A friendly communication or Dialogue between Paul and Demas.  
wherein is disputed how we are to use the pleasures of this life. By Samuel Byrd, Master of Art, and fellow not long since of Benet College.  
DM Imprinted at London for john Harison the younger, dwelling in Pater noster Roe, at the sign of the Anchor, and are there to be sold.  
1580.   

¶ TO THE CHRISTIAN Reader, Samuel Byrd wisheth grace, mercy, and peace, from God the Father, and from our Lord jesus Christ.  
IT may (perhaps) seem somewhat strange, there being so many learned and godly books set out, that I have not been discouraged thereby from writing: I desire therefore leave of the good Reader, that I may be heard what I can say for myself. First therefore it may be answered, that though a matter be handled of never so many: yet the variety of time and place, may always minister some new and profitable matter to speak of. Beside this, I have special reasons, and those also many, to allege for myself in this behalf. First, it may be said, that though the Argument here handled, especially dice and card play, have been condemned, as it were by a general consent of all Nations: yet are there very few found which have in particulars unfolded, & laid abroad the ugliness thereof. They have taken the beastliness of this game to be so plain, and so evident a case, that they have not used many reasons in the proof thereof. And lest I should seem to affirm this thing at a venture, without some trial, only to excuse myself: the Reader shall understand, that I have made inquiry, & that the most that hath been said of any that I can hear of, is of Pascasius, which hath entered into the secrets of this idle pastime, & hath bewrayed the hid thoughts of gamesters, and their distempered affections. In this respect (I say) he hath said very much, although concerning the unlawfulness of this game, he hath said nothing at all. Daneus, a learned divine, hath proved that this game is unlawful, but yet in fewer words than can satisfy the patrons thereof. I have not heard of many other, and I am the sooner brought to think, that but few have taken pains in this thing, because the forenamed Pascasius, making great inquiry, could not hear of any (as he saith) that hath of purpose written a treatise of this matter. It ought therefore (as I said before) the less to be accounted an unnecessary work, which speaketh of that, that so few have spoken of, especially in our English tongue. And I have been the bolder to take this thing upon me, because I cannot think, but that the Lord, which cannot away with idlnesse, and hath granted me so great leisure, requireth it at my hands. This my enterprise shall the less be marveled at, if men consider that my miserable experience in these unthrifty games, can make me speak that, which those that want the like experience cannot, though otherwise they be never so eloquent. Beside that, it shall make more for the glory of God, and more against this sin, when it is cried out upon, of him that hath had his delight therein, rather than when it is spoken against of him that hath had no acquaintance with it: and he teacheth well, which would have us, Excerpere ex ipsis malis, quod inest boni. I shall also, by this means, cheer and make glad, the hearts of those good men, whom I doubt not but I have heretofore grieved and vexed with following this confused and foolish gaming. Neither shall it be a small comfort unto mine own soul, not only for the present time, but even when those that stand about my bed can do me no good, when the women are almost ready to bind up my face in a napkin: It will be (I say) at that time a great stay unto my soul, when I shall consider that, that hand, that hath been so defiled with the cursed bones, and with such filthy papers, now hath been at defiance with them, and hath writ against them. This I doubt not in my greatest extremity, will be a witness unto me, that both hand and foot, and every part of me are purged, and cleansed, and purefied with the precious bloodshedding of the son of God my almighty redeemer. All these reasons being well weighed of mine indifferent Reader, this my book shall (I hope) have the better entertainment at his hands. Concerning the matter and substance of this treatise, my purpose was, to set down a difference between the child of God, and a natural man, in using the present things of this life. The natural man, as a brute beast; looketh upon whatsoever is before him, and never goeth further, and as a brutish swine, which feedeth under an acorn tree, mindeth only the Acorns that lie scattered upon the ground, never looking up to the tree from whence they came: so this people nussel themselves in the creatures, never lifting up their heart unto the Creator: and some are so gross, that they think God is greatly honoured, when they are so much delighted with the creature, that they are never satisfied therewith. For when their ●ares are altogether busied in piping and singing, when they rest their souls, & lay themselves down in the melody of Organs and quavering, they call it an heavenly noise: but it is an earthly noise, & they are Epicures that delight so much in it. And therefore Plautus, describing Epicures, setteth them out by these words: Viwnt musicè. For why may not the drunken glutton as well say, that sweet luscious meat and drink, have an heavenly taste? Many of these men can tell the natural reason of earthquakes, winds, snow, hail, and rain, and of all meteors: they can show reasons, how meat and drink doth nourish our life: but the Lord and giver of life, they will not acknowledge. They are busied altogether in secondary means, but the cause of all causes, the high and mighty God that holdeth the stern both of sea & land, & ruleth with his beck both heaven & earth, & worketh usually by means, oftentimes without means, sometimes contrary to all means, they will not remember. If a man speak of this first cause, they think there is no wit in any such talk: they are always in their A, B, C, as Calvin that good man noteth: & as blind buzzards keep altogether below: but the learned Christian, like an eagle mounteth up aloft, & useth the creatures as steps and stairs to ascend unto the high God, he is the resting place of their joy, he is the stay & centre of all their delights. They pity the foolishness of such, as make their back & their belly, their bowling, dicing & carding their God. For how can the vanity of these vain things help them in the time of need? When they are sore sick, their gay coats must be let off. When their stomachs be taken from them, what good will their meat & drink do them? They cannot stand to bowl, they cannot sit up to play a set at Maw. If they think that the sight of their companions will ease their grief, they cannot have that neither: for their delight is in pleasant things, but the sight of a sick man is altogether unpleasant. They will not be tender hearted, they will not be like affected, they will not weep with him that weary, they will not by sorrowing by thee, bear part of thy grief. Then shall thy soul be heavy, & thou shalt have none to comfort thee, but shalt die in thy sins. This shall the end of these men be, for they shall eat the fruit of their own labour. When these things come upon them, then shall they know that they had good counsel given them. But I forget myself, which reason with the belly & the back, which have no ears to hear. I may wish well, & so forth, but there is little hope of amendment, I will turn my speech therefore to them that may do good in this matter, & have authority to punish & put down this sin. And I humbly beseech all those that are put in trust with any such office under her Majesty, that they would in this behalf discharge that duty that is laid upon them, in banishing this iniquity that hath such a great train of sin to wait upon it. A man (saith our statute) that suffereth for his gain unlawful games in his house, shall forfeit, for every day. 40. s. except he hath a placard: & then it shall be contained in the same placard, what game shallbe used in the same house, & what persons, shall play thereat: to this he must be bound in the Chaunserie, before he put it in execution. The gamesters themselves shall forfette for every time vi. s. eight pence, but if they be serving men & men of occupation (unless it be in Christmas) they shall forfeit for every time 20. s. And both serving men and other beside this forfeit, may be cast in prison, until they be bound in a sufficient sum to play no more. The officers that make not search every week, or at the least every month, where it is like unlawful games are used, shall forfeit 40. s. And to the end that both magistrates, & others, might the better be put in mind of their duty in this behalf, proclamation of this statute must be made every quarter, in every market. If I should set down how far the officers are from executing this good law, they might be ashamed of themselves, & hang down their heads. For what a shameful thing is it, that they should not only not put down this sin: but put to their helping hand to set it up. They are bound to search where it is likely such unlawful games are used: but they give licence to those men to victual whom they know, that they will keep all kind of ill rule, & maintain lawless pastimes. What can be more contrary to their duty that they are bound and sworn unto? They 
2. ●l. 10. 27.  should knock down their signs, & make a jakes of their houses, or a draft house to feed swine in: but they make them sanctuaries for sin. Those drunken beasts, to whom before it was some pain to seek up their copesmates, now they have more liberty to riot themselves, & to call gamesters unto them. If all the drunken beasts in the town had laid their heads together, what other thing would they have desired? Of themselves they could not have brought this thing to pass, & therefore the Magistrate must help them. O that men would consider aright of this thing. We all know, that when but one private man doth commit any trust to the faithfulness of another, what treachery is it, one to deceive the other? For the one had not been hurt, except he had committed his trust unto the other. He hoped he would have been an aid to him. To whose faithfulness shall he then fly, seeing he is hurt by him to whom he hath committed himself? A man may be defended against another, for he putteth no trust in him: but to take heed of him, whom without breach of love he could not once suspect, it is almost unpossible. Seeing therefore it is so heinous a matter, for one private man to be unfaithful to another, how great treachery & treason shall we think it is, to be put in trust of such honourable personages, in so weighty a matter, as concerneth not only the safety of one man, but of an whole country, not only to neglect this charge, but to betray the truth, & to strengthen the enemy against it? Bear with me (good Reader) though I be earnest in this matter: for this cozening gaming, that I speak against, is the father that begetteth, the mother that bringeth forth, and the nurse that bringeth up, all kind of sin whatsoever. And who can remedy this thing, but such as have authority, & are put in trust with this matter? The cause of this looseness is, because men would feign be accounted pitiful. If a gamester be of any wealth, than he plays away nothing but his own; though poor men lose their customers, & be undone with bearing them company. If they be all poor that play, than it is pity to trouble them. The scripture indeed doth oftentimes commend the poor unto the Magistrates, they must neither oppress them themselves in their private affairs, neither must they suffer others to do them violence: but when poor men do injury unto the poor, when in steed of following their calling, they follow drunkenness, and idle gaming, never regarding whether their poor wife & children sink or swim: when by this means besides other mischiefs, in a short time the whole parish must be charged with them & their charge, who seethe not that in this case to pity them, & to let them go unpunished, is extreme cruelty? The merciful God, notwithstanding he setteth down a special charge for the poor: yet when they are thus unruly, he straightly commandeth the Magistrate to have no respect of person: Thou shalt not (saith he) favour the person of the poor. Levi. 19 And again, Thou shalt not esteem a poor man in his cause. Exo. 23. He repeateth his saying for fear of forgetting.  
Every man is even a beast in his own understanding. We know not what it is to be cruel, & what it is to be merciful, & therefore we must learn of the only wise God, seeing he vouchsafeth to teach us. Punish him, punish him: seems to be a cruel speech in their cares: but they hear not the pitiful complaint of the poor children that call for bread & drink, & through the noting of the father, there is none to give them. If the punishment that is laid upon a poor wicked man for his amendment, seem cruel, which would also fray those that see his punishment, or heard of it, from committing the like fault: what great cruelty shall we think it to be, to grieve the hearts of all righteous Lots, that can not choose but mourn, when they see sin unpunished? What cruelty is it to see women & children almost starved, & the whole country grow into decay? The merciful God open the eyes of our Magistrates, & make them see a difference between merciful severity & cruel pity. We have an English proverb, which saith, that foolish pity marreth a city: but it is little thought upon. They may perhaps think they shall be well thought of, by suffering the wicked to go scotfree, but it can not be. The people shall curse such a one, & the multitude shall abhor him: but to them that rebuke the wicked shall be sweetness, & upon them shall come the blessing of every good man. Pro. 24. 23. For open rebuke is better than secret love. And though the parties punished, winch a little at the first: yet he that reproveth a man, shall find more favour at the last, than he that flattereth with his tongue. If men would but open their eyes, experience would teach them the truth of that which I say. For, by reason of their fearfulness and looseness, this ways men make no account of them: they despise the Lord, & therefore the Lord despiseth them. Now they do nothing, they are accounted as a king in a stage play, that only maketh a show, & when he hath done, he goeth his ways: whereas otherwise the Lord would cause men to love & honour them. To keep their court dinners, or to have their men & officers to wait upon them, is but an outward thing, & an accessary matter to give some countenance to their office: but the chief thing, the essential part of their duty is, to do justice & judgement. But men are hard to be entreated in this matter. I therefore, beseech all pastors & teachers, that they would not suffer themselves to be deceived with the disguised names of parson or vicar, which names the scripture knoweth not: but that they would remember, that they are appointed as continual watch men to ring the alarm bell, & to beat & to knock at the consciences of men, especially of the Magistrates, which may do all in all in this matter. For, it is great pity, that they should want so great a benefit, as is the putting them in mind of their duty, especially seeing the whole Church receiveth so great loss by their slackness. If I spoke of mine own head, my words might be little set by: for who am I that any man should esteem of my saying? But because they be the words of the great God, they must be set by. Apollo's was a very eloquent learned man, & yet he was very well content to be more than admonished of a poor simple man: I desire my Reader, that he would do the like. For I protest before the Lord, & his Angels, & before all the world, that I have not spoken any thing for any delight that I have in reproving: the truth whereof, the Reader may easily see, if he consider that I have reproved no man's fault so much as mine own. If I seem to be more vehement than needeth, the cause thereof is, because it is both long, since this our good statute was made, & also a contrary custom hath almost overgrown it. It hath been smothered & shamefully kept under of a long time. And it is noted of one, that a Law, the farther it is from the first authority, which is as it were the first stroke wherewith it is first sent abroad, the weaker it is. And that a custom, the longer it continueth, the stronger it is. I speak not this, to end any should be discouraged from labouring against this sin, (for the word of God is mighty to bring down everystrong hold, & every high thought, that lifteth up itself against the almighty: but that we should rouse up ourselves to fight more manfully against it, seeing it hath so many, & so mighty enemies to defend it. And because there is little hope, that the Lord will take away this looseness of life from us, either by preaching or by the severity and diligence of the godly magistrate, so long as we cast away from us so churlishly his blessed discipline, that hath been so lovingly offered: let us throw ourselves down and crave forgiveness for this our great rebellion, & give entertainment to it at the last, that the use & praise of our catholic religion may be seen, and that it may appear in her perfect beauty. We see now, that every body may do what him listeth, without controlment. The Church may seem to be nothing else, but a company of outlaws. And what reproach is this to the holy and righteous Lord jesus Christ, which is the Lord thereof? What Christian heart doth not bleed, to see open & common drunkards to come to the Church, and to be accounted catholics? How wonderfully doth this sin prevail for want of church discipline? Know you not (saith the Apostle) that a leaven soureth a whole lump of dough? How many are infected, whilst the corrupted parties are not cut off? What great commodity is the whole Church deprived off, for want of this communication? If these filthy persons were thus banished the Church, & delivered unto Satan, until they had acknowledged their fault, and washed their faces with tears of repentance before all the congregation, this fearful punishment would make others afraid to offend. The parties that hath offended shall receive a singular commodity by this thing: for now they be not of the Church, and yet are accounted to be of the Church: they think their case is very good, and harden themselves in their sins, and so go to hell (as it were) in a sleep, before they be aware: whereas by this wholesome discipline they would be awakened out of their deep sleep, they would be made ashamed, and so repent. Thus if they were confounded in this world, they should be glorified in the world to come: upon their repentance they should be received again, then should they, not only be in the Church, but of the Church: their sins which were so fast bound in heaven, but not in earth, should then be loosed, both in heaven & in earth. These things are confessed & wished for in our communion book, as it were by a general consent of the whole Realm, & that many years ago: & yet we stand at a stay, and account those good men our enemies that persuade us to the practice of it. The Lord for his mercy's sake, that sitteth in the heavens, and laugheth his enemies to scorn, & that can bring to pass with the turning of an hand, whatsoever he will, bring this thing to pass. Wherefore shall the Papists say, We never saw the like wickedness in our father's days? O Lord deliver thy word from this reproach, and deliver us from the slavery of sin & Satan, & our own rebellious practices, to freedom & liberty, which is no where else to be found, but in putting on the easy yoke of jesus Christ, & in being governed by his word. We shall not then any longer use the name of Christ, as men are wont to use an old cloak, which put it on when any stormy tempest is towards them, & are ashamed of it when the storm is over. Men shall not then any longer use the calling upon the name of God, as they use Aqua vitae, only when they lie a dying: but they shall profess the calling of his name throughout the whole course of their life: then shall not the son of God be ashamed of us before his father. If the glorious kingdom of jesus Christ were thus set up, we should have even an heaven upon earth. I am afraid I have troubled my Reader with looking an Epistle, and therefore I will here take my leave of him, wishing him well to far in the Lord.  
Thine in the Lord, Samuel Byrd.   

The sum of every Chapter.  

What pleasures are lawful, and that we may offend, by using them too little, or too much. Chap. 1. fol. 1.  
What games are simply unlawful. Cham 2. fol. 12.  
Continuing to much at lawful games, maketh Chap. 3. fol 29.  
That our kind of dancing is utterly unlawful. Chap. 4. fol. 34. Of Dice and Cards. Chap. 5. fol. 37.  
A remedy against such evils, as have been before spoken of. Chap. 6. fol. 70.   
FINI●   

¶ A friendly communication or dionloge between Paul and Demas, wherein is disputed how we are to use the pleasures of this life.  

The first Chapter.  DEmas. 
I am come to see how you do sir, for me think it is long since I saw you.  Paul. 
