THE GAMING-HUMOR Considered, and Reproved. OR, The Passion-Pleasure, and Exposing MONEY to hazard BY PLAY, LOT, or WAGER, Examined.  
By a Wellwisher to Mankind.  
Opus est bonâ famâ apud homines, bonâ Conscientiâ apud Deum.  Aug. 
Saturnalia potius Celebrantes, quam Christi natales.  Gul. Fulco. 
Non facile adducar licitum consentire, quod tot parturit Illicita.  Bern. 
Neque enim Ludus erit, ubi Census volvitur in Tabula, & Ludus fit de periculo, & de ludo periculum.  Ambr. 
Lusori cupido semper gravis exitus Instat.  Basil. 
Si quis habet nummos veniens, exibit Inanis.  Vital. 
— Simplex ne furor, Costertia centum perdere, & horrenti Tunicam non Reddere servo?  Juv. 
LONDON, Printed for Tho. Cockerill, at the Three Legs in the Poultry. 1684.   

THE GAMING-HUMOR Considered, and Reproved.  
AMong the many pernicious Vices of the Times wherein we live, the Gaming Humour is not of the lowest Rank; and it is of the more danger to be entertained, because it pretends to something of Reason for its Warrant, or at least has the common custom and the example of some great or good men to excuse it.  
The pleasures of which men are capable in this life, may be ranked into natural and animal; the animal again are distributed according to the faculties of the soul inferior or superior: the inferior are of sense, motion and appetite; the superior are of Will, Intellect, and Conscience (of all which we may have opportunity perhaps hereafter to discourse more at large). That which concerns us at present is, to inquire into which of these Classes the pleasure of Gaming may be referred? The Gamesters would have it rational, & of the superior order; because Dogs, Horses, and other Brute (which have some kind of participation with men in sensual pleasures, yet) have no share in this; for that they can neither attain the Arts of Gaming, nor know the value of the stakes. But this notwithstanding, 'tis indeed most properly belonging to the Sensitive appetite; for that it is a Passion Pleasure, and all the concern that Reason has about it, is, that (by perverting the order of nature) humane skill and art seated in the Intellect, are made to drudge under the service of irregular passions, as I hope will plainly appear in this our present Discourse.  
The Gaming Humour may be Defined, An inordinate affection after Gain and Sport, by Play, Lot, or Wager.  
1. I call it an affection (or passion) in a complicated sense, as comprehending all the passions of the concupiscible appetite, carried forth after all the kinds of Temporal Good [pleasure, profit and honour], and drawing after them all the passions of the Irascible appetite, which are ofttimes thereby vehemently excited; besides an engagement sometimes of those proper passion, which are peculiar to the rational nature; so ●hat there are three sorts of passions concerned therein.  
1. Those of the concupiscible appetite, or such as have good for their proper object (for so I think most reasonable to distribute the appetites); These are Love, Joy, Desire, Hope, Despair; and these are immediately and primarily concerned in this matter.  
2. Those of the Irascible, whose object is Evil, as Hatred, Grief, Shunning, Fear, Boldness, Anger.  
3. Those that are proper passions to man only (at least some of them), as Envy, Indignation, Self-conceit, Triumph, Shame, Revenge, Discontent, Vexation, etc.  
Now, to illustrate this matter, I shall show how most of these passions are excited and exercised herein. As, suppose a man has a great love for money or sport, this rouses desire, which with hope carries out his endeavours; herein, if he succeeds, he has joy; but if not, and his hope also fails, through some cross circumstances, then enters despair; and this would put an end to the business, but that from some other circumstances considered, hope gins to revive again, which makes him hold on the Game. Thus far the apprehension of gain, and advantage to be gotten, does operate.  
But because there is loss and hazard, as well as gain before him, therefore the other passions take their turns. And first, a man hates to be beaten, to lose, to be disappointed of his hope; whereupon he fears what will be the issue; upon this he is very careful to shun and avoid the Danger. If, notwithstanding all his caution, the Game goes against him, he is grieved more or less, according to the value played for, or the engagement of his mind in the business. If any real or sancied un-fair play be supposed; or if any slander by has contributed to the advantage of the opposite party, or spoken in the play, or done, or offered any thing obstructive to him, presently anger is inflamed; and when this has boiled up the Spirits to a convenient height than enters boldness, then have at all, and a pound, as soon as a penny, is put to the hazard.  
The proper humane passions are intermingled with the other, according to the various success of the Game; for if he thrives in it, then with his Joy is mingled self-conceit, and self-approbation in his Skill, or good fortune (as he calls it), and therewith a kind of Triumph over his vanquished Adversary; these are in their own nature, tickling and pleasing passions.  
But if he succeeds ill, then with his grief is mingled envy at the others prosperity, discontent at his own ill suck, indignation and scorn, yet mingled with shame, that he should be beaten by such a bungler (for so self-conceit will esteem of the opposite party). Hereupon boldness and revenge shake hands, and if the least hope give countenance, the Game is held on with pertinacy; but if still comes loss upon loss, than no small vexation arises in the mind: And yet for all this (lest the Trade should fail), hope encourages revenge to be a● him again on the next convenient opportunity.  
Thus the Gaming humour continues when the present Game is over; for to Gaming, revenge is so natural a pabulum, that from hence arises that Gaming phrase, [Let us play set and revenge] that is, only two Games, that (if it so happens) they may be quits one of the other.  
And thus much for the Genus [an affection]; which word if you like not, as too narrow for such an huddle of passions, as are shown to be comprehended in Gaming, you may (if you please) word the definition thus, [a disorderly passionate pursuit of gain and sport, by play, lot or wager], the inordinacy of it will appear better, when we have farther explained the remaining parts of the definition.  
2. 'Tis a pursuit of gain; namely, of the stake which is put to the hazard. This staking of something valuable, is by the Civilians and Casuists, called contractus ludi (the contract of the play), which is farther thus explained, Quo ludentes inter se conveniunt, ut victori aliquid tribuatur a victo (whereby the Players agree, that the Conquered shall pay something to the Conqueror); this something may be money, or moneys-worth; and that, either the whole to be given to the Conqueror for his own use or to be expended in something which may be for the common use of both; or lastly put to any other use, by the consent of both the parties. In the first, the Victor only is profited; in the second case the Victor has but half; and in the third he has no advantage at all, only the loser is punished in this, as he is in the other two. This last does least (though somewhat) nourish the Gaming humour; the second does more; but the first (the whole profit) does most of all; for the advantage hoped for, is that which incites the right Gamester to play, which otherwise he would often no more do, than either work or study.  
