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.

A short and plaine Dialogue concerning the vnlawfulnes of playing at Cards or Tables, or any other game con∣sisting of chance.

Professor.

SIR, howsoeuer I am perswa∣ded 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 concer∣ning 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 of∣fensiue) 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* 1.1 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••* 1.2 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,* 1.3 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 vn∣derstood, 1. Sam. 14. 41. Thirdly,* 1.4 that the proper end of a Lot (as of an oath, Heb. 6. 16.) is to end a con∣troversie: and therefore for your bettet instruction examine these reasons. Whatsoeuer directly, or* 1.5 of it sefe, or in a speciall manner, tendeth to the advancing of the name of God, is to be vsed religi∣ously, 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. There∣fore the vse of Lots is not to be in* 1.6 sport. Againe we are not to tempt the Almightie by a vaine desire of manifestation of his power and spe∣ciall prouidence, Psal. 78. 18. 19. Esa▪ 7. 12. Matth. 4. 6. 7. But by vsing Lots in sport we tempt the almigh∣tie, vainly desiring the manifesta•• of his speciall prouidence in his im∣mediate* 1.7 disposing, Therfore, &c. Lastly, whatsoeuer God hath sanc∣tified 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 con∣trouersie is his owne. For the com∣mon saying is, Sine lucro friget lusus, No gaining, cold gaming.

Profes.

God hath sanctified Psalmes to the praise of his name, & bread & wine to represent the bodie & bloud of our cruci∣fied 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 sancti∣fied 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 so∣ber

cheering our selues by eating and drinking, Deut. 8. 9. 10. And therefore (it being withall consi∣dered that the ends you speake of, be not proper, though holy) it followeth, that God who only dis∣poseth the Lot touching the e∣uent, 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 pro∣fit, in a matter of truth, Exod. 22. 8. 11. But indeede lots (as oathes) are not to bee vsed either for pro∣fit 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 Ta∣bles bee not naked Lots, consis∣ting only in chance (as Dice doe) they are therefore no lots at all. Although (being vsed without cogging, or packing) they con∣sist principally in chance, and the∣fore 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 va∣riable euent of fome sensible thing, to determine some doubt∣full 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 lotte∣rie, 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 vm∣pire, by playing with lotterie, must needs be a sinne: yea, such a sin as maketh the offender (in some res∣pects) more blame-worthy. For there be more occasions of swea∣ring than of lotterie. Secondly, vaine oathes most commonly slip out at vnawares, whereas lots can∣not 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 ta∣king

the name of God in vaine, and f tempting the Almightie, by a ••amesome putting of things to ha∣ard, 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 lot∣erie.

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 in∣deede, and wholly of God, who di∣recteth

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 o∣penly dispose the Dice and Card so, as whereby a variable euen may follow: but it is onely and im∣mediatly 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 dispo∣sing the chance, but in making the best of it being past.

Profes.

The end of our play is recrea∣tion, 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 swea∣ring, so Lotterie, without due res∣pect 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 law∣full▪

Profes.

If they be not abufed by swea∣ring or brawling, playing for too long time, or too much money.

Preach.

Though I am perswa∣ded 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. con∣trarie

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 pre∣cepts, not by examples, except they be vndoubtedly good. The∣refore 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.

Notes

• * 1.1

  Ioh. 8. 40. 1. Cor. 11. 15.
• * 1.2

  1.
• * 1.3

  2.
• * 1.4

  3.
• * 1.5

  1.
• * 1.6

  2.
• * 1.7

  3.