A GLASS for Gamesters: and namely for such as delight in Cards & Dise: wherein they may see not only the vanity, but also the vileness of those plays plainly discovered and overthrown by the word of God. Written by T.W. ¶ Imprinted at London by John Kyngston, for Thomas man.. 1581. ¶ A Glass for Gamesters. ¶ The first Chapter. seeing that the lewsenesse and blindness of this our age, either of ignorance perceiveth not, or of malice will not understand, what great evil ensueth, by the play of Cards and Dise, and other games of lot, fortune, or chance (as men use to call them) I have thought good to put down, and by writing briefly to show, the arguments and reasons which may make the inconveniences hereof to be sensibly perceived, yea seen as it were with the eye, and touched with the hand. And although I know (by the little experience which God hath given me) that in these evil days of the world (wherein all manner of ungodliness doth wonderfully abound) there is great store of mockers and contemners of God and good things, men altogether inflamed and set on fire, to run after their own pleasures, yea and that even in the midst of the Christian congregation, who peradventure for all this, will not leave their vanity, and in respect of whom, all the travail, that I now take, shallbe but labour lost: isaiah. 55.11. yet because I am assured by the word of God, that the truth shall never be uttered in vain, and because I hope, that even in these wicked days there are some (though the number be but small) with whom good counsel shall prevail (when they shall see the evil they have done) to draw them back from former inconveniences, and disorder. I have for their sakes the more willingly attempted this matter. For notably in deed, and full of great comfort, both in the instructor, and the party instructed, is this saying of the holy ghost: Proverb. 9.9. Give admonition to the wise, & he will be the wiser: teach the righteous man, and he will increase in learning. But terrible to the one, and full of heaviness to the other are these sayings: prover. 1.7. Fools despise wisdom and instruction. And again. Though thou shouldest bray a fool in a Mortar, prover. 27.22 among Wheat brayed with a Pestle, yet will not his foolishness, depart from him. ¶ The second Chapter. HEre in the beginning, I will put down the things I purpose to deal withal, & the order, which I mind to observe in handling of the same. As, first, whether a Christian may play, yea or no? secondly, whether it be lawful, to play at any game for money? Thirdly, I will name those Games which I take to be unlawful. Fourthly, I will make it plain, by the testimonies of the Scripture, of ancient Fathers, general Councils, the Civil and Canon Law, yea and of the paynim themselves, that these plays of chance and fortune, and namely them of Dise and Cards (for my purpose is specially to touch them) are not tolerable, nor to be used of them, which make profession of Christianity. lastly, I will answer, in as few words, as I can, the objections and reasons of such men, as maintain these Plays. ¶ The third Chapter. THe first matter, which I am to entreat of, is a question: and that is, whether a Christian man may play, at any manner of game, yea or no? Which I think meet to be handled, because there is in these days amongst us, not only diversity, but contrariety of judgements touching this matter. Libertines, Atheists, and carnal professers. For the greatest number (play itself being a thing, wherein the flesh very much delighteth) think that they may lawfully play at all games: an opinion surely very detestable, and to be shunned of all true Christians. another sort there are, anabaptists and others. who seeing the evil, that ensueth of some games unlawful, hold it therefore unlawful to play at any game: a judgement, thought not sound, and therefore to be avoided, yet nothing so dangerous, as the other. Because this (though over much and more in deed then reason would) bridleth the flesh, a thing which standeth in need of very much taming and subduing, whereas the other loseth the rains, & openeth not a window only, but a broad gate, to many great mischiefs and grievous inconveniences. A Christian therefore is to consider, how he may escape these two great gulfs, and how he may so behave himself, that in this behalf he be no slander, to that holy profession, wherein God hath placed him. I, for mine own part (and yet in all that I writ, I willingly submit myself, and my judgement to the censure of God's Church) am neither so leuse, as the first sort, nor so rigorous or scrupulous as the other: but am persuaded (of which mind also saint Augustine seemeth to be) that it is the duty of a wise, or godly man, Augustin. libr. 2. de Musica. cap. 14. sometimes so to recreate himself, by lawful exercises, that he may be able to endure, and hold out, in the labour of those things, which he hath attempted and begun: and do affirm, that it is good to have (as it were) a breathing time, that afterwards he may return more cheerfully to his ordinary travail and labour. We see, that the holy scripture (which is the only rule, to try out good and evil) both maketh mention of playing, and permitteth the same to Christians. Zechariah. 8.5 In the Prophet Zechariah, we have these words. And the streets of the City shall be full of boys and girls, playing in the streets thereof. 1. Corint. 10.31 Also, when saint Paul saith, Whether ye eat or drink, or whatsoever ye do, do all to the glory of God: we may understand this word, whatsoever, to comprehend any godly and honest recreation: which without doubt is as lawful for us, by reason of the infirmity, and weakness of our Nature, as is drink, meat, sleep, or any other thing, when we have need thereof. And as we may by our Saviour Christ's words in S. Mark plainly gather this point: Mark. 2.27. to wit: That the Sabbath was made for man and his use, and all to this end, that it might be referred to God's glory, his own good, and the benefit and profit of others. So I suppose, that a man may safely, and without any prejudice to the truth conclude, that honest and lawful recreation, hath been invented for man and for his healths sake, and the preservation of his life (I mean not, that play can prolong man's life, job. 14.5. for all our days are numbered, so that we cannot pass them) in which while we are, we have (no doubt) wonderful, and unspeakable occasions offered us, religiously and holily to serve the Lord our God. Which I think to be one of the chiefest causes, why GOD hath placed men in this world, and one of the greatest reasons which moved David, Psalm. 30 9 Isaiah. 38.3.1 Ezekiah, and others, to desire of the Lord, long life, and continuance upon the earth. I confess in deed, that all and every one of our actions, aught to be referred to the glory of God, and the edification and profit of our neighbours. Neither doubt I, but that, if we solace ourselves honestly and godly, thereby endeavouring to maintain (as much as in us lieth) our strength, to uphold health, to repair our forces, by continuance in some exercises, a little as it were decayed, to refresh our Spirits, dulled or overwhelmed with some labours or studies: and all this we do to this end, that we may afterwards, when our duty requireth, more joyfully and cheerfully give ourselves over to that calling, wherein it hath pleased God to set us, and might be thereby made the more fit and better able to perform the same: I doubt not I say but that in the end, this shall redound both to the glory of God, whom by this mean, we serve more readily: and to the good of our neighbours, whom, we being fresh and well disposed thereto, may more easily and commodiously help, according to such ability, as the Lord hath given us. The nature and spirit of man, may in my judgement, be aptly compared to a Bow, which how strong soever it be, if it be always kept bend, is not only in danger of marring: but by that means becometh, both very weak, and afterwards being drawn, is easily broken: but if it be bend, for the time that a man useth to shoot in the same, and afterwards unbent, set up and kept in good order, it is preserved and continueth a long while. No man I think, hath ever denied, but that it is lawful and fit for a Christian, if he be sick, to use ordinary and godly means for the recovery of health. And why I pray you should it be less lawful to use lawful and honest means, for the continuance and preservation of health? The use of godly means is not unlawful, but trust in them is forbidden. To use them, with trust in them, is to shut God out of the doors, and place his creatures in his steed. On the other side, to neglect or refuse them, which God hath ordained, is to tempt God, and therefore we ought warily to shun, and avoid both these extremities. Verily in my judgement, this should be too great a cruelty in no wise to grant, that a nature overmuch wearied with study, or a man overwrought with travail, might not or should not recreate himself. And on the other side, this were too great a leusenesse, to let him use at all times, lawful recreation, or at any other time unlawful recreation. I take play at honest and lawful games, to be a thing allowable, and lawful, and to be of the number of those things, which are left in Christian liberty: Galath. 