3. 'Tis a pursuit of sport or pleasure; for, besides the gain (which some seem only to propose), there is a recreation and delight which men do take therein; this pleasure is a passion-pleasure (as is before noted) which may appear in the foregoing explication of the word [Affection], where you may observe, how the several passions do every one act its part; and then by their great variety, sudden shifting, and vivid exercise, they afford this pleasure; for hereby the humours and spirits are put into a various motion, whence arise warmth in the blood, and steams to the Brain, which are matter for fancy to work upon. Here also fancy puts in for a share in the sport; this busy faculty loves to be employed, and here is work enough for i●; for before it can have well form one imagination of good or evil, presently is offered an occasion for another, and and perhaps the quite contrary to what it was in shaping; this, tho' it would be an unpleasant confusion to the rational thoughts, is yet agreeable enough to this hopping and desultorious faculty. Fancy thus busied, does again influence and more excite the passions, and so there is a kind of circular agitation among those lower faculties of the Soul, whereby the pleasure is continued. And yet lest the passions should want a sufficient engagement, the stake or wager is added and deposited, commonly in open view, that it may affect the more; or in a third hand for assurance; because, tho' men are forward enough to venture their money, when they have hope to swell their bubble, yet they'll be as backward to pay it when their hope is dashed, and the Gaming bubble is broken by the loss. This stake, by those who love the sport more than the gain, is in a very moderate measure, and is so continued to the end of the play; but by those who aim more at the gain than the recreation, the stake is often gradually heightened (according to the increase of passions,) to as much as can be obtained from the fellow-Players; and so it is with the Wagers of the Gaming by-slanders.  
These two [sport and gain] may be called the ends of Gaming: If sport take the chief place in the design of men, if may (with other due circumstances,) be allowed the innocent name of Play; but if the gain be chief proposed, then 'tis not Play but Gaming which denominates the Gamester in the most common and scandalous acceptation of the word.  
4. The means of obtaining these ends, are mentioned to be three play, lot and wager.  
1. Play is some exercise of body, or mind, or both in a mixture; the mind is more exercised with Chess, Draughts, etc. The body more in Leaping, Running, Ringing, etc. The mixture of both is, when skill is required and used in the exercise of the body, as in shooting with Gun or Bow, Bowls, Ninepins, etc. wherein exactness of Collimation, (or aim) agility of body and sagacity of mind are required together; and these in their own nature seem to be of the best Character, because in the same expense (of Time or Money), they are of a double use, namely to serve the Body's health, and the Minds recreation, diversion or improvement.  
Hither to may be referred such sports as are procured by the exercise of others (either men or beasts) and the pleasure is to the Spectators, many of whom do thereupon take the occasion to be the Betting Gamesters, such as Sword-playing, Wrestling, Racing by Horse or Foot, the Spanish Torio or Bull game, Bull-baiting, Bear-baiting, Cock matches, &c Of all which we may say,  
1. The exercise of skill or strength in man, or the sagacity, courage, celerity, or any other excellencies in brutes, is pleasant and innocent to behold, and may administer occasion to admire and praise God's Wisdom and Bounty in the Creation.  
2. But the hazard of man's life or health, the teazing and tormenting of brute Creatures to make a sport thereof; to delight in those Antipathies, which are a part of that vanity under which the creature groans, and whereto it was made subject by man's original sin; this is an unchristian and unnatural cruelty, and no branch of man's prerogative or title to the Works of God, who has granted him the use of all, but not the abuse of any. This is too near a kin to some of the Pagans Theatre cruelties, or that woeful sport at Helkath Hazzurim, 2 Sam. 2.14. Where the young m●n 12. on a side, arose to play before Abner and Joab, they caught every one his fellow by the head, and thrust his sword in his fellows side, so they fell down together.  
3. Therefore if those Exercises were so ordered, that there were no probability of hurt to ensue; as if the races be very short, and upon safe ground; if the combatant with the Bull have a safe retreat: If Cocks spur with Huffles, and Fencers play with Foils (that commonly do no harm) these and suchlike spectacles may be well allowed for honest recreation.  
4. Yet all, or any of these (however lawful or laudable in their own Nature) when they serve the Gaming Humour, and are expensive of Time and Money, beyond due Decorum, they cease to be honest or necessary Recreation, and become the Vicious Gaming. And thus much of the first means Play.  
2. The Second Means of Sport and Gain is Lot, which is defined, A Casual Event purposely applied to the Decision of some doubt or question. In which the Genus or matter is casual Event; the form or difference is the Application to a question; so that a rub in the Green, a slip of the foot, or jog of the hand, which may have some influence, on the Issue of the Game, are casualties, but not Lots, because they are not applied of purpose to have that Influence. Every Lot is a Casual, but every Casual is not a Lot.  
The Division of Lots has divided the learned; I hardly find two that agree in the same. That which I take for the present shall be this, Lot (in the use of men) is either serious or lusory. Serious are either sacred or civil. Sacred were such as by God's appointment and special institution were made a sign of his Will to direct his People of old in some dissicult cases. These have been Consultory or Divinatory. Consultory, to know what is to be done, as in the choice of Mathias; Divinatory, of what has been done, as in the finding out of Achan. They have been very rare, and therefore are called extraordinary, and are not to be meddled with, but by special Warrant; and therefore the Heathens of old, and such as imitate them now a days in such practices, as call in Gods special Providence to attend their Will and Pleasure, are greatly to be condemned as guilty of abominable Profanations, and bold Temptations of the most High God. The serious civil Lot is called divisory, which seems in some cases to be allowed, in Prov. 16.33. The lot is cast into the lap, but the whole disposing thereof is of the Lord: and chap. 18.18. The lot causeth contentions to cease, and parteth between the mighty. I say in some cases and not all; not in trivial matters, not where man's Wisdom can end the business without it; the only regular use of it seems to be, when men have used their utmost consideration to reduce matters as far as they can to an equality, and yet by reason of the infirmity of human Passions, they cannot give all parties full satisfaction. Then (if men will agree thereto) may strife be ended, or prevented by appeal to Providence in the Lot. The remaining difference here is indeed but small, and yet is not Trivial, because the consequence of the strife continuing, may be great. This being an appeal to a special and distinguishing Providence, must be accompanied with invocation of God, more or less solemn (but always sincere) according to the weight of the matter, and consequence of the strife.  
Now comes the lusory Lot (for the understanding of which has been the foregoing discourse of Lots in their general nature and distribution) 'Tis the Lot used for sport or gain in play; and this either simply, or mixed; simply is, when the issue of the game is wholly put upon the Lot as in Dice, Cross and Pile, drawing Cuts, Huckle bone, etc. Mixed is, when there is something of Art added to the chance, as in Cards and Tables. In the simple, the Question to be decided, is [who shall have the stake?] without more to do. This is accounted the vilest and most pernicious sort of gaming, there being barely the Game aimed at, and almost no exercise of Body or Mind therein; yea so far is it from the use of art or skill, that the least art therein altars the nature of the game by taking away the Lot, and is by the Gamesters themselves accounted a cheat. In the mixed Lot is another Question, namely [in what state or Condition shall the player be, that he may show his skill?] I may add also a preparatory Lot, but not so much concerned in the Games; and the questions are [who shall be together? or who shall begin the play? etc.] These two latter kinds, though they are not so much blamed as the former, and are allowed by some grave Casuists, yet are also rejected by the most of sober people, and best Authors, which I am acquainted with, who by no means will allow a lusorious Lot, and that so sacred a thing (as they account it) should be made a sport of.  
