Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	oath_n	strife_n	swear_v	3,032	5	9.0688	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03243	A modest reply to certaine answeres, which Mr. Gataker B.D. in his treatise of the nature, & vse of lotts, giveth to arguments in a dialogue concerning the vnlawfulnes of games consisting in chance And aunsweres to his reasons allowing lusorious lotts, as not evill in themselves. By Iames Balmford, minister of Iesus Christ.	Balmford, James, b. 1556.; Balmford, James, b. 1556. Short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance.	1623 (1623)	STC 1336; ESTC S100662	39,722	144

gaining cold gaming Profes God hath sanctified Psalmes to the praise of his name bread wine to represent the bodie bloud of our crucified Sauiour which be holie ends and the children of God may sing Psalmes to make themselues merrie in the Lord and feede vpon bread wine not only for necessitie but to cheere themselues why then may not Gods children recreate themselues by lotterie notwithstanding God hath sanctified the same to end a controuersie Preach Because we finde not in the Scriptures any dispensation for recreation by lotterie as wee doe for godlie mirth by singing Iam. 5. 13. and for religious and sober cheering our selues by eating and drinking Deut. 8. 9. 10. And therefore it being withall considered that the ends you speake of be not proper though holy it followeth that God who only disposeth the Lot touching the euent and is therefore a principall actor is not to bee set on worke by lotterie in any case but when hee dispenseth with vs or giueth vs leaue fo to doe But dispensation for recreation by lotterie cannot be shewed Therefore c. Profes Lots may be vsed for profit in a matter of right Num. 26. 55. why not for pleasure Preach Then oathes may be vsed for pleasure for they may fot profit in a matter of truth Exod. 22. 8. 11. But indeede lots as oathes are not to bee vsed either for profit or pleasure but onely to end a coutrouersie Profes The wit is exercised by Tables and Cards therefore they be no lots Preach Yet lotterie is vsed by casting Dice and by shuffling and cutting the Cards before the wit is exercised But how doth this follow Because Cards and Tables bee not naked Lots consisting only in chance as Dice doe they are therefore no lots at all Although being vsed without cogging or packing they consist principally in chance and thefore from thence they are to receiue their denomination In which respect a Lot is called in Latin Sors that is chance or hazard and Lyra vpon Prou. 16. saith To vse Lots is by a variable euent of fome sensible thing to determine some doubtfull or vncertaine matter as to draw cutts or to cast Dice But whether you will call Cards and Tables Lots or no you play with chance or vse Lotterie Then consider whether exercise of wit doth sanctifie playing with lotterie or playing with lotterie make such excercising of wit a sinne Hag. 2. 13. 14. For as a calling God to witnes by vaine swearing is a sinne 2. Cor. 1. 13. so making God an vmpire by playing with lotterie must needs be a sinne yea such a sin as maketh the offender in some respects more blame-worthy For there be more occasions of swearing than of lotterie Secondly vaine oathes most commonly slip out at vnawares whereas lots cannot be vsed but with deliberation Thirdly swearing is to satisfie other wheras this kind of lotterie is altogether to fulfill our own lust Therefore take heede that you bee not guiltie of peruerting the ordinance of the Lord of taking the name of God in vaine and f tempting the Almightie by a ●amesome putting of things to haard and making play of lotterie xcept you thinke that God hath o gouvernment in vaine actions r hath dispensed with such lewd ●ames Profes In shooting there is a chance ● a sudden blast yet shooting is no loterie Preach It is true for that chance ●ommeth by accident and not of ●he nature of the game to be ●sed Profes Lots are secret and the whole disposing of them is of God Pro 16. 33 ●ut it is otherwise in Tables and Cards Preach Lots are cast into the ●ap by man and that openly lest conveiance should be suspected ●ut the disposing of the chance is secret that it may be chance indeede and wholly of God who directeth all things Prou. 16. 13. 9. 33 So in Tables man by faire casting Dice truly made and in Cardes by shuffling and cutting doth openly dispose the Dice and Card so as whereby a variable euen may follow but it is onely and immediatly of God that the Dice be so cast and the Cards so shuffled and cut as that this or that gam followeth except there be cogging and packing So that in faire play mans wit is not exercised in disposing the chance but in making the best of it being past Profes The end of our play is recreation and not to make God an vmpire but recreation no doubt is lawfull Preach It may be the souldiers had no such end when they cast lots for Christ his coate Matth 27 25. but this should be your end when you vse lotterie as the end of an oath should be to call God to witnesse Therefore as swearing so Lotterie without due respect is sinne Againe howsoever recreation be your pretended end yet remember that wee must not doe euill that good may come of it Rom. 3. 