It is long since I saw you in deed, but I will not say you are therefore welcome, for if you would come oftener, you should be much more welcome.  De: 
Well, because as you say, I come so seldom, I will tarry with you so much the longer, & if it were not for hindering your study, you should have me dwell with you this whole afternoon, for I have many things to talk with you off, you shall see I will make you weary of me before I go. The last time we were in company together, if you remember, there was much talk had to and fro, how we should use this present world. And me think it was well said of one, that seeing it is the will of God to have us live in this world: It is likewise his pleasure to have us enjoy the pleasures of this life. And yet on the other side, the riotous life of a great many was found fault withal, & that also not without good cause. I would therefore gladly learn some certainty in this matter, I would gladly learn I say, when we use the pleasures of this world aright, and when we abuse them. But to the end you might understand my meaning aright, you shall understand that I call those the pleasures of this life, not which are simply evil as adultery is, or such things as we enjoy by stealth, but I speak of such as may be both used, & not used without any breach of the commandment: And because I am somewhat doubtful what those are that are of this kind, I pray you tell me what they are, and how a man may be bold to use them.  Paul. 
The pleasures of this life may very well be divided into such as are common to all men, as meat, drink, & such like: or else into such as are used but of some men, of this kind are games, for all men you know, are not gamesters. Concerning the first kind the Apostle telleth us, that the earth is the Lords, & all that there in is. And therefore we may boldly feed on any thing that is sold in the Shambles. We may be bold I say to delight our taste with any kind of foul that flieth in the air, with any kind of living thing that goeth on the earth, with any kind of fish that liveth in the water, or with any kind of fruit that groweth out of the earth. It is lawful to delight our hearing, our eyesight, our smelling, our taste, our feeling: with the use of any thing that the Lord hath made, for example, it is lawful to delight our hearing with the singing of birds, or with any other kind of honest melody. It is lawful to delight our eyes with beholding the glorious majesty of the heavens, that are drawn out like a curtain. We may behold the Sun when he cometh out of his chamber, like a bridegroom to run his race, we may behold all the host of heaven, and all the glory of the earth, we may delight our eyes with looking upon any amiable colour or pleasant sight, we may take pleasure in any fresh & sweet smelling savour. We may feed as I said before on whatsoever is pleasant to our taste: we may refresh ourselves with heat in Winter, and with cooling things in Summer. And 
1. Tim. 4. 1.  as the Apostle is bold to call the forbiddng of any kind of meat the doctrine of devils: Because the occasiion of giving God thanks therefore, is thereby taken away: so I dare boldly say, that the forbidding a man to refresh any of his other senses with any honest delight, is likewise the doctrine of devils, so far am I from condemning any honest pleasures. We may therefore sport ourselves as I have said, or to speak more particularly, we may with delight view the earth the is appareled, with flowers, herbs, & trees, & with all kind of fruit. The incredible multitude whereof is distinguished with an insatiable vareitie, whereunto we may add fountains, 
Tully de natura deorum. 2. book.  goodly springs, clear waters, rivers, with their green banks. The huge height of mountains, the largeness of the wide fields: to conclude, the whole earth, with the rich treasures that are hid in the bowels thereof, what a comely grace have gold and silver above other mettles? what also and how many kind of beasts are there, both wild and tame? how trimly do the birds fall upon the earth? the ground is divided by the diligence of man, some to pasture, some to tillage, and some is taken up for places to dwell in. The sea is full of fishes, both great & small. If we consider the beasts of the earth it is wonderful, what care the dams have to defend their little ones? how lovingly do the hen gather her chickens under her wings? Now if we shall come to the comely proportion of every living thing, especially of man, how trimly are our bones knit together fit, for the moving and for every action of the body. The senses being the interpreters & messengers of things, are very fitly placed in the head, as it were in a castle, the eyes as spies, possess the uppermost part of the face, as it were a tower, by their warning the body, avoideth many harms. All sounds and all savours do naturally ascend upward, our ears therefore and our nostrils, which are made to receive sounds & savours, are very fitly placed aloft. Our taste which trieth all those kind of meats and drinks which we feed on, dwelleth in that part of the mouth, where through all meats and drinks do go. Our feeling is dispersed throughout our whole body, by which means, if any harm come to the body by feeling, it may soon be espied and remedied. Our eyes have a covering which is made soft, lest our eye sight should be hurt. Our ears are made winding and have wax in them, lest by being plain and empty, some thing should enter in & annoy us. Our eyes are able to judge of the order and comeliness of every thing they look on. Our ears can tell which is a sweet, & which is an harsh sound, whereby were found out sundry kind of instruments, and the whole art of Music. What our taste can do, we are taught by the sundry kind of dishes that are daily devised. With these and all such like pleasant meditations may we delight ourselves. Now concerning the right use of all these things that I have spoken of, we shall have a good direction, if we consider that they are all the creatures of God, and that we cannot have the use of any thing which is not his, for he made all, of him, for him, and through him are all things, and therefore it is good reason that he should be glorified in all. We do not glorify the Lord in his creatures as we ought to do, when either we bar ourselves to much from the use of those things that he hath left fit for us: or else when we use them too much. Concerning the first kind we are to-learne that the creatures of God are as steps and stairs whereby we arise to the acknowledging of the creator these gifts of God, are as it were his hands, whereby he doth lead us unto himself, that gave them. But how can we be lead unto him, when we refuse to take him by the hand? how can we be thankful for that which we cast a side & make no account of? How can we acknowledge the bountiful goodness of God toward us, when we refuse those things which would cause us to have a sensible feeling of it within ourselves? for this cause is the forbidding of meats called the doctrine of devils. And although this voluntary abstinence may seem to have a glorious show in the sight of men: yet the 
Colos. 2. 16  Apostle is very careful to have us take heed of it. And we are to take the better view of this the Apostles admonition, because for want of due consideration thereof, the Pope hath of a long time beguiled us. For though he hath opened a gap to all kind of looseness of life, though he hath given us great liberty to break all the commandments of God, yet in this matter he hath been very straight two days in every week through out the year, and all the Lent long we might eat neither beast, nor foul, nor of any thing that came from either of them. Fresh fish, and the cherishing meat that is to be sold at the Apothecaries is dear and hard to come by, so that the meat that was left unto us to feed upon, was dry & tough salt fish that hath no wholesome moisture in it. I remember, Fuccius the Physician in his institutions, speaketh merely of this matter. It was to be feared (saith he) that if the Pope had reigned over us still, he would have made us eat hay with the beasts of the field. This straight charge of the Pope, had a goodly outward show: but if we look well upon the matter, we shall see it was nothing but mere Hypocrisy. In forbidding these meats, the taming of the body was pretended: but why then was not wine forbidden? Why were not apothecary juncates & delicates taken away? which are able to set the flesh aloft more a great deal, than beef, or mutton. Beside this saltfish is not the best meat, to prepare our hearts to prayer as the Papists would make us believe: nay, this cold waterish windy meat, doth trouble & disquiet our body, & maketh us more unfit for good meditations, than any other kind of meat. And therefore it is not without good cause, that the Apostle hath given us this admonition. I deny not, but a man may have a good meaning in this kind of voluntary abstinence, & yet if his straightness be over great he may offend. Timothy was a good man, and yet he did amiss, in that he weakened his body too much And therefore the Apostle willeth him to drink no longer water, but to use a little wine, for his stomachs sake, & his often infirmities. The Lord 
1. Tim. 3  is not like a covetous householder that compelleth his servants to fast, that his victuals might be spared, neither doth he envy us our meat. He is rich enough, & is always able to give in great abundance all such things as we have need of. Indeed if we abstain from meat, to that end we might be more fit to pray, this kind of abstinence is very acceptable unto him: but if we faint & pine away with too long fasting, so the we cannot pray, or walk in our calling so cheerfully as otherwise we might, we are then in as great fault, as if we had over eat ourselves, or as if by over drinking ourselves, we were made unfit to do any good thing, & therefore when fasting is commanded unto us in the scripture, prayer is always joined withal. The heathen philosophers, especially the Stoics, were wont to speak very contemptuously of all the commodities of this life: but yet we Christians like never a whit the better of them: for their affections, which were not delighted with the commodities of this present life, were not set upon a better life: but we make some account of them: & although in respect of Christ, we account all the world as dung: yet otherwise we take them as signs and scales of the favourable love of God towards us. By them we are assured that he hath greater goods in store for us, against such time as he shall take us unto himself. We may also abuse the creatures of God, by using of them too much: for whether we eat or drink, or whatsoever we do, we must do all 
1. Cor. 10. 31  to the glory of God. And therefore when the lawful use of meats and drinks is set down in the scripture, there is also mention made of giving 
1. Tim. 4. 4 Rom. 14. 6.  of thanks: but when we stuff our bodies, with meats and drinks, the heart is kept down so, that it cannot ascend unto the acknowledging of the giver. When we put on gorgeous or curious apparel, to marvel at ourselves and to contemn other, we cannot be thankful. For, how can thankfulness proceed from a voluptuous and a proud heart? How can we lift up a thankful heart unto the creator, when we stay so much in the creature itself that we are never satisfied therewith? For this cause are we commanded if riches increase, not to set our hearts upon them. Look not (saith Solomon) upon the wine 
Pro. 23 31.  when it is red, and when it showeth his colour in the cup, or goeth down pleasantly, we must not make a God of our belly, for we read, that the jews that had such a greedy desire to their meat, died with Quails in their mouths. For though a man have abundance, yet his life standeth not in his riches: Man liveth not by bread, but by the providence of God. It was said to the rich man that rejoiced so much in his riches, and said to his soul, Soul thou hast 
Luke. 12. 17  much goods laid up for many years, live at ease, eat, drink, and take thy pastime: O fool, this night will I fetch away thy soul from thee, than whose shall those things be which thou hast provided? The Lord doth sometimes of purpose lessen those means whereby he will save us, lest we should stay ourselves too much upon them: for this cause, the Lord doth strike the 
judge 7, 2.  earth with barrenness, lest our mind should be too much busied in thinking what great crops we have had: for this cause by sickness he dot● often take from us, the vigour of our taste & doth mingle all our pleasures with grief, as it were with an unsavoury tongue as the book of the preacher teacheth us. He sometimes taketh from us our wise counsellors, our valiant & politic capitanes. He sometimes sendeth earthquakes. He beateth down our strong holds & castles, & all our munition of war, to the end we might see what a vain thing it is to trust in any earthly defence. An horse saith the Prophet is but a vain thing to save a man's life. It is but a vain thing to trust in Princes, for except the Lord keep the city, the keeper watcheth in vain. Our trust therefore must be in the name of God, that made both heaven 
Psal. 127.  & earth, those that trust in him shallbe as mount Zion, which cannot be removed but remaineth for ever. Here alone doth the difference consist between the child of God, & a natural man: the child of God, hath his heart knit unto him that made all things: but the natural man is altogether linked to the creature, they make it the place, where all their affections have their abode, it is their Summum bonum, it is their happiness, it is their only joy. The philosophers were very diligent markers of the goodly properties that were in the creatures of God, they spoke very plentifully of the virtue of herbs & metals, & of that nature of every living thing. They knew by the creatures that there was a God, yet did they never worship him as God, neither were they thankful, but became vain in their imaginations, & their foolish heart was full of darkness. Even Tully their chief Orator, in his 
Rom. 1. 21.  book De natura deorum, when he had discoursed at large, of the great wisdom & bountifulness that was to by seen in the workmanship of the creatures, yet as if he had been half a god himself, or only an idle looker on, & had no benefit by them, he useth not one word of thanksgiving. He was a very eloquent man, & had tongue at will, yet when he should come to sound forth the praise of God, he was altogether speechless: but the Prophet David intreting of the same matter, breaketh out into thankful speeches. O Lord saith he, how manifold are thy works? In wisdom hast thou made them all: the earth is full of thy riches. And again, I will sing unto the Lord all my life, I will praise my God while I live. And again, O my soul praise thou the Lord, Praise ye the Lord. Likewise 
Psal. 104.  in the 8. Psalm, O Lord, our Lord, how excellent is thy name in all the world? His whole Psalms are full of such meditations, for this thankfulness that I speak of, was always the foot of his song. O that the Papists would but advisedly consider this thankfulness of the Prophet David, our controversy then about Organs, & chanting of songs, would soon be at an end. They can readily allege, all the kind of instruments that David used, but they will never remember withal, that he praised the Lord in them. They may understand if they will, by the 14. of the first to the Corinth's, that there was made a distinction in the sounds, and that the people knew what was piped, and what was harped. 
Psa. 106. 4●  But they think it maketh no matter though English men sing a song in the Latin tongue that they understand not. The note is the thing that they take pleasure in, so that as we see they sing not to the Lord, but to their own ears. And that makes them speak so basely of our songs. We all with one voice in a plain and distinct note sing lustily unto the Lord with a good courage. And that they like not of, their hearts are set upon the melody of the descant: they worship him that made the note, they do not sing to the Lord. Where do they find that the songs of David, used in the service of God, were of five or six parts? Where do they find that they quavered and divided the note so, that the people could not understand what was sung. In the 25. of the first book of the Chronicles, the order of music that the jews used in the service of God is set down, but there is no mention made of ●uch babbling music. The end wherefore their songs were sung, is directly against this chanting. 1. Chro. 16. the. 4. &. 7. verse. The Lord will be worshipped in spirit & in truth. And if we will sing David's Psalms, we must bring David's spirit, or else the Lord cares not for our melody. Our delight must not rest in any thing but in the Lord, he is the Lord our God, & we must have none other Gods but him. The Lord himself hath commanded us to honour those that he hath set over us, & the Apostle teacheth us, that it is the first commandment with a promise to obey our parents. And yet he that loveth father or mother better than Christ, is not worthy of him. He that taketh more pleasure in his parents then in Christ, is rejected of him. Likewise we must have in estimation the ministers of the word for their works sake, yet we 
1. Cor. 3. 21.  must not absolutely rest ourselves upon them, we must not rejoice in men, but we must rejoice in God that worketh by men. Now if the Lord will not have us depend too much upon men that sow into our hearts that immortal and 
Psa. 014  incorruptible seed of eternal life: how greatly shall we think will it displease the Lord, to delight so much in that dunghill 
1. Cor. ●  things of this world which perish with the use? We may rejoice (as I said before) in using these corruptible creatures of God, for wine maketh glad the heart of man (as the Prophet saith) but yet we must rejoice as if we rejoiced not. For if it be too vehement, the Lord cannot away withal. Woe be unto you (saith Christ) that 
Lu. 6. 2. ●  are rich, for you have received your consolation, woe be unto you that are full, for you shall hunger, woe be to you that now laugh, for you shall wail and weep. They lie upon beds of ivory (saith the prophet Amos) & stretch themselves upon their beds, & eat the Lambs of the flock, & the Calves out of the stall, they sing to the sound of the viol. They invent to themselves instruments of Music like David. David was never so busy in devising Instruments to serve God's glory, as they were in devising of them to serve their wanton lusts. It is lawful no doubt to laugh. It 
King. 18.  is lawful to eat a fat Lamb or a fat Calf. It is lawful to delight ourselves with music, for the earth is the Lords, as the Apostle saith. Yet unto that people that bathed themselves in these pleasures, that wallowed & laid themselves down in them, never remembering the Lord that gave them, these terrible woes of the Prophet are thundered against. The reason why the rich glutton being in torments 
●uke. 16, ●uke. 8.  could receive no comfort was, because of the pleasures that he enjoyed in this world. Remember (saith Abraham) that thou in thy life time receivedst thy pleasure, & likewise Lazarus pains, now therefore is he comforted, and thou art tormented. And we are to consider that one kind of men that hear the word unprofitably, and remain still in their cursed estate, are those into whose hearts voluptuous living enters in, & makes the seed unfruitful. And therefore Christ our Saviour setting down unto us the suddenness of his coming, willeth us in any case to take heed of surfeiting and drunkenness. I would to God, we would wisely consider of this admonition, we should not then surfeit as we do, we should not then have so many and so sundry kinds of dishes as we have. We use to say, do not men know when they have eat enough, and may not a man eat of sundry dishes without surfeiting? They always mark what may be done, but they never consider what is like to be done, and what is commonly done. They think that because no man will be known of it, when he hath eaten too much, that therefore men seldom or never over eat themselves: But our saviour Christ would have us to suspect ourselves. He giveth us a watch word, Take heed, saith he: If there were no danger in the matter, this warning had been in vain. How is it possible but that at our feasting, as we use the matter, we should offend against this commandment of Christ? First we must have brawn and muscadine, next to that we must have stewed meat, (the rest of our meat must not be seen all this while) when men have well dined with these two services, then must we have roast meat and baked meat: last of all, we must have a new dinner with sundry kind of fruits. I grant at such meetings we may have a more liberal diet than we were accustomed, neither are sundry kinds of meats to be misliked of, if they come roundly in together, so that every man may eat where he thinketh good. But if our sundry dishes, come at such sundry times, with such a pause between them, it is a thousand to one, that we shall break this commandment. It is not for nought, that the godly man job was afraid that his sons had offended at their banqueting. This rioting setteth us altogether upon the hoy, it stealeth from our hearts the consideration of our own vileness, and so long as we are thus aloft, we can have no thankful remembrance of him that gave these things unto us, for thanks giving if it be in truth, is done with the beating down of the heart, and with abasing of ourselves. And therefore the wise man saith, It is better to go to the house of mourning: then to the house of feasting: this reason that I speak of is added, because saith he, this is the end of all men, and the living shall lay it to his heart. And again, Anger is better than laughter: for by a sad look the heart is made better. The heart of the wise 
Preac. 7. 4.  is in the house of mourning: but the heart of fools, is in the house of mirth.  Demas. 