I know such as plead for a possible lawful use of Lots in play, say, that there is no such sacredness in it; that the too common abuse, and not the bare use of a lusory Lot, is ; that the nature of it is of those indifferencies, which Christian Liberty allows us to apply to any use they may be fit for; That there is indeed a common providence in them (as in all other things) but no special providence is appealed to; that the casualty of Lot is fittest for matters of no moment; that such mere casualties may receive power to decide controversies, or answer questions by the consent of men; that the common use in all Ages and Nations shows it agreeable to the Light of Nature, etc.  
On the other hand, the opposers of a lusory Lot say, That the very Nature of a Lot (and not only the abusive Circumstances) forbids it to be made lusory; that sacredness cannot be separated from it, but by profanation; that 'tis as an Oath, a kind of prayer, and as that invocates God's attesting Presence, so Lot does his deciding Providence. The mere casualty in man's application, answering the words of an Oath in man's pronunciation; these two, Lot and Oath, are not sanctified by applying them to a holy use (as Bread, Wine, and Water are in the Sacraments) but being holy in their own Nature, they are profaned, when not solemnly used. Christian Liberty allows the use of Creatures, according to what they are made apt for; but appeals to God, or any other holy thing, were never made apt for play; no not the common acts whereby means of Communion with God are expressed; What an abomination would it be to any Christian man, to see a Pulpit, a Communion-Table, a Font exposed on a stage, the Gestures and Actions of Worship aped by the Players, a Dog fed or baptised after the manner of Sacramental Administration, though never a word tending to Religion were spoken? A man indeed may recreate himself with Bread, or Wine, he may play with water, wood or stone, but not in that manner, as any of them are made apt means for Communion with God. Now in a Lot the mere casualty applied for decision of a question is used after the same manner that God hath directed men to appeal to him by, as in that Prov. 18.18. for ending or preventing strife; so for choice of an Apostle, setiling the order of the Priest's service, setting out the tenth Lamb, etc.  
That place which most plainly sets forth the very nature of a Lot in general, will best clear the point before us: 'Tis the aformentioned, Pro. 26.33. The lot is cast into the lap, There's man's part appealing by disposing the thing to mere Contingence, and applying it to a question; But the whole disposing (or Judgement) thereof is of the Lord; there's God's part; 'tis spoken of Lot in the common nature thereof, abstracting from sacred, which were by God's appointment, and civil, which being serious, are in some cases by him permitted, and certainly (to my apprehension) absolutely denying Lusory. Thus Lot is apt to a holy use in its own nature, and so not a matter of Indifference. But on the other hand, the mere casualty is not apt to decide of itself, without appeal to some higher power. Oh yes, (say some) by the consent of men. But remember, the serious Lots before mentioned have the consent of men, yet this consent adds nothing to the nature of Lot, only the use thereof, the determination is expected from another power, after the consent is past; and 'tis a strange thing to conceive, how men acting by determinate judgement should refer their matters to a thing that is wholly indeterminate, and has no Judgement at all; men can indeed put signification on the things casually happening, as they please, when they are happened, (as to say, a Sise shall win, and the Deuce shall lose.) But to give the chance power to determine, which shall be, is neither in the power of man to give, nor the mere chance receive. As for the appeal to providence, (which some deny) and the common, but not special providence, that they say is in it, The very nature of the Lot in its application to a question seems sufficiently to evince, that there is a special respect to providence, and that a more special one, than that whereby I lift up my hand. I do not say, that God always exercises a special providence in every Lot, for he is not at every Child, or foolish man's beck; as he does not attest in sinful Oaths, so he does not decide in sinful Lots; Nor do I say, that Players do always in their Lots distinctly respect or eye, such a providence, no more than profane Swearers think of God, whose name they mention; But I say, the nature of the thing itself (like an Oath), respects the special presence of God, what ever men are thinking. That a Lot is most fit for trivial matters is most false, for then, when God has appointed a Lot for decision of great, and weighty matters, he has not chosen the fittest means to make known his will by, but such as were fit for Boys play; which who will dare to say? The instances commonly alleged, the order of the Priest's service, the setting out the tenth Lamb, the civil Lot in matters of no great value, or where man's prudence has brought the difference to as small as may be; these (as was said before), are no great matters in themselves, yet the consequence of the contest, that might remain about them, might be very great both as to sin and trouble. As to the light of nature pleaded, from the common use of all Ages and Nations, etc. I believe, upon due search it will be found to be from the corrupt Bias, and darkness of nature, rather than the light thereof. Children play at cross and pile, head and point, etc. and delight in it, before they have gotten any evil habits; But may not these be evil dispositions, which (if Parents look not timely to it) will prove such habits, as they'll have cause to mourn for? They may learn that, while they are Boys, which may undo them, when they are men. Pagans play with Lots, they do so in a most barbarous manner. The Indians 'tis said, will at Hucklebone lose all they have, and when their Goods are gone, they'll venture their Wives and Children; and a grave author says of the Ancient Germans, they would Dice away themselves for slaves; and is this by the light of nature? No, no, there is something else more manifest by the light of nature; Namely, that the Lot has in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, something Divine. For the Pagans have always thought some Numen or Deity, did direct their chance; this they called Fortune, and placed it in Heaven; and do not our common Gamesters follow them herein? Do not they say when they play at Hazards, I'll try my fortune? So, I had bad fortune, or no luck, the fortune of the Die was against me, the Cards are against me, and put my hand out, etc. What, is it the painted Paper, or pointed Cube? No surely, 'tis the director of the chance, which they tacitly acknowledge; and what must this be? Either God, or good Angel or Devil. If God, than the cause is yielded; if good Angels, 'tis yielded also, for they act only by God's Commission; but indeed we read not, that they were ever appointed to such Ministry; If the Devil (as 'tis most likely) by God's Permission; this they will be ashamed to own, and therefore the former they cannot deny. And thus much to show, that lusory lot is evil in itself.  
I thought not to enter so far into this controversy, being more concerned with the end [gain] than with the mean [Lot.] 'Tis the gain that chiefly pollutes the sport, what ever be the mean. However, since an unwarrantable means, to an ungodly end, is sometimes joined in Gaming, and this renders it the more ugly, and therefore the rather to be avoided; and since my design is to beat down the Gaming-Humor, whereof lusory Lot is the greatest nourisher, I must take leave to say yet a little more thereto.  