8. And that therefore wee are to recreate our selues by lawfull recreations Then see how Cardes and Tables be lawfull Profes If they be not abufed by swearing or brawling playing for too long time or too much money Preach Though I am perswaded that it is not lawfull to play for any money considering thankes cannot be giuen in faith for that which is so gotten De●t 23. 18. Esa 61. 8. Gamesters worke not with their hands the thing that good to be free frō stealing Eph. 4. 18. the looser hath not answerable benefit for his money so lost Gen 29. 15. contrarie to that equitie which Aristotle by the light of nature hath taught long since Eth. ● ● 4. yet I grant that Cards and Tables so vsed as you speake are lesse sinfull but how they bee lawfull I see not yet Profes Good men and well learned vse them Preach Wee must liue by precepts not by examples except they be vndoubtedly good Therefore examine whether they be good and well learned in so doing or no. For euery man may erre Rom. 3. 4. Profes It is not good to be too just or too wise Eccl. 7. 18. Preach It is not good to be too wicked or too foolish Eccl. 7. 19. in despising the word of God Prou. 1. 22. and not regarding the weaknesse of others Rom. 14. 21. Let vs therefore beware that we loue not pleasure more than godlinesse 2. Tim. 3. 4. FINIS CHristian Reader it is no new thing that men learned wise and judicious holding the same orthodox and sound truth of God in respect of maine and fundamentall points of Christian Religion doe sometimes differ in their opinions and be of different judgments touching some things of lesse importance It pleaseth God who ordereth all things most wisely for the spirituall good of his owne by his wise disposing hand to order differences in opinion and judgment in the smallest matters for the further good of his Church Though the iarring of Paul and Barnabas Act. 15. 37. caused a separation of the one from the other yet God so disposing the Church gott

vnderstood in a larger sense as meates are said to be sanctisied by God's word for man's food and The vnbeleiving mate sanctified to the maried beleever and if thereby be also vnderstood the sanctification and approbation of the whole kinde To the Assumption and amplification thereof it is answered That place Prov. 18. 18. doth not inioyne tho vse of a Lot Nor restraineth it to the ending of strife Much lesse to the ending of great quarrells onely For ending strife is but one vse amongst many Ioshua 7. 14. Ionas 1. 7. 1. Sam. 14. 42. Levit. 16. 8 9. So ●ebr 6. 16. doth not she w that ending a Controversy is the onely lawfull vse of an Oath For there be other vses of it As to give assurance of the performance of Covenants and promises For what controversy was there betweene Ionathan and David to be ended by Oath when they sware either to other I would thanke Mr. Gataker for mending mine argument though there be not any great neede if he had not put into his Assumption theis wordes In matters of weight for his owne purpose as shall appeare But to the matter In mine vnderstanding and meaning the Proposition doth sufficiently expresse all that which mooveth Mr. Gataker to graunt it Well Then let vs consider his opposition made to the Assumption and the amplification thereof Doth Mr. Gataker imply a Lot not be sanctified because as he saith now peremptorily it is not inioyned What! Is Recreation in generall inioyned by precpt if not directly yet at least by iust consequence as Mr. Gataker in his allowance of lusorious Lotts saith is graunteth by all pag. 138 and is not so vsefull an Ordinance as is a Lot to end Controversies inioyned by precept either directly or by iust consequence Doth God more carefully provide for recreation than for peace amongst his people But Mr. Gataker is not so peremptory in an other place pag. 135. where he saith The vse of Lotts is not simply commaunded For. Prov. 18. 18. is Rather a permission than a precept Not so much a commaundement as an advise counsaile I will come to an issue If it will please M. G. to set downe his iust consequence to proove Recreation inioyned by precept I will vndertake to sett downe as iust a consequence to proove that a Lot to end a Controversy is likewise inioyned by precept In meane while I cannot be perswaded that our God of peace who commaundeth vs to seeke peace and follow after it and hath ordeined a Lot wherein he is specially present by his immediate providence to end controversies which otherwise cannot be ended conveniently doth leave vs at liberty in that case to vse or not to vse a Lot But suppose the vse of a Lot be not thus inioyned yet doth not Gods counsel which me thinkes is a cōmandemēt though it be said of mans consell that it is no commaundement sanctify it to be vsed to end controversies This I thinke will not be denied But it is denied That the vse of a Lot is restrained to end controversies much lesse great quarrelles onely and sundry instances are given of vsing Lotts to other endes than to end controversies But all those Lotts were extraordinary