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SIth you haue instructed me so well against Idle∣nesse, and vaine Pastimes, and Playes, I praye you instruct mee further also, as touching other playes (especially of one kinde of playe) which is commonly vsed of most people in this land, whe∣ther it be euill or good to be vsed?
According vnto my simple talent, I shall be readie to imploye it, in what I may, for your better instruction, and ther∣fore declare vnto me among all, what playe that is which you meane, which you say is so much practised now a dayes amongst all sortes and degrees.
If you will giue mee a walke or two aboute the fields, I will declare the whole matter of the play, for I woulde gladly heare your iudgement of it.
I will go with you willingly, and heare your talke gladly, and wherein I maye doe you any good, I shall be rea∣die (the Lorde willing) to satisfie your request, whiche is my desire,
Sir, I yeelde you humble duetie for this your so great and vndeserned turtesie, come on, leade you the waye, good father, I beseech you, for reuerence is due vnto the aged, as Bo∣les sayth:* 1.1 Rise vp before the hore beade, and honour the person of the aged.
The honourable age (sayeth Salomon) is not that which is of long time,* 1.2 neyther that whiche is measured by the number of yeares:* 1.3 but wisedome (sayth he) is the gray heare, and an vndefiled life is the old age. Nowe my sonne, say on in Gods name what you haue to say.
In our former communication betweene vs, you haue spoken against vaine Playes and ydle Pastimes, yet you allowed of certaine moderate and actiue pastimes, for exercise and recreations sake.
It is very true, I graunted it, and doe allow of them, so farre forth as they are vsed to that ende wherefore they were appointed.
I pray you let me vnderstande what those Playes are, which you allowe off, and also of those which you allowe not off.
Before I speake of them, it shall be good to distribute and deuide Playes into their formes and kindes.
I pray you doe so.
I must herein make two exceptions: First is, that by this my speach I meane not to condemne such publike games or prices as are appoynted by the Magistrate: Secondly, that such games as may benefite (if neede require) the Common wealth are tollerable.
I pray you let me heare your diuision of Playes in their kyndes.
There are some kinde of Playes which are vtterly re∣ferred vnto chaunce, as he whiche casteth moste, or casteth thys chaunce or that (at Dice (carieth away the rewarde. There are other, wherby the powers either of the body or mind are exercised.
I pray you speake first of those Playes, which are for the exercise of the bodie and minde.
Those Playes which are for the exercise eyther of the powers of mynde or bodie, * 1.4 are not vtterly forbidden. Iustinian when he had vtterly taken away Playes that depended of chance (at Dice) ordeyned certaine kinde of Playes, as throwing a round ball into the ayre (which play is at this day much vsed a∣mong my countrimen of Deuonshire) handling and tossing the Pyke or staffe, running at a marke, or such like, &c. Aristotle in his Rhetorikes, commendeth these exercises of the bodie. So we see at this daye, publike wealthes do sometime set forth vnto such as can best vse weapons, a reward or price, to the ende they may haue the people the better encouraged and exercised (alwayes ta∣king heede, that those Playes be not hurtfull or pernitious, and that it be not daungerous, eyther to themselues; or to the behol∣ders, as are the Turneys, and such like, &c. Such kinde of playes are forbidden,* 1.5 Adlegem Aquiliam, in the Lawe, Nam Ludus, and in the Decretals, it is also expressed, De tornementis.
What other Playes are there which are tollerable?
That which was vsed of olde time.
What Playes were that I besech you?
To labour with poyses of Leade, or other mettall, called in Latine, Alteres, Lifting and throwing of the stone, barre, or bowle with hande or soote, casting of the darte, wrast∣ling,
shooting in long Bowes, Crossebowes, handgurmes, ry∣ding, trayning vp men in the knowledge of martiall and warre∣like affaires and exercises, knowledge to handle weapons, to leap and vault, running, swimming, Barriers, running of horses, at the tilt,* 1.6 or otherwise, which are called in Latine, Luda, Disc∣us, Cursus, siue, Saltus. Cestus, Certamen equestre vel Currule. All which Playes are recited partly by Homer, partly by Vergil, and partly by Pausanias, &c.
What say you by hauking, hunting, and playing at Tennise?
These exercises are good, and haue bene vsed in anci∣ent times,* 1.7 as we may reade in Genesis. Cicero sayth: Suppedi∣tant autem & campus noster, & studia venandi, honesti exempla ludendi, The fieldes (sayth he) hunting of beastes and such other, doe minister vnto vs goodly occasions of passing the time, yet he addeth therevnto this saying: Ludendi est quidem modus retinen∣dui, A measure ought to be kept in pastime. For in these dayes many Gentlemen will doe (almost) nothing else, or at the least, can doe that better than any other thing. And this is the cause why there are found so many raw captaines & souldiers in Eng∣lande, among our Gentlemen, when time of seruice requireth. And also it is the cause of so many vnlearned Gentlemen as there are. For they suppose that it is no part belonging to their calling, for to heare sermons, pray, and studie for learning, nor to be ex∣ercised in heroicall actes and martiall affaires, but onely to hauke and hunt all day long.
I haue hearde olde woodmen saye, hee cannot be a Gentleman which loueth not a dogge.
If that be true, he cannot be a dog that loueth not a Gentleman. As I doe not hereby condemne all Gentlemen, so must I nedes (God be praysed) iustifie many, which are desirous to heare preaching, to vse praier, study for lerning, & exercise mar∣tiall affaires, readie to serue at al commandements for iust causes.
What say you to Musicke and playing vpon In∣struments, is not that a good exercise?
Musicke is very good, if it be lawfully vsed, and not vnlawfully abused, therefore I thinke good first to declare, from whence it had his beginning, and to what end it was instituted. Secondly, whether they may be kept in the Churches. Lastly, what kinde of songs and measures are profitable and healthfull.
I beseech you let me heare this throughly, and I will giue attentiue eare therevnto, for that some men disprayse it to much, and thinke it vnlawfull, others commende it as much, and thinke nothing so lawfull: and a thirde sort there are, which make it a thing indifferent.
Two sorts that you speake of, are to be reproued, but the thirde sorte is to be commended.
I praye you let me heare your iudgement hereof, and first of all, as you promised, of the beginning and instituti∣on thereof.
As touching the first: Men of the olde time were ac∣customed with common vowes to sing certaine solemne ditties, both when they gaue thankes to God, and also when as they woulde obteyne any thing of him. Wherefore Orpheus, Limus, Pindarus, and Horace, and suche like Poetes, which vsed the Harpe, wrote their hymnes for the most part, for these vses. Also in the Romane publike wealth, the Priests of Mars which were called Salij,* 1.8 caried shieldes, and sang their verses through the ci∣tie. Furthermore it was the manner, that Musicke and verses were had, when the prayses of noble men were celebrated, chiefly at feastes, whereby they which stoode by, might be admonished, to imitate their noble actes, and detest suche vices, which were cōtrarie vnto their vertues. Moreouer, they vsed them to recreate the mindes, and to comfort such as were pensiue, beauy, and sad for the deade.* 1.9 As Saule being heauie. &c. caused Dauid to playe vpon the Harpe to refresh him &c. The vse hereof also we maye reade in Mathews, * 1.10 when as Christ our Sauiour came into the Rulers house to raise vp his deade daughter, the Minstrels and people were making a noyse, that is (according to their custome) to play and sing.* 1.11 &c. Contrariwise, when any great cause of ioye
happened, it was expressed by Musicke and songs, as wee maye reade many examples hereof in the holy Scriptures, as of Moy∣ses sister Miriam,* 1.12 Iudith, Iephtah his daughter. &c. Likewise in weddings they were wont to playe musically, and to sing wed∣ding songs. All these things if they bee done moderately, and in due time, are tollerable. For Musicke and songs containe three kindes of good things, that is, honest, profite, and pleasantnesse. For although singing of it selfe delighteth the mindes of men, yet when wordes are ioyned vnto it, which are of a iust number, and bounde by certaine feete (as Uerses are) is much more pleasant. And vndoubtedly Poetrie had hereof his beginning, and cannot be denied but it is an excellent gift of God: yet this ought to bee kept pure and chast among men, bicause certaine lasciuious men haue and doe filthily defile it, applying it to wantonnesse, wicked lusts, and euery filthie thing.
Why doth Musicke so rapte and vanishe men in a maner wholy?
The reason is playne. For there are certaine plea∣sures, which onely fill the outwarde senses: and there are others also, which pertaine only to the mynde or reason. But Musick is a delectation so put in the middest, that both by the sweetnesse of the soundes it moueth the senses, and by the artificiousnesse of the number and proportions, it deliteth reason it selfe. And that hap∣peneth then chiefly, when such wordes are added vnto it, whose sense is both excellent and learned.* 1.13 Pithagoras opinion was, that they which studied his doctrine, shoulde be brought in sleepe with a harpe, and by the accordes thereof also wakened, whereby they might quietly enioy the time both of sleeping and waking. Cice∣ro affirmeth,* 1.14 that rockes and wildernesses doe giue a sounde, and cruell beasts by singing are assuaged, and made to stande still, as it is reported of the Unicorne: when as men will take him, they put a yong mayden into the wildernesse, and when the Unicorne seeth hir, he standeth still, and when hee heareth the mayde sing and play on an instrument, he commeth to his, and sleepeth harde by hir, and layth his head vpon hir lap, and so the hunters kill him.