And first consider, no sports are so apt to be abused as Lot-Games, and that several ways. One is, that Men often break out into cursing and execrations of God's Providence under the name of ill Luck. Another is, outrageous quarrels with men, for that being often crossed in their Expectation, their Passions are more vehemently stirred. Another, that they know not when to end; because, when they are worsted, they have no more reason to despair of better success even to the last, than they had at first; whereas in other Games, when men see themselves mastered by another's better skill, they will cease; but here is no end, till they come to the end of their stock; and hence it is, that when men once enter into them, they are usually besotted, and even fascinated with them, until they are ruined by them. Consider again, that lusory Lots being (at the best that can be pretended) but indifferent, they ought to be forborn, rather than give offence; now this they commonly do, both to good and bad, to the one of grief, to the other of stumbling and hardening. Hence it is, that the generality of such as fear and reverence God, and warily consider their own actions, do at least prudently, if not piously abstain wholly from, and avoid them. Nor is it a matter of small consideration to those, who value their repute, that a man's credit is commonly blasted by a frequent use of Lot-sports; for they are so eminently employed in Gaming, that the contemptible name of Gamesters and Gaming houses, do ordinarily take their Denomination from them. Lastly, seeing 'tis so disputable a point, and by the goodness of God there are unquestionable Recreations enough; Why should men meddle with that, which hath (at least) the appearance of evil? Diversions there are enough in unquestionable ways. I can say in in truth, I have not played with any Lot, (to the best of my remembrace) above this thirty Years, and yet never wanted an hours Recreation, when I had leisure and list thereunto. That it has the appearance of evil, is manifest by the many Laws, Canonical, Civil, and Municipal, that are against it. You see before 'tis disputable amongst the learned, and therefore may well be doubtful to others; and then the Rule is, in doubtfuls men ought to desist. Some perhaps may make this an excuse to persist, and say Mr. Gattaker, whom you'll acknowledge a learned and pious man, writ for the lawfulness of the lusory Lot; he knew as well what was right, as you, 'tis not therefore as bad as you would make it, and by consequence we may safely use it.  
I answer, 'Tis not safe practising upon another man's knowledge, unless yourself be well informed and satisfied by his Reasons. I might oppose to Mr. G. Mr. Fenner, Mr. Travers, Mr. Cartwright, Mr. Perkins, Mr. Easty, Peter Martyr, Bahingtons', Balmford, Anesius, Voetius and others; who writ both before and after Mr. G. some against the pure Lot, some against the mixed also. I might also say, Mr. G. was a Young man, when he writ his Book of Lots, Librorum primitias as he calls it in his Dedication; and had he foreknown the Answers, Replies, and Rejoinders, this part of it would have occasioned, 'tis probable he would have passed it over, and (if my memory fail me not) I have heard, that himself has declared as much to some intimately acquainted with him. But I shall rather (still owning the worth and repute of Mr. G.) refer ye to him, in other things, if his credit be so great with you, and seeing you appeal to Mr. G. to him shall you go.  
Mr. G. professes, he never intended to animate Gamesters, by what he writ about Lots. He lays down Rules for those, and all other Recreations, which I am sure our common Gamesters do little regard; as in his Book of Lots. P. 236. and onwards, he says, They must always be used soberly, seasonably, ingeniously, inoffensively, prudently, and religiously, on all which heads he enlarges; I shall only give you some brief Notes thereof.  
1. By soberly, he means moderately in the measure and manner; the measure is of time and expense; of time he says, some men spend day and might in gaming; especially, at the usual solemnity of our Saviour's Nativity, carrying themselves (p. 238) in that lewd and dissolute manner, that if a stranger should come among them, not knowing what Religion they were of, he would rather guests them to be worshippers of Bacchus, (the revelling and drunken God,) or of Saturn (the rifling and gaming God,) than the servants of Jesus Christ, the preacher and practiser of sobriety and temperance; play must be but as sauce, not meat. As to money, that nothing be hazarded, but what may well be spared. And as to manner, without all vehemence or passion. Sports must be used sportingly.  
2. Seasonably, not when we should be about necessary duty, for the good of ourselves, or families; or about the worship of God, as on the Sabbath days, (which, he says, Papists commonly do.) It should be only that time, which we have free from serious, and religious affairs.  
3. Ingenuously, freely and liberally, not with any greedy desire of Lucre; play must be for pleasure, not profit. Recreation is no trade or course of life to live by; 'tis to prey upon, not to play with, if we design gain from any man: 'Tis to alter the nature of things, to make a Trade and Traffic of disport and pastime, to make the Lusory a serious, yea a sad Lot (as it often falleth out.) See the example of him that hanged himself in Trinity College Hall, where he had lost his money at Game the night before (in Travers on Ps. 111.) Ita hae Nugae seria ducunt in Mala. Hor.  
4. Inoffensively. If (as the Apostle) in eating and drinking (matters of more necessity) much rather should we in Play. Men ought not therein to offend Superiors, Magistrate, Minister, Parent, Master; nor equal, to grieve or cause to fall. 'Tis unlawful to play needlessly before or with such men as hold these games unlawful and are likely to be offended. We ought warily to keep our credit good with men, as our conscience clear to God.  
5. Prudently, In respect to our selves, avoiding such Games as either may be, or we have found to be occasions of sin to us; as what is apt to stir our own, or another's passions with whom we play.  
6. Religiously and Reverently, not texcluding God's Presence in our Play; but not daring to call in God's Providence to help our Play, as some profanely do. These are Mr. G. his Rules; nor is he alone in these sentiments, for he quotes for confirmation of them, King James, Bishop King, Fenner, Easty, and other good Authors. Yea, in the point of Offence he citys many Scriptures, and from them all draws this pathetical Exhortaon. Therefore where thou findest thy liberty doth, or may in likelihood offend, there for thine own sake, for thy Brother's sake, for his weakness sake, for Christ thy saviours sake, forbear; hold thy saith within thyself, keep thy knowledge to thyself, and say with the Apostle, If cards or tables offend my brother, I will never play at them, while the world standeth, that I may not offend him.  
Now what say you to Mr. T. G.? Will you yield yourselves to be directed, as well as claim to be allowed by him? Else never plead his Authority for your practice.  
He concludes his Discourse of those Lusory Lots with this Remarkable Passage (p. 266.) I could wish in this case, as the Apostle doth in some other, That every one were affected in this point as myself; That albeit in Judgement they be rightly informed of their lawfulness, yet in godly discretion they would rather abandon them, and forbear the use, considering the too too common, and ordinary abuse of them; and that many it may be, among whom they live, may remain unresolved and unsatisfied in the lawfulness of them. Thus far this Learned and Pious man; with these his last mentioned words I shall also conclude this part; only with this remark, That hereby we may clearly see, that Mr. Gataker handled this matter as a Theoretical School point, and not as a practical Direction of Life; seeing he would neither do it himself, nor have any others. And so much for the second mean of Gaming. Lot.  
3. The last mean mentioned of Sport and Gain in Gaming is Wager: 'Tis called contractus sponsionis, a Contract of promising; and is commonly used, when there is some contest about the Truth of a Proposition, concerning something that is, or is not in being already; or will, or will not be hereafter; both parties agreeing, that he who holds the truth, shall have a reward, and the other that asserted the falsehood, shall be mulcted.  
