¶ The first Chapter .

SEyng that the lewsenesse and blindnesse of this our age , either of ignoraunce perceiueth not , or of malice will not vnderstande , what greate euill ensueth , by the plaie of Cardes and Dise , and other games of lotte , fortune , or chaunce ( as men vse to call them ) I haue thought good to putt doune , and by writyng breefly to shewe , the argumentes and reasons which maie make the inconueniences hereof to bee sensiblie perceiued , yea seene as it were with the eye , and touched with the hand . And although I knowe ( by the little experience whiche God hath giuen me ) that in these euill daies of the worlde ( wherein all maner of vngodlinesse doeth wonderfully abound ) there is greate store of mockers and contemners of God and good thynges , men altogether inflamed and sette on fire , to run after their owne pleasures , yea and that euen in the middest of the Christian congregation , who peraduenture for all this , will not leaue their vanitie , and in respect of whom , all the trauaile , that I now take , shal be but labor loste : ●saiah . 55.11 . yet because I am assured by the woorde of God , that the truthe shall neuer be vttered in vaine , and because I hope , that euen in these wicked daies there are some ( though the number bee but small ) with whom good counsell shall preuaile ( when thei shall see the euill thei haue doen ) to drawe them backe from former inconueniences , and disorder . I haue for their sakes the more willingly attempted this matter . For notablie in deede , and full of greate comforte , bothe in the instructor , and the partie instructed , is this saiyng of the holie ghost : Prouerb . 9.9 . Giue admonition to the wise , & he will be the wiser : teach the righteous man , and he will increase in learnyng . But terrible to the one , and full of heauinesse to the other are these saiynges : Prouer. 1.7 . Fooles despise wisedome and instruction . And again . Though thou shouldest braie a foole in a Morter , Prouer. 27.22 emong Wheate braied with a Pestell , yet will not his foolishenesse , depart from hym .

¶ The seconde Chapter .

HEre in the beginning , I will put doune the thinges I purpose to deale withall , & the order , whiche I minde to obserue in handelyng of the same . As , first , whether a Christian maie plaie , yea or no ? Secondlie , whether it be lawfull , to plaie at any game for money ? Thirdly , I wil name those Games whiche I take to be vnlawfull . Fourthly , I will make it plaine , by the testimonies of the Scripture , of auncient Fathers , generall Councelles , the Ciuill and Canon Lawe , yea and of the Painims themselues , that these plaies of chaunce and fortune , and namely them of Dise and Cardes ( for my purpose is speciallie to touche them ) are not tollerable , nor to bee vsed of them , whiche make profession of Christianitie . Lastlie , I will aunswere , in as fewe wordes , as I can , the obiections and reasons of such men , as maintaine these Plaies .

¶ The third Chapiter .

THe firste matter , whiche I am to intreate of , is a question : and that is , whether a Christian man maie plaie , at any maner of game , yea or no ? Whiche I thinke meete to be handeled , because there is in these daies emongest vs , not onely diuersitie , but contrarietie of iudgementes touchyng this matter . Libertines , Atheistes , and carnall professers . For the greatest number ( plaie it self beyng a thing , wherein the fleshe verie muche delighteth ) thinke that thei maie lawfullie plaie at all games : an opinion surely verie detestable , and to be shunned of all true Christians . An other sorte there are , Anabaptistes and others . who seeyng the euill , that ensueth of some games vnlawfull , holde it therefore vnlawfull to play at any game : a iudgement , thought not sounde , and therefore to be auoided , yet nothing so daungerous , as the other . Because this ( though ouer muche and more in deede then reason would ) brideleth the fleshe , a thing whiche standeth in neede of very muche taming and subduyng , whereas the other loseth the raines , & openeth not a window onely , but a broad gate , to many greate mischiefes and greeuous inconueniences . A Christian therefore is to consider , how he may escape these twoo greate gulfes , and how he maie so behaue hym self , that in this behalfe he bee no sclaunder , to that holie profession , wherein God hath placed hym . I , for myne owne parte ( and yet in all that I write , I willinglie submitte my self , and my iudgement to the censure of Gods Church ) am neither so leuse , as the firste sorte , nor so rigorous or scrupulous as the other : but am perswaded ( of whiche minde also sainct Augustine seemeth to be ) that it is the duetie of a wise , or godlie man , Augustin . libr. 2. de Musica . cap. 14. sometymes so to recreate hym self , by lawfull exercises , that he maie be able to endure , and holde out , in the labour of those thinges , whiche he hath attempted and begunne : and doe affirme , that it is good to haue ( as it were ) a breathyng tyme , that afterwardes he maie returne more chearfullie to his ordinarie trauaile and labour . Wee see , that the holie scripture ( which is the onelie rule , to trie out good and euill ) bothe maketh mention of plaiyng , and permitteth the same to Christians .

Zechariah . 8.5 In the Prophet Zechariah , wée haue these woordes . And the streates of the Citie shall bee full of boies and girles , plaiyng in the streates thereof . 1. Corint . 10.31 Also , when sainct Paule saieth , Whether ye eate or drinke , or whatsoeuer ye doe , doe all to the glorie of God : wee maie vnderstande this woorde , whatsoeuer , to comprehende any godlie and honest recreation : whiche without doubte is as lawfull for vs , by reason of the infirmitie , and weakenesse of our Nature , as is drinke , meate , slepe , or any other thing , when we haue neede thereof . And as we maie by our Sauiour Christes wordes in S. Marke plainly gather this poinct : Marke . 2.27 . to witte : That the Sabbath was made for man and his vse , and all to this ende , that it might bee referred to Gods glorie , his owne good , and the benefite and profite of others . So I suppose , that a man maie safelie , and without any preiudice to the truthe conclude , that honest and lawfull recreation , hath been inuented for manne and for his healthes sake , and the preseruation of his life ( I meane not , that plaie can prolong mannes life , Iob. 14.5 . for all our daies are numbred , so that we cannot passe them ) in whiche while wee are , we haue ( no doubt ) wonderfull , and vnspeakable occasions offered vs , religiouslie and holilie to serue the Lorde our God . Whiche I thinke to bee one of the cheefest causes , why GOD hath placed men in this worlde , and one of the greatest reasons whiche moued Dauid , Psalm. 30 9. Isaiah . 38.3.1 Ezekiah , and others , to desire of the Lorde , long life , and continuaunce vppon the yearth . I confesse in deede , that all and euery one of our actions , ought to be referred to the glorie of God , and the edification and profite of our neighbours .

Neither doubt I , but that , if wee solace our selues honestly and godlie , therby indeuouring to mainteine ( as muche as in vs lieth ) our strength , to vpholde healthe , to repaire our forces , by continuaunce in some exercises , a little as it were decaied , to refreshe our Spirites , dulled or ouerwhelmed with some labours or studies : and all this wee doe to this ende , that wee maie afterwardes , when our duetie requireth , more ioyfullie and chearfully giue our selues ouer to that callyng , wherein it hath pleased God to sette vs , and might bee thereby made the more fitte and better able to performe the same : I doubte not I saie but that in the ende , this shall redounde bothe to the glory of God , whom by this meane , wee serue more readilie : and to the good of our neighbours , whom , wee beeyng freshe and well disposed thereto , maie more easelie and commodiouslie helpe , accordyng to suche abilitie , as the Lorde hath giuen vs .