I may also speake howe the Poetes fable, that when the walles of Thebes the citie were buylt, the stones of their owne motion came togither with the founde of the Harpe. And no man is igno∣rant, what the same Poetes haue written of Arion (who being taken by pyrates) playing so melodiously vppon his harpe, the Dolphin fishe, with the great Whales, delyted so muche in his Musicke, that when as the Pyrates cast him into the sea, the fishes caried him safely vnto the shore. So haue they fayned of Orpheus.* 1.15 And also who knoweth not howe muche Dauid here and there in his Psalmes, prayseth bothe Musicke and Songs.
Secondly, we must consider whether it may be vsed in Chur∣ches. In the Cast part the holy assemblies euen from the begin∣ning, vsed singing, which we maye easily vnderstande by the te∣stimonie of Plinie in his Epistle to Traiane the Emperour:* 1.16 where he writeth that Christians vsed to sing hymnes before day vnto their Christ, and therefore were called Antelucanos coetus, the morning assemblies. And this is not to bee ouerslipte, that these wordes were written in that time that Iohn the Euange∣list liued,* 1.17 for he was aliue vnto the time of Traian. Wherefore if a man shall saye, that in the time of the Apostles there was sin∣ging in holy assemblies, he shall not stay from the truth. Paule who was before these tymes,* 1.18 vnto the Ephesians, sayth: Be not drunke with wine, wherein is excesse: but be filled with the spi∣rite, speaking vnto your selues in Psalmes and Hymnes, and spirituall songs, singing and making melodie to the Lorde in your hearts, giuing thankes alwayes for all things vnto God euen the father,* 1.19 in the name of Iesus Christ. To the Colossians he sayth: Let the worde of Christ dwell in you plenteously in all wisedome, teaching and admonishing your owne selues in Psal∣mes, hymnes, and spirituall songs, singing with a grace in your hearts to the Lorde.* 1.20 To the Corinthians he sayth: When ye assemble togither, according as euery one of you hath a Psalme, or hath a doctrine, or hath a tongue, or hath reuelation, or hath interpretation: let all things be done vnto edifying. By which
wordes is declared, that fingers of songs and Psalmes had their place in the Church.
But the west Churches more lately receyued the manner of singing.* 1.21 for Augustine testifieth that it happened in the time of Ambrose: For when that holy manne togither with the people, watched in the Church, least hee shoulde haue bene betrayed vn∣to the Arrians, be brought in singing, to anoyde tedrousnesse, and to driue away the time. But as touching the measure and na∣ture of the song, which ought to bee retayned in Musicke in the Church,* 1.22 these things must be specially noted, Saint Augustine in his booke of Confession, confesseth and is also sorie, that hee hadde sometime fallen, bicause he had giuen more attentiue hede vnto the measures and cordes of Musicke, than vnto the wordes which were vnder them spoken. Which thing hereby he proueth to be sinne, bicause Musicke and singing were brought in for the wordes sake, and not wordes for Musicke. And he so repented this his faulte, that hee exceedinglye allowed the manner of the Churche of Alexandria vsed vnder Athanasius, who com∣maunded the Reader, that when he sang, hee shoulde but lit∣tle alter his voyce, so that he shoulde bee like rather vnto one that readeth, than vnto one that singeth. Howbeit on the con∣trarye, when hee considered, howe at the beginning of hys conuersion, he was inwardly moued with these songs, in suche forte, that for the zcale of pietie he burste for the into teares, and for this cause he consented, that Musicke shoulde be retay∣ned in the Church: but yet in suche manner, that he sayde bee was readie to chaunge his sentence, if a better reason coulde bee assigned. And he addeth: that those doe sinne deadlye (as they were wont to speake) whiche giue greater heede vnto Mu∣sicke,* 1.23 than vnto the wordes of God. Saint Hierome, and also Saint Gregorie say:
Non vox sed votum,* 1.24 non cordula Musica, sed cor, Non clamans, sed amans, cantat in aure Dei,
The voice though it crie neuer so cleare, The Lorde delights not for to heare: Nor string of Musicke very sweete, Except the heart conioyne and meete.
* 1.25Franciscus Petrarcha declareth that Athanasius did vtterlye forbid singing to be vsed in the Church at seruice time, bicause (sayth he) he woulde put away all lightnesse and vanitie, which by the reason of singing doth oft times arise in the myndes bothe of the singers and hearers.* 1.26 Gregorie also sayth: Plerunque vt in sacro ministerio dum blanda vox quaeritur, congrua vita negliga∣tur, Whyles the sweetenesse of the voyce is sought for in the ho∣ly ministerie, the life is neglected. Therefore sayeth Durandus: Propter carnales,* 1.27 non propter spirituales cantandi vsus in Ecclesia in∣stitutus est. &c. The vse of singing in the Church was ordeyned for carnall men, and not for spirituall minded men.
Let me heare then what is to be done and obserued, to the ende Musicke maye lawfully and fruitfully be vsed in the Church.
* 1.28First we must take heede that in Musicke bee not put the whole summe and effect of godlynesse, and of the worshipping of God, which among the Papistes they doe almost euerywhere thinke that they haue fullye worshipped God, when they haue long and much sung and piped. Further we must take heede that in it be not put merite or remission of sinnes. Thirdly, that sin∣ging be not so much vsed and occupied in the Church, that there be no time in a maner lest to preach the worde of God and holye doctrine. Whereby it commeth to passe, that the people depart out of the Church full of Musicke and harmonie, but yet hungerba∣ned and fasting, as touching heauenly foode and doctrine. Fourth∣ly, that rich & large stipends be not so appointed for Musitians, that eyther very little, or in a maner nothing is prouided for the ministers which labour in the worde of God. Fiftly, neyther may that broken and quauering musicke be vsed, wherewith the stan∣ders by are so letted, that they cannot vnderstand the words, no,
though they woulde neuer so faine. Lastly, we must take heede, that in the Church nothing be song without choyce, but onelye those things which are contayned in the holye Scriptures, or which are by iust reason gathered out of them, and doe exactly a∣gree with the worde of God.
Nowe to conclude this matter, I saye, that godly, and reli∣gious songs may be retayned in the Church. And yet I confesse that there is no precept giuen in the new testament of that thing. Wherefore if there be any Church, which vpon iust causes vseth it not, the same Church cannot iustlye be condemned, so that it defende not, that the thing it selfe of his owne nature, or by the commaundement of God is unlawfull, and that it doe not for the same cause reproue other Churches, which vse singing and Musicke, or else exclude them from the fellowship of Christ. Yet this ought to be considered, that if we shall perceyue, that christi∣an people doe runne vnto the Churche, as to a Stage playe, where they may be delighted with pyping and singing (and doe thereby absent themselues from hearing the worde of God prea∣ched) in this case we must rather abstaine from a thing not ne∣cessarie, than to suffer thei•• pleasures to be cockered with the de∣struction of their soules.
What say you of Minstrels that go and range a∣broade, and thrust themselues into euery mannes presence and company to play some mirth vnto them.
These sort of people are not sufferable, bicause they are loyterers and ydle fellowes,* 1.29 & are therefore by the lawes and statutes of this Realme forbidden to raunge and roaue abroade, counting them in the number of Roges, and to saye truth, they are but defacers of Musicke.
Are there any other good exercises?
Yes, as Schollers to make Orations, to playe good and honest Comedies, to play at Tennise, and such like: &c. Not∣withstanding in all these exercises that I haue spoken off before, this must I adde for your instruction, that none of them ought to be a hinderance or let to any man, from his duetie towardes
Gods worde.
Nowe that you haue declared to me what exerci∣ses are lawfull for the powers of the minde and bodie, I praye you to shewe mee, what that playe is, which you call chaunce or happe?
These Playes that depende vpon chaunce, are those which we call Dice play, which kinde of Play is to be eschewed and auoyded of all men. So Cato giueth counsell to all youth, saying:* 1.30 Trocho lude, aleas fuge, Playe with the toppe, and flee Diceplaying.
What meane you to speake against Diceplaying, fithe so manye honourable, worshipfull, and honest men vse so commonly to play at it?
The persons make it not good, but rather it maketh them the worse: for it causeth manye of them (oftentimes) to bring a Castell into a Capcase, a whole Manour and Lorde∣shippe into a Cottage, their Fee simple into Fee single, with other infinite lyke discommodities, according to the olde verse:
Diues eram ductum, me secerunt tria nudum: Alea, Vina, Venus, tribus his sum factus egenus.Sometime riche I was, and had thereof great spare, But three things hath me made, to go full poore and bare: Dyce, wyne, and Generie, were to me great speede, These three did hasten all my woe, and brought me to great neede.