The thing in itself is not absolutely unlawful or unjust: and may sometimes be of use, to repress a foolish confidence. Also, where the engagement is only on one hand, whereby a man obliges himself to do a thing under a penalty; for here it may be of use, to stir up a laudable industry; provided such obligation, wager, or agreement, be not to any matter that is sinful, (as who shall Drink most; who shall play a Lascivious prank, or offer an injurious abuse, etc.) provided also that it be not to the notable loss or hazard of any man, unless it does conduce to a greater public good, (which cautions are seldom observed in common Wagers), for in such cases the Wager becomes sinful, and is to be altogether avoided.  
Of this evil nature are the Betts commonly annexed to Gaming, and growing into the very nature thereof: This laying of Betts is either by some of the Players themselves, or by some standers by. If a player wagers, 'tis a sign that he is rather a Gamester than a player, for that he is willing to have more put to the Hazard, than some of the Fellow Players who are more discreet and moderate, will adventure in the stake: but if the Betters be bystanders, they are, be sure, more deeply tinged with Gaming; for that their winning and losing is mostly abstracted from the Sport, which they seem not so much to value, so they may but put money to the Hazard.  
Both are bad, but this latter the worst of the two; as having Gain for its main end, the chief essential of a vicious Gamester. In a word, whether in play, or out of play, he that is much addicted on all occasions, to be Betting and laying Wagers, is either already a Gamester, or fairly inclined thereunto; and the action itself in general, may well pass under the character which was once given it by a witty man. [Wagers are fools Arguments.]  
Out of these two Lot and Wager, results (as a compound) the Gaming Lottery, about which (says Mr G. p. 124.) The Civil Lawyers, and others are divided; this and such like, Mr. Perkins of Witycraft, brings within the compass of unlawful Games, as indeed (says Mr. G.) the most of them are little better; used mostly to help and relieve either base spend thrifts, or beggarly Bankrupts. Amesius (in his cases,) says of them, Eo modo possint forsan Institui ut essent licita; They might perhaps be ordered so, as to be lawful; as if there be need of contribution to some pious use, and to avoid Inconveniencies it were permitted to the Lot, who should contribute; mean while, those that cast the Lot, must not do it illiberally, it must be without desire to gain, only design to contribute to the use. But (saith he) as they are commonly used, they are unlawful, being composed with fallacy and deceit for private gain, and yielding occasion for many evils. In this former sense of Amesius, 'tis probable, Magistrates do sometimes grant Licences for them; 'tis not to be supposed they ever intended to have the people cheated, or to have them nourished up in a Gaming humour. Those that sue for Licenses under specious pretences, (of planting a Colony, relieving Indigents, etc.) may perhaps use plausible suggestions; as, That there is a lose sort of Gamesters, from whom never any thing will be drawn for a good use, or public service, unless they be met in their own way, and something suitable to their humour be proposed. Now, whether they deal sincerely or no, I know not; but this is manifest, That Royal Bounty and Charity is often abused to the people's Damage. Such an instance is in Brief gatherers, I mean those who make a Trade of it: The design in the Grantee is noble and great, but the sordid abuse of it is sometimes egregious. I once lived near a man who made it his business to purchase Briefs, and then go about the Country to gather them; he was a notable Thief, for which he came at last to the Gallows; however in the mean time, before he was fully discovered, his Briefs were his Protection to strake the Country, and view advantages for his Robberies. We that live at the lower end of the World, and feel the Inconvenience of these things, may I hope without offence, humbly crave leave to represent our Grievances, not without good hope of a redress. Mean while, if people would consider, That men's very procuring of a Licence, imports a profit to themselves, they might easily infer 'twould be a loss to others (of which Sir, you may, if you please, make one; if not, pray stand aside, and make Room for those that will). And having this fair warning before hand, Si populus decipi vult, decipiatur. The thing which I disapprove is this (not meddling with any thing that has public allowance, which I understand not.) 'tis a Wager upon a Lot at very great odds; a crafty device, whereby silly people have their eyes dazzled with the shining of slight Plate, gilt Looking glasses, and such other Toys; and by these Baits fairly set forth before them, have their fancies and hopes filled with Golden Mountains; and so are incited to throw away some small parcels of their money, in expectation of far greater advantage; in the mean while, he that keeps the Lottery, is almost sure to become the Gainer; for the Odds of the Wager may perhaps be Twenty to One, when there is scarce Four to One difference. As for instance; Suppose one shilling be put to the Hazard, and the premium or prizes, (one with another) be valued at four shillings; here the Lotterer wages his four shillings to your one shilling that you shall not win. On the other hand, suppose there are twenty blanks to one significant; then the Adventurer (as he is called,) wages twenty to one that he shall win.  
The Composition of these two Wagers makes one, that is 20, to 4, (or 5, to 1,) when indeed there is no difference in the knowledge of either, (what ever be in the confidence) unto which of the two the Lotguiding spirit for the present will be most courteous; only be sure upon the square, 'tis 5, to 1, that the one gains, and the other loses. Whether those be the exact proportions of such Lotteries, I know not, neither care to know; being without it well enough assured, that they are contrived to be safe on the Lotterers' part, and hazardous on the others; or else, surely the Lotterers would not follow the trade. And this methink should sufficiently warn men, that they meddle not with this sort of gaming.  
Another Lot and wager Game is rifling, when a thing is bought with a common stock, and then exposed for the Lot to decide, who shall have it, as, suppose five men buy a thing for five shillings, and each man pay one shilling. Here the Wager is 1 to 4, that he shall have it; and 4 to 1, that he shall not. The balance in this hangs equal as to the adventure; only the desire of gain by play, and trifling with the Lot, bring it under the vicious gaming.  
Insurance, buying a Fisher's draught, and some other ways of Trading, when men proceed in them more upon bold adventure, and trying fortune or chance, than prudent consideration of all circumstances, are little different from a gaming-Wager, and therefore to be avoided by prudent, and considering men.  
And thus much for the Explication of the Gaming-Humor, which chief consists in hazarding to Lose, with desires and hope to Gain. We shall now endeavour to show the Inordinacy thereof. In order thereunto we shall lay down some things to be granted, and some things to be denied.  

To be Granted are.  
1. That 'tis lawful for a man to use his money, or moneys-worth, for procuring his Recreation; because Recreation in Time, Place, and Measure, with other due circumstances, may be as necessary or convenient for him, as Food and Raiment, and may be as honestly sought after. Now what has a man Money, or any good thing for, but to use either in kind, if the nature of the thing be such; or with its value to procure any other good thing, if it be Honest, Convenient, or Necessary?  