The nature and spirite of man , maie in my iudgement , be aptly compared to a Bowe , which how strong soeuer it be , if it bee alwaies kept bent , is not onelie in daunger of marring : but by that meanes becommeth , bothe verie weake , and afterwardes beeyng drawen , is easelie broken : but if it be bent , for the time that a man vseth to shoote in the same , and afterwardes vnbent , sette vp and kept in good order , it is preserued and continueth a long while . No man I thinke , hath euer denied , but that it is lawfull and fitt for a Christian , if he be sicke , to vse ordinarie and godlie meanes for the recouery of health . And why I pray you should it bee lesse lawfull to vse lawfull and honest meanes , for the continuaunce and preseruation of healthe ? The vse of godlie meanes is not vnlawfull , but trust in them is forbidden . To vse them , with trust in them , is to shutt God out of the doores , and place his creatures in his steede . On the other side , to neglecte or refuse them , whiche God hath ordeined , is to tempt God , and therfore we ought warely to shunne , and auoide bothe these extremities . Verely in my iudgement , this should be too greate a crueltie in no wise to graunt , that a nature ouermuche wearied with studie , or a manne ouer-wrought with trauaile , might not or should not recreate hym self . And on the other side , this were too greate a leusenesse , to let hym vse at all tymes , lawfull recreation , or at any other tyme vnlawfull recreation . I take plaie at honest and lawfull games , to be a thing allowable , and lawfull , and to bee of the number of those thinges , whiche are lefte in Christian libertie : Galath. 5.13 . whiche libertie wee muste not abuse , as an occasion vnto the fleshe , but accordyng to suche rules , as GOD hath lefte for the lawfull vse of the same in his holie worde . Wherefore I forbid not , neither doe I condemne all maner of plaie : yea , I thinke it not euill , that sometymes a Christian man plaie and refreshe hym self . Prouided alwaie , that suche recreation and delight , bee in thinges lawfull and honest , & that also with moderation or measure . For it is not meete , that men should spende at plaie ( though the plaie it self be neuer so lawfull ) either those thinges , or that tyme , whiche God hath allotted hym , to other endes and purposes . For God hath giuen him goodes for the mainteinance of him self and his familie , and the releeuyng of those , whiche want necessarie succour and maintenaunce . The Lorde hath also appoincted hym a tyme , whiche he ought to spende , in the faithfull dischargyng of that office , whiche the Lorde hath laied vpon hym . So that whosoeuer shall thus excessiuelie and vnlawfully , waste these good thinges ( yea I saie , though it were at lawfull games ) shal be subiecte to Gods heauie iudgemente , for the miserable and wicked abusyng of those his good giftes : and shall no doubt ( vnlesse spéedy and vnfeined repentance ensue ) feele the hande of God vpon him , for his synne and transgression . And thus muche for the aunsweryng of them , which think it not lawfull to play at any game : with somewhat also touching them , which thinke it lawfull to plaie at all games . But these men shal be more particularly and fullie aunswered , in the discourse of this treatie , and namely in the last chapter thereof .

¶ The fourth Chapter .

TOuchyng the seconde poinct , I feare not to affirme , that it is vnlawfull to plaie for money , to winne it , and purse it vppe when it is wonne , that is to saie , either for a man to lose his owne money , or to winne an other mans , and so to make gaine of the same . As concernyng bothe their persones , that is , the winner and the loser , I saie generally , that thei both doe euill in this , in turnyng vpside doune the nature of plaie , and the ende , for whiche plaie and gamenyng was deuised . For whereas plaie was appointed in the beginnyng , onely for the exercise of the bodie , or recreation of the spirit , these men omittyng those endes , make it a meane to gaine or get money by , and so chaunge and alter the nature of recreation , into a kinde of vnhonest and vnlawfull game , whiche thyng Christians ( bee it little or be it much ) are plainely forbidden by the worde of God . And as touching the partie that loseth , he is depriued of that ( yea though it bee but a little ) whiche either might doe good in his familie , or profite other the needie members of Christ : beside that whiche followeth vpon this losing , as disquietnes of minde at the least , if not cursing , sweareyng , quarellyng and suche other like , whiche make the matter on his side , and in respect of hym much more intollerable : Adde to al this , what wisedome doeth it argue to bee in that man , who when he hath the possession of a thyng in his owne handes , will by Cardes , Dise , and such other vnlawful exercises , make triall whether it shal be his owne ? And if the looser fall into these inconueniences , so that on his behalf , it is not lawfull for him to plaie for money , by what right or reason shall we thinke , it maie be lawfull in the winner . That which he getteth at plaie , he must get either by right or by wrong , for betwene these twoo , there is very little or no meane at al : If he get it wrongfully , I thinke all the worlde will condemne hym therefore : because that though the worlde delight in wrongfull dealing , yet suche is the might and power of truthe , ( and that euen in them whiche doe wrong them selues ) that it maketh them to dislike that vice in others , wherewith they them selues bee defiled and infected . If thei will saie , thei get it rightfully , let them shewe by what lawe . This saiyng of the common Lawier , Id possumus quod iure possumus , wee maie dooe that onely which by lawe we may do , is ( hauing a godly interpretation ) a very good saiyng . Sure I am , that all the Gamesters in the worlde , if thei should laie their heads together , shal neuer be able to proue , either by the lawe of God , or by mans lawe , that plaie was at any tyme receiued amongst men , to be ( as it were ) a certain kinde of Marchandize , traffick , and bargainyng awaie of our goodes , or a lawfull meanes whereby to get other mens gooddes . Amongst al the lawes of men , whiche haue at large sette out all honest meanes , rightly to come by , and lawfully to possesse the goods of an other , the ciuill Lawe is very excellent , and hath moste largely and carefully put doune the same , and yet amongst all the honest meanes there declared , plaie is not so muche as recited or reckoned vp , naye cannot bee comprised , either directly or indirectly , vnder any terme there expressed . There is mention made of bargaines of sale , of hiryng of others thynges , of promising to leaue a thing better then a man findeth it , and suche like , by whiche wee maie iustly haue and possesse that , whiche is an others , but of lawfull possessyng an other mans goods gotten by plaie , not so muche as one worde , title or iotte , tendyng to that ende . So that ( seeyng neither in God his lawe , nor mans , any thing is found for it ) we may well inferre , that whosoeuer taketh and withholdeth the money of an other , hauyng wonne it at plaie , withholdeth it without any lawfull cause , and therfore hath it with an euill conscience . And if this should be permitted , se what would insue thereupon : men should bring in an vnsatiable couetousnesse , in the place of the recreation of the mynde , and an earnest desire to beguile one an other , insteede of delightyng and reioysing the spirite , whiche is so farre of from refreshyng either of the parties which plaie , that it is a continuall trouble and boylyng in them , one while hauyng a greedie desire to winne and gaine that which is an other mans , and an other while vexed and moued , that he shall leese and forgoe his owne . And though there were neuer so many customes , politick lawes , euill vses , and corruptions of maners , set againste this truthe , that here I put doune ( albeit for my parte I knowe no lawe or custome , that saieth otherwise then I saie here ) yet durst I boldly aduouche , that to winne money at plaie , and to purse it vp , is vtterly intollerable and vnlawfull , yea that it is plainely and directly , against this last commaundement of the seconde Table : Exod. 20.17 . Thou shalt not couet : for tell me ( I praie you ) who is he among al the plaiers in the world , that hath not this greedie desire in hym , rather to winne an other mans , then to leese his owne , though he plaie for neuer so little or small a somme ? And herein I am not alone , for amongste the Lawes and statutes of Geneua ( a Citie for the Godlines there practised , The lawes of Geneua . folio 70. pag. ● . lin. 8 Also fol. 80. pag. 1. lin. 8. worthie of all men to be reuerenced ) it is decreed that no man plaie at any maner of game for money , whosoeuer shall doe otherwise , shall forfeite thréescore shillinges in money , and abide three daies in prisonment . That not able man Peter Martir , Peter Martir in cap 14. lib. Iudicum . fol. 148. pag 2. lin. 44. &c. in his Commentaries vpon the Iudges , both aunsweareth an obiection , that men vse to make for their defence in this behalf , and plainly declareth his mynde herein . His wordes are these : But some say , thei delight not in plaie , except thei plaie for money . But I will demaunde of them , to what vse thei intende to bestowe that money ? Peraduenture thei will saie , vppon a feaste . Why not rather vppon the poore ? But I saie , it is much better and safer not to plaie for any money : for although it maie be , that thou thy self art not touched with couetousnes , the other yet with whom thou plaiest , is peraduenture touched : let the occasions vnto euill be taken awaie , which otherwise are very many , whiche moue vnto euill , &c.

