to the maior, aldermen, and inhabitants of n. that whiche heretofore i haue propounded to you (right worshipfull and beloued) in teaching, i do now publish to all men by printing, to wit, mine opinion of the vnlawfulnesse of games consisting in chance ... short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance balmford, james, b. 1556. 1600 approx. 14 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a03231 stc 1335.7 estc s115732 99850950 99850950 16192 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a03231) transcribed from: (early english books online ; image set 16192) images scanned from microfilm: (early english books, 1475-1640 ; 1616:09) to the maior, aldermen, and inhabitants of n. that whiche heretofore i haue propounded to you (right worshipfull and beloued) in teaching, i do now publish to all men by printing, to wit, mine opinion of the vnlawfulnesse of games consisting in chance ... short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance balmford, james, b. 1556. 1 sheet ([1] p.) [by john harrison 3?] for richard boile, imprinted at london : [1600?] another edition of: balmford, james. a short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance. caption title. suggested printer's name and publication date from stc. formerly stc 18324. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng gambling -religious aspects -christianity -early works to 1800. 2007-08 tcp assigned for keying and markup 2007-10 aptara keyed and coded from proquest page images 2008-01 judith siefring sampled and proofread 2008-01 judith siefring text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion to the maior , aldermen , and inhabitants of n. that which heretofore i haue propounded to you ( right worshipfull and beloued ) in teaching , i do now publish to all men by printing , to wit , mine opinion of the vnlawfulnesse of games consisting in chance . my desire is either information , if i erre in iudgement , or reformation of so leud a practise . but whether i erre or no ( which yet i would gladly vndestand , * for i ought not to teach an vntruth , though to gods glorie ) yet there is none , zealous indeed against sinne , desirous from the heart to reclaime sinners , and who deepely considereth the grieuous abuses , which accompanie dicing and carding ( as horrible swearing , dangerous quarelling , losse ( i say not of good houres , but ) of nights and dayes , and the pittifull vndoing of too too manie ) but will remembe that * all things are not expedient , which are lawfull , and therefore abstaine from such heathenish passe-times , that , if by their example they cannot reforme , they may be sure * they do not confirme gamesters in their inordinate walking . which respect , the 7. iniunction forbidding ministers to vse these vnlawfull games , may be supposed to haue . now that which authoritie exacteth of ministers , doth religion require of all true professours . for as the one are to be * ensamples to the flocke , so the other are to be * lights in the world . and therefore as pavl saith . * if meat offend my brother , i will eate no flesh while the world standeth . so euerie true chistian should say , and that with more resolution ( for play is not so necessarie as meat . ) if play offend my brother , who seeing me hauing knowledge , play , is boldned to follow gaming , i will not play while the world standeth . which care vnto edification if all , who haue the * word in their mouthes , and would not be thought to hate to be reformed , would manifest in their sincere conuersation and if magistrates , who should not * carie the sword in vaine would do what they may by * law , to banish these forbidden past-times , or rather lost-times , i doubt not , but that preaching and writing against them would more mightily preuaile , and this good would come of it , manie would applie themselues to better exercises , there would be lesse time mispent in alehouses , and god lesse prouoked to displeasure against vs. but these things i referre to the consideration of the wise and this my dialogue to the iudgement of the godly , chiefly to you , whose good i wish especially . farewell . a dialogue against playing at cardes and tables . professor sir howsoeuer i am perswaded by that which i reade in the common places of peter martir , par. 2. pag. 525. b. that dice ( condemned both by the ciuill lawes , and by the fathers ) are therfore vnlawfull , because they depend vpon thaunce : yet not satisfied with that which he writeth of table-playing , pag. 526. b. i would craue your opinion concerning playing at tables and cards . preacher . sauing the iudgement of so excellent a diuine , so far as i can learne out of gods word , cards and tables séeme to me no more lawfull ( though lesse offensiue ) the dice. for table playing is no whit the more lawfull because plato compares the life of man therunto , then a théefe is the more iustifiable , because christ compareth his second comming , to burglarie in the night , matt. 24. 43. 44. againe , if dice be wholly euill , because they wholly depend vpon chance , then tables and cards must néedes bée somwhat euill , because they somwhat depend vpon chance . therfore consider well this reason , which condēneth the one aswelas the other : lots are not to be vsed in sport , but games cōsisting in chance , as dice , cards , tables , are lots , therfore not to be vsed in sport . profes . for my better instruction , proue that lots are not to be vsed in sport . preach . consider with regard these thrée things : first , that we read not in the scriptures that lots were vsed but only in serious matters both by the iewes . ios . 18. 10. and gentiles ion. 1. 7. secondly , that a lot in the nature thereof doth as necessarily suppose the speciall prouidence and determining presence of god as an oth in the nature thereof doth suppose the testifying presence of god. yea so , that ( as in an oth ) so in a lot prayer is expressed or to be vnderstood , 1. sam. 14. 41 thirdly , that the proper end of a lot ( as of an oth , heb. 6. 16. ) is to end a controuersie and therefore for your better instruction examine these reasons . whatsoeuer directly , or of it selfe , or in a speciall maner , tendeth to the aduancing of the name of god , is to be vsed religiously , mal. 1. 6. 