he touch not the end , is the others ; if in striking the sprigg too hard , he run not out of one hole or other , and then he loseth . for the advantage of striking you may lay one hand on the table , arm , &c. without forfeiture ; but you must not touch your ball with your sleeve or hand without leave first obtained under the loss of the end . as thus , you may not know which is your ball , upon this you cry , by your leave , sir , and then you may take it up and see by the mark whether it be yours or not . if you truck your adversary's ball it is one , but if you do it and run out , or fly over the table , you lose one , so if you strike at your adversary's ball , and one or both fly over the table it is a loss to you . if after you have past you truck your adversary's ball and hit the sprigg it is three ; if you pass at one stroke truck your adversary's ball and hit the sprigg you win four ; this is very rarely done , as you may well imagin , yet i have seen it done , but never done by design , but casually ; there is much art in holding your tack rightly , the best way i can inform you is to hold the great end in your right hand , and level the small end over your fore-finger and thumb , leaning your left arm on the table , for the more steddy and direct guidance of your tack to transmit the ball to what part of the table you shall think most requisite , and when you intend a smart stroke let your shove be brisk . in short i must leave this as all other games to your observation and practice ; only this let me advise you , if any difference arise leave it to the judgment of the table , to decide the controversie , but end it not with your lives , by using two such clubbing arbitrators as you play with , for with one stroke ( they are so strong & heavy ) they are sufficient to dash out a mans brains , and by the several great mischiefs have been done thereby be advised not to fall into the like dangerous rashness . one thing i had almost forgot , and that is , if you fulkate over hand be very careful how you strike your ball , for by carelesness or missing your ball you frequently wound the table . now fulkating over hand , is , when you lie near the cushon for a pass , and your adversary's ball lies directly before yours , to make yours to jump over his through the argolio , you must strike a strong stroke , sloaping downwards , which will make your ball mount aloft . orders for a truck-table . . if the leader touch the end , it is the loss of one . . if the follower intend to hit his adversary's ball from the pass at the first stroke he must string his ball even with the sprigg , or loseth one . . he that passeth and first hits the sprigg wins one . . he that passeth twice and hits the sprigg wins two . . he that passeth backward ( and is called a fornicator ) he must pass twice through the fore-part , or he cannot have the advantage of passing that end . . he that trucks his own ball , or strikes it , or his adversary's over the table , loseth one . . he that trucks his adversary's ball wins two . . he that toucheth his adversary's ball with hand , stick , or clothes , or strikes it for his own , loseth one . . he that passeth and toucheth at a stroke , wins two . . he that having past trucks his adversaries ball and hits the sprigg with his own , wins three . . lastly , he that passeth , trucketh his adversary's ball and hits with his own the sprigg , wins four . there are other trivial orders which for brevity sake i here omit . chap. iv. of bowling . bowling is a game or recreation , which if moderately used is very healthy for the body , and would be much more commendable than it is were it not for those swarms of rooks which so pester bowling-greens , bares , and bowling-alleys where any such places are to be found , some making so small a spot of gound yield them more annually then fifty acres of land shall do elsewhere about the city , and this done cunning , betting , crafty matching , and basely playing booty . in bowling there is a great art in chusing out his ground , and preventing the windings , hanging , and many turning advantages of the same , whether it be in open wide places , as bares and bowling-greens , or in close bowling-alleys . where note that in bowling the chusing of the bowl is the greatest cunning . flat bowls are best for close alleys ; round byassed bowls for open grounds of advantage , and bowls round as a ball for green swarths that are plain and level . there is no advising by writing how to bowl , practice must be your best tutor , which must advise you the risings , fallings , and all the several advantages that are to be had in divers greens , and bowling-alleys ; all that i shall say , have a care you are not in the first place rookt out of your money , and in the next place you go not to these places of pleasure unseasonably , that is when your more weighty business and concerns require your being at home , or some where else . the character of a bowling-ally , and bowling-green . a bowling-green , or bowling-ally is a place where three things are thrown away besides the bowls , viz. time , money and curses , and the last ten for one . the best sport in it , is the gamesters , and he enjoys it that looks on and betts nothing . it is a school of wrangling , and worse than the schools . ; for here men will wrangle for a hairs bredth , and make a stir where a straw would end the controversie . never did mimmick screw his body into half the forms these men do theirs ; and it is an article of their creed , that the bending back of the body or screwing in of their shoulders is sufficient to hinder the over-speed of the bowl , and that the running after it adds to its speed . though they are skilful in ground , i know not what grounds they have for loud lying , crying sometimes the bowl is gone a mile , a mile , &c. when it comes short of the jack by six yards ; and on the contrary crying short , short , when he hath overbowled as far . how sensless these men appear when they are speaking sense to their bowls , putting considence in their intreaties for a good cast . it is the best discovery of humours , especially in the losers , where you may observe fine variety of impatience , whilst some fret , rail , swear , and cavel at every thing , others rejoyce and laugh , as if that was the sole design of their creation . to give you the moral of it , it is the emblem of the world , or the worlds ambition , where most are short , over , wide or wrong byassed , and some few justle in to the mistress , fortune ! and here it is as in the court , where the nearest are the most spighted , and all bowls aim at the other . chap. v. of a game at chess . chess is a royal game and more difficult to be understood than any other game whatever , and will take up sometimes in the playing so long a time that i have known two play a fortnight at times before the game hath been ended : and indeed i believe the tediousness of the game hath caus'd the practice thereof to be so little used ; however since this pastime is so highly ingenious that there is none can parallel it , i shall here lay down some brief instructions tending to the knowledg thereof . the first and highest is a king , the next in height is a queen , the cloven heads are bishops ; they who have heads cut aslaunt like a feather in a helmet are called knights , the last are called rooks , with a round button'd cap on his head , and these signifie the country and peasantry , the pawns are all alike , and each nobleman hath one of them to wait upon him ▪ the chess-men standing on the board , you must place the white king in the fourth house being black from the corner of the field in the first and lower rank , and the black king in the white house , being the fourth on the other side in your adversaries first rank opposite to the white king ; then place the white queen next to the white king in a white house , which is the fourth on that side of the field ; likewise the black queen in a black house next to a black king in the same rank . then place on the other side of the king in the same rank , first a bishop , because he being a man of counsel is placed before the knight , who is a man of action or execution ; the knight after the bishop , and after the knight place the rook ( who is the peasant or country-man ) in the last place or corner of the field : place also on the queens side and next to her a bishop , next a knight and then a rook ; the pawns take up the last place ; one of which you must place before each nobleman as attendants , so that these great or nobleman fill up the first rank and the pawns the second from one corner of the field to the other , and as many great men and pawns as belong to the king so many hath the queen , viz. three great men and four pawns apiece , that is , one bishop , one knight , and one rook with their pawns . having thus placed and ordered your men , you must in the next place consider their march how they advance and take guard and check . the pawns do commonly begin first the onset , and their march is forward in their own file , one house at once only and never backward ; for the pawns alone never retreat , the manner of his taking men is side-ways in the next house forward of the next file to him on either side , where when he hath captivated his enemy , and placed himself in his seat , he proceeds and removes forward one house at once in that file , until he find an opportunity to take again . the pawn guards a piece of his side which stands in that place , where if it were one of the contrary party he might take it . in like manner the pawn checks the king , viz. as he takes not as he goes , which check if the adverse king cannot shun either by taking up the pawn himself ( if the pawn be unguarded , or occasion his taking by some of his pieces , he must of necessity remove himself out of the pawns check ) or if it lie not in his power it is pawn-mate , and so the game is ended , and lost by him whose king is so mate . the rook goes backward and forward in any file and cross-ways to and fro in any rank as far as he will , so that there stands no piece between him and the place he would go to . thus he doth guard his own and check the king also , which check if the king can neither cover by the interposition of some piece of his between the checking rook and himself , nor take the rook , nor be the cause of his taking , he must remove himself out of that check or it is mate , and the game is up . the knight skips forward , backward and on either side from the place he stands in to the next save one of a different colour , with a sideling march or a sloap , thus he kills his enemies , guards his friends , and checks the king of the adverse party , which because ( like the pawns check ) it cannot be covered , the king must either remove or course the knight to be taken ( for he himself cannot take the knight that checks him ) or its mate , and the game is up . the bishop walks always in the same colour of the field that he is first placed in , forward and backward asloap every way as far as he lists ; provided , that the way be clear between him and the place he intends to go to : thus he rebukes the adversary , guards his consorts , and checks the adverse king , which not being avoided as aforesaid , is mate to him and the game is ended . the queens walk is more universal ; for she goes the draughts of all the aforenamed pieces , ( the knights only excepted , for her march is not from one colour to the other asloap ) so far as she listeth finding the way obstructed by any piece , and thus she disturbs her adversaries , protects her subjects , and mates the king , unless ( as aforesaid ) he removes , covers , takes , or causes her to be taken , otherwise it is his mate and the game is concluded . the kings draught is from his own to the next to him any way , that either is empty of his own subjects or where he may surprise any unguarded enemy , or where he may stand free from the check of any of the adverse party . thus he confounds his foes , defends his friends , but checks not the king his enemy , who never check one another ; for there must ever be one house or place at least between the two kings , though unpossest of any other piece ; and if one king be compel'd to flie for refuge to the king of the adverse party then it is mate or a stale , and so he that gives the first wins the game . let this suffice for the various draughts and several walks of the chess-men ▪ but this is not all , i shall give you some other instructions as brief as i may , and refer the rest to your own observation . kings and queens have seven a piece to attend them . the king whether white or black guards five persons before he goes forth , and being once advanced into the field , though it be but into the second house , he then and afterwards in his march guards eight houses till he come again to one side or other of the field . the five the king guards before his march , are the queen , the bishop , his own , his queens , and his bishops pawn . the queen protects her king , and bishop her kings , her bishops , and her own pawn . thus the queen guards as many as the king before she goes forth , and after till the game be won or lost . the kings bishop guards the kings pawn , and his knights , the queens bishop guards , the queens pawn and her knights guard but three houses apiece before they go forth ; but after they are marched off from the side of the field , they guard as many houses as the king and queen do . those houses which the knights guard ere they go out are the kings . the knight guards the kings pawn , and the third house in the front of the kings bishops pawn , and the third house in the front of the kings rooks pawn . the queens knight guards her pawn , and the third house in the front of her bishops pawn , also the third house in the front of her rooks pawn . the kings rook guards his own pawn , and the kings knight and no more till he be off of the side of the field , and then he guards four houses , and the same does the queens rook. the pawns likewise guard these places before they be advanced into the field , viz. the kings pawn guards the third house before the queen , and the third before the kings bishop , the queens pawn guards the third house before the king , and the third before her bishop . the kings bishop's pawn guards the third house before the king , and the third before the kings knight . the queens bishop's pawn guards the third house before the queen , and the third before the queens knight . the kings knights pawn guards the third house before the kings bishop , and the third before the kings rook. the queens knight's pawn guards the third house before the queens bishop , and the third before the queens rook. the kings rooks pawns , and the queens rooks pawn guard but one house apiece , that is to say , the third houses before the knight , because they stand on the side of the field . next consider the value of the great men . the king exposeth not himself to danger upon every occasion , but the queen is under him as general , and doth more sevice than any two great men besides ; and when it happens that she is lost , her king most certainly loseth the field , unless the adversary knows not how to make use of so great an advantage . wherefore if a king lose two or three of his best men in taking the opponents queen , yet he hath the best of it if he can but manage his game rightly . next to the queen in value is the rook , and is as much in worth above the bishop and knight as the queen is above him ; so that a rook is more worth than two bishops or two knights because he can give a mate by the help of the king , which no other piece can do , unless plaid with excellent skill . bishops are accounted better than knights , because they can give a mate with a king when no other men are left to help them , with more ease than the knights can ; for they seldom or never do it : yet it is more dangerous to lose a knight than a bishop , because the knights check is more dangerous than the bishops ; for the bishop is tyed to one colour of the field out of which he cannot pass , but the knight passeth through all the houses of the field ; the bishops check may be covered , the knights cannot ; besides if it fall out that one of the kings hath no other men left but his bishops , and the other king none but his knights , the knights with their checks can take the bishops one after another , because the bishops cannot guard each other which the knights can do ; so that at the beginning of the game it is better to lose bishops for the adversaries knights than the contrary . the difference of the worth of pawns is not so great as that noblemen , because there is not such variety in thier walks , only thus much , the kings bishop's pawn is the best in the field among the pawns , and therefore the gamester ought to be very careful of him ; for if it should happen that the black king lose his bishop's pawn to gain the white kings pawn , the black kings loss is the greater , because he cannot after this accident make a rank of pawns of three of a rank on that side of the field for his own security , which is a great disadvantage , so that it is better for either of the kings to lose his own pawn than his bishops . but if you should object that the king which loseth his bishops pawn may relieve himself on the other side of the field , turning to his queens rooks quarters , where he shall have pawns to succour him , i answer , 't is true , he may do so , but he will be a longer time in effecting his business , because there are more pieces between him and his queens rooks by one draught than between his own rook and himself ; so that in playing that draught he indangers the whole game if his adversary know how to make use of advantages . the kings pawn is next in worth which oftentimes keeps the king from check by discovery ; then the queens pawn is next , and after that the knights , and last of all the rooks pawns , because they guard but one house apiece in the field . the king and the pawn have certain priviledges granted them , which none of the other chess-men have ; as for instance , the king whose remove ( as hath been already mentioned ) is from the place of his standing at any time to the next house in file or rank of any side ( that is one only step at once , ) yet if at any time his rank be empty of his men , so that no one stands between the king and the rook of either corner , the king may then shift or change with what rook he pleaseth , between whom and himself the way stands clear from other men ; and that for his better security , provided , that neither the king nor the rook he intends to change with , hath not as yet been removed from the place of their first standing ; now the manner of the kings shifting or changing with a rook is thus : the rank cleared as aforesaid , and neither king nor rook having yet stirred , he may go two draughts at once to his own rook , and so towards his queens rook , causing the rook he changeth with to change his place , and come and stand by him on the other side ; that is , his own rook in the bishops place , and the queens rook in the queens place , and either of these changes but for one draught . this is the kings first prerogative . the second is , that whereas any man may be taken by any adversary , if he be brought so near as to come within the compass , the king cannot , but he is only to be saluted by his adversary with the word check , advising him thereby to look about him the more warily , and provide for his own safety : now if that adversary do this unguarded so near the king , he may step thither by his true draught , and the king may stay him with his own hand if he judge it convenient . as for the pawn , the first priviledg he hath , is , that whereas his walk is but to the next house forward in his own file at once when he marcheth , and to the next house side-long forward of the next file of either side , when he takes , i say , his priviledg is , that he may remove to the second house forward , which is the fourth rank in his own file for his first draught , and ever after but one forward at once . the second priviledg is greater , and that is , when any pawn is come so far as to the first rank of the adversary , and seats himself in any of his noble houses , he is dignified for this fact with the name and power of a queen , and so becomes chief of his own kings forces if the first queen were slain before , and if the first queen be yet standing in the field , the pawn coming to the rank aforesaid in any house whatsoever , may there make what piece you please which you have already lost . some are of opinion that chess as well as draughts may be plaid by a certain rule , indeed i am partly inclined to believe it notwithstanding that most are of a contrary opinion . the first remove is an advantage , and therefore you must draw for who shall have the first draught , which may be done with a black and white man distributed in to either hand , and offer'd the opponent which he will chuse ; if he chuse his own man the first draught is his ; but when a game is ended , and a mate given , he is to have the first draught next game who gave the former mate . the first remove is divers according to the judgment of the gamester , as some will first remove their kings knights pawn one single remove , that is to the third house in his own file , others play the kings rooks pawn first a double draught ; but the best way is to play the kings pawn first a double remove , that so if they are not prevented by their adversaries playing the like , they may still move that pawn forward with good guard ; for he will prove very injurious to the adverse king. this pawn i shall advise you to remove first , but not so venturously as a double remove , because if you cannot guard him cunningly , then are you like to lose him with a check to your king , by the queens . coming forth upon him to the great hazard of your kings rook ; therefore play your kings rook one single remove , that there may be way made for the coming forth of queen one way two houses asloap , and to your kings bishop the other way three houses asloap , and so upon the neglect of your adversary he may be put to a scholars check , at least in danger of it : here note it is ill to play the bishops pawn first , and worse to play the queens . he that would be an artist in this noble game , must be so careful to second his pieces , that if any man advanced be taken , the enemy may be likewise taken by that piece that guards or seconds it ; so shall he not clearly lose any man , which should it fall out contrarily might lose the game ; he must also make his passages free for retreat , as occasion shall serve , lest he be worsted . in defending you must also be very careful that you are as able to assault as your enemy ; for you must not only answer your adversaries assault by foreseeing his design by his play , and preventing it , but you must likewise devise plots , how to pester and grieve your assailant , and chiefly how to entrap such pieces as are advanced by him , preventing their retreat , amongst which a pawn is the soonest ensnared , because he cannot go back for succour or relief ; but bishops and rooks are harder to be surprized , because they can march from one side of the field to the other to avoid the ensuing danger , but the knights and queens of all are most difficulty betray'd , because they have so many places of refuge , and the queen more especially ; where note as a gret piece of policie , that if possible you constantly have as many guards upon any one piece of yours as you see your enemy hath when he advanceth to take it , and be sure withall that your guards be of less value than the pieces he encountreth you with ; for then if he fall to taking you will reap advantage thereby ; but if you see you cannot guard yours but must of necessity lose it , then be very circumspect and see whether you can take a far better piece of his in case he takes yours , by advancing some other piece of yours in guard ; for so ( as it often falls out ) that yours which you had given over for lost may be saved , whereas no other way could have done it . when an adverse piece comes in your way , so that by it all may be taken , consider with your self first whether it be equal in worth to yours ; next whether it can do you any damage in the next draught , if not let it alone ; for as it is best to play first , so it is to take last ; unless as was said you might take the piece clear , or get a better than that you lose to take it , or at least disorder him one pawn in his taking your man that took his ; but when you have the advantage be it but of one good piece for a worse , or of a pawn clear , then it is your best way to take man for man as often as you can ; besides you are to note , that whatsoever piece your adversary plays most or best withall , be sure if it lie in your power to deprive him thereof though it be done with loss of the like , or of one somewhat better , as a bishop for a knight ; for by this means you may frustrate your adversaries design and become as cunning as himself . now the chief aim at chess is to give the mate , which is when you so check the king of the adverse party , that he can neither take the checking piece ( because it is guarded ) nor cover the check , nor yet remove out of it . your care ought to be in the interim how to deprive him of some of his best pieces , as his queen or rook ; and the way to entrap a queen is two-fold , first by confining her to her king , so that she may not remove from him for leaving him in check of an adverse piece ; secondly , by bringing her to or espying her in such a place as a knight of yours may check her king , and the next draught take her . in the same manner you may serve a bishop if the adverse queen covers her slope-wise ; but if she stand not in such a posture she may be brought to it ; entice her thither with some unguarded man , which she out of eagerness of taking for nothing , may indiscreetly bring her self into trouble . but if you intend to cath the queen with a knight , imagine that the adverse king stands in his own place unremoved , and that the queen hath brought her self to stand in that place where the kings rooks pawn stood ; first , she standing in this posture bring if you can one of your knights to check her king in the third house before his own bishop ; and if there be no man ready to take up your knight , immediately he will take up the queen at the next draught . the rooks are also to be surprized two ways ; first , by playing your bishop into your knights pawns first place of standing , which bishop shall march aslope towards the adverse rook of the opposite corner , which if you can make uncovered of the knights pawn , your bishop will then undoubtedly take clear for nothing ; the other way is like that of surprizing the queen with a bishop or a knight ; where you must take notice ●●at your adversaries queens rook is so much the easier to be taken with your queens knight , that that knight at his third draught may check the king and take the same rook at his fourth draught . there are several other ways to take a rook , which practice must inform you . there is an ingenious way of taking a great man for a pawn ; when you espy two great men of your adversaries standing in one and the same rank , and but one house between them , then prepare a guard ( if you have it not ready to your hand ) for a pawn , which bring up to the rank next to them in the middle or front of both of them , and without doubt , if he save the one your pawn will take the other ; this way of taking is called a fork or dilemma . the neatest and most prejudicial trick you can put upon your adversary at chess is a check by discovery , which may be thus effected ; observe when you find your adversaries king any way weakly guarded , or perhaps not all , that is , easie to be checked then before you bring that piece that can check him there to provide some other man in that course that checks him not ; afterwards bring that piece of yours which will check him ( your brought-piece being away ) and then with all possible speed remove away for that former piece where it may most annoy him , saying withall , check by discovery of your last brought a piece : which he being compelled to cover or remove , you may do him a greater prejudice with that piece you removed from between the check at the next draught thus demonstrated . suppose you play with the white-men , he removes first his kings pawn a double draught forward , you answer him with the like play ; he then plays out his kings knight in front of his kings bishop's pawn , you do the like with yours : that knight of his takes your kings pawn , and your knight takes his likewise ; he advances the queens pawn , and removes to chase away or to take your knight ; you play up your white queen one remove before your king to frighten his knight also : he thinks it better to save his knight from your queen , than take yours with his queens pa●n ; and therefore conveys him away into a more secure place ; you play your kings knight in front of his queens bishop's pawn , and there withall say , check by discovery of your queen ; now let him cover this check by discovery as well as he can , your knight at the next draught will assuredly take his queen . there are several other ways to make a discovery , and a mate given with it , which is the noblest mate of all . a queen if lost indangers m●ch the game ; but if there be pawns left on either side , there is possibility of making a new queen , and so by consequence the renovation of the game , which ten to one was lost before : there are several ways to mate this queen and estate her in as great power as the former , for brevity sake , two pawns in files next one to the other , and plaid first one forward and the other backward close together is a good way to make a new queen , especially if any one of them be guarded underneath with a rook , for so they will force their way before them , nor can any of them be taken without great difficulty and danger . as to short mates take these observations : having both placed your men and yours the first draught ; suppose you advance your kings pawn forward one single remove , your adversary plays his kings pawn forward a double remove in his own file ; you at your second draught come out with your queen upon that pawn , placing her in the house forward of your kings rooks file , your enemy to guard his kings pawn plays forth his queens knight into the third house of the queens bishops file , you ( hoping that he will not spy the attempt ) bring out for your third draught your kings bishop , which you place in the fourth house of your queens bishops file , he not perceiving your intention judging all secure makes for your queen with his kings knight , playing it in the front of his kings bishops pawn , either to chase her away or take her ; you immediately upon this take up that bishops pawn with your queen , and for your fourth draught give him a mate , which is called a scholars mate ; because any but young beginners may prevent it . you may also give a mate at two draughts if you encounter with a raw gamester , playing after this manner ; first remove his kings bishops pawn a single draught ( which is ill play at first ) you your kings pawn a single remove , he his kings knights pawn advanced a double remove for his second draught , you bringing out your queen into the fifth house of your kings rooks file give him a mate at your second draught . there is another called a blind-mate , and that is when your adversary gives you a check that you cannot avoid by any means , and is indeed a mate absolute ; but he not seeing it to be a mate , says only to you check , and it is therefore called a blind-mate ; this should be both loss of game and stake if you before agree not to the contrary . a stale may be termed a mate and no mate , an end of the play but no end of the game , because it properly should be ended with a check-mate . the stale is thus when his king hath the worst of the game , and brought to such a strait , that he hath but one place to flie unto , and the pursuing king is so unadvised as to bar him of that place or stop it without checking him , the distressed king being no way able to remove but in check , and having no other piece of his own that he can play , then it is a stale and a lost game to him that gives it . therefore he that follows the flying king gives him check as long as he hath any place to fly to ; but when he hath none left to avoid his check , let him then say check-mate , and both game and stake are won . lastly , there is another term used in chess-playing , and that is called a dead-game , which makes ( if i may say improperly ) an endless end of the game , both gamesters saving their stakes : and thus it is , when the assailant falls to take all that comes near , carelesly giving man for man , so that it happens that either king hath but one man apiece left him , the assailant following his eager pursuit takes his adversaries man , not minding that his king can take his also , so that the kings losing all their men and they being so unable to come so near as to grapple the game is ended , but the stakes on both sides are saved . i shall conclude this game with the laws of chess , which are these following . . what piece soever of your own you touch or lift from the point whereon it standeth , you must play it for that draught if you can , and into what house you set your man there it must stand for that draught , according to the saying at this game , touch and take , out of hand and stand . . if you take up your adversaries man , and after think best to let it stand untaken , before you set your piece in place thereof , you must cry him mercy or lose the game . . if your adversary play a false draught , and you see it not till you play your next draught 't will then be too late to challenge him for it . . if you play a false draught through mistake , and your adversary take no notice for his advantage , and plays his next draught , you cannot recall it . . if you misplace your men , and so play a while , and then discover it , it lies in your adversaries power to continue or begin the game . . pawns may be plaid a double remove forward for their first draught , but no pawn hath that priviledg without permission , on whose next file on either side a pawn of your adversaries is already advanced as far as your fourth rank . . the standing of the king ought to be certain in his shifting and not as you please to place him as some men play . . if your king standing in the check of any adverse piece , and you have plaid one draught or more without avoiding the check , your adversary may say , check to you when he listeth , and for your draught then make you avoid that check you stood in , though it may be to your great peril . . if any one condition by wager , that he will give mate or win the game , and the adversary brings it to a dead-game , though he save the first stake yet he loseth the wager . . he that gives over the game before it is finished , without the consent of his adversary , loseth his stake . many more observations might be here inserted for the understanding of this noble game , which i am forced to wave to avoid prolixity . principal games on cards . chap. vi. picket . before you begin the game at picket , you must throw out of the pack the deuces , treys , fours and fives , and play with the rest of the cards , which are in number thirty and six . the usual set is an hundred , not but that you may make it more or less ; the last card deals and the worst is the dealers . the cards are all valued according to the number of the spots they bear , the ace only excepted , which wins all other cards , and goes for eleven . the dealer shuffles , and the other cuts , delivering what number he pleaseth at a time , so that he exceed not four nor deal under two , leaving twelve on the table between them . he that is the elder , having lookt over his cards , and finding never a court-card among them , says i have a blanck , and i intend to discard such a number of cards , and that you may see mine , discard you as many as you intend ; this done , the eldest shows his cards and reckons ten for the blanck , then taking up his cards again he discards those which he judgeth most fit : here note he is always bound to that number which he first propounded . this being done , he takes in as many from the stock as he laid out ; and if it should chance to fall out that the other hath a blank too , the youngers blank shall bar the former and hinder his picy and repicy , though the eldest hands blank consists of the biggest cards . it is no small advantage to the eldest to have the benefit of discarding , because he may take in eight of the twelve in the stock discarding as many of his own for them , not but that if he find it more advantageous he may take in a less number ; after this the antagonist may take in what he thinks fit , acquitting his hand of the like number . here note , that let the game be never so good the gamesters are both obliged to discard one card at least . after the discarding you must consider the r●ff , that is how much you can make of one suit ; the eldest speaks first , and if the youngest makes no more the ruff is good , and sets up one for every ten he can produce ; as for example , for thirty reckon three , for forty four , and so onward , withall take notice you are to count as many for thirty five as for forty , and as much for forty five as fifty , and so of the rest ; but from thirty five to thirty nine you must count no more than for thirty five , and so 〈◊〉 thirty to thirty four count no more than for thirty ; and this rule is to be observed in all other higher ●●●bers . as for sequences and their val●● after the ruff is plaid , the elder acquaints you with his sequences ( if he have them ) and they are tie●●es , quarts , quints , sixiesms , sep●●●sms , huictiesms and neu●●esms , as thus ; six , seven , and eight ; nine , ten , and knave ; queen , king , and ace ; which last is calleh a tierce major , because it is the highest . a quart is a sequence of four cards , a quint of five , a sixism of six , &c. these sequences take their denomination from the highest card in the sequence . it is a tierce major or a tierce of an ace when there is queen , king and ace , a tierce of a king when the king is the best card ; a tierce of a queen when there is neither king nor ace , and so till you come to the lowest tierce , which is a tierce of an eight . you must reckon for every tierce three , for a quart four , but for a quint fifteen , for a sixiesm sixteen , and so upward ; now what ever you can make of all you must add to your blank , and count the whole together . here note that the biggest tierce , quart , or other sequence , although there be but one of them makes all the others less sequences useless unto him be they never so many ; and he that hath the biggest sequence by vertue thereof reckons all his less sequences , though his adversaries sequences be greater , and otherwise would have drowned them . farther observe , that a quart drowns a tierce , and a quint a quart , and so of the rest , so that he who hath a sixiesm may reckon his tierces , quarts , or quints , though the other may happen to have tierce , quart , &c. of higher value than the others are that hath the sixiesm ; trace the same method in all the other like sequences . after you have manifested your sequences , you come to reckon your three aces , three kings , three queens , three knaves , or three tens , as for nines , eights , sevens , and sixes , they have no place in this account ; for every ternary you count three , and they are in value as it is in sequences ; aces the highest and best , kings next , after these queens , then knaves , and last of all tens . the higher drowns the lower here as in the sequences . he that hath three aces may reckon his three queens , knaves , or tens , if he have them , though the other hath three kings ; and this is done by reason of his higher ternary . now he that hath four aces , four kings , four queens , four knaves , or four tens , for each reckons fourteen , which is the reason they are called quatorzes . now they b●gin to play the cards , the elder begins and younger follows in suit as at whisk , and for every ace , king , queen , knave , or ten , he reckons one . a card once play'd must not be recalled , unless he have a card of the same suit in his hand , if the elder hand plays an ace , king , queen , or ten , for every such card he is to reckon one , which he adds to the number of his game before ; and if the other be able to play upon it a higher card of the same suit , he wins the trick , and reckons one for his card as well as the other . whosoever wins the last trick reckons two for it , if he win it with a ten , but if with any cards , under , he reckons but one ; then they tell their cards , and he that hath the most is to reckon ten for them . after this , each person sets up his game with counters , and if the set be not up , deal again ; now a set is won after this manner , admit that each party is so forward in his game that he wants but four or five to be up , if it so happens that any of the two have a blank , he wins the set , because the blanks are always first reckoned ; but if no blanks , then comes the ruff , next your sequences , then your aces , kings , queens , knaves , and tens , next what cards are reckoned in play , and last of all the cards you have won . if any of the gamesters can reckon , either in blanks , ruffs , sequences , aces , &c. up to thirty in his own hand , without playing a card , and before the other can reckon any thing , instead of thirty he shall reckon ninety , and as many as he reckons after above his thirty , adding them to his ninety ; this is known by the name of a repicy . moreover , he that can make in like manner , what by blank , ruff , sequences , &c. up to the said number , before the other hath play'd a card , or reckoned any thing , instead of thirty he reckons sixty , and this is called a picy . here note , that if you can but remember to call for your picy , or repicy , before you deal again , you shall lose neither of them , otherwise you must . he that wins more than his own cards reckons ten , but he that wins all the cards reckons forty , and this is called a capet . the rules belonging to this game are these . if the dealer give more cards than his due , whether through mistake or otherwise , it lieth in the choice of the elder hand whether he shall deal again or no , or whether it shall be play'd out . he that forgets to reckon his blank , ruff , sequences , aces , kings , or the like , and hath begun to play his cards cannot recall them . so it is with him that sheweth not his ruff before he play his first card , losing absolutely all the advantage thereof . he that misreckons any thing , and hath play'd one of his cards , and his adversary finds at the beginning , middle , or end of the game , that he had not what he reckoned , for his punishment he shall be debar'd from reckoning any thing he really hath , and his adversary shall reckon all he hath , yet the other shall make all he can in play . he that takes in more cards than he discardeth is liable to the same penalty . he that throws up his cards imagining he hath lost the game , mingling them with other cards on the table though afterward he perceive his mistake , yet he is not allowed to take up his cards and play them out . no man is permitted to discard twice in one dealing . he that hath a blank , his blank shall hinder the other picy and repicy , although he hath nothing to shew but his blank . he that hath four aces , kings , queens , &c. dealt him and after he hath discarded one of the four reckons the other three , and the other say to him it is good ; he is bound to tell the other , if he ask him what ace , king , queen , &c. he wants . if after the cards are cleanly cut , either of the gamesters know the upper card by the backside , notwithstanding this the cards must not be shuffled again . in like manner , if the dealer perceive the other hath cut himself an ace , and would therefore shuffle again , this is not permitted ; and if a card be found faced , it shall be no argument to deal again , but must deal on ; but if two be found faced , then may he shuffle again . lastly , whosoever is found changing or taking back again any of his cards , he shall lose the game , and be accounted a foul player . chap. vii . the game at gleek . deuces and treys must be cast out as useless in this game , then listing for dealing the least card deals : the number of persons playing must be three , neither more nor less , and most frequently they play at farthing , half-penny , or penny-gleek , which in play will amount considerably . the dealer delivers the cards by four till every one hath twelve , and the rest are laid on the table , for the stock , being in number eight , seven whereof are bought and the ace is turned up ; the turn'd up card is the dealers ; and if it be tiddy turn'd up is four apiece from each to the dealer . the ace is called tib , the knave tom , the four of trumps tiddy , tib the ace is fifteen in hand and eighteen in play , because it wins a trick , tom the knave is nine , and tiddy is four , the fifth towser , the sixth tumbler , which if in hand towser is five and tumbler six , and so double if turn'd up , and the king and queen of trumps is three . the eldest hand bids for the stock in hopes of bettering his game , though sometimes it makes it worse : the first penny you bid is twelve , thirteen , and so on ; if at sixteen they say take it , and none will venture more for it , he is bound to take it , that is taking in seven cards , and putting out seven in their stead , and must pay besides eight to one and eight to the other of the gamesters for buying , if any odd money be given , as , . or the like , the eldest hand usually claims it , or else it is given to the box ; but if he have mournival , gleek or tiddy in his hand after he hath taken in the stock he bates for them all , and so possibly may gain by it , if he have a good hand and pay for his buying two . here you must note that if tib be turned up it is fifteen to the dealer in reckoning after play , but he must not make use of it in play being the trump-card , for then 't would make him eighteen , because it would win a trick which is three more . next you speak for the ruff , and he that hath most of a suit in his hand wins it , unless some of the gamesters have four aces and then he gains the ruff , though you have never so many of a suit in your hand . if any wins a ruff , and forgets to show it before a card plaid loseth it , and he that shews any for a ruff after shall have it . the first or eldest says , i 'le vye the ruff , the next says , i 'le see it , and the third , i 'le see it and revie it : i 'le see your revie , says the first ; because he hath as many in his hand as another : the middle probably says , i 'le not meddle with it ; then they shew their cards , and he that hath most of a suit wins six pence or farthings according to the game of him that holds out longest , and four of the other that said he would see it , but after refused to meddle with it ; but if any of the three gamesters says he hath nothing to say as to the ruff he pays but a farthing , half-pence , penny , according as the game is aforesaid ; and if the eldest and second hand pass the ruff the youngest hath power to double it , and then it is to be plaid for the next deal , and if any forgets to call for the double ruff , it is to be play'd for the next deal after that . sometimes one of the gamesters having all of a suit in his hand bids high for the ruff , and the other having four aces is resolved to bid higher , so that it sometimes amounts to sixteen and more , then i 'le see it and revie , saith one ; i 'le see it and revie , saith another , that is , eight to the winner , and all above is but two a time , as it may be they will say , i 'le see it and revie it again , and i 'le see that and revie it again , saith another , for which seeing and revying they reckon but two , after that it is once come to eight ; but he that hath the four aces carrieth it clearly , &c. as aforesaid . buying or bidding for the ruff is when you are in likelihood to go in for mournival , gleek , or increase of trumps , that so if you have bad cards , you may save your buyings and your cards too , whereas otherwise ? you may lose all . if you call for either mournival or gleek , and have lay'd them out in the stock , if you be taken in it , for forfeit double what you receive . sometimes out of policy or a vapour they will v●e when they have not above thirty in their hands , and the rest may have forty or fifty , and being afraid to see it , the first many times wins out of a meer bravado , and this is good play though he acquaint you with it hereafter . a mournival of aces is eight , of kings six , of queens four , and a mournival of knaves two a piece . a gleek of aces is four , of kings three , of queens two , and of knaves one a piece from the other two gamesters . a mournival is either all the aces , the four kings , queens , or knaves , and a gleek is three of any of the aforesaid . here note , that twenty two are your cards ; if you win nothing but the cards that were dealt you , you lose ten ; if you have neither tib , tom , tiddy , king , queen , mournival , nor gleek , you lose because you count as many cards as you had in tricks , which must be few by reason of the badness of your hand ; if you have tib , tom , king , and queen of trumps in your hand , you have thirty by honours , that is , eight above your own cards , besides the cards you win by them in play . if you have tom only , which is nine and the king of trumps , which is three , then you reckon from twelve , thirteen , fourteen , fifteen , till you come to two and twenty , and then every card wins so many half-pence , pence , &c. as you play'd for ; if you are under two and twenty you lose as many . here note , that before the cards are dealt , it is requisite to demand , whether the gamesters will play at tiddy , or leave it out , it being a card that is apt to be forgotten ; and know , that it is lookt upon as very foul play to call for a gleek of kings , aces , queens , or knaves , when the person hath but two in his hands . if yo discard wrong , i. e. lay out but or cards , if you call for any gleek or mournivals , you lose them all if it be found out that you so discard . let this suffice for this noble and delightful game or recreation . chap. viii . l'ombre a spanish game . there are several sorts of this game called l'ombre , but that which is the chief is called renegado , at which three only can play , to whom are dealt nine cards apiece , so that by discarding the eights , nines and tens , there will remain thirteen cards in the stock ; there is no trump but what the player pleaseth ; the first hand hath always the liberty . to play or pass , after him the second , &c. there are two sorts of counters for stakes , the greater and the lesser , which last have the same proportion to the other as a penny to a shilling : of the great conters each man stakes one for the game , and one of the lesser for passing , and for the hand when eldest , and for every card taken in one counter . there are two suits , black and red ; of the black there is first the spadillo , or ace of spades ; the mallillio or black deuce , the basto or ace of clubs ; the king , the queen , the knave , the seven , the fix , the five , four , and three . of the red suit there is the spadillo , punto , mallillio , &c. the spadillo or ace of spades , is always the first card , and always trump , and the basto or ace of clubs is always third ; of the black there is trumps , of the red . the red ace enters into the fourth place when it is trump and it is called punto then , otherwise only called an ace . the least small cards of the red are always best , and the most of the black ; except the deuce and red seven , which are called the mallillio's and always second when trump . the matadors ( or killing cards ) which are the spadillo , mallillio , and basto are the chief cards , and when they are all in hand the others pay for th●m three of the greater counters apiece ; and with these three for foundation you may count as many matadors as you have cards in an interrupted series of trumps ; for all which the others are to pay you one kounter apiece . he who hath the first hand hath his choice ( as aforesaid ) of playing the game , of naming the trump , and of taking in as many and as few cards as he list , and after him the second , &c. having demanded whether any one will play without taking in , you oblige your self to take in though your game be never so good , wherefore you do well to consider it before . if you name not the trump before you look on the cards which you have taken in , any other may prevent you 〈◊〉 ●ame what trump they please ; if 〈◊〉 know not of two suits which to 〈◊〉 trump first , the black suit is to be preferred before the red , because there are fewer trumps of it . secondly , you were best to chuse that suit of which have not the king , because besides your three trumps you have a king which is as good as a fourth . when you have the choice of going in three matadors , or the two black aees with three o●●our other trumps , if the stakes be great you are to chuse this last , as most like to win most tricks ; if it be but a simple stake you are to chuse the first , because the six counters you are to receive for the three matadors more than countervail the four or five you lose for the game . he that hath the first hand is never to take in nor play , unless he have three sure tricks in his hand at least ; to understand which the better , know the end of the game is to win most tricks , whence he that can win five tricks of the nine hath a sure game ; or if he win four and can so divide the tricks as one may win two , the other three , if not it's either codillio , or repuesto , so the p●●●er loseth and maketh good the stake● ▪ it is called codillio when the p●yer is beasted , and another wins more tricks than he , when this takes up the stakes and the other makes it good . here note , although the other two always combine to make him lose , yet they all do their best ( for the common good ) to hinder any one from winning , only striving to make it repuesto , which is when the player wins no more tricks than another , in which case the player doubles the stake without any ones winning it , and remains so for the advantage of the next player . here note that kings of any suit are accounted as good trumps , mean while all other cards but kings and trumps are to be discarded . the player having taken in , the next is to consider the goodness of the game , and to take in more or less for the best advantage of his game ; neither is any for the saving a counter or two to neglect the taking in , that the other may commodiously make up his game with what cards he hath left , and that no good cards may lie dormant in the stock , except the player playeth without taking in , when they may refuse to take in , if they imagine he hath all the game . when one hath a sure game in his hand , he is to play without taking in , then the others are to give him each one of the great counters as he is to give them , if he play without taking in a game that is not sure and loseth it ; if you win all the tricks in your hand or the voll , they likewise are to give you one counter apiece , but then you are to declare before the fifth trick that you intend to play for the voll , that so they keep their best cards , which else , seeing you win five tricks ( or the game ) they may carelesly cast away . if you renounce you are to double the stake , as also if you have more or fewer cards than nine , to which end you must carefully count your cards in dealing and taking in before you look on them ; besides according to the rigour of the game if you speak any thing tending to the discovery there of , either in your own hand or anothers ( excepting gagno ) or play so , to hinder the making of repuesto or codillio , you are not fit to play . observe , that in playing trumps , if any plays an ordinary one , and you have only the three best cards or matadors singly or jointly in your hands , you may resuse to play them without renouncing , because of the priviledge which these cards have , that none but commanding cards can force them out of your hand . you are to say nothing when you play your card , but i pass or play , or gagno , or gagno del re when you play your queen to hinder them from taking it with the king. now since it is impossible to provide against all accidents in the game , only take notice of these general rules . first , never win more than one trick if you cannot win more than two , because of the advantage you give the player by ●t , in dividing the tricks . secondly , you are to win the trick always from the player if you can , unless you let it pass for mere advantage , where the second is to let pass to the third if he have the likelier game to beast the player , or if he be likelier to win it . there may be diverse advantages in refusing to take the players trick ; but the chief is , if you have the tenaces in your hand , that is two cards , and if you have the leading , you are sure to lose one of them ; if the player lead to you , you are sure to win them both ; for example , if you have spadillio and basto in your hand , and he have the mallillio and another trump , if you lead you lose one of them ; for either you play your spadillio , and he plays the lesser trump upon it and wins your basto the next trick with his mallillio , and so the contrary ; whereas if he leads he loseth ; for if he leads his mallillio you win it with your spadillio , and with your basto win the other trump , &c. if you are not sure to win five tricks , having only three matadors , and kings your auxiliary cards ; if you have the leading , play first a matador or two before you play your kings to fetch out his trumps which might have trumped them , and if you have three matadors with two other trumps , your best way is to play your matadors first to see where the trumps lie ; if both follow , you are sure if the trump be red there remains only one trump in their hands , if black none at all . lastly , if the players have but a weak game , they are to imitate cunning beast-players in dividing the tricks , and consulting to play their cards . to conclude , lay your tri●ks angle-wife , that you may the more facilely compute them . chap. ix . the game at cribbidge . at cribbidge there are no cards to be thrown out , but all are made use of ; and the number of the set is sixty one . it is an advantage to deal , by reason of the crib , and therefore you must lift for it , and he that hath the least card deals . there are but two players at this game , the one shuffles and the other cuts , the dealer delivers out the cards one by one , to his antagonist first and himself last , till five apiece be dealt to one another ; the rest being set down in view on the table , each looketh on his game , and ordereth his cards for the best advantage . he that deals makes out the best cards he can for his crib , and the other the worst , because he will do him as little good as he can , being his crib ; which crib is four cards , two a piece , which they lay out upon the table , not knowing nor seeing one anothers cards , and then they turn up a card from the parcel that was left of dealing , and each of them may make use of that card to help them on in their game in hand , and when they have play'd out their three cards , and set up with counters their games in their hands , the crib is the others the next deal , and so they take it by turns . the value of the cards is thus : any fifteen upon the cards is two , whether nine and six , ten and five , king and five , seven and eight , &c. a pair is two , a pair-royal six , a double pair-royal twelve , sequences of three is two , sequences of four is four , of five five , &c. and so is a flush of three , three ; of four , four , &c. knave noddy is one in hand and two to the dealer ; that is , if you have a knave of that suit which is turned up , it is knave noddy . a pair of aces , kings , queens , knaves , tens , &c. is two ; three aces , kings , queens , &c. is a pair-royal ; a double pair-royal is four aces , four kings , four queens , &c. and is twelve games to him that hath them . having lookt on your cards , you count your game after this manner : suppose you have in your hand a nine and two sixes , after you have laid out two cards for the crib , that makes you six games , because there is two fifteens and a pair , by adding your nine to the two sixes , and if a six chance to be turn'd up , then you have twelve games in your hand ; for though you must not take the turn'd up card into your hand , yet you may make what use you can of it in counting , so that the three sixes makes you six , being a pair-royal , and the nine added to every six makes three fifteens , which six more added to the former , make twelve , which you must set up with counters or otherwise , that your opponent may know what you are , though you must not see his cards , nor he yours ; if you think he plays foul by reckoning too much , you may count them after the hand is play'd . thus you have set up your twelve , your opposite it may be hath four , five , and six in his hand ; that is two , because of sequences of three ; then it is two more because it is four , five , and six ; again , taking in the counting six that is turn'd up , that is in all four , then there is fifteen and fifteen , four and five is nine , and six is fifteen , and then with the six turn'd up 't is fifteen more , which makes eight games , this he likewise sets up , keeping his cards undiscovered . here note , he that deals not sets up three in lieu thereof . having thus done , he that dealt not plays first , suppose it a six , if you have a nine play it , that makes fifteen , for which set up two , the next may play a four which makes nineteen , you a six twenty five , and he a five that is thirty ▪ you being not able to come in , having a six in your hand , he sets up one , ( for it is one and thirty you aim at in playing the cards ) , because he is most , and two for sequences four , five , and six , which were his four after the fifteen , your five and his six ; and that doth not hinder them from being sequences , though the six was play'd between the four and the five ; but if an ace , nine , king , queen , or thelike , had been play'd between , ●hey had been no sequences ; so the two for the sequences , and the one for thirty being most ( as at one and thirty ) makes him three , which he must set up to the rest of his game ▪ and in this playing of the cards you may make pairs , sequences , flush , fifteens , pair-royals , and double pair-royals , if you can , though that is rarely seen . lastly , you look upon you crib , that is the two cards apiece laid out at first , which is the dealers ; if he find no games in them , nor help by the card that was turn'd up , which he takes into his hand , then he is bilkt , and sometimes it so happens that he is both bilkt in hand and crib . thus they play and deal by turns till the game of sixty one be up . here note , if you get the game before your adversary is forty five ( forty four will not do it ) you must then say , i have lurkt you , and that is a double game for whatever you play'd with six shilling , or a greater summ . chap. x. a game at all-fovrs . all-fours is a game very much play'd in kent , and very well it may , since from thence it drew its first original ; and although the game may be lookt upon as trivial and inconsiderable , yet i have known kentish gentlemen and others of very considerable note , who have play'd great sums of money at it , yet that adds not much to the worth of the game , for a man may play away an estate at one and thirty ; as i knew one lose a considerable sum at most at three throws . this game i conceive is called all-fours from highest , lowest , iack , and game , which is the set as some play it , but you may make from seven to fifteen , or more if you please , but commonly eleven . there are but two can play at it at a time , and they must lift for dealing , the highest put-card deals , who delivers to his adversary three cards , and to himself the like , and the like again , and having six apiece , he turns up a card which is trump ; if jack ( and that is any knave ) it is one to the dealer . if he to whom the cards were dealt after perusal of his game like them not , he hath the liberty of beging one ; if the dealer refuse to give him one , then he deals three apiece more , but if he then turns up a card of the same suit , he deals further till he turns up a card of another suit . here note , that an ace is four , a king is three , a queen is two , a knave one , and a ten is ten . now you must play down your cards , but to what advantage i cannot here prescribe , it must be according to the cards you have in your hand managed by your judgment to the best advantage . having play'd your cards you reckon , if you are highest and lowest of what is trumps , you reckon two ; if you are only highest but one , and the like of jack and game ; sometimes you are highest , lowest , jack , and game , and then you must reckon four ; the game is he that tells most after the cards are play'd , and therefore a ten is a very significant card , which crafty gamesters know so well that they will frequently take out of a pack two tens , and hide them contrary to the knowledg of the other , which is a great advantage to this foul player , if he play of the same suit of these tens he hath absconded , for it must of necessity secure him from losing the game . here note , that he that wins jack wins one also ; and furthermore observe that for advantage reneging is allowable if you have trumps in your hand to trump it . there is another sort of all-fours called running-all-fours , at which they play one and thirty up , and in this game the dealer hath a great advantage , for if he turn up an ace it is four , a king three , a queen two , and a knave one , and these are the same also in play . a ten is the best card for making up . chap. xi . english ruff and honours , and whist . ruff and honours ( alias slamm ) and whist , are games so commonly known in england in all parts thereof , that every child almost of eight years old hath a competent knowledg in that recreation , and therefore i am unwilling to speak any thing more of them than this , that there may be a great deal of art used in dealing and playing at these games which differ very little one from the other . in playing your cards you must have recourse altogether to your own judgment or discretion , still making the best of a bad market ; and though you have but mean cards in your own hand , yet you may play them so suitable to those in your partners hand , that he may either trump them , or play the best of that suit on the board . you ought to have a special eye to what cards are play'd out , that you may know by that means either what to play if you lead , or how to trump securely and advantagiously . reneging or renouncing , that is , not following suit when you have it in your hand , is very fowl play , and he that doth it ought to forfeit one , or the game upon a game , and he that loseth dealing loseth one , or a trick as you make it . at ruff and honours , by some called slamm , you have in the pack all the deuces , and the reason is , because four playing having dealt twelve a piece , there are four left for the stock , the uppermost whereof is turn'd up , and that is trumps , he that hath the ace of that , ruffs ; that is , he takes in those four cards , and lays out four others in their lieu ; the four honours are the ace , king , queen , and knave ; he that hath three honours in his own hand , his part not having the fourth sets up eight by cards , that is t●o tricks ; if he hath all four , then sixteen , that is four tricks ; it is all one if the two partners make them three or four between them , as if one had them . if the honours are equally divided among the gamesters of each side , then they say honours are split . if either side are at eight groats he hath the benefit of calling can-ye , if he hath two honours in his hand , and if the other answers one , the game is up , which is nine in all , but if he hath more than two he shows them , and then it is one and the same thing ; but if he forgets to call after playing a trick , he loseth the advantage of can-ye for that deal . all cards are of value as they are superiour one to another , as a ten wins a nine if not trumps , so a queen , a knave in like manner ; but the least trump will win the highest card of any other card ; where note the ace is the highest . whist is a game not much differing from this , only they put out the deuces and take in no stock ; and is called whist from the silence that is to be observed in the play ; they deal as before , playing four , two of a side , ( some play at two handed , or three handed whist ; if three handed , always two strive to suppress and keep down the rising-man ) , i say they deal to each twelve a piece and the trump is the bottom card. the manner of crafty playing ▪ the number of the game nine honours and dignity of other cards are all alike , and he that wins most tricks is most forward to win the set . he that can by craft over-look his adversaries game hath a great advantage , for by that means he may partly know what to play securely ; or if he can have some petty glimpse of his partners hand . there is a way by winking , or the fingers to discover to their partners what honours they have , as by the wink of one eye , or putting one finger on the nose or table , it signifies one honour , shutting both the eyes , two ; placing three fingers or four on the table , three or four honours . they have several ways of securing an honour or more in the bottom when they deal , either to their partners or selves ; if to their partner they place in the second lift next the top , , , , or four aces , or court cards all of a suit , according as they could get them together in the former deal , and place a card of the same suit in the bottom , when the cards are cut they must use their hand so dexterously as not to put the top in the bottom , but nimbly place where it was before . if they would secure honours to themselves when dealing , they then place so many as they can get upon their lap or other place undiscerned , and after the cards are cut , then clap them very neatly under . but the cleanliest rooking way is by the breef , that is take a pack of cards and open them , then take out all the honours , that is as aforesaid , the four aces , the four kings , &c. then take the rest and cut a little from the edges of them all alike , by which means the honours will be broader than the rest , so that when your adversary cuts to you , you are certain of an honour , when you cut to your adversary cut at the ends , and then it is a chance if you cut him an honour , because the cards at the ends are all of a length , thus you may make breefs end-ways as well as side-ways . there are a sort of cunning fellows about this city , who before they go to play will plant half a dozen of these packs ( nay sometimes half a score ) in the hands of a drawer , who to avoid being suspected will call to their confederate drawer for a fresh pack of cards , who brings them as from a shop new , and some of these packs shall be so finely markt , whereby the gamester shall plainly and certainly know every card therein contain'd by the outside , although the best of other eyes shall not discern where any mark was made at all ; and this done with that variety that every ●ard of every suit shall have a different distinguishable mark . some have a way to slick with a slick-stone all the honours very smooth , by which means he will be sure to cut his partner an honour , and so his partner to him again , and that is done by lying a forefinger on the top indifferent hard , and giving a slurring jerk to the rest which will slip off from the slickt card. it is impossible to shew you all the cheats of this game , since your cunning gamester is always studying new inventions to deceive the ignorant . chap. xii . french-rvff . at french-ruff you must lift for deal , most or least carries it according to the agreement of the gamesters . you may play either two , four or six of a side , dealing to each five a piece , either two first at a time , or three , according to pleasure , and he that deals turns up trump ; the king is the highest card at trumps , and so it is highest in all other cards that are not trumps , the queen is next , the knave next , and next to that the ace , and all other cards follow in preheminency according to the number of the pips , but all small trumps win the highest of any other suit . having turn'd up trumps , he that hath the ace must take the ace turn'd up , and all other trumps which immediately follow that , if so agreed among the gamesters , laying out so many cards as he took up in lieu thereof . after this they play , to win two tricks signifies nothing , to win three or four wins but one , but to win five is the winning of five . if you play at forsat ( that is the rigour of the play ) he that deals wrong loseth one and his deal . you are bound to follow suit , and if you renounce or renege you lose the whole game , if you so make it , otherwise but one or two according to agreement . he that plays a card that is trumped by the follower , if the next player hath none of the former suit he must trump it again , although he hath never a trump in his hand that can win the former trump , and so it must pass to the last player . all the players round are bound to win the highest trump play'd if they can . here note , that he who playeth before his turn loseth one , unless it be the last card of all . chap. xiii . five-cards . five-cards is an irish game , and is as much play'd in that kingdom , and that for considerable sums of money , as all-fours is play'd in kent , but there is little analogy between them . there are but two can play at it , and there are dealt five cards a piece . the least of the black , and the most of the red wins . the ace of diamonds is the worst of the whole pack , unless it prove to be trump . the five fingers ( alias , five of trumps ) is the best card in the pack ; the ace of hearts is next to that and the next is the ace of trumps , then the knave , and the rest of cards are best according to their value in pips , or as they are trumps . before you play ask whether he will five it , if he speaks affirmatively turn up the next card of the pack under that first turn'd up , and that must be trumps ; if not play , it out : he that wins most cards wins five , but he that wins all , wins ten . observe , that the ace of hearts wins the ace of trumps , and the five-fingers not only wins the ace of trumps , but also all other cards whatever . chap. xiv . of a game called costly-colours . this game is to be play'd out only by two persons , of which the eldest is to play first as in other games . you must deal off three apiece , and turn up the next card following ; then the eldest is to take his choice whether he will mogg . ( that is change a card or no ) and whosoever refuseth is to give the other one chalk or hole , of which generally threescore and one makes the game . then must the eldest play , and the other if he can must make it up fifteen , for which she shall set up as many holes or chalks as there are cards upon the table ; so likewise for five and twenty , and also as many cards as are play'd to make up thirty , no more nor less , so many chalks may be set up who play'd last , to make up one and thirty , and if one and thirty be not made , then he that play'd last and is nearest one and thirty without making out must set up one , which is called setting up one for the latter . this being done , the eldest must show how many chalks he hath in his hand to set up , and after him the youngest , which they must reckon in this manner , taking notice both of the colour and number of pips upon the card turn'd up as those in their hands still , reckoning as many for all the fifteen and five and twenty as there go cards to make the number ; and if you have it by chance in your hand , and with the card turned up one and thirty , then you must set up four for that : you must also set up if you have them in your hands or can make them so in the card turn'd up as followeth ; two for a pair , be they either coat-cards , or others ; two for a knave , and if a knave of the same colour and suit of the card turn'd up , then you must set up four ; and so for a deuce four , if it be of the same colour turn'd up : if you have three of a sort , either three fours , five sixes , or coat-cards , you must set up nine , and this is called a pair-royal ; now if they are all either hearts , diamonds , or the like , then you must set up six for costlycolours . if you have three of a colour you can reckon but two for colours . whosoever dealt , if he turn'd up either deuce or knave , he must set up four for it ; as for example , imagine you had dealt your adversary three cards , viz. the five of hearts , four of hearts , and eight of hearts ; to your self the deuce of hearts , seven of clubs , and nine of hearts . lastly , you turn up a card , which is the knave of hearts , for which you must set up four ; then because he will not ask you to change one , he gives you one , which you must set up , and then he plays , suppose it be his five of hearts , you then play your seven of clubs , which makes twelve , then he plays his eight of hearts , which makes twenty ● then you play your nine of 〈…〉 makes twenty nine , and because ● cannot come in with his five of hearts , you must play your deuce of hearts , which makes you one and thirty . for your five you must set up five , then he must set up what he hath in his hand , which you will find to be but six , for he hath nothing in his hand but costly-colours . then must you set up your games , which first are two , for your nine of clubs and nine of hearts which make fifteen , then that fifteen and the knave turn'd up makes five and twenty , for which set up three ; then for your deuce of hearts which is the right , set up four , and three for colours , because you have three of a sort in your hand with that turn'd up , now these with the five you got in playing for thirty one makes you this deal with the knave turn'd up and the cards in your hand just twenty . many other examples i might give you , but that it is needless since this one is sufficient to direct you in all others . and thus much for costly-colours . chap. xv. bone-ace . this game you may look on as trivial and very inconsiderable , and so it is by reason of the little variety therein contein'd , but because i have seen ladies and persons of quality have plaid at it for their diversion , i will briefly describe it , and the rather because it is a licking game for money . there are seven , or eight ( or as many as the cards will permit ) play at it at one time . in the lifting for dealing the least deals , which is a great disadvantage ; for that makes the dealer youngest hand . the dealer deals out two to the first hand , and turns up the third , and so goes on to the next , to the third , fourth , fifth , &c. he that hath the biggest card carries the bone , th●t is one half of the stake , the other remaining for the game ; now if there be thre● 〈◊〉 , three queens , three tens , &c. turn'd up , the eldest hand wins it . here note that the ace of diamonds is bone-ace , and wins all other cards whatever : thus much for the bone ; afterwards the nearest to one and thirty wins the game , and he that turns up or draws to one and thirty wins it immediately . chap. xvi . of pvtt and the high-game . pvtt is the ordinary rooking game of every place , and seems by the few cards that are dealt to have no great difficulty in the play , but i am sure there is much craft and cunning in it ; of which i shall show as much as i understand . if you play at two-handed putt ( or if you please you may play at three hands ) the best putt-card deals . having shuffled the cards , the adversary cuts them , then the dealer deals one to his antagonist , and another to himself till they have three apiece : five up or a putt is commonly the game . the eldest if he hath a good game , and thinks it better than his adversaries , puts to him , if the other will not or dare not see him , he then wins one , but if he will see him they play it ●ut , and he that wins two tricks or all three wins the whole set ; but if each win a trick and the third tyed , neither win , because it is trick and tye . sometimes they play without putting , and then the winner is he that wins most tricks . here note that in your playing keep up your cards very close ; for the least discovery of any oue of them is a great advantage to him that sees it . this game consists very much in daring ; for a right gamester will put boldly upon very bad cards sometimes , as upon a five , seven and a nine ; the other thinking he hath good cards in his adversaries hand , having very indifferent ones in his own dares not see him , and so by going to stock loseth one . here note that he that once hath the confidence to put on bad cards cannot recal his putting , by which means he frequently pays for his bravado . the best putt-cards are first the trey , next the deuce , then the ace , the rest follow in preheminence thus ; the king , the queen , the knave , the ten , and so onwards to the four , which is the meanest card at putt . some of the cheats at putt are done after this manner : first , for cutting to be sure of a good putt-card , they use the bent , the slick , and the breef ; the bent is a card bended in play which you cut , the slick is when beforehand the gamester takes a pack of cards , and with a slick-stone smooths all the putt-cards , that when he comes to cut to his adversary with his forefinger above and his thumb about the middle , he slides the rest of the cards off that which was slickt , which is done infallibly with much facility ; but in this there is required neatness and dexterity for fear of discovery , and then your confidence in this contrivance will be vain and of no effect . lastly , the breef in cutting is very advantagious to him that cuts , and it is thus done : the cheat provides beforehand a pack of cards , whereof some are broader than others ; under some of which he plants in play some good putt-cards , which though they shuffle never so much they shall rarely separate them ; by which means he that cuts ( laying his fingers on the broad card ) hath surely dealt him a putt-card . in dealing these rooks have a trick they call the spurr , and that is , as good cards come into their hand that they may know them again by the outside ( and so discover the strength or weakness of their adversaries game ) i