The proofs that you have brought are plain proofs, I cannot say against it: And yet I have a probable reason, which may seem to make somewhat against that which you have said, my reason is this. I think, you nor no man else of any judgement, will deny, that he that teacheth, that it is not lawful for any man, at any time to eat any kind of meat (so that in the forbidding thereof respect be not had to the common wealth) setteth down the doctrine of devils, although he neither forbidden all kind of meat, nor at all times, nor to all men. How then can you say, that it is not lawful, when one hath comforted himself sufficiently with some kind of meat, to have the use of new delicates without being in the like fault?  Paul. 
The Papists I grant you in forbidding flesh and white meat in Lent, and in forbidding Priests (as they call them) to marry, taught the doctrine of devils. For they forbade meats, they forbade marriage. And although they forbade not meat at all times, nor marriage to all persons, yet they forbade both: and as Master jewel telleth them, Magis & minus non mutant speciem. For as he that killeth a few men, is a murderer: so he that forbiddeth meat at some time of the year, forbiddeth meat. But I do not forbid any meat to any man, at any time. For when I see a man that hath eaten enough, and yet is ready to eat more, if I forbidden him, and tell him it is gluttony to do so: do I by so saying forbid any kind of meat? Who seeth not that I forbidden the stuffing of his body with gorge upon gorge, and not any kind of meat, for if his stomach were empty, the meat were lawful enough, even at that time, for that person.  Demas. 
Yet I do not see how you can call it unlawful, when a man exceedeth in eating. For where is then that difference, between lawful and 
1. Co. 10. 29  expedient that the Apostle speaketh of?  Paul. 
The Apostles meaning was not to tell us, that abusing of any indifferent thing was only not expedient, but not unlawful. His purpose was not to make any such nice distinction, but only this, that all indifferent things, though in themselves they were lawful, yet the circumstances might make them unlawful. The Apostle bestoweth three or four whole Chapters, in teaching the Romans and the Corinth's, how to use indifferent things. He telleth 
Cor. 8. 12.  the Corinth's, that by using their liberty too much, they did sin against Christ, so that as we see, they say no thing, which when a thing is indifferent, say it maketh no matter how it be done.   

Of gaming. The second Chapter.  DEmas. 
You have spoken sufficiently of those pleasures that are common to all men: speak I pray you in like manner, of such as are used but of some men, of gaming I mean.  Paul. 
Gaming is an exercise, which a man taketh in hand to delight himself withal. By calling it an exercise, I make a difference between it, and other pleasures that are already spoken of, for we do not use to call eating, drinking, smelling, and such like delights, by the name of exercises. And I make a difference between it and the continual exercises which we daily labour in, when I say, that the end of gaming is to delight a man withal, for other exercises do especially respect profit.  Demas. 
I pray you sir, what think you of this matter? some me think are very straight which would not have us spend one minute of an hour in any recreation: they bring their reason out of the Apostle, 
Ephe. 5. 16.  which would have us redeem the time, because the days are evil.  Paul. 
It is a clear case, that a man doth redeem the time sufficiently, when he maketh any lawful delight, an occasion to lift up a thankful mind unto God for it. And it is certain, that the dampish sadness which drieth up a man's bones doth displease the Lord. The Lord was not one whit displeased with the inward fretting, and 
1. Kings. 21. 4.  pensiveness of wicked king Achab. He liketh well enough of a merry and cheerful countenance, and if a man's talk be witty, and hath no unsavoury vanity in it, though it be pleasant, the Scripture will bear a man out in it well enough. Notwithstanding, thus much one may well gather by that place. Because men commonly run at riot, and make themselves drunken with delighting in the creatures: For this cause the children of God ought to use them warily, that as on the one side, the evil example of many is of great force to draw them to inordinate desire to them: so on the other side, their watchful & wary taking heed, should be as forcible to drive them to godly moderation in them, & this is it that the Apostle calleth the redeeming of the time. Now, concerning gaming, to the end we may know what games are lawful, and what are unlawful, we are to consider, that all games whatsoever, must be made suitable to the commandment, they must agree in every point with Christian doctrine. Even an heathen man by the light of nature could see, that this rule 
Tully. 2. his office, 1. book.  is to be observed, and therefore it is a shame, that we Christians should refuse it Our play, saith he, must not be, Alienus ab honestatis actionibus. Seeing therefore this rule must stand, we may be bold to condemn all the whole rabble and rout of games that are used at Christmas as we call it. We know that Christ was never any Christmas Lord, he was never Lord of misrule, why then do we celebrate his feast with unruly gaming? Towards Christmas the scholars may shut their master out of school. A fellow whom they call the Christmas Lord, may be checkmate with his betters. But the Lord jesus would have us to show in outward behaviour, that reverend estimation that we have of our superiors in our hearts. This unruly fellow, may cause those which offend against his unruly laws, to have ten pound and a purse, to be stocked or pumped, which they call beheading. At this time, if men can get a simple fellow, & put him to pain with mumling a sparrow, they think it is trim sport. At an other time of the year, women have a day, which they call rock munday, then use they to bind, and otherwise to abuse such men as 
Deut. 22. 7.  they can master, but our jesus Christ abhorreth all kind of cruelty. He will not have us deal cruelly, no not with little birds, how much more than doth he hate it towards men, which are made according to his own Image? There be also games that be filthy which tend to the overthrow of that commandment wherein all uncleaneness is forbidden. Of this kind are our light kind of dancing, sawing of green timber, serving men in sacks, and such like. But the Lord Christ commandeth us to have 
Mat. 5.  chaste hearts, chaste eyes, & chaste hands. The Lord so abhorreth this ribaldry, the when men strive together one with an other, if the wife of the one come near for to rid her husband out of the hands of him that smiteth him, & putteth forth her hand, and take him by his privities, then saith the Lord 
Deu. 25. 1●.  to the magistrate, thou shalt cut off her hand: thine eye shall not spare her. We see the self same filthiness that we use, was revenged with the loss of a hand, notwithstanding the party that offended meant thereby to deliver her husband from violence. We have games also which consist in getting money one from another, and yet the Lord Christ hath forbidden all covetous desires. We have games wherein we make some or other laughing stocks to the whole company. Of this kind are hench, pinch, and laugh not, and such like: But the Lord Christ would have us maintain as much as we can, the good report of our brother: and how is this done when we go about to make the company believe, that he is a fool, and deserveth to be laughed at. In the five and twenty of Deuteronomie we are commanded to keep a moderation in correcting a man, although he doth deserve, and aught to be punished, lest he should seem despised in our sight, how much more ought we to avoid this thing, when our brother hath not offended? We 
Levi. 19 14  must not speak evil to him that is deaf, the Lord under this one kind forbiddeth us to twit our brother by any of his infirmities or wants, we therefore sin against the commandment, when by any kind of sport we upbraid him with simplicity, and want of wit, we ought to be feet to the lame, and eyes to the blind, 
job. 29. 15.  wisdom to the foolish, and not upbraid them with their wants. Men I know will make but a light matter of it, for fools count it but a sport to sin, they think there is no harm done, except there be an arm or a leg broken. But the Lord doth make more account of his commandment then so. When Adam had eaten of the forbidden tree, there was no harm done, as they call harm. Yet this sin, that they make so light account of, weighed him down to the pit of hell, and if he had not had a redeemer, he and all his posterity should most certainly have been swallowed up of eternal confusion, and Christ came not to destroy the law, but to fulfil it. Whosoever saith Christ, breaketh the least commandment 
Mat. 5.  and teacheth men so, he shall be least in the kingdom of God, that is to say, he shall not be in the kindgome of God at all, for it followeth immediately, Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the kingdom of heaven: and we know that their righteousness had respect to outward murder, to outward theft, till heaven and earth perish, one jot or title of the law shall not scape, till all things be fulfilled. I read not long since a learned & a godly treatise, wherein is contained a speech belonging to this matter, which because it is excellent, and because a notable judgement of God did follow upon the preaching thereof, which did as it were from heaven, feel the truth of it, I will repeat it unto you. Hath jesus Christ come into the flesh to lay the bridle of our necks, to run after our own vain devices? Hath he obtained by his coming twelve days of God the father, for carding, dising, masking, mumming, for mocking and mowing, for crying and laughing, for the practising of every vain devise that cometh to our heads all the year. Or do we think that this profaning of so earnest a matter, this turning of the grace of God into licence and wantonness, shall be unpunished? What is this but even to give a reed into the hand of jesus Christ, and to mock his kingdom? What crowning of him is it in this vain mirth and wantonness, but with briars and thorns to prick his head? Is this the joy spoken off by the Angel that came to declare his birth, told he tidings of this gladness? Is this the benefit that thou hast purchased to us by that wonderful mystery of thine incarnation, O Emmanuel? Oh I am ashamed that it should ever be heard of among the jews and Turks, that the Christians at that time of the year when their saviour was borne, should give themselves for many days, from their ordinary modest, and shamefaced behaviour, from walking ordinarily in their vocation & studies, to unmodest & shameful practices, to unmodest & waking, & all for vain & unfruitful works of darkness. Wherein differeth our celebration of the nativity of Christ from the popish Christians? How do we look to call Papists from their vain conversation: when we are not ourselves a foot from them? I think if but thus much were spoken amongst the Heathen against so great an abuse, they would repent in sackcloth and ashes. And yet I know that this people will not be brought from this vain conversation, for they love it and delight in that: without these things, they complain that it is but a dead Christmas. These men will never confess the truth of this doctrine, till God have sealed it with some plague or other. This plague of God was threatened by a godly learned young man in a sermon that he made at Trinity College, somewhat before Christmas, after Christmas the plague that was threatened fell. For a scholar of Trinity College strangled himself right over the place where he with other kept such revel rout. Who is wise saith David, and will mark these things? The sin which before seemed as light as a feather, did then lie heavy at his heart, his merry companions could not take away the sting thereof from him, this sin so troubled his mind, that the violent renting asunder of the soul from the vodie, seemed nothing so grievous, nay, he used this violent renting that I speak off as a remedy to ease himself of the other. The Lord would awake us by this his fearful judgement out of our deep sleep of sin, lest we should go to hell as it were in a sleep before we are aware of it, and yet we are still foolish, and can take no profit by it. Because these judgements of God come so seldom, we soon forget them: but if the Lord should thus daily punish us, we would not think that there is any judgement to come. Because this fearful plague was not executed upon our own persons, we are therefore without fear: but it pleaseth the Lord to admonish us by this his judgement: and how could this thing have been, if we ourselves had been thus punished: we think we have wit enough to avoid this thing, but in thinking so we think amiss, for the Scholar had wit enough: and if he had not, I am sure Achitophel had, and yet did he thus violently destroy himself. When the judgements of God fall upon us, all the wit we have cannot avoid them, the only way to avoid the fearful judgements of God, is to forsake our rioting, which is the cause thereof.   

¶ Of continuance at gaming. The third Chapter.  
But I will go forward and speak more particularly of gaming, Games me think may very well be divided into such, the chief sport whereof consisteth in looking on, of which kind, are hunting, hawking, stage plays, and such like. And into such wherein men are the chief doers, of which kind are dancing, dicing, tenesing, and such like.  Demas. 
I pray you sir, what think you of hunting? do you think it an unmeet exercise for a Christian? I have heard that some have utterly disallowed of it, because Esau a wickedman hunted.  Paul. 
What some men do I cannot tell, for my part I dare not condemn it: as for the reason of Esau, his hunting it is nothing worth. For as every thing that a godly man doth, is not by and by to be allowed off, so is not every thing that a wicked man doth always to be misliked. Beside this, though Esau being a wicked man hunted, yet he did it at the commandment of his father which was a good man, my reason wherefore it ought not to be condemned is this. The Lord hath given the free use of all his creatures to us Christians, we may safely feed of them all. In giving therefore the use of them, he alloweth of the means whereby we come to have the use of them, for otherwise he should but mock us. Only the faults of hunters and fawkners I will not take upon me to defend. The spoiling of men's dovehouses for the provision of their hawks, the spoiling of men's corn, with the entering of their hawks, at the beginning of harvest, the breaking of gaps, whereby men's ground is laid open to the spoil, these things cannot be allowed off, for if the Lord cannot abide that we should profit ourselves by the hurt of an other, he can much less abide that for our pleasure we should be an hindrance to any. The general thing that is to be observed in all games is this, that no man bestow too much time in them although they be lawful, for every man without exception, must busy himself in some certain & daily calling, but those that follow gaming cannot do so: therefore no man must follow gaming. But to the end it might be known what I mean, I term this a calling (not to pay to every man that which is his, or to do as a man would be done to,) for that is a general thing whereunto all men are called, but daily to exercise himself in some certain trade to the profit of others, this is it which I term a calling. But because you do not yet understand my mind, I will speak more plainly. This calling which I speak off consisteth either of the daily labour of the mind, or of the daily travel of the body. Those callings which consist of the labour of the mind, are Physic, Law, or Divinity. He which doth diligently seek wisely to apply those Physic helps which the Lord hath appointed for the preserving or restoring of our health, he behaveth himself well in his calling. In the profession of the Law likewise, he which bendeth his pleading, his counseling or giving of sentence, to this end that every man may enjoy that which is his, he liveth well in a good calling. In Divinity he which feedeth his flock diligently, liveth honestly in an honest calling. He I say which exerciseth himself painfully in any of these professions, or teacheth the tongues, or any liberal art, whereby men may be made fit to practise more profitably any of these professions. He liveth in an honest calling: the like may be said of any occupation or bodily travel, whereby the necessities of this present life are conveyed unto our brethren. But every body will not grant me that every man is bound to labour in some one and certain calling, and therefore I will stand somewhat in the proof of it. The Scripture saith, that man is borne unto travel. And 
job. 5.  it was said to Adam, and in him to all his offspring, In the sweat of thy 
Gen. 3.  face shalt thou eat thy bread. Every man will grant that this commandment, layeth hold of that offspring of Adam that is poor, and not otherwise able to maintain itself.  
But whether it layeth hold of those that have sufficient to follow their pleasures, that is a question with some. Belike they think that if a man have enough for himself he needeth not to have any care of other. Every man for himself as they say, and God for us all. But whosoever saith so, God will not subscribe to this their saying, for it is flat contrary to his commandment. Love saith the Apostle is the fulfilling of the Law, not that love that hath respect to himself, but that love that hath respect to others.  
And the Scripture bindeth him 
Ephe. 4. 28.  that liveth even of his handy work to labour, that he may have to give 
2. Cor. 8. 13.  unto him that needeth, neither yet was it the Apostles mind, that others should be eased, and he grieved, but that that which remained of the honest provision for him and his, should be bestowed upon such as have more need, of such I say, as either by reason of age, or sickness, could not labour for their own maintenance.  