Hottomanus lib. 2. devsuris Maister Franciscus Hottomanus , not onely a greate learned Lawier , but a Christian Lawier , is of the same iudgement also , and teacheth , that by the very order and disposition of the Ciuill lawe , gaine gotten at plaie , and pursed vp , is a thing forbidden , and iustly to be disliked . Neither is Sainct Augustine farre from this mynde , who willeth that the money wonne at plaie , should bee giuen to the poore : to the ende , that bothe the looser should be punished , not hauyng againe , that whiche he lost : and the winner also depriued of his hope , hauyng nothing of that , which he had euil gotten . Besides , what reason is there I praie you , to turne that , whiche was founde out and deuised for mans recreation , into an occasion of couetousnesse and filthie gaine ? What shewe of reason is there in this , that ( there being so many poore as there are , in the Churche of God , and they to in such greate miserie & neede ) he which is called a Christian , and brother of these poore , and acknowledgeth them for the members of Iesus Christe , should plaie and spende his money at his pleasure , and that at vnlawful games , rather then to distribute it in almes , and giue it to his poore brethren , Isaiah . 58.7 . who in the Scriptures are called his owne fleshe ? Cannot money ( beyng of it self the good gifte of God , be better imployed , then vnthriftly to be consumed at Cardes , Dice , and other vnlawfull games ? If wee would looke well about vs , we should see , that with it , many poore children might bee prouided for , and instructed in knowledge and religion , and so become afterwarde profitable members in the church or common wealth : we shall finde many sicke and weake ones , which haue neede to be relieued , and many prisoners and exiles , that ought to be comforted : to minister vnto whom if we bee able , rather then waste it at vnlawfull games , our dueties prescribed vnto vs in the worde of GOD , doe very straightly binde vs . What a greefe and horror of conscience , wil be vnto vs one daie , though now we consider not of it , when wee shall buye this our pleasure so deare ? Were it not better for vs , Luke . 16.9 . to followe Christes counsell , and to make vs frendes with our money , not those whiche winne it from vs in plaie ( for neither doeth our Sauiour Christe meane it of suche , neither shall thei stande vs in any steede at that daie , vnlesse it be to be witnesses of our synnes , Prouer. 19.17.28.27 . and to accuse vs ) but the Godly poore , vppon whom , looke whatsoeuer we bestowe , we shall bee sure to haue it plentifully , with greate profite and increase restored vnto vs again , in the daie of that great iudgement of God . Augu tom. 8. colum. 116● . d. Augustine will not haue a faithfull man , to giue his money to a Iuggler , or Stage plaier , although that by his trauaile and pleasure , wee receiue some pleasure : muche lesse me thinketh should he suffer vs , Idem tom. 9. colum. 4●4 . a. to giue our money vnto a gamester , whiche plaieth with vs , and whom we our selues for our parte make merie , as well as he maketh vs merie ? This is then my conclusion , that the plaiyng for money , and the pursyng of it vp , when it is obtained and gotten in plaie is vnlawfull , bothe in respecte of the thyng it self ( because it taketh awaie the end , why plaiyng was ordained ) : and also of the persones , because the loser is vniustlie dispossessed of his owne , & the other vnlawfullie possessed in that , whiche is an other mans . Neither will I here make any distinction of Plaies or Games . For whether the Game it self be good or euil tollerated or forbidden , it skilleth not in this behalfe . And yet I muste confesse , that it is a greater euill , to winne it at vnlawfull games , then otherwise .

¶ The v. Chapter .

