as cannot gouerne theÌ„selues Those that beare office are sworne to put downe dice card-plaie yet if they kéepe an alehouse theÌ„selues they wil allure poore men to these vnlawfull games and rather then they should not play they will play with them themselues This hath bene told to him that may remedie the matter yet there is nothing done A notable iudgement of God hath bene shewed vpon periured persons at Thaxted not farre hence and yet are we not afraid to forsweare our selues Séeing therefore these things are thus I beséech the Preacher in the name of the liuing God that he wold not sooth vp the officers as if all things were well when indéede there is onlie a vaine flourish of discipline vsed which is as much as nothing For who knoweth not that these games are vsed yet who hath ben reprooued for it Ther be indéed gouernours appointed but ther is not that diligent inquiring after these things as shuld be yet when things are complained of other men are not discouraged from sin by the punishmeÌ„t of the offender The Magistrate thinketh that he doth discharge his dutie highlie if he punisheth when a falt is brought before him otherwise though they heare men swearing at cards as they walke in the stréetes it maketh no matter Good Lord wher is that merciful seueritie that was in that good man Iob â—â—b 29. 8. 6. which made the vnrulie young meÌ„ hide themselues for feare when they saw him He did not waite til a complaint was brought to him but wheÌ„ he knew not the cause he sought it out diligeÌ„tlie This thing as all other things wer was written for our lerning we must therfore do the like We shuld put down all vitling houses but such as must néedes be had to intertaine straungers those vitling houses that remain we must search them diligentlie if there be anie cards or tables found we must bring them to the market place there burne them before all the people And if the Law will giue vs leaue we shuld take all the cards tables out of the haberdashers shops burne them I know not what the Lawe saith in this point but trulie I can sée no reason how it can be lawfull to buie or sel cards or tables wheÌ„ as the vse of theÌ„ is forbidden Idle persons must be hunted after at such places as are suspected their haunt must be brokeÌ„ then shal the earth bring forth her increase and God euen our owne God shall giue vs his blessing If the Preacher be afraid to preach these things as we are all the sort of vs cowards dastards in Gods matters if we be afraid we know of whoÌ„ to aske strength euen of that mightie valiant God that is fierce in battell the Lord of hosts is his name What art thou faith the Prophet Esay that thou shuldest Esaie 51 feare a mortal man and the sonne of man which shall be made as grasse and forgettest the Lord thy maker that hath spred out the heauens Let vs not therefore feare the reproch of men for their breath is in their nostrells the moath shal eate them vp like a garment the worme shal eate them like wooll If we will not speak the Lord is a iealous God Trusse vp thy loines saith the Lord vnto Ieremie arise and speake vnto the people all that I command thée be not afraid of their faces least I destroie thée before them If thou hast this boldnes with thée though men fight against thée they shall not preuaile the Lord euen the Lord shal deliuer thée Thou must not cease from speaking when some little abuse is amended Wicked king Pharao yéelded somwhat to Moses peticion but Moses would not content himselfe with a litle The Lord must haue an absolute obedience We must indéed yéelde obedience to all magistrates good and badde so that it be in the Lord but yet we must not commend them before they walke roundlie in their office as they shuld No no if the officers did their duetie we shuld not haue such disorders as we haue If a subtile fellowe to make those that should looke to it secure giue it out that plaie is well ceased then all is safe Demas But you knowe the magistrates cannot punish men for plaieng in Christmas time as they call it Paule But they maie and ought to punish them to for euen then when they haue most libertie they must not plaie at Alehouses but in their maisters house or when their maister looke on them when an inch is giuen they must not take an ell but I haue before shewed the abuse of this time and therefore I will not speake of it anie more Demas You haue done so indéed but yet you haue not aunswered one reson that hath bene vsed in defence of abusing the time in this order The reason is taken out of the third Chapter of the Preacher where the wise man saith that to all things ther is an appointed time and that there is a time to cast awaie stones or to trifle as they expound it Paule Yet casting of stones were a great deale better exercise then to sit moping and dreaming at a paire of cards But the truth is they shamfullie abuse the place For it hath bene proued before that whether wée eate or drinke or whatsoeuer we doe we must doe it to the glorie of God When we exercise or recreate our selues our recreation must tend to edifieng and to the building vp of our faith for example When we plaie at tennis we refresh our wearied spirits and memories by the which meanes we are better able to studie and to get knowledge whereby our faith is strengthened For aunswere to their place this I saie that the holie Ghost doth not set downe what maie be done without breach of that coÌ„mandemeÌ„t but he telleth vs what is commonlie done among men as it is plaine in the text as it is easie to perceiue by the argument of the whole booke Among other thinges that are there rehearsed it is said that ther is a time to hate and a time to loue but we knowe there is no time wherein we ought for to hate If anie alledge that we ought to hate sin they say nothing to the purpose For our hatred against sin must not be restrained to anie one time but we must bid it battle all our life But ther it is euident that the text speaketh of the diuersitie of time so that they are still to séeke for the defence of their vanities Demas If the lewde example of the vniuersitie were not truly I thinke and partlie by report I vnderstand so much that manie Gentlemen would leaue this game and also cause all their household to leaue it Paule I will not defend the vniuersitie in this sin of theirs notwithstanding so far foorth as the truth will giue me leaue I will speake somwhat in their defence Least therefore anie should think