5.13. which liberty we must not abuse, as an occasion unto the flesh, but according to such rules, as GOD hath left for the lawful use of the same in his holy word. Wherefore I forbidden not, neither do I condemn all manner of play: yea, I think it not evil, that sometimes a Christian man play and refresh himself. Provided alway, that such recreation and delight, be in things lawful and honest, & that also with moderation or measure. For it is not meet, that men should spend at play (though the play itself be never so lawful) either those things, or that time, which God hath allotted him, to other ends and purposes. For God hath given him goods for the maintenance of himself and his family, and the relieving of those, which want necessary succour and maintenance. The Lord hath also appointed him a time, which he ought to spend, in the faithful discharging of that office, which the Lord hath laid upon him. So that whosoever shall thus excessively and unlawfully, waste these good things (yea I say, though it were at lawful games) shallbe subject to God's heavy judgement, for the miserable and wicked abusing of those his good gifts: and shall no doubt (unless speedy and unfeigned repentance ensue) feel the hand of God upon him, for his sin and transgression. And thus much for the answering of them, which think it not lawful to play at any game: with somewhat also touching them, which think it lawful to play at all games. But these men shallbe more particularly and fully answered, in the discourse of this treaty, and namely in the last chapter thereof. ¶ The fourth Chapter. Touching the second point, I fear not to affirm, that it is unlawful to play for money, to win it, and purse it up when it is won, that is to say, either for a man to lose his own money, or to win an other man's, and so to make gain of the same. As concerning both their persons, that is, the winner and the loser, I say generally, that they both do evil in this, in turning upside down the nature of play, and the end, for which play and gamening was devised. For whereas play was appointed in the beginning, only for the exercise of the body, or recreation of the spirit, these men omitting those ends, make it a mean to gain or get money by, and so change and alter the nature of recreation, into a kind of unhonest and unlawful game, which thing Christians (be it little or be it much) are plainly forbidden by the word of God. And as touching the party that loseth, he is deprived of that (yea though it be but a little) which either might do good in his family, or profit other the needy members of Christ: beside that which followeth upon this losing, as disquietness of mind at the least, if not cursing, sweareing, quarreling and such other like, which make the matter on his side, and in respect of him much more intolerable: Add to all this, what wisdom doth it argue to be in that man, who when he hath the possession of a thing in his own hands, will by Cards, Dise, and such other unlawful exercises, make trial whether it shall be his own? And if the loser fall into these inconveniences, so that on his behalf, it is not lawful for him to play for money, by what right or reason shall we think, it may be lawful in the winner. That which he getteth at play, he must get either by right or by wrong, for between these two, there is very little or no mean at all: If he get it wrongfully, I think all the world will condemn him therefore: because that though the world delight in wrongful dealing, yet such is the might and power of truth, (and that even in them which do wrong themselves) that it maketh them to dislike that vice in others, wherewith they themselves be defiled and infected. If they will say, they get it rightfully, let them show by what law. This saying of the common Lawyer, Id possumus quod iure possumus, we may do that only which by law we may do, is (having a godly interpretation) a very good saying. Sure I am, that all the Gamesters in the world, if they should lay their heads together, shall never be able to prove, either by the law of God, or by man's law, that play was at any time received amongst men, to be (as it were) a certain kind of Merchandise, traffic, and bargaining away of our goods, or a lawful means whereby to get other men's goods. Amongst all the laws of men, which have at large set out all honest means, rightly to come by, and lawfully to possess the goods of an other, the civil Law is very excellent, and hath most largely and carefully put down the same, and yet amongst all the honest means there declared, play is not so much as recited or reckoned up, nay cannot be comprised, either directly or indirectly, under any term there expressed. There is mention made of bargains of sale, of hiring of others things, of promising to leave a thing better than a man findeth it, and such like, by which we may justly have and possess that, which is an others, but of lawful possessing an other man's goods gotten by play, not so much as one word, title or jot, tending to that end. So that (seeing neither in God his law, nor man's, any thing is found for it) we may well infer, that whosoever taketh and withholdeth the money of an other, having won it at play, withholdeth it without any lawful cause, and therefore hath it with an evil conscience. And if this should be permitted, see what would ensue thereupon: men should bring in an unsatiable covetousness, in the place of the recreation of the mind, and an earnest desire to beguile one an other, instead of delighting and rejoicing the spirit, which is so far of from refreshing either of the parties which play, that it is a continual trouble and boiling in them, one while having a greedy desire to win and gain that which is an other man's, and an other while vexed and moved, that he shall lose and forego his own. And though there were never so many customs, politic laws, evil uses, and corruptions of manners, set against this truth, that here I put down (albeit for my part I know no law or custom, that saith otherwise then I say here) yet durst I boldly avouch, that to win money at play, and to purse it up, is utterly intolerable and unlawful, yea that it is plainly and directly, against this last commandment of the second Table: Exod. 20.17. Thou shalt not covet: for tell me (I pray you) who is he among all the players in the world, that hath not this greedy desire in him, rather to win an other man's, then to lose his own, though he play for never so little or small a some? And herein I am not alone, for amongst the Laws and statutes of Geneva (a City for the Godliness there practised, The laws of Geneva. folio 70. pag. ●. lin. 8 Also fol. 80. pag. 1. lin. 8. worthy of all men to be reverenced) it is decreed that no man play at any manner of game for money, whosoever shall do otherwise, shall forfeit threescore shillings in money, and abide three days in prisonment. That not able man Peter Martyr, Peter Martyr in cap 14. lib. judicum. fol. 148. pag 2. lin. 44. etc. in his Commentaries upon the judges, both answereth an objection, that men use to make for their defence in this behalf, and plainly declareth his mind herein. His words are these: But some say, they delight not in play, except they play for money. But I will demand of them, to what use they intend to bestow that money? Peradventure they will say, upon a feast. Why not rather upon the poor? But I say, it is much better and safer not to play for any money: for although it may be, that thou thyself art not touched with covetousness, the other yet with whom thou playest, is peradventure touched: let the occasions unto evil be taken away, which otherwise are very many, which move unto evil, etc. Hottomanus lib. 2. deusuris Master Franciscus Hottomanus, not only a great learned Lawyer, but a Christian Lawyer, is of the same judgement also, and teacheth, that by the very order and disposition of the Civil law, gain gotten at play, and pursed up, is a thing forbidden, and justly to be disliked. Neither is Saint Augustine far from this mind, who willeth that the money won at play, should be given to the poor: to the end, that both the loser should be punished, not having again, that which he lost: and the winner also deprived of his hope, having nothing of that, which he had evil gotten. Besides, what reason is there I pray you, to turn that, which was found out and devised for man's recreation, into an occasion of covetousness and filthy gain? What show of reason is there in this, that (there being so many poor as there are, in the Church of God, and they to in such great misery & need) he which is called a Christian, and brother of these poor, and acknowledgeth them for the members of jesus Christ, should play and spend his money at his pleasure, and that at unlawful games, rather than to distribute it in alms, and give it to his poor brethren, Isaiah. 