Therefore whereas in the beginning of this answere where he would finde fault with mine argvment he saith That the vse of Lotts in play is ever to decide some question or controversy though a light one it is like yet a question or controversy truely so tearmed otherwise it were no Lot If he meane a Lot in generall then with his favour he forgetteth himselfe in saying Lotts by him quoted were not to end controversies If he speake of a Lot in play as being an ordinary Lot then he faileth in iudgment In denying that the vse of ordinary Lotts whereof is the question is restrained to end controversies and The instances which he giveth being extraordinary Lotts are not to the point Besides The subiect-matter of an extraordinary Lot being by God's speciall direction if it be lawfull there may happily be no present controversy Whereas the subiect-matter of an ordinary Lot being something questioned betweene man man there may be a great controversy I say May be For if it be well observed in an ordinary Lot there is not alwayes a present controversy to be determined But alwayes some question to be decided to prevent a controversy As may appeare by Mr. Gatakers owne wordes partly here where he saith That there must be some question or controversy or else it is no Lot but more evidently where he saith That the Lot vsed by the souldiers about Christ his garments which he truly calleth a serious divisory Lot was to prevent all contention and strife pag. 176. 177. Such was the Lot also which was vsed about dividing the Land of Promise about which was no present controversy For God who would have no controversies whould have also such things remooved which may cause or iustly occasion controversies Therefore Christ expounding the commaundement Thou shallt not kill forbiddeth wordes of provocation About which ordinary Lot God who knoweth how ordinary or common controversies and the occasions thereof be giveth direction in Prov. 18. 18. That which is said of an ordinary Lot may iustly be also said of an Oath that the vse of it is sanctified to end controversies by present determination or prevention For as it is true that Heb. 6. 16. implieth that Gods Oath to man is more inviolable than an Oath from man to man whereof onely M. G. taketh knowledge so it is true that Heb. 6. 16. intimateth That as an Oath for confirmation is amongst men an end of all strife so Gods Oath for confirmation of his promise to Abraham was to put the matter out of doubt question or controversy Else theis wordes An end of all strife were to no purpose But that they were to the purpose by me vnderstood appeareth in the 2 uext vers where it is written That God bound himselfe by Oath as to shew the stablenesse of his Counsell so that the heires of promise might have strong cousolation So that Gods Oath to Abraham tooke away doubting questioning all strife that might be not onely in Abrahās minde but also in the mindes of the heires of promise Therefore an Oath doth not onely end presēt cōtroversies according to M. G. vnderstanding but confirming a promise or covenant doth also ende a strife though there be none present when the Oath is given to wit by Prevention Now let vs somewhat consider Mr. Gatakers purpose in putting into the Assumption theis wordes In matters of weight Forsooth By denying the the same to make way for light matters and consequently for playing with Lottes Because as he saith pag. 130. they best agree with the nature of Lotts that is with vncertaine hazard Surely If Mr. Gataker had acknowledged God's speciall presence by his immediate Providence in a Lot as being a Lot ordained by God

A MODEST REPLY TO Certaine Answeres which Mr. Gataker B. D. in his Treatise of the Nature vse of Lotts giveth to Arguments in a Dialogue concerning the Vnlawfulnes of Games consisting in Chance And Aunsweres to his Reasons allowing Lusorious Lotts as not evill in themselves By Iames Balmford minister of Iesus Christ 2. Cor. 13. 8. VVe can doe nothing against but for the truth Ephes 5. 11. Have no fellowship with the vnfruitfull workes Darkenesse but even reproove them rather ❧ Imprinted 1623 A SHORT AND PLAINE DIALOGVE CONCERNING THE VNLAWfulnes of playing at Cards or Tables or any other Game consisting in chance OFFERED TO THE RELIGIous consideration of all such as make conscience of all their wayes 1. Thessal 5. 21. Trie all things and keepe that which is good Imprinted at London for Richard Boile 1591 Reprinted 1623. To the right Worshipfull Master Lionel Maddison Maior the Aldermen his Brethren and the godly Burgesses of Newcastle vpon Tine IAMES BALMFORD wisheth the kingdome of God his righteousnesse that other things may be ministred vnto them THat which heretofore I haue propounded to you right Worshipfull beloued in teaching I doe now publish to all men by printing to wit mine opinion of the vnlawfulnes of Games consisting in chance My desire is either information if I erre in judgment or reformation of so leud a practise But whether I erre or no which yet I would gladly vnderstand for I ought not to teach an vntruth though to Gods glorie yet there is none zealous indeede against sin