WE are now to declare , whiche be plaies prohibited & vnlawfull . Touchyng whiche , first I affirme , that all suche plaies as the lawe and custome of the Countrie wherein a man doeth liue , forbiddeth , are to be held as vnlawfull , but yet with this condition that those lawes thus forbiddyng suche plaies , be grounded vppon some honeste and holy considerations : otherwise if the Magistrate forbid such plaies , as Christians maie lawfully vse , I thinke , that if the Christian vse those games forbidden , with certaine Godly conditions , he doeth not offende . My meanyng is this , that in such cases , men are to take heede , that thei doe nothing openly , to the publike contempt of the order taken by the Magistrate , whom God hath placed ouer them : neither priuately in the presence of those , whiche are scrupulous in conscience . Touchyng the obseruation , of all whatsoeuer positiue Lawes of Princes , least that by this doyng , they should by their examples , make others to neglect publike orders , and draw vppon them the wrath of the prince ( which is as a messenger of death , Prouerb . 19.12 20.2 . 16.14 . and like the roryng of a Lion ) for their transgression of his Lawe , and greeue or trouble the myndes of the weake . For plaie beyng as I saied before , a thyng allowable or lawfull , wee are therein to consider not onely what we maie doe , but also , what shall bee profitable for vs to doe : 1. Corin. 10.23 and to looke not to our selues alone , Rom. 14.21 . but with all to haue an eye to this , that we greeue not the consciences of the weake . Secondly , I saie , that al those plaies are vnlawfull , in which there are alurementes and prouocations ( whether it be by wordes , deedes , countenances , or any other waie whatsoeuer either secrete or open ) to wantonesse , dissolutenes , or dishonestie , be it I saie , either in effect , or be it onely in wordes and appearaunce . Touchyng the deedes , I thinke there are but fewe so wicked that will denie it . Touchyng the countenaunce , wordes , and appearaunce , perhappes thei will make some staie , and saie that it cannot be . To aunswere whom , though I might alledge , many good and sounde reasons , yet because the holy Scripture is that , whereby w● must stoppe the mouthes of al aduersaries of the truthe , I will make that alone , my foundation and ground worke , touchyng this matter . For countenance we see what our Sauiour saieth . Whosoeuer looketh vpon a woman to lust after her , Math. 5.28 . hath committed adulterie with her alreadie in his harte . The consideration wherof made Dauid to praie to the Lorde , Psalm. 119.37 . to turne awaie his eyes from regarding vanitie . And as for wordes our Sauiour also telleth vs , Math. 12.36 . that of euery idle woorde that men shall speake , they shall giue account thereof at the daie of Iudgement : Psalm. 141.3 . the consideration whereof made Dauid in an other place to praie , and saie : Set a watche , O Lorde before my mouthe , and keepe the doore of my lippes . And as for appearaunce , the holy Ghoste is so precise therein , that by the mouth of the Apostle Sainct Paule , 1. Thess. 5.22 . he commaundeth vs to abstaine from all outwarde shewe and appearaunce of euill . By whiche we gather , that all these filthie plaies of daunsinges , maskinges , mummynges , and other the like , should be banished and driuen farre awaie , from the companie of Christians , because thei bee not onely little entraunces , or small beginnynges to muche wickednesse , but fierbrandes , or rather in deede , greate flames of villanous and secrete whoredomes , and many other vices : A thirde sorte of plaies there is , whiche be vnlawfull , and these in one generall terme , I call the games of chaunce . I call these games , or plaies of chaunce , in whiche men are directed , rather by chaunce , to obtaine the game and victorie , at suche a plaie , then by cunnyng and industrie . Thei of old tyme were wont also , to call these games , the plaies of chaunce or hazard , and thei did define them after this maner . Plaie of Chaunce or hazard , is all maner of plaie , where the aduenture and euent of chaunce , beyng as it were hidden and vnknowne , the victorie by the same chaunce , is giuen and brought vnto him that winneth . There was of these games many kinde of sortes , as appeareth by Iulius Pollux , Onomasticon lib 8. cap. vlt. all whiche the men of olde tyme , did comprise vnder this word Deca , as the Frenchmen at this daie doe the same , vnder the name of Cardes , and Dise : against whiche , as I mynde chiefly to speake in this treatie : so here I put doune , that euen for this reason , because thei be games of chaunce or fortune ( as we call it ) that therefore thei be not onely daungerous , but also intollerable , and altogether vnlawfull . And because I will not be thought to be alone , I thinke it not amisse here to put doune Peter Martirs iudgement touchyng this matter . Petrus Martir ●n 14. lib. Iudi●um . fol. 148. pag. 1. lin. 36. We must decree saieth he ( that suche plaies , ought not to bee suffred , which are couered by chaunce and rashnesse , so that in them goods and money are indaungered , because it belongeth to the publike wealth , to sée that thinges be rightly gouerned , and GOD giueth goods to bee spent to good vses : and because by it spryng oftentymes horrible blasphemies , and robbing of our frendes , and a couetous desire of other mennes goods , is stirred vp , besides the greate losse of tyme . If any man will denie them to bee games of chaunce , that is easely answeared . For must not men take that whiche the Die cast , or the Carde delt , giueth and bringeth . So that though we would gladly haue , either a better cast at Dise , or a better game at Cardes , yet wee cannot , but muste content our selues with thai , whiche the Dise , or the Cardes giue vs . Wherevpon it followeth , that the victorie falleth , where it pleaseth the Cardes and Dise to giue it : of whiche mynde also , euen Tullie hym self is , who writeth thus ? What is lot or chaunce ? Euen that in deede whiche it is , to throwe the Dise , in whiche thynges , rashnesse and chaunce , not reason and counsaile preuaileth . Yea but some will saie , wee can so sette the Cardes and the Dise , that we can winne when wee list , and haue what game seemeth good to our selues : so that it is not by chaunce , but as pleaseth vs . To whiche I saie , that though this might bee some peece of an aunswere , to wit , that many times , the cunningest in that wickednes are deceiued , yet I ad that this is a horrible synne , added vnto synne , not onely by vnlawfull games to spoyle men , of that whiche is their owne , but also by treacherie and deceipt to winne it from them . How much I praie you doth this differ from cousnage , forbidden by the lawe of our Lande ? And how much doth cousnage differ from a certaine secrete kinde of theft , which is forbidden by the lawe of GOD ? ●xod. 20.15 . ●phes. 4.25 . And how many are the places in holy Scripture , by which such craftie and deceiueable dealinges be forbidden ? Besides that therevpon insueth commonly , braulynges , quarelynges , fightynges , blowes , yea many tymes murther . But more of this particulare matter of Cardes and Dise , in the next Chapter followyng .

¶ The sixt Chapter .