58.7. who in the Scriptures are called his own flesh? Cannot money (being of itself the good gift of God, be better employed, then unthriftly to be consumed at Cards, Dice, and other unlawful games? If we would look well about us, we should see, that with it, many poor children might be provided for, and instructed in knowledge and religion, and so become afterward profitable members in the church or common wealth: we shall find many sick and weak ones, which have need to be relieved, and many prisoners and exiles, that aught to be comforted: to minister unto whom if we be able, rather than waste it at unlawful games, our duties prescribed unto us in the word of GOD, do very straightly bind us. What a grief and horror of conscience, willbe unto us one day, though now we consider not of it, when we shall buy this our pleasure so dear? Were it not better for us, Luke. 16.9. to follow Christ's counsel, and to make us friends with our money, not those which win it from us in play (for neither doth our Saviour Christ mean it of such, neither shall they stand us in any steed at that day, unless it be to be witnesses of our sins, prover. 19.17.28.27. and to accuse us) but the Godly poor, upon whom, look whatsoever we bestow, we shall be sure to have it plentifully, with great profit and increase restored unto us again, in the day of that great judgement of God. Augu tom. 8. colum. 116●. d. Augustine will not have a faithful man, to give his money to a juggler, or Stage player, although that by his travail and pleasure, we receive some pleasure: much less me thinketh should he suffer us, Idem tom. 9 colum. 4●4. a. to give our money unto a gamester, which playeth with us, and whom we ourselves for our part make merry, as well as he maketh us merry? This is then my conclusion, that the playing for money, and the pursing of it up, when it is obtained and gotten in play is unlawful, both in respect of the thing itself (because it taketh away the end, why playing was ordained): and also of the persons, because the loser is unjustly dispossessed of his own, & the other unlawfully possessed in that, which is an other man's. Neither will I here make any distinction of Plays or Games. For whether the Game itself be good or evil tolerated or forbidden, it skilleth not in this behalf. And yet I must confess, that it is a greater evil, to win it at unlawful games, than otherwise. ¶ The v. Chapter. WE are now to declare, which be plays prohibited & unlawful. Touching which, first I affirm, that all such plays as the law and custom of the Country wherein a man doth live, forbiddeth, are to be held as unlawful, but yet with this condition that those laws thus forbidding such plays, be grounded upon some honest and holy considerations: otherwise if the Magistrate forbidden such plays, as Christians may lawfully use, I think, that if the Christian use those games forbidden, with certain Godly conditions, he doth not offend. My meaning is this, that in such cases, men are to take heed, that they do nothing openly, to the public contempt of the order taken by the Magistrate, whom God hath placed over them: neither privately in the presence of those, which are scrupulous in conscience. Touching the observation, of all whatsoever positive Laws of Princes, lest that by this doing, they should by their examples, make others to neglect public orders, and draw upon them the wrath of the prince (which is as a messenger of death, Proverb. 19.12 20.2. 16.14. and like the roaring of a Lion) for their transgression of his Law, and grieve or trouble the minds of the weak. For play being as I said before, a thing allowable or lawful, we are therein to consider not only what we may do, but also, what shall be profitable for us to do: 1. Corin. 10.23 and to look not to ourselves alone, Rom. 14.21. but with all to have an eye to this, that we grieve not the consciences of the weak. Secondly, I say, that all those plays are unlawful, in which there are allurements and provocations (whether it be by words, deeds, countenances, or any other way whatsoever either secret or open) to wantonness, dissoluteness, or dishonesty, be it I say, either in effect, or be it only in words and appearance. Touching the deeds, I think there are but few so wicked that will deny it. Touching the countenance, words, and appearance, perhaps they will make some stay, and say that it cannot be. To answer whom, though I might allege, many good and sound reasons, yet because the holy Scripture is that, whereby w● must stop the mouths of all adversaries of the truth, I will make that alone, my foundation and ground work, touching this matter. For countenance we see what our Saviour saith. Whosoever looketh upon a woman to lust after her, Math. 5.28. hath committed adultery with her already in his heart. The consideration whereof made David to pray to the Lord, Psalm. 119.37. to turn away his eyes from regarding vanity. And as for words our Saviour also telleth us, Math. 12.36. that of every idle word that men shall speak, they shall give account thereof at the day of judgement: Psalm. 141.3. the consideration whereof made David in an other place to pray, and say: Set a watch, O Lord before my mouth, and keep the door of my lips. And as for appearance, the holy Ghost is so precise therein, that by the mouth of the Apostle Saint Paul, 1. Thess. 5.22. he commandeth us to abstain from all outward show and appearance of evil. By which we gather, that all these filthy plays of dancings, maskings, mummynges, and other the like, should be banished and driven far away, from the company of Christians, because they be not only little entrances, or small beginnings to much wickedness, but firebrands, or rather in deed, great flames of villainous and secret whoredoms, and many other vices: A third sort of plays there is, which be unlawful, and these in one general term, I call the games of chance. I call these games, or plays of chance, in which men are directed, rather by chance, to obtain the game and victory, at such a play, then by cunning and industry. They of old time were wont also, to call these games, the plays of chance or hazard, and they did define them after this manner. Play of Chance or hazard, is all manner of play, where the adventure and event of chance, being as it were hidden and unknown, the victory by the same chance, is given and brought unto him that winneth. There was of these games many kind of sorts, as appeareth by julius Pollux, Onomasticon lib 8. cap. vlt. all which the men of old time, did comprise under this word Deca, as the Frenchmen at this day do the same, under the name of Cards, and Dise: against which, as I mind chief to speak in this treaty: so here I put down, that even for this reason, because they be games of chance or fortune (as we call it) that therefore they be not only dangerous, but also intolerable, and altogether unlawful. And because I will not be thought to be alone, I think it not amiss here to put down Peter martyrs judgement touching this matter. Petrus Martyr ●n 14. lib. Iudi●um. fol. 148. pag. 1. lin. 36. We must decree saith he (that such plays, ought not to be suffered, which are covered by chance and rashness, so that in them goods and money are endangered, because it belongeth to the public wealth, to see that things be rightly governed, and GOD giveth goods to be spent to good uses: and because by it spring oftentimes horrible blasphemies, and robbing of our friends, and a covetous desire of other