sit vp to play a set at Maw If they thinke that the sight of their companions will ease their grief they cannot haue that neither for their delight is in pleasant things but the sight of a sicke man is altogether vnpleasant They will not be tender hearted they will not be like affected they will not weepe with him that weepeth they wil not by sorrowing by thee beare parte of thy griefe Then shall thy soule be heauie thou shalt haue none to comfort thee but shalt die in thy sinnes This shall the end of these men be for they shall eate the fruite of their owne labour When these things come vppon them then shall they know that they had good counsell giuen them But I forgette my selfe which reason with the bellie the back which haue no eares to heare I may wish well so foorth but there is little hope of amendement I will turne my speach therfore to theÌ„ that maie do good in this matter haue authoritie to punish put down this sin And I huÌ„blie beseech all those that are put in trust with any such office vnder her Maiestie that they would in this behalfe discharge that dutie that is laid vpon theÌ„ in banishing this iniquitie that hath such a great traine of sin to wait vpoÌ„ it A man saith our statute that suffereth for his gaine vnlawfull games in his house shall forfet for euery day 40. s. except he hath a placard theÌ„ it shall be coÌ„teined in the same placard what game shal be vsed in the same house what persons shall play thereat to this he must be bound in the Chaunserie before he put it in execution The gamesters themselues shall forfette for euery time vi s. eight pence but if they be seruing men men of occupation vnles it be in Christmas they shall forfet for euery time 20. s. And both seruing men and other beside this forfet may be cast in prison vntill they be bound in a sufficient summe to play no more The officers that make not serch euery week or at the least euery moneth where it is like vnlawfull games are vsed shall forfet 40. s. And to the end that both magistrates others might the better be put in mind of their dutie in this behalfe proclamation of this statute must be made euery quarter in euery market If I should set downe how far the officers are from executing this good law they might be ashamed of theÌ„selues hang downe their heads For what a shamefull thing is it that they should not only not put downe this sinne but put to their helping hand to set it vp They are bound to search wher it is likelie such vnlawfull games are vsed but they giue liceÌ„se to those men to vittle whom they know that they will keepe all kinde of ill rule mainteine lawles pastimes What can be more coÌ„trarie to their dutie that they are bound and sworne vnto They 2. â—l 10. 27. should knock downe their signes make a iakes of their houses or a draught house to feed swine in but they make them sanctuaries for sin Those dronken beasts to whom before it was some paine to seeke vp their copesmates now they haue more libertie to riot themselues to call gamesters vnto them If all the dronken beasts in the town had laid their heads together what other thing would they haue desired Of themselues they could not haue brought this thing to passe therefore the Magistrate must help them O that men would consider aright of this thing We all know that when but one priuate man doth commit any trust to the faithfulnesse of another what trecherie is it one to deceiue the other For the one had not bene hurt except he had committed his trust vnto the other He hoped he wold haue ben an aid to him To whose faithfulnesse shall he then flie seing he is hurt by him to whom he hath committed himselfe A man may be defended against another for he putteth no trust in him but to take heede of him whom without breach of loue he could not once suspect it is almost vnpossible Seeing therefore it is so hainous a matter for one priuate man to be vnfaithfull to another how great treacherie treason shall we thinke it is to be put in trust of such honourable personages in so waightie a matter as concerneth not onely the safetie of one man but of an whole countrey not onely to neglect this charge but to betray the truth to strengthen the enemie against it Beare with me good Reader though I be earnest in this matter for this cousoning gaming that I speake against is the father that begetteth the mother that bringeth foorth and the nourse that bringeth vp all kinde of sinne whatsoeuer And who can remedie this thing but such as haue authoritie are put in trust with this matter The cause of this losenes is because men would faine be accounted pitifull If a gamester be of any wealth then he plaies away nothing but his owne though poore men loose their customers be vndone with bearing them companie If they be all poore that play then it is pittie to trouble them The scripture indeed doth oftentimes commend the poore vnto the Magistrates they must neither oppresse them themselues in their priuate affaires neither must they suffer others to doe them violence but when poore men do iniurie vnto the poore when in steed of following their calling they follow dronkennes and idle gaming neuer regarding whether their poore wife children sinke or swim when by this means besides other mischiefes in a short time the whole parish must be charged with theÌ„ their charge who seeth not that in this case to pity them to let them goe vnpunished is extreame crueltie The mercifull God notwithstanding he setteth down a special charge for the poore yet when they are thus vnrulie he straitly commandeth the Magistrate to haue no respect of person Thou shalt not saith he fauour the person of the poore Leui. 19. And againe Thou shalt not esteeme a poore man in his cause Exo. 23. He repeateth his saieng for feare of forgetting Euery man is euen a beast in his owne vnderstanding We know not what it is to be cruell what it is to be mercifull therefore we must lerne of the only wise God seing he vouchsafeth to teach vs. Punish him punish him seemes to be a cruell speach in their cares but they heare not the pitiful coÌ„plaint of the poore children that call for bread drink thorough the noting of the father there is none to giue them If the punishment that is laid vppon a poore wicked man for his amendement seeme cruell which would also fraie those that see his punishment or heard of it from committing the like fault what great crueltie shall we think it to be to grieue the harts of all righteous Lots that can not chuse but mourne when