2. It may be also granted, that the use of Money for the end mentioned, Recreation; may be either Expense for the convenient Utensils of play; or a moderate Depositnm (or stake) sometimes, where the party does need to be quickened, or more engaged herein. As suppose the party that needs Exercise, be Aged. Melancholy, too Thoughtful, or Involved in business; such are not apt to be so much concerned in their play, as is convenient for them. 'Tis not therefore always, or absolutely sinful, to play with the hazard or expense of money.   

Yet on the other hand it must be denied,  
1. That playing for money is ever lawful; that is, to make the Gain the end of the Play. It perverts the order and nature of things so to do; it destroys the necessary Distinction between Work and Play; it crosses the Ordination of God, discovered in Scripture, who every where (that I can observe) assigns profit to be the product and fruit of Labour. In all labour there is profit, Prov. 14.23. He gathereth by labour, Ch. 13.11. The hand of the diligent maketh rich, Ch. 10.24. Let him labour, working with his hands the thing that is good, that he may have, etc. Eph. 4.28. and many more places of this kind might be alleged.  
2. I deny that any man can play for gain in faith, and therefore not without sin; The former proposition is manifest, because faith must have a Promise for 'tis foundation; But play has no promise of profit, nor increase, that I know of; all are given to labour, and industry (as is before n●ted.) For a man to eat and drink, and make his Soul enjoy the good of his labour (not play) this also. I saw, that it was from the hand of God. Eccles. 2.24. But from whose hand the gamester thiefs, let him inquire; perhaps upon due search he will find, that the hand of Satan is in all this. To cherish his corrupt inclinations, to debauch his conscience from the fear and awe of God, and to make him Atheistical and Heathenish, in admiring Fortune as the giver of his good.   
The latter proposition is as manifest from Rom. 14 23. Whatsoever is not of Faith, is Sin. A general proposition applicable to all cases, and not to be restrained to the particulars of Meats, and the worship of God there mentioned: For, whatsoever a man does, in what kind soever, he must take care, and make conscience therein, so as being in the way of his duty, he may have ground to believe, that what he does is well pleasing to God, and that he may therein expect his blessing: This only is to do a thing in faith. And thus a man, after a tiresome industry, may recreate himself, or play in faith, expecting God's blessing thereon, for attaining its proper end. But in the way of Gaming, and the gains thereof, a Curse rather than a blessing may be expected, if I rightly understand that place, Pro. 13.11. Wealth gotten by vanity shall be diminished; but he that gathereth by labour, shall increase. If any thing deserves the name of Vanity, I think Gaming does; when men from it do unwarrantably expect a profit.  
3. 'Tis denied, that young ones (of all others) have any need, power, authority, or the least show of convenience, to warrant them in putting Money, or Moneys worth, to hazard in their play but many and manifest motives to the contrary. For,  
1. The vehemence and activity of their passions are commonly too great of themselves, so as they need not the stake or Wager to excite them. Indeed the dull Souls , the overworn with business, and too-much involved in it, may sometimes (as is before noted) use this hazard, to avocate their minds: But youth needs no avocation from business; 'tis work enough for them to keep their minds thereunto.  
2. Young ones under age have not that propriety in Money, as to Lay it out, or put it to hazard, otherwise than as they are directed. Men give their Children Money, as God gives all good things to men; not to lose his own propriety therein; 'tis his Corn, his Wine, his Wool, etc. both after, as well as before he bestows them on us; he gives them not, that men should spend them as they list; but according to rule, and so as they must be accountable for them. So prudent Parents, or Guardians, put Money into the hands of youth, perhaps to try and discover their inclinations, But never by express order, or any reasonable presumptive concession, to spend it in any evil course, to learn thereby to Game, and play it away; and where this is done without such permission, 'tis a kind of Robbing Father and Mother, contrary to Pro. 28.24. The reason is, because herein they embezle the parent's propriety without their consent. And so there is injustice in the case.  
3. Again, Youth has not the discretion to consider the value of Money. They neither can Earn it themselves, nor consider with what difficulty others do. That may be gotten by hard labour, and solicitous care, which they unadvisedly spend, and carelessly put to hazard. 'Tis a great incongruity, that play should waste what industry has wrought for. They neither know what Money costs, nor what it can procure. They consider not, how useful, and helpful that Money might be to others that are indigent persons, who can hardly eat Bread by the sweat of their brows; so that hereupon grows a contempt of the poor, and a hardness of heart towards those that are in distress. Tell a young Gallant in the fluster of his Gaming, how sad it is with the now persecuted French Protestants, that have fled for their Religion and lives, and lost their estates; how unable they are to set upon any employment for want of stocks to begin with.  
Tell him farther, that so much as is sometimes staked or betted at once, at least so much as is more commonly won and lost at a sitting, would set up one or more of such distressed Families in an honest employment, which might afford them a comfortable maintenance; bid him consider Gods Poor; bid him think of his own Country labourers, their great pains for a poor maintenance, their sorry Cottage, mean habits, penniless purses, and hard fare; and y●t that they provide for him the fattest Dainties, and the finest of the Wheat to feed on; That the contemptible Clown is of the same Clay with himself, and that there is no difference betwixt them, but that which Gods holy Providence hath made, etc. Tell him these or such like things that might move him to Compassion, and what will his Answer be, but Tush, what care I; let them go as they are; I have other employment for my money? etc. This ugly hardheartedness is bad in all, but worse in those who setenderness of nature, and Genteile Education should render them more compassionate.  
4. Youth is in the way of forming habits which will influence all their future Lives; Boys play, is men's earnest; small matters may begin what greater may unhappily end. As a young Thief may begin with stealing Farthings, and after by Degrees grow on to the greatest outrage; so the young Gamester may covet, lurch, Quarrel about a small stake; may lavish, hector, and adventure in pence, till at last by this means the gaming humour be rooted in him, and then Crowns, Angels, Pounds, (when they come to hand) are no more valued; yea, their whole Estates, how great soever, are of no more consideration than the children's Hop-stones. If the Lads cannot, I hope the Parents will consider how they indulge Pins and Points, to lead the way, that Lands and Tenements may not follow after.  
Add to this, that Gaming in Youth spoils their Temper for Converse; 'twill render them so peevish, cross, quarresiom, deceitful, and such other untoward Dispositions will it beget, that no man with comfort can have to do with them; for (as is before noted) Gaming does naturally conduce to exalt all the passions above the due Decorum; a thing that is very uncouth for Society.  
5. Youth does little consider the value of their time, because they are apt to promise themselves a long life yet to come, whereas, alas! one future moment is more than they can reasonably pretend to: Now as all play and sport is a pastime, and is apt to beguile us by its pleasure; so none comes nigh to Gaming in this respect. Some exercises which men call play, are very tedious wasters of Time; Chess has an ill Character for this, (besides that it is rather a tiresome study, than a cheerful sport) worse are Lot games (as is before noted). But worst of all is any Play whatsoever, when Gaming for money is exercised therein. Play for money does always draw on Game after Game, even to unseasonable hours of the night, as well as most hours of the day. The Winner cares not how long he plays while his hand is in, and the others stock shall bear his charges, The Loser also (still hoping for better luck) is loath to give over, and go away by the loss.  