men's goods, is stirred up, besides the great loss of tyme. If any man will deny them to be games of chance, that is easily answered. For must not men take that which the Die cast, or the Card dealt, giveth and bringeth. So that though we would gladly have, either a better cast at Dise, or a better game at Cards, yet we cannot, but must content ourselves with thai, which the Dise, or the Cards give us. Whereupon it followeth, that the victory falleth, where it pleaseth the Cards and Dise to give it: of which mind also, even Tully himself is, who writeth thus? What is lot or chance? Even that in deed which it is, to throw the Dise, in which things, rashness and chance, not reason and counsel prevaileth. Yea but some will say, we can so set the Cards and the Dise, that we can win when we list, and have what game seemeth good to ourselves: so that it is not by chance, but as pleaseth us. To which I say, that though this might be some piece of an answer, to wit, that many times, the cunningest in that wickedness are deceived, yet I add that this is a horrible sin, added unto sin, not only by unlawful games to spoil men, of that which is their own, but also by treachery and deceit to win it from them. How much I pray you doth this differ from cozenage, forbidden by the law of our Land? And how much doth cozenage differ from a certain secret kind of theft, which is forbidden by the law of GOD? exod 20.15. ●phes. 4.25. And how many are the places in holy Scripture, by which such crafty and deceivable dealings be forbidden? Besides that thereupon ensueth commonly, brawlings, quarelynges, fightynges, blows, yea many times murder. But more of this particular matter of Cards and Dise, in the next Chapter following. ¶ The sixth Chapter. IN this Chapter, I will according to order before specified, put down profess, plainly declaring the unlawfulness of these games of Dise & Cards. And first to begin with the scriptures and reasons annexed thereunto. I take these games of Dise and Cards, being as I said before, games of lot, hazard, or chance, to be stately against the third commandment, Exod. 20.7. thou shalt not take the name of the Lord thy God in vain. The reason that leadeth me thereunto is this. Lot, or chance (as we call it) is one of the principal testimonies of the power of God, Prou. 16.33. because it is ruled and governed immediately, by his hand and providence, and was never ordained of God for any thing, but for matters of great weight, and never used amongst the Godly, Psalm. 16.5.6. but in causes of great importance, as in parting of goods, Nomb. 26.55. dividing of lands, election of Magistrates, choice of Ministers, and such like things, Samu. 10.20.21 and was appointed to take away, Acts. 1.26. all occasion of heat, in words, and quarrels, and corruptions in speech. Now for us to take that, which God hath appointed to so great and holy uses only, and to apply it, to serve our fond affections, in every light trifle, & case of no weight, what is it, but to tread under foot, the ordinance and institution of God, and so consequently, to be transgressors of that third Commandment. Besides that, it seemeth to be a manner of tempting of God, when we know, that he will not have this used, but in matters of great weight and importance, and yet we will use it, in things of no value, as though we would make God, a servant of our pleasures, laughters and delights, and would know, whether he have any care thereof, than the which, what can be more strange to utter, or fearful to think? Ephesi. 5.16. Secondly, the spirit of God commandeth us, to redeem the time, that we have lost, by exercising ourselves in vain, idle, and unprofitable things, and to bestow that time, which we now have, in good and holy things, and such as in deed may serve to edification and profit. The reason which the holy Ghost useth to move us thereunto, is this, for the days are evil, as if he would say: the more corrupt, that the manners of this world are, so much the more need we have, to use all seasons, and to take all occasions, and to set nothing before us, but the good, holy, and acceptable will of God. To which also we may add, according to the truth of God's word, an other taken from the brittleness and shortness of our own lives here in this world. Psalm. 90.3.4. etc. Whereupon I infer, that whensoever it shall please God, to give us a time and occasion to be occupied, either in reading, or hearing his holy word, visiting the poor, comforting the afflicted, or doing such like things, it must be taken quickly. For occasion is bald behind, Galath. 6.10. and there may (because many things fall between the Cup, and the upper lip) fall out some let, which we ourselves do not foresee, and which may turn us away from doing that good. Moreover, we ourselves are easily drawn by vanity and vain persuasions, either of our own flesh, or of our friends, from such godly exercises, While we have time therefore, let us do good. Is not this think you, a pretty redeeming time, to spend it away in dicing, Carding, and such other ungodly exercises, as neither God's words, nor godly men either allow or like of? The holy Ghost, 1. Peter. 4.3. by saint Peter telleth us, that it ought to be sufficient for us, that we have spent the time passed of our life after the lusts of the Gentiles, walking in wantonness, lusts, etc. We say on the other side, no it is not enough we will spend yet a little more time in these wicked delights and pleasures. What is this else I pray you, but to lie slumbering, in the dead sleep of the corruption of our own nature, I had almost said, to sin upon presumption? And beside let us know this, that this our pleasure, will in the end without repentance, be recompensed with horrible pain and punishment. Thirdly, this play of Cards and Dise, carrieth with it a manifest contempt of the Magistrate, who hath forbidden the same, upon good and holy considerations: and is beside an offence and grief of conscience, not only to the weak, but also to others, which be of greater strength, who seeing the manifold mischiefs, and daily inconveniences, ensuing upon such Plays, are carried into such a godly hatred and detestation of the same, that they cannot away at any hand, to behold it or see it. But jolly fellows will think, this may be easily answered thus: If they list not to look upon it, they may absent themselves. But to them I say, first that offence riseth not only by sight, but also upon the hearing or knowing of that to be done, which is unlawful. Secondly, that they declare themselves, to be void of that same godly and charitable spirit, which ought to be in the children of God. I am sure that Saint Paul was of an other mind, in a matter of greater importance than play. For he saith thus. 1. Corin. 8.13. If meat offend my brother, I will eat no flesh while the world standeth, that I may not offend my brother. There is no man in the world I think so blind, but he seethe that the use of meat, for the strengthening of the body, is very necessary, and one of the ordinary means, which God hath appointed for the maintenance of man's life. And yet Paul had such a love to the brethren (making himself therein an example for us to follow) that he would willingly forego, that necessary nourishment, rather than grieve or offend them. But these men will not leave that, not only which they may leave, without hurt of their bodies and lives, but also which they ought to leave, for fear of displeasing God. For my part I cannot see, what this should be else, but that so sinning against the brethren, and wounding the conscience of the Godly, they sin against Christ. But perhaps the ungodly running forward in sin, will say, that S. Paul speaketh there, of meats dedicated to Idols. 