loose nothing at gaming yet gripe poore men but yet I knowe there be a great manie that if they lost and spent not so much at plaie would bée more frank-hearted to poore men then they are Doth the Lord finde fault with the vnprofitable seruaunt that laid not out his talent to his masters aduauntage but hid it in the ground And will he not iudge that seruant that wasteth it vpon trifles The holie Ghost commandeth vs to honour the Pro. 3. 9. Lord with our riches And the Iewes to giue vs to vnderstand that they were redie to bestow their goods at the Lords appointment were willed to paie the first fruits to the Lord of all that euer they had but do we honour him with our goods thinke you when we trifle them away at cards tables But sin hath no staie with it For it is not enough for vs thus vnthankfullie to abuse the good gifts of God except we sin directly against himselfe What cholarick passions I pray you are the loosers tossed withall gentlemen or other insomuch that he that cannot chafe is accounted a senceles block And because they dare not giue the whole disposition of that dice vnto the Lord least in finding falt therwith they shuld open their mouth against him they set vp an Idoll to their imaginations I wil set out his hand saie they in despite of the dice. Did euer man hold out so long hauing so manie points to enter What fortune is this What lucke is this I care not so much for the monie but to sée what spitefull lucke I haue Then must the Cards be rent in péeces or the Dice throwne into the fire and yet they will laugh at a little child which beateth the ground for giuing him a fall I speake fauourablie of them for they are so farre from thinking that they shall giue account for euerie angrie and idle word that they thinke of no account for foming out such blasphemies against the blessed name of God and that also not in vaine alone as others doe which are no gamesters to confirme euerie trifle for they sweare not to ende anie controuersie but because God ordereth the Dice no better for them therefore do they spue out blasphemies against him For why els should they sweare by him Naie they themselues rēder this reson that I haue brought why they sweare It would make one sweare saie they to haue such lucke Of a truth God is long suffering to sée if they will repent For els he would neuer staie to take them awaie by ordinarie sicknes as he vseth to deale with others but he would cause the earth to swallow them vp into eternall confusion euen whilest the oathes are in their mouthes such open contempners of him And although the partie that plaieth with them beginneth to tremble for feare yet he must not reprooue him For then he looketh vppon him with firie eies and is readie to thrust his dagger into him he accounteth then that he hath great iniurie for loosers must haue their saieng So that a man must either by reproouing bée in daunger of outrage or els by his silence he must be accessarie to open treason against the almightie So that whether you looke to the winner or to the looser they are both guiltie euen by the iudgement of sinfull flesh of most grieuous sinne against the Lord God What is the cause of drunkennesse but this beastlie game For if the companie were not continued with flush and ace of spades king a diamonds and such like stuffe if I saie men were not kept still at the Alehouse with this fond talke by that time they had ben together a litle while they could not tell what to saie one to another they would then goe from their cups before that staring Pro. 23. 29. rednesse of the eies that the scripture speaketh of came vppon them Demas When a man doth tell gamesters that these fruits that you haue spoken of come by plaie their aunswere is that these be the faultes of men that abuse their sport and not of the game it selfe Paule Those that aunswere so you maie aske them how they themselues knowe anie thing for example How doe they knowe that a tale-bearer causeth contention They will aunswere by the effect of the matter it alwaies falleth out so So doe I know and so maie they know that a thousand more mischiefes then I haue spoken of doe come of dice-plaie If they saie that there be not these mischifes in the game if gamesters were as they should be so can I saie that a tale-bearer cannot cause contention if the partie to whom the tale is told were as he should be and yet we saie a talebearer causeth contention we maie as trulie saie that dice and cards cause such mischiefes as are spoken of When a statute was made by Act of Parliament against vnlawfull games did not the Knights and Burgesses being aduertised by the communaltie whose patrones they are Did not they perceiue what horrible mischiefes broke out into the common wealth For want of restraint that waies Did not the Lords and Nobles of the vpper house sée that their complaint was iust and that they laide the fault where it was when they confirmed that which they deuised And héere haue all good consciences iust cause to complaine For what a shameful thing is it that such an honourable assemblie should be gathered from euerie part of the lande to make so good and so notable a law and yet that thorough the loose negligence of those that haue that trust committed vnto them to sée these lawes executed all should be to no purpose Naie I speake fauourablie of them for they doe not onelie not punish these vnlawfull games but with their authoritie they license a companie of néedelesse Alehouses which are places of refuge for naughtie packes to lurke in And though for verie shame they be cōpelled to take awaie their license from some dronken Alehouse that for maintaining of wickednesse is more notable then the rest yet if some wicked rich mā speak a good word for them they shall haue leaue to be masters of as much euill rule as euer they wer And what man cannot make some friend or other to speake for him If they can saie that they are poore men all is well But why should not they worke for their liuing as well as other poore men Why haue they more respect to the pouertie of one then to the beggering of al the poore men in the towne They say men maie chuse whether they wil spende their moneie at the Alehouse or no but poore women their children can not chuse whether their husbands shal spend that at the alehouse that should be for their maintenance or no. Beside this if mē could gouerne themselues to what purpose should they be appointed gouernours of a towne For they are set in authoritie aboue their bretheren to the end they might ouerrule and gouerne such