6. And lastly (not to mention more) Youth is in greatest danger of had Company and Acquaintance; and where can they have worse than the Gaming Humour leads to? At Gaming Places you may meet those who will rather pad than want for a stock to game with; hence the many Robberies near Gaming, Revelling and idle times, which all men hear of, and some do feel to their loss; yea, 'tis hardly seen, that there is a vicious Person in any kind whatsoever, but he hath this commonly added to the Rest, that he is a Gamester. In those very bad men, 'tis the usual Method of Insinuation, to invite to play a game, and pass an hour. Dice, Cards, and Tables, in Gaming-Ordinaries are at hand, and custom hath made it familiar to play with any, though never seen before. Here the Acquaintance gins; and where it will end, God knows; but the foolish young man doth not consider it. And thus much of youngsters gaming.  
4. It is denied, That young or old may put their money to hazard by play with offence. Here I must refer you back to what is said of the lusory ●lot in this respect, and what Mr. G. says of play in the General. Only I shall now add, that great occasion of Offence is given by Money-Gaming, both in old and young.  
When Elder Persons, who should have more discretion; when Magistrates, or Ministers, or other exemplary Persons, shall upon public Bowling-Greens be seen and observed, betting, staking and wagering, beyond the measure needful and before allowed; Oh, how does it encourage their inferiors to be engaging in the like unwarrantable practice? How often do young ones when they are rebuked, allege for excuse the example of graver Persons? Thus comes the offence of stumbling to weaker Persons, who may hereby fall (perhaps) to their Ruin. Hereupon follows the offence of grief; especially to Parents, Masters, Guardians and Tutors, that such evil example should thus be given, and their Charge be thereby misled. Thus at home; and as for people abroad, they generally look upon young persons with expectation how they will prove, when if they find them inclined to gaming, they presently entertain bad thoughts of them; so early is their repute blasted in the bud, and their good name is gone ere they have any great name in the world.  
5. 'Tis denied, That any should play for more than what they are ready and willing, so often to impart to others necessities; else it may be charged on their consciences, that they mind more their own pleasure, than the Afflictions of Joseph (Amos 6.6.) for that they were ready to expend much more that way than this. King James in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 advises his Son, to play only for recreation, and resolve to hazard the loss of all that ye play; for that cause play no more than you care to cast among pages.  
If any, having a plentiful Estate, should allege, They can well spare what they adventure at Play; I say, It were most Prudent and Pious to stoop the brim of their overflowing-Cup toward that side as may be some way serviceable to both God and Man; as might give Drink to the thirsty Soul; That their abundance might be a supply to the others want, according to the counsel of the Holy Ghost (2 Cor. 8.14.) and consequently glorify God (as Chap. 9.11.) being enriched to all bountifulness, which causeth through the Relieved, thanksgiving to God. But, alas! It is a matter of sad consideration, That they who spend most on their Lusts, and (particularly) are most large in their Gaming, are generally most penurious when a due object of Charity is presented. I say, [a due object,] for they may be lavish enough in a prodigal humour, upon Parasites, and lend Rascals that hang about them; when both their Hearts and Hands are shut fast, where God calls for their Munificence.  
Now, to dissuade from this wicked impertinence, I shall conclude the present Discourse, with proposing to Consideration what may be gathered from the abovesaid particulars concerning the inordinacy of Affections that is ingredient to the Gaming-humor.  
'Tis a thing compounded of contradictions and absurdities; prodigality and covetousness do here kiss each other; Lavishness in the Adventure, yet sordid Greediness in the hopes of Gain. 'Tis notable Sagacity, yet great Idleness; much Art, and much Folly; Ars iners, may be better applied to it, than to any thing that I do know. But true Art is long, and Life is short; Time is precious, and Money may be put to better use.  
Therefore I would advise all, that will take counsel, That they put and keep every thing in its right channel. Let Play be Play, and Work be Work; either Play for recreation only, in order to business (its proper end) or let it alone; for otherwise 'tis good for nothing, but to waste Time. Let business only aim at Gain; so is the order of Nature and God's Ordination (as is before Noted). To let Play encroach upon the end of Labour, is to cast a scorn upon that threat of God, In the sweat of thy face shalt thou eat bread, until thou return unto the ground, (Gen. 3.19.) Tho you see many extravagant in the Gaming-vanity, yet follow not a multitude to do evil, (Exod. 23.2.) Are those many, of the better sort of Men? Are they the best Moralists you know? Is it the common practice of the generality of those that fear God, and consider their ways? Think of the way of good men commended to our imitation, (Prov. 2.20.) yea, rather think of the greatest and best example, our Blessed Saviour, who was wont to put Money to better uses. We read of Money procured by a Miracle to pay Tribute to avoid offence, though nothing was due; But our Gamesters, by abuse of their Money, care not if they offend either God or man: These drive a Trade which pays neither Tax nor Toll, Excise nor Custom, and is no way useful to either King or Country. Our Saviour had in his Society a Bag kept to Relieve the Poor, and buy Necessaries: And after him, his Disciples were willing to impart what they had to the Poor, that begged Alms; silver and gold have I none, (else would I give it thee) but such as I have, give I unto thee, (Act. 3.6.) What would a Gamester say? Silver I have by heaps, and Gold by handfuls, but not one Mite for the Temple-Treasury. Our Lord's stock was small in this World; but there is not the least hint, that either he, or his, used Gaming to increase it. When Tully prosecuted Catiline and his Complices, he chargeth them with Gaming, Aleatores, adulteri, impuri, impudicique omnes: And when he would spit fire in Anthony's face, he layeth to his charge, That he was a Dicer himself, and his House a common receptacle of such. So certainly the Pharisees, who from Christ's innocent sociableness, and moderate refreshment, took occasion to reproach him as a wine-bibber and a glutton, would doubtless have called him Gamester too, if the least pretence could have been had to fasten it upon him. Now he that saith he abideth in him, aught to walk even as he walked, (1 John 2.6.) ought to act like him, in what he is imitable; and forbear, like him, every thing that is evil, or hath the appearance thereof. This is another kind of Argument than that weak one, [we read not that he laughed, ergo we must not:] which I could fully clear; but that I love not to write long Books, and Gamesters care as little to read them. In a word: think of the great Account we must render of all our Talents (particularly of Time and Money) to the Sovereign Lord and Judge of all. Will it not sound well then to say, I often wanted time for secret Prayer, and as often found time for Gaming, even from Noon to midnight? My worldly business have frequently hindered my Devotions; but I ordered it so, they should never interrupt my Sports. Such a Day I denied Pence to thy distressed Saints; and the same Day among Rufflers adventured Shillings or Pounds to satisfy the Gaming-humor.  