1. Corin 8.13. I grant that. What then? Therefore they say it serveth not against play at Cards and Dise. This is but a shift, and showeth the corrupt nature of man, who will always gather fig leaves to cover his nakedness, and filthiness withal. For my own part, though I see no reason to the contrary, why the use of Idolatrous meats, should not be as tolerable and lawful amongst Christians, as unlawful and wicked games, yet will I press them with an other place, from which they shall never be able to shift themselves, though they had the wiliness of all men living. In the Epistle to the Romans the Apostle saith thus. It is good neither to eat flesh, nor to drink Wine, nor to do any thing, whereby thy brother stumbleth, or is offended, or made weak. Their distintion of Idolatrous meats here, will not serve the turn. For the Apostle speaketh not of any such thing, but showeth that both the use of Christian liberty, and all the life of a Christian man, aught to be referred to this end, that we should build up one another by good works, in so much, that we should hold that thing, which of itself is pure and lawful, in respect that it offendeth our brother, unclean and unlawful. Besides these general terms (of any thing) do take away from them, all cloak and colour of replying. So that, unless they will open their mouths against heaven, they must needs yield to this truth: the contempt of which shall be grievously punished, as may plainly be gathered, by the words of Christ saying, whosoever shall offend one of these little ones which believe in me, Math. 18.6. it were better for him, that a Millstone were hanged about his neck, and that he were drowned in the depth of the Sea. Fourthly, this play of Dise and Cards, is appointed and used against the very nature of that, which we call in Latin Ludus, and in English, Play: and therefore is a very corruption of lawful exercise, which God hath permitted unto us, and a very turning upside down of true and lawful play. For all play is appointed for men, and used and received amongst them, for two ends only: that is to say, either for the exercise of the body, or for the recreation of the Spirit. And how I pray you, is the body exercised, when the Players be idle, and do nothing in a manner, but sit still continually? Or how is the mind of man refreshed, when there is nothing on both sides, till the end of that game, but a wearisome toiling of the mind, sometimes in fear to lose, sometimes glad when the Dise and Cards go with it, sometimes fretting, when they go against it? Besides all this, the loser angry, and chaffyng for his loss, the winner also having his greedy desire satisfied, when he hath ill gotten and possessed that, which he covetously desired of an other man's. Is not this I pray you, to nourish in our bosoms, not sparks, but whole flames of iniquity, the very embers and ashes whereof, we ought to cast from us? Notable is that counsel of the Wiseman, Ecclesiast. 21.2 if we would be ruled by it. Fly from sin as from a Serpent: for if thou comest too near it, it will bite thee: the teeth thereof are as the teeth of a Lion to slay the souls of men. fiftly, and lastly, the inconveniences (what say I inconveniences) Nay, sins and horrible sins, which daily ensue upon the use of these unlawful Games, make these manner of plaiynges unlawful. What should I reckon up, the cursings, swearinges, and beastly blasphemies of the name of God, together with the brawlings, quarrelings, and fightynges commolie used among the Gamesters? Of which things, though we ourselves had no experience (but here I must say, that these horrible wickednesses are over rife, and common amongst us) yet the Civil law would set it out unto us: which doth confiscate the place itself, where men have played at such & such unlawful Games, as it were nothing, that such a place, by reason of the evil, that ordinarily hath been there committed, is rather a fit Sty for filthy Swine, than a meet house for any honest man, to dwell in afterward. Why should I touch the greedy, and covetous desire of the players, gaping continually, and greedily desiring, to get that the one from the other, in the lawful possession whereof, the Lord hath placed them? What need I to speak of the common hypocrisy and deceit used in these Games, whilst many making choice with whom they play, to believe they have a good Game, they dissemble and counterfeit, as though they had an ill Game, thereby alluring the other to greater losses. To what end should I rehearse (seeing all men know it) the miserable wasting of these good things, which the Lord hath given us, as time, money, and such other like? All which things if they be considered, be manifestly and directly against the express word of God. I might allege a great number of other circumstances and reasons, very apt and fit, against this detestable play, but this that I have hitherto said, will I hope be sufficient for good men, and such as will embrace good counsel. Touching the other, as I think it will be very hard, yea, an impossible matter, to make them leave their vanity (so is the pleasure of sin rooted in their hearts) so I think that the godly Magistrate should take order, for the bridling of such disordered persons, either by saying upon them great penalties, and mercementes, or by hard and strait imprisonment, or else by some other godly and lawful mean, which the Magistrate shall think meet to be used. But here perhaps some will say we can avoid these mischeeus, therefore why should we not play at these Games? I answer, it may be so, that some men may in deed in their play forbear all these wickednesses. But shall I tell you what I think? Surely I am persuaded, that they are as rare birds upon the earth, as a black Swan, or a white raven. Besides, if I should grant, that men could use play, without these mischiefs, yet it would not follow, that playing at Cards & Dise were lawful. For I have before proved the unlawfulness of these games, and beside declared, that whether the play itself be lawful or unlawful, yet it is at no hand lawful, to play at the same for money. Now a word or two, out of the fathers and counsels, for the overthrowing of Dise and Cards. Tertull. tertulyan, and some other ancient writers, have accounted that, which we call Alea, that is Cards and Dise, and other plays of lot, and chance, sin against the holy ghost. And though they swarm much from the truth, in making it so heinous a sin, yet have they thereby left, a testimony unto the world, of their great disliking, and utter dissallowyng, and condemning of the same Ambrose and Chrisostome, Ambros. lib. 1. officio. 23. Chrisost tomel. 6. in Mat. condemn all manner of plays, and therefore these of Cards and Dise. But if a Caveller would here say, why do you not so to? I answer, that for that matter, I have showed some reasons before, in the third Chapter of the treaty. Alleging these Authors at this time, as proofs hereof, that if they can not allow any manner of Game, much less will they allow, unlawful and evil Games. Cyprian, in a book which he did write against these plays, affirmeth, that they are the devils invention, which he found out and forged, to have the Idols & Idolatry, in greater use and commendation amongst men: and therefore he condemneth it. And no doubt upon very good ground. For every invention of the Devil is accursed, and ought not either to be in use or estimation amongst those which be Christians. Bernard exhorteth certain soldiers that were at jerusalem, to whom he did write, to be at utter defiance with Cards and Dise. Nicholaus de Lyra, in a little book of his named Praeceptorium putteth down nine reasons, for every of which, these kinds of Plays ought to be prohibited amongst Christians, and exiled from the congregation of God. I will not put down the words and reasons he useth, because they be somewhat long. It is enough to note his consent with the rest, in disliking of these wicked and unlawful exercises. Calvin. epla. 374. Master Calvin a singular instrument of the Church of God, writeth thus. There are other corruptions which shoot at this mark. For Dise and Cards (as they call them) howsoever they seemed not to appertain to superstition, yet were they the means of other vices, and brought in every where, much hurt and mischief. And as touching these plays, we would not so much condemn them, if men in using of them would weigh what were lawful. But where I pray you shall a man find, that soberness and moderation? first, there is no other thing any where, by which men are so hindered, even as it were by bird-lime, so that it occupieth all their wits and senses, no otherwise then if they were bewitched. But as they which are accustomed thereunto, cannot so easily bid them farewell: so he which hath a little withdrawn his foot, shall quickly and easily loath them all. Now, they which give over them selves to such things, and go on forward in that madness, whatsoever they be, fall into many miseries and griefs. It is well enough known, that Games can not pass without blasphemies, deceits, wrath, brawling, and other such like inconveniences. How many good houses, have by the same, been as it were cut up and rooted out? For no man keepeth a measure, but either he doth quickly, or as it were at once waste himself, or by little and little, consume that which he hath. Chief where