Yet notwithstanding, although these men that you speake of, vse to play at Dice, and loue that game so well, yet in no myse will be called Dice players, or Dicers, it is so ovious a name, the reason is, for that it is an ovious and wicked play: so the these,
the Oueane, the Papistes, Murderer. &c. will not be called by that name, of that fault and filthie sinne which they vse, bicause they knowe it is most wicked and abhominable.
This fault of losing their goodes, is not to be impu∣ted to the play it selfe, but to them that play.
Yes sir, it is in the Playe also: Take awaye the whore, there will be no whoredome: take awaye fire, there will be no burning: take awaye powder and shotte, none shall bee murthered: take away poyson, none can be poysoned. &c. take a∣waye Playe, there will bee no playing. This did Marcus An∣tonius the Emperour verye well see, who lying in his death hedde,* 1.31 sayde to his sonne Commodus these wordes: It is a most harde thing and a difficiil matter for a man to kepe measure in libertie (of Playes) or to bee able to restrayne the vryble of things desired (vnlesse the things themselues be taken away that are desired) for surely we be all made worse, both olde and yong, by reason of this libertie to play at Dice, to enioye our owne fil∣thie desires.
I praye you, who was the firste deuisour of Dyce playing? It appeareth that it hath bene of a long conti∣nuance.
There are diuerse opinions hereof. Some saye that it was one Attalus: Others suppose that it was deuised by one Brulia.* 1.32 Polydose Virgill sayeth, that one Lydi deuised this a∣mong the Lydians a people of Asia, of great loue and policie, what time a great famine was among them, that by passing a∣way the time with this Play, they bare out their hunger the bet∣ter, and their vittailes endured also the longer. &c. Others saye, that one Palamedes,* 1.33 being (In an armie of the Greekes agaynst the Troianes) ydle, inuented this Diceplaye to passe the time away and also to saue vittails. &c. But certainly those that write of the inuentions of things, haue good cause to suppose Lu∣cifer the Prince of Deuilles, to be the first inuenter thereof, and hell (no doubte) was the place where it was firste founded.
for what better alectiue, coulde Satan deuise to allure and bring men pleasantly into damnable seruitude, than to purpose to them a forme of Play (which is his principall treasurie, wher∣in the more part of sinne and wickednesse is contayned, and all goodnesse, vertue, honestie, and godlynesse cleane confounded.
I assure you, I neuer hearde before, that Diceplay∣ing was so wicked, as you say.
* 1.34Publius sayth: Quanto Aleator in arte melior est, tan∣t••nequior est, As much more running the Dicer is in that arte, so much the more wicked he is. There cannot be a more playne figure of Idlenesse, than Diceplaying is. For (besides that there is no maner of exercise of the bodie or minde therein) they vse great and terrible blasphemings and swearings, wicked braw∣lings, robbing, and stealing, craft, couetousnesse, and deceyte, ••h, why doe we call that a play, which is compact of couetous∣nesse, malice, craft, and deceyte?
What craft, deceite, and robbery can there bee in Dice playing? Are not the little Dice cast downe vppon the ta∣ble, that euery man maye see them that hath but halfe an eye, and may easily tell euery pricke and poynt vppon them? And therefore I cannot see, howe any man shoulde thereby be decey∣ued, I suppose there is not a more plaine playe, and lesse deceyte (being alwayes before mens eyes) than is Diceplaying.
The blinde cateth many a flie, and feeth it not. For I perceyne that you are (or else you seeme so to be) ignorant of their skill and doings. If you did vnderstande throughly of their false Dice, cogging termes, and orders, it will make you to ab∣horre, detest, and desie all Diceplaying.
Is there any more to bee considered in this Playe, than plainly and simply so play with two dice, and cast them out of our handes vpon the plaine boorde?
Yea, my sonne, much more, both for their craft in ca∣sting them, and making them, and also for the sundrie names of their Dice, to be guile the simple and ignorant withall.
I had neuer thought that there coulde be such de∣ceyts
in Dice playing, or that men had anye cunning or sleyght therein to beguile any.
For the obteyning of this skill (of filthie Dice play∣ing) they haue made as it were an arte, and haue their peculiar t••rmes for it. And a number of lewde persons haue and daily doe apply it as it were Grammer, or Logike, or any other good ser∣uice or science, when as they associate togither with their harlots and fellowe theeues.
What haue Dicers to do with harlots and theues?
As much as with their very frends: for they are all of one hall and corporation, and spring all out of one roote, and so tende they all to one ende, ydlely to liue by rauine and craft, de∣uouring the fruites (like Caterpillers) of other mennes labours and trauailes craftily to get it into their owne handes as theeues.
I pray you shewe mee the occasion, why men so earnestly are giuen to Dice playing?
The first occasion to playe, is tediousnesse and loth∣somnesse of good labours.* 1.35 Secondly, is couetousnesse and gree∣dinesse for other mens many, which couetousnesse, sayth S. Paul, is the roote of all mischiefe.
I perceyue by you, that there groweth greate and daungerous inconueniences and mischiefes by this Diceplaying.
You haue sayde truth. For it is a doore and a win∣dowe into all theft, muriher, whoredome, swearing, blaspheming, banketting, dauncing, rioting, drunkennesse, pryde, couetous∣nesse, craft, deceyt, lying, brawling, fighting, prodigalitie, night∣watchings, ydlenesse, beggerie, pouertie, bankcrupting, miserie; prisonment,* 1.36 hanging. &c. And what not? Saint Chrysostome ••ayth: that God neuer inuented Playes, but the Deuill: for the people sate downe to eate and drinke, and rose vp to play, in the honour of a most filthie ydoll,* 1.37 for when they had worshipped the calfe, and committed ydolatrie, they seemed to haue obteyned this rewarde of the Deuill:* 1.38 namely to play. Saint Ambrose saith also, that Playes and pastimes sweete and pleasant, when as yet they are contrarie to the rules of christianitie, Sir Thomas Eliot
knight sayth to such as are Diceplayers: Euery thing (sayth he) is to be esteemed after his value: but who hearing a man, whom he knoweth not to be called a Dicer, doth not a••on suppose him to be of a light credit, dissolute, vaine, and remisse? How manye Gentlemen, howe many Merchants. &c. haue in this damnable pastime (of Diceplaying) consumed their substaunce, as well by their owne labours, as by their parentes, with great studie and painfull trauell, in a long time acquired, and finished their liues in debt and penurie? Howe many goodly and bolde yong men (sayth he) hath it brought to theft, whereby they haue pre∣uented the course of nature, and died by the order of the lawes mi∣serably? These are the fruites and reuenues of that wicked mer∣chandice (of Diceplaying.)
Is it lawfull for any man to play at any game for mony, to wynne it, keepe it, and purse it vp or no? I pray you let me knowe your iudgement herein.
I saye generally, it is not lawfull to play for mony, to winne it, and purse it vp, that is, eyther to lose his owne, or winne others, to witholde it as good gaine.
What reason is there hereof?
The reason is most cleare and plaine: First that play (whatsoeuer it be) was not appoynted or permitted as a meane and way to get or winne mony, but onely for exercise of the bo∣die, or recreation of the minde: so that whosoeuer vseth it to o∣ther ende, maketh it no game, but abuseth, chaungeth, and alte∣reth the nature of the recreation, into a filthie and vnsufferable gayne, and therefore dishonest. Which (be they high, bee they lowe) Christians ought to flee and shunne,* 1.39 as Saint Paule sayth,* 1.40 from filthie lucre. And in the Distinitions out of Augu∣stine, it is sayde: Hoc autem iure possidetur quod iustè: Et hoc iu∣stè quod bene, omne ig••tur quod malè possidetur, alienum est. &c. That is rightly possessed, that is rightly gotten: and that is right∣ly gotten, that is well and truly gotten: therfore whatsoeuer is possessed falsely and naughtily, is another mans and not thine. &c. Tullie sayth also: Nihil vtile est, quod non sit honestum, Nothing
is profitable or gaine (to thee) which is not honestlye gotten: otherwise it is Turpe lucrum, filthie gaines. Furthermore, ga∣ming was neuer allowed as a kinde of bargaining, traffike, or occupying among men: if wee eyther consider Gods lawe or mans. Amongst all ye lawes in the world, which haue throughly decided all meanes howe to get, and iustly to possesse other mens goodes, neuer make mention that gaming was a iust meane. The Romane law, which we call the Ciuile lawe, hath verye largely and diligently determined of it. But amongst all the ho∣nest meanes whereof the Ciuile lawe maketh mention, gaming is not mentioned, nor once within the compasse. Yet he speaketh of contractes in sale, of letting to hire, making restitution, and such like, whereby we may iustly haue and get that which is o∣thers: but there is no mention at all made of Play, or that wee may thereby wynne or possesse any thing. So that whosoeuer ta∣keth and keepeth the mony of another which he hath wonne in play, withholdes it without lawfull cause, and therefore agaynst conscience, and to speak plainly, sheweth himselfe a flat theefe. If S. Paule forbiddeth vs to vse deceyte in bargaining and selling, what shoulde we doe in gaming? And if this shoulde be suffred, we shall bring in a greedie couetousnesse, in steade of the recreati∣on of the minde, and to be short, a desire to beguile eche other, in steade of folace and pastime.