But if these glorious considerations do dazzle your Bat-like Eyes, so as (I fear) you cannot look towards them; do but look a while on Temporary things, and see the folly of this project to Thrive by. Cannot the Gamesters observe, That the God of this World has a running Cash, a Gaming-stock in motion? And how he Balances gain and loss only to uphold the Trade? Many have Sold their Inheritances, (one foolish sinner destroyeth much good, Eccl. 9.18.) But who ever Purchased an Estate by Gaming? The subtle Fiend is like the Butler's- Box, whoever loses, he wins: he gets men's Estates to be added to his stock; he gets men's Time; and (which is worst) he gets better hold of men's Souls, and wrists out of them all manner of Conscience that should any way deter them from the vilest wickedness. Have you never heard (what was before noted), That Robbing and Burglaries are most frequent towards the time of Bacchanals and Saturnals, when Gaming Widgeons and Woodcocks come most in season? And why is it, but that the Bullies may be furnished with a Trading-stock, in hope of considerable Gains? But, alas! after the time is over, they must to their old Padding-Trade again, even to repair their Losses.  
Well: but you will say, Then surely some do get, and give over Gaming to prevent their Loss again; some Purchase Estates, and so draw out of the Devil's stock (as you will have it called,) or else, that Stock would exceed all Bounds: The greatest part of the Sale money of so many Estates, and the Prey of so many Rohberies, running still into it; besides a considerable sum by Apprentices cheating their Masters; and other byways: Surely it must excessively increase, and even transcend a King's Revenue.  
I Answer,  
It would so indeed, had not the Great Master thereof some other Outlets for what is superfluous; What the Gaminghouse leaves, the Taphouse, Tavern, and Whore-House receives: for Gamesters seldom want other expensive Vices. And (according to that saying of some) what is gotten over the Devils back, is commonly spent under his belly: And therefore, though the incomes be great, yet the out-going being answerable thereto, the Gaming-stock is no farther increased, than Satan sees fit to carry on the business.  
But perhaps our dull-eyed Gamester cannot see Reason in this neither. What shall I say farther? If you cannot behold either God or Devil, will you please a while to turn your Eye upon Men, and consider, how low your Reputation runs with them, though your Gains by Gaming are very great. In all other ways of getting Riches, men's Credit increases, as their Estates do; but here 'tis quite otherwise: for let a Gamester get this Day a Thousand Pounds, yet no Prudent man (that knows it) will trust him for a Groat; for ere the next Morrow, it is as probable he may be as many Pounds worse than nothing. But, alas! too often a Credit is gotten before this vile humour is discovered, whereby many an honest man goes Mourning by the loss: Hence grievous complaints of some, That they cannot carry on their honest Trades, for that their Money is gotten into Hucksters hands: Such, upon inquest, perhaps may find out their Debtors in Alsatia, a Prison, a Sanctuary under Protection; but they shall find their Money, I know not where, nor when. One Story I have Reason to remember, of a young man that carried himself very Civilly, and made a fair Profession of serious Religion; he thereby got Friends, and by their Credit, a Stock to set up a gainful Trade: But he proved after, a secret Gamester, (for any hole will suit a Deed of Darkness:) and that Civil Gunpowder (as one calls it) suddenly blew up the Man, and his House, and left all his Friends in the lurch; I myself Paid about 200 l. of his Debts, which I had never done, had my Prudent Father beforehand discerned the least appearance of the Gaming-humor. Game is a Gulf that swallows All, and is never satisfied: Whoring and Drunkenness may have their fill; but Gaming never: It may well be reckoned among the Horseleech Daughters, that cry, Give, give; and say not, It is enough.  
I know men pretend to be able to govern themselves: But how shall that be? Shall it be by Grace? I fear there are but few gracious Gamesters: Besides, if any be guided by Grace, it is according to the Rule of God's Word: but that is against them, if the Scriptures  be pertinently applied; No, no, such Scriptures they consider not, or cast behind their backs: Now if they throw by their Rule, no wonder if they draw crooked Lines. If men do but enter into Gaming-ground, they go out of God's Camp, and from under his Protection; they enter into Satan's Tents: and 'tis not to be expected, but he should unreasonably and unmercifully drive them. So that Grace will not help them; and they must stand on their own Legs.  
How then? Shall it be by Reason? Alas! the Gamester is no man of Reason, but a mere Bundle of Passions: and where the Passions are Masters of the Pit, Reason can make no Play; unbridled Passions run away with Reason. When these immorally mad men, have in the course of the Game, their Passions sufficiently heated and excited, then have at all; the Manor of R. against B. Castle; or what not? King James is said to have told one Greenfield (for so, or like it, did his name sound) when he observed him to Play very high. That if he proceeded at that Rate, he would soon Play away All his Green Fields; which accordingly he did: And after his Two or three thousand pound per annum was gone, if he could by sending about his man with Letters to his Kindred, and former Acquaintance, procure by borrowing (as he called it) any small scraps of Money, away they went presently after the rest, at the Gaminghouse. Now where was this man's Reason all the while? Why did not his Reason rule his exorbitant Humour? Alas! because it could not. Such a man as is fully imbued, and impregnated with the Gaming-Humor; as he had no Reason to begin or continue the Trade, so no reason will persuade him to give it over: And therefore I shall now say no more unto him.  
But to those that are not yet quite spoiled, I shall offer two or three words of advice. You see the Oddness and Extravagancy of the Gaming-Humour; have you a mind to leave it? Then first beg the Grace of God to enable you to subdue the vehemence of your passions; to compose and settle your mind from vanity; to shun (as a pest) all evil company, and to give you a wise Consideration of your Time and Talents, for which you must render an account. This done, let Reason work, and you may perhaps need to exercise prudence in leaving it off by degrees; because all hasty attempts to break a Custom, do usually prove ineffectual; nothing is more ordinary among the rank Gamesters, than when they have greatly lost, to Swear and Vow they will never touch a Card or Die more, and perhaps bind themselves under a Curse if they do it; and yet the very next day forget all this, and fall to the trade again, as if they had never resolved on the contrary. If therefore your habit be too strong for a present discharge (I speak as to Men, and in a Moral way, for in Divinity this gradual proceeding will scarce hold good, for that true Repentance imports a present and total breaking off an evil Course. But in a Moral way, I say,) you may for some stated Time play for something to be spent in common, or to make a common-stock, that may be for the use of both: hereby half the Stake is gone. Then after that you may Play for what shall be given to the Poor: So, though something be lost to quicken the Play (if there be need) yet nothing will be won to nourish the Game. And at last I hope you will come to Play for nothing, but only Recreation, to fit you for better and more serious Employment.  
So will the use and comfort of Play remain when the Sport is ended: So no Estates will be endangered or wasted, nor too much Time spent: no Credit cracked: no Repute lost, nor Conscience Seared, or Wounded; But Play will attain its natural and proper end; namely, To prepare for further Work, and Business.  
FINIS.