question is of gaining, it can hardly be, but that by some one mean or other, God himself should he offended. Wherefore it is very profitable, to be as much as may free from these Games: but best of all it is, wholly and altogether to abstain from them. And for the more plain proof and demonstration of these words of Master Calvin, concerning the destruction and overthrow of families and households, I dare avouch, and that upon credit of good Historiographers, that it hath undone sundry Kings of Asia, and as it were subdued their estate. And one Bohemus writing of the manners, Bohem. lib. 3. de moribus legibus. etc. laws and of Countries, showeth that the Germans have been so much given to this play, that when they have lost all that they had, they would at the last cast, play for their liberty. Peter Martyr in his Commentaries upon the book of judges, both showeth his judgement touching plays, and also answereth an objection or two, that the upholders and maintainers of the same, have usually in their mouths. His words are these. And if there were nothing else, to fear us away from plays: Let us for God's sake weigh this, how great the penury of time is. The law of God requireth so many duties, that not our whole life is able to perform them: and yet shall we bestow time in Plays? We are otherwise sufficiently sick with covetousness of money, with ambition to overcome and excel other. Why do we stir up these diseases with Plays? But thou wilt say, these things are never stirred up in me: but now thou must remember that they may easily be stirred up. And we must see not only to ourselves, but that we bring no other also, unto the same disease. These things are spoken of the honest kind of plays. If so be there be any which do play, being enticed with covetousness, let these men know, that they rather like evil merchants traffic, than play. For they seek no other thing, but filthy gain. Neither seek they pleasure, which in honest plays is the chiefest, but they seek their own things, and that by filthy means. And when they which delight immoderately in plays do say. There must be some pleasure in the life, whereby we may be recreated, there request is to be granted: but in the mean time they must be admonished, that there are other pleasures more honest. Paul to the Ephesians the fift Chapter saith. Ephes. 5.19. Speak unto yourselves in Psalms, Hymns, and spiritual songs, singing and making melody in your hearts. And the same writeth he unto the Colossians. 3.16. Tertullian in Apologetico saith, that Christians used to assemble together, to their moderate Suppers, and when they were refreshed with meat, they sang divine praises, or recited something out of the holy Scriptures, provoking one an other by them. And by this means they returned sober home. And Master Dearing our own Country man, and a dear Saint of God, hath these words. Shall we think we have the spirit of God, or any portion in jesus Christ, who in his everlasting continuance, cannot find such pleasure, as in a visare of a vain life, that suddenly appeareth, and is no more? Who in the glory of his presence, In cap. 1. ad Hebri. lect. 5. and majesty of his Father, can see no such delight as in Carding, dicing, Dancing, and such like works of reproach and shame and horrible confusion. In the Canons of the Apostles (which are so called, and counted very ancient) this play of Dise and Cards is plainly forbidden, and altogether rejected. Cano. Apost. can 41. The words there put down are these. A Minister or Elder, or Deacon, which giveth himself to Dise, Cards, and drunkenness, either let him cease there from, or be deposed. The sixth Counsel of Constantinople, Concilium Constant. 6. can. 50. & habetur. tom. 20. council. pag. 148. hath these words. We decree that no man, whether he be Clarke or Lay man, from this time forward play at Dise or Cards. Now if any man shall from this time forward attempt to do it, if he be a Clergy man (as we use to call him commonly, which is of the ministery) let him be deprived, if he be a Lay man, let him be excommunicate. And in the Counsel of Eliberis, Con. Elibermum can. 79. & habetur tom. 10. council. pag. 367. it is thus decreed. If any faithful man play at Dise or Cards, let it please him to abstain: and if he amend and leave of, he may after a years space, be received to the Communion. Yea, and two godly Synods, held not many years since in France, the one at Rochel, the other at Nimaur, by the Pastors, Elders, and Deacons of the reformed Churches of that kingdom, have with a full and plain consent, utterly forbidden these unlawful Games. I think these testimonies and witnesses are sufficient. See how some altogether condemn it, and other calleth it, the invention of the Devil: an other saith, it is best altogether to abstain from them. The Councils say, the Clerk shallbe deprived if he use it, and the Say man Excommunicated, and not received to the Communion, in a years space after. One would think that these things were sufficient enough, to discourage men from these vain and idle exercises, but yet for promise sake, I will add somewhat more, taken out of the Civil and Canon Law, and out of the paynims themselves against these Plays, that when they shall see in all ages, though never so corrupt, and amongst all persons, though never so ill and wicked, these detestable Plays of Cards and Dise, to have been rejected and condemned, they may learn to walk in better order, and perfectly to forsake their former vanity and sin. There is an old Law of the Romans, and is yet at this day, In ff. de Aleatoribus & habetur. lib. 1. Pandec. tit. 5. found in the digests, which saith thus. If any one have beaten him, with whom he played at Cards or at Dise, or have done him any wrong: or if during the time that an other played with him, some thing hath been taken from him, or his house rob, I will do no justice to him saith the Praetor. If any have constrained, or persuaded an other to play, I will punish him according, as the matter requireth, so that he shallbe cast, either into the quarries to dig stones, or else into the common prisons. Hence I gather the unlawfulness of these Plays, because the Magistrate, will neither award him the money, which hath won it, nor punish the wrong that one of them doth to an other, when they play at these wicked Games. The ground and occasion of which Law, I take it to be this, that the Magistrate was enforced to use this hard extremity, of omitting of administration of justice, and giving liberty to beat one an other, and to fight one with an other, because that by other means, the froward and unbridled nature of man, could not be tamed or subdued. To this add the Decree of the godly Emperor justinian. Cod justin. tit 43. lib. 3. Having regard (saith he) to our subjects wealth, we by this law, prohibit in all places, and to all sorts of people, to play either in common houses, or private houses (it is as much as if he should say, either in Inns, Taverns, Alehouses, or in men's own houses (at the plays of Cards and of Dise, neither so much as to be looker on. And by the same Law he chargeth Bishops A little after. and Pastors, diligently to take heed thereunto, and enjoineth them, that for the reformation of this evil, they use and employ the power and authority, of the judges and Governors of their Provinces, as is specified in Autent de Sacrosan. Episc. §. Interdicimus. Where also he doth prohibit by name, that no Bishop, Elder, or Deacon, should either play themselves, or look upon them that play. By the Laws and Statutes of that godly city Geneva, the very making of Cards and Dise, The laws of Geneva. fol. 70. pag. 1. lin. 12. & fol. 80. pag. 1. lin. 22. and such other things, is expressly forbidden upon pain to forfeit, not only the things so made, but also three score Shillings. The ground of which Law I take to be this, that the cause being taken away, the effect also is removed and taken away. And therefore they have very godlily, and Christianlie prohibited the making of these things, following no doubt therein, the very example and policy of the Lord, who because he would have his people to abstain from Idolatry, doth forbid them the making of all manner of Idols. Exodus. 20.4. Yea the Canon Law, (which came in when the manners of the Church, were marvelously corrupted, hath this play in no less detestation. Distinct. 