vse the name of Christ as men are wont to vse an olde cloke which put it on when any stormy tēpest is towards thē are ashamed of it when the storme is ouer Men shall not then anie longer vse the calling vppon the name of God as they vse Aqua vitae only when they lye a dieng but they shall professe the calling of his name throughout the whole course of their life then shall not the son of God be ashamed of vs before his father If the glorious kingdome of Iesus Christ were thus set vp we should haue euen an heauen vpon earth I am afraide I haue troubled my Reader with loking an Epistle and therefore I will heere take my leaue of him wishing him well to fare in the Lord. Thine in the Lord Samuel Byrd The summe of euerie Chapter VVhat pleasures are lawfull and that we maie offend by vsing them too little or too much Chap. 1. fol. 1. VVhat games are simplie vnlawfull Cha. 2. fol. 12. Continuing to much at lawfull games maketh Chap. 3. fol 29. That our kind of daūsing is vtterlie vnlawfull Chap. 4. fol. 34. Of Dice and Cards Chap. 5. fol. 37. A remedy against such euils as haue ben before spoken of Chap. 6. fol. 70. FINI◠¶ A friendlie communication or diōloge betweene Paule and Demas wherein is disputed how wee are to vse the pleasures of this life The first Chapter DEmas I am come to sée how you doe sir for me thinke it is long since I sawe you Paule It is long since I sawe you in déede but I will not saie you are therefore welcome for if you would come oftener you should be much more welcome De Well bicause as you saie I come so seldome I will tarrie with you so much the longer if it were not for hindering your studie you should haue me dwell with you this whole after-noone for I haue manie things to talke with you off you shall sée I will make you werie of me before I go The last time we were in companie together if you remember there was much talke had to and fro how we should vse this present world And me thinke it was well said of one that séeing it is the will of God to haue vs liue in this world It is likewise his plesure to haue vs inioy the pleasures of this life And yet on the other side the riotous life of a great manie was found fault withall that also not without good cause I would therefore gladlie learne some certeintie in this matter I would gladly learne I saie when we vse the pleasures of this world aright and when we abuse them But to the end you might vnderstand my meaning aright you shall vnderstand that I call those the pleasures of this life not which are simplie euill as adultrie is or such things as we inioie by stelth but I speake of such as maie be both vsed not vsed without anie breach of the commaundement And bicause I am somwhat doubtfull what those are that are of this kinde I praie you tell me what they are and how a man maie be bolde to vse them Paule The pleasures of this life maie verie well bée diuided into such as are common to all men as meate drinke such like or else into such as are vsed but of some men of this kind are games for all men you knowe are not gamesters Concerning the first kinde the Apostle telleth vs that the earth is the Lords all that there in is And therefore we maie boldlie féed on anie thing that is solde in the Shambles We maie be bolde I saie to delight our tast with anie kinde of foule that flieth in the aire with anie kinde of liuing thing that goeth on the earth with anie kinde of fish that liueth in the water or with anie kinde of fruite that groweth out of the earth It is lawfull to delight our hearing our eie-sight our smelling our tast our féeling with the vse of anie thing that the Lord hath made for example it is lawfull to delight our hearing with the singing of birds or with anie other kind of honest melodie It is lawfull to delight our eies with beholding the glorious maiestie of the heauens that are drawne out like a curtein We maie behold the Sun when he commeth out of his chamber like a bridegrome to run his race we maie beholde all the host of heauen and all the glorie of the earth we may delight our eies with looking vpon anie amiable coulour or pleasant sight we may take pleasure in anie fresh swéet smelling sauour We may féed as I said before on whatsoeuer is pleasant to our tast we maie refresh our selues with heat in Winter and with cooling things in Summer And 1. Tim. 4. 1. as the Apostle is bolde to call the forbiddng of anie kinde of meat the doctrine of diuels Bicause the occasiion of giuing God thankes therefore is therby taken awaie so I dare boldlie saie that the forbidding a man to refresh anie of his other senses with anie honest delight is likewise the doctrine of diuels so far am I frō condēning anie honest pleasures We maie therefore sport our selues as I haue said or to speake more particularlie we may with delight view the earth the is apparelled with flowers hearbs trées with all kinde of fruite The incredible multitude wherof is distinguished with an insatiable vareitie whervnto we maie adde fountaines Tullie de natura deorum 2. booke goodlie springs cléere waters riuers with their gréene bankes The huge height of mountaines the largnesse of the wide fields to conclude the whole earth with the rich treasures that are hid in the bowels therof what a comelie grace haue golde and siluer aboue other mettels what also and how manie kinde of beasts are there both wilde and tame how trimlie doe the birds fall vpon the earth the ground is diuided by the diligence of man some to pasture some to tillage and some is taken vp for places to dwell in The sea is full of fishes both great small If we consider the beasts of the earth it is wonderfull what care the dammes haue to defend their little ones how louinglie do the hen gather her chickins vnder hir wings Now if we shall come to the comelie proportion of euerie liuing thing especiallie of man how trimlie are our bones knit together fit for the mouing and for euerie action of the bodie The sences beeing the interpreters messengers of things are verie fitlie placed in the head as it were in a castle the eies as spies possesse the vppermost part of the face as it were a tower by their warning the bodie auoideth manie harmes All sounds and all sauours doe naturallie assend vpward our eares therefore and our nostrels which are made to receiue sounds sauours are verie fitlie placed aloft Our tast which trieth all those kinde of meates and drinks which we féede on dwelleth