To gayne then by play, and especially at Dice, is as much as to steale and rob, notwithstanding any customes, euill vses, or corruptiōs of maners.* 1.41 One maister Francis Hotoman, a notable lawier and a christian, confirmeth my sentence and iudgement, & sheweth that by the meaning of the law, that gaine gotten & pur∣sed vp by play, is forbidden, and to be condemned. And S. Augu∣stine sayth,* 1.42 that ye mony should be giuen to the poore that is got∣ten by play, to the ende that the loser shoulde not haue his losse a∣gaine, & also that the winner might be disappointed of the hope to haue that which he had so euilly gotten. Also it is very reasona∣ble, that besides this losse, the magistrate shoulde put them both (that playe) to a good fine, to be bestowed to common vses.
For▪ I pray you what reason is there to turne that to couetous∣nesse, which was appointed for recreation and comfort of man? The poore which are so many in the Church of God, and so ne∣dye, as all the worlde seeth so many small children that are or∣phans, lacking schooling for want of helpe, and that he whiche counteth himselfe a christian and a brother to these poore, and ac∣knowledgeth them for the members of Iesus Christe, shoulde play away and spende his mony at his pleasure, and shoulde not rather giue it in a••mes to his brethren,* 1.43 which are, as Esay saith, his owne fleshe? Alas howe dearely is that pleasure sometimes bought of vs, and what shame shall we haue before Gods aun∣gels for such lauishnesse,* 1.44 yea before the poore people of God, as it is written in Saint Mathewe. When riche Churles shall eate and drinke,* 1.45 and after fall to play, like to that cursed man of whō Saint Luke speaketh of,* 1.46 and in the meane season poore Lazarus our brethren shall lye and starue at our doores, on whom the ve∣ry brute beastes to their powers, bestowed their almes in licking their sores, and we that are men of his owne likenesse, haue mo∣ny to play awaye, and can finde in our heartes to bestowe none on them.
* 1.47Let vs according to the commandement of God, make frends with our monye, not of such as wynne it of vs by play (for they will neuer conne vs thanke for it) but of the poore people of God, which cause it to be restored againe (at that great daye of Gods iudgement) with profite and increase.* 1.48 Saint Augustine sayth: Foecundus est ager pauperum,* 1.49 cito reddit dominantibus fructum: Dei est pro paruis magno pensare, Profitable is the field of the poore, and yeeldeth fruite very quickly to the owners, it is Gods pro∣pertie to restore great things for small things. Saint Augustine therefore alloweth not that any christian man shoulde giue hys mony to any Iugler, or Stage player, although they shewe vs some pleasure with their paynes, much lesse doth he allowe vs to giue our mony to a gamster that playeth with vs, to whome we shewe as much pastime as he sheweth vs: Let me then conclude, that which I haue sayde, is true: that is, that mony gotten and
pursed vp by play, is flat theft: and to gaine by such meanes, is plainly to robbe, and to possesse other mens goodes without iust cause, and against conscience, bicause it is playne against the commaundement of God,* 1.50 that sayth: Thou shalte not steale. Notwithstanding, that there bee a consent of the Players, yet there is a burning lust and desire of eche others mony, and to ob∣taine this their greedie couetous purpose, they vse this wicked and craftie play at Dice to deceyue, which is called blinde fortune. For that purpose Iustinianus the Emperour,* 1.51 made a decree that none should play publikely, or priuately in their houses. &c. Thus we see what gaine and profit by play is gotten,* 1.52 euen as Christ sayth: They that nowe laugh, shall weepe, and they that nowe haue plentie shall want. &c. Saint Augustine to this sayth: Quae est ista rogo animarum insania,* 1.53 amittere vitam, appettere mortem, acquirere aurum, & perdere coelum, What madnesse is this of men, to lose life, and desire death, to seeke for golde, and lose God.
They say, they cannot delite in playe, except they play for mony.
I woulde gladlye knowe agayne to what vse they woulde put that (mony gotten) vnto.
Peraduenture they will bestow it vpon some feast, or else vpon the poore people.
But I say still, it is much better and safer not to play for any mony at all, for that (as you haue hearde) it is not law∣full. Againe, it may be, that you your selfe are not touched with couetousnesse: but possible the other with whome you playe, is touched therewith:* 1.54 therefore let the occasions of euill bee taken away, which otherwise are very many which moue vnto euill, And if there were nothing else to feare thē away from this play, yet let them for Gods sake weygh this (as I haue sayde before) howe great the penurie and neede is, and what number of po∣uertie there is euerywhere replenished, that we maye say as S. Ierome sayde:* 1.55 Nudus atque esuriens ante fores nostras Christus in paupere moritur, Christe naked and hungrye, lying before out
gates, dieth in the poore. The lawe of God requireth so manye duties, that not our whole life long is able to perfourme them; and yet will we bestow time in playing at Dice? We are other∣wise sufficiently sicke with couetousnesse of mony, with ambiti∣on to ouercome and excell others. &c. Why then do they stirre vp these diseases with playes?
They say, this is not stirred vp in them.
* 1.56Nowe they must remember, that they may be easily stirred vp, when they enter once in play. And they must see not onely to themselues, but that they bring not other also vnto the same disease, for though they know their owne minde & strength, yet they knowe not others.
What and if they will so playe their mony? are they not Lordes of their owne things? They say, they doe no wrong to their neighbours, they take away no other man goods by violence, what then can be sayd vnto them?
* 1.57That is not true. For the Prophet sayth in the per∣son of God: The siluer is mine, and the golde is mine, sayth the Lorde. For you must note, that God deliuereth vnto vs his riches and treasure, according to his good pleasure, as vnto stew∣ardes to vse them,* 1.58 and bestowe them as God in his worde com∣maundeth. And therefore they ought to vnderstande, that it is the dutie of the Magistrates,* 1.59 to see that euery man vse his owne things honestly and well. And they ought more deepely to consi∣der, that God gaue them riches and mony for foure speciall ca••∣••es and purposes. First, wherewith they might maintaine prea∣ching of Gods worde. Secondly, for the nourishing and main∣taining of themselues and their familie. Thirdly, to pay tributes, taxes, and customes to the Prince, for the better maintenaunce and defence of their people and countrie. Fourthly, to helpe the pore and needie members of Christ. &c. those are the ends where∣vnto riches is giuen vnto vs, and not for to waste it foolishly at Diceplaying, and so put it to the stippernesse of fortune. Also it behoueth euery one (especially those that professe the Gospell) to represent the image of God, who gouerneth and ruleth all things
with reason,* 1.60 mercy, loue, and wisedome. But so to consume their mony and goodes at Dyce, and vaine playes, is not to be as Lordes ouer their owne things, but tyrants and spoylers, and not to vse them with mercie, loue, and wisedome, but with vn∣mercifulnesse, hatred, and foolishnesse, to abuse them. And on the other part, what thing soeuer is gotten by this kinde of Dice∣play, is Turpe lucrum,* 1.61 filthie gaine: and that gaine so gotten, shall be a witnesse against them at the last daye of iudgement, if they repent not, and it shall be gaine put in a bottomlesse purse, as the Prophet sayth,* 1.62 that is, they shall neuer haue ioy or good thereof, as the Poet sayth: De bonis malè quaesitis, vix gaudebit h••••∣res tertius: Euill gotten goods shall neuer prosper. I peny naugh∣tily gotten, sayth Chrysostome, is like a rotten apple layd among founde apples, which will rot all the rest. Therfore we must hold fast and firmely determine, that such playes are very theft and robbery, and therefore ought not in any wise to be suffered, for that they are gouerned by chaunce and rashnesse, so that thereby goodes and mony are indaungered: and also for that it belongeth to the publike welth, to see that those things be rightly gouerned: For God giueth goodes to be spent to good vses, and not vppon vaine fonde abuses.
These Players are honest, substantiall, and credi∣ble men, and though they playe at Dice, yet they giue to the poore neuerthelesse, and paye their duetie to the Prince neuer the latter.
Their credites are much cracked that vse this play, so that they can not beautifie or garnishe it by no policye, but contrary wise,* 1.63 that doth altogither foyle them. And for their gi∣uing to the poore, it both no more excuse them, than if they rob∣bed a man to giue to the poore. They saye, they giue neuerthe∣lesse, I pray you doe they giue by that euer a whitte the more? If they doe; yet wee maye not doe euill, that good may come thereof.* 1.64 (sayth Saint Paule) whose damnation is iust. Yet I pray you let mee vnderstande what they giue weekely to the poore.
Euerye of them giueth according to his habilitie, some a peny, others two pence, another foure pence, and the best commonly giueth but sixe pence.
