SIr howsoeuer I am perswaded by that which I reade in the common places of Peter Martir , Par. 2. pag. 525. b. that Dice ( condemned both by the Ciuill lawes , and by the Fathers ) are therfore vnlawfull , because they depend vpon thaunce : yet not satisfied with that which he writeth of Table-playing , pag. 526. b. I would craue your opinion concerning playing at Tables and Cards .

Sauing the iudgement of so excellent a Diuine , so far as I can learne out of Gods word , Cards and Tables séeme to me no more lawfull ( though lesse offensiue ) the dice . For Table playing is no whit the more lawfull because Plato compares the life of man therunto , then a théefe is the more iustifiable , because Christ compareth his second comming , to Burglarie in the night , Matt. 24. 43. 44. Againe , if Dice be wholly euill , because they wholly depend vpon chance , then Tables and Cards must néedes bée somwhat euill , because they somwhat depend vpon chance . Therfore consider well this reason , which condemneth the one aswelas the other : Lots are not to be vsed in sport , but games consisting in chance , as dice , cards , Tables , are lots , therfore not to be vsed in sport .

For my better instruction , proue that Lots are not to be vsed in sport .

Consider with regard these thrée things : First , that we read not in the Scriptures that Lots were vsed but only in serious matters both by the Iewes . Ioh. 8. 48. 1. Cor. 11. 16 Ios. 18. 10. and Gentiles Ion. 1. 7. Secondly , that a Lot in the nature thereof doth as necessarily suppose the speciall prouidence and determining presence of God as an oth in the nature thereof doth suppose the testifying presence of God . Yea so , that ( as in an oth ) so in a Lot prayer is expressed or to be vnderstood , 1. Sam. 14. 41 Thirdly , that the proper end of a Lot ( as of an oth , Heb. 6. 16. ) is to end a controuersie and therefore for your better instruction examine these reasons . Whatsoeuer directly , or of it selfe , or in a speciall maner , tendeth to the aduancing of the name of God , is to be vsed religiously , Mal. 1. 6. 7. and not to be vsed in sport : as we 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 special maner tendeth to 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 Matt. 4. 6. 7. But by vsing Lots in sport we tempt the Almighty , vainly desiring the manifestation of his speciall prouidence in his immediate disposing , Therfore , &c. Lastly , whatsoeuer God hath sanctified to a proper end , is not to be peruerted to a worse , Matt. 21. 12 13. But God hath sanctified Lots to a proper end , namely to end controuersies , Num. 26. 55. Pro. 18. 18. therefore man is not to peruert them to a worse : namely to play , and by playing to get away another mans money , which without controuersie is his owne . For the common saying is , Sine lucro friget lusus , no gaining , cold gaining .

God hath sanctified Psalmes to the praise of his name , and bread and wine to represent the body and bloud of our crucified Sauiour , which be holy ends : and the children of God may sing Psalmes to make themselues merie in the Lord , and feed vpon bread and wine not onely for necessity but to cheare themselues why then may not Gods Children recreate themselues by lottery notwithstanding God hath sanctified the same to end a controuersie ?

Because we find not in the scriptures any dispensation for recreation by lotterie as we do for godly mirth by singing . Iam. 5. 13. and for religious and sober chearing 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 therefor a principall actor , is not to be set on worke by lottery in any case but when he dispenseth with vs , or giueth vs leaue so to do : But dispensation for recreation by lottery cannot be shewed , Therefore , &c.

Lots may be vsed for profit in a matter of right , Num. 26. 55. why not for pleasure ?

Then others may be vsed for pleasure , for they may for profite , in a matter of truth , Exod. 22. 8. 11. But indéed lots ( as othes ) are not to be vsed either for profite or pleasure , but only to end a controuersie .

The wit is exercised by Tables and Cards , therefore they be no lots .

Yet Lotterie is vsed by casting Dice , and by shufling and cutting , before the wit is exercised . But how doth this follow ? Because Cards & Tables be not naked Lots , consisting only in chance ( as Dice ) they are therefore no lots at all . Although ( being vsed without cogging , or packing ) they consist principally in chance , from whence they are to receiue 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 some sensible thing , to determine some doubtful or vncertaine matter , as to draw cuts , or to cast Dice . But whether you will call Cards and Tables Lots , or no , you play with chance or vse Lotterie . Then consider whether exercise of wit doth sanctifie playing with lotterie , or playing with lotterie make such exercising of wit a sin , Hag. 2. 13. 14. For as calling God to witnes by vaine swearing is a sinne , 2. Cor. 1. 13 so making God an vmpier , by playing with lotterie must néeds be a sin : yea , such a sin as maketh the offender ( in some respects ) more blame-worthy . For there be mo occasions of swearing then of lottery . Secondly , vaine othes most commonly slip out at vnawares , whereas Lots cannot be vsed but with deliberation . Thirdly , swearing is to satisfie other wheras this kind of lottery is altogether to fulfill our own lusts . Therfore take héed , that you be not guilty of peruerting the ordinance of the Lord , of taking the name of God in vaine , & of tempting the Almighty , by a gamesome putting off things to hazard , and making play of lottery , except you thinke that God hath no gouernment in vaine actions , or hath dispensed with such lewd games .

In shooting there is a chaunce by a sodaine blast , yet shooting is no lottery .

It is true : for that chance commeth by accident , and not of the nature of the game , to be vsed .

Lots are secret , and the whole disposing of them is of God , P●o. 16. 33. but it is otherwise in Tables and Cards .

Lots are cast into the 〈◊〉 , man , and 〈…〉 should be suspected : but the disposing of the chance is secret , that it may be chaunce indeed , and wholly of God , who directeth all things , Pro. 16. 13. 9. 33. So in Tables , man by faire casting Dice truly made , and in Cards , by shuffling and cutting , doth openly dispose the Dice and Cards so , as whereby a variable euent 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 game 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 .

The end of our play is recreation and not to make God an vmpire : but recreation ( no doubt ) is lawfull .

It may be the souldiers had no such end when they cast lots for Christ his coat , Matt. 27. 25. but this should be your end when you vse lottery , as the end of an oth should be , to call God to witnesse . Therfore as swaring , so lottery , without due respect is sinne . Againe , howsoeuer recreation be your pretended end , yet remember that we must not do euill that good may come of it , Rom. 3. 8. And that therefore we are to recreate our selues by lawfull recreations . Then sée how Cards and Tables be lawfull .

If they be not abused by swearing or brawling , playing for too long time , or too much money .

Though I am perswaded that it is not lawfull to play for any money , considering thanks cannot be giuen in faith for that which is so gotten , Deut. 23. 18. Esa. 61. 8. Gamesters worke not with their hands the thing that is good , to be frée from stealing , Ephe. 4. 28. and the looser hath not an answerable benefite for his money so lost , Gen. 29. 15. contrarie to that equitie which Aristotle by the light of nature hath taught long since , Eth. l. 5. c. 4. yet I grant that Cardes and Tables so vsed as you speake , be lesse sinfull , but how they be lawfull I sée not yet .

Good men and well learned vse them .

We 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 euerie man may erre , Rom. 3. 4.

It is not good to be too iust , or too wise , Eccl. 7. 18.

It is not good to be too wicked or too foolish , Eccl. 7. 19. in despising the word of God . Pro. x. 22. and not regarding the weaknesse of other , Rom. 14 21. Let vs therefore beware that we loue not pleasure more then Godlinesse , 2. Tim. 3. 4.