in that part of the mouth where through all meats and drinks doe goe Our féeling is dispearsed throughout our whole bodie by which meanes if anie harme come to the bodie by féeling it maie soone be espied and remedied Our eies haue a couering which is made soft least our eie sight should be hurt Our eares are made winding and haue waxe in them least by béeing plaine and emptie some thing shuld enter in annoy vs. Our eies are able to iudge of the order and comlinesse of euerie thing they looke on Our eares can tel which is a swéet which is an harsh sound wherby were found out sundrie kind of instruments and the whole art of Musicke What our tast can doe we are taught by the sundrie kinde of dishes that are dailie deuised With these and all such like pleasant meditations maie we delight our selues Now concerning the right vse of all these thinges that I haue spoken of we shall haue a good direction if wée cōsider that they are all the creatures of God and that we cannot haue the vse of anie thing which is not his for he made all of him for him and through him are all thinges and therefore it is good reason that he should be glorified in all Wée doe not glorifie the Lord in his creatures as we ought to doe when either wée barre our selues to much from the vse of those thinges that hée hath left fit for vs or else when we vse them too much Concerning the first kinde we are to-learne that the creatures of God are as steps and staires wherby we arise to the acknowledgeing of the creator these gifts of God are as it were his hands whereby he doth lead vs vnto himself that gaue them But how can we be leade vnto him when wée refuse to take him by the hand how can we be thankfull for that which we cast a side make no account of How can we acknowledge the bountifull goodnesse of God toward vs when we refuse those things which would cause vs to haue a sencible feeling of it within our selues for this cause is the forbidding of meates called the doctrine of diuels And although this voluntarie abstinence may séeme to haue a glorious shew in the sight of men yet the Colos 2. 16 Apostle is verie carefull to haue vs take héede of it And we are to take the better view of this the Apostles admonition bicause for want of due consideration thereof the Pope hath of along time beguiled vs. For though he hath opened a gappe to all kinde of losenesse of life though hée hath giuen vs great libertie to break all the commandements of God yet in this matter he hath bene verie strait two daies in euerie wéeke thorough out the yeare and all the Lent long we might eate neither beast nor foule nor of any thing that came from either of them Fresh fish and the cherishing meate that is to be sold at the Poticaries is deere and hard to come by so that the meat that was left vnto vs to feede vpon was drie tough salt fish that hath no wholsome moisture in it I remember Fuccius the Phisition in his institutions speaketh merelie of this matter It was to be feared saith he that if the Pope had reigned ouer vs still he would haue made vs eate haie with the beasts of the field This strait charge of the Pope had a goodlie outward showe but if wée looke well vpon the matter we shall sée it was nothing but méere Hipocrisie In forbidding these meates the taming of the bodie was pretended but why then was not wine forbidden Why were not Poticarie Iuncates delicates taken awaie which are able to set the flesh aloft more a gret deale thē béefe or mutton Beside this saltfish is not the best meate to prepare our harts to praier as the Papists wold make vs beleue nay this cold watrish windie meate doth trouble disquiet our bodie maketh vs more vnfit for good meditatiōs thē any other kind of meate And therefore it is not without good cause that the Apostle hath giuen vs this admonitiō I denie not but a man may haue a good meaning in this kind of voluntarie abstinence yet if his straitnes be ouer great he maie offēd Timothie was a good man and yet he did amisse in that he weakened his bodie too much And therefore the Apostle willeth him to drink no longer water but to vse a litle wine for his stomackes sake his oftē infirmities The Lord 1. Tim. 3 is not like a couetous housholder that cōpelleth his seruants to fast that his vittels might be spared neither doth he enuie vs our meat He is rich inough is alwaies able to giue in great abūdance all such things as we haue néed of Indéed if we abstain from meat to that end we might be more fit to praie this kind of abstinēce is very acceptable vnto him but if we faint pine away w e too long fasting so the we cannot pray or walk in our calling so chéerefullie as otherwise we might we are thē in as great falt as if we had ouer eate our selues or as if by ouer drinking our selues we were made vnfit to do anie good thing therfore when fasting is cōmanded vnto vs in the scripture praier is alwaies ioined withall The heathē philosophers especiallie the Stoicks were wont to speak very cōtēptuouslie of all the cōmodities of this life but yet we Christians like neuer awhit the better of thē for their affections which were not delighted with the cōmodities of this present life were not set vpō a better life but we make some account of them although in respect of Christ we account all the world as dounge yet otherwise we take them as signes and scales of the fauourable loue of God towards vs. By them we are assured that he hath greater goods in store for vs against such time as he shall take vs vnto himselfe We maie also abuse the creatures of God by vsing of them too much for whether we eat or drinke or whatsoeuer we doe we must do all 1. Cor. 10. 31 to the glorie of God And therefore when the lawfull vse of meats and drinkes is set downe in the scripture there is also mention made of giuing 1. Tim. 4. 4 Rom. 14. 6. of thankes but when we stuffe our bodies with meates and drinkes the heart is kept downe so that it cannot ascend vnto the acknowledging of the giuer When we put on gorgeous or curious apparell to maruaile at our selues and to contemne other we cannot be thankfull For how can thankfulnesse proceed from a voluptuous and a proud heart How can we lift vp a thankfull heart vnto the creator when we staie so much in the creature it selfe that we are neuer satisfied therewith For this cause are we commanded if riches increase not to set our hearts vpon them Looke not saith Salomon vpon the