What is this to the purpose, in respect of their playe, whereat they will not sticke to venter at Dice, v. s. x. s. xx. s. yea x. li. xx. li. at a cast, and will thereat consume xl. li. or an C. li. yea all that they haue. &c. which is lamentable to heare and see. But whatsoeuer they giue to the poore, it is done (contrary to the rule of Scriptures) grudgingly,* 1.65 murmuringly, and vnwilling∣ly. Some of them haue lost as much in one houre, naye, in one quarter of an houre (at Dice) as they haue giuen to the poore two or three yeares before. Is not this to be corrected and amended (by the rulers?) If they neglect it, no doubt God will be reuen∣ged of it, it is so wicked and vngodlye. It is a worlde to heare and see what adoe the Magistrates haue to make them and such like to be contributories to the reliefe of the poore weekely, accor∣ding to the statutes &c. What excuses, what allegations, what protestations, what loquations, what persuations will they vse, who knoweth not? either yt they are not able, or that they are fallē behind hand, or yt they are not somuch worth now by a great sum as they haue bene, or that they haue great losses, or that they kepe some poore man or woman, or else some fatherlesse children for almes deede, or else they giue euerye daye at their doores to the poore, or that they will giue their almes themselues, or that it is not giuen well. &c. Or what not? so they maye not giue to the poore. But to giue and put into a boxe for a Mūmerie or maske to play at Dice, they will not sticke at tenne pounde, twentie pounde, or an hundreth pounde, so franke and liberall they are to please their owne couetous desire, and vaine pleasure. But to helpe needy Christ in his members, they are poore and want mo∣ny: but to the furnishing forward of Diceplaying, we haue mo∣ny and golde plentie, yea, if nede be, their wiues also are allowed their xx. s. xl s. yea twentie nobles to maintaine them to play at Dice, supposing that it is a great taken (to the worlde) of credite, •• a signe of excellent loue betwene that is them, when in dede it is
vtterly a discredite to both of them, and a token that they loue not in the Lorde.* 1.66 Thus we are wise (sayth the Prophet) to doe euill, but to doe well we haue no knowledge.
* 1.67 They saye it is written in Ecclesiastes, that wee ought not to be too righteous, nor too superstitious: for that were the way to bring in superstition agayne, and to take away chri∣stian libertie.
* 1.68 Saint Paule commaundeth the faithfull not onely to forbeare from that which is euill of it selfe, but euen from all shewe of euil. But these chaunce and Diceplayes that I haue spo∣ken of, or any such like, are euill things of themselues, & not alone simple shewes (as you haue hearde before:) and in effect, I would faine knowe what ouerstrait rigour and seueritie of life we do en∣ioyne to Christians, if we allowe them honestly and moderately to play and sport themselues at all other games, that eyther stand vppon sharpenesse of wit, or wholesome and moderate exercise of the bodie? Saint Chrysostome in his homilie of Iolenesse, in hys time,* 1.69 aunswering to like obiections, sayth: That when we doe restraine from the godly their superfluities, we meane not to bring them to too great straitnesse of life. To be short, christian libertie (euen in indifferent things) must bee subiect to the politike lawes of the countries,* 1.70 and to the edification of our neyghbours: there∣fore we ought much lesse to take libertie in such hurtfull things: Let reason (sayth Syrach) go before euery enterprise,* 1.71 and coun∣sell before euery action.
They say, there is no harm if they play at this game without swearing, chasing, or couetousnesse.
If there be mony layde downe, it is impossible that they shoulde play without couetousnesse and desire to win: which must needes be vnsemely (as I haue declared before) and vtterly vnlawfull. And where they say they see no harme: besides the great mischiefes (that is too great) in this Diceplay (as we haue sayde) this my aunswere is ready, that the ende of such games sheweth the mischiefe thereof.* 1.72 Therfore Salomon speaketh very aptly to this matter: There is a waye (sayth he) that seemeth
right vnto men, but the ende thereof is the waye to death: yea, whyle they laugh, they shall haue heauie hearts, & the end of their ioy is sorowe: a backslyding heart shall be filled with his owne wayes, but the good man shall depart from him. And so it see∣meth that they do but weene and thinke that there is no harme in it, being caried awaye with affections, but the triall proueth the harme too too great, and therfore good men can perceiue it.
They alledge that there is none but common game∣houses and tabling houses that are condemned, and not the play∣ing sometimes in their owne priuate houses.
* 1.73That game (which is called Alea) is condemned, and not the house alone where the play is vsually kept, and what allureth vs to customable and ordinarie playe, but onely the be∣ginning to handle Dyce in our owne houses? To say that there is a vertue called curtesie, which in Greeke is called Eutrapelia, that cōsisteth in mans sporting and recreating themselues togi∣ther: I likewise say so, but that vertue alloweth not to playe at such detestable games, as this Diceplay is, but onely at honest and lawfull games, as are the Chesse, & Tennise. &c. or such like, and also to doe that but at conuenient times, and that moderate∣ly, without any excesse. To be shorte, there is no vsurie in the worlde so heynous, as the gaine gotten by this playe at Dyce, where all is gotten with a trice ouer the thumbe, without anye trafficke or loane. Seing therefore that these games are so con∣trarie to the worde of God, so hurtfull & wicked, and of so daun∣gerous beginning and mischieuous a consequence, we ought vt∣terly to forbeare and detest them.
They obiect further and saye, that Diceplaying is not speciallye forbidden in the Scriptures, and therefore they may vse it.
So likewise there is nothing founde in the scriptures, specially of Bakers, Brewers, Cookes, Sadlers, Shoomakers, Tanners, Clothiers, Taylers. &c. Therfore may they do in their occupations what cra••t and deceite they list, to deceyue the com∣mons, as to vse false and vnlawfull wares, to make vnholesome
bread, and drinke, and meate for the common people. &c. no wise man will graunt them that libertie: and yet you shall not reade of them in the scriptures yet you must learne,* 1.74 that all things are founde generally in the holy Scriptures, as in this: Whether ye eate or drinke, or whatsoeuer yee doe, doe all to the glory of God: Againe: Whatsoeuer ye shall doe in worde or in deede, doe all in the name of the Lorde Iesus. &c. I praye you what glorie of God is there in all their Diceplaying? nay rather, what disglorie is there not? what swearing and blaspheming is vsed among them? what couetousnesse and craft, what falshoode and the eue∣rie, what fighting and brawling, what pryde and ydlenesse, what pouertie, shame, and miserie, with such other like fruites, I haue sufficiently declared vnto you already, and therefore I am sure no Christian man will say, that God is hereby honoured, but rather dishonoured, and therfore to be left off, refused, and detested of all good men. Yet by their leaue, this game of Diceplaying is spo∣ken of in two speciall places in the Scripture, that expresly make mention of it with as great detestation as is possible. The one is in the olde Testament,* 1.75 in the Psalmes. And the other is in the newe Testament in Saint Iohn,* 1.76 where he speaketh of the game that was played for our Sauiour Christes garment, and plain∣ly declareth that it was at lottes (that is at Dice) to shewe that the Church of God shoulde first be bewitched with suche lyke games, to make the breach first to all other losenesse of life, & that the vnitie of the Church should be broken by such meanes. &c.
Hath any honest man of credit and reputation bene euill thought of, for playing at Dice, before this time?
That there hath, and not of the meanest sorte, but Emperours, Princes, and Counsaylers.
I pray you receite one or two to me for example.
That I will. First the most noble Emperour Octa∣nius Augustus, for that he played at Dice (and that but seldome) hath among writers in diuers of his actes susteyned (in hystories) a note of a sharpe reproche and shame for his Diceplaying,* 1.77 not∣withstanding that he had many great vertues. Cicero reproched
Marcus Antonius in open senate,* 1.78 as with one of the notablest faultes that he coulde cast in his teeth, that he played at Dyce, (which he calleth Aleam.) Claudius Cesar Emperour of Rome shewed himselfe to be a foole and a very blockhead (not onely for his other vices) for that he played at Dice.* 1.79 Also the Lacedemo∣nians sent an Ambassadour to the citie of Corinth,* 1.80 to ioyne friendshippe with them: but when the Ambassadour founde the Princes and Counsailers playing at Dyce, departed without do∣ing his message, saying that he woulde not maculate and defile the honour of their people, with such a reproch, to be sayde, that they had made aliance with Diceplayers.
* 1.81Also they sent vnto Demetrius the king of the Parthians, for his lightnesse in playing at Dyce (in a taunt) a payre of golden Dyce. For the better credite I will recite to you Chaucer which sayth hereof in verses.
I pray you do so, for I am desirous to heare what he sayth hereof.
This is very notable: but yet I pray you shew me what Chaucers owne opinion is touching Dice play?
His opinion is this, in verses also:
Dycing is very mother of leesings, And of deceyte, and cursed forswearings, Blasphemie of God, manslaughter, and waste also, Of battayle, oughtinesse, and other mo, It is reprofe and contrarie to honour, For to beholde a common Dicesour. And euer the higher he is of estate, The more he is holden desolate, If thou a Prince doest vse hassardie, In all gouernance and policie. He is as by common opinion, Holden lesse in reputation.
