A SHORT AND PLAIN DIALOGUE CONCERNING THE unlawfulness 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 ways. 1. THESSALY. 5.21. Try all things and keep that which is good. Imprinted at London for Richard Boil. TO THE RIGHT WORSHIPFUL MASTER LIONEL MADDISON, Maior, the Aldermen his Brethren, and the godly Burgesses of Newcastle upon Tine; JAMES BALMFORD Wisheth the kingdom of God and his righteousness, that other things may be ministered unto them. THat which heretofore I have propounded to you (right Worshipful and beloved) in teaching, I do now publish to all men by printing, to wit, mine opinion of the unlawfulness of games consisting in chance. My desirets either information, if I err in judgement, or reformation of so lewd a practice. But whether I err or no (which yet I would gladly understand, * Rom. 3.7. for I ought not to teach an untruth, though to God's glory) yet there is none, zealous indeed against sin, desirous from the heart to reclaim sinners, and who deeply considereth the grievous abuses, which accompany dicing and carding (as horrible swearing, dangerous quarreling, loss (I say not of good hours, but) of nights and days, and the pitiful undoing of too too many) but will remember that * 1. Cor. 6.12. all things are not expedient, which are lawful, and therefore abstain from such Heathenish pastimes, that, if by their example they cannot reform, they may be sure * 1. Cor. 8.9. they do not confirm gamesters in their inordinate walking. Which respect, the 7. Injunction forbidding Ministers to use these unlawful games, may be supposed to have. Now that which authority exacteth of Ministers, doth Religion require of all true Professors. For as the one are to be * 1. 'tis 5 3. ensamples to the flock, so the other are to be * Phil. 2.15 lights in the world. And therefore as Paul saith, * 1. Cor. 8.10.13. If meat offend my brother, I will eat no flesh while the world standeth: so every true Christian should say, and that with more resolution (for Play is not so necessary as meat) If play offend my brother, who seeing me, having knowledge, play, is boldened to follow gaming, I will not play while the world standeth. Which care unto edification, if all, who have the * Psal. 50.16.17. word in their mouths, and would not be thought to hate to be reform, would manifest in their sincere conversation; and if Magistrates, who should not * Rom. 13.4. carry the sword in vain, would do what they may by * 33. H. 8. c. 9 5. E. 6. c. 25. law, to banish these forbidden past times, or rather lost-times, I doubt not, but that preaching and writing against them would more mightily prevail, and this good would come of it, many would apply themselves to better exercises, there would be less time misspent in Alehouses, and God less provoked to displeasure against us. But these things I refer to the consideration of the wise, and this my Dialogue to the judgement of the godly, chief to you, whose good I wish especially. Farewell: From my study the first of januarie 1593. A SHORT AND PLAIN DIALOGUE CONCERNING THE unlawfulness of playing at Cards or Tables, or any other game consisting of chance. Professor. SIR, howsoever I am persuaded by that which I read in the common places of Peter Martyr, par. 2. pag. 525 b, that Dice (condemned both by the Civil laws, and by the Fathers) are therefore unlawful, because they depend upon chance: yet not satisfied with that which he writeth of Table-playing, pag. 526. b, I would crave your opinion concerning playing at Tables and Cards. Preacher. Saving the judgement of so excellent a Divine, so far as I can learn out of God's word, Cards and Tables seem to me no more lawful (though less offensive) than Dice. For Table-playing is no whit the more lawful, because Plato compares the life of man thereunto, than a thief is the more justifiable, because Christ compareth his second coming, to Burglary in the night, Mat. 24.43.44. Again, if Dice be wholly evil, because they wholly depend upon chance, than Tables and Cards must needs be somewhat evil, because they somewhat depend upon chance. Therefore consider well this reason, which condemneth the one as well as the other: Lots are not to be used in sport; but games consisting in chance, as Dice, Cards, Tables, are lots: therefore not to be used in sport. Prof. For my better instruction, prove that Lots are not to be used in sport. Preach. Consider with regard these three things: joh. 8.48. 1. Cor. 11.16. First, that we read not in the Scriptures that Lots were used but only in serious matters both by the jews, Ios. 18.10. and Gentiles, jon. 1.7. Secondly, that a Lot in the nature thereof doth as necessarily suppose the special 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 understood, 1. Sam. 14.41. Thirdly, that the proper end of a Lot (as of an oath, Heb. 6.16.) is to end a controversy: and therefore for your better instruction examine these reasons. Whatsoever directly, or of it sefe, or in a special manner, tendeth to the advancing of the name of God, is to be used religiously, Mal. 1.6.7. and not to be used in sport: as we are not to pray or swear in sport, Exod. 20.7. Esa. 29.13. jer. 4.2. but the use of Lots, directly of itself, and in a special manner tendeth to the advancing of the name of God, in attributing to his special providence in the whole and immediate disposing of the Lot, and expecting the event, Pro. 16.33. Act. 1.24.26. Therefore the use of Lots is not to be in sport. Again, we are not to tempt the Almighty by a vain desire of manifestation of his power and special providence, Psal. 78.18.19. Esa. 7.12. Matth. 4.6.7. But by using Lots in sport we tempt the Almighty, vainly desiring the manifestation of his special providence in his immediate disposing, Therefore, etc. Lastly, whatsoever God hath sanctified to a proper end, is not to be perverted to a worse, Matth. 