when lucke as they call it goeth against them they will bée sure to saue themselues from loosing so that the partie with whome they plaie shall bée sure to goe by the woorst But you knowe many times the parties that plaie are cunning all alike for gaming hath no such wit in it but that it maie easilie be found out if men would bend themselues to it There is nothing then that beareth the swaie but the chaunce as they tearme it of the Dice for one winneth one daie and another another daie They winne I saie and loose by course as it falleth out What then thinke you is the thing that mooueth men to plaie when they haue no aduauntage of him with whome they plaie Paul The thing that moueth men to plaie when they cannot deceiue though they would I thinke is an ouer well conceiuing of themselues For though they sée no reason why yet because they like better of themselues then of the partie with whom they plaie they thinke the Dice must néedes goe on their sides for they suppose that the victorie shall alwaies be bestowed vpon the worthier person Why saie they should not I win as well as he Demas Yea but though men doe léese at this lotting and square plaie at Dice and Cardes yet will they continue plaie still what thinke you is the cause of this Paule Euen the same pride that before I spake of and therefore the partie that loseth calleth the victorie of him with whom he doth play Nidgits lucke He séeth no wittie indeauour of the conquerour which might driue him to confesse that the partie with whom he plaieth is too hard for him and being still the worthier person in his owne conceipt he thinketh that at the last the Dice will remember him so they neuer make an end of plaie If therefore we looke vpon the first cause that moueth men to plaie at this game we must néedes mislike of it Now if we looke vppon the matter wherevpon this game doth consist and without the which it will not be we shall sée it is monie For they hope to winne or els why should they plaie and you knowe that hope is couetous Demas Yea but I cannot so soone yéeld vnto you in this matter For manie rich merchants and Gentlemen doe vse this kinde of sport which I thinke make no great account of moneie Paule You speake as if rich men were not couetous Doeth not the Poet saie and doth not dailie experience teach vs that Crescit amor nummi quantùm ipsa pecunia crescit It is a popish presumption to thinke that we are not prone to couetous desires as we are to all other sinnes But plaieng at this moneie game doth allure vs to this sin which thing we haue little néed of therfore it is the will of God that we should auoid such allurements Demas Yet gamesters of all other men are commonlie franke fellowes and therefore of all sinnes I cannot sée how you can charge them with the sinne of couetousnesse Paule They are franke indéede when at their hosts or at a Gentlemans house the paie the boxe or giue to anie that stand by or spend it in good chéere but their franknes comes alwaies out of another mans purse so that they are couetous but yet after a more gentlemanlie manner then the miserlie people in the countrie are You maie call it a statelie a loftie kinde of couetousnesse yet as you saie there is a kinde of riot ioined with it for they hazard their monie to satisfie their affections But because you are somewhat doubtfull in this point I wil proue vnto you by a visible demonstration that all gamsters are couetous All gamesters though they had rather plaie small game thē sit out yet if they haue vsed franke plaie and are driuen either for want of moneie or els for that the partie that plaieth with them will not venture much moneie if they be thus driuen to plaie for a small sum they plaie not with halfe the delight they were accustomed to plaie with all neither care they to plaie with him whom they loue déerelie By the which things it is euident that there sport is to win moneie Thus whether you looke to the first cause the moueth men to this game or to the matter whervpon it doeth consist wée sée it cannot be allowed of And if we looke vppon the formall cause If I saie we will looke vpon the forme fashion of the game it selfe wee shall finde that it deserueth as little fauour as the other two causes that are alreadie spoken of If one bée ouerséene at Mawe and against his will loose his dealing shall he not loose foure At Ticke tacke if a man touch the wrong chip doth he not loose the game The like maie be said of the rest for what fairer plaie then dotage But in bargaining if the like aduantage be taken though the common Lawe alloweth it yet our Lawe of conscience doth ouerrule the matter And who is he that will not crie out vpon a man giue his friends warning of him if taketh vauntage of an Obligation when by forgetting the day the monie is brought a daie after the date And yet who séeth not that there is the like equitie in both For if they saie that the partie that is ouerséene and of whom the vauntage is taken did agrée vpon the matter at their sitting to plaie that he knoweth well enough that it is the order of plaie and that it is lawfull for him that is ouertaken to take the like aduauntage of him that hath the forfeiture euerie man knoweth that a man maie as trulie saie the same of the forfeiture of an obligation If answere be made that the one is a serious matter the other is done in sport the word of God which is a touchstone to trie euerie déede euerie word euerie thought This word of God alloweth no such distinction sinne is sinne whether it be committed in earnest or in sport Take héede of this distinction if you will for it is the méere sophistrie of Sathan And I praie you what occasion of wrangling is giuen euen by gaming it self If a die stand a wrie at the fall how manie gamesters can tell whether the fairest to the caster or the fairest to the skie should be the throwe At Mawe if the ace of hearts be turned vp when he that is to make maketh this for it then doth a meruailous controuersie arise whether he that turneth it vp should win the set or he that winneth fiue tricks then must wagers be laide I remember once there arose such heart-burning betwéene two for the like blinde controuersie that béeing dailie companions before they met not together of a quarter of a yeare after They had both likelie games the one asketh a card an other for me saith the other thus they both asked so long till the whole bunch was out The question was whether the trumpe that was turned vp at