Sir Thomas Eliot knight, sayth: That euery thing is to be esteemed after his value:* 1.83 but who hearing a man (sayeth he) whome he knoweth not, to be called a Dicer, doth not sup∣pose him to bee of a lighte credite, dissolute, vayne, and re∣misse. &c.
Nicholas Lyra (in a little booke of his intituled Praeceptorium de Lyra) alledgeth nine reasons against playing at Dyce.* 1.84
I pray you let me heare what those reasons are?
* 1.85First reason is: the couetous desire to gayne, which is the roote of all euill. Seconde reason is, the desire and will to
spoyle and take from our neyghbours by deceyte and guyle, that he hath. Thirde reason is, the excesse gayne therof, which passeth all kinde of vsurie which goeth by moneth and yeares, for gaine: but this Diceplay gayneth more in an houre, than vsurie doth in a yeare. The fourth reason is, the manifolde lyings, vaine and ydle wordes and communications that alwayes happeneth in this Diceplay. The fift reason is, the horrible and blasphemous othes and swearings that are thundred out in those Playes a∣gainst God and his maiestie. The sixt reason is, the manifolde corruptions and hurt of our neyghbours, which they vse to re∣ceyue and take by the euill custome and vsage of this Diceplay. The seauenth reason is, the offence that it giueth to the good and godly. The eyght reason is, the contempt and breach of all good lawes both of God and man, which vtterly forbiddeth this Diceplay. The ninth and last reason is, the losse of time, and do∣ing of good, which in this time of Diceplay are both neglected. For these causes (sayth Lyra) Lawes were ordeyned to sup∣presse Diceplay. &c.
Surely these are verye good reasons to proue that Diceplay is a very euill exercise, and that in all ages and times it hath bene detested and abhorred.
* 1.86You may looke more of Diceplay in summa Ange∣lica, in the Chapter Ludus.
Dicing is altogither hazarding, the more studious that a man shall be thereof,* 1.87 the wickedder and vnhappier he shall be, whilest that in desiring other mens goodes, he consumeth his owne, and hath no respect of his patrimonie. This arte is the mother of lies, of periuries, of theft, of debate, of iniuries, of manslaughter, the very inuention of the Diuels of hell. An arte altogither infa∣mous, and forbidden by the lawes of all nations. At this daye, this is the most accustomed pastime that Kings and noble men vse. What doe I call it a pastime: naye rather their wisedome, which herein hath bene damnably instructed to deceyue.
I maruaile and wonder verye much that euer this wicked Diceplay could be suffred in any Common welth.
It hath bene neuer suffered, nor tollerable at anye tyme in any good Common wealth. For the Greeke and Latine hystories (and also our owne lawes of this Realme of England) be full of notable lawes and examples (of good Princes) that vt∣terly exiled and banished Diceplaying oute of their seigniories and countries, and whosoeuer vsed Diceplaying, was taken, re∣puted, and holden as infamed persons.
I pray you declare to me some examples and lawes hereof.
Iustinian the Emperour made a decree, * 1.88 that none shoulde play at Tables and Dice publikely or priuately in their houses,* 1.89 &c. Alexander Seuerus the Emperour, did cleane banishe all Diceplayers, hauing alway in his mouth ••his saying: Our forefathers trusted in wisedome and prowesse, and not in for∣tune, and desired victorie for renoume and honour, and not for mony. And that game of Diceplaye is to be abhorred, whereby wit steepeth, and ydlenesse with couetousnesse is onely learned. He made a lawe therefore against all Diceplayers, that if anye were founde playing at Dice, he shoulde be taken for franticke and madde, or as a foole naturall, which could not well gouerne himselfe, and all his goodes and landes shoulde be committed to sage and discrete personages, appoynted by the whole Senate, imploying vpon him so much as was necessarie for his susti∣nance. &c. Finally, next vnto theeues and extorcioners, he hated Diceplayers most, ordeyning that no Diceplayer should be capa∣ble or worthie to be called eyther to any office or counsell.
Ludowicke king of Fraunce returning home from Damiata, * 1.90 commanded that Omnes foeneratores, Iudaeos, Aleatores. &c. All vsurers, Iewes. Diceplayers, and such as are raylers and euill speakers against the word of God, shuld depart out of his realm.
In the Digests, the Pretor sayeth: If a diceplayer bee iniu∣red, he will giue no ayde vnto him, and if a man compell ano∣ther to playe at dice,* 1.91 let him be punished, and cast eyther in the quarries to digge stones, or else into the common prisons. Also in the same Digestes it is sayde: That if any manne
stryke him in whose house he playeth at Dice, or doe him anye wrong or iniurie: Or if during the time of their play, any thing be piltered or stollen out of his house, hee shall haue no lawe at all for it at my handes (sayth the Pretor.) Also whosoeuer len∣deth mony in this play, or lay any wagers among themselues, they are not firme and good, bicause it is a wicked exercise, not sufferable, but punishable.
* 1.92In this Councell it was decreed, that if anye Christian did vse to play at Dice, & would not giue ouer and leaue it, he should be debarred from the Communion a whole yeare at least.
* 1.93In the Decrees, it is there forbidden that Priestes shoulde be present at Playes (Qui Aleator est, repellitur à promotione, nec de∣be••t inspectores ludi huiusmodi) That Priest which is a Dicer, let him be expelled frō his promotion, neyther ought they to looke vpon such play.* 1.94 Also in the Distinctions, it is forbidden thē to be drunkards and Dicers. &c. And the Glose therevpon sayth: Simi∣••iter Laicus priu••tur aut verberetur, Likewise let the Lay man bet restrayned,* 1.95 or else let him bee beaten and punished. Also in the Canons, that are attributed vnto the Apostles) this wicked Dice play is vtterly forbidden. So wicked and detestable hath this play bene estemed by all lawes. And at one word, this kinde of play (as it is reported of a truth) hath ouerthrowne the kings of Asia and all their estate:* 1.96 therefore Iuuenall counteth Diceplaye among those vices that easi••iest corrupt a whole houshold, and is ye worst example that can be in a well gouerned house, saying:
If ancient folke before their youth, doe play at Cardes or Dice, Their youth will seame to doe the like, and imitate their vice.
I besecche you let mee heare also what our owne lawes say against this Diceplaying.
* 1.97 In the time of King Richarde the seconde, all vn∣lawfull games were forbidden vniuersally, and namely Dice∣playing.
In the time of king Henrie the fourth,* 1.98 Diceplayers shoulde be punished by imprisonment for sixe dayes, and if the heade Offi∣cers and Sherifes made not diligent search for gamesters, they should forfeyte xl. s. And if it were a Constable, for his negligence he should paye vj. s. viij. d.
In the time of king Edwarde the fourth,* 1.99 it was ordeyned, that all such as kept any houses for play at dice. &c. shoulde haue three yeares imprisonment, and to forfeyte twentie pounde. And the players to haue two yeares of imprisonment, and to forfeyt ten pounde.
In the time of king Henrie the seauenth,* 1.100 it was also ordeyned, that diceplayers. &c. shoulde be set openlye in the stockes, by the space of one whole day. And the housekeepers that suffered them to playe, to paye vj. s. viij. d. and to be bounde to their good be∣hauiour.
In the time of king Henrie the eyght, * 1.101 it was ordeyned, that euerye housekeeper that vsed to keepe diceplaying within their houses, should forfeite fortie shillings, and the players to forfeyte vi. s. viii. d. and be bounde by recognisance neuer to playe any more at these vnlawfull games.
Also in the reigne of the same king Henrie the eyght,* 1.102 it was ordeyned, that if any persons did disguise themselues in apparel, and couer their faces with visors, gathering a company togither, naming themselues Mummers, which vse to come to the dwel∣ling places of men of honour, and other substantiall persons, wherevpon Murders, Felonie, Rape, and other great hurts and inconueniences haue aforetime growen, and hereafter bee like to come, by the colour thereof, if the sayde disorder shoulde conti∣nue not reformed. &c. That then they shoulde be arreasted by the Kings liege people as vagabondes, and bee committed to the Gaole without bayle or Mainprise, for the space of three mo∣nethes, and to fine at the Kings pleasure. And euery one that ke∣peth any visors in his house, to forfeyte xx. s.
In the reigne of our gracious Queene Elizabeth (that nowe is,* 1.103 it was ordeyned, that all those which vse (to go to the countrie
and play) and vnlawfull games and playes, shall bee taken as Roges, and to be committed to prison, and for the first offence to haue a hole made through the gristle of their eare with a hote yron of an ynche compasse. And for the seconde offence to be han∣ged as a fellon.
These are excellent good lawes, whereby I see that in all times (this Diceplaying especially) hath bene abhorred, de∣tested, and sharpe lawes made to correct and punish it.