35. cap. Episcopi. Either let them cease to play, or let them be condemned. And Tit. 1. lib. 3. Decretal. cap. Chroni. Let them not play at Dise or Tables, neither let them be present at such plays. Yea, but they will say, these Laws have respect to Ecclesiastical persons. That is true. But what then? Therefore it bindeth not us. I deny the consequent. For Paul in his Epistles to Timothy and Titus, 1. Timoth. 3.2. etc. Titus. 1.6. rehearsing what qualities ought to be in a Bishop or Pastor of the Church, declareth what good things are to be required of the church Minister, as, that he must be unreprovable, the husband of one wife, sober, modest, not given to filthy lucre, not covetous, etc. Shall we therefore say, that none of these things, aught to be in Christians. If we should so say, the word of GOD would presently stop our mouths, which both in the old and new Testament requireth both these, and many other duties of godliness and Charity, to be in them that profess Christ's name. There be some things that be so tied to the persons of Ministers, that in an ordinary state of the Church, they ought not to be separated from them, of which sort, I take to be preaching of the word, ministering of the Sacraments, conceiving prayers in the Congregation, etc. Others there are, 1. Peter. 5.3. which though they be required in the first place of the Minister, because he is to make himself an example and pattern of holiness of life to his flock, yet they do also belong, as it were in the second place, to the Church and Congregation of GOD, in as much as the Lord doth in his holy word, require of all his children, a sober, honest, and holy life. And in this respect, I think that the Laws prohibiting these plays in the Ministers and Pastors, doth also disallow and dislike of the same, in their flocks and Congregation. Let us come now to show the judgement, that the Heathen men have had of this matter. M.T.C. contra. Catiline. Tully, in an oration he made against Catalina, vpbradeth him and his companions after this manner. In those companies were conversant, all that were Disers and Carders, all that were adulterers, all that were impure and unshamefast, impudent and shameless men. See with what a rout, as Oxen in one yoke, and vices as it were inseparably joined together, he joineth men given over to these plays of Dise and Cards. And in another Oration, which he made before all the Senate, against Marcus Antonius, M.T.C. Philip 2. he casteth him in the teeth with this, as one of the most grievous crimes, which he could lay against him, because he used to play at that Game, which the Latinistes call Alia, that is to say, according to our time, at the play of Cards and of Dise and other such Games of lot and of chance, charging him, that his house was filled with Carders and Disers, and drunken persons. Augustus Caesar, notwithstanding, Suetonius in vita. Augusti cap. 71. that he had many excellent and great virtues, yet the very brute which did run amongst the people, saying that he played at such plays, was turned to his great dispraise, and made him to he counted dissolute. It is reported of Claudius Caesar Emperor also of Rome, Idem in vita Claudij. that by many vices, amongst which his playing at Cards, and Dise is rehearsed, he showed himself to be a fool, and an ignorant man. Gobilon the Lacedaemonian, being sent to Corinth, to make truce with the Corinthians, returned very quickly, without concluding any thing with them, because he saw them play at such plays, saying: that it was not meet or seemly, for the Lacedæmonians, to make league, or have any acquaintance, with such dissolute and rude people, and of whom no account was to be made. The King of the Persians, sent to Demetrius King of Asia, Dise of gold, thereby to reproach him, of folly, lightness, and idleness. Little children knew this saying of Cato very well, and have it written: Trocho lude, alias fuge. Play with Top; but flee from Dise and Cards. Asconius pedianus in 2. lib. divinationis. M.T.C. Asconius Pedianus writeth, that such plays were at Rome in old time condemned, to forfeit four times as much, as that which they had played for. Horace in one verse pre●t●e setteth out the inconvenience of whoredom, and playing at Dise & Cards, sa●yng: Qnem damnosa Venus, Horatius in epistolis. quem praecipe alea nudat. That is to say: who harmful and damnable whoredom, together with the over rash play of Dise and Cards, do spoil and make ●a●…, Juvenal. satire 14. And Juvenal, putteth it among the vices, which most easily corrupt all the family, and show most wicked example, in a house, which should be well ruled. His words in effect are these. When that the father doth begin, with Cards and Dise to play, In presence of his children young, to pass the time away. His child doth then take them in hand in pleasure spending time: And so at length proceeds to use, his foolish father's coin. I could here allege more, but I take these testimonies and examples to be sufficient, for the full performance and accomplisment, of that which I promised. Out of which we may gather, that all men, good and bad, Christians, or not Christians, have as it were with one common voice, showed both their disliking of the same, and given reasons, why other should abstain there from. So that now, there seemeth nothing to remain, but the last part of this treaty, that is: to answer such men's objections, as maintain these plays, which I will do, in as few words, and as plainly as I can. In deed I must confess, that I am not skilful in their objections, and therefore shall neither put down, nor answer all, that they will, or can bring for themselves. How beit, here I protest, that so many as I can call to remembrance, I will plainly express, as having had them of other, rather than framing than myself, and also promise, that if any patron of these corruptions, shall allege any more, I will be ready to deal with him, either by friendly conference, or public writing, let him take whether way, shallbe best liking to himself. ¶ The seven. Chapter. FIrst, they object a place of Scripture or two. One out of the third Chapter of the book of the Preacher, whereas it is said, that there is a time to every purpose under Heaven. Ecclesiast. 3.1. Whereupon they enforce, that there is a time to play at Cards and Dise, and other unlawful Games. To this I answer, first that they make an evil conclusion, out of those general terms of the holy ghost, whose mind is not in that place, to allot a time to the doings of things unlawful (of which sort we have before proved this kind of Gaming to be) for if that were true, why should there not be a time of whoredom, of drunkenness, of usury, and other such like vices: but to set out unto us, that there is nothing in the world perpetual, and that therefore, 1. Corin. 7.31. we should use the world, as though we used it not, because the fashion of this world, and the glory thereof, goeth away as Clouds in the wind. They allege an other place out of the seventh Chapter of the same book. Ecclesia. 7.18. Be not thou just overmuch, neither make thyself overwise. For that is to bring in (say they) superstition, and to take away Christian liberty. Touching Christian liberty, I have spoken somewhat before, so that I need not to repeat that in this place. Only we are to consider of the place alleged, and to see, whether superstition will ensue, upon the taking away of unlawful games from among Christians. In deed I am not ignorant, how that man's nature is prone to superstition, never keeping a mean, and therefore it may be, that if these men should not have that, which they desire and wish, they would fall into an other extremity as ill, as unlawful games. But you see, that all play and recreation, is not taken away, but only those which fight so directly against God's word, and have been with such a general consent, disliked and disallowed. So that, the danger of falling into superstition and rigour, is taken away, in as much, as an honest and orderly refreshing of wearied minds, is left unto Christians. But let us examine the place itself, and see how well these men apply Scriptures. A wonderful thing it is, than man's heart should be so evil, to apply that, which God hath revealed in his word, for the beating down of the pride of man's nature, and sin in him, to a leusenesse and liberty, if not to all sin, yet to a great number of mischiefs and wickednesses. The mind of the holy Ghost in that place, is to teach us, 1. Corin. 3.5. not to think much of any thing, which is in us. For what have we, that we have not received? And if we have received it, why rejoice we, Isaiah. 