IN this Chapter , I will accordyng to order before specified , put doune profes , plainly declaryng the vnlawfulnes of these games of Dise & Cardes . And first to beginne with the scriptures and reasons annexed thereunto . I take these games of Dise and Cardes , beyng as I saied before , games of lot , hazard , or chaunce , to bee statly againste the thirde commaundement , Exod. 20.7 . thou shalte not take the name of the Lorde thy God in vaine . The reason that leadeth me thereunto is this . Lot , or chaunce ( as we call it ) is one of the principall testimonies of the power of God , Prou. 16.33 . because it is ruled and gouerned immediatly , by his hand and prouidence , and was neuer ordeined of God for any thyng , but for matters of greate weight , and neuer vsed amongest the Godly , Psalm. 16.5.6 . but in causes of greate importaunce , as in partyng of goods , Nomb. 26.55 . diuidyng of landes , election of Magistrates , choise of Ministers , and such like thynges , Samu. 10.20.21 and was appoincted to take awaie , Actes . 1.26 . all occasion of heate , in wordes , and quarelles , and corruptions in speache . Now for vs to take that , which God hath appointed to so greate and holy vses onely , and to applie it , to serue our fonde affections , in euery light trifle , & case of no weight , what is it , but to treade vnder foote , the ordinaunce and institution of God , and so consequently , to bee transgressors of that thirde Commaundement . Besides that , it seemeth to bee a maner of temptyng of God , when wee knowe , that he will not haue this vsed , but in matters of greate weight and importaunce , and yet wee will vse it , in thynges of no value , as though we would make God , a seruaunt of our pleasures , laughters and delightes , and would knowe , whether he haue any care thereof , then the which , what can bee more straunge to vtter , or fearefull to thinke ? Ephesi. 5.16 . Secondly , the spirite of God commaundeth vs , to redeeme the tyme , that we haue loste , by exercisyng our selues in vaine , idle , and vnprofitable thinges , and to bestowe that tyme , whiche we now haue , in good and holy thynges , and such as in déede maie serue to edification and profite . The reason whiche the holy Ghost vseth to moue vs thereunto , is this , for the daies are euill , as if he would say : the more corrupt , that the maners of this worlde are , so muche the more neede wee haue , to vse all seasons , and to take all occasions , and to set nothyng before vs , but the good , holie , and acceptable will of God . To whiche also we maie adde , according to the truth of Gods woorde , an other taken from the brittlenesse and shortnes of our owne liues here in this worlde . Psalm. 90.3.4 . &c. Wherevpon I inferre , that whensoeuer it shall please God , to giue vs a tyme and occasion to bee occupied , either in readyng , or hearyng his holy worde , visityng the poore , comfortyng the afflicted , or doyng suche like thynges , it muste bee taken quicklie . For occasion is balde behynde , Galath. 6.10 . and there maie ( because many thynges fall betweene the Cuppe , and the vpper lippe ) fall out some lette , whiche we our selues doe not forsee , and whiche maye turne vs awaie from doyng that good . Moreouer , we our selues are easely drawen by vanitie and vaine perswasions , either of our owne fleshe , or of our frendes , from suche godlie exercises , While we haue time therefore , let vs doe good . Is not this thinke you , a pretie redeemyng tyme , to spende it awaie in Disyng , Cardyng , and suche other vngodlie exercises , as neither Gods woords , nor godlie men either allowe or like of ? The holie Ghost , 1. Peter . 4.3 . by sainct Peter telleth vs , that it ought to be sufficient for vs , that we haue spent the time past of our life after the lustes of the Gentiles , walkyng in wantonnesse , lustes , &c. Wee saie on the other side , no it is not enough we will spende yet a little more tyme in these wicked delightes and pleasures . What is this els I praie you , but to lye slumbering , in the dead sleepe of the corruption of our owne nature , I had almost saied , to synne vpon presumption ? And besides let vs knowe this , that this our pleasure , will in the ende without repentaunce , be recompensed with horrible paine and punishment . Thirdly , this plaie of Cardes and Dise , carrieth with it a manifest contempt of the Magistrate , who hath forbidden the same , vpon good and holy considerations : and is besides an offence and greife of conscience , not onely to the weake , but also to others , whiche be of greater strength , who seeyng the manifolde mischiefes , and daiely inconueniences , insuyng vpon suche Plaies , are caried into suche a godly hatred and detestation of the same , that thei cannot awaie at any hande , to beholde it or see it . But iolie fellowes will thinke , this maie be easely aunswered thus : If thei list not to looke vppon it , thei maie absent them selues . But to them I saie , first that offence riseth not only by sight , but also vpon the hearyng or knowyng of that to be doen , whiche is vnlawfull . Secondly , that thei declare themselues , to be voide of that same godly and charitable spirite , whiche ought to bee in the children of God . I am sure that Sainct Paule was of an other mynde , in a matter of greater importaunce then plaie . For he saieth thus . 1. Corin. 8.13 . If meate offende my brother , I will eate no fleshe while the worlde standeth , that I may not offend my brother . There is no manne in the worlde I thinke so blinde , but he seeth that the vse of meate , for the strengthenyng of the bodie , is very necessarie , and one of the ordinarie meanes , which God hath appoincted for the maintenaunce of mans life . And yet Paule had such a loue to the brethren ( makyng hymself therein an example for vs to followe ) that he would willingly forgoe , that necessarie nourishment , rather then greiue or offend them . But these men will not leaue that , not onely whiche thei maie leaue , without hurte of their bodies and liues , but also whiche thei ought to leaue , for feare of displeasing God . For my parte I cannot sée , what this should be els , but that so sinnyng against the brethren , and woundyng the conscience of the Godly , thei sinne against Christe . But perhaps the vngodly runnyng forwarde in sinne , will saie , that S. Paule speaketh there , of meates dedicated to Idols . 1. Corin 8.13 . I graunt that . What then ? Therefore thei saie it serueth not against plaie at Cardes and Dise . This is but a shifte , and sheweth the corrupt nature of man , who will alwaies gather figge leaues to couer his nakednesse , and filthinesse withall . For my owne parte , though I see no reason to the contrarie , why the vse of Idolatrous meates , should not be as tollerable and lawfull amongst Christians , as vnlawfull and wicked games , yet will I presse them with an other place , from whiche thei shall neuer bee able to shifte them selues , though they had the wylinesse of al men liuyng . In the Epistle to the Romaines the Apostle saieth thus . It is good neither to eate fleshe , nor to drinke Wine , nor to dooe any thyng , whereby thy brother stumbleth , or is offended , or made weake . Their distintion of Idolatrous meates here , wil not serue the turne . For the Apostle speaketh not of any suche thing , but sheweth that bothe the vse of Christian libertie , and all the life of a Christian man , ought to be referred to this end , that we should builde vp one another by good workes , in so muche , that wee should holde that thyng , whiche of it self is pure and lawfull , in respect that it offendeth our brother , vncleane and vnlawfull . Besides these generall termes ( of any thyng ) doe take awaie from them , all cloake and colour of repliyng . So that , vnlesse thei wil open their mouthes against heauen , thei must needes yeeld to this truth : the contempt of whiche shall bee greuously punished , as maie plainly be gathered , by the wordes of Christe saiyng , whosoeuer shall offende one of these little ones whiche beleue in me , Math. 18.6 . it were better for hym , that a Milstone were hanged aboute his necke , and that he were drouned in the depth of the Sea .

Fourthly , this plaie of Dise and Cardes , is appointed and vsed againste the very nature of that , whiche we call in Latin Ludus , and in Englishe , Plaie : and therefore is a verie corruption of lawfull exercise , whiche God hath permitted vnto vs , and a verie turnyng vpside doune of true and lawfull plaie . For all plaie is appointed for men , and vsed and receiued emongest them , for twoo endes onely : that is to saie , either for the exercise of the bodie , or for the recreation of the Spirite . And how I praie you , is the bodie exercised , when the Plaiers be idle , and doe nothyng in a maner , but sit still continually ? Or how is the minde of man refreshed , when there is nothing on bothe sides , till the ende of that game , but a wearisome toylyng of the minde , sometymes in feare to lose , sometymes glad when the Dise and Cardes goe with it , sometymes frettyng , when thei goe against it ? Besides all this , the loser angrie , and chaffyng for his losse , the winner also hauyng his greedie desire satisfied , when he hath ill gotten and possessed that , whiche he couetouslie desired of an other mannes . Is not this I praie you , to nourishe in our bosomes , not sparkes , but whole flames of iniquitie , the verie imbers and ashes whereof , we ought to caste from vs ? Notable is that counsell of the Wiseman , Ecclesiast. 21.2 if wee would bee ruled by it . Flie from synne as from a Serpent : for if thou commest too nere it , it will bite thee : the teeth thereof are as the teeth of a Lion to slaie the soules of men .