They are good lawes in dede: but I feare me it may be aunswered, as one aunswered the Athenians (who bragged of their lawes) that they had good lawes in dede, but fewe or none duely executed. For I see that a great many of our Rulers and Magistrates, doe not onely neglect the execution of lawes here∣in, vpon Diceplayers, but are content to receyue into their hou∣ses very worthily, such loytering Diceplayers and Mummers: yea, rather than they shall depart without play, they ioyne fel∣lowship with them, and play at Dice themselues, whereby they do great hurt to the people whom they rule ouer, as Tully sayth: Plus nocent exemplo,* 1.104 quàm peccato, They doe more hurt by their example of lewde life,* 1.105 than by the sinne it selfe. Esaye the Pro∣phet sayde of the rulers in his time, that the rulers were rebelli∣ous & companions of theues. &c. Seneca sayth: Grauissimus mor∣bus est qui à capite diffunditur,* 1.106 It is a moste daungerous disease that commeth from the heade.
It is most certaine that you say, and therefore the more pitie: for in so doing they are nurses to foster their euill do∣ings, and allure the people by their examples, as the olde saying is: Qualis praeceptor, talis discipulus, As the Maister is, suche is his scholers. And therfore a greater account haue they to make before the throne of God, at the day of iudgement.
* 1.107It is very true, as Syrach sayth: As the Iudge of the people is himselfe, so are his officers, and what maner of man the ruler of the citie is,* 1.108 such are all they that dwell therein. Syra∣cides admonisheth rulers to be good examples in manners, lyfe, and doings, that they maye shine, and bee as lightes before
the people, that they whome they rule, maye beholde their do∣ings, and followe their good, iuste, and vertuous examples, saying:
Scilicet in vulgus manant exempla regentum, V••{que} ducum lituos, sic mores custra sequuntur••Such as doe the people rule, according vnto lawe: Examples they must giue to them, howe they shoulde liue in awe. For as the Captaines trumpe doth sounde, so will his hoste prepare: To followe him where as he goeth, to sorrowe or to care.
Is not this gaming condemned likewise by the ho∣ly Scriptures?
Yes truly most manifestly.
I pray you let me heare howe it is forbidden by the holy Scriptures.
First it is ordeyned against the expresse and thirde commaundement of God, which sayth: Thou shalt not take the name of the Lorde thy God in vaine. So that whosoeuer v∣seth this chaunce of lottes in ydle and trifling things, taketh the name and prouidence of God in vaine. For the lot is one of the principall witnesses of Gods power (as Salomon recordeth) that it is ruled and gouerned immediately by his hande,* 1.109 power, and prouidence. And therefore we maye not vse lottes so triflinglye, as it were to tempt God, and to trie what care hee hath of the worlde, but onely in matters of great importaunce, and where his diuine will shoulde be extraordinarilye knowne and vnder∣stoode. as in diuiding of goodes,* 1.110 choosing of Magistrates, and such lyke, to ende all quarrels or corruption of voyces, and not in sleyght things, as thoughe wee woulde make God seruaunt to our Pastymes and Sportes, and trye what care hee hadde
of them. Secondly, this play is instituted contrarye to the true nature and ende of that which we in Englishe call Play or Pa∣stime, and the Latines call Ludus. And therefore the Playe at Dice is a very corruption of Gods holy permission, & of true and honest play. For all playes are appointed and lyked of men for two causes onely: eyther for the exercise of the bodye (whereof Diceplay is wholy contrarie, being a sport of a sorte of ydle vn∣thriftes:) or else Playe shoulde serue for the recreation of the minde, and refreshing of our bodies, wherevnto Diceplaye is wholy repugnant and contrarie: for therein is no exercise of our wittes, but we onely stay vpon the chaunce of the Dyce, whyle as well he that winneth, as he that loseth, is amazed and vnsure of his chaunce, but alwayes gapeth for the chaunce of his happe, without any pleasure, but onely a couetous desire to gayne. Also we see that the more they play at such games, the more they may, without any such contentment or pleasure of the mynde as is founde in other honest and lawfull games. Thirdly, the forbid∣ding thereof by the Ciuill lawes, and commaundements of ma∣gistrates, maketh these Playes offensiue, wicked, and vnlawful, though of their owne nature they were not so. For Saint Paule sayth thus:* 1.111 Though I shoulde forbeare from eating of fleshe all the dayes of my life, rather than offende my brother, I ought to doe it: Much more ought we for feare of offence to forbeare this play, in that it is nothing necessarie for the sustayning of mans lyfe, nor of like commoditie to the vse of fleshe, which S. Paule willeth vs yet to forbeare, if occasion serue. For there are other wayes to pastime and sport vs,* 1.112 than by those playes. Fourthly, the spirit of God commaundeth vs by Saint Paule, to redeeme the time that we haue lost in ydle and vnprofitable things, and to bestow the time present in good and holy things to edification, bicause the dayes are euill. For when God giueth vs leysure ey∣ther to read his holy word, to visit the poore, to comfort the afflic∣ted, or to doe such lyke dutifull deedes,* 1.113 we ought to doe it quick∣ly, bicause that incontinently one let or other may happen, which may withdrawe our mindes therefrom, a thousande afflictions
are present before vs, and it will be harde to recouer that whiche we so sleightly ouerslippe. But I pray you is that well spending the time and the leysure which God giueth vs to doe good in,* 1.114 to lose it in playing at Dyce, which I haue declared to be so offen∣siue? Fiftly, the beggerly and greedie desire in that game doth so farre exceede all other, that there is nothing that doth more entise and encourage a man to play, than this Diceplay doth. And the reason thereof is manifest, that seeing the loser perceyueth that such losse happeneth not by the cunning of the Player, but rather by his happe and chaunce for that time, he hopeth to recouer hys mony by the sayde hap, which is likely to chaunge, being natu∣rallye chaungeable, and therefore playeth on hoping for better chaunce, and so continueth, feeding himselfe with looking fvr the chaunge of the Dice: so as this game is proued to be the very oc∣cupation of loyterers and vagabondes, but in playes of skill and cunning, the cause of the losse is soone espied and to be perceyued, and therefore hee that perceyueth himselfe to be the weaker, doth immediatly leaue playe. What shall I speake of the insatiable couetousnesse that is in this Play, while eyther partie seeketh to winne others mony, or rather the one of them to vndoe the other, and also go about to deceyue the other? What shall I speake a∣gaine of the great and excessiue losses that haue alwayes bene, and daily are in the sayde play? Some play away their houses, horses, clothes: some all that euer they haue, or can borowe, ere they can leaue off, till all be gone: so entising and alluring is this game aboue all other, which causeth so many come to beg∣gery, stealing, and finallye to that vntimely death of the gal∣lowes. To this effecte, a certaine Poet and a Doctor of both Lawes, sayth:
The damnable lust of Cardes and of Dice,* 1.115 And other games prohibite by lawe, To great offences some fooles doth attice. Yet can they not themselues therefro withdrawe, They count their labors and losse not worth a straw,
Caring naught else, therein is their delite, Till Christ and health be scaped from them quite.There is almost no maner of degree, Man, childe, woman, pooreman, or estate, Olde or yong, that of this game are free, Nor yet the Clergie, both poore Priest and Prelate, They vse the same almost after one rate, When by great losse they brought are in a rage, Right fewe haue reason their madnesse to assuage.And to be playne, great inconueniences, Proceedeth to many by this vnlawfull game, And by the same oft youth doth sue offences, To his destruction, and all his frendes shame. Often some by folly falleth to be a theefe, And so ende in shame, sorowe, and mischiefe.
What say you to Carde playing, is that to be vsed and allowed among men?
I tell you plainly, it is euen almost as badde as the other, there is neuer a Barrell better Herring (as the Prouerbe is) yet of the two euils it is somewhat the lesse, for that therein wit is more vsed, and lesse trust in chance and fortune (as they terme it) and yet I say, therein is no laudable studie or good exercise. Diceplaying is the mother, and Carde playing is the daughter, for they drawe both with one string, all the followers thereof vn∣to ydlenesse, loytering, blaspheming, miserie, infamie, shame, pe∣nurie, and confusion.
Is there as much craft and deceit at Card playing, as there is in Diceplaying?
Almost one, I will not giue a strawe to choose: they haue such sleightes in sorting and shuffling of the Cardes, playe at what game ye will, all is lost aforehande, especially if two be confederate to cousin the thirde.
As howe I pray you?
Eyther by pricking of a Carde, or pinching of it, cut∣ting at the nicke, eyther by a Bumbe carde finely vnd••r, ouer, or in the middes. &c. And what not to deceyue? And therefore to conclude,* 1.116 I saye with that good Father Saint Cyprian: The playe at Cardes is an inuention of the Deuill, which he founde out that he might the easilier bring in ydolatrie amongst men. For the Kings and Coate cardes that we vse nowe, were in olde time the images of Idols and false Gods: which since they that woulde seeme Christians, haue chaunged into Charlemaine, Launcelot, Hector; and such like names, bicause they would not seeme to imitate their idolatrie therein, and yet maintaine the playe it selfe, the verye inuention of Satan the Deuill, and woulde so disguise this mischiefe vnder the cloake of suche gaye names.