21.12.13. But God hath sanctified Lots to a proper end, namely to end controversies, Num. 26.55. Pro. 18.18. therefore man is not to pervert them to a worse: namely to play, and by playing to get away another man's money, which without controversy is his own. For the common saying is, Sine lucro friget lusus, No gaining, cold gaming. Profess. God hath sanctified Psalms to the praise of his name, and bread and wine to represent the body and blood of our crucified Saviour, which be holy ends: and the children of God may sing Psalms to make themselves merry in the Lord, and feed upon bread and wine not only for necessity but to cheer themselves; why then may not Gods children recreate themselves by lottery notwithstanding God hath sanctified the same to end a controversy? Preach. Because we find not in the Scriptures any dispensation for recreation by lottery, as we dye for godly mirth by singing, jam. 5.13. and for religious and sober cheering ourselves by eating and drinking, Deut. 8.9.10. And therefore (it being withal considered that the ends you speak of, be not proper, though holy) it followeth, that God who only disposeth the Lot touching the event, and is therefore a principal actor, is not to be set on work by lottery in any case but when he dispenseth with us, or giveth us leave so to do: But dispensation for recreation by lottery cannot be showed, Therefore, etc. Profess. Lots may be used for profit in a matter of right, Num. 26.55. why not for pleasure? Preach. Then oaths may be used for pleasure, for they may for profit, in a matter of truth, Exod. 22.8.11. But indeed lots (as oaths) are not to be used either for profit or pleasure, but only to end a controversy. Profess. The wit is exercised by Table● and Cards, therefore they be no lots. Preach. Yet Lottery is used by casting Dice, and by shuffling and cutting, before the wit is exercised. But how doth this follow? Because Cards and Tables be not naked Lots, consisting only in chance (as Dice) they are therefore no lots at all. Although (being used without cogging, or packing) they consist principally in chance, from whence they are to receive denomination. In which respect a Lot is called in Latin Sors, that is, chance or hazard. And Lyra upon Prou. 16. saith, To use Lots, is, by a variable event of some sensible thing, to determine some doubtful or uncertain 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 use Lottery. Then consider whether exercise of wit doth sanctify playing with lottery, or playing with lottery make such exercising of wit a sin, Hag. 2.13.14. For as calling God to witness by vain swearing is a sin, 2. Cor. 1.13. so making God an umpire, by playing with lottery, must needs be a sin: yea, such a sin a● maketh the offender (in some respects) more blameworthy. For there he more occasions of swearing than of lottery. Secondly, vain oaths most commonly slip out as unawares, whereas lots cannot be used but with deliberation. Thirdly, swearing is to satisfy other, whereas this kind of lottery is altogether to fulfil our own lusts. Therefore take heed, that you be not guilty of perverting the ordinance of the Lord, of taking the name of God in vain, and of tempting the Almighty, by a gamesome putting off things to hazard, and making play of lottery, except you think that God hath no government in vain actions, or hath dispensed with such lewd games. Profess. In shooting there is a chance. by a sudden blast, yet shooting is no lottery. Preach. It is true: for that chance cometh by accident, and not of the nature of the game, to be used. Profess. Lots are secret, and the whole disposing of them is of God, Pro. 16.33 but it is otherwise in Tables and Cards. Preach. Lots are cast into the lap by man, and that openly, lest conveyance should be suspected: but the disposing of the chance is secret, that it may be chance indeed, and wholly of God, who directeth all things, Prou. 16.13.9.33. So in Tables, man by fair casting Dice truly made, and in Cards, by shuffling & cutting, doth openly dispose the Dice and Cards so, as whereby a variable event may follow: but it is only and immediately 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 fair play man's wit is not exercised in disposing the chance, but in making the best of it being past. Profess. The end of our play is recreation, and not to make God an umpire: but recreation (no doubt) is lawful. Preached. It may be the soldiers had no such end when they cast lots for Christ his coat, Matth. 27.25. but this should be your end when you use lottery, as the end of an oath should be, to call God to witness. Therefore as swearing, so lottery, without due respect is sin. Again, howsoever recreation be your pretended end, yet remember that we must not do evil that good may come of it, Rom. 3.8. And that therefore we are to recreate ourselves by lawful recreations. Then see how Cards and Tables be lawful. Profess. If they be not abused by swearing or brawling, playing for too long time, or too much money. Preach. Though I am persuaded that it is not lawful to play for any money, considering thanks cannot be given in faith for that which is so gotten, Deut. 23.18. Esa 61.8. Gamesters work not with their hands the thing that is good, to be free from stealing, Ephe. 4.28. and the loser hath not answerable benefit for his money so lost, Gen. 29.15. contrary to that equity which Aristotle by the light of nature hath taught long since, Eth. l. 5. c. 4. yet I grant that Cards and Tables so used as you speak, be less sinful, but how they be lawful I see not yet. Profess. Good men and well learned use them. Preach. We must live by precepts, not by examples, except they be undoubtedly good. Therefore examine whether they be good, & well learned in so doing or no. For every man may err, Ro. 3.4. Profess. It is not good to be too just, or too wise, Eccl. 7.18. Preach. It is not good to be too wicked or too foolish, Eccl. 7.19. in despising the word of God, Prou. 1.22. and not regarding the weakness of other, Rom. 14.21. Let us therefore beware that we love not pleasure more than godliness, 2. Tim. 3.4. FINIS.