Fiftlie , and lastlie , the inconueniences ( what saie I inconueniences ) Naie , synnes and horrible synnes , whiche daily ensue vppon the vse of these vnlawfull Games , make these maner of plaiynges vnlawfull . What should I reckon vp , the cursynges , swearinges , and beastlie blasphemies of the name of God , together with the brawlynges , quarellynges , and fightynges commolie vsed emong the Gamesters ? Of whiche thinges , though wee our selues had no experience ( but here I muste saie , that these horrible wickednesses are ouer rife , and common emongest vs ) yet the Ciuill lawe would sette it out vnto vs : whiche dooeth confiscate the place it self , where men haue plaied at suche & suche vnlawfull Games , as it were nothyng , that suche a place , by reason of the euill , that ordinarelie hath been there committed , is rather a fitte Stie for filthie Swine , then a meete house for any honest man , to dwell in afterward . Why should I touche the greedie , and coueteous desire of the plaiers , gapyng continuallie , and greedelie desiryng , to gette that the one from the other , in the lawfull possession whereof , the Lorde hath placed them ? What neede I to speake of the common hypocrisie and deceipt vsed in these Games , whilest many makyng choise with whom thei plaie , to beleeue thei haue a good Game , thei dissemble and counterfeite , as though thei had an ill Game , thereby alluryng the other to greater losses .

To what ende should I rehearse ( seyng al men knowe it ) the miserable wastyng of these good thynges , whiche the Lorde hath giuen vs , as tyme , money , and suche other like ? All whiche thynges if thei be considered , bee manifestlie and directlie against the expresse woorde of God . I might alledge a greate number of other circumstances and reasons , verie apt and fitte , against this detestable plaie , but this that I haue hetherto said , will I hope bee sufficient for good men , and suche as will imbrace good counsell . Touchyng the other , as I thinke it will bee verie hard , yea , an impossib●e matter , to make them leaue their vanitie ( so is the pleasure of synne rooted in their hartes ) so I thinke that the godlie Magistrate should take order , for the bridelyng of suche disordered persones , either by saiyng vppon them greate penalties , and mercementes , or by harde and straite imprisonment , or els by some other godlie and lawfull meane , whiche the Magistrate shall thinke meete to bée vsed . But here perhappes some will saie we can auoide these mischeeus , therfore why should wee not plaie at these Games ? I aunswere , it maie bee so , that some menne maie in deede in their plaie forbeare al these wickednesses . But shal I tel you what I thinke ? Surely I am perswaded , that thei are as rare birdes vpon the yearth , as a blacke Swanne , or a white Rauen. Besides , if I should graunt , that men could vse plaie , without these mischiefes , yet it would not followe , that plaiyng at Cardes & Dise were lawfull . For I haue before proued the vnlawfulnes of these games , and beside declared , that whether the plaie it self bee lawfull or vnlawfull , yet it is at no hande lawful , to plaie at the same for money . Now a worde or two , out of the fathers and counselles , for the ouerthrowyng of Dise and Cardes . Tertull. Tertullyan , and some other auncient writers , haue accounted that , which we call Alea , that is Cardes and Dise , and other plaies of lot , and chaunce , synne against the holy ghost . And though thei swarne muche from the truth , in makyng it so heinous a sinne , yet haue thei thereby lefte , a testimonie vnto the world , of their greate dislikyng , and vtter dissallowyng , and condemnyng of the same Ambrose and Chrisostome , Ambros . lib. 1. officio . 23. Chrisost tomel . 6. in Mat. condemne all maner of plaies , and therfore these of Cardes and Dise . But if a Caueller would here say , why doe you not so to ? I aunswere , that for that matter , I haue shewed some reasons before , in the thirde Chapter of the treatie . Alledgyng these Authors at this tyme , as proofes hereof , that if thei can not allowe any maner of Game , muche lesse will thei allowe , vnlawfull and euill Games . Ciprian , in a booke whiche he did write against these plaies , affirmeth , that thei are the Deuilles inuention , which he found out and forged , to haue the Idols & Idolatrie , in greater vse and commendation amongst men : and therefore he condemneth it . And no doubt vpon very good ground . For euery inuention of the Deuill is accursed , and ought not either to be in vse or estimation emongst those which be Christians . Bernard exhorteth certain souldiars that were at Ierusalem , to whom he did write , to be at vtter defiaunce with Cardes and Dise . Nicholaus de Lyra , in a little booke of his named Praeceptorium putteth doune nine reasons , for euery of whiche , these kindes of Plaies ought to be prohibited amongst Christians , and exiled from the congregation of God . I will not put doune the wordes and reasons he vseth , because thei be somewhat long . It is enough to note his consent with the rest , in disliking of these wicked and vnlawfull exercises . Caluin . epla . 374. Maister Caluin a singular instrument of the Churche of God , writeth thus . There are other corruptions whiche shoote at this marke . For Dise and Cardes ( as thei call them ) howsoeuer thei semed not to appertaine to superstition , yet were thei the meanes of other vices , and brought in euery where , muche hurte and mischiefe . And as touchyng these plaies , we would not so muche condemne them , if men in vsyng of them would weigh what were lawfull . But where I praie you shall a man finde , that sobernes and moderation ? Firste , there is no other thyng any where , by whiche men are so hindered , euen as it were by birdlime , so that it occupieth all their wittes and senses , no otherwise then if thei were bewitched .