Now, if the Apostle asketh thus much at the hands of a labouring man: shall we not think that he would have that money which is spent upon superfluous gaming bestowed upon the poor? If this be true, as it is most true, then is not a man to make an ordinary trade in sporting himself any way, seeing that asketh great charges, which might be bestowed much better upon those that have need. Neither is he only to abstain from these needless expenses: but he is also to see that his house be well governed. He is to have a care not only to those revenues which he hath: but also by all honest means to increase them, not that he might enlarge his worldly delights, but that he might have to minister to such as have need, as the Apostle commandeth. In the last chapter of the Proverbs, where the properties of a virtuous woman are set down, it is said, that she laboureth cheerfully with her hands: And lest some should cavil, and say, the scripture speaketh of a poor woman which could not otherwise live. We are given to understand, that it speaketh of a wealthy woman, she maketh herself carpets saith the text: fine linen and purple is her garment, she stretcheth out her hand to the poor, and putteth forth her hand to the needy. Nay, though there should come no profit either to a man's own self, or to any other, yet labour is so well pleasing in the sight of God, that he will have a man occupied in it. He will not have a man's mind wander about he cannot tell what. In the sweat of thy face shalt thou eat thy bread, saith he unto Adam, although he had all the earth before him, and had none to provide for, but for himself and his wife. Even before man sinned, when the earth brought forth all things of her own accord, when there was no need to labour, yet the Lord would not have him live idly, but put him in the garden of Eden, that he might dress and keep it, how then dare we say that a Gentleman and one that hath enough, may live idly, and as he list? Doth not the Scripture tell us plainly that the 
Ezech. 16.  sins of Sodom and Gomorre, were pride, fullness of bread, and abundance of idleness? Doth not I say, the Scripture tell us, that idleness was one of those faults, which pulled fire and brimstone from heaven upon the stinking Sodomites? The Cities of Sodom and Gomorre were fruitful Cities, they were as the garden of the Lord like the land of Egypt, as thou goest unto Zoar, and the people thereof had as little need to labour for their commodities by reason of the fruitfulness of the soil, as any people under the Sun: yet was idleness one cause of their destruction. Why then should a man that hath all commodities brought him to his hand, think he may live idly? There is no man whom the Lord hath created for nought. He will have every one placed in some calling, that one may be for the benefit of another: those therefore that follow gaming what do they but trouble the order that God hath appointed. And therefore the Apostle speaking of those that lived idly, saith, that they lived inordinately: 
2. The. 3. 11  thereby he giveth us to understand, that it is an order set down by the Lord, that every one should labour. But men are marvelous subtle now a days, and very cunning to deceive themselves. They will easily grant you that a man which sitteth buzzing all day long liveth idly: but he which useth such pleasures as ask the exercise of the body though he doth nothing else, yet it will not sink into their heads that such a one liveth idly. Shall we think then that the idle Sodomites did nothing but lie and tumble all day long? Nay, the Scripture telleth us that an idle body doth occupy himself more in his kind than any labouring man. He maketh a sign with his eyes, he signifieth with his feet, he instructeth with his fingers, lewd things are in his heart, he imagineth evil at all times, and raiseth up contention saith the holy Ghost. The Apostle calleth those which lived idly busy bodies. And none commonly meddle more with other men's matters, than those that have no business of their own. You shall hear them talk of any 
Pro. 6. 13.  thing that can come in question, for as Solomon saith, A sluggard is 
2. The. 3. 11.  wiser in his own conceit, than seven men that can render a reason. We see therefore, contrary to that which they suppose, that a man may live idly and yet be occupied. When we have done our necessary affairs, we use to say, that we are at leisure to do such things, as are not of the like importance: but he which is always thus at leisure, what is he but always idle, notwithstanding he move his body sometimes. For what other thing is idleness, but not to busy a man's self about same profit. He which playeth at football or at tennis, though for the time he laboureth as sore as he doth that goeth to plough: yet we make a difference between these labours, for the one is a travel, and the other is a recreation: of the one there cometh some profit: the other is but a pastime: so that though we move our bodies, yet we may be idle. And if we will define idleness to be a continual quietness both of the body and of the mind: we shall not find out an idle body in the whole world even Sardanapalus was never so idle, but that he would spin sometimes amongst his harlots. Neither do I think that there was ever any glutton so lazy, but that he would exercise his body sometimes before meals, to make his meat go down more pleasantly. He alone may truly be said to be no idle body, which betaketh himself to some ordinary trade. He (I say) which giveth not himself liberty to do whatsoever his wandering head shall by fits move him unto: but setteth down some certain, and daily kind of exercising, either his body or mind to the profit of others, and tieth himself thereto, such a one liveth in an honest calling. A man may use recreations, as I said before: but this honest calling that I speak of, must have the chief part of his life. It must always have the upper hand, we see that husbandmen and all such as use any honest trade are an help unto us: For by them the necessities of this present life are conveyed unto us: But an idle body, what good doth he? Why is it set down in the Scripture that Cain, Abel, Noah, Lot, Isaac, and jacob, were husbandmen? Why are we taught that 
Gen. 3. Tit. 3. 13. Col 4. 14.  Tubulkan wrought cunningly every craft of brass and of iron? that jubal was a maker of tents, that joseph was a Carpenter, that the Apostles were fishers, that Peter's host was a Tanner, that Luke was a Physician, that Zeans was a Lawyer, that joseph, Moses, David, and others were Magistrates, and governed the people? The Scripture is short and telleth us in a word, that these all had a set calling wherein they exercised themselves. This no doubt, as all other things was written for our learning: And what other thing can we learn thereby but to do the like? what though a man may recreate himself sometime, may a man therefore do nothing else? Do not men make a God of play, when they know no other pleasure but it? If the morning be fair and calm, come say they, here is a goodly morning to have a game at bowls in. If the weather be boisterous, than it is a jolly close day, to have a game at cards in, no weather cometh amiss, fair or foul, they can pass away the time well enough. If dinner be once done, come then, what shall we do? for the time they think is lost that is not spent that ways. After supper they cannot sleep, except they first play a set at Maw.  
Thus when they are at play, than their mind is upon their game, when they are from play, then must they tell what a game they lost with dallying too long, or for not crossing a trump in their fellows way. Then must they that are present continue the talk, with telling the like luck that they have seen. If their sport be hawking, then must all their talk be of the fair flight they had. The like may be said almost of all other games. So that, as you see, all their thoughts are taken up of play. And what a miserable life is this, that when there are so many good things to inquire after, yet that men should choose to spend all their thoughts upon so vile and so base a thing as play is. I have heard men speak much against Atheists, and Epicures, which thinking that there is no other life after this, embrace and give themselves over to the delights of this present world: But if both their doings were inquired after, I marvel what difference a man could find, between them and the gamesters of our time. They may say they look for another life after this: but let them show me their faith by their deeds. No, no: if they thought not that the second coming of Christ to judge both the quick and the dead, were a tale of Robin hood, they would never do as they do. The rich revenues of Noble men and Gentlemen, are as it were the store houses of the Lord, by these master conducts, he convaieth food and raiment, and other necessaries unto every man. The Noble men therefore, which have so great trust committed unto them, aught to live carefully and faithfully in their calling: they ought to have an eye to their offices, lest they abuse their tenants: they ought to look that nothing be spent prodigally, but to good purpose. Let nothing be lost, saith 
john. 6.  Christ, for that is the best housekeeping when all is done. Then shall they make men reverence them indeed, when they thus show themselves fathers and nurses of whole countries. I speak of them, because I am occasioned by that matter which I have in hand: for their hands are chief in this trespass. They do not only follow gaming themselves, but they cause their whole train to offend with them: And because all men will willingly follow the examples of the best, all the whole country almost, by means of the outrageous gaming of their superiors, are brought to set their hearts upon the like vanities. If they would consider well of the matter, they might soon perceive that they are placed in so high a calling, for a far more excellent purpose, for they are God his stewards, and shall no doubt give account of their stewarship. If all that which they possess, were for themselves alone, what good could come to the owners thereof, but the beholdding of it with their eyes? The great mass of wealth therefore which they have in their hands, is not for themselves alone: but they have the ordering of the matter only, and are to see that the Lord his provision be bestowed, upon his people.  
If they were thus careful in the Lords matters, and would not negligently give over this their charge unto others, a great deal of their time which is now lost in riotous and superfluous gaming should be very well bestowed, and to good purpose.  
It is reported of my old Lord of Oxford, that he kept Lawyers in his house, which might judge between plea and plea, ano take up the controversies which might fall out between his tenants, or those which were under his government.  
If the Noble men in our days would follow this worthy pattern, men should not be hindered so in their calling with following Law matters, their eyes should not be so wearied with waiting and looking Term after Term for a day of hearing.  
If they would leave of from following so greedily their pastimes, and bend themselves to overrule such troublesome fellows, as without cause molest simple men. If they would deliver the poor, the fatherless, and such as have none to help them.  
If they would, (as job saith) 
job. 29. 17.  break the chaws of the unrighteous, and pluck the pray out of his teeth, I dare be bold to say, that the tongues not only of those that receive benefit by this their honourable pains, but even as many as heard of it, would bless them: the spending of a thousand pound at a Christmas, will not do them half the like honour. It is meet, I grant, that in their diette, in their apparel, and in every part of their civil behaviour, they should have some outward mark of eccellencie above the rest: they may hunt, they may hawk, or use any other kind of moderate exercise: but the executing of justice and judgement is the thing they are called unto, and it is an honourable calling. This labouring in some honest calling, is so well pleasing in the sight of God, that beside the profit which cometh thereby, he maketh men take great delight in it. You shall oftentimes hear one that goeth to cart, make a more cheerful sound with whistling, than any idle fiddler that goeth about the country can do with his instrument. The Tailors, Schomakers, and other men of occupation, that sing at their work, how merry are they? for their labour, by reason of the diligent minding of that they go about, is not perceived of them. And when a man hath fully purposed with himself to do any thing, he doth it then cheerfully without any business, he setteth himself to it, & delighteth his mind therein. On the contrary part, an idle body hath always a variable mind: Because he is not throughlie persuaded to go through with any thing, his mind cannot tell what to do. The sleep saith Solomon, of him that travaileth 
Preacher. 5. 11.  is sweet, whether he eat little or much: but the satiety of the rich will not suffer him to sleep. The thing that deceiveth a great many is this: they think, because the matter, where about gamesters and labouring men busy themselves is all one, because they both do pertain to this present life, they think it maketh no matter whether they follow labour or gaming, but they do not consider wisely of this thing. For labour is commanded of God: And therefore though labour in itself seem to be but a base thing, yet to obey the voice of the great God is a precious matter. Beside this, though we enjoy profit by our labour, yet our brother also is profited thereby: we do good to some, and harm to none. The like cannot be said of us, when we follow gaming, though we use no deceit in it: but if our labour be without deceit, it may truly be said of us. The most that can be said for games is, that we may use them, and it is already granted, that a moderate use of such games as are lawful, ought not to be condemned: but we have no commandment for them, as we have for labouring in some honest calling. Amongst other mischiefs that come by following play, this is not the least that men thereby fall into evil company, even amongst such as scoff at all religion, and goodness, which thing is of great force to drive us from God. He that delighteth so much in play, he cannot always have his choice of company, but for the most part is feign to take such as come next hand, and therefore gamesters use such places as are open & common for every body. Though a man be never so wicked, yet if he be a gamester, he is a good fellow, unless he be a rascal, for that is some discredit to them. But otherwise though in the sight of God he be as vile as any loathsome beggar that goeth from door to door, his company is good. They never mark the common proverb, which being rife in every man's mouth, is noted of all men to be true, that a scabbed sheep infecteth the whole flock. Know ye not saith the Apostle, that a little leaven leaveneth a whole lump of dough. And what is 
1. Cor. 4. 6.  it but an intolerable pride, to think ourselves so strong, that no company can infect us? We may, I grant, have to do with the wicked, so far forth as we shall be constrained by the necessities of this present life: for otherwise we must go out of the world, as the Apostle saith: but yet we must be no companions with 
Ephe. 5. 7.  them. We may, I grant, have an other purpose in keeping company then to be infected with them. But as one that walketh in the Sun, shall be sunburnt, though the end of his walking in it be not to be sunburnt, so likewise will it be with us in keeping company with the wicked.  Demas. 
I but sir you know we are all sinners, why then should I avoid an other man's company, when I am a sinner as well as he?  Paul. 
We are all sinners in deed but all men do not make a sport of sin, if there were no difference amongst sinners, why should the holy Ghost forbid the godly to use the company of the wicked?  Demas. 
But how can I judge, when a man is such a sinner as aught to be avoided.  Paul. 
The judgement of this matter is easy enough. For though I be forbidden to espy a mote in my brother's eye, when I can well enough abide to have a beam in mine own eye. Though I must not judge before the time, but think the best, so long as a thing may be well taken: yet must I not be without all judgement. Though love be not suspicious, yet it maketh not a man a fool. When I hear a man spew out blasphemies, when I hear him talk filthily, when I hear him rage, shall I not judge him to be a wicked man? When Abraham came into Gerar, seeing the people's conversation, he said: 
Gen. 20. 11.  surely the fear of God is not in this place: yet we must not accuse him of rash judgement. O it were a fearful thing: if the Lord when he cometh, should find us eating and drinking, with publicans & sinners. And why should a man be so greedy of their ●●mpanie? for though they can be content to use the company one of an other, and by keeping company together, to pass away the time pleasantly. Yet, when the company is broken up, & every man gone to his several abiding place, If then any thing shall be spoken in the commendation of any of their companions, they cannot abide it: for by & by they think they are dispraised by it. They will then use such words as tend to the abasing one of an other, and what good fellowship call you that? But the love of good men, though it be unperfect: yet it is in truth, the difference between the evil and outward courtesy of worldly men, and the Christian unity of such as fear God, is marvelous great. Who then would not rather wish to be of this company? The worldlings at their feasting use curious delicates, They feed the eyes of their guess with a great many trim things, to the end they may make report, that other men of their wealth, have not the like furniture and provision that they have. But the children of God eat their meat together with gladness, and singleness of heart, without any such curiosity. Whether a man be poor or rich, he is neither envied nor disdained of them. The love of Paul the Apostle, though he were an excellent man, was yet marvelous great towards Oenesimus being a servant.  
For he writeth thus, I beseech thee for my son Oenesimus whom I have begotten in my bonds, receive him that is mine own bowels, receive him as myself: If he hath hurt thee, or oweth thee aught, that put on mine accounts: yea brother, let me obtain this pleasure of thee in the Lord, comfort my bowels in the Lord. The like abundance of more than motherly affection did the faithful at Ephesus show towards the Apostle, being most sorry, because he said they should see his face no more. Neither are they only tender hearted towards the godly, but even toward the wicked. The wicked jews persecuted Hieremie for discovering their sins, but when the judgements of God were upon them, his eyes cast forth tears and ceased not. Men of the world will be sorry, when they have lost a daily friend, or a merry companion: but the children of God are sorry without any such respect. When wicked Absalon a false traitor, and an open rebel against his father, was taken away by death: yet the Prophet David could not but be moved, He went up to the chamber over the gate and wept: and as he went, thus he said, O my son Absalon, my son, my son Absalon, would God I had died for thee, O Absalon my son, my son. Who would not wish to be amongst this loving company, whose talk is, how they might obey the voice of the great God, when other talk of trifles? They sing Psalms & hymns together to the Lord, for all his goodness that he showeth unto the children of men. The godly are ready even with cheerfulness, to do a man good: But the wicked will not be at leisure, every little thing will be an 
Pro. 12 10.  hindrance in the matter, so that even their mercies are cruel. Why then should a man be so greedy of their acquaintance? Why should a man forsake an honest calling, to follow their fancies? And why are we so fond of these worldly delights? Are they not common to us with all Turks and Infidels? Is not the Turk better able to have all kind of glorious triumphs, than any of us? May he not have whatsoever is pleasant to his eye, or delightsome to his taste? May he not have whatsoever in this world his heart can desire? Hath not the beast of the field pleasure in eating, in drinking, in sleeping? Do not the birds sport themselves with singing among the green branches? Do not the young bullocks skip and leap in the green meadows? nay, do not the beasts of the field go beyond us in this thing? Doth not the hawk take a greater delight in following her pray, then the fawkners do in looking on? doth not the hound or the spaniel take delight in an higher kind, with the hope of obtaining their pray, than the hunters do in hearing or beholding the sport a far of? Why then are we so greedy of gaming.  Demas. 
This your treatise of continuance at gaming, hath been very long, & therefore, for memory's sake, I pray you gather your reasons that you have used into a narrow room, that I may the better carry them away. Paul. The sum of that which I have said in this treatise, is this: seeing every man without exception, must exercise the most part of his life in some certain & daily calling: seeing continuance at play cannot be maintained without infinite charges, which ought rather to be bestowed upon such as have need: seeing the Lord hath joined an honest delight, to a daily calling, which continuance at gaming doth want: seeing by continuance at gaming, men must of necessity fall into evil company, which is of great force to drive us from God: seeing by this means we bar ourselves from the loving company of the godly: seeing by following our daily calling, we obey the voice of the great God, & do some good to our brethren, which cannot be done with continual gaming: last of all, seeing that delight that we have in gaming is common to us with all Turks & Infidels & with the beasts of the field, I conclude, that no man must follow gaming.   

Of dancing. The fourth Chapter.  DEmas. 
You divided games into such, wherein men are the chief doers: & into such, wherein they are the lookers on You have spoken of the first kind, though in few words, yet in as many as I desire: I pray you speak now of the other kind, of this kind is dancing: what think you of it?  Paul. 
Peter Martyr upon the last chapter of the judges, speaketh of many kinds of dances. But if you speak of that kind of dancing, that is received with us in every place, where dancing is used, all good consciences must needs condemn it. For, is it a seemly thing (think you) that a Christian man, or a Christian woman should be so much delighted with hearing a profane, and sometimes a filthy song played upon an instrument, that they should leap for joy at the hearing of it? Shall the Lord thunder out his terrible judgements against the stinking sin of adultery, and shall we hold it lawful to lay baits and allurements to entrap ourselves therein? In the long pausing that is used in mass king, between dance and dance, do they not use all kind of filthy talk that they can devise? In other kinds of dancing where they do not use to talk together, what wanton gestures are used? The young man must show himself as youthful as may be, his turning on the toe, his capering, and all his other tricks want their grace, if they be not done in the sight of his lady. The woman must set out her body, and mince it far unseemly, either for the bashful modesty of a virgin, or the chaste behaviour of a married woman. A man may suppose in deed that fire and flax may be together without any danger: But what a strange fondness is this? We condemn the popish Pharisees of intolerable pride, for lifting up the power of man, and for saying that they are able to keep themselves from any sin: And yet we think ourselves so strong, that we may delight our eyes with gazing upon any woman, that we may behold any kind of wanton look, or light gesture whatsoever, without any harm done: or any wicked thought, so much as once conceived thereby, either of the dancers themselves, or the lookers on. If we thought not ourselves so strong, why would we suffer such provocations which are as bellows, to inflame the hearts of young men, and to set on fire the hearts of young women towards them again. He that loveth danger must needs fall into it. And the devil knoweth that temptations come no way so forcibly to our fancy, as by the eyesight: And therefore he did not tempt Christ, by describing unto him in many words the glory of the world: but he taketh him up on high, and showeth it him: he knew 
Math. 4.  that this was the better way. The courtier confesseth that a wanton look is of greater force to engender filthily lust, which he calleth love, than a thousand words. The godly man job, knowing the weakness of man, how great it was, had always a godly suspicion of himself, and was so far from using trifling words, or light gestures towards any woman: that he made a covenant with his 
job. 31.  eyes, lest by looking wistly upon her, he should think on a maid. How dare any of us then give over ourselves to dancing, where such light gestures are not only used, but also openly professed. How 
Esaie. 3. 16.  can we behold the stretched out necks, and the wandering eyes: but that (as Solomon saith) we shall be in as great danger, as one that sleepeth in the midst of the sea, and as he that sleepeth in the top of a mast? And yet he that shall find fault with us for it, is a new fangled fellow, & nothing can please 
Pro. 23. 34.  him. In other things we will easily grant the force of temptations by our eyesight: see for your love (say the merchants) and buy for your money. They know by looking upon their wares, we are sooner brought to buy them: and therefore the thrifty husband giveth counsel to keep purse at market, only in this thing we will acknowledge no such matter.  Demas. 