say some where on the outside they give them a gentle touch with their nail . now when they intend to bleed a col to some purpose whom they have set before , they always fix half a score packs of cards before ( as i have related in whist ) by slicking them or spurring them , that is , giving them such marks that they shall certainly know every card in the pack , and consequently every card that is in his adversaries hand , an advantage that cannot well be greater . but if they are not furnished with such cards , and cannot accomplish their ends by the former indirect means without palpable discovery , then they have accomplices who standing by the i●nocent col look over his game , and discover what it is to his adversary : and to strengthen their interest by cheating , they frequently carry about them treys , deuces , aces , &c. in their pockets , which they use as need requires , or if not , they will steal them out of the pack whilst they are playing , which is the securest way and freest from discovery . lastly , they have one most egregious piece of roguery more , and that is playing the high-game at putt ; and this is to be done but once at a set-meeting ; and therefore on this depends the absolute overthrow of the col that plays , or the col that is a stander by . this high-game at putt is thus performed : the rook whilst playing singles out the deuces and treys for the last game , and placeth them thus in order , hiding them in his lap or other covert , first a deuce , then a trey , next a deuce , then a trey , then a trey and a trey ; now stooping letting fall a card or some other way as he shall think fit , he claps these cards fa●'d at the bottom , having shuf●led the cards before , and bids his adversary cut , which he nimbly and neatly with both his hands joyns the divided cards , and then the bottom fac'd cards are upwards , and then he deals , and lest there should be a discovery made of the facing , he palms them as much as he can , nimbly passing the last card. now do the gamesters smile at the goodness of each others game , one shows his to one , the other his to another ; and cries who would not put at such cards ? the other in as brisk a tone , says , come if you dare . what will you lay of the game , says the rook ? what you dare , says the col ; then pausing a while the rook seems to consult with his friends , who cry , they know not what to think on 't ; five pound cries a rooking confederate on this gentlemans side , the col encouraged hereby , cries ten pound more : and thus the rook holds him in ●lay till there be a good sum of money ●n the board ; then an●wers the putt of the now ruin'd cully . they now ●lay ; the col begins with a deuce , the rook wins that with a trey ; the rook then plays a deuce , and the col wins it with his trey ; then he plays his deuce which is won with a trey ; thus the rook wins the day . this game may be plaid otherways according to fancy : let these and the former cheats be a sufficient warning . chap. xvii . wit and reason , a game so called . vvit and reason is a game which seems very easie at first to the learner , but in his practice and observation shall find it otherwise . it is a game something like one and thirty , and is plaid after this manner . two playing together , the one hath all the red cards , and the other hath the black : then they turn up cross or pile who shall lead ; for the leader hath a great advantage over the other , as shall be demonstrated . you are not to play a ten first ; for if you do you shall certainly lose ; for one and thirty being the game he that first comes to it wins ; now should the leader play a ten the follower will play another ten , that makes twenty ; let the leader then play any thing next the follower will be sure to make it up one and thirty . he that hath the lead if he play a nine may certainly win the game , if he look about him ; ever remembring to get first to twenty , without spending two of one sort , as two deuces , two treys , two quaters , &c. otherwise you will lose : as for example , you play a nine first , your adversary plays a deuce that makes eleven , you then play a nine again , and that makes twenty ; thus you have plaid out both your nines , wherefore your antagonist plays a deuce , now you can play no card but he wins ; for if you play an eight ( for you cannot come in with your ten ) and you have never a nine , then he hath an ace for one and thirty ; so if you play a seven , which makes nine and twenty , he hath a deuce remaining to make up one and thirty , and so you may observe in the rest of the cards . take this for a general rule , that you have a very great advantage in fetching out by play any two of a number , as aforesaid ; as two fives , two sixes , two sevens , &c. wherefore you must not play rashly , but with due consideration arithmetically grounded to make up a certain game of one and thirty . to conclude , he that hath the art of playing well at one and thirty without cards , that is by naming such a number at first , and prosecuting it by such addition of others , that your adversary cannot think of any number but what shall be your game ; i say such a man is fittest to play at this game called wit and reason . chap. xviii . a pastime called the art of memory . this art of memory is a sport at which men may play for money , but it is most commonly the way to play the drunkard . it is best when many play at it ; for with few it is no sport at all : for example , as many persons as do play so many cards trebled must be thrown down on the table with their faces upwards ; which every one must take notice of and indeavour to register them in his memory . then the dealer must take them all up , and shuffling them after cutting deals to every one three apiece . the first it may be calls for a king , which must be laid on the table with his face downwards by him that hath it in his hands ; the next it may be calls for a ten of the spades , which must be laid down in like manner , and so it goes round ; now if any one calls for what is already laid down , if they play for liquor , he must then drink a glass ; if for mony , he must then pay a farthing , half-penny , or the like . this sport wholly depends on the memory ; for want of which a man may lose at this sport his money or his understanding . chap. xix . a game called plain-dealing . he that deals hath the advantage of this game ; for if he turn up the ace of diamonds he cannot lose : to his adversary he delivers out nine and but three to himself ; then are the cards plaid as at whist , the best of trumps or other cards wins , and but one to be gotten at a deal . i cannot commend this pastime for its ingenuity , and therefore only name it , because we treat of games in general . chap. xx. a game called queen nazareen . there may as many play at it as the cards will allow of , five cards are dealt to every player . the queen of diamonds is queen nazareen , and he that hath it demands three apiece of every player . the knave of clubs is called knave knocher , and he that hath it challengeth two apiece . if women play among men , it is customary for knave knocher to kiss queen nazareen . lastly , he that lays down a king the last card that is plaid challengeth one ; and begins again ; and he that hath first plaid away his cards demands as many counters as there are cards in the hands of the rest . chap. xxi . lanterloo . lanterloo is a game may be plaid several ways , but i shall insist on none but two ; the first way is thus . lift for dealing , and the best put-card carries it ; as many may play as the cards will permit , to whom must be dealt five apiece , and then turn up trump . now if three , four , five or six play , they may lay out the threes , fours , fives , sixes and sevens to the intent they may not be quickly lood ; but if they would have the loos come fast about then play with the whole pack . having dealt set up five scores or chalks ; and then proceed forwards in your game . he that is eldest hand hath the priviledg of passing by the benefit thereof , that is , he h●th the advantage of hearing what every one will say , and at last may play or not play according as he finds his game good or bad . if the eldest faith he passeth , the rest may chuse whether they will play or no. you may play upon every card what you please , from a penny to a pound . trumps as at whist are the best cards , all others in like manner take their precedency from the highest to the lowest . you must not revoke , if you do you pay all on the table . if you play and are loo'd ( that is , win never a trick ) you must lay down to the stock so much for your five cards as you plaid upon every one of them . every deal rub off a score , and for every trick you win set up a score by you till the first scores are out , to remember you how many tricks you have won in the several deals in the game . all the chalks for the game being rub'd out , tell your own scores , and for so many scores or tricks which you have won , so much as they were valued at in the game so much you must take from the stock ; thus must every one do according to the number of tricks he hath won . here note , that he who hath five cards of a suit in his hand loos all the gamesters then playing , be they never so many , and sweeps the board ; if there be two loos he that is eldest hand hath the advantage . as there is cheating ( as they say ) in all trades , so more particularly intolerable in gaming ; as in this for example , if one of the gamesters have four of a suit and he want a fifth , he may for that fifth make an exchange out of his own pocket if he be skil'd in the cleanly art of conveiance ; if that fail , some make use of a friend , who never fails to do him that kind office and favour . there are other cheats to be performed , which i shall omit , since it is not my business to teach you how to cheat , but so to play as not to be cheated . lanterloo another way plaid . lift for dealing as aforesaid , and the best put-card deals five to every one apiece . the dealer for his five cards must lay down so many sixpences , shillings , and so forth , as they conclude upon and agree for every card , or so many counters being valued at either six-pence or twelve-pence , more or less . after this all must play ; if any be lood he must lay down so much for his loo as his five cards amount to . if any next dealing be lood he must lay down as much for his dealing , and as much more for his loo . if after this the eldest hand pass , the rest may refuse to play , or play if they think they can win a card. here note , if there be never a loo the money may be divided by the gamesters according to the number of their tricks , if there be a loo the winners must take up the money , and he that is loo'd must lay down as much money on the board as every one had laid down before , be it never so great a summ , besides the like quantity for dealing , if he that was loo'd dealt . chap. xxii . a game called penneech . having dealt seven cards apiece , turn up a card , and that is trumps . the ace and coat-cards of trumps are thus reckoned , the ace is five , the king four , the queen three , and the knave two . having play'd , he that wins the first trick turns up another card , and that is trumps ; and so every trick produceth a fresh trump , till all the seve● be play'd . now if it so happen , that what is turn'd up proves an ace or coat-card , that is a great advantage to him who won the last trick ; for if it be an ace turn'd up then he reckons five , if a king four , if a queen three , as aforesaid . after all the seven cards be play'd , ( which at first are dealt one by one ) he that won the last trick turns up a card , and if it prove ace , king , queen , or knave , he reckons for it accordingly as aforesaid . if the seven of diamonds be turn'd up , that is penneech , and is reckon'd fourteen turn'd up , but it is but seven in hand , and not that neither unless diamonds be trumps ; if it be trump it is the highest card and wins all others ; if it be not trump it wins all diamonds . lastly , having play'd out all the fourteen cards betwixt ye , count how many cards you have more than your own seven at first dealt you , and for every card reckon one , and so you must reckon on with the value of your coat-card trumps , with penneech turn'd up or in hand , till you come to sixty one , which is the game . here note , if you have neither ace nor face , you may throw up your game and deal again . chap. xxiii . post and pair . post and pair is a game on the cards very much play'd in the west of england , as all-fours is play'd in kent , and fives in ireland . this play depends much upon daring ; so that some may win very considerably , who have the boldness to adventure much upon the vye , although their cards are very indifferent . you must first stake at post then at pair ; after this deal two cards apiece , then stake at the seat , and then deal the third card about . the eldest hand may pass and come in again , if any of the gamesters vye it ; if not , the dealer may play it out , or double it . the ace of trumps , as at ruff and honours , is the best card of all , and so of the rest in order . at post the best cards are one and twenty , viz. two tens and an ace , but a pair-royal wins all , both post , pair , and seat. here note , that he who hath the best pair or the best post is the winner . a pair is a pair of any two , as two kings , two queens , &c. a pair-royal is of three , as three kings , three queens , &c. the vye is what you please to adventure upon the goodness of your own hand ; or if it be bad , and you imagine your adversaries is so likewise , then bid high couragiously , by which means you daunt your antagonist , and so bring him to submission . if all the gamesters keep in till all have done , and by consent shew their cards , the best cards carry the game . now according to agreement those that keep in till last , may divide the stakes , or shew the best card for it . observe , where the cards fall in several hands of the same sort , as a pair or pair-royal , and so forth , the eldest hand carries it . chap. xxiv . bankafalet , a game on the cards so called . the cards must be cut into as many heaps as there are players , or more if you please , and every man lays as much money on his own card as he thinks fit , or on the supernumerary heaps . so many as the dealers card is inferior to , so many he pays ; so many as his card is superior to , so many he wins from . the best card is the ace of diamonds , the next to that the ace of hearts , thirdly the ace of clubs , and lastly the ace of spades , and so the rest of these suits in order , according to their degree . the cheat lies in securing an ace or any other good sure winning card ; and if you mark the cards aforehand , so as to know them by the backside , you know how to make your advantage . chap. xxv . beast . it is called by the french , la bett , and is play'd by them after this manner . the best cards are king , queen , and so forwards . they make three heaps , the king , the play , and the triolet . to every one is dealt five cards , ( there may play three , four , five , or more ) as at french ruff , with the same rigour ; before the cards are dealt , every one stakes to the three heaps . he that wins most tricks takes up the heap that is called the play ; he that hath the king takes up the heap so called ; and he that hath three of any sort , that is , three fours , three fives , three sixes , and so forth takes up the triolet . games within the tables . chap. xxvi . of irish. irish is an ingenious game , and requires a great deal of skill to play it well , especially the after-game . it is not to be learn'd otherwise than by observation and practice , however i shall lightly touch hereon . the men which are thirty in number are equally divided between you and your adversary , and are thus places , two on the ace point , and five on the sice of your left hand table , and three on the cinque , and five on the ace point of your right hand table , answer'd on the like points by your adversaries men with the same number ; or thus , two of your men on the ace point , five on the double sice , or sice cinque point , three on the cinque point in your own tables , and five on the sice point at home , and all these pointed alike by your adversary . in your play have a care of being too forwards , and be not too rash in hitting every blot , but with discretion and consideration move slowly but securely ; by which means though your adversary have fill'd his tables , but withal blots , and you by hitting him enter , you may win the game ; nay sometimes though he hath born his men all to a very few . 't is the part of a prudent commander as he leads out his men to bring them home as safe as he may ; so must you have a care of your men as you are bringing them home that they are not pickt up by the way . have a special care that your adversary double not the trey , ace-point with his men , and so make what convenient haste you can to fill up your own tables , and beware of blotting ; that done , bear as fast as you can . for an after-game i know not what instructions to give you , you must herein trust to your own judgment and the chance of the dice , and if they run low for some time it will be so much the better . chap. xxvii . of back-gammon . your men are placed as at irish , and back-gammon differs but very little from it , but in doublets which at this game is plaid fourfold , which makes a quicker dispatch of the game than irish. be sure to make good your trey , ace-points , hit boldly and come away as fast as you can , to which end if your dice run high , you will make the quicker dispatch . when you come to bearing have a care of making when you need not , and doublets now will stand you most in stead . if both bear together he that is first off without doublets wins one . if both bear and one goes off with doublets he wins two . if your tables be clear before your adversaries men be come in , that 's a back-gammon , which is three ; but if you thus go off with doublets it is four . false dice are much used at irish and back-gammon for the benefit of entring , wherefore have a special care that you have not cinque-deuces , and quater-treys put upon you , you may quickly perceive it by the running of the dice . the person that is cunning at play has great advantage of a novice or innocent man ; which is commonly by toping or knaping , which by its often practice may be suspected by his adversary ; then he has recourse to dice , which runs particular chances for his purpose , which the other being ignorant of , is almost an equal advantage with the former . for example , he provides dice that runs , , , 't is his business to secure those points , so that if he happens to surprize any of your men coming home , as 't is two to one but he does , he does without a kind of miracle win the set . 't is possible sometimes they may make use of , , which are the low chances ; but that they seldom do for this reason , the high or forward points being supplied , you must enter if at all upon the low points which keeps you backwards and gives him advantage . the advantage of this game is to be forward if possible upon safe terms , and to point his men , at that rate that it shall not be possible for you to pass , though you have entred your men , till he gives you liberty , having two to one the advantage of the game . chap. xxviii . of tick-tack . all your men must stand on the ace-point , and from thence play forward , but have a care of being too forward , or so at leastwise that doublets reach you not . secure your sice and cinque-point whatever you do , and break them not unless it be when you have the advantage of going in , which is the greatest advantage you can have next to a hit ; for your adversaries eleventh point standing open you have it may be the opportunity of going in with two of your men , and then you win a double game . a hit is but one , and that is , when you throw such a cast that some one of your men will reach your adversaries unbound , but sometimes though it hits it will not pass by reason of a stop in the way , and then it is nothing . sometimes it is good going over into your adversaries tables , but it is best for an after-game . playing close at home is the securest way , playing at length is both rash and unsafe , and be careful of binding your men when you lie in danger of the enemy . moreover , if you see you are in danger of losing a double game give your adversary one ; if you can it is better doing so than losing two . here note , if you fill up all the points of your second table with your own men you win two , and that you may prevent your adversary from doing so ( if you are in danger thereof ) if you can , make a vacant point in his tables , and it is impossible for him to do it . this is the plain game of tick-tack , which is called so from touch , and take , for if you touch a man you must play him though to your loss ; and if you hit your adversary and neglect the advantage , you are taken with a why not , which is the loss of one : likewise if you are in , and your cast is such that you may also go into your adversaries eleventh point by two other men , and you see it not , either by carelesness or eager prosecution of a hit which is apparent before your eyes , you lose two irrecoverably . besides , it is a very great oversight as your men may stand not to take a point when you may do it . now some play this game with toots , boveries , and flyers ; toots is , when you fill up your table at home and then there is required small throws ; for if you get over with a sice you have no benefit of toots . boveries is when you have a man in t●e eleventh point of your own tables , and another in the same point of your adversaries directly answering . flyers is , when you bring a man round the tables before your adversary hath got over his first table , to the effecting of which there is required very high throwing of your side , and very low throwing of his . much more might be said as to the craft of the play , which cannot be so well discovered as from observation in your own or others playing . there are several foolish pastims to be plaid in the tables which are ridiculous to treat of , wherefore i shall only mention these three . viz. chap. xxix . dvbblets . at dubblets the fifteen men are thus placed ; upon sice , cinque and quater there are three men apiece , upon trey , deuce , ace , but two apiece . he that throws most hath the benefit of throwing first , and what he throws he lays down ; and so doth the other what the one throws and hath not the other lays down for him to his own advantage ; and thus they do till all the men are down , and then they bear , but not till they are down ; he that is down first bears first , and will doubtlesly win the game if the other throws not dubblets to overtake him ; now he that throws dubblets apace is certain to win , for as many as the dubblets are , so many he lays down , or bears ; for example , if two fours , he lays down , or bears eight , and so for the other dubblets ; and therefore he that can either nap , top , or hath high runners about him hath a great advantage herein . chap. xxx . sice-ace . five may play at sice-ace with six men apiece , they one load another with aces , sixes bears only , and dubbl●●s drinks and throws again , so often some i have seen that for the lucre of a little money have resolved rather to lose themselves than a penny . it is commonly agreed the last two , or the last out shall lose , and the rest go free . chap. xxxi . ketch-dolt . at ketch-dolt the first throws and lays down from the heap of men without the tables , what is thrown at it may be sice deuce , if the other throw either sice or deuce , and draw them not from his adversaries tables to the same point in his own , but takes them from the heap , and lays the ace down , he is dolted & loseth the game , or if he but touch a man of the heap and then recall himself , the loss is the same . some by frequent practice will never be dolted , and then they strive who shall fill up their tables first ; which done , he that bears them off first hath won the game . and so much for play within the tables . games without the tables . chap. xxxii . of inn and inn. inn and inn is a game very much used in an ordinary , and may be play'd by two or three , each having a box in his hand . it is play'd with four dice . you may drop what you will , six-pences , shillings ▪ or guinneys ; every inn you drop , and every inn and inn you sweep all ; but if you throw out , if but two plays , your adversary wins all ; if three play , that out is a bye between the two other gamesters , which they may either divide or throw out for it . here you are to observe that out is when you have thrown no dubbl●ts on the four dice ; inn is when you have thrown 〈◊〉 dubblets of any sort , as two aces , two deuces , two kings ▪ &c. inn and inn is , when you throw all d●bb●●●s , wh●ther all of a sort or otherwise , viz. four aces , four deuces , or four cinques , or two aces , two deuces , two treys , two quaters , or two cinques , two sixes , and so forth . your battail may be as much and as little as you will , from twenty shillings to twenty pounds , and so onward to a thousand , which battail is not ended till every penny of that money agreed upon for the battail be won ; and it is but requisite , for it is frequently seen that in a battail of ten pound 〈◊〉 gentleman hath been reduced to five shillings , and yet hath won at last the battail . for a gamester that would win without hazarding much his money , dice that will run very seldom otherwise but sixes , cinques , quaters , &c. are very necessary ; if those instruments are not to be had , a taper-box will not be amiss , that as the dice are thrown in may stick by the way , and so thrown in may stick by the way , and so thrown to advantage . i have heard of one , who having spent the major part of his patrimony in good fellowship , a●d such pastims as the heat of blood with vigorous youth most prosecute ; at length consider'd how he should live hereafter , and finding but small encouragements at home , and lesser abroad , thought if he could contrive a way to win a considerable sum at play ( having been a great loser himself ) that should be the basis of his future settlement ; after various consultations within himself he at length contrived this stratagem ; he caused a box to be made , not as they are usual screwed within , but smooth , and procured it to be so well painted and shadowed within that it lookt like a screw'd box ; now this box was but half board wide at top , and narrow at bottom , that the dice as aforesaid might stick , and the box being smooth would come out without tumbling . with this box he went and play'd at inn and inn , by vertue whereof and his art of taking up and throwing in his dice into the box , he got the first night a thousand pound , and the next night two hundred a year , with a coach and six horses , which coach and horses ( being very valuable ) he sold , but the estate he lives on to this day with great improvements , and never would handle a dye since , well knowing how many worthy families it hath ruin'd . chap. xxxiii . of passage . passage is a game at dice to be play'd at but by two , and it is performed with three dice . the caster throws continually till he hath thrown doublets under ten , and then he is out and loseth , or doublets above ten , and then he passeth and wins ; high runners are most requisite for this game , such as will rarely run any other chance than four , five , or six , by which means if the caster throws doublets he scarcely can throw out . there is the same advantage of the smooth-taper-box aforesaid in this game , as at inn and inn ; with the like benefit of the d●ce , whether by palming , topping , slurring , or knapping . chap. xxx . of hazzard . hazzard is a proper name for this game ; for it speedily makes a man or undoes him ; in the twinkling of an eye either a man or a mouse . this game is play'd but with two dice , but there may play at it as many as can stand round the largest round table . there are two things chiefly to be observed , that is , main and chance ; the chance is the casters , and the main theirs who are concerned in play with him . there can be no main thrown above nine and under five ; so that five , six , seven , eight and nine are the only mains and no more which are flung at hazzard ; chances and nicks are from four to ten , thus four is a chance to nine , five to eight , six to seven , seven to six , eight to five ; and nine and ten a chance to five , six , seven and eight : in short , four , five , six , seven , eight , nine and ten are chances to any main , if any of these nick it not : now nicks are either when the chance is the same with the main , as five and five , six and six , seven and seven , and so on , or six and twelve , seven and eleven , eight and twelve ; where note , that twelve is out to nine , seven , and five ; and eleven is out to nine , eight , six , and five ; ames-ace , and deuce-ace , are out to all mains what ever . that i may the better illustrate this game , it will not be amiss to give one example for your better information ; seven's the main , the caster throws five , and that 's his chance , and so hath five to seven ; if the caster throw his own chance he wins all the money-was set him , but if he throw seven which was the main , he must pay as much money as is on the board ; if again seven be the main , and the caster throws eleven , that is a nick , and sweeps away all the money on the table ; but if he throw a chance , he must wait which will come first ; lastly , if seven be the main , and the caster throws ames-ace , deuce-ace or twelve , he is out , but if he throw from four to ten he hath a chance , though they are accounted the worst chances on the dice , as seven is reputed the best and easiest main to be flung ; thus it is in eight or six , if either of them be the main , and the caster throw either four , five , seven , nine , or ten , this is his chance , which if he throw first , he wins , otherwise loseth ; if he throw twelve to eight , or six or the same cast with the main , he wins ; but if ames-ace or deuce-ace to all he loseth ; or if twelve when the main is either five or nine . here note , that nothing nicks five but five , nor nothing nine but nine . four and five to seven is judged to have the worst on 't , because four ( called by the tribe of nickers little dick-fisher ) and five have but two chances , trey ace and two deuces , or trey deuce and quater ace , whereas seven hath three chances , cinque deuce , six ace , and quater trey ; in like condition is nine and ten , having but two chances , six trey , cinque and quater , or six quater and two cinques . now six and eight one would think should admit of no difference in advantage with seven , but if you will rightly consider the case , and be so vain to make trial thereof , you will find a great advantage in seven over six and eight . how can that be you will say , hath not six , seven and eight eight equal chances ? for example , in six , quater deuce , cinque ace , and two treys ; in eight , six deuce , cinque trey , and two quaters , and hath not seven three as aforesaid ? it is confest ; but pray consider the disadvantage in the doublets , two treys and two quaters , and you will find that six deuce is sooner thrown than two quaters , and so consequently cinque ace or quater deuce sooner than two treys : i saw an old rook once take up a young fellow in a tavern , upon this very score : the bargain was made that the rook should have seven always and the young gentleman six , and throw continually ; agreed to play they went , the rook got the first day ten pound , the next day the like sum ; and so for six days together losing in all threescore pounds ; notwithstanding the gentleman , i am confident , had square dice , and threw them always himself . and farther to confirm what i alledg'd before , not only this rook , but many more have told me that they desir'd no greater advantage than to have seven always and the caster to have six . here note , it is the opinion of most that at the first throw the gaster hath the worst on 't . certainly hazzard is the most bewitching game that is plaid on the dice ; for when a man begins to play he knows not when to leave off ; and having once accustom'd himself to play at hazzard he hardly ever after minds any thing else . i have seen an old man about the age of seventy play at an ordinary when his own eyes were so defective , that he was forced to help them with a pair of spectacles ; and having an opportunity one day to speak to him , how a man of his years could be so vain and boyish still to mind play ; insisting withall upon the folly of that action to hazzard his money when he had not sight enough remaining to discern whether he had won or lost ; besides sir , said i , you cannot but hear how you are derided every time you come to the ordinary ; one says , here comes he that cannot rest quiet , but will cry without the rattle of the dice ; another cries , certainly such a one plays by the ear ; for he cannot see to play . let them talk what they will , said the gentleman , i cannot help it , i have been for above forty years so us'd to play , that should i leave it off now , i were as good stop those issues about me , which have been instrumental in the preservation of my life to this length of time . to conclude , happy is he that having been much inclined to this time-spending - money-wasting game , hath took up in time , and resolved for the future never to be concerned with it more ; but more happy is he that hath never heard the name therof . chap. xxxii . the art and mystery of riding , whether the great-horse or any other . as an introduction to the art of riding , i think it requisite to treat of the taming of a young colt : in order thereunto , observe , that after your colt hath been eight or ten days at home , and is reduced to that familiarity that he will indure currying without showing aversion thereunto , and will suffer his keeper to handle and stroke him in what part of the body he thinketh best , then it is time to offer him the saddle ; first laying it in the manger that he may smell to it , and thereby grow acquainted with it , using all other means that he may not be afraid either at the sight thereof or at the noise of the stirrops . having gently put on the saddle , take a sweet watring trench washt and anointed with honey and salt , and so place it in his mouth , that it may hang directly about his tush , somewhat leaning thereon : having so done , which must be in a morning after dressing , then lead him out in your hand and water him abroad , then bring him in , and after he hath stood rein'd a little upon his trench an hour or thereabout , then unbridle and unsaddle him , and give him liberty to feed till evening , and then do as before ; having cherished him , dress and cloath him for the night . the next day do as you did before , and after that put on him a strong musrole , or sharp cavezan and martingal , which you must buckle at that length , that he may only feel it when he jerketh up his head ; then lead him forth into some new plow'd land or soft ground , and there having made him trot a good while about in your hand to take him off from wantonness and wild tricks , offer to mount , which if he refuse , then trot him again in your hand , then put your foot in the stirrup , and mount half way and dismount again ; if he seem distasted at it , about with him again , and let him not want correction ; but if he take it patiently , cherish him , and place your self in the saddle , but stay there a very little while , then cherish him again and give him bread or grass to feed on ; then having seen all things fit and strong without offence to your self and horse , remount him , placing your self even in the saddle , carrying your rod inoffensively to his eye , then let some person having in his hand the chaff-halter , lead him a little way , then make him stand , and having cherisht him , let him forward again , do this seven or eight times , or so often till you have brought him of his own accord to go forward , then must you stay and cherish him , and having brought him home , alight gently , then dress and feed him well . observe this course every day till you have brought him to trot , which will be but three at the most , if you observe to make him follow some other horsman , stopping him now and then gently , and then making him go forward , remembring his seasonable cherishings , and not forgetting his due corrections as often as you find him froward and rebellious ; and when you ride him abroad , return not the same way home , that you may make him take all ways indifferently : and by these observations you will bring him to understand your will and purpose in less than a fortnights time . having brought your horse to receive you to his back , trot foreright , stop and tetire with patience and obedience , be never unmindful of your helps , corrections and cherishings , which consist in the voice , bridle , rod , calves of the legs , and spurs ; the last of which is chief for correction , which must not be done faintly but sharply when occasion shall require it . cherishings may be comprehended within three heads , the voice delivered smoothly and lovingly , as so , so boy , so ; then the hand by clapping him gently on the neck or buttock : lastly the rod by rubbing him therewith upon the withers or the main , in which he very much delights . the next that you are to regard , is the musrole or cavezan and martingale ; this is an excellent guide to a well-disposed horse for setting of his head in due place , forming of his rein , and making him appear lovely to the eye of the spectator ; and withall this is a sharp correction when a horse yerketh out his nose , disorders his head , or endeavours to run away with his rider . the manner of placing it , is thus : let it hang somewhat low , and rest upon the tender grissel of the horses nose , that he may be the more sensible of correction ; and let it not be strait , but loose , whereby the horse may feel , upon the yeelding in of his head , how the offence goeth ; from and by that means be made sensible , that his own disorder was his only punishment . you must carefully observe how you win your horses head , and by those degrees bring his martingale straighter and straighter , so as the horse may ever have a gentle feeling of the same , and no more , till his head be brought to its true perfection , and there stay . when you have brought your horse to some certainty of rein , and will trot forth-right , then bring him to the treading forth of the large rings . if your horses nature be sloathful and dull , yet strong-trot him first in some new plow'd field ; but if agil , and of a fiery spirit , then trot him in some sandy ground , and there mark out a spacious large ring , about a hundred paces in circumference . having walkt him about it on the right seven or eight times , you must then by a little straitning of your right rein , and laying the calf of your left leg to his side , making a half circle within your ring , upon your right hand down to the center thereof , and then by straitning a little your left rein , and laying the calf of your right leg to his side , making another semi-circle to your left hand from the center to the outmost verge ; which two semicircles contrary turned , will make a perfect roman s within the ring ; then keeping your first large circumference , walk your horse about in your left hand , as oft as you did on your right ; and then change within your ring as you did before , to your right hand again ; and then trot him first on the right hand , then on the left , as long as you shall think convenient , either one , two , or three hours , to perfect him in this lesson ; and this must be done every morning and evening too , if you ●nd your horse sloathful and dull ; other●ise you need not take so much pains with him . having taught him to trot the large rings perfectly , which will not require above four or five days ; then in the same manner and changes make him gallop the same rings , making him take up his feet so truly and loftily , that no falshood may be perceived in his stroke , but that his inward feet play before his outward , and each of a side follow the other so exactly , that his gallop may appear the best grace of all his motions . here note : you must not enter him all at once to gallop this great ring , but by degrees ; first a quarter , then a half quarter , &c. ever remembring , not to force him into it with the spur , but by the lightness and cheerfulness of your body let him pass of his own accord into a gallop . helps , corrections , and cherishings in the ring-turn , are as aforesaid , the elevation of the voice , and the threatning of the rod , and straitning of the bridle , are good helps , which you must use as you must the spur , rod and leg , for timely due corrections : neither must you ever cherish without desert . having made your horse gallop as well as trot the large ring , then teach him to stop fair , comely , and without danger , after this manner : first , having cherisht him , bring him into a swift trot forward about fifty paces ▪ then draw in your bridle-hand straightly and suddenly , which will make him gather up his hinder and fore-legs together , and thereby stand still : then ease your hand a little , that he may give backward : which if he doth , give him more liberty , and cherish him : having given a little respit , draw in your bridle-hand , and make him go back three or four paces , at which if he strike , instantly ease your hand , and draw it up again , letting him come and go till he yeeld and go backward : but if he refuse it , let some person standing by , put him back , and then cherish him , that he may know your intention . thus every time you stop , make him retire , till you have perfected him in these two lessons at one time . have a care that the ground be not slippery where you stop ▪ but firm and hard , lest the horse apprehensive of the danger of falling , refuse to stop as you would have him . when your horse can stop well , and retire , you must then teach him to advance before , when he stoppeth ; a lesson that carrieth much grace and comeliness therein ; it is performed in this manner : after you have stopped your horse without giving your hand any ease , lay the calves of both your legs hard to his sides , shaking your rod , and crying , vp , up ; which though he understand not at first , yet by frequent practice , with helps , cherishings , and corrections as aforesaid , he will come to understand your meaning . but be sure you look narrowly to the comeliness of the advancing , which consists in taking up his legs both even together , bending them inward to his body ; next , his advance must not be too high , for fear of his coming over upon you ; but let him couch his hinder-loins close to the ground , but by no means suffer him to sprawl or paw with his feet forward . lastly , he must not advance for his own pleasure ( for that is a great fault ) but for yours , according to your will and command . if in advancing he rise too high , ready to come over , or sprawl , or paw ; give him not only your spurrs both together , but lash him twice or thrice with your rod between his ears , and if he advanceth of his own accord , then jerk him over the knees , doing so as often as he commits those faults . now the use of advancing is this ; it not only graceth all his other lessons , but makes his body agil and nimble , and fits him for ready turning ; it is most used at stopping , and then very gracefully . in the next place you must teach your horse to yerk out behind , after this manner : as soon as you have made him stop , ●presently give him a good jerk under his belly , near his flank , which will make him understand you in time , though not presently . at first doing , cherish him much , and having let him pawse , make him do it again , till he will do it as often as you will have him : but withall , look to the comeliness of his yerking , for it is not graceful for him to yerk out his hinder-legs till his fore-legs be above the ground ; and see that he yerk not one leg farther out than the other , but both even together , and not too high , or one leg out whilst the other is on the ground . helps in yerking , are the constant staying of his mouth on the bridle , the stroke of the rod under his belly , or a gentle touch thereof on his rump . if he refuse to yerk , or doth it disorderly , then a single spur on that side that is faulty ; and lastly , continual diseasing him till he hath done it . now to teach him to turn readily on both hands , is first to bring his large rings into a narrower compass , that is about four yards in circumference , walking your horse therein with all gentleness , and at his own pleasure , till he is acquainted therewith : after this , carry your bridle-hand constant , and somewhat straight , the outmost rein straighter than the inmost , making the horse rather look from the ring , than into it ; and thus trot him about , first on the one side , than on the other , making your changes as aforesaid . thus exercise him an hour and half , then stop and make him advance three or four times together , then retire in an even line , afterwards stand still and cherish him : having pawsed a while to recover breath , exercise him as aforesaid , still endeavouring to bring his trot to all the swiftness and loftiness possible , making him do his changes roundly and readily , and causing him to lap his outmost leg so much over his inmost leg , that he may cover it more than a foot over : and thus exercise him seven or eight days , every morning at least three hours , and suffer him only to practice his former lessons once in a morning ; in this manner you teach your horse three lessons together , the terra a terra , the incavalere , and the chambletta . the turn terra a terra in the outmost circle of the straight ring , and the incavalere and chambletta in the changes , wherein he is forced to lap one leg over another , or else to lift up the inmost leg from the ground , whilst he brings the outmost over it : this lesson is so difficult , that a compleat horseman should think his horse hath never perfectly learn'd it ; and therefore he must continually practice his horse in trading , trotting , and galloping these narrow rings ; and from thence to pass them about in ground-salts , as from taking up his fore-legs from the ground both together , and bringing his hinder feet in their place , and so passing the ring as often as the strength of your horse and your own reason will allow of . thus you see the perfecting your horse in the large ring will easily introduce him into the knowledg of the straight ring , and that brings him to turn perfectly , and stopping begets retiring , and retiring advancing . having brought your horse to this perfection , take off his musrole and trench , and in their stead put on his head a gentle cavezan , in such manner that it lye on the tender grissel of his nose somewhat near the upper part of his nostrils ; put in his mouth a sweet smooth cannon-bit , with a plain watering chain , the cheek being of a large size , let the kirble be thick , round and large , hanging loosly upon his neather lip , so that it may entice him to play therewith . having so done , mount , casting the left rein of your cavezan over the horses right shoulder , and bear it with your thumb with the reins of the bit in your left hand ; let the right reins of the cavezan be cast over his left shoulder , and bear it with your rod in your hand , and so trot him forth the first morning about two miles in the high-way , making him now and then stop and retire , and gather up his head in its due place ; the next day bring him to his former large rings , and perfect him therein with the bit as you did with the sanffle in all the foregoing lessons , which is more easily done by reason the bit is of better command and of sharper correction . the next thing we shall speak of ( to avoid every thing that is not very pertinent to our purpose ) is the turning-post , which must be smooth and strong , and very well fixt in the center of the straight ring , then causing some person to stand at the post , give him the right rein of your cavezan to hold about the post , and so walk or trot your horse about the same as oft as you think fit on your right hand ; then change your right rein for your left , and do as before ; continue thus doing till your horse be perfect in every turn . having so done , teach him to manage ( the proper posture for a sword ) which is thus performed : cause two rods to be prickt in the earth , at what distance as you shall think fit from one another ; then walk your horse in a straight ring about the first on your right hand , passing him in an even furrow down to the other rod , and walk about that also in a narrow ring on your left hand , then thrust him into a gentle gallop down the even furrow , till you come to the first rod , and there make him stop ( as it were ) and advance without pawse or intermission of time ; thrust him forward again , beat the turn terra a terra about on your right hand ; then gallop forth right to the other rod , and in the same manner beat the turn about on the left hand ; do this as often as you shall think convenient : though there are many sorts of manages , yet i hold but two necessary and useful , and that is this already described , called terra a terra , and incavalere or chambletta , discoursed afore-going . as for the career , i need not speak much thereof ; only this , when you run him forth-right at full speed , stop him quickly , suddenly , firm and close on his buttock , and mark that you make not your career too long , nor too short ; the one weakens , and the other hinders the discovery of his true wind and courage ; therefore let not the length of your career extend above six-score yards ; and be sure you give him some little warning by your bridle-hand , before you start him , and then stop him firmly and strongly . thus much for the war-horse or great saddle . of the horse of pleasure . if you will make your horse to bound aloft , you must first trot him about sixteen yards , then stop him , and when he hath advanced twice , streigthen a little your bridle-hand , and then give him the even stroke of both your spurs together hard , which at first will only amaze him , but if he have good mettle and courage , he will at length rise from the ground by often doing it ; if he doth it , though but little , cherish him very much , then let him pause and give him your spurs again , and if he acts according to your desire , cherish him again , make him do thus three or four times a day , till he is so perfect that he will do it at any time at your spurs command . next , teach him to corvet thus ; hollow the ground a horse's length , where two walls join together , then place a strong smooth post by the side of the hollowness of a horse's length likewise from the wall , then over against the post fasten an iron ring at the wall ; this done , ride your horse into the hollow place , and fasten one of the reins of the cavezan to the ring , and the other about the post ; then having first cherished your horse ) make him advance by the help of the calves of your legs , twice or thrice together , then let him pause ; after this ( cherisning him again ) advance him half a score times together , and daily encrease his advancings , till you perceive he hath got such a habit therein , that he will by no means go forward , but keeping his ground certain , advance both before and behind of an equal height , and keep just and certian time with the motions of your legs ; and if he raise his hinder legs not high enough , you must have some body behind , who having a rod , must gently jerk him on the fillets , to make him raise his hinder parts . by taking this course , in a few days you will so teach your horse to corvet , that without any helps at any time and place , you may make him corvet at your pleasure . i need not speak of the capriole , since it is the same manner of motion as the corvet , only it is done forward , gaining ground in the salt , raising his hinder parts as high or higher then the foremost . if you would have your horse go side-long on any hand , you must draw up your bridle-hand straight , and if you would have him go on the right hand , lay your left rein close to his neck , and the calf of your leg close to his side , making him put his left leg over his right , then turning your rod back ward , gently jerking him on the left hinder thigh , make him bring his hinder parts to the right side also , and stand in an even line as at the first , then make him remove his fore-parts more than before , so that he may as it were cross over the even line , aud then make him bring his hinder part after , and ●tand in an even line again , and this do till by practice he will move his fore-parts an● hinder parts both together , and go ●idelong as far as you please ; and if you would have him go on the left hand , do as before . to conclude , these are the most material lessons requisite to be taught any horse whatever , either for service or pleasure , which if taught your horse with care and patience , you may conclude your horse perfect and compleat . but be sure you observe this , that whatsoever lesson your horse is most imperfect in , with that lesson ever when you ride begin and end with it ; repeating every one over , more or less , lest want of use breed forgetfulness , and forgetfulness absolute ignorance . chap. xxxvi . of racing . for the compleating a gentlemans delight in the art of racing , he is to take special cognizance of these subsequent rules and orders . first , he is to consider what is the most convenient time to take his horse from grass , which is about bartholomew-tide , the day being dry , fair , and pleasant ; as soon as he is taken up , let him let him stand all that night in some convenient dry place to empty his body ; the next day put him into a stable , and feed him with wheat-straw , but no longer ; for though the rule be good in taking up horses bellies after this manner , yet if you exceed your time in so doing , this straw will straigthen his guts , heat his liver , and hurt his blood ; therefore what you want in straw let it be supplied by riding him forth to water morning and evening , airings , and other moderate exercise . and for his food , let it be good old sweet hay , and clothe him according to the weather and temper of his body ; for as the year grows colder , and thereby you find his hair rise and stare about his neck , flanks , or other parts , then add a woollen cloth , or more if need require , till his hair fall smooth . where note , that a rough coat shews want of cloth , and a smooth coat cloth enough . a race-horse ought to be drest in his resting days twice a day , before his morning and evening waterings ; and must be done after this manner : curry him from the tips of his ears to the setting on of his tail , all his body entirely over with an iron-comb , his legs under the knees and gambrels excepted ; then dust him and curry him high again all over with a round brush of bristles , then dust him the second time , and rub all the loose hair off with your hands dipt in fair water , and continue rubbing till he is as dry as at first , then rub every part of him with a hair-cloth , and lastly rub him all over with a white iinnen cloth ; then pick his eyes , nostrils , sheath , cods , tuel , and feet very clean , then cloa●h him and stop him round with wisps . there is no better water for a race-horse , then a running river or clear spring , about a mile and half from the stable , near some level ground , where you may gallop him afterwards , having scop'd him a little , bring him to the water again , then scope him and bring him again , so often till he refuse to drink more for that time ; after this , walk him home , clothe and stop him up round with great so●t wisps , and having stood an hour upon the bridle , feed him with sweet sound oats , either dryed by age or art : if your horse be low of flesh , or hath a bad stomach , add one third of 〈◊〉 to two parts of oats , and that will recover both . the next food you shall give him shall be better and stronger , and it is bread , which you must make after this manner : take two bushels of beans , and one of wheat , and grind them together , then boult through a fine range the quantity of half a bushel of pure meal , and bake it in three loaves , and the rest sift through a meal-sieve , and knead it with water and good store of barm , and bake it in great loaves ; with the courser bread feed your runner in his resting days , and with the finer against the days of his exercise and greatest labour . the times of his feeding , upon the days of his rest , must be after his comming from water in the morning , an hour after mid-day , after his evening watering , and at ten a clock at night ; but upon his labouring days , two hours after he is throughly cold , outwardly and inwardly , afterwards as aforesaid . let his hay be dry and short ; if it be sweet no matter how course it is , for if it be rough it will scowre his teeth . as for the proportion of his food , i need not prescribe a quantity , since you must allow him according to the goodness and badness of his stomach . his exercise ought to be thrice a week , and it must be more or less according to the condition of his body ; for if it be foul , exercise him moderately to break his grease ; if clean , you may do as you think fit , having a care that you discourage him not , nor abate his mettle ; and after every exercise give him that night , or the next morning , a scouring ; the best i know to purge a horse from all grease , glut , or filth whatever , is this , take three ounces of anniseeds , six drams of cumminseeds , a dram and half of cathamus , two drams of fen-greek-seed , and of brimstone an ounce and half ; beat all these to a fine powder , and searse them , then take of sallet-oyl somewhat more than a pint , a pound an● half of honey , and a pottle of white wine , then with fine white meal knead it well into a strong paste , and keep it by you , it will last a long time ; when you use it , dissolve a ball thereof in a pail of fair water , and give it him to drink after exercise , in the dark , lest discolouring the water , the horse refuse to drink . this is an excellent scouring , and a remedy for all internal distempers . now after exercise , cool him a little abroad before you bring him home , then house him and litter him well , rubbing him with dry clothes till there be never a wet hair about him , then clothe and wisp him round . here note , before you air your horse , it will be requisite , to break a raw egg into his mouth , for it will add to his wind . if he be fat , air him before sun-rise and after sun-set ; but if lean , let him have as much comfort of the sun as you can , coursing in his clothes sometimes to make him sweat is not irrequisite , so it be moderately done ; but when without his clothes , let it be sharp and swift . let his body be empty before he course ; and to wash his tongue and nostrils with vinegar , or to piss in his mouth e're you back him , is wholesom ; having courst him , clothe him , after he hath taken breath , and ride him home gently . to be short , what is here defective in the right ordering of a race-horse , your own judgments may easily supply . all that you have to do , is to be careful when to take him up , how to clothe him and dress him , when and how to feed and water , what and how much exercise is requisite either by airing or by coursing , and his ordering after exercise , and what scowrings are most requisite ; and that i may add a little more to your knowledg , and conclude this subject , take these general rules and instructions . . course not your horse hard at least four or five days before you run your match , lest the soarness of his li●bs abate his speed . . except your horse be a foul feeder muzzle him not above two or three 〈◊〉 before his match , and the night 〈◊〉 his bloody courses . . as you give your horse gentle courses , give him sharp ones too , that h● may as well find comfort as displesure thereon . . upon the ▪ match-day let your horse be empty , and that he take his rest undisturbed till you lead him out . . shoo your horse ever a day before you run him , then the pain of the hammers knocks may be out of his feet . . saddle your horse on the race-day in the stable before you lead him forth , and fix both the pannel and the girths to his back and sides with shoo-makers wax , to prevent all dangers . . lead your horse to his course with all gentleness , and give him leave to smell to other horses dung , that thereby he may be enticed to stole and empty his body as he goes . . lastly , when you come to the place where you must start , first rub his limbs well , then uncloath him , then take his back , and the word given , start him with all gentleness and quietness that may , lest doing any thing rashly , you choak him in his own wind . a race-horse ought to have all the finest shapes that may be , but above all things he must be nimble , quick , and fiery , apt to fly with the least motion . long shapes are tolerably good , for though they shew weakness , yet they assure sudden speed . the best horse for this use is the arabian barbary , or his bastard ; not but gennets are good , but the turks much better . having laid you down all these advantages for ordering your racer , from his taking up , to the day of his running , i hope you will make such good use of them , that if upon an equal match you should lay your money on the heels of your horse thus ordered , he shall be so far from kicking away his masters stake , that the nimbleness of his feet shall make it double . i might here insert the many subtilties and tricks there are used in making a match , the craft of the betters , with the knavery of the riders , but that they are now too generally known by the woful experience of too many racing-losers . chap. xxxvii . of archery . archery , as it is a recreation , so it hath been heretofore , and is still in some parts of the world very useful in military affairs , but now quite laid aside by english men for fighting , there being found out more dextrous and speedy ways to kill and destroy one another . yet it is not so laid aside , but that it is used by some for pastime , either at buts or rovers , and should not be forgotten by citizens , as appears by the continuance of that ancient custom for every lord mayor to see the prize performed by shooting annually with the pound arrow . certainly this shooting in the long bow is very healthful for the body , by extending the limbs , and making them pliant ; and it hath been necessary for a commonwealth , in the defence and preservation of the conntry ; but since it is so little used now adays , i shall abreviate my discourse . there are these rules to be observed for shooting in the long-bow . first , he must have a good eye to behold and discern his mark ; and knowing-judgment to understand the distance of ground , to take the true advantage of a side-wind , and to know in what compass his arrow must fly ; and a quick dexterity , to give his shaft a strong , sharp , and sudden loose . secondly , he must in the action it self stand fair and upright with his body ; his left foot a convenient stride before his right , both his hams stiff , his left arm holding his bow in the midst , stretcht strait out , and his right arm with his first three fingers and his thumb drawing the string to his right ear , the notch of his arrow resting between his fore-finger and middle-finger of his right hand , and the steel of his arrow below the feathers upon the middle knuckle of his fore-finger on his left hand ; he shall draw his arrow close up to the head , and deliver on the instant , without hanging on the string . the best bow is either spanish or english yew ; the best shaft is of burch , suger-chest , or brazel , and the best feathers gray or white . there are three marks to shoot at , buts , pricks , or rovers . the first is a level mark , and therefore you must have strong arrow with a broad feather . the second is a mark of some compass , yet most certain in the distance , therefore you must have nimble strong arrows , with a middle feather , all of one weight and flying . the last , which is the rover , is uncertain , sometimes longer , sometimes sharper , and therefore requires arrows lighter or heavier , according to the distance of shooting . if you want strength , by debilitation in the arm or back , you may reap the same pleasure by using the cross-bow , with which you may shoot at buts , pricks , or rovers . chap. xxxviii . of cock-fighting . cocking is a sport or pastime so full of delight and pleasure , that i know not any game in that respect is to be preferred before it , and since the fighting-cock hath gain'd so great an estimation among the gentry , in respect to this noble recreation i shall here propose it before all the other games of which i have afore succinctly discoursed ; that therefore i may methodically give instructions to such as are unexperienced , and add more knowledg to such who have already gain'd a competent proficiency in this pleasing art , i shall as briefly as i can give you information how you shall chuse , breed , and diet the fighting-cock , with what choice secrets are thereunto belonging , in order thus . of the choice of the fighting-cock . in the election of a fighting-cock there are four things principally to be considered , and they are shape , colour , courage , and sharp-heel . first , as to his shape , you must not chuse him neither too small , nor too large ; the first is weak and tedious in his fighting , and the other unweildy and not active , and both very difficult to be matched ; wherefore the middle-siz'd cock is the proper choice for your purpose , being easily matcht , and is both strong and nimble . his head ought to be small , with a quick large eye , and a strong back , and ( as mr. markham observes ) must be crookt and big at the setting on , and in colour suitable to the plume of his feathers , whether black , yellow or reddish , &c. the beam of his leg must be very strong , and according to his plume , blew , gray , or yellow , his spurs rough , long , and sharp , a little bending and looking inward . secondly , his colour ought to be either gray , yellow , or red , with a black breast ; not but that there are many other colour'd pyles very excellent good , which you must find out by practice and observation , but the three former by the experience of most found ever the best , the pide pyle may pass indifferently , but the white and dun are rarely found good for any thing . here note , that if your cocks neck be invested with a scarlet complexion it is a sign he is strong , lusty and couragious ; but on the contrary , if pale and wan , it denotes the cock to be faint , and in health defective . thirdly , you may know his courage by his proud upright standing , and stately tread in walking , and if he croweth very frequently in the pen , it is a couragious demonstration . fourthly and lastly , his narrow-heel or sharpness of heel is known no otherways than by observation in fighting , and that is , when upon every rising he so hits that he extracts blood from his opponent , gilding his spurs continually and every blow threatning immediate death to his adversary . here note , that it is the opinion of the best cock-masters , that a sharp-heel'd cock though he be somewhat false , is better than a true cock with a dull heel ; and the reason is this , the one fights long but seldom wounds , the other carrieth a heel so fatal that every moment produceth an expectation of the battails conclusion ; and though he is not so hardy as to endure the utmost hewing , so commonly there is little occasion for it , being a quick dispatcher of his business ; now should your cock prove both hardy and narrow-heel'd , he is then the best cock you can make choice of . to conclude , make your choice of such a one that is of shape strong , of colour good , of valour true , and of heel sharp and ready . how to breed a cock of the game . vvhatever you do , let your hen be of a good complexion , that is to say , rightly plumed , as black , brown , speckt , gray , grissel , or yellowish ; these are the right and proper colours for a hen of the game ; and if she be tufted on the crown it is so much the better , for that argues courage and resolution , and if she have the addition of weapons they conduce very much to her excellency . let her body be large and well poked behind for the production of large eggs ; you will do well to observe how she behaveth her self to her chickens , whether friendly or frowardly , and take especial notice of her carriage and deportment among other hens , if she will receive abuses from them without revenge , or show any thing of cowardice , value her not , for you may assure your self her chickens will be good for nothing . by the way take this observation , confirmed by the opinions of the best cock-masters both ancient and modern , that a right hen of the game from a dunghill-cock will bring forth very good chickens , but the best cock from a dunghill-hen will never get a bird that 's fit for the game , where if you intend to have a good breed get perfect cocks for your perfect hens . the best season for breeding is from the encrease of the moon in february , to the encrease of the same in march. let her nest be so placed that she may not be disturbed by the sight of any other fowl , which frequently so raiseth her choler that the eggs are in greater danger ; let the composure of her nest be made of soft sweet straw , and let it stand in some warm place , for she is a bird that is very tender . the next thing that you are to observe is , whether she turn her eggs often or not , if she is remiss therein , you must supply her duty , but if she save you the labour , prize her more than ordinary . and that she may not straggle too far from her eggs being necessitated to seek abroad for food , and so cool her eggs , it will be altogether necessary for you to set by her such necessary food as you shall think fit with some fair water ; and that she may bathe and trim her self at her pleasure : in the place where she siteth let there be sand , gravel and ashes finely sifted . the hen hatcheth her chickens commonly after one and twenty days ; observe in the hatching to take those newly hatched , and wrapping them in wool keep them warm by a fire side till the rest are disclosed ; being all hatcht put them under the hen , and be sure to keep her warm , and suffer not your hen and chickens to straggle abroad till they are above three weeks old ; and let the room wherein they walk be boarded , for all other flours are either too moist or too cold . let their walk be in some grass-court or green-place , after they are a month old , that they may have the benefit of feeding on worms , and now and then to scowre themselves with grass and chick-weed , but be careful they come not near puddles or filthy places , for they engender in birds of this nature venemous distempers , which commonly prove fatal ; for the prevention of such maladies by way of antidote give them every morning before they range abroad , the blades of leeks chopt or minced small and mingled among their usual diet ; also it will be requisite to perfume their room with burnt penyroyal or rosemary . observe to take this course till their sexes are distinguishable ; as soon as the comb or wattels are discernable , or plainly visible to the eye , cut them away , and anoint the sore place with sweet butter , till it be whole . the reasons why their combs or wattles should be cut so soon , are these , first if you let them grow till they arrive to their full bigness , and then cut them , there will follow a great flux of blood , and the least loss of blood in feather'd fowl is very dangerous ; if much , frequently mortal ; moreover to let them grow thus causeth gouty thick heads , with great lumps ; whereas if you take them off betime as aforesaid , they will have heads finely small , smooth and slender . the time of the separation of the cock-chickens is when they begin to fight with and peck one another , till which time you may let them walk with the hen promiscuously together , but afterwards let their walks be apart , and that walk is best where he may securely and privately enjoy his hens without the disturbance and annoyance of other cocks , for which purpose walks at wind-mills , water-mills , grange-houses , lodges in parks , and coney-warrens , are very good walks , but that the later is somewhat dangerous , being too frequently haunted with polecats , and other vermin . let the place of feeding be as near as you can on soft dry ground , or on boards if the place be harder , as on paved earth , or floors plaister'd , it will so weaken and blunt their beaks , that they will be unable to hold fast . here note , that any white corn is good for a cock in his walk , and so are white-bread tosts steeped in drink , or man's urine , which will both scowre and cool them inwardly . let not above three hens walk with your cock , for should you suffer more they will tread too much by reason of the heat of their nature , and by often treading they will cons●me their strength , and become so debilitated , that though they have courage enough , yet they have not strength to perform their parts as they ought to do in a battel . observe the crowing of your chickens ; if you find them crow too soon , that is before six months old , or unseasonably , and that their crowing is clear and loud , fit them as soon as you can for the pot or spit , for they are infallible signs of cowardise and falshood ; on the contrary the true and perfect cock is long before he obtains his voice , and when he hath got it observes his hours with the best judgment . suffer not your cock to fight a battel till he is compleat and perfect in every member , and that is when he is two years old ; for to fight him when his spurs are but warts comparatively , is no sign of discretion , for you may then probably know his valour and courage , but you cannot know his worth and goodness . in especial manner take care that your cocks roosting-perch be not too small in the gripe , or so ill placed that he cannot sit without stradling , or if it be crooked it is bad , for by these means , a cock will be uneven heel'd , and consequently no good striker ; and know that a perch either maketh or marreth a cock ; to remedy or prevent such faults , is to have in your roost a row of little perches about eight inches in length , and ten inches from the ground , that the cock may with more facility ascend , and being up , is forced to keep his legs near together ; and here take notice of this maxim amongst the best cock-breeders , that the cock which is a close sitter , is ever a narrow striker . let the footstool of the perch be round and smooth about the thickness of a mans arm , or if you will have the best form for a perch , go visit the houses of the most skilful cock-masters , and from them all gather what is most necessary for your purpose by making inspection into their feeding-pens and other places ; and let the ground underneath the perch be soft , for otherwise when he leaps down , he will be apt on a rough and hard ground to hurt his feet , insomuch that they will grow knotty and gouty . of dieting and ordering a cock for battel . in the dieting and ordering of a cock for battail confisteth all the substance of profit and pleasure ; and therefore your cunning cock-merchants are very cautious of divulging the secrets ( as they call them ) of dieting , for on that depends the winning or losing of the battel , they knowing very well that the best cock undieted is unable to encounter the worst that is dyeted ; let others be as niggardly as they please of their experience and observations , for my part i shall be free and scorn to conceal any thing that may tend to the propagation of the art and mystery of cock-fighting ; wherefore as to the dyeting and ordering of fighting cocks take these instructions following . the time of taking up your cocks is about the latter end of august , for from that time till the latter end of may cocking is seasonable and in request , the summer season being improper by reason of its great heat . having taken them up , view them well , and see that they are sound , hard feather'd , and full summ'd , that is having all their feathers compleat , then put them into several pens , having a moving perch therein , to set it at which corner of the perch you think most convenient ; the fashion and form of these pens you may have at the house of any cocker , and therefore i shall give you no directions how to make them ; only be advised to keep your pens clean , and let not your cocks want either meat or water . for the first four days after your cock is pend feed him with the crumb of old manchet cut into square bits about a handful at a time , and feed him thrice a day therewith , that is at sun-rising , when the sun is in his meridian , and at sun-setting , and let his water be from the coldest spring you can get it . having fed your cock thus four days , or so long till you think he hath purg'd himself of his corn , worms , gravel , and other coarse feeding , then in the morning take him out of the pen aud let him sparr a while with another cock. sparring is after this manner : cover each of your cocks heels with a pair of hots made of bombasted rolls of leather , so covering the spurs that they cannot bruise or wound one another , and so setting them down on straw in a room , or green-grass abroad , let them fight a good while , but by no means suffer them to draw blood of one another ; the benefit that accrues hereby is this , it heateth and chafeth their bodies , and it breaketh the fat and the glut that is within them , and adapts it for purgation . having sparred as much as is sufficient , which you may know when you see them pant and grow weary , then take them up , and taking off their hots give them a diaphoretick or sweating after this manner : you must put them in deep straw-baskets made for the purpose , or for want of them take a couple of cocking-bags and fill these with straw half ways , then put in your cokcs severally , and cover them over with straw to the top , then shut down the lids and let them sweat ; but do not forget to give them first some white suger-candy , chopt rosemary , and butter mingled and incorporated together , let the quantity be about the bigness of a walnut , by so doing you will cleanse him of his grease , increase his strength , and prolong his breath . towards four or five a clock in the evening take them out of their stoves , and having lickt their eyes and head with your tongue , put them into their pens , and having filled their troughs with square-cut-manchet , piss therein , and let them feed whilst the urine is hot ; for this will cause their scouring to work , and will wonderfully cleanse both head and body . after this , diet your cocks with a bread made after this manner : of wheat-meal , and oat-meal flower , take of each a gallon , and knead them into a stiff paste , with ale , the whites of half a score eggs , and some butter ; having wrought the dow very well , make it into broad thick cakes , and when they are four days old , cut them into square pieces ; i will not advise you to use ( as some imprudently do ) liquorish , anniseeds , or rather hot spices among your foresaid ingredients ; for they will make a cork so hot at the heart , that upon the concluding of the battel , he will be suffocated and overcome with his own heat . in short , that food is best which is most consentaneous to his own natural feeding . the second day after his sparring , take your cock into a fair green close , and having a dunghil-cock in your arms , show it him , and then run from him , that thereby you may intice him to follow , you permitting him to have now and then a blow , and thus chace him up and down abont half an honr ; when he begins to pant , being well heated , take him up and carry him home , and give him this scouring ; take half a pound of fresh butter , and beat it in a mortar with the leaves of herb of grace , hysop and rosemary , till they all look like a green salve , give him thereof a piece as big as a walnut , and then stove him as aforesaid till evening , and then feed him according to former prescription . the next day let him feed and rest , and spar him the next day after ; thus do every other day for the first fortnight , either sparring or chasing , and after every heat a scowring , which will keep him from being faint and pursie . feed him the second fortnight as you did the first , but you must not spar him or chase him above twice a week , observing still , that if you heat him much , you must stove him long and give him a greater quantity of scowring . when well in breath , slight heats , small scowrings , and little stoving will serve the turn . the third fortnight ( which is a time sufficient for ordering a cock for the battel ) you must feed him as aforesaid , but you must not spar him at all for fear of making his head sore , but you may moderately chase him twice or thrice in that time as aforesaid , then give him his scowring rolled well in brown sugar-candy which will prevent the scowring from making the cock sick ; now may you let him fight , having first let him rest four days , observing that he come empty into the pit. the right way of cock-matching . of all things have a special care how you match your cock ; for should you feed your cock with ever so much circumspect care and prudence , it will avail nothing if your cock be over-matcht . in matching , take notice of these two things ; first , the length of cocks , secondly , the strength of cocks ; for the length , if your adversaries cock be too long , yours shall hardly catch his head , and so be incapable of indangering eye or life ; and if he be the stronger , he will overbear your cock , and not suffer him to rise or strike with any advantage . the length you may judg of by the eye , when you gripe the cock by the waste , and make him shoot out his legs , in which posture you shall see the utmost of his height , and so compare them together , being herein governed by your judgment , his strength is known by the thickness of his body . take this for a rule , that a cock is ever held the strongest , which is the largest in the garth . you shall know the dimension of the garth by the measure of your hands , griping the cock about from the points of your great finger to the joynts of your thumbs , and either of these advantages by no means give your adversary ; if you doubt loss in the one , be sure to gain in the other : for the week long cock will rise at more ease , and the short strong cock will give the surer blow . how to prepare cocks for fight . since all cocks are not cast in one mould , the advantages on either side must be reconciled by matching ; and having made an equal match as near as you can , you must thus prepare him to fight : first , with a pair of fine cock-shears cut all his main off close unto his neck , from the head to the setting on of the shoulders ; secondly , clip off all the feathers from the tail close to his rump , the redder it appears the better is the cock in condition . thirdly , take his wings and spread them forth by the length of the first rising feather , and clip the rest slope-wise with sharp points , that in his rising he may therewith endanger an eye of his adversary . fourthly , scrape , smooth , and sharpen his spurs with a pen-knife . fifthly and lastly , see that there be no feathers on the crown of his head for his adversary to take hold of ; then with your spittle , moistning his head all over , turn him into the pit to move his fortune . how to order cocks after battel , and how to cure wounds . the battel being ended , immediately search your cocks wounds , as many as you can find , suck the blood out of them , then wash them well with warm urine , and that will keep them from ranckling ; after this give him a roll or two of your best scowring , and so stove him up as hot as you can for that night ; in the morning , if you find his head swell'd , you must suck his wounds again , and bathe them again with warm urine , then take the powder of herb robert , and put it into a fine bag , and pounce his wounds therewith ; after this give him a good handful of bread to eat out of warm urine , and so put him into the stove again , and let him not feel the air till the swelling be fallen . if he hath received any hurt in his eye , then take a leaf or two of right ground ivy , that which grows in little tufts in the bottom of hedges , and hath a little rough leaf ; i say , take this ivy and chew it in your mouth , and spit the juice into the eye of the cock , and this will not only cure the present malady , but prevent the growth of films , haws , warts , or the like , destructive to the eye-sight . if after you have put out your wounded cocks to their walks , and visiting them a month or two after , if you find about their head any swollen bunches hard and blackish at one end , you may then conclude in such bunches there are unsound cores , which must be opened and crusht out with your thumbs ; and after this , you must suck out the corruption , and filling the holes full of fresh butter , you need not doubt a cure. cures for some distempers in a cock , chick , or hen o' th' game . the pip is a white thin scale growing on the tip of the tongue , by which means poultry in general cannot feed , it is very visible to the eye , and proceedeth from foul feeding or want of water ; it is cured by pulling off the scales with your nail , and rubbing the tongue with salt . the roup is a filthy byle or swelling on the rump of the cock , hen , &c. and will corrupt the whole body . it is known by the staring and turning back of the feathers . for the cure , you must pull away the feathers , and open the sore to thrust out the core , then wash the place with water and salt , the cure is effected . if your cock or hen have the flux which hapneth by eating too much moist meat , you may cure them by giving them scalded pease-bran ; but if they cannot mute , anoint their vents , and give them corn steept in mans urine . lice is a common infirmity among them , proceeding from corrupt food , or for wanting of hathing in sand-ashes or the like ; this malady you must cure by taking pepper beaten to powder , & mixing it with warm water , wash them therewith . if they are troubled with sore eyes , take a leaf or two of ground-ivy , and chawing it well in your mouth , spit the juice thereof into their eyes , and it will presently heal . what other infirmities are incident to these birds of game i shall leave , and their cures , to your own practice and observation . an excellent and elegant copy of verses upon two cock's-fighting , by dr. r. wild. go you tame gallants , you that have a name , and would be accounted cocks of the game ; that have brave spurs to shew for 't , and can crow , and count all dunghill breed , that cannot show such painted plumes as yours , which think on 't vice with cock-like lust to tread your cockatrice ; though peacocks , woodcocks ▪ weathercocks you be if y' are not fighting-cocks , y' are not for me . i of two feather combatants will write , and he that means to th' life to express their fight , must make his ink the blood which they did spill . and from their dying wings must take his quill , no sooner were the doubtful people set , the match made up , and all that would had bet , but straight the skilful iudges of the play brought forth their sharp heel ' d warriors ; and they were both in linnen bags , as if 't were meet , before they dy'd to have their winding-sh●et . into the pit th●y're brought , and being there vpon the st●ge , the norfolk chanticleer looks stoutly at his ne're before seen foe , and like a challenger began to crew , and clap his wings as if he would display his warlike colours , which were black and gray . mean time the wary wisbich walks and breathes his active body , and in f●ry wreathes his comely crest ; and often looking down , he beats his angry beak upon the ground . this done , they meet , not like that coward-breed , of aesop's ; these can better fight than feed . they scorn the dunghil ; 't is their only prize , to dig for pearls within each others eyes . they fought so nimbly that 't was hard to know to th' skilful whether they did fight or no , if that the blood which dy'd the fatal floar had not born witness of 't . yet fought they more , as if each wound were but a spur to prick their fury forward . lightning's not more quick or red , than were their eyes ; 't was hard to know whether 't was blood or anger made them so . i 'm sure they had been out , had they not stood more safe , being wall'd in each others blood thus they vy'd blows ; but yet , alas at length , although their courage were full try'd , their strength and blood began to ebb . you that have seen a watery combat on the sea , between two angry roaring boiling billows , how they ●arch and meet , and dash their curled brow , swelling like graves , as though they did intend t' intomb each other , ere the quarrel end ; but when the wind is down , and blustring weather , they are made friends , and sweetly run together , may think these champions such ; their blood grows low , and they which l●apt but now , now scarce can go , for having left th' advantage of the heel , drunk with each others blood , they only reel ; and yet they would fain fight ; they came so near methought they meant into each others ear to whisper wounds ; and when they could not rise , they lay and lookt blows in t ' each others eyes . but now the tragick part ! after this fit when norfolk cock had got the best of it , and wisbich lay a dying , so that none , though sober , but might venture seven to one ▪ contracting , like a dying taper , all his strength , intending with the blow to fall , he struggles up , and having taken wind , ventures a blow , and strikes the other blind . and now poor norfolk having lost his eyes , fights , guided only by antipathies . with him , alas , the proverb is not true , the blows his eyes ne're saw , his heart must rue . at last by chance he stumbling on his foe , not having any strength to give a blow , he falls upon him with his wounded head , and makes his conquerors wings his feather-bed . his friends ran in , and being very chary , sent in all haste to call a pothecary ; but all in vain , his body did so blister , that 't was not capable of any clister . physick's in vain , and 't will not him restore . alas poor cock he was let blood before . then finding himself weak , op'ning his bill ▪ he calls a scrivener , and thus makes his will : imp. first of all , let never be forgot . my body freely i bequeath to the pot . decently to be boil'd , and for its tomb let it be buried in some hungry womb. item , for executors i'●e have none , but he that on my side laid seven to one , and , like a gentleman that he may live , to him and to his heirs , my comb i give , 〈◊〉 with my brains , that all may know , 〈◊〉 oftentim●s his br●ins did use to crow . item . for comfort of those weaker ones , whose wives complain of let them have my stones . fo● ladies that are ●ight , it is my will , my feathers make a fa● . and for my bill i 'le give a taylor : 〈◊〉 faith 't is so short i am afraid he 'l rather curse me for 't . and for that worthy doctors sake , who meant to give me a clister , le● my rump ●e sent . lastly , because i find my self decay , i yeild and give to wisbich cock the day . finis . the revels; or a satyr against temple-ryots e. p. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the revels; or a satyr against temple-ryots e. p. [ ], p. printed for i.g., lonndo [sic] : . "to the benchers" signed: e.p. in verse. reproduction of the original in the bodleian library, oxford. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng gambling -- england -- poetry -- early works to . inns of court -- humor -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the revels ; or a satyr against temple-ryots . mundus in exitium ruit . lonndo , printed for i. g. . to the benchers . gentlemen , it must be confessed that we are fallen into the dregs of time , wherein atheism and profaness not only abound , but strive which should have the preheminence , which sufficiently appears by the late transactions of some about you ; however 't is thought no way impertinent to apologize for the ensuing poem , which does not ( though it may be thought to ) reflect on any of the grave and serious gentlemen ( who are no less eminent in the abhorrence of such actions , then in the law ) which at present possess the honourable bench , but merely on those hot-spurs who think loyalty consists in being eminently wicked , that think to regain the lost part of their patrimony by sending the rest after , and that think the law to be honoured by such unlawful actions of its pretenders ; and whether such proceedings merit not such reproofs , is left to your serious consideratin by him who is an admirer of your honourable society . e. p. the revels ; or a satyr against temple-ryots . heav'ns ! what an age is this ? what blushless times ? when we can smile and make a sport of crimes ; when by a bloody-flux of oaths we sin , and when begun we ever do begin ; and never end ; is natures cours dissolv'd ? or is the basis of the earth revolv'd into it's pristine chaos ? when for joys , that solid are , we grasp at empty toys ; and barter sense for nonsense ; gold , for dross , and make a loss-ful gain by gainful loss : well did the poets in their works presage , an iron , to succeed the golden , age , well did they tell us that astrea left the treacherous earth ; for that is now bereft of all things that are honest , good and just , who flew with her from this defiled dust ; gon are those golden days , i say , wherein fraud and such villanies could ne re be seen : when suppliant pris'ners did not shake to see their angry judge ; all things secure and free ; poor clients did not then attend the gate of their ne're-satisfied-advocate : these days are vanish'd and our modern times , have nothing else but new-invented crimes : draw neer ye stoicks , you whose marble eyes can never melt ; whose graver souls despise a wrincle , come and burst your selvs to see th' abstract of folly and impiety . a vanity which they of old ne're knew , which is as strange t' imagin as 't is true . a vanity which has created more adorers , than was e're heard of before . come and see how by cheats they wealth acquire , ( the grave is sooner cloy'd than their desire ▪ ) walk but into their hall and you shall see ( if i mistake not ) hells epitomy . one that was just now drench'd in dana's shower , has neither gold not trust within his power . here stands a man that spends his mid-day sweat , and mid-night oyl in studying how to cheat ; and if it prove not to his wish'd desire , god damn the dice i 'le throw them in the fire . give me more dice , if those do not suffice to win , he 'l seal it with his oaths and lyes , which if deny'd meet me to morrow sir , then follows , but be sure he 'l never stir from his inchanted castle , to be made , a victim to be sent to th' insernal shade . go but within and see the guineys fly and dice , for these run low and those too high. a voice from hell then forthwith comes , , here here , vsher come hither , vsher now draw near , god damn the dog for he does not appear . see how they labour with their stygian crys , as if they were resolv'd to storm the skys . with new-invented-oaths ; and spend their night in cheats ▪ which they account their sole delight . if well accomplish'd ; and for joy they screw themselvs in shapes , which proteus never knew . go but into another room you 'l say , size-ace is that which carries all away : and being enter'd , masters will you play ? is the infernal cry ; i want but one will then accost you ; master pray sit down ? these are the pastimes which with such delight are grasp'd , which now take up their day and night . these are the joys which are so much admir'd , and are by all ( though none but fools ) desir'd . now let us go and take a turn or two , and for a while leave this infernal crew to their indeared pastimes , and go see with much disdain another company . a company that fortune would not aid , who for their folly have severely paid . who made their brags but now , and will to morrow , be forc'd to beg or steal , at least to borrow . have you not seen the rose hang down ' its head , when the bright beams of th' glorious sun are fled , just so they look as if they were struck dead . thus having lost their coyn and reason too ( and in this strait knowing not what to do ) with their poor omnia to the brokers go , others that ne're before perhaps could see a penny , now to their old trade must fly of pocket picking and of thiefery . others to be recruited now must go unto their masters till which still doth flow . with bags of bullion that must satisfy their craving wants ; which they will re-supply . thus being flush'd with new desire again , they come in hopes now for to throw a main . but oh ! 't is gone , and that which they did borrow , ev'n now , must be repaid by th' next days sorrow . thus he is like act on ( who became to his own cruel dogs th' unhappy game . ) poorer than irus now you may him see , and is become th' abstract of misery . thus game 's a civil gun-powder in peace , blowing up houses with their whole increase . now marble-stoick now approach in haste , relinquish laughter , and now weep as fast . see how in shoals they come whose noise appalls , much worse than twenty irish funerals . the hideous clamour of great nilus fall , if but to them compared , is but small . see what gil-fortune hath prepar'd to be as a reward for this loose company who made their whole estate a lottery . a lavish banquet she doth now prepare for the dejected losers ) with much care . knowing that hungry stomacks do ensue an empty pocket , which has miss'd but few . the table 's spread , groans with varieties which do the most luxurious palate please . to crown with full content the appetite nothing is wanting , that creates delight . the studied dishes which do re-supply each vacancy , do so invite the eye , that only with the sight 't will satisfy . bacchus in burnish'd gold doth now go round , and musick with a well-digested sound doth pierce the willing air , in sweet contention , raping the willing ears into attention . and since their fortunes they cannot repair camelion-like , by this harmonious air they must subsist hereafter , or despair . plunged in pleasures they consume their nights in gaming , and their day in loose delights , resolv'd t' employ each minute of their time in that which has th' appearance of a crime , oh times ! oh manners ! which antiquity in all its periods ne're the like could see , nor will posterity believe that e're , such lavish actions perpetrated were : this age resolves to seek out nothing less than th' very quintessence of wickedness , fearing to come behind the age before in villanies , she now inventeth more , and for applause she acts them o're and o're . thus fortune having with contentment fed her needy slaves , and phaebus being fled with his refulgent rays far from our sight , they are incompass'd by the sable night , which morpheus seeing , in great hast he came , and thus accosts them ; " oh ye sons of fame " appollo's fiery steeds are gone away " and quite withdrawn , to give a noon of day " unto th' antipodes , the sable night " is now approach'd , and day hath took its flight . " then let our vows at morpheus shrine be paid , " and be ye not eternal vassals made " to bacchanalian revels , but begin " to make an end ; is this a time to win ? " adjourn until aurora shall display " her rosie cheeks ; then re-assume our play. " bid now farewell unto your sweet delights : " let them end with the days , let not the nights " in them be spent ; but take your soft reposes ; " and lay your weary heads on beds of roses : " see how the tapers do consume away " unwillingly ; as if resolv'd to stay " their exit , till they see you all give o're " before you lose your small-remaining store . " dissolve your selves , depart , for shame retire : " these restless actions pleasing rest require . " the weary traveller now dispossess'd " of his great labours , doth desire rest , " which so alleviates his dejected mind , " that of his pains a present cure doth find . " by this , the student is refresh'd from pain , " and comes with greater vigour to 't again . " in short ; all brutish animals are made " more fit for use , when this great debt is paid , " then dis-ingage your selves , and take your flight : " prorogue our pleasures , and enjoy the night , " in her sweet slumbers , and in them delight . this said , he in great haste ascends the skies , and unto the coelestial mansions flies . but hark ! no sooner had the god giv'n o're his admonitions , but they ( as before ) to their affected pastimes do retire , and do no other happiness desire . thus do they prosecute a vanity which would create a blush i' th' sun , to see that those wild hero's now should take delight quite from the wing of all their fathers flight : ah! albion how miserably curst art thou , from that bright lustre which at first adorn'd thy land , adorn'd thy corners round , which cannot now , nor ever will be found . but hold ! my muse affrighted stands to see of turks and tartars a grim company ; all in their proper habits , that you 'l swear they not effigies be , but real are . here 's sir and madam so well joyn'd together , that the most piercing eye cannot tell whether ▪ of them to chuse , here 's madam — captain too link'd with an english-hogen ▪ mogen fro ; next come of rural swains , a splendid train , who with their daphnae's , trip it o're the plain : averse to all that 's ill , they do appear as innocent , as their white garments are : heav'ns ! what is this that to my wand'ring eye doth next appear , what is 't that i descry ? my feeble pen amazed is to tell : is it a messenger new come from hell ? no sure ; it wears a gown , and you may see ( oh horrour ! ) that it is divinity : divinity ! methinks the hills should turn , to vallies sooner ; and the water burn than that divinity should there be seen who in such temples never yet had been : oh impious age ! devoted unto ill , void of all good , and is resolved still to persevere ; when wilt thou take thy fill ? methinks it would have been a crime much less if that he had been cloak'd ; the only dress that is a scandal unto holiness : a salamanca-doctor would have done who doth pretend to both and yet hath none ; or else some quaking naylor in his band who doth the holy-sister-hood command . with his light spirit and his groping hand : in fine , the white-black moors lead up the rear , who lively representatives appear . these , though in different manner , all agree at once , to grace this graceless company ; that onely do excel in villany . o sacred powers ( if facred powers there be that with assistance honour poesie ) assist my trembling and unable pen t' anatomize the deeds of worse then men ; whose shameless actions now might shame the devil that scorn not to be thought the sum of evil . did nero now survive , no doubt but he , would stand intrans'd with wonder , for to see such actions perpetrated o're and o're , which neither he , nor any saw before : and would repent , desiring ( though in vain ) his long-lost-ashes to assume again , that he might be comptroller of them all , whose joy for romes destruction was but small to this , or yet his mothers cruel fall : if ever transmigration could be true 't is now , 't is now , for here at once you view the villanies that ever yet had been transacted , which no age the like has seen . is money wanting to proceed ? you 'l see , viïs & modis 't will acquired be . is all their small remaining stock but spent ? forthwith ( t' acquire more ) a parliament convened is , where 't is resolv'd a lord should then be dubb'd and be by all ador'd . 't is done , 't is done , see how his slaves like apes do screw their bodies in a thousand shapes . come next and see how they advance with hope in riches to transcend the mighty pope whose quantum meruit is a golden rope . 't is strange to think ( yet not so ▪ strange as true ) that among so great numbers such a few should honest prove , for yet we dayly find , knaves are the greatest part of all mankind . and where should lewd and idle persons come , but to those places that afford them room . i 've done , but must all honest men advise , not to approach the place of so much vice. finis . a modest reply to certaine answeres, which mr. gataker b.d. in his treatise of the nature, & vse of lotts, giveth to arguments in a dialogue concerning the vnlawfulnes of games consisting in chance and aunsweres to his reasons allowing lusorious lotts, as not evill in themselves. by iames balmford, minister of iesus christ. balmford, james, b. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a modest reply to certaine answeres, which mr. gataker b.d. in his treatise of the nature, & vse of lotts, giveth to arguments in a dialogue concerning the vnlawfulnes of games consisting in chance and aunsweres to his reasons allowing lusorious lotts, as not evill in themselves. by iames balmford, minister of iesus christ. balmford, james, b. . balmford, james, b. . short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance. , [ ] p. imprinted [by william jaggard for e. boyle?], [london] : . a reply to: gataker, thomas. of the nature and use of lots. includes a reprint of balmford's "a short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance", with separate title page with imprint: imprinted at london for richard boile . reprinted . printer and publisher conjectured by stc. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng gataker, thomas, - . -- of the nature and use of lots. gambling -- religious aspects -- christianity -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion a modest reply to certaine answeres , which mr. gataker b. d. in his treatise of the nature , & vse of lotts , giveth to arguments in a dialogue concerning the vnlawfulnes of games consisting in chance . and aunsweres to his reasons allowing lusorious lotts , as not evill in themselves . by iames balmford , minister of iesus christ . . cor. . . vve can doe nothing against , but for the truth ▪ ephes . . . have no fellowship with the vnfruitfull workes darkenesse , but even reproove them rather . ❧ imprinted ▪ a short and plaine dialogve concerning the vnlawfulnes of playing at cards , or tables , or any other game consisting in chance . offered to the religious consideration of all such as make conscience of all their wayes . . thessal . . . trie all things , and keepe that which is good . imprinted at london for richard boile ▪ reprinted . to the right worshipfull master lionel maddison , maior , the aldermen his brethren ▪ and the godly burgesses of newcastle vpon tine ; iames balmford wisheth the kingdome of god & his righteousnesse that other things may be ministred vnto them . that which heretofore i haue propounded to you ( right worshipfull & beloued ) in teaching , i doe now publish to all men by printing , to wit , mine opinion of the vnlawfulnes of games consisting in chance . my desire is either information , if i erre in judgment , or reformation , of so leud a practise . but whether i erre or no ( which yet i would gladly vnderstand , for i ought not to teach an vntruth , though to gods glorie ) yet there is none , zealous indeede against sin , desirous from the heart to reclaime sinners , and who deeply considereth the greiuous abuses , which accompanie dicing and carding , ( as horrible swearing , dangerous quarelling , losse ( i say not of good houres , but ) of nights and daies , & the pitifull vndoeing of too too manny ) but will remember that all things are not expedient , which are lawfull , and therefore abstaine from such heathenish pastimes , that ifby their example they cannot reforme , they may be sure they doe not confirme gamesters in their inordinate walking . which respect ▪ the . iniunction forbidding ministers to vse these vnlawfull games , may besupposed to haue . now that which authoritie exacteth of ministers , doth religion require of all true professors . for as the one are to be ensamples to the flocke , so the other are to be lights in the world . and therefore as paul saith , if meate offend my brother , i will eate no flesh while the world standeth : so euery true christian should say , and that with more resolution ( for play is not so necessarie as meate ) if play offend my brother , who seeing me ▪ hauing knowledge , play , is boldned to follow gaming , i will not play while the world standeth . which care vnto edification , if all , who haue the word in their mouthes , and would not be thought to hate to be reformed , would manifest in their sincere conuersation ; and if magistrates , who should not carrie the sword in vaine , would doe what they may by law , to banish these forbidden past-times , or rather lost-times , i doubt not , but that preaching and writing against thē would more mightily prevaile , and this good would come of it , many would applie themselues to better exercises , there would bee lesse time mispent in alehouses , and godlesse prouoked to displeasure against vs. but these things i referre to the consideration of the wise , and this my dialogue to the iudgment of the godlie , chiefly to you , whose good i wish especially . farewell : from my studie the first of ianuarie . a short and plaine dialogue concerning the vnlawfulnes of playing at cards or tables , or any other game consisting of chance . professor . sir , howsoeuer i am perswaded by that which i reade in the common places of peter martyr , par . . pag. . b. that dice ( condemned both by the civill lawes , and by the fathers ) are therefore vnlawfull , because they depend vpon chance : yet not satisfied with that which he writeth of table-playing , pag. . b. i would crauē your opinion concerning playing at tables and cards . preacher . sauing the iudgement of so excellent a diuine , so farre as i can learne out of gods word , cardes and tables seeme to me● no more lawfull ( though lesse offensiue ) than dice . for table-playing is no whit the more lawfull because plato compares the life of man thereunto , than a theefe is the more iustifiable , because christ compareth his second comming , ●o burglarie in the night , mat. . ● ▪ . againe , if dice be wholly ●●ill ▪ because they wholly depend vpon chance , then tables & cards must needes be some what euill ▪ because they somewhat depend vpon chance . therefore consider well this reason , which condemneth the one as wel as the other : lots are not to bee vsed in sport ; but games consisting in chance as dice , cardes , tables , are lots : therefore not to be vsed in sport . prof. for my better instruction , proue that lots are not to be vsed in sport . preach . consider with regard these three things : first , that we● reade not in the scripture that lots were vsed but only in serious matters both by the iewes , ios . . . and gentiles , ion. . . secondly , that a lot in the nature therof doth as necessarily suppose the special prouidence & determining presence of god , as an oath in the nature therof doth suppose the testifying presence of god. yea so , that ( as in an oath , so ) in a lot prayer is expressed , or to bee vnderstood , . sam. . . thirdly , that the proper end of a lot ( as of an oath , heb. . . ) is to end a controversie : and therefore for your bettet instruction examine these reasons . whatsoeuer directly , or of it sefe , or in a speciall manner , tendeth to the advancing of the name of god , is to be vsed religiously , mal. . . . and not to be vsed in sport : as wee are not to pray or sweare in sport , exod. . . esa ▪ . . ier. . . but the vse of lots , directly of it selfe and in a speciall manner tendeth to the aduancing of the name of god , in attributing to his speciall prouidence in the whole and immediate disposing of the lot , and expecting the euent , pro. . . act. . . . therefore the vse of lots is not to be in sport . againe we are not to tempt the almightie by a vaine desire of manifestation of his power and speciall prouidence , psal . . . . esa ▪ . . matth. . . . but by vsing lots in sport we tempt the almightie , vainly desiring the manifesta● of his speciall prouidence in his immediate disposing , therfore , &c. lastly , whatsoeuer god hath sanctified to a proper end is not to bee peruerted to a worse , matth. . . . but god hath sanctified lots to a proper end , namely to end troversies , num. . . pro. . . therefore man is not to peruert them to a worse : namely to play , & by playing to get away another mans money , which without controuersie is his owne . for the common saying is , sine lucro friget lusus , no gaining , cold gaming . profes . god hath sanctified psalmes to the praise of his name , & bread & wine to represent the bodie & bloud of our crucified sauiour , which be holie ends : and the children of god may sing psalmes to make themselues merrie in the lord , and feede vpon bread & wine not only for necessitie but to cheere themselues ; why then may not gods children recreate themselues by lotterie notwithstanding god hath sanctified the same to end a controuersie ? preach . because we finde not in the scriptures any dispensation for recreation by lotterie , as wee doe for godlie mirth by singing , iam. . . and for religious and sober cheering our selues by eating and drinking , deut. . . . and therefore ( it being withall considered that the ends you speake of , be not proper , though holy ) it followeth , that god who only disposeth the lot touching the euent , and is therefore a principall actor , is not to bee set on worke by lotterie in any case , but when hee dispenseth with vs , or giueth vs leaue fo to doe : but dispensation for recreation by lotterie cannot be shewed , therefore , &c. profes . lots may be vsed for profit in a matter of right , num. . . why not for pleasure ? preach . then oathes may be vsed for pleasure , for they may fot profit , in a matter of truth , exod. . . . but indeede lots ( as oathes ) are not to bee vsed either for profit or pleasure , but onely to end a coutrouersie . profes . the wit is exercised by tables and cards , therefore they be no lots . preach . yet lotterie is vsed by casting dice , and by shuffling and cutting the cards before the wit is exercised . but how doth this follow ? because cards and tables bee not naked lots , consisting only in chance ( as dice doe ) they are therefore no lots at all . although ( being vsed without cogging , or packing ) they consist principally in chance , and thefore from thence they are to receiue their denomination . in which respect a lot is called in latin sors , that is , chance or hazard , and lyra vpon prou. . saith , to vse lots , is , by a variable euent of fome sensible thing , to determine some doubtfull or vncertaine matter , as to draw cutts , or to cast dice . but whether you will call cards and tables lots , or no , you play with chance or vse lotterie . then consider whether exercise of wit doth sanctifie playing with lotterie , or playing with lotterie make such excercising of wit , a sinne , hag. . . . for as a calling god to witnes by vaine swearing is a sinne , . cor. . . so making god an vmpire , by playing with lotterie , must needs be a sinne : yea , such a sin as maketh the offender ( in some respects ) more blame-worthy . for there be more occasions of swearing than of lotterie . secondly , vaine oathes most commonly slip out at vnawares , whereas lots cannot be vsed but with deliberation . thirdly , swearing is to satisfie other , wheras this kind of lotterie is altogether to fulfill our own lust . therefore take heede , that you bee not guiltie of peruerting the ordinance of the lord , of taking the name of god in vaine , and f tempting the almightie , by a ●amesome putting of things to haard , and making play of lotterie , xcept you thinke that god hath o gouvernment in vaine actions , r hath dispensed with such lewd ●ames . profes . in shooting there is a chance , ● a sudden blast , yet shooting is no loterie . preach . it is true , for that chance ●ommeth by accident , and not of ●he nature of the game , to be ●sed . profes . lots are secret , and the whole disposing of them is of god , pro . . ●ut it is otherwise in tables and cards . preach . lots are cast into the ●ap by man , and that openly , lest conveiance should be suspected : ●ut the disposing of the chance is secret , that it may be chance indeede , and wholly of god , who directeth all things , prou. . . . so in tables , man by faire casting dice truly made , and in cardes by shuffling and cutting , doth openly dispose the dice and card so , as whereby a variable euen may follow : but it is onely and immediatly of god , that the dice be so cast , and the cards so shuffled and cut , as that this or that gam followeth , except there be cogging and packing . so that in faire play mans wit is not exercised in disposing the chance , but in making the best of it being past . profes . the end of our play is recreation , and not to make god an vmpire : but recreation ( no doubt ) is lawfull . preach . it may be the souldiers had no such end when they cast lots for christ his coate , matth ▪ ▪ . but this should be your end when you vse lotterie , as the end of an oath should be , to call god to witnesse . therefore as swearing , so lotterie , without due respect is sinne . againe , howsoever recreation be your pretended end , yet remember that wee must not doe euill that good may come of it , rom. . . and that therefore wee are to recreate our selues by lawfull recreations . then see how cardes and tables be lawfull ▪ profes . if they be not abufed by swearing or brawling , playing for too long time , or too much money . preach . though i am perswaded that it is not lawfull to play for any money , considering thankes cannot be giuen in faith for that which is so gotten , de●t . . . esa ▪ . . gamesters worke not with their hands the thing that good , to be free frō stealing , eph. . . & the looser hath not answerable benefit for his money so lost , gen ▪ . . contrarie to that equitie which aristotle by the light of nature hath taught long since , eth. ● . ● . . yet i grant that cards and tables so vsed as you speake are , lesse sinfull , but how they bee lawfull i see not yet . profes . good men and well learned vse them . preach . wee must liue by precepts , not by examples , except they be vndoubtedly good . therefore examine whether they be good , and well learned in so doing or no. for euery man may erre , rom. . . profes . it is not good to be too just , or too wise , eccl. . . preach . it is not good to be too wicked or too foolish , eccl. . . in despising the word of god , prou. . . and not regarding the weaknesse of others , rom. . . let vs therefore beware that we loue not pleasure more than godlinesse , . tim. . . finis . christian reader ; it is no new thing that men ▪ learned , wise , and judicious , holding the same orthodox , and sound truth of god , in respect of maine , and fundamentall points of christian religion , doe sometimes differ in their opinions , and be of different judgments touching some things of lesse importance ▪ it pleaseth god ( who ordereth all things most wisely for the spirituall good of his owne ) by his wise disposing hand to order differences in opinion , and judgment in the smallest matters for the further good of his church . though the iarring of paul , and barnabas ( act. . . ) caused a separation of the one from the other , yet ( god so disposing ) the church gott much good by it and things questioned , and controverted ( though of lesser weight are commonly more narrowly searched into , and vpon diligen● search into them , they come to b● better cleared , and the gifts o● worthy men to be better knowne it were no hard matter to instanc● in many particulars clearing thi● from many ages fore-going ; but ● list not to enter into that large field . the ensuing reply considered with the occasion of it , may , in part , evidence , the truth herein ▪ some yeares since , the authour o● this reply , published a dialogu● touching lottery , and lotts , disprooving , ( by diverse arguments , ) the vsing of lotts in sport , and in play ; and now some few yeares past finding his arguments opposed , and helde as weake , and insufficient , by a worthy , reverend , and judicious divine , in a treatise of his printed touching the nature , and vse of lotts , he held himselfe bound , vpon further , and more serious consideration of the point called into question , either to alter his judgment , or to endeavour , to strengthen his former arguments : he hath sett vpon the buisinesse , and now offered to thy view ( christian reader ) his reply tending to the further strengthning ▪ and confirmation of those arguments . my poore judgment touching this reply being desired by the authour , i could not but yeeld it vnto him , he being my reverend , and loving freind , to whom i am obliged by many bondes of love . i have perused it , & so farre as i , ( in my weaknesse ) can judge , the authour hath herein carried himselfe wisely , and ●udiciously , and so as , i thinke , may satisfie any indifferent reader , and with all ( as i take it ) modestly , and temperately , and without the least breach of charity towards the worthy opponent . happily i may be thought vnfitt thus to giue mine opinion , because ( as i freely confesse , & have openly made knowne ) i iumpe with this authour in iudgment in the point controverted , but i professe before him , who knowes the hearts of all men , that , which here i putt downe , is ( as i conceive ) according to the truth , without any inclining , or partiall affection to the one one side , or to the other , and i desire not to entertaine the least thought , that may praeiudice the worth of the reverend , learned , and godly opponent , being alsoo my deare , and loving freind , and one whom i am bound , in many respects , both to love , and reverence . looke vpon this reply ( whosoever thou art ) with an vnpartialleye , and consider it seriously , and fin ding that good by it , which is intended , blesse god for it , who guideth , and blesseth all things to his owne glory , and to the good of his owne . thine in the lord iesu● edw : elton . b. in d. and pastor of s. mary magda len's bermondsey neare london . to the christian reader being none of those men ▪ who , ( according to s. paul's prophecy , ) love pleasures more than god. some yeares are past since mr. gataker tooke occasion , from casting of lotts to finde out for whose sake a daungerous storme was , to justisie playing with dice , cards , &c. and to confute me by name in open pulpit . i hearing thereof by many , sent him this message . if it would please him to send the substance of the confutation ( for i dare not rely vpon report ) i would either reply , or chaunge mine opinion with thankes to god for him ; though for the present , i thought he failed in indgment , discretion , and charity . in iudgment . because that doctrine was not drawne from his text ; except this be a judicious deduction . gentiles cast lotts in a most serious matter , therefore christians may vse lottery in dicing , carding , &c. in discretion . because that doctrine ( though occasioned by his text , yet ) so insisted vpon , incourageth gamesters in their sinfull course and buildeth vp those abuses , which the lawes of our land , would pull downe . in charity ; because he confuteth me by name , ( as i was certified ) not having had any conference with me either by speech , or by writing , though i be his neighbour minister . well ; mr. gataker , sent me his answere to my dialogue . i acknowledge it with hearty thankes . but why have i not replyed in so many yeares ? i answere , sa●●itò , si sat benè . to speake freely i thinke , i should never have replied , in hope that the question would have died , had not mr. gataker confuted my dialogue in print ▪ but now , the rather , being provoked ▪ by many learned ministers & other , who tell me , that , seeing of all those whom mr. gataker confuteth , viz : peter martyr , zuinglius , cartwright , danoeus , perkins , fenner , &c. i onely live , i ought to reply , least my silence should give way to impiousiniquity , i am ready to performe my promise in replying . which ( indeed ) i could not have done so conveniently before , because the answer , which mr. gataker sent me , had not the positiue groundes of his opinion , which the printed booke hath . before i proceed ▪ i protest before god , that i esteeme mr. ga●aker as a learned , painfull , and faithfull minister , and a right honest man , and therefore pray thee ( christian reader ) that whatsoever i write may be considered as concerning the question betweene vs , and not in any wise applied to the least praejudice of so reverend a brother , or to any of his excellent parts ; so excellent , that i wonder what mooved him to publish his opinion in print , and the more , because of many passages in his booke . first , he taketh knowledge of many enormous crimes , which accompany dice , cardes , &c. pa. . & in the quotations . secondly ; he giveth this rule , that , that , which is no necessary duety , but a thing indifferēt onely , otherwise , may not be done , where is strōg presumptiō vpō good ground yet it shall spiritually endanger a mans selfe , or others , by giving occasion of sinne vnto the one , or the other . pag. . . . if many and greivous sinnes attend dice , cardes , &c. if those games be too too commonly abused , as he confesseth . pa : . and if an indifferent thing may not be done which giveth occasion of sinne , i wonder why mr. gataker writeth in defence of dice , &c. and the more , because he graunteth , that , where the vse , and abuse of a thing are so inwrapped , and intangled togither , that they cannot easily be severed the one from the other , then the vse of the thing it selfe , ( if it be vnnecessary otherwise ) would be wholely abandoned , pag. . . thirdly ; he sheweth in many pages ▪ how severely tables , but especially dice , be condemned by lawes , civill , canonicall , and municipall , that is , our english statutes , as ●e sheweth at large , lib. . § . . he wisheth the lawes were yet ●ore severe , & putt in better exe●ution , pà . . he saith , yet our ●ommon dicers may be marshalled ●mong ye flock , of ye devill 's fol●owers , pa. . he affirmeth most ●ifelings , and lotteries to be little ●etter than vnlawfull games , pag. ● . and he teacheth , that , by ●heis games , we must not give of●ence to the lawes vnder which ●ee live , pa. . now i wonder , ●hat so good a man is not affraid to offend our law by allowing for●idden games , even dice , as well ●s cardes , &c. which consist not onely of lottery . here i have occasion to thinke , that i may have ●ome more comfort in mine opinion , than mr. gataker can have in ●is ; for he nameth famous , learned , and godly men concurring with me in opinion : but in t● multitude o● his quotations , i find none approoving dice in play , an whereas some learned divines , i some sort , allow games consistin of lott , and ●itt , but altogethe condemne d●●e , mr. gataker defe●deth mine opinion , disapproovin● a mixt ▪ as well as a mere lott , b●cause ( as he saith ) a true lott is i● either , pa. . and , he deemet● them to be amisse , who allow lott in game , and yet adde for a cautio● that religionsnesse be vsed in th● action , in regard that holy thing● must be done in an holy manne● pa. . fourthly , he graunteth tha● prayer specially applied to th● lott may be conceived , where th● matter is more weighty , and th● event of some consequence , pa. ● ● and yet he holdeth , that the less● weighty the matter is , wherein ● lott is vsed , the lawfuller the lott is , pag. . the reason , why i wonder at this passage , shall be given in my reply . the last passage now to be observed as matter of my wondering , is this ; notwithstanding , he confidently affirmeth that we may not doe ought without warrant , pag. . sufficiently confirmeth the same , because such an act is not done of faith , and therefore not free from sinne , rom. . . but is a mere presumption , and tempting of god , pag. . and quot . a ▪ and b. and earnestly reprooveth one kinde of lottery ( why not all , against which the same reason is of like validity ? ) because not found revealed in any word of god , but brought in either by sathan , or by some of his instruments who are addicted to vanity , pag. . and . and , yet he avoucheth , that it is a sufficient warrant for the vse of lottes , in that the oppugners , being learned , can say nothing against them ▪ but what hath beene , or may be sufficiently answered , pag. . may i not wonder that so judicious a scholler doth not observe this discrepance ? lottery is vnlawfull , if not warranted by the word which positiō supposeth the wor● to be perfect , as is the authou● thereof , and . lottery is lawful● if learned men can say nothing ou of the word against it . which position supposeth two things , viz that the word is like the lawes o men , that is , imperfect , as be the authours therof ; and , that learne● men cannot so faile in diligence o reading , clearenesse of vnderstanding , and firmenesse of memory but that ▪ if there were in the wor● anything against lottery , the● could nor but see it . well ; it ma● be seene shortly , how mr. gataker diligence , vnderstanding , and memory have served him in defenoing lusorious lotts . in the meane while , sufficiency of his answering is but vpon the triall , and not yet adjudged . all theis passages well reveiwed by mr. gataker i should thinke he cannot wonder that a man of . yeares compleate , ( and therefore his wittes may faile ) doth wonder that so godly , wise , and learned a man , the faculties of whose minde are at the best , did not say to himselfe , before he preached , much more before he penned this lusorious doctrine , let baal plead for himselfe ; and , theis gamesters shall , without any encouragment from me , draw on their iniquity ●ith theis cordes of vanity ; and the rather , because he acknowledgeth that accoumpt is to be given vnto god of gaming pa. . if of the act much more of justifying it . fro m which account good lord deliver me . for i feare , that in iustifying lusorious lottes , i should put false spectacles on a gamester's nose , whereby the bridge seemeth broader , than it is , and so he falleth in without feare , to vse mr. gataker similitude , pag. . but mr. gataker beleveth , that he hath written the truth , ( preface to the reader ) and is confident that truth is to be knowne , especially concerning matters of common practise , pag. . and giveth foure reasons , by which he was mooved to defend lusorious lottes , pag. . the first is , to draw men from superstition in restraining themselves , when god doth not restraine them . this beggeth the question , ( as i hope ) will appeare in the reply . a . motive is , because arguments against lusorious lottes have made many stagger in the necessary vse of serious civill lottes . it may be so some failing in their judgment : but it may be also , that many moe will be made to stagger by reading mr. gatakers exceptions against arguments for , and cautions , in those serious civill lottes , cap. . and by his maxime , [ the lesse weighty the matter is , wherein a lott is vsed , the lawfuller the lott is , pag. . ] a . motive is , to take away much heart-burning ; nay , rather this justifying lusorious lottes will not onely cause more heart-burning ; but incourage also gamesters to overcrow such , as are scrupulous . for , if many well affected have beene constrained , in regard of scruple , in this kinde , to straine themselves to some inconveniences by refusall of those games , when by those , whom they had dependance vpon , vpon or familiarity withall , they have beene vrged occasionally therevnto ( which to prevent hereafter , is a . cause of his writing ) how will those supporters , and familiars insult vpon the scrupulous ▪ now they have so learned a patrone of their gaming ? some have strained themselves , to some inconveniences for not pledging drunken healths , being drinke offerings to bacchus . to prevent which hereafter , should mr. gataker doe well , vnto aedification , to preach , and write in iustification of these healths ? the summe of his causes ( as he expresseth himselfe in his preface to the reader ) is , to sett at liberty the intangled consciences of godly disposed persons . indeed ; if any conscience , simply for playing with lottes , should seeke his his satisfaction in private , then if mr. gataker quieted him by his grounds ( supposed true ) it were not amisse . but is every doctrine , though true , to be insisted vpon both by preaching , and printing , and that affirming matter in question , and of no necessary vse ? i say , affirming , remembring the holy wisedome of the apostles , and elders , who decreed touching offensive things ( yet some of them lawfull , if conveniently vsed ) onely negatively , and deemeth it not necessary to decree affirmatively things that were then , and might be in vse for a time . many ( i feare too many ) learned divines approove vsury in their iudgment , thouh condemned by law. yet none , that i know , ever insisted vpon the iustification thereof by preaching and printing . againe ; was there ever any so troubled with playing with lotts ? i doubt it ; but without doubt thousandes will now more boldly vse lusorious lotts without regard of the cautions , in theis licentious times . as vsurers regard not the cautions which divines sett downe . for it is enough to them , that some godly divines affirme vsury to be lawfull . o that mr. gataker had considered what he writeth , pag. . before cited , and what he writeth , pag. . and . viz : where inconveniences , that shall necessarily , or in good probability , appeare to accompany the thing questioned , or ensu● vpon the doing thereof , shall be such , and so great as the conveniences , which stand on the other side , shall not be able to countervaile , there that action is worthily disallowed as inconvenient , and ● lott consequently vnlawfull , wha● he writeth in his spirituall watch pag. . viz : the rifer any evill i● in those places , or ages we live i● the more carefull should we be to shunne , and avoide such a sinne . no doubt he would have taken heede how by writing he make way to the sinne of , or by , lusorious lotts . many divines and intelligent men , though of opinion that lusorious mixed lotts may be vsed lawfully , yet wish that mr. gataker had never published his booke . for a running horse ( say they ) needeth no spurring . for my part i wish , that mr. gataker had beene affected in writing , as he professeth himselfe to be in the vse of lusorious lottes , pag. . wel ; whatsoever he writeth dogmatically , he wisheth thee ( good reader ) to imitate him in ▪ his practise , to witt , that , albeit in judgment thou art rightly informed of the truth concerning the lawfulnesse of theis games in themselves ; yet in godly discretion , thou wouldst rather abandō them , considering the too too common , and ordinary abuse of them , and that many ( it may be ) among whom thou livest may remaine vnresolved , and vnsatisfied , touching the lawfulnes of them , pag. . i desire the same , and therewith a suspending thy judgment vntill thou hast well considered my dialogue , mr. gatakers answeres , and my reply , together with mine answere to his positive groundes . here i promise ( with mr. gataker , pag. . ) to raze what i have reared , if my reply and aunsweres be prooved insufficient , and so commend thee to god , and to the word of his grace , which is able to build further . onely , consider what i say , and the lord give thee vnderstanding in all things . . septemb. . to the reader . that i may doe mr. gataker no wrong i am to lett thee know that the . of march. . stil : ang. mr. gataker denied naming me when he confuted mine arguments in pulpit , yet confessing that he named me in pulpit , with others , diversely dissenting from him in judgment touching lusorious lotts when he entred into the question of playing with lotts . an answere to reasons inducing m. gataker to allow lusorious lottes , as not evill in themselves , lib. . § . this tenent seemeth to me more fearefull ▪ then beseemeth a learned man , who , after the turning over a wōderfull n umber of bookes to compile his historicall , and theologicall treatise of the nature , and vse of lotres , setteth downe his judgment . allowing lusorious lottes onely as not evill in themselves , whereas he affirmeth them to be lawfull in themselves , pag. . so that if theis games be vsed with due observation of all his cautions , why is he fearefull to allow them as good in themselves ? how then may a scrupulous man , who remembreth not onely his wicked wicked wayes , but his deedes also that are not good , build vpon such quagmiry grounds ? againe ; allowing theis games onely as not evill in themselves doth not manifest that love of god , which ( i doubt not ) is in mr. gatakers heart . for whereas god is glorified by good workes , and theis games be too too common , and accompanied with many crying sinnes , whereby god is every where , and dayly much dishonoured , the love of god would have constrained him , if doing truth , to haue brought theis games to the light , that thereby it might be made manifest , that they are wrought according to god. lastly ; by this tenent he sheweth not due charity to his neighbour . for now it is enoug for gamesters to pleade ; a very learned man holdeth our gaming to be not evill in it selfe . therefore they will not seeke , further to know , whither it be good in it selfe , forgetting that it is writen ▪ [ the axe is putt to the roote of the trees , therefore every tree which bringeth not forth good fruite ▪ is hewen downe , and cast into the fire . ] is not then hereby his neighbour's spirituall daunger occasioned ? but here ( perhappes ) it may be said , the first reason , prooving that a lott may be matter of recreation , doth give me a checke : it is a checke ? then i will try if i cannot avoide the mate . the argument , collected with all faithfulnes , ( as the rest , and his aunsweres be , ) is this . that which may be ordinarily vsed in other civill affaires , be they more or lesse weighty , may also be vsed for matter of recreation , and delight : but a lott may be ordinarily vsed in other civill affaires . therefore i see not what should banish it out of our disportes , more than out of other ( though serious yet ) civill affaires . is not this a fearefull conclusion like the tenent ? why doth not mr. gataker conclude positively thus . therefore a lott may be vsed for matter of recreation , and delighte . he ( forsooth ) see 's not . can a blinde man goe stoutly on his way ? but ( blessed be god ) mr. gataker seeth well , though not in this point . bernardus non vidit omnia . for , if god had opened his eyes in this point , he might have seene plainely what should banish a lott out of disportes , more than out of other civill affaires . to witt , because god alloweth a lott to be vsed in them , but not in theis ; and it is praesumption , of sett purpose , to imploy god but as it may stand with his pleasure . hereof more hereafter . in meane while , in further aunswer to this argument i deny the proposition thereof . for an oath may be ordinarily vsed in other civill matters , yet not for matter of recreation : whereof also more hereafter . now i proceed to the . reason , which is sett downe in twoo shapes ; the former is this . that which best sorteth with the nature of a lott , may a lott most lawfully be vsed vnto : but the lightest matters best sort with the nature of a lott : therefore about things of that nature may a lott most lawfully be vsed . the proposition he prooveth thus . great is the vncertainty of a lott . therefore not fitt to be vsed in any weighty affaire . a lott is sometimes taken for the instrument of purpose disposed vnto casualty , as [ the lott is cast into the lappe : ] and sometime for the event , as , [ give a perfect lott ] which , howsoever it be casuall in relation to the former , yet , falleth out certainely this , or that , by god's whole disposing the former , prov. . . i therefore deny both the proposition , and assumption perswaded that mr. gataker would never have sett downe this supposed reason , if a lott , in the former acception , had not drawne his religious eye from god as the onely disposer thereof to be a lott in the latter acception . so that i mervaile much , that he findeth a lott to be not fitt to be vsed in any weighty affaire . for why ? dividing the land of promise , numb . . . by lott . discovering achan . iohs . . chusing of a king . . sam. . . . and of an apostle acts : . . were they not weighty affaires ? nay rather the premises considered , a lott may more lawfully be vsed about weighty affaires . but indeed ▪ whether the subiect matter be more or lesse weighty , a lott may be vsed about it , provided it be with gods allowance . for want whereof both divinatory , and lusorious lotts be equally vnlawfull . the other shape of his reason , more particularly ( as he saith ) for the present buisinesse is this . a matter of mere indifferency , that is , such as a man may lawfully doe , or not doe , and it is not materiall whether he doe , or omitt , such may a man lawfully putt to the hazard of the vncertaine motion of the creature , whether he shall doe it , or not doe it ▪ but the vsing of a lott in game is but the putting of a matter of mere indifferency to the hazard of an vncertaine event . therefore the putting of such matters to the hazard of a lott , is not evill simply in it selfe . what a trembling argument is this ? in the proposition he speaketh of a lott in the former acception . in the assumption , of a lott in the latter acception . indeed a man may be bolder with the creature , so it be without relation to god , than with the creatour himselfe . in the proposition he affirmeth lawfullnes but concludeth onely , as not evill simply in themselves . indeed , the conclusion is to follow the worse part : but in this argument the assumption is particular , and the conclusion is generall ▪ what ? is mr. gataker affraid to put ( the vsing of a lott in game ) into the conclusion ? is not the minor to be the subiect , and the maior to be the praedicate of the conclusion ? i will not quaestion the figure of this praetended argument if sub : prae : prima : will serve the turne ; and though i finde it in no moode , yet will i answer the two fore-pieces thereof . the former is not true , except mr. gataker vnderstand a matter of mere indifferency controverted . for though such a matter may be the subiect matter of a controversy , yet a matter controverted is the onely subiect matter of a lott , otherwise it is no lott , as mr. gataker truely writeth even in this case , pag. . if mr. gataker so vnderstand , then there is some necessity of ending the controyersy putt to the determination of a lott , and consequently it is not then merely in the wiil of a man whether he shall doe it , or no doe it . in the other piece i observe , that mr. gataker speaking of a lot in the second acception , supposeth it to be vncertaine . which is begging the question , for the reason given in mine aunswere to his former shaped argument . neither it is true that if in game , a controversy ( truly so termed ) be decided by a lot , a matter then of mere indifferency is put to hazard . but more hereof in my . reply . in meane while , consider whether this . shape be more particularly for the present businesse , so as to conclude the question , than the former ; and note , that in both theis shapes , onely lightnes , and indifferency of matters putt to lottery are pressed as causes most iustifying a lot , yea so , as that in the confirmation of his former shaped arguments proposition , he positively affirmeth that we shall finde a lott not fitt to be vsed in a weighty affaire ▪ if so , then weightnesse , and necessity of matters controverted make lottery lesse lawfull , if not altogether vnlawfull . but thereof also more in that reply . i therefore proceed to his . reason pag. . which is this . if the vse of lotts in game be of it selfe evill , then must it needs be a sinne either against piety in the first table , or ag : charity in the . but the vse of lottes in game , is not of it selfe , a sinne against either piety , or charity . therefore it must be iustified as agreeable to gods word . the assumption is prooved thus ▪ no man avoweth the vse of a lot in game , ( as it is a lott ) to be against charity : and a lusorious lot is not the prophaning of any thing hallowed , by any divine institution from the word , to an holy vse . therefore not against piety . indeed , if lottes be holy , they may in no case be made matter of sport . here i observe one of the faults which i found in the latter shape of the . reason to witt ▪ the conclusion conteineth more than the premisses . for the conclusion saith a lot in game is agreeable to gods word , and then it must be [ good of it selfe , ] which is more , than [ not evill of it selfe . ] for that is good of it selfe , for doing whereof there is either praecept , or permission in gods word , pag. . but to the assumption , an d proofe thereof i answere , that the vse of a lott in game is , ( of it selfe ) , a sinne against piety . for it profaneth a lot hallowed by divine institution from the word , as shall be manifested hereafter . yet here i thinke fitt breifely to shew . things . one is , that an oath is hallowed to mak● an holy vse of the testifying presence of god , so a lot is hallowed to make an holy vse of the determining presence of god. if mr. gataker deny a lott to be holy , except it have a more remote holy vse , i say he may as well deny an oath to be holy for that cause . more of this point in my . reply . the other is , that vse of a lott is against piety , which is ( i say not , [ not forbidden ] but ) [ not warranted ] by the word . for it is without faith , therefore a sinne , yea impiety . so disputeth mr. gataker against a divinatory lott , pag. . and so doe i against a lusorions lot. if then a lawfull lott be holy , it is ( saith mr. gataker ) in no case to be made matter of sport . nay , i may make yet more advantage . for i may say ; that maintaining the vse thereof in gaming , as it is a lott , by practise , much more by writing , is against charity , as well as against piety . for so [ a weake brother is offended , and con●equently christ sinned against ] that brother being occasioned , by errour of iudgment , to stumble . i have this reasoning from mr. gataker himselfe , pag. . now then with some comfort i proceed to the . argument , as mr. gataker calleth it , pag. . by vertue of christian liberty , every christian man hath a free vse of all gods good creatures , to imploy them vnto such purposes , as by any naturall power , they are inabled vnto : but in lusorious lottes the creature is vsed to no other ende or vse , but what it hath a naturall power vnto , and such as by the mutuall consent , and agreement of those that vse it , it may be enabled to effect . therefore it 's no more to be exiled from a christian man's recratiō , than any other creature whatsoever , that hath any power to delight . so generall & eager is the pursuite after liberty in this licentious age , that a godly , and charitable christian , ( much more being a minister ) , ought to take great heede , that he occasion not any much lesse too too many , to make liberty a cloake of naughtinesse ▪ but mr. gataker speaketh of christian liberty , not of licentiousnesse ▪ then let vs consider what he saith ▪ for both the premisses of this argument are flatly to be denied ▪ for sundry good creatures have a naturall power to impoison ; but christian liberty giveth vs not free vse thereof to impoison a● pleasure . neither is it true that any creature hath a naturall power to be a lott , no more than a stone hath a naturall power to be carried vpward . for as a stone is carried vpward by a power ; that is without it : so all creatures are mooved , & applied to be lotts by a power without them . god keepe me from teaching that christian liberty warranteth the vnlawfull vse of any creature , what naturall power soever it hath to that vse . if any creature have any power to be a lot , yet that power is not to be vsed vnto lottery , but in cases ( whereof gameing is none ) wherein god alloweth such vse thereof . to the inforcing of the conclusion by a supposed confirmation of the assumption , i say , it is a begging of the question . for though a dog having a naturall power to hunt , be not exiled from recreatiō yet ought a lot-creature to be , for reasons given , and to be given , or rather defended hereafter . now then to a . argument a concessis , ( as mr. gataker tearmeth it , ) pag. . any thing in different is lawfull matter of recreation : but lottery is a thing indiffertnt ; lottery therefore may be made lawfull matter of disport . the proposition is confirmed by the wordes of m. fennor . christian ( saith he ) recreation is the exercise of some thing indifferent for the necessary refreshing of body , or minde . the assumption is also proved by mr. fennor . indifferent in nature is that , which is left free , so as we are not simply commaunded , or forbidden to vse it : but such is lottery ( saith mr. gataker ) not simply commaunded . for prov. . . is rather a permission than a praecept , or , not so much a commaundement as an advise commending that as a prudent course ; nor any where forbidden as evill in it selfe . mr. fennor's booke , from whence theis allegations be drawne , and from whence i learned that lottes may not be vsed in sport , doth proove that lusorious lottes are forbidden , and therefore not indifferent . what helpe then hath mr. gataker from mr. fenners grauntes ? and his owne proofes helpe him as little . for it is graunted , that if lottery be either commaunded , or forbidden , it is not indifferent , to passe by the former , onely observing that mr , gataker doth not absolutely deny it to be commaunded , prov. . . i come to the other . i might here referre the reader to my dialogue , and to my reply , by which it will appeare evidently , that a lusorious lott is forbidden , and therefore not indifferent . but to speake a little more ( generally ) of things not indifferent , because forbidden , i say , that is forbidden as well which is forbidd●̄ by iust cōsequence , as that which is expresly forbidden : as that is permitted as well which is permitted by iust consequence as that which is expressely permitted . mr. gataker affirmeth , the latter , pa ▪ . and will not ( i dare fay ) deny the former . againe , the word of god is so perfect , that whatsoever it neither commaundeth , nor permitteth expressely , or by iust consequence , that is verily forbidden . for all things especially such as have relation to god , ought to have some warrant from the word . if mr. gataker putt me to proove this , i dare vndertake to proove it demonstratively . but i presume he will not . for , in the last mentioned page , he describeth that to be indifferent , which is ( at least ) permitted by the word . if a thing be not so much as permitted , it cannot be lawfull , and therefore not in̄different . here i wish he would remember what he writeth pag. . speaking of this word [ indifferent , ] ●s it is opposed to good , or evill , & ●he wing how some say , that to be ●ndifferent which is neither good , ●or evill , he determineth the point ●hus . neverthelesse most true it is , that ●o particular morall action , or no action ●f the reasonable creature proceeding ●rom reason , can possibly be so indifferent , ●ut it must of necessity be either confor●able to the rules of gods holy word , or ●isconformable therevnto . so that i ●onder , why mr. g. should say ●ere , lottery in game is not any ●here forbidden as evill in it selfe . ●s it not evill , if forbidden , except ● be otherwise evill of it selfe ? ●hat is good of it selfe which is ●ither commaunded , or permitted , ●ag , . therefore that is evill of ● selfe which is forbidden . it grei●eth my soule to see what a wide ●ore to lusorious lottery this doctrine will make . for now lot-mongers will choppe logicke , and say , what if a lusorious lotte be forbidden by iust consequence , ye● they are not forbidden as evill in themselves , and therefore they are indifferent . now to come to mr. gatakers last reason , which , like an oratour , he amplifieth to leave a deepe impression behinde . bu● let it be well considered , as in i● selfe , so whether it proove that th● vse of lottes in game is not agaia●● gods worde , but hath sufficient warrant from it , as he pretendeth in his introduction , pag. . it is this . where the wisdome of god , hath not determined the subiect matter , the manner , and other circumstances of a thing lawfull in it selfe , there all such are lawfull , a● the word doth not forbid , and a● no circumstance that a man shall make choice of , shall be against the generall rules of the word concerning the same : but a lott is a thing lawfull in it selfe , and the subiect-matter , manner , & other circumstances thereof are not determined by gods word , nor against the generall rules . therefore a lott in game is not prohibited , nor is against the generall rules of gods word otherwise . the proposition he confirmeth . first , touching a thing lawfull in it selfe , by shewing that act to be lawfull in it selfe , which in gods word , is either commaunded , or permitted expressely , or by iust consequence . secondly , touching the manner &c. by prooving the rest of the proposition ; which he indeavoureth to performe . ( . ) by the authority of calvin . ( . ) by luke : . . ( . ) by a glosse ( . ) by shewing that the circumstance of time for free will offerings being not determined , they might have beene offered at at any time , and sacrifices might have beene in any place before a certaine place was determined thirdly , touching both the doing o● every act , & the doing of it in this or that manner , by shewing that i● naturall reason will not , of it selfe affoard sufficient direction , the● must warrant be had out of god● word , because , whatsoever is not o faith is sinne . which word is give● vs in morall matters to supply th● defect of it caused by our first parents their fall . neither doth th● word abridge vs of the helpe , an● vse of naturall reason for directio● in such actions . the assumptio● is thus prooved . recreation , i● generall , is warranted from th● word as permitted , and inioined ▪ if not expressely , yet by iust consequence . for the matter or manner , or the thinges wherewith we may recreate our selves , there is nothing determined . therefore any meanes that are not against the generall rules of comelines , and decency , rom. . . . cor. . . of conveniency , and expediency , . cor. . . and . . rom. . . of religion , and piety , . cor. . . colos . . . and the like , are by the word of god allowed . i might , as did alexander , loose gordian's knott with one choppe , and say , the vse of lottes in game is forbidden in the word , referring my selfe to what i have , and shall write . but for better satisfaction , i will answere more particularly , not doubting , but that the proverbe may ( now ) proove true , viz : in many wordes there cannot want iniquity . first , i observe fearefull shifting , and then vnsound arguing . the former thus appeareth , he supposeth the thing must be lawfull in it selfe , and disputeth onely about the subiect-matter , &c. againe , in the introduction he saith . th' vse of lottes in game is not against god's word , but hath sufficient warrant from it , which may imply this position . [ that is against the word , which hath not sufficient warrant from it . ] but in the proposition of the maine argument his ground is ; [ such things are lawfull , which the word doth not forbid . ] fower of his confirmations , and his assumption are to that effect , or rather defect , and his conclusion is answereable : is not this a fearefull shifting course of reasoning ? now let vs consider his vnsound arguing . touching the proposition of his maine argument , i mervaile why mr. gataker avouching such subiect-matter &c. to be lawfull as are not forbidden , limiteth this assertion with theis wordes ( of a thing lawfull in it selfe ) as if such a thing may warrant our retchlesnesse in , and about the subiect-matter &c. as if god doth not , according to the olde saying , [ loue adverbes ] an oath is a thing lawfull in it selfe ; are not we therefore to make conscience , that the subiect-matter , &c. be agreable to the word of god ? but i mervaile much more at this gronnd . [ such things are lawfull , as the word doth not forbid . ] i set it downe thus , because the confirmations tend to make this good , and so conclude . all things not prohibited are permitted , and therefore the subiect-matter , &c. of a thing lawfull in it selfe . i mervaile ( i say ) the more because mr. gataker confirmeth a thing or act it selfe to be lawfull in it selfe , if it be in the word , either commaunded , or permitted expressely , or by iust consequence . which i acknowledge to be so cleare a truth , that ( me think's ) mr. gataker cannot , but , in proportion of reason , if he beleive the word to be perfect vnto every good worke , holde all thinges to be vnlawfull , which are not lawfull one of theis two wayes , and the rather because he peremptorily affirmeth , pag. . all particular morall actions , be they never so iūdifferent , to be either conformable , or disconformable to gods word , and , by particular actions , he meaneth actions clothed with circumstances , pag. . o that mr. gataker would holde to this doctrine ! then should he thereby provoke all , who make consciences of their wayes , and doe truth ( that is ▪ doe good workes sincerily ) to come to the light , that their deedes might be made manifest , that they are wrought according to god. on the contrary ; if he bring not disciples to the law , and testimony , by doctrine according to the word , but writhe from it , by teaching that to be lawfull which is not forbidden , as therein his light faileth , so there by he shall make men carelesse to seeke for their warrant , and wilfull to seeke after their owne heart , and eyes after which they goe a whoring . well , let vs examine his confirmations . first , mr. calvins testimony in english is this . [ when the scripture delivereth generall rules of a lawfull vse , the vse is to be limited according to them . ] from hence mr. gataker concludeth that a man hath a sufficient warrant for any circumstance he shall make choise of , that is not against those rules . mr. calvin speaketh of an vse , and of an vse doe we dispute , mr. gataker concludeth a circumstance : mr. calvin saith , according , mr. gataker concludeth , not against . is this sound arguing ? is the . confirmation from luke : . . much better ? the wordes set downe by mr. gataker be theis . [ he that is not against me , is with me . ] this place ( forsooth ) is a rule holding in the subiect-matter , &c. neither determined , nor forbidden . as theis wordes , [ he that is not with me , is against me , math. . . ] is a rule in the subiect-matter , &c. determined . both a like in conceipt . and why may not m. gatakers ? conceipt be the same touching thinges , or actions ? but let vs see , whether the conceipt be not a be-misted phantasy . in the former place christ his wordes are occasioned ●y his disciples their forbidding one who cast out divels in christ his name . forbid him not ( said christ ) for , he , that is not against me , is with me . in the latter place christ spake those wordes vpon occasion of the pharises their opposition . so that consider the two sentences with their occasions togither , this , indeed , is the summe . all men are either with , or against christ . for there be no neutralles . so that those two sentences are like theis . he that is not a goate , is a sheepe , and he that is not a sheepe is a goate . but mr. gataker's argument is this . all men who are not against christ , are with him . therefore circumstances not determined , nor forbidden , are lawfull . is this sound arguing ? the third confirmation is from a glosse . here i remember an olde saying [ a cursed glosse corrupt's the text. ] now lett vs see whether mr. gataker have any blessing by this glosse , the wordes whereof in english , be theis . [ all things are permitted by law , which are not found prohibited . ] note , that it speake's of things . therefore it make's as well for actions , as for circumstances ▪ is this divinity ? but what law ? if the civill law , what is that to the point ? except mr. gataker can proove , the civill law to be a perfect rule to vs ; and whatsoever it permitteth is allowed of god. howsoever , ( i say ) this course of fetching proofes from any other law , than god's law , is fitter for a papist , who holdeth vnwritten verities ( so called ) to be a supplement to the scriptures , thereby to authorize traditions of men , than for one , that feareth god to walke in his wayes . is then this glossing sound arguing ? hath the fourth confirmation more validity in it than the rest ? the former . proofes speake not directly of circmmstances according to the proposition , ( so doth mr. gataker dispute adidem ) here he doth ▪ here then iinquire , if the circumstances of time , and place be at the pleasure of him that v●eth a thing lawfull in it selfe , doth it follow therevpon , that the subiect-matter , and manner be so too ? if god allow any thing to be done , of necessity there must be a time , and place , when and where it may be done , even when , and where there is iust occasion of the act ▪ it is to be obscrved , that , as here , so , in the proposition it selfe mr. gataker slideth from the subiect-matter , and manner , to circumstances onely . is not this fainting ? let vs now proceed to that , which mr. gataker writeth , touching both the doing of every act , and the doing of it in this , and that manner . neither of which needeth warrant from the word if naturall reason , of it selfe , afford sufficient directiō ▪ good lord ! what fearefull shifting from the word is here ? but why doth he ioyne the doing it selfe of an act. with the manner thereof ? i 'le tell you , even to make a way to his assumption . for , if he sticke close to that which he teacheth in imediate wordes , to witt , that an act it selse is lawfull in it selfe , if , in the word , it be , either commaunded ; or permitted expressely , or by iust consequence , he foreseeth , that it will be answered to the fore-part of his assumption , that every lott is not lawfull in it selfe . therefore he would trouble the reader 's head with a supposed direction therein of naturall reason , and that sufficient , ( i say ) supposed ; for he sheweth no direction therein of naturall reason either sufficient , or insufficient . but let vs with feare , and trembling , consider mr. gataker his most straunge position to witt , [ neither the doing of any act , nor the manner of doing needeth warrant from the word , if naturall reason of it selfe , affoard sufficient direction . ] let vs consider it ( i say ) together with his reason . for ( saith he ) the word is given vs in morall matters , to supply the defect of naturall reason caused by our first parents their fall . is it our best way then to seeke sufficient direction , in morall matters , from naturall reason , before wc consult with god in his word ? for the said direction is the . time vrged thus . i say where natnrall reason doth not , of it selfe , afford sufficient direction , and neede not a man know , that he hath warrant srom god's word if , in his perswasion , he have sufficient direction from naturall reason ? doth the max●me of gods spirit quoted here , by mr. gataker to witt , [ what is not of faith is sinne ] intimate . that whatsoever is done by sufficient direction from naturall reason , is of faith ? became naturall reason onely defective , and not corrupted also by our first parents their fall ? o god have mercy vpon vs ! for i see that the wisedome of the flesh is enmity against thee ; for it is not fubiect to thy law , neither , indeed , can be . but why doe i vexe my soule with this fearefull doctrine , seeing mr. gatakers heart fainteth in the prosecution thereof ? for , at last , he cometh to say . neither doth the word abridge vs of the helpe , and vse of naturall reason for direction in such actions . here is some more authority ( to witt , of not abridging vs of the helpe , &c. ) given to the word . for it doth imply , that the word might abridge vs , &c. therefore ou● most warrantable way is to be well informed , when , and how farre , the word doth give vs leave to vse the direction of naturall reason in morall matters . if this be so , then the former strange doctrine is contradicted , and i neede not make any answer to the scriptures quoted in the margent . so then i proceed to the assumption of the maine argument . in the former part whereof , it is to be denied ( as was saide before ) that every lot is a thing lawfull in it selfe . for as a divinatory , by him , cap. . so a lusorious lott by me , and others , is denied to be a thing lawfull in it selfe . more clearily to answer the other part . it is to be observed , that , in this large , argument it cannot be gathered w●ath m. g. meaneth by subiect-matter . so the minde of the reader may be troubled with wordes , which ought not to be . but by that which he writeth , pag. . i vnderstand he meaneth the matter whereabout the lottery is imployed . if so , i affirme that the fubiect matter of