They vse to playe at Cardes commonly alwayes after Supper. &c.
I will condemne no man that doth so. * 1.117 But Plato sayth in his Banket, that Players and Minstrels that are vsed after suppers, is a simple pastime, and fit for brutish and ignorant men, which knowe not howe to bestowe their time in better ex∣ercises, I may with better reason say the lyke by all Carders and Diceplayers.
What say you to the play at Tables?
Playing at Tables is farre more tollerable (although in all respectes not allowable) than Dyce and Cardes are, for that it leaneth partlye to chaunce, and partly to industrie of the mynde. For although they cast in deede by chaunce, yet the castes are gouerned by industrie and witte: In that respecte Plato affirmed,* 1.118 that the li••e of manne is lyke vnto the playe at Tables. For euen as (sayeth he) in Table playe, so also in the lyfe of man, if anye thing go not verye well, the same must bee by arte corrected and amended. &c. as when a caste is euill, it is holpen agayne by the wysedome and cunning of the Player.
What say you to the play at Chesse, is that lawfull to be vsed?
Of all games (wherein is no bodilye exercise) it is most to be commended: for it is a wise play (and therefore was named the Philosophers game) for in it there is no deceyte, or guyle, the witte thereby is made more sharpe, and the remembraunce quickened, and therefore maye bee vsed mo∣derately. Yet doe I reade yt that notable and constant martyr (Iohn Hus) repented him for his playing at Chesse,* 1.119 saying: I haue delighted to play oftentimes at Chesse, and haue neglected my time,* 1.120 and thereby haue vnhappily prouoked both my selfe and other to anger many times by that playe: wherefore (sayth he) besides other my innumerable faultes, for this also I desire you to inuocate the mercie of the Lorde, that he would pardon me. &c. O mercifull Lorde, if this good and gracious Father, and fayth∣full martyr of Christ, did so earnestly repent him for his playing at Chesse (which is a game without hurt) what cause then hath our Dice and Cardplayers, to repent and craue pardon at Gods hands for their wicked and detestable playing? And I pray vnto God for his Christes sake, that this good martyr maye be a pa∣trone and an ensample for all them to followe.
Well, nowe I perceiue by you, that Table playing and Chesse playing, may be vsed of any man soberly and mode∣rately, •• in my iudgement you haue said well: for that many men who (by reason of sickenesse and age) cannot exercise the powers of their bodies, are to be recreated with some pleasure, as with Tables or Chesse playing.
The sicke and aged haue more neede to pray than to play,* 1.121 considering they hasten to their graue, and therefore haue neede to say alwayes with Iob: The graue is my house, darke∣nesse is my bed, rottennesse thou art my father, and wormes are my mother and sister. &c. Salomon sayth: Though a man lyue many yeares, and in them all he reioyce, yet he shall remember the dayes of death,* 1.122 all that commeth, is vanitie. &c. Yet I doe not vtterly deny, but that these kinde of playes serue suche, that
sometime they may be permitted, so that they bring no hurt, re∣freshe the powers, be ioyned with honestie, without playing for any mony at all. And that that time which shoulde be spent vpon better things, be not bestowed vpon these playes in anye wise, that henceforth (sayth Saint Peter) they shoulde liue as muche tyme as remayneth) not after the lusts of men,* 1.123 but after the will of God. &c.
Leui. 20.32 Pro. 20.30.
V Vis. 4.••.
〈◊〉〈◊〉.
Decreet. lib. 5 in glos cap. Ludos.
Hom. lib. 8. Vergil. lib. 5. Eucid.
Gene. 27.5. Ciccio.
Satij.
1 Sa. 16.23.
Math. 9.23.
Exo. 15.2.20
Iudg. 11.34. Iudet. 16.2.
Pythagoras
Cicero.
Psal. 57.8.1. Psal. 4.3.4.1 Psal. 149.3. Psal. 150.4. Psal. 33.2. Psal. 98.5.6.
Plinici.
Euseb. lib. 20 cap. 2.
Ephis. 13.19.
Collo. 3.16.
2 Cor. 14.26
August. li. 9. confesess'd
Aug. lib. 10. confes. ca. 33.
Hieron. in Epist. ad E phes.
Dist. 92 capt. Cantantes, & in cap. Sancta Ro∣mana.
Franciscus Petrarcha de remedijs vs v∣triusque for∣tuna.
Distinct. 92. ••n cap. in Sancta Ro∣mana.
Gulielmus Durand. li 2. rat. di offi••. cap de can∣••ore.
Pet. Martyr in Iudicum.
Anno Eli∣zabeth. 14.
Cato.
Aero 〈◊〉〈◊〉 lib. 2.
Polyd. Virg. in lib. 2. ca 8. de inuentos toribus rer.
Iob. Rauisius Textor.
〈◊〉〈◊〉.
1. Tim. 6.10 Ierem. 6.13.
Chrysost, in Ma••, bom. 6.
Ambr. lib. 1. de offi••. ca. 2••.
Sir Thomas Eliot knight in his booke of the go∣uernours.
2 T••m. 3.8.
August. in Epist. 54. ad Macedoni••i. Distine. 35. 〈◊〉〈◊〉 Episcopus.
Francis H••••∣toman in lib••. de vsuris, cap. 2.
August. in Epist. 54. ad Macedoni••••.
Esay. 58.7.
Mat. 25.44.
Luc. 12.19.
Luc. 16.19.
Luc. 16.9. 1. Tim. 6.17.
Prou. 17.19.
August. de v••rbis dom. sermo. ••5.
Exo. 20.15.
Cod. lib. 3. tit. vltimo.
Luc. 6.25.
August. de verbis dom, sermo. 25.
1. Thes. 5.22
Hieron. ad Gauden••iū.
Rom. ••4.21 1. Cor. 8.13. Math. 18.6. Luc. 1••.1. Marc 9.43.
Haggens.
Tobi. 4.8. Eccl. 20.11.
Psa. 4.17.18 Deut. 26.2. 3.4.5. Leuit. 27.32 Gen. 14.20. Cap. 28.22. Exo. 22.29. Leu. 27.30. Nan•••• 18.22. 23.24.28.29 Mat. 10.10. Luc 10.7. 1 Tim. 5.8. Pro. 31.15.21 Math. 22.21. Rom. 13.7. Deut. 24.19 Leuit. 2••.9. Cap. 23.2.
Psal. 112.9. Tob. 4.7.8. Eccl. ••.1.2. 3 4.5. Luc 14.13. Cap. ••9.8 Math. 25.8. 1. Tim. 9.18.
Habbac. 2. 6.1••.12.
H••ggai. 1.6
Prou. 21.17 Eccl. 34.18.
Rom. 3.8.
Roma. 12.8 2. Cor. 9.7. Prou. 11.25. Eccl. 35.10.
Ierem. 4.22
Eccle. 7.17.
1. Thes. 5.22.
Chrysost. in hom. 1.
Rom. 14.16. 1. Cor. 8.12 1. Cor. 10.23.
Eccl. 37.16.
Prou. 14.12. 13.14.
Cod. lib. 3. ••••. vltimo.
Eccl. 4.4 5. 1. Cor. 10.33. Colo. 3.17. Math. 7.12. Luc. 6.31. Iob. 4.16.
Psal: 22.18.
Ioh. 19.24.
Suetonius•••• vita August. Imperat. cap. 71.
••••cero in ••illipic••. 2.
Sueronius.
Lacedemo∣••••ans.
••. Demetrius.
Chaucer.
Sir Thomas Eliot knight in his booke of the go∣uernour.
Lyra in lib. praeceptoriū, in S. praecept.
1. Tim. 5.10.
Summa An∣gel ••a cap. ••aulus.
Henr. Corn. Agrippa de van tat e set∣entiarum.
Cod. lib 3. tit. vltimo.
Alexander Seuerus.
Centuria. 15. ca. 7. fo. 749.
In Dig. de aleatoribus, lib. 9. tit. 5. num. 1.
Conc. ••liber∣••••nū, cap. 79.
Decret. lib. 3 cap. Clerici.
Distinct 35. cap. Episcop.
Cano. 41.42.
Iuuenal. in Sat. 14.
An. 12. R. 2.
An. 21. ••. 2.
An. 17. E. 4.
An. 11. H. 7.
An. 33. H. 8.
An. 3. H. 8.
An. E. ••••
Tully.
Esay. 1.23.
Seneca.
Eccle. 10.2.
Syracides.
Prou. 16.33. Cap. 18.18.
Actes 1.26.
2. Cor. 8.13.
Ephe. 5.16. Colos. 4.5. 1. Pet. 4.2.
Mat. 25.36. Iames. 1.27.
Gal. 6.10.
Sebastianus Brant. in lib. Stultifera nauis.
Cyprian.
Plato.
Plato.
••ward••
••••es and Monumēts of the Church in the first vo∣lum, so. 747
Iob. •• 13. 14.
Eccl••. 1.8.
1. Pet. 4.2. ••.