Yet we read, that godly women have danced: And David, 
Exo. 15. 20.  a man according to God his own heart did dance.  Paul. 
The modest and sober dancing that godly women used, a part by themselves after some notable victory, to give thanks therefore, aught to be no cloak for our wanton dancing. For we count it no sport, except men & women dance together: whereby is easily perceived the filthy end of our dancing. David danced in deed, but is his dancing and ours any thing like? David lift us his body, and danced before the Ark: because, being a sign of the favourable presence of God, it was brought home from the Philistines, unto the people of God again. But mark (I pray you) what the text saith: Michol saw his dancing, and mocked him: belike it was no courtly dance, for than it should have pleased her well enough. And David answering her 
1. Sam 6.  mocks, saith: I will be yet more vile than thus, and will be low in mine own sight. We use to brave it, and to show ourselves as gallant as may be in our dancing: But David abased himself in his dancing, and for this cause was he contentemned of Michol. He chose no wanton Dame to dance withal, neither danced he after any vain Heathenish song: but after a Psalm of thanksgiving. Never compare David his dancing with ours, for there is no more likelihood between them, than is between heaven and hell. David caused not so many instruments to be made to serve God his glory, as we do to serve our wanton lusts: as the prophet Amos telleth us. So that, if we will have our dancing approved of the Lord, we must use some other kind. For I dare boldly say, upon my reasons alleged, the word of God is my warrant, that the dancing we now use, is abominable. Those that are desirous to hear more of this matter, may read a learned treatise written in French, and dedicated by the French Ministers of the reformed Churches, unto the king of Navarre: the argument whereof is altogether against our filthy kind of dancing.   

Of Dice and Cardplaie. Chap. 5.  DEmas. 
You have proved that we offend in dancing, not only as we do in hunting and hawking, by using of it too much: but that we offend, if we use our wanton kind of dancing at all. There be other things, wherein I would gladly have your judgement: but that I am afraid I have troubled you too long already. I told you when I came, I would make you weary of me before I went, and I am afraid I have been as good as my word.  Paul. 
Nay truly sir, you do not trouble me, and therefore I pray you do not think so: we meet (you know) but seldom, and therefore I would be loath to part from you so soon.  Demas. 
Seeing you will needs have me trouble you, I will go forward with that which I was about to speak. Among all games that are used, Dice and Cardplaie are worse reported of, than any other kind of game: and yet is no other of game used half so much. Either gamesters themselves for using this game, are much to blame: or else those that give it so evil a report, I pray sir, how think you?  Paul. 
I will tell you Demas, if we will well mark the riotous and outrageous dice, and cardplaie, that hath spread itself, and now overfloweth every part of the land: If (I say) we shall way with ourselves uprightly, the innumerable sleights and falsehoods that are incident to gaming, & the infinite mischiefs that have come thereby, both to the church of God, & also to the common wealth: we shall not one whit marvel, if the godly sorrow that a Christian heart conceiveth thereby, makes him even to cry out upon them. The devil indeed doth cover his crafts in all occupations: but he is never lightly so subtle, but that the chapmen, in using those things they have bought, evermore lightly spy him out: Only in this kind of Merchandise he doth excel, he hath showed here what he can do. A man shall be deceived, yet can he never lightly tell who hath hurt him. The Cards must be clipped for some kind of games at the tops, for some other at the sides. When it cometh to a man's course to deal, he hath taught us how to pack: when another dealeth, he hath taught us how to deceive by cutting. If more play then two, then cometh in cozening: two must deceive the third, or three the fourth. If the silly soul begin to be weary of this pastime, because it is to dull a game, & had rather hear the rattling of the Dice: or if changing the game, he hopeth to change his luck: they are then also ready for him. Their dice are ready ground or stopped: They have high men, they have low men, they have ●ard cater trays. So that whether he be disposed to play at Hazard, Primero, novem, Passage, Ticke tack, Irish, what game soever he chooseth, they are with him to bring. I will not take upon me to tell all. For those that have practised gaming of a long time, and have been at it early and late. Those that have inquired after the sleights thereof, and have marvelously profited that ways, are oftentimes to seek, and sometimes also overtaken thereby.  Demas. 
I but sir, do you not perceive, that these are the faults of those that abuse the sport: and not of gaming itself. There is deceit used in every occupation, there is craft (as they say) in daubing: will you therefore condemn all occupations. Paul. The craft that is used in occupations, is in the persons, & not in the thing itself: but you cannot say so of Diceplaie. In every trade, there is some honest end: for they are instruments and conducts (as it were) to serve the providence of God, towards the maintenance of our life, and defence of our body: They tend (I say) to the maintenance one of another: But gaming hath a contrary end. It doth not yield any commodity to his brother for the money it receiveth, but they stake down their money then must it be yours or mine, win it and take it. A great many men think, because it is not said in precise and express words, that the Lord will have no man play for money, that therefore there is no Scripture against it. These men should consider in like manner, that it is not expressed in the Scriptures, that there be three persons in the Godhead, that Christ is both God and man, that our infants ought to be baptized: yet none of us doubteth, but that these things are set down as certainly, as if they were in most plain words expressed: so likewise is it with the thing I have now in hand. The holy ghost setting down the property of love, telleth us that 
Cor. 13. 5.  it is so desirous to pleasure the party it loveth, that oftentimes it seeketh not his own. If to hazard our money to put in danger the money of our brother, be not flat contrary to this property of love, I know not what is contrary. All base gold, and cracked silver is currant money: belike they think it is good enough for the wares they utter. So that, to set the faults that I spoke of before aside, you see gaming itself hath no good end. But (I pray you) tell me, because you say these be the faults of men, and not of the thing: where do you know any, if he hath been a gamester of any long time, but that he hath been infected with these sleights? Are not these words usual amongst gamesters: At cards I will deceive mine own Father, if I can: At Dice I will not trust mine own brother.  
They know that the opportunity of a pray, is able to make half an honest man a thief. Because therefore this kind of play ministereth such opportunity to deceive, they will not trust a gamester though otherwise he be a reasonable honest man.  
I have been a gamester myself a great while too long, and I have marked some men of all degrees, both high and low, how they have behaved themselves at play: yet can I not say, either of myself, or of any that I have seen, (and yet I have seen a great many) that they have been free from winking, cross, discarding, or from some deceit or other, & indeed, to say the truth, this kind of game is nothing else, but a profession how to deceive cunningly. I do not only speak what I myself have seen: for many that have been gamesters of a long time, and have reform this their corruption, will witness with me, that that which I have said is true. Paschasius Ecloulensis, a Doctor of Physic, being a travailer in Spain, for many years, was a daily beholder of courtly gamesters, and others. (He being a travailer, marked things more narrowly, for that was the end of his travel, and we are all given to mark things more nearly in a strange place, then at home.) This Paschasius that I speak of, saith plainly of all gamesters, Noble men and others, that there is none but he will deceive if he can. For though many care not greatly for the money, yet because they disdain to lose, and the victory is somewhat, they will not stick to help themselves as much as may be. This is their order. Young gamesters, by reason of their unskilfulness, or else for that they are so sharp set, that they can not match themselves, but with disadvantage, always go by the worst. And when they have been bitten of a long time, those that have cozened him, will make him some part of amends, with making of him privy to his sleights, that they may pray upon young novices, as they before were a pray to others. Men are soon brought to this lure. For what gamester holdeth it unlawful, to get again by the same means, all that which they lost to others before? Nay, though at their first sitting to play, they mean honestly, & purpose to play no otherwise then the cards serve: yet if they be much in loss, they think it a marvelous folly, by some knack or other, not to seek to recover themselves again. So that a man can hardly trust, not only shifters, which live by play: but even civil gamesters: those which pretend no other end of play then good fellowship. And I pray you do not their own conscience tell them, that the winnings that come by play, are unlawful? For if one oweth them money that ways, they make no account of it, but as of desperate debt, though the party that oweth it them, be a man able enough: and to take up a man's stake, when it is lost, is yet accounted fairer play. I appeal to the consciences of all those that use this kind of game, whether the things that I say of them be true, or no. And if they be true, I ask them, with what face they can defend themselves.  Demas. 
I but sir, I pray you let us reason of the matter, before you come to give sentence. Indeed (as you say) though some gamesters say they can play without deceit: yet I think it is but Hypocrisy in them. For, though they can be content to use square play, so long as the Cards go on their side, (for they can but win, though they should use deceit) yet when luck (as they call it) goeth against them, they will be sure to save themselves from losing: so that the party with whom they play, shall be sure to go by the worst. But you know, many times the parties that play are cunning all alike: for gaming hath no such wit in it, but that it may easily be found out, if men would bend themselves to it.  
There is nothing then that beareth the sway, but the chance (as they term it) of the Dice: for one winneth one day, and another another day: They win (I say) and lose by course, as it falleth out. What then (think you,) is the thing that moveth men to play, when they have no advantage of him, with whom they play.  Paul. 
The thing that moveth men to play, when they cannot deceive, though they would, I think is an over well conceiving of themselves. For, though they see no reason why, yet because they like better of themselves, then of the party with whom they play, they think the Dice must needs go on their sides: for they suppose that the victory shall always be bestowed upon the worthier person. Why (say they) should not I win as well as he?  Demas. 
Yea, but though men do lose at this lotting, and square play at Dice and Cards, yet will they continue play still: what think you is the cause of this?  Paul. 
Even the same pride that before I spoke of, and therefore the party that loseth, calleth the victory of him, with whom he doth play, Nidgits luck. He seeth no witty endeavour of the conqueror, which might drive him to confess, that the party with whom he playeth is too hard for him: and being still the worthier person in his own conceit, he thinketh that at the last the Dice will remember him, so they never make an end of play. If therefore we look upon the first cause that moveth men to play at this game, we must needs mislike of it. Now, if we look upon the matter whereupon this game doth consist, and without the which it will not be, we shall see it is money. For they hope to win, or else why should they play? and you know that hope is covetous.  Demas. 
Yea, but I cannot so soon yield unto you in this matter. For many rich merchants, and Gentlemen do use this kind of sport, which I think make no great account of money.  Paul. 
You speak, as if rich men were not covetous. Doth not the Poet say, and doth not daily experience teach us, that Crescit amor nummi, quantùm ipsa pecunia crescit? It is a popish presumption to think, that we are not prone to covetous desires, as we are to all other sins. But playing at this money game, doth allure us to this sin, which thing we have little need of. & therefore it is the will of God that we should avoid such allurements.  Demas. 
Yet gamesters, of all other men are commonly frank fellows: and therefore of all sins, I cannot see, how you can charge them with the sin of covetousness.  Paul. 
They are frank indeed, when at their hosts, or at a Gentleman's house the pay the box, or give to any that stand by, or spend it in good cheer, but their frankness comes always out of another man's purse: so that they are covetous, but yet after a more gentlemanly manner, than the miserly people in the country are You may call it, a stately & a lofty kind of covetousness: yet (as you say,) there is a kind of riot joined with it: for they hazard their money, to satisfy their affections. But because you are somewhat doubtful in this point, I will prove unto you by a visible demonstration, that all gamesters are covetous. All gamesters, though they had rather play small game, than sit out: yet if they have used frank play, and are driven either for want of money, or else for that the party that playeth with them will not venture much money, if they be thus driven to play for a small sum, they play not with half the delight they were accustomed to play with all: neither care they to play with him whom they love dearly. By the which things it is evident, that there sport is to win money. Thus, whether you look to the first cause the moveth men to this game, or to the matter whereupon it doth consist, we see it cannot be allowed of. And if we look upon the formal cause. If (I say) we will look upon the form & fashion of the game itself, we shall find, that it deserveth as little favour as the other two causes that are already spoken of. If one be overseen at Maw, and against his will lose his dealing, shall he not lose four? At Tick tack if a man touch the wrong chip, doth he not lose the game. The like may be said of the rest: for what fairer play than dotage. But in bargaining if the like advantage be taken, though the common Law alloweth it, yet our Law of conscience doth overrule the matter. And who is he that will not cry out upon a man, & give his friends warning of him, if taketh vantage of an Obligation, when by forgetting the day, the money is brought a day after the date? And yet who seeth not that there is the like equity in both? For if they say that the party that is overseen, and of whom the vantage is taken, did agree upon the matter, at their sitting to play, & that he knoweth well enough that it is the order of play, and that it is lawful for him that is overtaken, to take the like advantage of him that hath the forfeiture: every man knoweth that a man may as truly say the same of the forfeiture of an obligation. If answer be made, that the one is a serious matter, & the other is done in sport: the word of God, which is a touchstone to try every deed, every word, every thought. This word of God alloweth no such distinction, sin is sin, whether it be committed in earnest or in sport. Take heed of this distinction, if you will, for it is the mere sophistry of Satan. And (I pray you) what occasion of wrangling is given, even by gaming itself? If a die stand a wry at the fall, how many gamesters can tell whether the fairest to the caster, or the fairest to the sky should be the throw. At Maw, if the ace of hearts be turned up, when he that is to make, maketh this for it, then doth a marvelous controversy arise, whether he that turneth it up should win the set, or he that winneth five tricks: then must wagers be laid. I remember once there arose such heart-burning between two, for the like blind controversy, that being daily companions before, they met not together, of a quarter of a year after. They had both likely games, the one asketh a card, an other for me (saith the other:) thus they both asked so long, till the whole bunch was out. The question was, whether the trump that was turned up at the last, should be a void card, or no. The devil hath entangled every game with the like doubts, and we carry a wayward nature about with us that will soon be provoked, & harm needs little help, and thus much for the formal cause, and for the game itself. Now, if we shall come to the end wherefore this game is used, we shall also find sufficient matter to condemn it, the end that is pretended, is a recreation, let us therefore consider, whether it be so or no. Every recreation doth refresh & quicken our spirits, but Dice and card play is so quiet, & so drowsy a pastime, that if the desire of winning did not keep them awake, the gamesters would be oftentimes ready to fall a sleep. I will not say against it, but some one that useth to play for money, may be earnest at play sometimes, though he playeth for niflles: but the cause of this his delight, is the calling to mind of his former sport: or else to make himself the cunninger to win his brother's money the next time that he playeth. But if it were agreed upon, that all play for money should cease: In a short time men would have as much delight to look upon a spade or a club, or to turn one chip out of one table into an other, as they have now in peeling of straws. It is not so in shooting. It is not so in tennisse play, in running, in riding, in throwing the bar, or the hammer. It is not so in games that ask the exercise of the body. I remember master Ascham hath a witty 
In his book of shooting.  similitude against such deceiving pastimes. We do not use (saith he) to whet our knife upon a chalk stone, for that would not sharpen it, but make it more blunt: neither (say I) if we would refresh our wits, are we to go to a pair of cards, for they will not quicken, but dull them, It is not so with shooting. It is not so with any manly kind of exercise, for they stir up a certain liveliness in a man. Thereby he is made quick and ready to take in hand any commendable thing: so that the abuse of playing for money being taken away, there may be a very good use of them: neither can those whose labour doth consist in the exercise of the mind be well without them.  Demas. 
Your mentioning of shooting hath brought to my mind a reason against a great deal of that, which you have said. For shooting (as you yourself grant) is a commendable thing, and if it be not continued, England shall be bereft of a notable help against the time of war. But how can it be maintained, except men play for money?  Paul. 