64.6. as though we had not received it? Neither to be puffed up, with the consideration of our own righteousness, for all our righteousness before God, is as filthy clouts. And yet these men dare apply it, to give thereby liberty unto the flesh, and the reins to much licentiousness, whereas we are taught by the Apostle, 1. Thess. 5.22. to abstain not only from that which is evil in itself, but also from all appearance of evil. Now these plays of Cards and Dise, and such other like, which we comprehend under the names of plays, of lot, chance, or hazard, are (as we have showed before) not only appearing to be evil, but be in deed evil and unlawful. Wherefore if the adversary should judge, that this is over great severity and rigour, to take away from Christians, the use of these unlawful gains (which yet in deed is not true, because there is none that forbiddeth them honestly, and moderately, to play and refresh themselves, at all other lawful plays, which may serve either for the recreation and solace of the spirit, or for healthful, and moderate exercise of the body) than I might most truly say and affirm, that this should argue, to much dissoluteness amongst men, and disobedience against God, to approve and permit them. Chrisostome. homel. 1. a. Chrisostome hath a notable saying, in the first Sermon or Homely that he made, touching the leusnes and dissolutions of his time, answering as it should seem to the like objection. When men saith he cut of from the life of the faithful, the things which are therein superfluous, they bring them not to over great austerity of life, but to such a conversation, as they should walk in. Gregor. in Reg. And Gregory saith he that amendeth not the things, which should be cut of, committeth the self same things, and he hath the fault of a doer laid upon him, who neglecteth to amend that, which he may and ought to amend. thirdly, they object, that seeing they can play at these Games, without oaths, anger, covetousness, contention brawlings, and such other like inconveniences, they may lawfully use the same: I answer to this two manner of ways. first, that either very hardly, or not all, they shallbe able to persuade to any godly man, that knoweth (by what means soever it be, it skilleth not, whether it be, by experience in himself, or by the truth of God's word) the evil and corruption of man's heart, the truth of this their assertion. For I suppose that, there is not one which useth these Games, though he play for never so little, much more if he play for a great wager or sum, but he hath in him a greedy desire to win. Which very desire is evil and nought, because it coveteth that, which is an other man's. And no doubt of it, as there is in them, this desire to have an other man's: so there is loathsomeness and unwillyngnesse, to forego their own. Which when they have lost, though many times they cover it, with a fair countenance, and abstain from outward anger, yet as Solomon saith, prover. 14 13. Even in laughing the heart is sorrowful, and the end of that mirth is heaviness. For they fret inwardly, and it grieveth them at the heart, that they are defeated of that hope, which they had to win an other man's, and have lost their own. And touching the truth of these things, I will ask no better judges or witnesses, than the consciences and mouths of men themselves, most given to this play, if they will freely and truly, with their tongues confess, that which by daily experience, they feel in their hearts. secondly I say, that though they could play without all these perturbations (which thing I can hardly be brought to yield unto) yet may not they lawfully play at these Games, the unlawfulness of which, I have before showed. Let them rather give them selves to use such lawful and honest recreation, as they may with good consciences, and not run headlongly into these manifold mischiefs: From the least of which, every one of us ought (so far forth as GOD shall make us able) to keep ourselves free and clean. But they say again, we cannot so well refresh ourselves with any kind of Game or Play, as with Cards and Dise. Now surely I think they say true, and that which they allege, as a reason for the use of them, I will take for a reason against them. For this, to wit that we take such great pleasure in them, not only aught to make them suspected unto us, but argueth also the unlawfulness of them. For who knoweth not the Poets saying to be true. Ruimus per vetitum nefas. We run headlongly into mischiefs forbidden us. And why I pray you, should there not be as great recreation, in the game of the Chests, the Philosopher's game, and such like, which in all men's judgements are counted lawful, as 〈◊〉 the Cards and Dise, and such other, which are condemned, with so general a consent, as is before declared. The defenders of this kind of play, are wont further to object, what if we will so bestow our money? Are we not Lords of our own things? We do no wrong to our neighbour. We take not away other men's goods. These things have they continually in their mouths. But they ought to understand, that it is their duty, to use your own things well, in performing whereof if they be● slack, then let them know, that both● they shall render an account, for the 〈◊〉 bestowing and abusing of God's goo● gifts, of which the Lord hath made them Stewards for a time, and also that it is the duty of the Magistrate, to see too and redress that abuse. Besides they are deeply to consider, that GOD giveth them money, that thereby they might have means, to provide for their families, and to nourish them, and to help the poor, and not to cast them to chance, and to put them to the slipperness of Fortune. Further, all, but specially Christians, being Gods children ought to represent the Image of God, (who governeth and ruleth all things with reason) as in other things, so in this, that with godly conscience, discretion, and foresight, they do such things as they ought to do. Again, who can judge otherwise, then that thus to consume money, as not to be a Lord over his own things, but a tyrant, even as if a King, because he hath the rule and authority over his Subjects, should not only spoil them of their goods, but of their life also, without any good reason or lawful cause. Add also hereunto, that if any thing be gotten by these means, the same is called of many, filthy gain. And if it were not of itself, filthy gain, but only gotten by evil name and report (which I think few will deny, yet would the Poet Minus tell us, that Damnum appellandumest cum mala fama, lucrum, that is to say: That gain which is gotten, with an evil name: Is to be called loss to him, which getteth the same. And therefore we should avoid it. Neither is it of any force, which some say. These exercises are most fit for the Winter, when the days are foul, and the nights long. For the foulness of the weather and the length of the night, cannot alter the nature of the thing, as of unlawful to make it lawful. If they will reply thus. If we may not use these, we know not how to spend the tyme. To this I answer, that there are honest exercises of recreation, which a Christian may well and lawfully use. Yea say they, but we can not play at them, and these we have learned already. Hereto I say, first that it is and hath been in them. Turpe discere dediscenda, a filthy thing to learn things, which afterwards must be forgotten. secondly, that they ought to forget these, and if that by singing of Psalms, reading of the Scriptures, and other good books, and such like heavenly exercises, they cannot recreate themselves, then to use such lawful and Godly exercise as becometh Christians, and not to give themselves over, to these wicked plays of chance or hazard. another objection they make thus. We are Gentlemen, and men of good countenance in the common wealth, and many times have resort both of our equals, and superiors to us, who would gladly play at such Games. Will you have us to be so discourteous, that we shall not keep them company. I answer, that though that, which we call courtesy, consisteth partly in this, that a man may play and recreate himself with others, yet it permitteth us not, to play at detestable plays with them (such as these plays are) but only alloweth us to sport ourselves, at honest and lawful plays, and that in measure to, and so far forth as need shall require. So that if the one be instructed, he is not in respect of courtesy, to yield to an unlawful thing, for the others sake. If neither be instructed, than both are to know, that the use and exercise of these Games, is a thing unlawful and condemned, and therefore not to be used of them. FINIS.