wise man saith so you can tell whome I meane So likewise is the prouidence of God the name of God it is a thing whereby he is knowne Now if I call for his name to witnesse a trifle what do I but take it in vaine When I must néeds haue a speciall determination immediatlie from the prouidence of God whether a testar or a shilling shall be yours or mine what doe I but make a mocke of his wisdome which distributeth to euerie man as it séemeth best vnto him What dalieng is this with him Demas Yet we reade that Iosua diuided their land to the Israelites by lot Paule I doe not condemne all casting of lots no more then I doe all kinde of swearing but to vse anie of them both when there is no néede must néeds be condemned I thinke it were verie good if all our demurs Pro. 18. 18. were ended by lot for when the Iudges stand at a staie cannot or will not make an end of a matter when a matter cannot be ended by anie ordinarie lawfull meanes what should men pause spend their money to no purpose In such a case I graunt we might haue a verie good vse of casting of lots but what maketh this for our common kinds of lotting Iosua you saie did cast lots The land of Canaan was to be diuided among the Israelites to euerie Tribe a portion now because there could be no such equall diuision but that there must néedes be some oddes in their portions it was wisdome both to put bye all suspition of partialitie from Iosua and enuie from amongst the people It was wisedome I saie for these causes to determine by lottes what seuerall portion that should be that euerie seuerall Tribe should haue But we when we haue monie in our purses cast lottes whether that which we haue should bée none of ours or whether we shal haue more to it You sée there is great ods betwéene these two Othes and lots are to end controuersies and not to waite vpon our fancies So that to come againe to that which I was about to saie the efficient and natural cause of this plaie is pride couetousnesse In the forme is hard dealing occasion of falling out breach of the third commandement The end is distempering of soule bodie so that whatsoeuer you haue respect vnto in this game it is naught Men wil not sticke to think the they haue meruailous hold of theÌ„selues when they begin to play they will set downe a quiet kinde of plaie how much they will plaie for and they will make an â—nd at a verie good time but when the affection is once vp all these thinges are cleane forgotten Naie though one hauing more care of his health theÌ„ an other maketh mention of ending plaie yet if an old fellow come out with a wooden iest and saith that is but a foolish custome to go to bed a nights this wooden iest shall be of force to kéepe them vp all the night long Trulie it is a woÌ„derfull thing almost vncredible but that it is so manifest that men should take such delight in hurting of theÌ„selues Their ordinarie plaie delighteth theÌ„ but wheÌ„ ther is a meting pitched wheÌ„ they make a daie of it as they saie and sit by it that is accounted a gamesters feast they are troubled then with surfetting more then they were accustomed they make themselues dronken with it and yet they take such delight in this gossopping gaming that you shall haue there talke of it a great while after All other delights are nothing where this gaming is awaie For as it is with a man that hath a bile vppon him as then all the other parts of the bodie séeme to be without féeling so other honest delights séeme to be nothing in respect of that Though they bee among those that loue them yet if they be no gamesters they are not in the right crue they are not they thinke where they should be Naie this their itching desire is of such power that though by reason of their losses surfettings they for the time are wearie of it though they make a vow shall forfet monie when soeuer they turne to their vomit again yet cannot these bars hold them from plaie for their desire in déede is vnnaturall I haue heard séene men casting their peniworths how they might make this kinde of game a recreation not a toiling I haue heard I saie that manie euen those that were thought to haue more holde of themselues then a great manie other haue deuised to bring this thing to passe but it could neuer be For as Parmeno saith in an other matter Incerta haec si tu postules ratione certa facere nihilo plus agas quam si des operam vt cum ratione insanias Thus haue I as wel as it hath pleased God to make mée able vnfolded and laid open the vglinesse of this beastlie game to the end that gamesters séeing what a mishapeÌ„ thing it is might turne their loue from it to a better thing Demas You haue proued that dice and card plaie are no recreations as they are pretended but you haue not yet spoken of the mischiefs that come of them Paule Their mischiefes in déed are infinit and to speake in a word they bréede contempt of all religion and goodnesse For what gamester maketh anie account of religion What gamester will hazard the losse of a friend or the losse of anie worldlie comfort for the honour of his God Naie a man must be conformable applie himselfe to euerie companie or els he is no méete man to be a gamester Talk of God who list they will talke of gaming Naie euen in praier time when they haue giuen eare a little they must talk of yesternights good fellowship and what they shall doe in the afternoone Good Lord what seruing of God call you this Would not they thinke it an absurd thing to talke of anie matter of diuinitie when they are set at cardes And is it not much more absurd to talke of card matters in praier time I tremble at the remembraunce of that irreuocable sentence that shall be pronounsed ouer them when they shall be called to iudgement The Lord for his mercies sake take the mist from their eies and then I knowe they will sée their sinnes and repent Demas Amongst all other euils me think this game should bring beggerie For the game it selfâ— asketh great charges and they are hindered by this meanes both from dooing good to others and from getting anie thing in their calling so that except they plaie vpon the vauntage it is an hundred to one that they shall bee baggered by it Paule You saie true for when they win anie thing yet because it coÌ„meth so lightlie it must go as lightlie as Tullie saith Quod adopti sunt per scelus per luxuriam offendunt The thing that deceiueth them is this Whatsoeuer they winne it commeth