I am not against it, that shooting should be maintained: but the means whereby you would have it maintained, is a chargeable means, and would scant quite cost. For though the common wealth be helped by the thing itself, in the time of war: yet the means that you speak of, will help to pull it down in the time of peace. Beside this, seeing the skill, and strength to use avie weapon, hath his force from the blessing of the Lord. How can we look that the Lord will bless this skill: when the means whereby we attain thereto are not allowed of him? Thanks be to God, there be means enough to train up a sufficient number that ways, though the venturing of our money to get our brother's money from him be laid aside. But why do you speak so much of continuing any sport? Know you not that when men continue any long time at play, that it is no longer a recreation, but a labour? When men upon pleasure will row upon the Thames, after supper, in Summer time, we call it a recreation: but we do not use to call it a recreation in the boatmen, whose daily labour doth consist in rowing. Whereby it is easy to see, that the difference between a recreation and a labour, doth consist in the shortness or length of time that we bestow upon either of them. And amongst other mischiefs that come by playing for money, this is not the least, that by this means they are held to long at play. For when a man looseth, it is never lightly seen that he will give over: and he that winneth shall be accounted a foul gamester, if he leave the other in the lurch. So that beside the loss of time, which might otherwise have been better spent, they are oftentimes a torment to themselves. It is strange to see, what sudden alteraions there arise in their outward looks. If the cards go against them, than is there biting of the lip: but if the cards alter their course, then is there clapping a taffeties, and give me a hand, there is (I say) then the uncomely jesting that the Apostle speaketh against, which is vain and 
Ephe. 5. 4.  unsavoury, but what do I speak of outward looks? There is wr●ught through fear & hope, a confusion of the whole nature of man, you shall hear them oftentimes complain, that their back aches with stooping, & that their legs are benumbed, their heads are pauled, & their whole body is distempered: and yet this game must still be accounted a recreation. Is not x. or a xi a clock at night a fit time (think you) to use recreations? And yet is this dark time of the night, dedicated to this work of darkness, which they call a recreation: neither are they troublesome to themselves alone, but to the whole house where they play, & to the whole houses where they dwell. They turn the day into night, as the Prophet saith: they turn topsy-turvy, the whole order of the providence of God. For the Lord hath made the day for labour, & the night for sleep: but they watch in the night, & sleep in the day. Thus if we look into the efficient cause that first moveth them to lottery, or square play, it is pride: the substance of it is a money matter, the form & fashion of it is to take advantage of our brother's oversight, and to minister occasion of wrangling: whereto may be added an invincible argument, which now cometh to my mind. All the games at dice and cards either go by skill, or by mere lottery. If they go by skill, then is it a shame, that our skill that should be for the benefit of our brother, should turn to his hindrance: But if that go by lottery, it is against the third commandment.  Demas. 
Truly sir, I do not well understand your reason. I know (indeed) that our skill must not hinder our brother: for not only the law of God, but the law of nature, and of all nations is against it: but that which you speak of the third commandment, I cannot tell what it meaneth.  Paul. 
We are there commanded, not to take the name of God in vain. You know what a name is. A name is a thing, whereby any thing is known. Solomon is known by his wisdom. And if I say the wise man saith so, you can tell whom I mean. So likewise is the providence of God, the name of God: it is a thing whereby he is known. Now, if I call for his name to witness a trifle, what do I but take it in vain? When I must needs have a special determination immediately from the providence of God, whether a testar or a shilling shall be yours or mine, what do I but make a mock of his wisdom, which distributeth to every man as it seemeth best unto him? What dallying is this with him?  Demas. 
Yet we read, that josua divided their land to the Israelites by lot.  Paul. 
I do not condemn all casting of lots, no more than I do all kind of swearing: but to use any of them both, when there is no need, must needs be condemned. I think it were very good, if all our demurs 
Pro. 18. 18.  were ended by lot: for when the judges stand at a stay, & cannot, or will not make an end of a matter, when a matter cannot be ended by any ordinary lawful means, what should men pause & spend their money to no purpose? In such a case (I grant) we might have a very good use of casting of lots: but what maketh this for our common kinds of lotting? josua (you say) did cast lots. The land of Canaan was to be divided among the Israelites, to every Tribe a portion: now, because there could be no such equal division, but that there must needs be some odds in their portions, it was wisdom both to put buy all suspicion of partiality from josua, and envy from amongst the people. It was wisdom (I say) for these causes to determine by lots, what several portion that should be, that every several Tribe should have. But we, when we have money in our purses, cast lots whether that which we have should be none of ours, or whether we shall have more to it. You see there is great odds between these two. Oaths and lots are to end controversies, and not to wait upon our fancies. So that, to come again to that which I was about to say, the efficient and natural cause of this play, is pride & covetousness. In the form is hard dealing, occasion of falling out & breach of the third commandment. The end is distempering of soul & body, so that whatsoever you have respect unto in this game, it is nought. Men will not stick to think the they have marvelous hold of themselves, when they begin to play, they will set down a quiet kind of play, how much they will play for, and they will make an ●nd at a very good time: but when the affection is once up, all these things are clean forgotten. Nay, though one having more care of his health, than an other, maketh mention of ending play: yet if an old fellow come out with a wooden jest, and saith that is but a foolish custom to go to bed a nights, this wooden jest shall be of force to keep them up all the night long. Truly it is a wonderful thing, & almost uncredible, but that it is so manifest, that men should take such delight in hurting of themselves. Their ordinary play delighteth them, but when there is a meeting pitched, when they make a day of it (as they say) and sit by it, that is accounted a gamester's feast: they are troubled then with surfeiting more than they were accustomed, they make themselves drunken with it, and yet they take such delight in this gossopping gaming, that you shall have there talk of it a great while after. All other delights are nothing, where this gaming is away. For as it is with a man that hath a boil upon him, as then all the other parts of the body seem to be without feeling: so other honest delights seem to be nothing, in respect of that. Though they be among those that love them, yet if they be no gamesters, they are not in the right crew, they are not (they think) where they should be. Nay, this their itching desire is of such power, that though (by reason of their losses & surfeitings) they for the time are weary of it, though they make a vow, & shall forfeit money when soever they turn to their vomit again: yet cannot these bars hold them from play, for their desire in deed is unnatural. I have heard & seen men casting their pennyworths, how they might make this kind of game a recreation, & not a toiling. I have heard (I say) that many, even those that were thought to have more hold of themselves then a great many other have devised to bring this thing to pass: but it could never be. For as Parmeno saith in an other matter, Incerta haec si tu postules, ratione certa facere nihilo plus agas, quam si des operam, ut cum ratione insanias. Thus have I, as well as it hath pleased God to make me able, unfolded and laid open the ugliness of this beastly game, to the end that gamesters seeing what a misshaped thing it is, might turn their love from it, to a better thing.  Demas. 
You have proved that dice and card play are, no recreations, as they are pretended: but you have not yet spoken of the mischiefs that come of them.  Paul. 
Their mischiefs in deed are infinite, and to speak in a word, they breed contempt of all religion and goodness. For what gamester maketh any account of religion? What gamester will hazard the loss of a friend, or the loss of any worldly comfort, for the honour of his God? Nay, a man must be conformable, & apply himself to every company, or else he is no meet man to be a gamester. Talk of God who list, they will talk of gaming. Nay, even in prayer time, when they have given ear a little, they must talk of yesternights good fellowship, and what they shall do in the afternoon. Good Lord what serving of God call you this? Would not they think it an absurd thing, to talk of any matter of divinity, when they are set at cards? And is it not much more absurd to talk of card matters in prayer time? I tremble at the remembrance of that irrevocable sentence that shall be pronounced over them, when they shall be called to judgement. The Lord for his mercy's sake take the mist from their eyes, and then I know they will see their sins, and repent.  Demas. 
Amongst all other evils, me think this game should bring beggary. For the game itself asketh great charges, and they are hindered by this means, both from doing good to others, and from getting any thing in their calling: so that except they play upon the vantage, it is an hundred to one that they shall be baggered by it.  Paul. 
You say true, for when they win any thing, yet because it cometh so lightly, it must go as lightly & (as Tully saith) Quod adopti sunt per scelus, per luxuriam offendunt. The thing that deceiveth them is this. Whatsoever they win, it cometh unlooked for, & that is trim. They never mark that when they win, somewhat goeth out: and that when they lose, nothing is given back. They never mark what griping usurers dice and cards are. For if you receive any thing of them to day, you must not look to go by the year, nor yet by the month: you must pay your principal, and twice so much more perhaps to morrow. It is wondered to see, how blind, and how foolish men be. For when they have a mind to a ring▪ or to any pretty conceit, they will venture their money for it with some loss, when they refuse to buy it right out. Hereof cometh it, that scholars coming from the university, may rifle away their books, when they cannot sell them, & what fondness is this? Every man knoweth that it is great folly, to hope certainly for an uncertain thing: but to lay a wager of it, that that which they uncertainly look for, shall certainly come to pass, is mere madness. It is thought a goodly matter of poor men, if rich men will take them as their companions: so likewise is it with gamesters. For though many of them be men of no great wealth, yet hope is rich: and so long as they play, they shall be accompanied with rich hope. Though they be in loss, yet luck they think may turn. Their prophesying is like the soothsaying of a country Astronomer, that I have heard of, which thought that after a day or two of rain, we shall have fairer weather: but sometimes (this last harvest for example) his soothsaying deceived him twenty days together. So gamesters think, that after an hour or two of ill luck, the Cards will go on their side an other while: but their prophesying deceiveth them so long till at the last it can deceive them no more. You shall sometimes see many lusty gallants, that because they will give the company to understand, that they are able to maintain frank play, and that they are no piddlers, they lose all the money in their purse: then must they borrow upon usury, by which means they run so far in the lash, that their revenues must be sold, and they stripped into their doublet and their hose. Play must they needs, and that they play for is in hazard, so that they can not rightly call any thing theirs. For their watching so pauleth them, and the love of sport and company so occupieth their head, that they have no leisure to consider what the issue will be. Afterward when they can get no money to continue their sport, they begin to awake out of their sleep, and to consider more deeply of the matter: and when by weighing the matter well, they have found that a man can not live without some maintenance, then consult they with themselves how to get somewhat. And because they either know not, or being Gentlemen, are ashamed to labour in some honest trade: They begin to complain of the griping and hard dealing of covetous men. What a world is this (say they) that a company of louts should have so much lying by them? Why do we continue thus like slaves? Let us rather show ourselves to be men of courage, let us lay for some booty, that we may brave it in Paul's or in Cheapside as we were wont. Their friends ind●ed oftentimes make friends, and keep them from the gallows: but 
Pro. 11. 21.  yet (as Solomon saith) though hand join in hand, the wicked shall not be unpunished. They booty it so long, till at some gallows or other, they become an open spectacle of the judgements of God unto the whole world, and a fearful warning (if they be wise) to all those that follow their steps. Examples they say are very fit to teach withal, and yet we are so doltish in learning any kind of goodness, that manifest and plain examples can teach us nothing. I remember, whilst I was in Cambridge, A simple man at his execution willed scholars in any case to take heed of gaming, that brought him to that shameful end: and yet, because in his exhortation he used an auke phrase to express his mind with all, I am afraid (said he) you will forget my exhalations, as soon as you are out of the Castle gates: Because (I say) he spoke a word amiss, we jested at the phrase, and so by this means, the goodness that we should have learned by his fearful end, was put by: whereas if we had looked upon the matter well, his words, at that time, aught to have been of as great authority, as any Doctor's word in Cambridge. But this mischief doth not rain in London and Cambridge alone: for every town, especially if it be of any bigness, is infected with this evil. Even in this town not long since, there was a man that had a good dowry with his wife, and was very well to live of himself: yet by this mischievous gaming, he was quite undone: and to redeem himself out of prison, his wife & his children were thrown out of doors. Surely it would have pitied a man's heart to have seen it: he himself being left to the wide world, no man knoweth what willbe become of him, where by the way are confuted the fond pitiful words, which are wont to be used in defence of such riotous persons. Alas (say they) it is great pity: he was no man's foe but his own: for here we may see, that they are foes to a great many. The common wealth might well look to have some relief towards the maintenance of their poor: but now must they and their children be kept with the goods of the poor: so that the poor in the parish, which should otherwise have been well provided for, are pinched, and miserably vexed, and all through gaming. How true do we find that, which the Scripture saith, He that loveth pastime shall be a poor 
Pro. 21. 17.  man. Men may call it a sport, but it was the weightiest matter, that ever he dealt withal in his life. If men rioted in apparel, or in meats and drinks, because a man's undoing this way is not so sudden: men commonly are their friends, by counsel to remedy the matter, before all be gone. But the undoing of a man self by play is so sudden, that he is under the Ice, before a man can be aware of it.  Demas. 
Indeed as you say, many come to beggary by this means: but yet all do not.  Paul. 
Though men of large revenues are not beggared, yet they beggar a great many by this means. Their tenants are miserably pinched through their Landlord his folly: whereas, if this vile money game were left, they would no doubt deal better with them, and be more bountiful Lords to poor men: we should not then have such forfeiting of leases, and such oppressing of men as we have. What an absurd thing is it, that men should keep such a coil for money, and when they have it cast away? I know there be a great many penny fathers, which though they lose nothing at gaming, yet gripe poor men: but yet I know there be a great many, that if they lost and spent not so much at play, would be more frank-hearted to poor men, than they are. Doth the Lord find fault with the unprofitable servant, that laid not out his talon to his master's advantage, but hide it in the ground? And will he not judge that servant that wasteth it upon trifles? The holy Ghost commandeth us to honour the 
Pro. 3. 9  Lord with our riches. And the jews, to give us to understand, that they were ready to bestow their goods at the Lords appointment were willed to pay the first fruits to the Lord of all that ever they had: but do we honour him with our goods (think you) when we trifle them away at cards & tables. But sin hath no stay with it. For it is not enough for us, thus unthankfully to abuse the good gifts of God, except we sin directly against himself. What cholarick passions (I pray you) are the losers tossed withal, gentlemen or other: insomuch that he that cannot chafe, is accounted a senseless block. And because they dare not give the whole disposition of that dice unto the Lord, lest in finding fault therewith they should open their mouth against him: they set up an Idol to their imaginations. I will set out his hand (say they) in despite of the dice. Did ever man hold out so long, having so many points to enter? What fortune is this? What luck is this? I care not so much for the money, but to see what spiteful luck I have. Then must the Cards be rend in pieces, or the Dice thrown into the fire: and yet they will laugh at a little child which beateth the ground for giving him a fall. I speak favourably of them, for they are so far from thinking that they shall give account for every angry and idle word, that they think of no account for foaming out such blasphemies against the blessed name of God: and that also not in vain alone, as others do, which are no gamesters to confirm every trifle, (for they swear not to end any controversy,) but because God ordereth the Dice no better for them, therefore do they spew out blasphemies against him. For why else should they swear by him? Nay, they themselves tender this reason that I have brought, why they swear. It would make one swear (say they) to have such luck. Of a truth, God is long suffering, to see if they will repent. For else he would never stay to take them away by ordinary sickness, as he useth to deal with others: but he would cause the earth to swallow them up into eternal confusion, even whilst the oaths are in their mouths, such open contemners of him. And although the party that playeth with them, beginneth to tremble for fear: yet he must not reprove him. For than he looketh upon him with fiery eyes, and is ready to thrust his dagger into him: he accounteth then that he hath great injury, for losers must have their saying. So that a man must, either by reproving be in danger of outrage: or else, by his silence he must be accessary to open treason against the almighty. So that whether you look to the winner, or to the loser, they are both guilty (even by the judgement of sinful flesh) of most grievous sin against the Lord God. What is the cause of drunkenness, but this beastly game? For if the company were not continued with flush, and ace of spades, king a diamonds, and such like stuff: if I say men were not kept still at the Alehouse with this fond talk, by that time they had been together a little while, they could not tell what to say one to another: they would then go from their cups, before that staring & 
Pro. 23. 29.  redness of the eyes, that the scripture speaketh of, came upon them.  Demas. 
When a man doth tell gamesters, that these fruits that you have spoken of, come by play: their answer is, that these be the faults of men that abuse their sport, and not of the game itself.  Paul. 
Those that answer so, you may ask them, how they themselves know any thing: for example. How do they know that a talebearer causeth contention. They will answer, by the effect of the matter: it always falleth out so. So do I know, and so may they know, that a thousand more mischiefs than I have spoken of, do come of diceplaie. If they say, that there be not these mischiefs in the game, if gamesters were as they should be: so can I say, that a talebearer cannot cause contention, if the party to whom the tale is told, were as he should be: and yet we say, a talebearer causeth contention: & we may as truly say, that dice and cards cause such mischiefs as are spoken of. When a statute was made by Act of Parliament, against unlawful games, did not the Knights and Burgesses, being advertised by the commonalty, whose patrons they are? Did not they perceive what horrible mischiefs broke out into the common wealth.  