But as thei which are accustomed thereunto , cannot so easely bid them farewel : so he which hath a little withdrawen his foote , shall quickly and easely loth them all . Now , thei which giue ouer them selues to such thinges , and goe on forward in that madnesse , whatsoeuer thei be , fall into many miseries and greifes . It is well enough knowne , that Games can not passe without blasphemies , deceites , wrath , braulyng , and other suche like inconueniences . How many good houses , haue by the same , bin as it were cut vp and rooted out ? For no man keepeth a measure , but either he doeth quickly , or as it were at once waste hym self , or by little and little , consume that whiche he hath . Chiefly where question is of gaynyng , it can hardly be , but that by some one meane or other , God hymself should he offended . Wherefore it is very profitable , to be as muche as maie free from these Games : but best of all it is , wholie and altogether to abstaine from them . And for the more plaine proofe and demonstration of these wordes of Maister Caluin , concernyng the distruction and ouerthrowe of families and housholdes , I dare aduouche , and that vpon credite of good Historiographers , that it hath vndoen sondrie Kynges of Asia , and as it were subdued their estate . And one Bohemus writing of the maners , Bohem. lib. 3. de moribus legibus . &c. lawes and of Countries , sheweth that the Germanes haue bin so muche giuen to this plaie , that when thei haue lost al that thei had , thei would at the last cast , plaie for their libertie . Peter Martir in his Commentaries vpon the booke of Iudges , bothe sheweth his iudgement touchyng plaies , and also aunswereth an obiection or two , that the vpholders and maintainers of the same , haue vsually in their mouthes . His wordes are these . And if there were nothyng els , to feare vs awaie from plaies : Let vs for Gods sake weigh this , how greate the penurie of tyme is . The lawe of God requireth so many dueties , that not our whole life is able to performe them : and yet shall we bestowe tyme in Plaies ? We are otherwise sufficiently sicke with couetousnes of money , with ambition to ouercome and excell other . Why doe we stirre vp these diseases with Plaies ? But thou wilt saie , these thinges are neuer stirred vp in me : but now thou must remember that thei maie easely be stirred vp . And we must see not onely to our selues , but that wee bryng no other also , vnto the same disease . These thinges are spoken of the honest kinde of plaies . If so bee there be any whiche doe plaie , beyng intised with couetousnesse , let these men knowe , that thei rather like euill Marchauntes trafficke , then plaie . For they seeke no other thyng , but filthie gaine . Neither seeke thei pleasure , whiche in honest plaies is the chiefest , but thei seke their owne thynges , and that by filthie meanes . And when thei whiche delight immoderately in plaies doe saie . There must be some pleasure in the life , whereby we maie bee recreated , there request is to be graunted : but in the meane tyme thei must be admonished , that there are other pleasures more honeste . Paule to the Ephesians the fifte Chapter saieth . Ephes. 5.19 . Speake vnto your selues in Psalmes , Hymnes , and spirituall songes , singyng and makyng melodie in your hartes . And the same writeth he vnto the Colossians . Collos. 3.16 . Tertullian in Apologetico saith , that Christians vsed to assemble together , to their moderate Suppers , and when thei were refreshed with meate , thei sang diuine praises , or recited somethyng out of the holy Scriptures , prouokyng one an other by them . And by this meanes thei returned sober home . And Maister Dearyng our owne Countrie man , and a deare Sainct of God , hath these wordes . Shall we thinke we haue the spirite of God , or any portion in Iesus Christe , who in his euerlastyng continuaunce , cannot finde suche pleasure , as in a visare of a vaine life , that sodainely appeareth , and is no more ? Who in the glorie of his presence , In cap. 1. ad Hebri . lect. 5. and Magestie of his Father , can see no suche delight as in Cardyng , Disyng , Daunsyng , and suche like workes of reproche and shame and horrible confusion .

In the Canons of the Apostles ( whiche are so called , and counted verie auncient ) this plaie of Dise and Cardes is plainlie forbidden , and altogether reiected . Cano. Apost. can 41. The woordes there putte doune are these . A Minister or Elder , or Deacon , whiche giueth hym self to Dise , Cardes , and drunkennesse , either lette hym ceasse there from , or be deposed . The sixte Counsell of Constantinople , Concilium Constant . 6. can. 50. & habetur . tom. 20. concil . pag. 148. hath these woordes . Wee decree that no manne , whether he bee Clarke or Laie manne , from this tyme forward plaie at Dise or Cardes . Now if any manne shall from this tyme forward attempte to doe it , if he bee a Clergie manne ( as wee vse to call hym commonlie , whiche is of the Ministerie ) let hym bee depriued , if he bee a Laie manne , let hym bee excommunicate . And in the Counsell of Eliberis , Con. Elibermum can. 79. & habetur tom. 10. concil . pag. 367. it is thus decreed . If any faithefull manne plaie at Dise or Cardes , let it please hym to abstaine : and if he amende and leaue of , he maie after a yeres space , bee receiued to the Communion . Yea , and twoo godlie Synodes , helde not many yeres since in Fraunce , the one at Rochel , the other at Nimaur , by the Pastours , Elders , and Deacons of the reformed Churches of that kyngdome , haue with a full and plaine consent , vtterlie forbidden these vnlawfull Games . I thinke these testimonies and witnesses are sufficient .

See how some altogether condemne it , and other calleth it , the inuention of the Deuill : an other saieth , it is beste altogether to abstaine from them . The Councelles saie , the Clarke shal bee depriued if he vse it , and the Laye manne Excommunicated , and not receiued to the Communion , in a yeres space after . One would thinke that these thynges were sufficient enough , to discourage menne from these vaine and idle exercises , but yet for promise sake , I wil adde somewhat more , taken out of the Ciuill and Canon Lawe , and out of the Paynimes them selues against these Plaies , that when thei shall see in al ages , though neuer so corrupte , and emongest all persones , though neuer so ill and wicked , these detestable Plaies of Cardes and Dise , to haue been reiected and condemned , thei maie learne to walke in better order , and perfectlie to forsake their former vanitie and synne .

There is an old Lawe of the Romanes , and is yet at this daie , In ff. de Aleatoribus & habetur . lib. 1. Pandec . tit. 5. founde in the digestes , whiche saieth thus . If any one haue beaten hym , with whom he plaied at Cardes or at Dise , or haue doen hym any wrong : or if duryng the tyme that an other plaied with hym , some thyng hath been taken from him , or his house robbed , I will dooe no Iustice to hym saith the Pretor . If any haue constrained , or perswaded an other to plaie , I will punishe hym accordyng , as the matter requireth , so that he shal be cast , either into the quarries to digge stones , or els into the common prisons . Hence I gather the vnlawfulnesse of these Plaies , because the Magistrate , will neither awarde hym the money , whiche hath wonne it , nor punishe the wrong that one of them doeth to an other , when thei plaie at these wicked Games . The grounde and occasion of whiche Lawe , I take it to be this , that the Magistrate was inforced to vse this hard extremitie , of omittyng of administration of Iustice , and giuyng libertie to beate one an other , and to fight one with an other , because that by other meanes , the froward and vnbrideled nature of manne , could not bee tamed or subdued . To this adde the Decree of the godlie Emperor Iustinian . Cod Iustin . tit 43. lib. 3. Hauyng regard ( saieth he ) to our Subiectes wealth , we by this lawe , prohibite in all places , and to all sortes of people , to plaie either in common houses , or priuate houses ( it is as much as if he should saie , either in Innes , Tauernes , Alehouses , or in mens owne houses ( at the plaies of Cardes and of Dise , neither so muche as to be looker on . And by the same Lawe he chargeth Bishoppes A little after . and Pastours , diligentlie to take heede therevnto , and enioyneth them , that for the reformation of this euill , thei vse and imploye the power and authoritie , of the Iudges and Gouernours of their Prouinces , as is specified in Autent de Sacrosan . Episc. § . Interdicimus . Where also he doeth prohibite by name , that no Bishop , Elder , or Deacon , should either plaie them selues , or looke vpon them that plaie .