take héede of plaieng before his Ladie or Lemman because it doeth laie open our beastlie affections which might otherwise be kept secret And so by this means a man shall not be so amiable to the companie as otherwise he shuld This game maie verie well be compared to water that is powred into a boule which causeth a wooden spoone or anie such light thing to swim aloft that would otherwise haue bene beneath Paschasius the Phisition of whom I spake before writeth a whole treatise against this game and sheweth by manie philosophicall resons the beastlinesse of it It were verie long and indéede infinite to rehearse those that haue writ against it And therefore let those that fauour this game giue me but one instance let them showe me if they can that anie learned man Diuine or other which is otherwise knowne to be a man of iudgement that if he speake anie thing of it condemneth it not But because they can not bring forth anie such let them not think themselues wiser then all other men let them be content to followe the counsell of those that bée wiser then themselues For my part I am wearie with laieng abroad this dunghill of sinne and therfore I wil grow to a conclusion with it The summe of that which I haue said is this Seing by vsuall words and continuall practise of gamesters themselues this game is an Art nothing els but a profession to how deceiue cunninglie Séeing whether you looke to the efficient materiall formal or final cause or to the horrible fruits and effects that procéed from anie of them it is naught séeing it is no recreation Séeing last of all it hath bene condemned in all ages not onelie by the iudgement of manie learned Diuines olde and new and of manie other that are otherwise learned but also by the common consent of whole countreies common wealths and kingdomes I conclude that dice and cards as common and wrangling barrators are to be banished the countrie The remedie against such euills as haue bene hetherto spoken of Chap. 6. DEmas Trulie sir I doe not thinke that you haue spoken anie thing to gall anie man but onelie of méere loue and therefore in my iudgement you should doe well if you would set downe a remedie against such faults as you haue discouered Paule The Lord that shall iudge both me and all other at the last daie can that loue towards my countreie my natiue towne and especiallie towards my kinds folke and bretheren hath caused me to speake as I haue done And therefore I beséech them in the bowels of Iesus Christ that they would looke to these faults that I haue laid before them and amend them I haue shewed them inéed that their fault is more grieuous then perhaps they take it to be For how could I els admonish them at all In the ninetéene of Leuiticus we are commaunded that we should not hate our brother but rebuke him plainlie If I had spoken coldlie and a farre of that had bene a waie to rock them a sléepe in their sinnes they would haue thought then that there is no daunger in continuing still the course which they haue begun For as one trulie saith hée that demaundeth a thing fearefullie teacheth a man to denie him his demaund and it is as true a principle in Diuinitie as it is in Surgerie that soft hands make a foule sore Desiring them therefore to take this my protestation as it is ment I will goe on forward to that remedie you speake of In intreating of the which thing I will betake my selfe to that same order which I haue alreadie set downe It hath bene said that we maie offend in vsing the creatures of God either too little or too much Concerning the first kind those that offend that waies I would desire them to consider the inconueuience that commeth by their too much straitnesse For when men absolutelie condemne hunting hawking or taking delight in anie pleasure men that vse these delights too much thinke that it is vnpossible but that a man should take pleasure in the creatures of God and indéede they thinke aright so through too much straitnesse they giue themselues ouer to their accustomed delights whereas if the libertie that God hath graunted were set downe and men instructed in the right vse thereof it is to be hoped that men would come to a godlie moderation in these things I will therefoe alleadge such texts of scripture as maie remedie this too much seueritie We are taught in the scripture that if there were anie who had not eaten the fruits of their labours they should retourne home euen in the vrgent necessitie of warres A notable testimonie to shew how wel it liketh the Lord that men shuld take comfort of their owne The honest delight that a man maie take in anie thing the the Lord bestoweth vpon vs is verie plainlie set downe in the parable of Nathan to Dauid There was saith he a poore man that had only one litle shéepe which he had bought norished vp it grew vp with him with his children also did eate of his owne mursels and dranke of his owne cup slept in his bosome and was vnto him as his daughter This delight doth so wel please the Lord that in the Prouerbs it is set downe as a Chap. 5. 18. sufferaine remedie against sinne For there the holie Ghost disswading of vs from whoredome willeth vs in anie case to take delight in our wiues His words be these Reioice with the wife of the youth let her be as the louing hinde pleasant Roe let her breasts satisfie thée at all times delight in her loue continuallie For why shouldest thou delight my sonne in a strange womā or imbrace the bosome of a stranger If these texts doe not proue plainlie enough that a man maie vse recreatiōs let vs heare what Zacharie saith The Chap. 8. 5. Prophet foretelling the returne of the Iewes from their captiuitie setteth it downe in these words The citie shal be ful of boies girles plaieng in the stréets thereof the Lord knoweth that we cannot alwaies haue our mind bent fastned vpō waightie matters therfore he hath giuen vs leaue to vnbend our wits to leaue of our hold to refresh our werisom spirits to the end we might come to thē again with greater delight that which some allege is nothing They saie we must giue account for euery idle word much more for spēding our time in this order but when I delight my selfe some honest waie to the ende I might be fitter and better able afterward to do better things where as otherwise my memorie would be dulled and vnapt to good meditations I doe not now spend my time in vaine but to good purpose To vse such things as maie moue me chéerefullie to giue thankes is no vaine pastime They saie we must reioice in the Lord onlie The staie in déed of our ioie must be