a lott is determined by god , namely , a controversy to be ended thereby ; and therefore i also affirme lusorius buisinesse ( to vse mr. gataker owne word pag. . ) to be a subiect-matter of a lott , no lesse against the generall rules of the word , than was the finding out of ionas , in mr. gatakers iudgment , pag. . if then a lusorious lott be not a thing lawfull in it selfe , & if lusorious buisinesse be a subiect-matter of a lott , that is against the generall rules , then how can the manner , and other circumstances , though neither determined , nor forbidden , be sufficient warrant for the vse of a lusorious lott ? now then , let vs try the force of the assumption's confirmation . it is true that recreation in generall , indefinitely vnderstood , is warranted by god's word . but i beleive mr. gataker will not affirme all recreations taken vp by men , to be so warranted . yes ( saith mr. gataker ) we may recreate our selves with any thing , that is not against the generales rules , because , touching things , wherewith we may recreate , there is nothing determined . of this evasion [ not against ] i neede not speake at this instant . but touching things not determined , so much inculcated , i aske whether things must be determined particularly , or by name ; or else , if not so forbidden , they are lawfull . if so , why doth mr. gataker ( speaking of divers particulars , ) as of a key , and a booke , of a paire of sheares , and a ●ive , and such like so earnestly aske , are they any where found revealed in the word of god ? where he is of another minde , than here , arguing thus . not found there commaunded , or permitted ; therefore vnlawfull . if it be said , not so found there , to finde out a theife . i then say ; neither are lottes so found there for recreation . but if by not determined be meant , thinges wherewith we recreare are not determined in the word either expressly , or by iust consequence , then , whosoever saith so , if he be wise , will adde [ so farre as i doe remember , and know . ] for who can remember all the sentences of holy scriptures , and know all iust consequences , that may be made from them ? if he thus adde then his negation is of no validity , but he himselfe is too bolde in denying , vpon presumption , that another remembreth , and knoweth no more than he . at last let vs religiously consider the generall rules so often spoken of , and we shall finde , that mr. gataker should have done well not to have pleased libertines by pleading not against , but to have given the word due honour by saying with mr. calvin . [ the vse of things is to be limited according to the generall rules . ] for theis rules require decency , expediency , and piety , and therefore they are not obeyed by the vse of things not vndecent , not inexpedient , and not impious . for it is to be noted that in . cor. . . and . . paul saith not , all things are lawfull , but some things are inexpedient , but in both places thus . [ all things are lawfull , but all are not expedient . ] let vs consider theis rules yet somewhat more nearely to the point . touching the first . the wordes of the apostle , . cor. . . be theis . [ let all things be done honestly , and by order ] in which is no intimation , that all things are in themselves lawfull to be done , which are done honestly , & by order , but a charge that all things , be they in themselves never so lawfull , be done honestly , & by order . those drinke offerings to bacchus , commonly called healthes ( per antiphrasin , ) are solemnized sometimes with standing , sometimes with kneeling , alwayes with putting of hatts , and some speech more or lesse , are they acceptable to god , because they are thus orderly carried ? if not , then be lotts , and the vsers of them in gaming never so orderly disposed , yet are they not therefore iustified . touching the second rule . it is true , that all things must be expedient , that is , edify , . cor. . . therefore they sinne who stumble , or offend a brother , that is , occasion him to fall or be made weake , rom. . . . but lu●orious lotts occasion thousands to fall into sinne , & to be weake in goodnesse . therefore they doe not edifie , and therefore are not expedient . concerning the . rule . let all things to be done to gods glory , . cor. . . is this to gods glory , to vse his name in any other case than wherein god is well pleased his name should be vsed , & thē to take that name in vaine ? is tempting of god any glory to god ? but playing with a lottis to vse god's name in an other case , than wherein god is well pleased his name should be vsed , and then also to take that name in vaine , & it is a greivous tempting of god as shall be prooved . therefore playing with a lots is not to god's glory , & by consequence not agreable to religion , and piety . though it be sufficiently prooved that lusorious lotts are directly aga in●t tw● of the generall rules , and not warranted by the third , so that mr. gataker hath not bete red his cause by appealing to them , yet it is to be observed , that all the rules require , things , and actions to be according to them , but mr. gataker by onely speaking of them , would iustify circumstances , and meanes of playing with lotts if ( forsooth ) they be not against them . thus having evidently shewed reasons inducing ( not drawing ) mr. gataker to allow lusorious lotts to be both fearefull , as theis evasive speeches . [ not evill in themselves . ] [ not prohibited . ] [ not determined . ] & , [ not against the generall rules , ] doe import , & otherwise vnsound , i wil now ( with god's helpe i hope ) reply vpon m. g. answers to mine arguments against playing with lots , conteined in my dialogue . a reply to m. gataker's answers to arguments conteined in a dialogue against the vnlawfulnes of games consisting in chaunce . whatsoever directly , or of it selfe , or in a speciall manner tendeth to the advauncing of god's name is to be vsed religiously , & not to be vsed in sporte , as we may not pray , or sweare in sporte : but the vse of lotts directly , or of it selfe , and in speciall manner tendeth to the advauncing of the name of god in attributing to his speciall providence in the whole , and immediate disposing of the lot , & expecting the event . therefore the vse of lotts is not to be in sport . the assumption is not true , if it be understood vniversally . the proofe annexed i deny ; neither doe the places produced proove it . the former of them , concerning ordinary lotts , or lotts in generall , was answered sufficiently before . the latter is an example of an extraordinary lott , wherein was ( indeed ) an immediate , and speciall providence . but extraordinary examples make no generall rules neither is it a good course of arguing to reason from the speciall , or a singular , to the generall , and vniversall : much lesse from one extraordinary act or event , to all ordinary courses of the same kinde . herein is the difference betweene the one , and the other that the one could not but fall certainly , were it never so often cast , whereas the other , cast often in the same case , would not certainely fall out still the same . the assumption vnderstood vniversally is true , and the places quoted make good the proofe thereof , as shall be made manifest . first therefore let vs consider the supposed distinction betweene ordinary , and extraordinary lottes mr. gataker speaketh of a distinction , but sheweth not wherein , ( touching the lottes themselves , ) it doth consist . indeed , touching themselves , ( as they be lottes , ) there is no difference ; for in an ordinary , as well as in an extraordinary lott , the things are by man , of purpose intentionally disposed vnto a variable event , & they are wholy disposed by god vnto this , or vnto that event , which the vser of a lott expecteth . if so , then it followeth , that the vse of all lottes , ( as they be lottes ) whether ordinary , or extraordinary , directly , or of it selfe , & in speciall ma●ner , tendeth to the advauncing of the name of god. how ? the vse of lottes attributeth to gods speciall providence in the whole , and immediate disposing of the lott , & in expecting the event - doth this scarce carry good sence ? is there then no difference betweene an ordinary , and extraordinary lott ? the onely difference is the subiect-matter whereabout the lott is imployed . the subiect-matter of an ordinary lott , is , by god's allowance , a controversy to be ended : the subiect-matter of an extraordinary lott is any other matter , whereabout a lott is imployed by god's speciall direction ; otherwise it is vnlawfull , as be lusorious , and divinatory lotts . in regard of which difference onely , mr. gatakers logique holdeth good , as thus . from the vse of a lott about an other matter than ending a controversy and that by god's speciall direction , it followeth not , that it is lawfull to vse a lott about any other matter , than ending a controversy , as gaming , without god's speciall direction . but mr. gataker maketh an other difference to witt , an immediate , and speciall providence in an extraordinary lott , which is not in an ordinary lott . he doth so ; and therefore in his logique , he cunningly ioyneth a supposed extraordinary event to a supposed extraordinary act , & declineth the proofe of an extraordinary act , which rather he should have done , because mine argument standeth vpon the vse of lottes . neither doth he foundly proove an immediate , and speciall providence , or extraordinary event , to be in an extraordinary , and not in an ordinary lott . for , as it is a tempting of god to cast an extraordinary lott the first time without god's speciall direction , pag. . so it is a tempting , yea , a greater tempting of god , when he hath given his iudgmentalready by the event of the lott , to cast the lott againe without his speciall direction . how then can mr. gataker so confidently affirme , that an extraordinary lot could not but fall certainly , were it never so oft cast ? indeed , the certaine event of an extraordinary lot may , in faith , be expected , because of gods speciall direction . and why not so in an ordinary lott ? seeing god adviseth vs , pag. ● . to vse lottes for the ending of controversies . prov. . . and assureth vs that the whole disposing of them is of him , prov. . . but mr. gataker hath answered this place before . let vs then consider what he hath answered . before he saith , pag. . good authours expound this place of singular , extraordinary , and miraculous lottes onely . but ( saith he ) the wordes seeme to be more generall , and are , word for word , thus in the originall , [ the lord is cast into the lappe , but every iudgment , or disposing of it , is of god. ] doth not confuting them , who holde onely extraordinary lottes to be meant in this place , and translating the text [ every iudgment ] and expounding it , [ or disposing of it , ] shew plainely that this place prooveth mine assumption to be vniversally true ? so that i much mervaile that he denieth this place to prooue mine assumption , because it concerneth lottes in generall . for if it doe so , then it prooveth that ordinary , as well as extraordinary lottes tend to the advauncing of the name of god. againe pag. . mr. gataker taking the wordes , as they are vsually read in the genevatranslation , and the king's edition , to witt , [ the lott is cast into the lappe , but the whole disposition , or disposing thereof is of the lord , ] graunteth that the whole event is of god. a graunt though true , yet turning the reader aside from seeing the whole truth . for the text is , [ the whole disposing of the lott cast into the lappe . ] if then the lot cast into the lap , that is , of purpos● disposed by man vnto a variable event , be wholy disposed by god , so , as the event be that , which pleaseth him , then god doth not mediately dispose the lot to this , or that event , if not mediately , then immemediately , because the whole disposing is of him . doth not then this place make good mine assumption ? but for all this mr. gataker will not have it so ; for as he translateth this place , he saith it importeth thus much , [ that there is a providence in all things , even the least , and most casuall ] and this he would confirme by theis my wordes , viz : [ the disposingꝭ of the chaunce is secret , that it might be chaunce indeed , & wholy of god , who directed all things . ] doe theis wordes iustifie mr. gatakers interpretation of this place ? yes ; for they say plainely , god directed all things , and , they say withall ; the disposing of the chaunce ( that is of the things purposedly disposed by a man vnto a variable event ) vnto a certaine event , is secret , that it may be chaunce indeed , that is , an event not by the will of man , but wholy of god. so that my wordes imply this argument . god directeth all things , therefore much more , in our discerning , a lot , the whole disposing whereof is of him . this is farre from saying that this place importeth onely , that there is a providence in all things . neither doth mr. gatakers translation inferre this imported interpretation . for this discretion . [ but ] doth so oppose every iudgment , or disposing of it ( as he expoundeth iudgment ) to a lot cast into the lappe , as that every disposing , is all one with the whole disposing . this place so troubleth mr. gataker that from it he would have no more gathered , than that the whole event ( as of all things , so ) of a lot , is of the lord. yet so , as working by meanes in the most of them , and not implying and immediate providence vniversally in them . i neede not examine the meanes , or immediate providence of all the instances quoted in the margent for here it is impliedly graunted ( for he faith not all , but the most of them ) that in some things god worketh not by meanes , and that there is an immediate providence particularly , for he denieth such a providence onely , as being universally . howsoever it be in other things , i thinke it is manifest to all , that will see , that god , without meanes , and therefore immediately , doth wholy dispose the lot cast into the lappe vnto this , or that event , what pleaseth him , whereas man disposeth the things onely vnto a variable event . as at cardes , man shuffleth them of purpose to dispose them vnto a variable event : but , by the immediate providence of god , they are so shuffled , as that this , or that event followeth . therefore ( with mr. gataker favour ) any reasonable man may iudge it not senselesse to say ( which he doubteth of pa. . ) that in childrens playes , at even , and odde , or at heades , & points , there is an immediate providence , in inclining the will of the childe , and guiding his coniecture . thus we see this place doth confirme mine assumption , and the proofe annexed , mr. gatakers interpretation notwithstanding . but he giveth . reasons against an immediate providence in ordinary lottes , which are also to be considered . the former is this . that which agreeth to a thing , as it is such , agreeth necessarily to ȧll things , that are such . therefore if there be an immediate providence in a lot , as it is casuall , then there is an immediate providence in all thinges , that are casuall : but the latter is not true ; ergo not the former , pag. . why not the latter ? if the is positions be true . that which seemes chaunce to us , is a certaine word of god ( saith bernard , but mr. gatak . translateth it , is as a word of god ) acquainting vs with his will , pag. . and in casuall events there is nothing guiding them , but god's providence , pag. . but suppose that there is not an immediate providence in all things , that be casuall , what is that to the purpose ? for all things casuall are not such , with a lott , wherein things are of purpose disposed by man vnto an vncertaine event , which things , so disposed by man , are wholy disposed by god vnto a certaine event , this or that ; so it is not in all other things , that be casuall . therefore all other casuall things , and lotts are not such ▪ neither is it said an immediate providence is in a lot , as it is casuall , but as the lot being made casuall is wholy disposed by god to this , or that event . so that from mr ▪ gatakers axiome this argument may be framed . an immediate providence , in an extraordinary lot , is acknowledged by mr. gataker as it is a lot ( say i ) wholy disposed by god ; therefore an immediate providence is in an ordinary lot ( as it is a lot ) wholy disposed by god. for there is no difference betweene theis sorts of lotts , ( as they be lotts ) and so disposed . for mr. gataker hath shewed that prov. . . speaketh as well of one sort of lotts , as of another . the other argument is this ▪ which is the kill-kow . if in every lott there be necessarily an immediate worke , and providence of god , then is it in the naturall of man to make god worke immediately at his pleasure : but to say , that it is in man's power naturally to sett god on working , immediately , at his pleasure , is absurd . there is not therefore an immediate worke , and providence of god necessarily in every lott . mr. gataker like an oratour , seemeth desirous to draw his adversary into hatred by thei wordes [ necessarily , naturall power , sett god on working , at pleasure , to say , and absurd ] verba dum sint , surdo canit . but hoping better , i aunswering his logique , deny the assumption . for it is as much in man's naturall power to set god on worke immediately , in an ordinary , as in an extraordinary lot. for both god , and man doe respectively as much in the one lott , as in the other . but an extraordinary lot is by the speciall direction of god : true ; so is an ordinary lott by god's speciall advise to ende a controversy . if then every lot be a setting of our glorious god on worke , there ought to be prayer , if not by wordes ; yet in heart in the vse as well of ordinary , as extraordinary lotts . if so , then lotts are not to be vsed in sport . here then will i proceed to the defence of my second argument , which is this , pag. . we are not to tempt the almighty by a vaine desire of manifesting his power , and speciall providence : but by vsing lotts in sport we tempt the almighty , vainely desiring the manifestation of his speciall providence in his immediate disposing ; therefore we may not vse lotts in sport ▪ the assumption ( saith mr. gataker ) they seeme to proove on this wise . to call god to sitt in iudgment , where there is no necessity so to doe , for the determining of trifles , is to tempt , nay to mocke god : but by the vse of lotts in sport , god is called to sitt in iudgment , where is no necessity , for the determining of trifles . by the vse of lotts in sport therefore , we doe tempt , and dishonour god. this argument mr. gataker hath from dan●eus that learned man of reverend memory . to proove the assumption whereof , he alleadgeth theis wordes out of my dialogue . a lot in the nature thereof doth as necessarily suppose the providence , and determining presence of god , as an oath , in the nature thereof , doth suppose the testifying presence of god , yea so , that , as in an oath , so in a lot , prayer is expressed , or to be vnderstood . the assumption of the maine argument is not true , but onely in extraordinary lottes , vsed not with out speciall direction . yea rather , if a lot be such as is here said , it is not lawful to vse lottes in any case whatsoever . because thereby we require a worke of god's immediate power , and providence , and so tempt god. and to speake as the truth is . by this course , and force of this discourse , the onely lawfull vse of a lot is condemned , & an vnlawfull vse of it is allowed in the roome of it . againe : an oath , and a lot are not alike . the comparison therefore laide betweene them will not holde . for neither is the right of ought in an ordinary lot , put to the speciall providence , and imediate worke of god , as the truth of the thing testified is in an oath , put to his testimony : neither is there in every lot any such solemne invocation of god , as there is in an oath ever , either expressed , or implied . for the definition of each thing conteineth the whole nature of the thing defined . now a lot may be defined without mention of prayer , as appeareth in the definition thereof in the dialogue : but so cannot an oath . therefore prayer is not of the essence of a lot. neither doe the places , . sam. . . acts . . ( whereof the former was a faithlesse prayer ) proove it . they proove onely , that prayer was sometimes vsed before an extraordinary lot , for an immediate providence to direct the event of it . which is not lawfull in ordinary lotts . for in setting forth tithes , levit. . . it was not lawfull to pray god to give a right lot. in election of offices sacred , or civill prayer ought to be vsed , yet it followeth not therefore , that prayer is part of the choise , or that therefore the election , in the nature thereof , doth necessarily suppose a speciall providence , and determining presence of god. lastly , a lott is not in it selfe an holy thing alwayes , and necessarily , as hath beene shewed , nor indeed was ever any so save extraordinarily . therefore there is difference betweene lotts and oathes . indeed , whosoever shall contemne an extraordinary lot , he shall abuse an holy thing , and gods name . to this long answer i might make a short reply . for whereas mr. gatakers maine ground is this . there is no immediate providence of god in an ordinary , as is in an extraordinrry lot , and therevpon he buildeth theis answeres , therefore there is no tempting of god by vsing lotts in sport : therefore no prayer expressed , or to be vnderstood is required in ordinary lotts : and therefore an ordinary lot is not an holy thing in it selfe ; i might , ( referring my selfe to the defence of my former argument , ) breifely reply , and say . there is an immediate providence in an ordinary lot. therefore god is tempted by vsing lotts in sporte : therefore prayer expressed , or to be vnderstood , is required of them who vse an ordinary lot : and therefore an ordinary lot is an holy thing : but something more in replying , will have more savour in reading . therefore i first mervaile that m. g. forgetteth himselfe in concluding . that all lotts be vnlawfull , if there be an immediate providence in all lotts . what ? were extraordinary lotts vnlawfull too ? nay ; he vnderstandeth an exception of them because they were commaunded by god. so i say , ordinary lotts were advised by god to end controversies . therefore vsing them , in that case , is no tempting of god. i mervaile also , why mr. gataker should so confidently affirme , that , by this course , that is , by maintaining an immediate providence in all lotts , an vnlawfull vse of a lott is allowed in the roome of the onely lawfull vse . but i referre the discussing thereof to the defence of my . argument ▪ againe , it is to be observed , that he sett's downe a comparison betweene an oath , and a lott , which i sett not downe , whereby the minde of the reader may be troubled ▪ for i say not , as the truth of a thing is , by an oath , put to gods testimony : so in an ordinary lot the r●ght of a thing is put to gods immediate providence . this is that i say , as an oath , in the nature thereof , suppo●eth the testifying presence of god : so a lot , in the nature thereof , supposeth the determining presence of god. my reason is , ending a controversy ( i say not , deciding a right , for , before dividing the land of promise by lot , no tribe , or family could chalenge more right to one portion , than to another ) ending ( i say ) a controversy is , by a lot referred to god's determining the same by his whole , or immediate disposing the vncertaine lot ) to a certaine event . it is also to be observed that in the . comparison betweene an oath , and a lot , touching prayer , he saith , neither is there in every lot any such solemne invocation . therefore in some lot , that is , an extraordinary lot , because of an immediate providence to direct the event of it . for the same cause ( say i ) is prayer to be expressed , or vnderstood in the vse of an ordinary lot too . but ( saith mr. gataker ) prayer is of the essence of an oath , and not of a lott . i have said nothing to the contrary ; so that he might have spared his definition of a lot : but because he taketh a definition ( such as it is ) out of my dialogue , i will say somewhat thereto . the definition ( so called ) is from lyrd , viz. to vse lotts is by a variable event of some sensible thing to determine some doubtfull , or vncertaine matter . how is this matter to be determined indeed ? even by god's whole , or immediate disposing the lot. hath god the principall hand in the determination ? and is not then prayer to be expressed , or vnderstood in a lot , that is , in the managing by the vsers thereof ? now then let vs consider the places produced to proove it . the former ( saith mr. gataker ) was faithlesse , i say so too , because that lot was without any warrant . this ( notwithstanding prayer in this , and the other place ) doth shew that god's people beleiving that god doth signifie his iudgment by the whole , or immediate disposing of that lot , did therefore thinke themselves bound to pray . but both theis lotts were extraordinary , wherein was an immediate providence of god. therefore they might well beleive they should pray . true ; so all christians may , yea and must beleive they ought to pray in the vsing ordinary lotts , because of god's immediate providence exercised therein . nay ▪ it was vnlawfull in setting out tithe . if so ▪ not because it was an ordinary lot ( if a lot ) but because the lord expresly said of all that goeth vnder the rodde the tenth shall be holy . the instance of election of offices is besides the purpose - for it is not argued thus . because gods people prayed when they vsed a lot , therefore there is an immediate providence of god in a lot : but thus . there is an immediate providence of god in a lot , therefore gods people prayed when they vsed a lot. if then there be an immediate providence of god in a lot , and in regard thereof , prayer is to be expressed , or vnderstood in lawfull vse of a lot , then praying and playing , ( though they rime well together , yet ) runne not well together in the lawfull vse of a lot. nay rather it followeth from both that a lot is not to be vsed but in a case of necessity more , or lesse ; and therefore stra●nge ( i will not say absurd ) is mr. gataker his position , pag. . to witt , the lesse weighty the matter is wherein a lot vsed , the lawfuller the lot is . except it be prooved , that the lesse weighty the m●tter is , the greater is the necessity of ending the controversy by a lot. the said position is more strange because he graunteth , pag. . that prayer specially applyed to the lot may , ( in some case , ) be conceived , where the matter is more weighty , and the event of some consequence , as in the choise of a magistrate . but concerning this also more shall be said in my next reply . lastly ; it serves my turne that mr. gataker acknowledgeth that god's name , and an holy thing is abusod whensoever an extraordinary lot it contemned , because an immediate providence of god is therein . for the same cause an ordinary lot is the name of god and an holy thing , and the●efore not to be abufed in sport . but mr. gataker hath shewen before that a lot is not , in it selfe , an holy thing . indeed ; he would have shewen in his ▪ reason inducing him to allow lusorious lotts ▪ as not evill in themselves , that a lot is not holy either in it selfe , or by divine institution . wherevnto i have already answered somewhat . but having learned more ( occasionally ) by his further dispute , i will now , for some more satisfaction , answere somewhat more . a lot ( saith mr ▪ gataker , pag. . and . ) is not holy , either in it selfe , because a casualty hath no holinesse in it selfe ; for then all casualties should be holy : or by divine institution i● the word , sanctifying it to som● holy vse . i answere breifely . is an extraordinary lot the name of god , an holy thing in it selfe , because of god's immediate providence therein , and not an ordinary lot in respect of the same providence ? if it be , then , though all casualties be not holy in themselves , yet all lawfull lotts be holy in themselves . so that as ●he bush that burnt , and wasted not , was holy , when god manifested himselfe to moses in it , pag. , so a lot is holy , because of god's speciall presence therein . herein they differ . the bush was holy but for a time , because god was present in it but for a time : whereas a lot is holy from time to time , so oft as it is lawfully vsed , because of god's speciall presence therein from ●ime to time , therefore hows●e●er sport might have beene made with the bush the speciall presēce of god be●ng remooved , yet ought sport never be mad● with a lot , because god's speciall presence is ever therein . againe ; i neede not proove that an ordinary lot to ende controversies is by divine institution in the word , seeing mr. gataker graunteth that god in prov. . . adviseth vs to vse it to that ende . but it is not sanctified to an holy vse . i have shewed otherwise . but what then ? is not a lot therefore alwayes holy in it selfe , as mr. gataker saith in this passage ? were all extraordinary lotts sanctified to holy vses ? yet mr. gataker deemeth them all holy in themselves , because of god's immediate providence in them . why may not i , for the same cause , thinke the same of all ordinary lotts ? and the rather , because mr. gataker saith , pag. ● . ▪ marriage , being gods ordinaunce , is holy in it selfe : but ( as he acknowledgeth , pag. . ) a lot is gods ordinaunce ; therefore , from his graunt , a lot is holy in it selfe . if then a lot be holy in it selfe i conclude with mr. gataker , pag. . it may in no case , with no caution , be made matter of sport . now then i proceed to my . argument , which is this , pag. . whatsoever god hath sanctified to a proper end is not to be perverted to a worse end : but god hath sanctified lotts to a proper end , viz : to end controversies ▪ therefore man is not to pervert them to a worse , viz : to play , and by playing to get away another mans money , which , without controversy is his owne . the assumption is amplified by the like vse of an oath . this argumēt is faulty . but may be mended thus . that which god hath sanctified to some proper vse is not to be applied to any other , especiala worse . but god hath sauctifyed lotts to this propre vse , to witt , the deciding of controversies in matters of weight ; a lott therefore may not be applied to any other vse , much lesse to a worse . but to aunswere the argument . the proposition is graunted , if , [ to sanctisie ] be vnderstood in a larger sense , as meates are said to be sanctisied , by god's word , for man's food , and the vnbeleiving mate sanctified to the maried beleever , and if thereby be also vnderstood the sanctification , and approbation of the whole kinde . to the assumption , and amplification thereof , it is answered . that place , prov. . . doth not inioyne tho vse of a lot ; nor restraineth it to the ending of strife , much lesse to the ending of great quarrells onely , for , ending strife is but one vse amongst many , ioshua , . . ionas . . . sam. . . levit. . ; . so ●ebr . . . doth not she w that ending a controversy is the onely lawfull vse of an oath . for there be other vses of it , as , to give assurance of the performance of covenants , and promises . for , what controversy was there betweene ionathan , and david to be ended by oath when they sware either to other ? i would thanke mr. gataker for mending mine argument , though there be not any great neede , if he had not put into his assumption theis wordes [ in matters of weight ] for his owne purpose , as shall appeare , but to the matter . in mine vnderstanding , and meaning , the proposition doth sufficiently expresse all that which mooveth mr. gataker to graunt it . well , then let vs consider his opposition made to the assumption , and the amplification thereof . doth mr. gataker imply a lot not be sanctified , because ( as he saith now peremptorily ) it is not inioyned ? what! is recreation ( in generall ) inioyned by precpt , if not directly , yet ( at least ) by iust consequence , as mr. gataker in his allowance of lusorious lotts , saith is graunteth by all , pag. ? and is not so vsefull an ordinance , as is a lot , to end controversies , inioyned by precept either directly , or by iust consequence ? doth god more carefully provide for recreation , than for peace amongst his people ? but mr. gataker is not so peremptory in an other place , pag. . where he saith . the vse of lotts is not simply commaunded , for. prov. . . is rather a permission than a precept , & not so much a commaundement as an advise , & counsaile . i will come to an issue . if it will please m. g. to set downe his iust consequence to proove recreation inioyned by precept , i will vndertake to sett downe as iust a consequence to proove , that a lot to end a controversy is likewise inioyned by precept . in meane while i cannot be perswaded that our god of peace , who commaundeth vs to seeke peace , and follow after it , and hath ordeined a lot , wherein he is specially present by his immediate providence , to end controversies , which otherwise cannot be ended conveniently , doth leave vs at liberty in that case , to vse , or not to vse a lot. but suppose the vse of a lot be not ( thus ) inioyned , yet doth not gods counsel ( which me thinkes is a cōmandemēt though it be said of mans consell that it is no commaundement ) sanctify it to be vsed to end controversies . this ( i thinke ) will not be denied : but it is denied that the vse of a lot is restrained to end controversies , much lesse great quarrelles onely , and sundry instances are given of vsing lotts to other endes than to end controversies . but all those lotts were extraordinary . therefore , whereas in the beginning of this answere where he would finde fault with mine argvment , he saith , that the vse of lotts in play is ever to decide some question , or controversy , though a light one ( it is like ) yet a question , or controversy truely so tearmed , otherwise it were no lot. if he meane a lot in generall , then ( with his favour ) he forgetteth himselfe in saying lotts , by him quoted were not to end controversies : if he speake of a lot in play , as being an ordinary lot , then he faileth in iudgment , in denying that the vse of ordinary lotts ( whereof is the question ) is restrained to end controversies , and the instances which he giveth being extraordinary lotts , are not to the point . besides : the subiect-matter of an extraordinary lot being by god's speciall direction , if it be lawfull , there may ( happily ) be no present controversy . whereas , the subiect-matter of an ordinary lot , being something questioned betweene man , & man , there may be a great controversy . i say , may be , for if it be well observed , in an ordinary lot there is not alwayes a present controversy to be determined : but alwayes some question to be decided to prevent a controversy . as may appeare by mr. gatakers owne wordes , partly here , where he saith [ that there must be some question , or controversy , or else it is no lot , ] but more evidently , where he saith : that the lot vsed by the souldiers about christ his garments , which he truly calleth a serious divisory lot , was to prevent all contention , and strife , pag. . & . such was the lot also which was vsed about dividing , the land of promise , about which was no present controversy . for god , who would have no controversies , whould have also such things remooved which may cause , or iustly occasion controversies . therefore christ expounding the commaundement . thou shallt not kill , forbiddeth wordes of provocation . about which ordinary lot , god , who knoweth how ordinary or common , controversies , and the occasions thereof be , giveth direction in prov. . . that which is said of an ordinary lot may iustly be also said of an oath , that the vse of it is sanctified to end controversies by present determination , or prevention . for , as it is true , that heb. . . implieth , that gods oath to man is more inviolable , than an oath from man to man , whereof onely , m. g. taketh knowledge , so it is true , that heb. . . intimateth , that , as an oath , for confirmation , is amongst men an end of all strife ▪ so gods oath for confirmation of his promise to abraham , was to put the matter out of doubt , question ▪ or controversy ▪ else , theis wordes ▪ an end of all strife ] were to no purpose . but that they were to the purpose by me vnderstood , appeareth in the ▪ uext vers . where it is written . that god bound himselfe by oath as to shew the stablenesse of his counsell , so that the heires of promise might have strong cousolation . so that gods oath to abraham tooke away doubting , questioning , & all strife that might be , not onely in abrahās minde , but also in the mindes of the heires of promise . therefore an oath doth not onely end presēt cōtroversies , according to m. g. vnderstanding , but confirming a promise ▪ or covenant doth also ende a strife , though there be none present , when the oath is given , to wit , by prevention . now let vs somewhat consider mr. gatakers purpose in putting into the assumption , theis wordes ▪ [ in matters of weight . ▪ forsooth , by denying the the same , to make way for light matters , and consequently for playing with lottes . because ( as he saith , pag. . ) they best agree with the nature of lotts , that is , with vncertaine hazard . surely , if mr. gataker had acknowledged god's speciall presence by his immediate providence in a lot , as being a lot ordained by god , to end controversies , he would not have so written , but deemed weighty matters best agreeing with the nature of a lot. it is true that a matter of lesse weight in it selfe may be the subiect-matter of a controversy , as a controversy may be among men , as well meane , as might , yin their state , as mr. gataker here saith pa. . for by mighty men ( as in gen. . . so ) in prov. . . are meant men strong in their affections , so as the controverfy cannot be well ended without a lot , whether the subiect-matter of the controversy be of more , or lesse weight in it selfe ; so as there is a necessity that one or both parties be satisfied . for otherwise there may be a great quarrell about a matter of lesse weight . neither doe i say , that onely great quarrells are to be ended , or prevented by a lot , as mr. gataker denieth not , but some may . for ( as he saith truly , pag. . ) god speaketh in prov. . . of contentions in generall . here then we may enter into further consideration of that which mr. gataker writeth , pag. . to wit. that , by the force of our discourse against playing with a lot , the onely lawfull vse is condemned● , and an vnlawfull vse is allowed in the roome thereof . what is that onely lawfull vse of a lot ? i can finde none other than the putting of that to a lot which he calleth ( pag. . ) a matter of mere indifferency , that is , such as is not materiall , whether a man doe , or omitt : howsoever there may be a lawfull vse of a lot about such a matter questioned to determine , or prevent a controversy , yet i wonder that mr. gataker deemeth it that onely lawfull . doth not he graunt , pag. . that prayer specially applyed to a lot may be conceived in weighty matters , as in the choise of a magistrate , which is not a matter of mere indifferency , that is , such as is not materiall whether it be done or omitted . did god specially appoint lotts to be vsed about onely matters of weight ? and must man so farre swerve from gods example as to strive onely about matters of such indifferency , and then to putt onely such , controverted , to the determination of a lot ? so that i doubt not but that with found iudgment , and a cleare conscience not accusing me of not duely respecting the speciall providence , of god by his immediate disposing of a lot , i may affirme . that the more weighty the subiect-matter of a controversy is , the more iustifiable is the controversy : and be that matter of more or lesse weight , the greater the necessity of ending a controversy is , the more iustifiable is the vse of a lot. is not then playing with a lot an irreligious abusing of gods ordinance ? but ( faith mr. gataker glad of any thing to pleade for playing with a lot. ) the vse of a lot in play is ever to decide some question , or controversy truely so tearmed . if so , then he might have called it a serious lot , according to his doctrine , the lightnesse of the subiect-matter controverted , notwithstanding . but whereabout is that supposed controversy ? mr. gataker in his written answere to my dialogue , before mentioned , sayth . the controversy tendeth to victory , which till it be decided , there is a controversy though a light one , yet a controversy , truely so tearmed . but is that truely or worthily to be called a victory , which falleth out by hap-hazard ( according to m. gatakers esteeming a lot ) without any desert ? but ( say i ) is it not a tempting of god to put him , by his immediate providence in disposing the lot , to humour ( i say not , honour ) some of the vaine glorious fooles with supposed victory , who make a pretended controversy there-about , whereas ( before they intended to play with a lot ) there was none indeed ? is this a controversy truly so tearmed ? i need say no more , and therefore proceed to the last argumēt ( whereof , but part is mine ) it is this , pag. . that , which there is neither precept for , nor practise of , in gods word , generall , or speciall , expressed or implied , that there is no warrant for in the word : but such is the vse of lotts in game . for we reade in scripture that lotts were vsed , but in serious matters onely , both by iewes , and gentiles ; neither is there any warrant in the word for the ludicrous vse of them , by precept , or practise , generall , or speciall , expressed , or implied , there is no warrant therefore for lusorious lotts in gods word . the proposition is vnsound . for an argument holdeth ( indeed ) from the negative in matters of faith , but not in matters of fact. mnch lesse may a man reason from a matter of fact , to a matter of right negatively . for many things are of ordinary vse , whereof there is no mention at all in gods word , which yet all generally allow , as sugar for sweetning , &c. secondly ; an action may have warrant sufficiently by permission , without precept , or practise . for where god hath not limited the vse of any creature , or ordinance , there he hath left the vse of it free : where he hath not determined the circumstances of any action , there , what he hath not prohibited , that he hath permitted . for this cause , in the point of gods worship , the argument holdeth from the negative , for the substance of it . because god hath determined it : but in civil affaires , it will not holde from the negative to disallow ought , because god hath not determined them . mr. gataker in his booke sheweth many instances of lotts vsed both by iewes , and gentiles , and all in serious matters . which intimateth to me , that they , by the light not onely of the word , but of nature too , discerned , that lotts are to be vsed onely in serious matters . o let vs take heed how we put out so great light . but let vs consider his answere , which is onely to the proposition , though i have already confuted many principall parts thereof . in my dialogue to shew that the spirit sometime reasoneth from a matter of fact to a matter of right , negatively , i quote theis scriptures , iohn . . . . cor. . . the wordes of the former be theis , yee goe about to kill me , a man that hath tolde you the truth ; this did not abraham . the argument is this abraham did not kill any that tolde him the truth , therefore yee ought not goe about to kill me , if yee would be sonnes of abraham . this is christ his logicke , wherewith i dare finde no fault : neither doth mr. gataker . for he saith nothing to it , because the printer putteth for vers . . the . vers . wherewith mr. gataker maketh pastime , but i will let passe time now to take further knowledge of it . of the other quotation the wordes be theis . we have no such custome , nor the churches of god. the consequent implied is . therefore nomen ought not to pray vncovered . herevnto mr. gataker answereth indeed , but so , that he doth not deny that paul argueth negatively from a matter of fact to a matter of right . which is all that i intended by the quotation , and not , to imagine this argument . the churches of god , and faithfull men doe not vse lotts in gaming ▪ therefore such gaming is vnlawfull . so that i neede not herein reply vpon mr. gataker , i onely wonder that he saith . the vse of lotts in games hath beene common in the churches of god. what! in the publicke assemblies ? as was the fault of women their heads vncovered in the church at corinth ? but mr. gataker in this answer speaketh of things merely naturall , or civill , as sweetning with sugar , &c. i will not now indeavour to proove that in the word there is matter of iust consequence either generall , or implied ( which is a part of the proposition ) to allow as well sweetning with sugar , &c. as recreation in generall , and therefore they may be lawfull though they be not mentioned in the word . but suppose m. gatakers axiome holdeth in them , what is that to lotts , wherein is the name of god by his immediate providence , and the vse whereof is limited to ende serious controversies ? in regard whereof doubt i not but an argument concerning the vse of them , may holde from the negative in matter of fact , as well as in matter of faith , or of the point of gods worship for the substance of it . for i presume that as abraham would not , if he had had occasion , as he did not , kill a man that tolde him the truth : so that all who feared god , and knew the nature , and vse of a lot , would not , as they did not , vse a lot in game . secondly . why may not there be for a thing permitted , some precept in the word , generall , or implied ? the permission of any thing must be in the word , either expresse or by iust consequence , and then the thing so permitted is indifferent . but mr. gataker reconsileth theis two axiomes [ every action is indifferent , ] & [ no action is indifferent , ] thus , every naked and bare action simply conceived , is indifferent : but , no action cladde with his particular circumstances , is indifferent , pag. . so that , he concludeth it to be most true , that no particular morall action , or no action of the reasonable creature , proceeding from reason , can possibly be so indifferent , but it must of necessity , be either conformable to the rules of gods holy word , or disconformable therevnto , pag. . theis things , especially theis wordes ( rules of gods word , considered , ) i may say , that howsoever a naked indifferent thing be by permission , yet a clothed indifferent thing , if lawfull , is by precept , or rule , as well as mr. gataker saith , recreation in generall , is both by permission , and by precept , if not expresly , yet by iust consequence pag. . doth then mr. gataker make permission a iust exception against the proposition ? touching his proofe that permission is a sufficient warrant : i first would know what ordinance of god that is , which hath not some limited , or appointed vse thereof . i am sure , and have shewed , that gods ordinance touching a lot , hath . secondly , i greive to observe what a gappe mr. gataker hath , by this doctrine , opened to licentiousnesse . what! may man disposed to finne , imploy any creature , whose vfe god hath not limited , to what vse he will ? no ; for here is to be vnderstood that exception which is expressed in the next part of the reason touching circumstances , viz [ any vse , but that which is prohibited ] howsoever i could demurre the revpon , especially if an expresse prohibition be vnderstood , yet herein i will be silent having enough graunted me . for the vse of lotts in game is prohibited by iust consequences , as i have demonstrated . for the better vnderstanding of the . part of the reason , ( hasting to an end ) i onely desire an answere to this question . is any vse of a lot lawfull where the circumstances of time , place , and persons be not determined ? if mr. gataker except an extraordinary vse , i may as well except the lusorious vse of lotts , in answere to the exemplification of this reason , graunting that an argument holdeth from the negative for the substance of gods worshippe , i yet make this quaere . whether , onely because god hath determined it ? for in those places of ieremy , god doth blame his people onely for vsing a worship [ which he commaunded not ] , without any intimation that he prescribed his owne worship . to the same purpose writeth paul to the colossians against traditions of men , and will-worship , not for mr. gatakers cause , but because in so worshipping they held not the head , ver . . which is christ , king of his church teaching , and governing the same in all things . but in deut. mr. gatakers cause is implied . it is true , that there god forbiddeth his people to inquire how other nations served their gods , and sendeth them to his word to observe the same , without putting anything to , or taking out from the same . surely , i should not gather from hence mr. gatakers cause , as being the onely cause ; because i feare it would incourage papists in their superstitious rites , and ceremonies called circumstances , though , indeed , parts of the substance of gods outward worship . for they are to ready to take holde thereof and say god hath determined nothing touching theis supposed circumstances , & they are not against the word of god , therefore they are permitted , and so warranted . but i should gather from that , and the other places ( i thinke directly , and not auckwardly ) this conclusion . because all things in , & vnto the service of god ought to be precisely according to gods will revealed in his word , therefore whatsoever is not commaunded ought not to be . and the rather ( god being jealous ) because of th● meaning of the fringes vpon the israëlites their garments , to witt , tha● yee may remember all the commaunde ▪ ments of the lord , and doe them , and that yee seeke not after your owne heart , nor , after your owne eyes , after which yee goe ● whoring . to the last i answere . that a lot is no more a civill affaire , than is an oath , though it , ( as is an oath , ) be vsed in civill affaires . and lastly , i affirme againe , that god hath determined the vse of a lot to determine controversies , so as , without gods speciall appointment , ( which is not now to be expected , ) it cannot be lawfully vsed to any other purpose ; therefore an argument from the negative will holde by mr. gatakers rule , to disallow the vse of any other lot , as well lusorious , as divinatory . thus having answered mr. gatakers reasons inducing him to allow lusorious lotts as not evill in themselves , and remooved mr. gatakers answeres to mine arguments , i may more confidently holde mine opinion , which mr. dudley fennor ( of reverend memory ) his godly treatise of recreations hath taught me ▪ to witt , that tables , and cardes , as well as dice , and all other games consisting in cha●nce , ( wherein there is vse of a lot ) are vtterly vnl●wfull . errata . pag. . godlesse re●d god lesse ▪ pag. . fome some . pag. . ye the : pag. . nor not . pag. . with what . pag. . enoug euough . pag. . with what . ●ag . . observed observed . ●ag . . recreare recreate ●●g . . bete red bettered . ●●g . : thei these . ●ag . . i serves it serves . pag. . it is . pag. . might●y mighty , pag. . condemneth condemned . pardon the rest , both literall and punctuall ▪ notes, typically marginal, from the original text notes for div a -e rom. . . . cor. . . . cor. . . . tit. . . phil. . . . cor. . . psal . . . . rom. . . h. . c. . ● . e. . c. . notes for div a -e ioh. . . . cor. . . . . . . . . notes for div a -e . tim. . . ionah . . . . ▪ . . iudg. ▪ . ● . esa . . . ● . ▪ act. . . . act. . . . tim ▪ . . notes for div a -e ezek. . math. ● . . iohn . . . math. . . m. g. . i. b. . m. g. . i. b. ▪ prou. ● . . sam. . ▪ m. g. i. b ▪ m. g. . i. b. . . . rom. . m. g. . i. b. . . pet. . . m. g. s. i. b. s. m. g. . . . . rom. . . i. b. ● . pro. . . . psal . . ● . . tim. . . . . iohn . . . is a. . . num. . . ● . . deut. . . rom. . rom. . . acts. . . ▪ notes for div a -e dialog . mal. . exo. . . isa . . . ier. . . prov. . acts. . . . aunsw . pa. . reply . . . sermo quidam dialog . psal . . . ● . isa . . math. . . . aunsw . reply . dialog . mat. . . . numb . . ● . prov. . . heb : ▪ . auns● . . sam. . . . . reply ● . psal . ▪ . math. . . . pa , ● . dial. ▪ aunsw . . ier. . & . . col. . . deu. . . reply . . . ● . exo. . . num. . the anatomy of play written by a worthy and learned gent. ; dedicated to his father, to shew his detestation of it. denham, john, sir, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing d ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing d estc r ocm this keyboarded and encoded 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the anatomy of play written by a worthy and learned gent. ; dedicated to his father, to shew his detestation of it. denham, john, sir, - . [ ], p. printed by g.p. for nicholas bourne ..., london : . written by john denham. cf. bm. reproduction of original in thomason collection, british library. eng gambling -- early works to . a r (wing d ). civilwar no the anatomy of play, written by a worthy and learned gent. dedicated to his father, to shew his detestation of it. denham, john, sir c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - kirk davis sampled and proofread - kirk davis text and markup reviewed and edited - pfs batch review (qc) and xml conversion the anatomy of play , written by a worthy and learned gent. dedicated to his father , to shew his detestation of it . london , printed by g. p. for nicholas bourne and are to be sold at the south entrance of the royall exchange . . to the ingenious reader . this briefe but pithy discourse concerning gaming , as it had a speedy birth , so was it by the author of it , doomed to perpetuall oblivion . but it by accident coming to my hands , and perswading my selfe the dievulging of it might be beneficiall to others : i hav● made bold to bring it out of the grave of obscuritie : wherein it hath long been , into the view of the sun that by its communitie , it may work the greater effect in the mindes and hearts of such , as shall peruse it , and have been addicted to that vice of vices . the author , if he take notice of the publishing of it without his leave or knowledge , cannot deservedly blame me , intending it not any way to his hurt , but the common good , which if it reclaim any , as i hope it may , i have my ends , he the honour , and they the benefit . farewell , to my father . sir , i am emboldened to present this small treatise to you , as being due to you by divers obligations , first by that naturall bond whereby i owe unto you my selfe , my actions , my endeavours . secondly because i owe to your advice and perswasions , ( but especially as i make no question ) to your prayers , that present detestation which i have of gaming , whereof this is a consequent effect . disdain not then to accept this small work , and to acknowledge it as the issue and off-spring of your prayers and counsels , as the author thereof is of your naturall body : who offers it to your hands with that reverence and humility which becomes , your most dutifull son . the anatomy of play . the preface . i discourse not of play as some gownemen have done of forren wars , or discoveries , who , never travelled out of their studies to see either , but speake upon other mens knowledge and fidelity , which must needs weaken their credit , but what i write comes all within the spheare , and compasse of my own knowledge and observations ; i write nothing but as the poet , sayes quaeque ipse miscrrima vidi et quorum pars magna fui and therefore justly challenge the better acceptations and beliefe . but here may be objected that my own particular losses may make me more bitter , and satyricall then the case requires . to this i answer , that i have not lost any so great summes either of mony , credit , or times , as to sharpen my pen , either to passion or invection , neither doth the vexation of any late received losses , strive to vent , and evaporate it selfe into a satyre , but i write upon an even and indifferent temper void both of prejudice and passion ; one onely caution i will adde , that you must not expect any flourishes of wit or eloquence , for those are proper to workes of fancy , and imaginations , but this is a work onely of observations and experience , and therefore i can promise nothing but truth . play was first invented , for the recreation of mans minde , and the refreshing of his spirits , having bin tyred and spent with any serious affaires , that so being as it were a bowe unbent , they might recover their former strength and vigor ; certainly in this respect , moderate recreation is not onely allowable , but commendable ; being of the same use ( though in an inferior degree ) as rest , sleep , or meat . but your sensuallity easily suffers it self to be overcome by vice , and that is turned to an ill habit , which was first intended for a lawfull exercise , so that play when it breakes this rule and passeth beyond its due bounds , being no longer {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} not recreation but a profession , it is infancy , wickednesse , theft ; being seldome unattended by these attributes . i speak then of professed gamesters who spend their whole time and faculties therein , as in a trade or office ; for when play growes to this excesse , it is so far from good , that it loseth all similitude or resemblance of good , for most vices want not a colour and likenesse of some good to shadow and palliate themselves . saepelatet vitium proximitate boni . as covetousnesse hath a resemblance of thrift , prodigality of bountie , drunkennesse of mirth , and gaming of recreation , that nothing can cause greater anxiety or vexation : what broken sleepes , what raving passions , both of body and minde , what secret gnawing , and fretting discontents doth it procure : so that ( as i sayed before ) losing this name of recreation , it loses all likelihood and similitude of good . to define then what play is ( not in the concrete , for so it is a mixture of almost all vices but in the abstract ) gaming is an evil from which arises a most certain losse , and this losse is threefold , of time , of credit , of money ; the first and second unavoidable , the last only casuall but rashly avoided : these three losses have a respective relation to the three parts of man his soul , his person , his estate . to begin with the first , and most unavoidable losse , which is of time ; being the greatest losse , both in respect of it self , as ( being rightly considered ) the most precious , of all other things , and in respect of what it hath relation unto , the soul being the most pretious part of man . it cannot but seem a paradox to set this losse of time in the first place , as the greatest and most important , because it is so far from being accounted so by the lovers of play , that the meere purpose and resolution of losing time is often the cause of all their other losses , is it not their ordinary question , how shall we spend the time ? it being thought a matter of that little worth and value , that it seems rather a thing troublesome , and tedious , so that men do even study how to cast it away . at so low a rate is this inestimable jewell prized . but how happens it , that time if it be so precious , comes to be so neglected and undervalued . certainly it proceeds only from ignorance : for the use of time is onely to attain to knowledge , now there being that antipathie between knowledge and ignorance , knowledge is not only despised , but the means also of attaining it , which is time : so that time to the ignorant , is as pearl to swine ; they know not the value of it , and therefore trample it under foot ; but that it is otherwise esteemed by those who know the use of it , the practice and testimony of all learned men will easily evince . it is the saying of a heathen , and spoken to the shame and scandall of most christians ; conteritur vita inter errores brevis , etia●fi dies noctesque bonae menti laboremus . our life is consumed in errors , even too short , though we should labour day and night in the ornament of our mindes ; it was the complaint of another , ars longa , vita brevis , that our life is too short , for the attaining to the perfection of any of the liberall arts . had those heathens but known the great art which our great schoolmen dayly teach us , the art of living and dying well , an art that can never be too through learned , nor sufficiently practiced , how carefully would they have husbanded every minute of their lives . but so farre are our gamesters from learning or practicing this arte , that if happily before their falling into this vice , they had learned any part part thereof , they now learn and practice to forget it , so that they bring upon themselves that curse which our saviour denounces in another case , from them , that have not shall be taken away even what they have . of the little time that is lent us , half or more is spent in the necessary service of the body , for the other moytie , few there are who do therein what they should do : many who do nothing at all , and most who do what they should not do , and of this sort are gamsters : and i dare say there is no man who hath wit enough to play , but hath wit enough to know he should not play , being forced in his conscience to say with the poet : video meliora proboque , deteriora sequor . certainly for this talent of time that god hath lent us , he will call us , he will call us to an accompt , and if the servant that brought his talent in a napkin , without any improvement were cast into utter darknesse : what shall become of him who not only improves not his talent , but brings not to his lord so much as his own again , having wasted it upon his lusts and pleasures ? and this certainly is the only accompt that most of our gamsters can give either of their talent of time , or money ; i am unwilling to lose time , in lamenting the losse of time , but the losse is so inestimable , and yet so little esteemed off , that it cannot be too much lamented . to passe then to the second losse , arising from play , which is credit , and principally respects the second part of man his person . the word credit , as we use it , is of some latitude and admits a threefold construction , first the report , sufferage , or opinion which the world conceives of any man , more properly and strictly called good name or reputation , secondly that trust or confidence which one man hath in an others honest dealing and good courage ; thirdly a mixt credit , having a relation both to a mans person and estate , as for what summes a mans word or bonds may be taken . take then credit severally or joyntly , in all these sences , and a gamester forfeites it in them all : first , for reputation or good name , doth not the very name of gamester stinck in the nostrils of all honest men : although unaccompanied by any of its ordinary attributes , as cheating , lying , blaspheming , and the like . tully when he declamed against catiline , objecteth as one of his greatest crimes that he did aleà pernoctari : and the synod of a●sburgh doth expresly forbid from the blessed sacrament , amongst whores and panders : omnes qui alearum usui perpetuo vacant . and the sixth councell of constantinople peremptorily decrees , that none whatsoever should play at dice , threatning degradation to all clergy men , and excommunication to all laymen , that should thence-forth attempt it ; the words of that councell are can . nullum omnium sive clericum sive laieum ab hoc deinceps tempore alea ludere decreuimus , siquis autem hoc deinceps facere ab hoc tempore aggressus fuerit , si sit quidem clericus , deponatur , si laicus segregatur . many are the councels cannons : and statutes of this and other realmes to forbid it , yea even mahomet himselfe , in his alcaron , who otherwise allowed all sensuallity . judge then whether the bare name of a gamester be not of it selfe sufficient to blast any mans reputation . take then credit in the second sence , for trust or confidence reposed by one man in another , which also is of three sorts : either of a prince to his subject , of a father to his sonne or a master to his servant . for the first , how unfit gamsters are for the managing any affaires of estate , i cannot omit two notable examples of the ancients . chilon being sent from lacedemon to corinth to treat of a league between these two commonwealthes , and finding the rulers playing at dice , returned without speaking of his commission , saying , that he would not staine the glory of the spartans , with so great ignominy , as to joyne them in society with gamsters . the second was a law amongst the thebans , that merchants should not have to doe in the government of the commonwealth . and if merchants were forbidden , consequently gamesters who are the meanest sort of merchant adventurers , and i am sure the reasons my author gives serve better against gamsters then any other merchants . primam quia consuetudine , & inclinatione avari ideo que facile , publicam rem in suam vertune . . quia parum magnanimi & splendidi , & ut ait aristoteles parum generosa hac ratio vitae , & virtnti adversa tertio quia in publica persona authoritatem inminuit . first because , by custom and inclination they are covetous , and therefore apt to convert the publique wealth to their own private secondly , because they are seldom nobly minded , and as aristotle saith , this course of life is nothing generous , and is repugnant to vertue thirdly , because in a publique person it diminisheth authority : for the second sort of trust , which is from a father to his son : what wise parent will trust a son either with the fruition of a present or the possibility of a future estate , whom he sees addicted to gaming , unlesse he be willing to behold the utter subversion and ruine of his family and estate , and the fruit of all his labours and cares vanish into nothing . this i need not seek to proove , so many wofull examples make it to manifest and nourious . for the third sort of trust which is of a master to his servant , what master would give bread to a servant that is a gamester , for if he manage his masters affairs and have either money of his in his hands , or other his goods committed to his charge , and that he chance to lose his own , he will play upon his masters purse hoping to recover himselfe , and if peradventure he continue still on the losing hand , and hath not where withall to pay , he runs himselfe into greater danger then before , hoping that luck will turn and so come to relieve his losses : but say he is not trusted with any thing of his masters , nor hath ought of his to lose , yet it is not possible that he should assist at these houres when he ought to give attendance , nor will he be in the way to be found , when need requires . thus much for the second sort of credit , which is a trust or confidence reposed by one man in another , and is threefold ; either from a soveraigne , to a subject , a father to a son , or a master , to a servant , of all which a gamester makes himselfe uncapable . the third sort of credit , which is for what sums a man may be trusted either upon word or bond comes now to be spoken of : a gamester certainly of all men is most unfit to be trusted , because his estate is so uncertain , for though it be never so great this day , it may be nothing to morrow ; as the poet said well . quem dies vidit veniens superbum , hunc dies vidit fugiens jacentem . a gamester is homo fluxae fidei a man of a fleeting credit , and as iacob said of his first born reuben , is like the waves of the sea , which as they are either raised into mountaines or sunk into vallyes by every gust of winde : so is a gamesters estate , and credit by every gust of fortune . again , a gamester resembles the waves of the sea in another property , for naturally they are alwayes either ebbing or flowing , so is a gamesters estate and credit , though with this difference , that in the sea after a ebb , constantly follows a flood , but a gamesters estate commonly ebs many times before it flowes once . again , no man will take the word of a ward or i●eot , though their estates be responsible , because they are under their guardians ; thus fares it with gamesters , who make themselves wards to fortune , giving over the managing and disposing of their whole estates to this their goddesse guardian , who commonly deales as ill with them as any guardian the king or law imposeth . thus have i run over the second generall and unavoydable losse arising from play which is of credit , and principally hath relation to the second part of man : his person . to passe then to the third losse springing from play , which is of money , and principally respects a mans estate , though i have before noted it , as only casuall , yet so great an ods there is that where one man hath raised or augmented their estates by play , more then an hundred have utterly ruined themselves : i speak here of gentlemen who either have present , or are heires to future estates , not of those professed cheaters who like robbers upon the spoiles and ruine of the commonwealth , this affection of mine though it may seem strange , yet is it confirmed by dayly examples , and if rightly considered stands not without good reason . the first and chiefest reason of which i shall have more occasion to speak of hereafter , is the want of gods blessing upon money so ill gotten . . because great store of money is as a lure to draw together all the birds of prey , so that if a man of estate be addicted to play though he understand the ways thereof never so well , yet so many stratagems , plots and traps , will be layed to insnare him , that it is impossible to escape them . thirdly because men that are either of good parts or estates and have any nobler thing then play to busie their wits , or set their mindes on work , play upon great disadvantage with those whose wits studies , and faculties , are onely bent that way . fourthly , because men of quality have alwayes some respect to their reputation , and having lost any reasonable sum will rather let it goe , then seek any indirect meanes for the regaining it , whereas needy gamesters having little or no credit , upon losse , will not forbear any shift though never so base , or unworthy for the recovery of their losses . . and lastly winning commonly brings a man into a vein of great expence , and drawes together many needy persons to attend on him , for money that comes so lightly , goes as lightly ; but upon losse no body will either help him or pity him , for losses that come by a mans own neglect or folly ( as loss by play doth ) are less compassionated , then those that come by casualty ; and here i cannot but relate a story of mine observation , which i think wil not be impertinent . i was wont to accompany a gent. to the house of a great lady , where commonly meeting other company they fell to play , the gentleman upon winning was very free and open handed to the servants , so that if they sat up all night , not a servant would go to bed , but when they broke up play , the butlers would be ready to present him with wine or beere , the pages and lackies one would hold up the hanging , another hold open the door , another light him down the staires , and be ready to do all offices expecting their reward . but if the gentleman were a looser , and like to continue so , they all get them to bed , and he might stumble and break his neck down the staires , for any help he should have of them , not one of them being to be seen , making good that of the poet . nullus ad amissas ibit amicus opes , so that a mans winnings are as it were in jest , but his losses alwayes prove in earnest . the examples of families and estates ruined by play so far confirm this that ( i verily beleeve ) that all others of expence layed together have not bin the overthrow of so many houses as play alone . i have observed these five ordinary wayes of wasting mens estates : drink , women , carlesnesse , great expence , gaming , not mentioning those casualties which are unavoidable and proceed not through a mans own neglect , as losse by fire , losse by sea , law suites , and the like , but to speak of these five which proceed from a mans own folly . first , as for drink no great estate was ever spent therein , without the concurrence of some other vice , it being rather prejudiciall to the body then the estate . for women 't is certain they have been the ruine of many houses , but seldom unlesse accompanied by other vanities , as b●ave apparrell , rich presents , sumptuous banquets , and the like . by carelesnesse t is true many est●tes are sunk which commonly happens by the neglect or dishonesty of servants and officers , but this comes but by little and little ; and if in time perceived , is easily redressed . for great expence it is commonly the errour of youth , comming suddenly to great estates ( as hungry stomackes coming to plenty of meat ) to surfeit and over shoot themselves ere they are aware , and though some estates have fallen by it , yet time and experience many times make up the breach . last of all comes play , which being layed in the scale , will outweigh all the rest . all this above named are like consumptions and lingering diseases , that weaken and waste a mans body by degrees , and if taken in season may be prevented , but play like an apoplexy , or pestilent infection strikes a man dead at a blow , and is not unfitly compared to gun-powder at one blast , blowing up whole families and estates : other wayes of spending have some correspondence with the wayes of getting , for as money comes in by little and little , so it goes out and may be as long in spending , as it was in getting , but by play , the labours and fruits of many yeers , may in one night be dissolved and come to nothing ; for play brings to a man , as aristotle saith , sudden destruction ; lastly as other wayes of expence cannot without a kind of harmony and agreement amongst themselves ruine a man , this of play , ( be he otherwise never so temperate , never so chaste , so wise , so thrifty ) of it self is able irrecoverably to undoe him . thus i have gone over the three most notorious and generall effects and consequents of play , losse of time , losse of credit , losse of money . there remaines some other inconveniences , which come not under any of these three generall heads , yet are they not so great and intrinsick , but that they fall under popular observation . the first of these , is the great disadvantage which arises from the very end of play . the end of play is either to win or lose , but if there be more unhappinesse in losing then happinesse in winning , this makes the disadvantage : but that it is so is most apparent : consider if a man have a competent estate wherewith to live plentifully and contentedly , suppose hee double this estate by play , it adds but little , nay it rather diminishes his former estate ; but if he lose halfe of what he had before , what dayly occasions of discontent arise , when he sees himself abridged of his wonted plenty . but to make this more apparent , by an example ; suppose a man have a . li. whether if he make this one an . li . is his happinesse greater , then his misery would be , if he lost all and should make it nothing ? no questionlesse , nay the misery is as much greater , then the happinesse would be , as the . li . is greater , then the . li . for happinesse and misery being only comparative , all men that have more , nay many men that have not so much , may be more happy then he , but no man can be more miserable , therefore is the misery greater then the happinesse . this rule holds good also in philosophy : for it is a maxime that there is a neerer proportion between something and something , then between somthing and nothing ; so that the proportion is neerer between a . li. & a penny , then between a penny & nothing ; therefore to be brought from a small estate to none is more bad , then to come from a small one to a very great one is good , then is the disadvantage , in the very end of play , more then . to one . secondly , another inconvenience is , that the continuall use of play , robs a man of all pitty , charity , and naturall affection , being hardened by dayly seeing one another undone , and ruined , as souldiers being continually used to blood , grow thereby mercilesse . no man comes amisse to a gamster , whether , brother , kinsman , or friend , of whom he may make any advantage , being so remote from all pity , that when they see one falling , they will rather precipitate , and throw him head-long , then offer to help , or hold him up . thirdly , another inconvenience , is that he that wins is bound to give the loser leave to speak ; to endure many bold and intemperate actions , to beare with many indiscreet words , and uncivill behaviour ; which he is tyed to suffer , only as a winner , not as a man of honour , who in things of another nature would resent the least wrong that is done to him ; besides many suspitions and traducements of his play be it never so fair . fourthly , another inconvenience is , that when a man hath lost he is liable to be insulted over , laughed at , and scorned by them who have won , which is worse to be endured , then the losse of the money it selfe , verifying that of the poet , nil habet infaelix paupertas durius in se quam quod ridiculos homines facit . and with this will i close the first part of my discourse , wherein i have onely spoken of gaming as it trenches upon morality , and civility ; now will i speak in a word , how hainously it is offensive to god . the profession of gaming is little lesse then professed atheisme , for it is not onely a manifest distrust , but an open contempt of gods threats , his promises , and his providences : if god speak nothing vainely , then much lesse falsly ; and if all his promises are yea and amen , is it not a strange presumption to slight and despise them ; hath not god pronounced that goods ill gotten shall not prosper ? yet the gamester laughes in gods face , and sayes secretly to himselfe , i will try whether they will prosper or not , say god what he will : hath not god pronounced a woe to them who eat , drink , sleep and rise up to play ? yet is this the whole life of a gamester ? hath he not promised to all that relie upon him , that they shall want nothing that is good ? yet the gamester makes flesh his arm , and relies upon his own art and fortune , neither imploring the divine blessing , nor acknowledging any thing they obtain from thence , but that comes to passe with them , which the prophet speaketh ; laetantur exultant , immolant plagis suis , & sacrificant reti suo . certainly there is no one vice that so desperately affronts god in the breach of almost all his commandements . as for the first and second , is not god pulled out of his throne , and the idol of fortune deisied , and set up in his stead ? but for the third , oh how is that most precious name rent , and torn in curses , blasphemies , execrations , yea even to perjury it selfe ? for the fourth , i never knew any gamester a sabbatarian ; and although publike authority forbids the publike exercise of gaming , yet is it as frequently used in private on that day as any other ; for the fifth , i know none that have any either religious or honest parents , but they disswade and command them from play ; then consequently it is a disobedience to them : for the sixth , it is often the occasion of mentall murther , yea sometimes of actuall , and once ( that i remember ) of selfe murther . to passe to the eighth , gaming is a kind of professed theft and little differing from that on the high way ; onely one is by force , the other by fraud . but for the tenth , it is so directly repugnant to that , that the most innocent play can scarce avoide the breach of it , for though a man play with his childe or servant to whom he must restore more then he wins , yet is there a strange instinct of coveting and desire of winning . thus have i briefly shewed how play doth either directly or indirectly oppose eight of gods ten commandements : and if any other sin can be produced of so great a latitude to the making up whereof there is such a confluence and concurrence of so many other sins , i will be willing hereafter to think play no sin : i will onely here add a quaere or two and so conclude . first , why should play be more used in the night time then in the day , considering the night is a time of rest both to the body and minde . play certainly is a work of darknesse , and herein gamesters are like beasts of prey , which rest all day and goe abroad in the evening ; as the psalmist saith . thou madest darknesse , that it might be night , wherein all the beasts of the forrest doe move . the lyons roaring after their prey &c : the sun ariseth and they get them away together , and lay them down in their dens . man goeth forth to his work and his labour untill the evening . thus fares it with gamesters who turn day into night , and night into day : inverting the course of nature : herein rather imitating lyons and beasts of the forrest then men who follow their honest labours . my second quaere is , why in this as in most other dangers one man should not beware by anothers example , nay not by their own , the fish will scarce come twice to the hooke , nor the bird to the net ; having once escaped . but men having been often taken in this snare have not the wit of fishes , or birds to avoid it : certainly this is a great master piece of the devil , first to worke upon the weaknesse of mens inclinations , being of themselves too prone to evil , having thus far prevailed to win a man to play , he then musters up all his arts and tentations fearing to lose so fast an hold , and so great an advantage , as when he hath made one a gamester . so that a man having entered into this course cannot without divine assistance retire ; the way being like ( if not the same way ) that leades to hell , as virgil well describes it . facilis descensus averni , sed revocare gradus , superasque evadere ad auras . hic labor hoc opus est . thus have i performed this short exercise of my pen , having onely deciphered this inchanting circe , but in a small table , and in a draught , leaving it to some more curious hand , to draw her in a larger proportion , and in more lively colours , that so being the more discovered , she may be the more abhorred . finis . aprill . . imprimatur . john downame .