By the Lawes and Statutes of that godlie citie Geneua , the verie makyng of Cardes and Dise , The lawes of Geneua . fol. 70. pag. 1. lin. 12. & fol. 80. pag. 1. lin. 22. and suche other thynges , is expresselie forbidden vppon paine to forfeite , not only the thinges so made , but also three score Shillynges . The ground of whiche Lawe I take to bee this , that the cause beeyng taken awaie , the effecte also is remoued and taken awaie . And therefore thei haue very godlilie , and Christianlie prohibited the makyng of these thynges , followyng no doubt therein , the verie example and policie of the Lorde , who because he would haue his people to abstaine from Idolatrie , doeth forbidde them the makyng of all maner of Idolles . Exodus . 20.4 . Yea the Canon Lawe , ( whiche came in when the manners of the Churche , were marueilously corrupted , hath this plaie in no lesse detestation . Distinct. 35. cap. Episcopi . Either let them ceasse to plaie , or lette them bee condemned . And Tit. 1. lib. 3. Decretal . cap. Chroni . Lette theim not plaie at Dise or Tables , neither lette theim bee present at suche plaies . Yea , but thei will saie , these Lawes haue respecte to Ecclesiasticall persones . That is true . But what then ? Therefore it bindeth not vs . I deny the consequent . For Paule in his Epistles to Timothie and Titus , 1. Timoth. 3.2 . &c. Titus . 1.6 . rehearsyng what qualities ought to bee in a Bishoppe or Pastour of the Churche , declareth what good thinges are to be required of the churche Minister , as , that he muste bee vnreproueable , the housbande of one wife , sober , modest , not giuen to filthie lucre , not coueteous , &c. Shall wee therefore saie , that none of these thinges , ought to bee in Christians . If wee should so saie , the woorde of GOD would presently stoppe our mouthes , whiche bothe in the old and newe Testament requireth both these , and many other dueties of godlinesse and Charitie , to bee in them that professe Christes name .

There bee some thynges that bee so tied to the persones of Ministers , that in an ordinarie state of the Churche , thei ought not to bee separated from theim , of whiche sorte , I take to bee preachyng of the woorde , Ministeryng of the Sacramentes , conceiuyng praiers in the Congregation , &c. Others there are , 1. Peter . 5.3 . whiche though thei bee required in the first place of the Minister , because he is to make hym self an example and paterne of holinesse of life to his flocke , yet thei doe also belong , as it were in the seconde place , to the Churche and Congregation of GOD , in as muche as the Lorde doeth in his holie worde , require of all his children , a sober , honest , and holie life . And in this respecte , I thinke that the Lawes prohibityng these plaies in the Ministers and Pastours , dooeth also disallowe and dislike of the same , in their flockes and Congregation . Let vs come now to shewe the iudgement , that the Heathen menne haue had of this matter .

M.T.C. contra . Catilin . Tullie , in an oration he made against Catalina , vpbradeth hym and his companions after this maner . In those companies were conuersaunt , all that were Disers and Carders , all that were adulterers , all that were impure and vnshamefaste , impudent and shamelesse menne . See with what a route , as Oxen in one yoke , and vices as it were inseparably ioyned together , he ioyneth men giuen ouer to these plaies of Dise and Cardes . And in another Oration , whiche he made before all the Senate , againste Marcus Antonius , M.T.C. Philip 2. he casteth hym in the teeth with this , as one of the moste greeuous crimes , which he could laie against him , because he vsed to plaie at that Game , whiche the Latinistes call Alia , that is to saie , according to our time , at the plaie of Cardes and of Dise and other suche Games of lotte and of chaunce , chargyng hym , that his house was filled with Carders and Disers , and druncken persones .

Augustus Caesar , notwithstandyng , Suetonius in vita . Augusti cap. 71. that he had many excellent and greate vertues , yet the verie brute whiche did runne emongest the people , saiyng that he plaied at suche plaies , was turned to his greate dispraise , and made hym to hee counted dissolute .

It is reported of Claudius Caesar Emperour also of Rome , Idem in vita Claudij . that by many vices , emongst whiche his plaiyng at Cardes , and Dise is rehearsed , he shewed hym self to bee a foole , and an ignoraunt manne .

Gobilon the Lacedemonian , beeyng sent to Corinth , to make truce with the Corinthians , returned verie quicklie , without concludyng any thing with them , because he sawe them plaie at suche plaies , saiyng : that it was not meete or seemelie , for the Lacedemonians , to make league , or haue any acquaintance , with suche dissolute and rude people , and of whom no account was to be made .

The Kyng of the Persians , sent to Demetrius Kyng of Asia , Dise of gold , thereby to reproche hym , of follie , lightnesse , and idlenesse . Little children knew this saiyng of Cato verie well , and haue it written : Trocho lude , alias fuge . Play with Toppe ; but flee from Dise and Cardes .

Asconius pedianus in 2. lib. diuinationis . M.T.C. Asconius Pedianus writeth , that suche plaies were at Rome in old tyme condemned , to forfeite fower tymes as muche , as that whiche thei had plaied for . Horace in one verse pre●t●e setteth out the inconuenience of whoredome , and plaiyng at Dise & Cardes , sa●yng : Qnem damnosa Venus , Horatius in epistolis . quem praecipe alea nudat . That is to saie : who harmfull and damnable whoredome , together with the ouer rashe plaie of Dise and Cardes , doe spoile and make ●a●… ,

Iuuenal . Satyr 14. And Iuuenal , putteth it emong the vices , whiche moste easelie corrupte all the familie , and shewe moste wicked example , in a house , whiche should bee well ruled . His woordes in effecte are these .

When that the father doeth beginne , with Cardes and Dise to plaie , In presence of his children yong , to passe the tyme awaie . His child doeth then take them in hande in pleasure spendyng tyme : And so at length proceedes to vse , his foolishe fathers coyne .

I could here alledge more , but I take these testimonies and examples to bee sufficient , for the full performaunce and accomplishement , of that whiche I promised . Out of whiche we maie gather , that all menne , good and badde , Christians , or not Christians , haue as it wer with one common voice , shewed bothe their dislikyng of the same , and giuen reasons , why other should abstain there from . So that now , there seemeth nothyng to remaine , but the laste parte of this treatie , that is : to aunswere suche mennes obiections , as maintaine these plaies , whiche I will dooe , in as fewe woordes , and as plainlie as I can . In deede I muste confesse , that I am not skilfull in their obiections , and therefore shall neither putte doune , nor aunswere all , that thei will , or can bryng for them selues . How be it , here I protest , that so many as I can call to remembraunce , I will plainlie expresse , as hauyng had them of other , rather then framyng than my self , and also promise , that if any patrone of these corruptions , shall alledge any more , I will be readie to deale with hym , either by freendlie conference , or publike writyng , let hym take whether waie , shal be best likyng to hym self .