For want of restraint that ways? Did not the Lords and Nobles of the upper house, see that their complaint was just, and that they laid the fault where it was, when they confirmed that, which they devised? And here have all good consciences just cause to complain. For, what a shameful thing is it, that such an honourable assembly should be gathered, from every part of the land, to make so good and so notable a law: and yet, that through the lose negligence of those that have that trust committed unto them, to see these laws executed, all should be to no purpose? Nay, I speak favourably of them: for they do not only not punish these unlawful games, but with their authority they licence a company of peerless Alehouses, which are places of refuge for naughty packs to lurk in. And though for very shame, they be compelled to take away their licence from some drunken Alehouse, that for maintaining of wickedness is more notable than the rest: yet, if some wicked rich man speak a good word for them, they shall have leave to be masters of as much evil rule as ever they were. And what man cannot make some friend or other to speak for him? If they can say that they are poor men, all is well. But why should not they work for their living as well as other poor men? Why have they more respect to the poverty of one, then to the beggaring of all the poor men in the town? They say men may choose whether they will spend their money at the Alehouse or no: but poor women, & their children, can not choose whether their husbands shall spend that at the alehouse, that should be for their maintenance, or no. Beside this, if men could govern themselves, to what purpose should they be appointed governors of a town? For they are set in authority above their brethren, to the end they might overrule and govern such, as cannot govern themselves. Those that bear office, are sworn to put down dice & cardplaie: & yet, if they keep an alehouse themselves, they will allure poor men to these unlawful games, and rather than they should not play, they will play with them themselves. This hath been told to him that may remedy the matter, & yet there is nothing done. A notable judgement of God hath been showed upon perjured persons at Thaxted, not far hence: and yet are we not afraid to forswear ourselves. Seeing therefore these things are thus, I beseech the Preacher in the name of the living God, that he would not soothe up the officers: as if all things were well, when indeed there is only a vain flourish of discipline used, which is as much as nothing. For, who knoweth not that these games are used? & yet who hath been reproved for it? There be (indeed) governors appointed, but there is not that diligent enquiring after these things, as should be: & yet when things are complained of, other men are not discouraged from sin by the punishment of the offender. The Magistrate thinketh that he doth discharge his duty highly, if he punisheth when a fault is brought before him: otherwise, though they hear men swearing at cards, as they walk in the streets, it maketh no matter. Good Lord, where is that merciful severity that was: in that good man job, 
●●b. 29. 8. & 6.  which made the unruly young men hide themselves for fear, when they saw him? He did not wait till a complaint was brought to him but when he knew not the cause, he sought it out diligently. This thing, as all other things were, was written for our learning: we must therefore do the like. We should put down all vitling houses, but such as must needs be had to entertain strangers, those vitling houses that remain, we must search them diligently, & if there be any cards or tables found, we must bring them to the market place, & there burn them before all the people. And if the Law will give us leave, we should take all the cards & tables out of the haberdashers shops, & burn them. I know not what the Law saith in this point, but truly I can see no reason, how it can be lawful to buy or sell cards or tables, when as the use of them is forbidden. Idle persons must be hunted after, at such places as are suspected, their haunt must be broken: then shall the earth bring forth her increase, and God (even our own God) shall give us his blessing. If the Preacher be afraid to preach these things (as we are all the sort of us cowards & dastards in God's matters) if we be afraid, we know of whom to ask strength, even of that mighty & valiant God, that is fierce in battle, the Lord of hosts is his name. What art thou (faith the Prophet Esay) that thou shouldest 
isaiah. 51  fear a mortal man, and the son of man, which shall be made as grass, and forgettest the Lord thy maker, that hath spread out the heavens? Let us not therefore fear the reproach of men, for their breath is in their nostrils, & the moth shall eat them up like a garment, & the worm shall eat them like wool. If we will not speak, the Lord is a jealous God. Truss up thy loins (saith the Lord unto jeremy) arise, and speak unto the people all that I command thee, be not afraid of their faces, lest I destroy thee before them. If thou hast this boldness with thee, though men fight against thee, they shall not prevail: the Lord (even the Lord shall deliver thee. Thou must not cease from speaking, when some little abuse is amended. Wicked king Pharaoh yielded somewhat to Moses petition, but Moses would not content himself with a little. The Lord must have an absolute obedience. We must indeed yield obedience to all magistrates, good and bad: so that it be in the Lord: but yet we must not commend them before they walk roundly in their office, as they should. No, no, if the officers did their duty, we should not have such disorders as we have. If a subtle fellow, to make those that should look to it secure, give it out, that play is well ceased: then all is safe.  Demas. 
But you know the magistrates cannot punish men for playing in Christmas time: as they call it.  Paul. 
But they may, and aught to punish them to: for even then, when they have most liberty, they must not play at Alehouses: but in their masters house, or when their master look on them, when an inch is given they must not take an ell: but I have before showed the abuse of this time, and therefore I will not speak of it any more.  Demas. 
You have done so indeed: but yet you have not answered one reason that hath been used in defence of abusing the time, in this order. The reason is taken out of the third Chapter of the Preacher, where the wise man saith, that to all things there is an appointed time: and that there is a time to cast away stones, or to trifle (as they expound it.)  Paul. 
Yet casting of stones, were a great deal better exercise, then to sit moping and dreaming at a pair of cards. But the truth is, they shamefully abuse the place. For it hath been proved before, that whether we eat or drink, or whatsoever we do, we must do it to the glory of God. When we exercise or recreate ourselves, our recreation must tend to edifying, and to the building up of our faith: for example. When we play at tennis, we refresh our wearied spirits and memories, by the which means we are better able to study, and to get knowledge, whereby our faith is strengthened. For answer to their place, this I say, that the holy Ghost doth not set down what may be done without breach of that commandment: but he telleth us what is commonly done among men, as it is plain in the text, & as it is easy to perceive by the argument of the whole book. Among other things that are there rehearsed, it is said, that there is a time to hate, and a time to love: but we know, there is no time, wherein we ought for to hate. If any allege, that we ought to hate sin, they say nothing to the purpose. For our hatred against sin, must not be restrained to any one time: but we must bid it battle all our life. But there it is evident that the text speaketh of the diversity of time, so that they are still to seek for the defence of their vanities.  Demas. 
If the lewd example of the university were not, truly I think, and partly by report I understand so much, that many Gentlemen would leave this game: and also cause all their household to leave it.  Paul. 
I will not defend the university in this sin of theirs, notwithstanding so far forth as the truth will give me leave, I will speak somewhat in their defence. Lest therefore any should think worse of Cambridge men, than they deserve, this I can say: that all the masters of Colleges are ashamed of this game. For (as far as I could ever learn) they never play publicly: if they play at all, it is in. This also I can say, that those that used this game, were very infamous, and generally thought evil of, throughout the University: and therefore those that loved this sport, were driven to seek corners. For they know that it was unworthy the excellency of a man, especially of such as profess the study of wisdom and learning, to be seen playing at so doltish a game. I have thought ere now, when I have seen scholars holding three short thick pieces of paper in their hand, with such great and gouty spots upon them, I have thought (I say) that it hath been the most ill favoured sight that ever I saw: a book of a smaller print would become their hands a great deal better, what an unseemly thing is it, that men of learning should be heard talking of a pair of eights, or a pair of tens, of two asses, and xxj Every plain man in the country can skill of this arithmetic. But they must play for the Butler's advantage, & they must surfeit and be sick for the physicians advantage. Students commonly sit too much, and therefore they have no need of this sitting pastime. But cannot the Butler be maintained, except the poor scholars (for love of this sport) sell their books, and their sheeets from under them? They know, or aught to know, that we must not do evil that good may come thereof. Is it not a more easy matter to find their Butler, when they put him to no charges, than when they cause him to buy cards, counters, and candles? Will men of wealth (think you) give any exhibition, when you trifle away your money at post and pair? Will men have any mind to send their children to you, when you let them run at rovers, in the most dangerous time of their age, so long together? If young men could govern themselves, wherefore serve Masters? Wherefore serve Tutors? is it to be thought that young youths have more hold of themselves, & may better be without government, in so slippery a thing as gaming is, then in other matters. Is not gaming the thing that giveth a fall to men that are of a stayed age? Seeing therefore these things are thus, I humbly beseech all masters of Colleges, & all those that can reform this abuse, that they would not suffer themselves to be carried away with a popish & a doting custom: I beseech them that they would consider, that therefore do men take such pains at their book, not that they should take whatsoever a blind custom doth offer them, (for it is soon seen without any learning, what is done:) but a diligent inquiry after that which ought to be done will ask a longer study. I beseech them therefore in the bowels of jesus Christ, even as they love their own soul's health, & the health of those that are so dearly bought, even with the precious bloodshedding of the son of God, that they would reform this disorder, & send this rioting to Rome, from whence it came. I know they are wise men, & it may be, some men think that my giving of them counsel will be to no purpose: but yet Apollos was a very eloquent & a wise man, & we read of him, that he was content to be reform by a poor crafts man. And the wisest man that ever was, saith, that if you reprove a wise man, he will love you, & increase in wisdom. I have been bold therefore to give admonition to these wise men, & I am in good hope, that they will follow, not my counsel, but the counsel of the only wise God. But if they will be a froward people, & a stiff-necked generation, they will constrain the simple men of the country to take up the saying of Christ against them, I thank thee (O father) that thou hast hid these things from the wise & prudent, & hast revealed them unto babes, that by this means others may be stayed from stumbling at them. But I cannot thus satisfy myself, with putting by the offence that they give. I desire therefore all those that aim at examples so much, that they would consider, that the Physician doth not always square his life by the rules of physic: neither doth the Lawyer always square his doing by the law: nor the Divine by divinity. If we be sick, we ask the Physician what counsel he giveth, we do not require after his diet. Neither if we would know a truth in any matter of divinity, are we to look to the life of a divine: for than we may soon be deceived. If we look upon the examples of a great many now residents, we shall take reading Curates to be as good men as they are, we shall be made to believe by their examples, that it made no matter whether there were any preaching, or no. But when they come among their Curates, they will tell them that it is a far more excellent matter to preach then to read an Homely: And when they make a sermon, they will tell the people (as the truth is in deed) that preaching is the mighty power of God, to draw us from our accursed estate, that by nature we are in, that there is no other ordinary means, whereby the Lord worketh salvation in our hearts. For no man can hear without a Preacher. They will tell you, that the love of pastors towards Christ and his flock, must be judged by feeding: because Christ saith unto Peter, feed, feed, feed. So dare I say for Cambridge men, whatsoever their examples are, that if a Gentleman come to them, that is somewhat doubtful in this point, and ask them whether the rioting that they use in Christmas time, is allowed off by the word of God, or no: I dare say for them, that they will give sentence against their own example. I presume the rather that their judgements are against these games, because I cannot think that they dare open their mouths against such an army of learned men, as have in all ages condemned them.  Demas. 
Truly sir, I think it were very good, that the judgement of learned men, that are known to be men of credit, and are generally well thought of, were gathered together, & put in print, to the end the truth might have some continuance by them. For though (indeed) the bare authorities of men be little worth in themselves: yet because, when men that are famous for their wisdom and learning shall be known to write against any thing: men will then commonly make inquiry after the reasons that cause them to write, as they do: I say in this respect, it were good to allege the authority of the learned.  Paul. 
The authorities and the reasons of the most excellent authors that we have, are already gathered together by two learned divines, Peter Martyr, and Danzus, against this vile game, that idle heads make such account of, and are in print in the hands of a great many.  Demas. 
I but sir, every body doth not understand the language that they writ in.  Paul. 
I have gathered out and set down in English most of the authors that they allege: and I have partly amplified them with other men's judgements that came to my mind. And if you will stay a little, you shall hear what they say.  
First before I begin, we must remember that our laws have appointed punishment for those that use this game: it hath already passed the condemnation of our country. The civil law that is more general than ours, doth likewise condemn it in sundry places. If F. saith Praetor de alcat. If any shall call forth his fellow to play, let him be punished, & cast in prison. The Emperor justinian would not suffer any of his subjects to use this game, either in public or private houses: neither would he suffer any to look upon these that did play. If any thing were lost that ways, there was law to recover it again. Liber. 3. Codicis justineanei. Tit. 43. The Romans provided Liege Roscia, that those which lost their money this ways should be banished. In Tully his time, when the Romans flourished in all kind of abundance, (at which time men commonly use most rioting:) yet even then was it accounted a shameful matter to be a dice player. For Tully going about, & bending all the force of his wit to bring Catiline, and afterward Anthony into the hatred of the senate, & the rest of the people, he telleth them that they were dicers: which thing he would never have done, if to play at dice had not been an odious thing with them. The Poets are wont to match whoredom and dice play together.  
Hunc damnosa Venus, tunc preceps alia prodit.  
Juvenal saith, that it doth corrupt 
Satyra. 1.  whole families. Master Ascham, that was Schoolmaster to the queens majesty, bringeth in Chauser our English Poet inveighing against the cursed bones: & he himself in his book of shooting, would have it made a matter of felony. In the Canons of the Apostles, this game is plainly forbidden: Cano. 41 Even the Canon law that was gathered of the Papists themselves, doth very severely condemn it Decretalium. lib. 3. Tit. 1. c. Now if we will come to the godly fathers of the Church, we shall see, that both old & new have condemned it. The godly man Cyprian saith, that the devil was the first deviser of this game. Ambrose, in his first book of offices. 23. Chapter. And chrysostom, in his. 6. Homely upon Matthew, invaie vehemently against it. Austin, in his Epistle. 54. would have whatsoever is gotten this ways taken from the winner, and bestowed upon the poor, by this means (saith he) the greedy gamester shall be deprived of that he looketh & gapeth for: and the foolish fellow that lost his money shall be punished. Nicholas Lyra, that was accounted the best learned in his time, wrote a book called Preceptorium, wherein he proveth by nine reasons. And because our talk is of authohities, his reasons were gathered out of sundry authors, whereby he proved that dice play was not to be suffered in a Christian common wealth. The godly man Barnard, writing to the godly soldiers that were at Jerusalem, counseleth them to be at defiance with dice play. Peter Martyr. upon the xiiij Chapter of the judges, saith, that our money is given us of the Lord to nourish our families, and to provide for such as have need: beside this, we Christians are to represent the image of God, which doth not any thing at a venture, & at hap hazard. For he weigheth the waters by measure, as job saith: & saith unto the proud waves of the sea, thus far shalt thou come. We therefore must do the like, and not set our money at six and seven. Danzus, in his book de Ludo, saith, that deceit is so incident to dice, that the Apostle in the fourth to the Ephesians, the fourteenth verse, useth that word that doth properly signify dice 
2. Thes. 5. 22  for deceit & guile. He telleth us, out of the Apostle, that we must abstain even from the appearance of evil. If (saith he) Paul would abstain from flesh all his life long, rather than his weak brother should be offended: it is a shame for us, if we should not abstain from so trifling a thing, that may so well be spared, seeing there are honest recreations enough, when such horrible mischiefs continually come thereby. By these, & many other reasons the have been partly spoken of before, he is bold to say, that the money that is gotten by play, is unjustly kept: & with no better conscience, than a thief keepeth the which he hath stolen. M. jewel in the latter end of his apology, rehearseth & alloweth very well of the doing of one Gobilo, a Lacedaemonian, which when he was sent ambassador to the men of Corinth, to treat of a league, & had found that dice was commonly used amongst them, he returned home again with his message undone: and being asked of those that sent him, why he did so, he made answer, that it should be a great reproach to his commonwealth, to make a league with dicers. Erasmus, a man of great reading, misliketh that we should suffer our children to use this kind of game, when we buy ourselves a new pair of cards, we would not have us let our children play with our old. For it is better a great deal, that our cards should be lost, then that we should lose our cards & our children too. Of all other men he could not abide that Priests, as he called them, should use this game. If he had seen a Bible, & a pair of tables lying together in a Bishop's hall, he would have thought it a foul fault. For these two cleave together like clay & iron, as Daniel speaketh, they are not matches. God will be no bawd to our naughtiness, the scripture must not be pretended where dice play is meant. Even Castil●o the courtier, that laboureth altogether in framing of an outward man, though not altogether in words, yet in very deed he doth utterly condemn dice and cards. His words be these, I think it no vice in the courtier to play at dice & cards, except (mark his excepton) except a man apply it to much, & by reason of that, setteth aside other things more necessary: or else for none other intent, then to get money, & to beguile his fellow, & in his loss fume & take on, so that it might be thought a token of covetousness. What man is he that useth this play, that playeth not too much? For the loser will not give over, and he that winneth, must not leave his fellow in the lurch. Who by playing thereat, setteth not aside better things? Who playeth not to get money? Who deceiveth not? Who chafeth not? For this cause, Ovid in his Courtier (unless I be deceived) giveth a lover warning to take heed of playing before his Lady or Leman: because it doth lay open our beastly affections, which might otherwise be kept secret. And so, by this means, a man shall not be so amiable to the company, as otherwise he should. This game may very well be compared to water that is powered into a bowl, which causeth a wooden spoon or any such light thing to swim aloft, that would otherwise have been beneath. Paschasius the Physician, of whom I spoke before, writeth a whole treatise against this game: and showeth by many philosophical reasons the beastliness of it. It were very long, and indeed infinite, to rehearse those that have writ against it. And therefore let those that favour this game give me but one instance, let them show me, if they can, that any learned man, Divine, or other, which is otherwise known to be a man of judgement, that if he speak any thing of it, condemneth it not. But because they can not bring forth any such, let them not think themselves wiser than all other men: let them be content to follow the counsel of those that be wiser than themselves. For my part, I am weary with laying abroad this dunghill of sin, and therefore I will grow to a conclusion with it. The sum of that which I have said is this. Seeing by usual words, and continual practice of gamesters themselves, this game is an Art, & nothing else but a profession to how deceive cunningly: Seeing, whether you look to the efficient, material, formal, or final cause, or to the horrible fruits and effects that proceed from any of them, it is nought: seeing it is no recreation. Seeing, last of all, it hath been condemned in all ages, not only by the judgement of many learned Divines old and new, and of many other that are otherwise learned, but also by the common consent of whole countries, common wealths, and kingdoms, I conclude: that dice and cards, as common and wrangling barrators, are to be banished the country.   