desirous from the heart to reclaime sinners and who deeply considereth the greiuous abuses which accompanie dicing and carding as horrible swearing dangerous quarelling losse I say not of good houres but of nights and daies the pitifull vndoeing of too too manny but will remember that all things are not expedient which are lawfull and therefore abstaine from such Heathenish pastimes that ifby their example they cannot reforme they may be sure they doe not confirme gamesters in their inordinate walking Which respect the 7. Iniunction forbidding Ministers to vse these vnlawfull games may besupposed to haue Now that which authoritie exacteth of Ministers doth Religion require of all true Professors For as the one are to be ensamples to the flocke so the other are to be lights in the world And therefore as Paul saith If meate offend my brother I will eate no flesh while the world standeth so euery true Christian should say and that with more resolution for Play is not so necessarie as meate If play offend my brother who seeing me hauing knowledge play is boldned to follow gaming I will not play while the world standeth Which care vnto edification if all who haue the word in their mouthes and would not be thought to hate to be reformed would manifest in their sincere conuersation and if Magistrates who should not carrie the sword in vaine would doe what they may by law to banish these forbidden past-times or rather lost-times I doubt not but that preaching and writing against thē would more mightily prevaile and this good would come of it many would applie themselues to better exercises there would bee lesse time mispent in Alehouses and Godlesse prouoked to displeasure against vs. But these things I referre to the consideration of the wise and this my Dialogue to the iudgment of the godlie chiefly to you whose good I wish especially Farewell From my studie the first of Ianuarie 1593. A short and plaine Dialogue concerning the vnlawfulnes of playing at Cards or Tables or any other game consisting of chance Professor SIR howsoeuer I am perswaded by that which I reade in the common places of Peter Martyr par 2. pag. 525. b. that Dice condemned both by the Civill lawes and by the Fathers are therefore vnlawfull because they depend vpon chance yet not satisfied with that which he writeth of Table-playing pag. 526. b. I would crauē your opinion concerning playing at Tables and Cards Preacher Sauing the iudgement of so excellent a Diuine so farre as I can learne out of Gods word Cardes and Tables seeme to me● no more lawfull though lesse offensiue than Dice For Table-playing is no whit the more lawfull because Plato compares the life of man thereunto than a theefe is the more iustifiable because Christ compareth his second comming ●o Burglarie in the night Mat. 24. 4● 44. Againe if Dice be wholly ●●ill because they wholly depend vpon chance then Tables Cards must needes be some what euill because they somewhat depend vpon chance Therefore consider well this reason which condemneth the one as wel as the other Lots are not to bee vsed in sport but games consisting in chance as Dice Cardes Tables are Lots therefore not to be vsed in sport Prof. For my better instruction proue that Lots are not to be vsed in sport Preach Consider with regard these three things First that we● reade not in the Scripture that Lots were vsed but only in serious matters both by the Iewes Ios 18. 10. and Gentiles Ion. 1. 9. Secondly that a Lot in the nature therof doth as necessarily suppose the special prouidence determining presence of God as an oath in the nature therof doth suppose the testifying presence of God Yea so that as in an oath so in a lot prayer is expressed or to bee vnderstood 1. Sam. 14. 41. Thirdly that the proper end of a Lot as of an oath Heb. 6. 16. is to end a controversie and therefore for your bettet instruction examine these reasons Whatsoeuer directly or of it sefe or in a speciall manner tendeth to the advancing of the name of God is to be vsed religiously Mal. 1. 6. 7. and not to be vsed in sport as wee are not to pray or sweare in sport Exod. 20. 7. Esa 29. 13. Ier. 4. 2. but the vse of Lots directly of it selfe and in a speciall manner tendeth to the aduancing of the name of God in attributing to his speciall prouidence in the whole and immediate disposing of the Lot and expecting the euent Pro. 16. 33. Act. 1. 24. 26. Therefore the vse of Lots is not to be in sport Againe we are not to tempt the Almightie by a vaine desire of manifestation of his power and speciall prouidence Psal 78. 18. 19. Esa 7. 12. Matth. 4. 6. 7. But by vsing Lots in sport we tempt the almightie vainly desiring the manifesta● of his speciall prouidence in his immediate disposing Therfore c. Lastly whatsoeuer God hath sanctified to a proper end is not to bee peruerted to a worse Matth. 21. 12. 13. But God hath sanctified Lots to a proper end namely to end troversies Num. 26. 55. Pro. 18. 18. therefore man is not to peruert them to a worse namely to play by playing to get away another mans money which without controuersie is his owne For the common saying is Sine lucro friget lusus No