The remedy against such evils, as have been hitherto spoken of. Chap. 6.  DEmas. 
Truly sir, I do not think that you have spoken any thing, to gall any man, but only of mere love: and therefore in my judgement, you should do well, if you would set down a remedy against such faults as you have discovered.  Paul. 
The Lord that shall judge both me and all other at the last day, can that love towards my country, my native town, and especially towards my kinds folk and brethren, hath caused me to speak as I have done. And therefore I beseech them, in the bowels of jesus Christ, that they would look to these faults, that I have laid before them, and amend them. I have showed them inéed, that their fault is more grievous than perhaps they take it to be. For how could I else admonish them at all? In the nineteen of Leviticus we are commanded, that we should not hate our brother: but rebuke him plainly. If I had spoken coldly, and a far of, that had been a way to rock them a sleep in their sins, they would have thought then, that there is no danger in continuing still the course which they have begun. For, as one truly saith, he that demandeth a thing fearfully, teacheth a man to deny him his demand, and it is as true a principle in Divinity, as it is in Surgery, that soft hands make a foul sore. Desiring them therefore to take this my protestation, as it is meant, I will go on forward to that remedy you speak of. In entreating of the which thing, I will betake myself to that same order, which I have already set down. It hath been said, that we may offend in using the creatures of God, either too little, or too much. Concerning the first kind, those that offend that ways, I would desire them to consider the inconuevience that cometh by their too much straightness. For, when men absolutely condemn hunting, hawking, or taking delight in any pleasure, men that use these delights too much, think that it is unpossible, but that a man should take pleasure in the creatures of God, and indeed, they think aright: so, through too much straightness, they give themselves over to their accustomed delights, whereas, if the liberty that God hath granted, were set down, and men instructed in the right use thereof, it is to be hoped, that men would come to a godly moderation in these things. I will therefoe allege such texts of scripture, as may remedy this too much severity. We are taught in the scripture, that if there were any, who had not eaten the fruits of their labours, they should return home even in the urgent necessity of wars. A notable testimony to show how well it liketh the Lord, that men should take comfort of their own. The honest delight that a man may take in any thing the the Lord bestoweth upon us, is very plainly set down in the parable of Nathan to David. There was (saith he) a poor man, that had only one little sheep, which he had bought, & nourished up: & it grew up with him, & with his children also, & did eat of his own mursels, and drank of his own cup, & slept in his bosom, and was unto him as his daughter. This delight doth so well please the Lord, that in the Proverbs it is set down as a 
Chap. 5. 18.  sufferaine remedy against sin. For there the holy Ghost dissuading of us from whoredom, willeth us in any case to take delight in our wives. His words be these, Rejoice with the wife of the youth, let her be as the loving hind & pleasant Roe: let her breasts satisfy thee at all times: & delight in her love continually. For why shouldest thou delight (my son) in a strange woman, or embrace the bosom of a stranger? If these texts do not prove plainly enough, that a man may use recreations, let us hear what Zacharie saith. The 
Chap. 8. 5.  Prophet foretelling the return of the jews from their captivity, setteth it down in these words: The city shall be full of boys & girls, playing in the streets thereof: the Lord knoweth that we cannot always have our mind bend & fastened upon weighty matters, & therefore he hath given us leave to unbend our wits, & to leave of our hold, to refresh our werisom spirits: to the end we might come to them again with greater delight: that which some allege, is nothing. They say, we must give account for every idle word, & much more for spending our time in this order: but when I delight myself some honest way, to the end I might be fit and better able afterward to do better things, where as otherwise my memory would be dulled, and unapt to good meditations, I do not now spend my time in vain, but to good purpose. To use such things as may move me cheerfully to give thanks, is no vain pastime. They say we must rejoice in the Lord only. The stay in deed of our joy must be in the Lord, he must be the resting place of our joy: but yet it hath been proved, that we may rejoice in his creatures. When we use the creatures as steps to climb up to himself: God then and his creatures are sub alterna, as the Logicians use to speak, one is under the other. They may both stand together, the one doth not take away the other. There is another sort of men that delight too much in the creature. The name of an Epicure is not liked of this kind of men: and therefore if it can be proved unto them, that the life of an Epicure is all one with theirs, there is some hope, that they will forsake this wicked sect. Marcus Ciecro, writing of this kind 
De finibus.  of men, saith that they liked very well of wisdom: because thereby they knew how to procure to themselves such things as are pleasant, and to avoid all kind of grief. They thought if a man did hazard himself, to suffer any grief, to the end his pleasures might be increased, he was to be commended. Intemperate surfeiting, because it afterward brought grief of body, and somewhat disquieted their merry thoughts, they could not like of it. Doing of justice and liberality, because it procured them the loving favour of the people, they meetly well allowed of. They were not such drunken sots as we imagine, that would sit gulling all day long at the Alehouse: No, they were jolly neat fellows, and could behave themselves very well, what company so ever they came into, as it may be seen in that notable Epicure Ovid in his Courtier, otherwise called his book De arte amandi. They would delight themselves, either with such pleasures as are present, or with calling to mind such pleasant things as are past, or else with a calm & quiet looking after such things as were to come. The end of one pastime, was always the beginning of another. Labouring in an honest trade, they did not like of: because it was not pleasant. Now let gamesters judge themselves, & see whether they be of this sect or no. A remedy against the continual delighting of ourselves in the things of this world, is set down in infinite places of the scripture. We are taught that we are pilgrims & strangers in this world, and that we have not here any abiding city: Our conversation must be in the heavens, from whence we look for a Saviour. The time is 
Cor. 71.  short, and therefore he that rejoiceth, must be as if he rejoiced not. All flesh is grass, and the glory thereof as the flower of the field. Vanity of vanities (saith the Preacher) all is vanity. The whole book of Eclesiastes is of this matter. Christ telleth us, that where our treasure is, there will our hearts be also. We may therefore deceive ourselves, and say, we look to be saved as well as the best: but the scripture will not bear us out in any such speech: for, if there were any treasure laid up for us in heaven, our meditations, our talk, our doings, though they consist of earthly matters: yet they should tend to an heavenly end. For whereas our treasure is, there will our hearts be also. The delicate fellows of this world, can not abide, that a man should be sorrowful for his sins. What need such a business (say they) do not men know that God is merciful? The Prophet David should be a fool by their reckoning, for all his psalms are full of sighing & sobbing for offending so good a God. The Apostle Paul rejoiced, & did as it were triumph, because of the godly sorrow of the Corinth's. What great care hath it wrought? Yea, what clearing of yourself? Yea what indignation? yea, what fear? yea, how great desire? yea, what a zeal? yea, what punishment? & indeed there was great cause why the Apostle should thus rejoice: for godly sorrow causeth repentance unto salvation not to be repent of. What a pitiful thing is it, that a man should imagine such a kind of repentance, as is no where to be found? For if we look into that most merciful promise of God, wherein his exceeding goodness is abundantly set out, Come unto me all ye that labour and I will ease you: yet we shall see, that it only belongeth unto them, that are grieved with the burden of their sins. As long as we make no more account of the bloody sweats and horrible torments that Christ suffered for us miserable men, then to say, we are all sinners: he will have nothing to do with us. For what is this, but blasphemously to accuse the Lord God of mere tyranny, for tormenting his only son with such agonies, reproach, & villainy, and all (as we seem to think) for a thing of nothing? We must acknowledge our redemption to be a benefit indeed, before he will do us any good. He came not to call those that make so light account of sin. He came not to call the righteous, but siuners to repentance. If they had once felt the unspeakable joy and comfort that this godly sorrow bringeth to a wounded conscience, we should soon agree in this point. For to whom shall I look (saith the Lord by his Prophet) but to him that trembleth at my words? A contrite and a broken heart (saith David) O Lord shalt not thou despise. The tears that come from the godly, may very well be likened to April showers, for they moisten the conscience as it were, with a sweet dew, and make it (as the prophet speaketh) like a new watered garden The sweet reconcilement then that jesus Christ hath wrought between God and us, doth make us feel more sound joy then the Epicures do in the midst of Christmas, even in the twelve night, when their jollity is at the highest. For being justified by faith, we have peace with God, & if God doth justify, who shall condemn? jesus Christ that saved us, shall be our judge, and therefore we are bold to look & long for, without fear, the judgement day, which the wicked are so afraid of. Those that are gamesters cannot be persuaded, that we should avoid the occasions of evil: & yet we all know, that he that will no harm do, must do nothing that belongs thereto. This is no precise rule. For that lose fellow Ovid in his book De remedio amoris, doth set it down. If we mislike of our former wantonness, he telleth us we must read no wanton books: we must avoid the company of those with whom we have abused ourselves, even the places where we have abused ourselves must be avoided: we must in no case be idle, but we must always be busied about some good matter. The holy Ghost maketh such account of the means, that lead us unto sin, that he termeth the means by the name of sin. We know the sins of Sodom & Gomor were monstrous & unnatural: we know the fullness of bread, & idleness, were but the means that brought on those ugly sins: & yet the Prophet Ezechiel saith, that the 
Cap. 16. 49.  sins of Sodom & Gomor, were fullness of bread, pride, and idleness: the place is plain enough, it needeth no interpetation, only a godly meditation will serve the turn. This kind of men that I speak of, think that little sins are not to be made account of: & yet we will laugh at that foolish & papistical distinction between mortal & venial sins. For whorebome, theft & murder, is not that deadly sin that the Apostle speaketh of? No sin is venial, & every sin is deadly. For 
1. john. 5. 16  the reward of sin is death, & all unrighteousness is sin, as john teacheth us: & accursed is he that shall not continue in every thing that is written in the book of the Law, to do it: & we must love the Lord with all our hearts, & with all our thoughts. When men chafe at cards or at tables, we use to speak favourably of this sin. It is in their heat: but afterward they are good fellows again. But the holy Ghost, when he entreateth of this matter, he sets it out after an other sort. He that worketh wrath 
Pro. 21. 24.  in his arrogancy, proud, haughty, and scornful is his name. A thief may lessen his sins, by considering that unworthiness of the party, from whom he stealeth: he is a churl, and doth no good with his money, and therefore it were a good turn to rob him. So likewise may the murderer: if he be a godly man whom he killeth, he may say, he did him a good turn: if he be a wicked man that he killeth, than he did the common wealth a good turn: but where is the commandment of the great God all this while? It is true, that so long as we live, the root of sin shall dwell with us, in our mortal body. We are not pure as that Familest supposeth: but yet we must strive to be pure, as the scripture teacheth. Lust, after it hath conceived, it bringeth forth sin, as james teacheth. We ought therefore to be vexed and wearied with it, & to desire after a patiented manner, to have this tickle estate changed. The Apostle Paul crieth out, not only in his own person, but in the person of every regenerate man, Wretched man that I am, who shall deliver me from this body of sin? If so singular a man was not throroughlie cast down, before he had wrestled with the justice of God in this commandment, we are to take heed least in suspecting that to be in us, which we want, we become careless in seeking the mercy of Christ, without the which there is no help. We must judge ourselves, lest we be judged of the Lord: we must be confounded in ourselves, our delivery must be from the gates of death, we must know, that our salvation doth consist in his free grace, seeing even our thoughts are poisoned. If this doctrine seemeth to rough we must remember that it was the saying of our merciful & loving God, even of that God that loveth man dearly, and sent his only son to suffer a most horrible and a shameful death for us miserable men: and that also, even when we were his enemies, I say it was the saying of this God, Whensoever thou eatest of the forbidden tree, thou shalt die that death. Contrariwise, it was the saying of the envious serpent, which was a manslayer from the beginning, the father & prince of tyrants, which gapeth continually for blood, & goeth about like a roaring Lion, seeking whom he may destroy, I say it was the saying of this our professed & sworn enemy that can abide no truce with us, you shall not die at al. But if we mark to what a sour death, the sweet words of this flatterer tended, we shall be forced to confess, that they were more bitter than wormwood: & that the wounds of him that loveth are far better than the kisses of him that hateth. We must therefore resist that devil, & then he will fly from us: I groan for the amendment of these men, & what should I say unto them? I will show unto them yet a little their own estate, to the end they may repent I would desire them therefore in the fear of God to examine themselves, by such places of scripture as I will show them. We read in. the .4. verse of the. 28. of the Proverbs, that those that forsake the law praise the wicked: but those that keep the law do fight against them. We read in. the .xv. psalm that he shall dwell in the tabernacle of God, in whose eyes a wicked man is despised, & which doth honour those that fear God. He that approveth the wicked, & condemneth the innocent, both of them are an abomination to the Lord. Now let them mark themselves, whether they be more ready to blaze abroad that infirmity of those, which are not ashamed openly to profess Christ, & his religion: them they are to utter the lewd behaviour of those, that for any thing they can perceive, lie still in their accursed estate: when an unsatiable man resident, or a wicked vain man, is but a little touched, than we must judge that best: we do not know their hearts, we cannot indeed see directly into their hearts, no more than I can see the heart of him that hath committed actual whoredom, or actual murder: but by their covetous, vain & proud behaviour, & words, we know they have proud hearts, vain, and covetous hearts, for out of the abundance of the heart the mouth speaketh. How can I set myself against a wicked man. How can I despise him, if I cannot tell (without judging) who is wicked? In the Chapter of the Proverbs that I last alleged, it is said, that he that hideth his sin, shall not prosper: but he that confesseth & forsaketh them, shall have mercy. Happy is he that always standeth in awe: but he which hardeneth his heart shall fall into evil. Rejoice O young man (saith the preacher) in thy youth, walk in the ways of thine heart, and in the sight of thine eyes: but know, that for all these things God will bring thee to judgement. We use to allege the natural inclination to naughtiness that is in man, to the end more liberty of sinning might be granted him: we are no Angels, and so forth: but the consideration thereof aught to make us more wary, and more afraid of sin, & of the occasions of sin, as the 12. verse of the. 6. Chapter to the Ephesians teacheth us. We think if we may have so much time, a lit●●● before we die, as to say, Lord hau● mercy upon me, they shall do well enough. But the Scripture saith, not every one that saith, Lord Lord, shall enter into the kingdom of heaven: They shall call upon me (saith the Lord) and I will not hear them. The 
Pre. 1.  reason is, because they ask not in faith: for every man believeth not, faith is no light opinion. We think we may repent timely enough, when we are old, or when we are grievously sick: but the Scripture saith, drive not off from day to day, to turn to the Lord: for suddenly shall his wrath come. Christ saith to all such, that their master will come at such a time as they least look for him. Hieremie in his lamentations giveth us better counsel than so: It is good (saith he) for a man to bear the yoke in his youth, contrary to that devilish saying of some, A young Saint, and an old devil. For teach a child in the trade of his youth, & when he is old he will not departed from it. I remember master Ascham saith, that there was a judge in England, that had a company of wild Gentlemen brought before him for their misbehaviour: they desire the judge that he would consider their case by his own, because he himself had been sometimes wild as they were. But the judge willeth them in any case not to presume of his recovery, for when I was young, there was twelve of us (saith he) that rioted then, as you do now, but only two of us came to good, the rest were hanged. I do not speak this, to the end that any gamester, that hath a misliking of his present estate, should despair of himself: for though the way be strait that leadeth unto life, yet the Lord can make us crucify our affections, & deny ourselves: his yoke shall then be easy, and his burden light, the keeping of the commandment, (as john saith) shall not then 
1. john. 5. 3.  be grievous: for all that is borne of god, overcometh that world. Solomon, speaking of these ways of wisdom, saith, that her ways are ways of pleasure, & all her paths prosperity. Throw thyself down therefore before the footstool of jesus Christ, whatsoever t●ou art, with sighing & sobbing: then hough gamesters have been thine only joy, & darling, yet he can make thee forget all, even by that mighty power whereby he is able to subdue all things unto himself, shall he bring this thing to pass. Though by this means thou dost well perceive, that thou shalt forego the loving countevance of a great many: yet the Lord will be unto thee in steed of all. For he will comfort thee on this manner. If you were of the world, that world would love you, for the world loveth her own, such love as it is wont to use, you should have part of it: but now you are not of the world, therefore the world hates you. If the world hateth you, it hated me before you: be of good cheer, I have overcome the world, fear not little flock, for it is your father's will to give you a kingdom. Those that sow in tears, shall reap in joy.   
FINIS.   

¶ Imprinted at London by Thomas East, for john Harison the younger, dwelling in Pater noster Roe, at the sign of the Anchor, and are there to be sold.