7. and not to be vsed in sport : as we are not to pray or sweare in sport . exod. 20 , 7. esa . 29. 13. ier. 4. 2. but the vse of lots , directly of it selfe and in a special maner tendeth to aduancing of the name of god , in attributing to his speciall prouidence in the whole and immediate disposing of the lot. and expecting the euent , pro. 16. 33. act. 1. 24 , 26. therefore the vse of lots is not to be in sport . againe , we are not to tempt the almightie by a vaine desire of manifestation of his power and speciall prouidence , psal . 78. 18. 19. esa . 7. 12 matt. 4. 6. 7. but by vsing lots in sport we tempt the almighty , vainly desiring the manifestation of his speciall prouidence in his immediate disposing , therfore , &c. lastly , whatsoeuer god hath sanctified to a proper end , is not to be peruerted to a worse , matt. 21. 12 13. but god hath sanctified lots to a proper end , namely to end controuersies , num. 26. 55. pro. 18. 18. therefore man is not to peruert them to a worse : namely to play , and by playing to get away another mans money , which without controuersie is his owne . for the common saying is , sine lucro friget lusus , no gaining , cold gaining . profes . god hath sanctified psalmes to the praise of his name , and bread and wine to represent the body and bloud of our crucified sauiour , which be holy ends : and the children of god may sing psalmes to make themselues merie in the lord , and feed vpon bread and wine not onely for necessity but to cheare themselues why then may not gods children recreate themselues by lottery notwithstanding god hath sanctified the same to end a controuersie ? preach . because we find not in the scriptures any dispensation for recreation by lotterie as we do for godly mirth by singing . iam. 5. 13. and for religious and sober chearing our selues by eating and drinking , deut. 8. 9. 10. and therefore ( it being withall considered that the ends you speake of , be not proper , though holy ) it followeth , that god who only disposeth the lot touching the euent , and is therefor a principall actor , is not to be set on worke by lottery in any case but when he dispenseth with vs , or giueth vs leaue so to do : but dispensation for recreation by lottery cannot be shewed , therefore , &c. profes . lots may be vsed for profit in a matter of right , num. 26. 55. why not for pleasure ? preach . then others may be vsed for pleasure , for they may for profite , in a matter of truth , exod. 22. 8. 11. but indéed lots ( as othes ) are not to be vsed either for profite or pleasure , but only to end a controuersie . profes . the wit is exercised by tables and cards , therefore they be no lots . preach . yet lotterie is vsed by casting dice , and by shufling and cutting , before the wit is exercised . but how doth this follow ? because cards & tables be not naked lots , consisting only in chance ( as dice ) they are therefore no lots at all . although ( being vsed without cogging , or packing ) they consist principally in chance , from whence they are to receiue denominatiō . in which respect a lot is called in latin sors , that is , chance or hazard . and lyra vpon prou. 16. saith , to vse lots , is , by a variable euent of some sensible thing , to determine some doubtful or vncertaine matter , as to draw cuts , or to cast dice . but whether you will call cards and tables lots , or no , you play with chance or vse lotterie . then consider whether exercise of wit doth sanctifie playing with lotterie , or playing with lotterie make such exercising of wit a sin , hag. 2. 13. 14. for as calling god to witnes by vaine swearing is a sinne , 2. cor. 1. 13 so making god an vmpier , by playing with lotterie must néeds be a sin : yea , such a sin as maketh the offender ( in some respects ) more blame-worthy . for there be mo occasions of swearing then of lottery . secondly , vaine othes most cōmonly slip out at vnawares , whereas lots cannot be vsed but with deliberation . thirdly , swearing is to satisfie other wheras this kind of lottery is altogether to fulfill our own lusts . therfore take héed , that you be not guilty of peruerting the ordinance of the lord , of taking the name of god in vaine , & of tempting the almighty , by a gamesome putting off things to hazard , and making play of lottery , except you thinke that god hath no gouernment in vaine actions , or hath dispensed with such lewd games . profes . in shooting there is a chaunce by a sodaine blast , yet shooting is no lottery . preach . it is true : for that chance commeth by accident , and not of the nature of the game , to be vsed . profes . lots are secret , and the whole disposing of them is of god , p●o. 16. 33. but it is otherwise in tables and cards . preach . lots are cast into the 〈◊〉 , man , and 〈…〉 should be suspected : but the disposing of the chance is secret , that it may be chaunce indeed , and wholly of god , who directeth all things , pro. 16. 13. 9. 33. so in tables , man by faire casting dice truly made , and in cards , by shuffling and cutting , doth openly dispose the dice and cards so , as whereby a variable euent may follow : but it is onely and immediatly of god that the dice be so cast , and the cards so shuffled and cut , as that this or that game followeth , except there be cogging and packing . so that in faire play mans wit is not exercised in disposing the chance , but in making the best of it being past . profes . the end of our play is recreation and not to make god an vmpire : but recreation ( no doubt ) is lawfull . preach . it may be the souldiers had no such end when they cast lots for christ his coat , matt. 27. 25. but this should be your end when you vse lottery , as the end of an oth should be , to call god to witnesse . therfore as swaring , so lottery , without due respect is sinne . againe , howsoeuer recreation be your pretended end , yet remember that we must not do euill that good may come of it , rom. 3. 8. and that therefore we are to recreate our selues by lawfull recreations . then sée how cards and tables be lawfull . profes . if they be not abused by swearing or brawling , playing for too long time , or too much money . preach . though i am perswaded that it is not lawfull to play for any money , considering thanks cannot be giuen in faith for that which is so gotten , deut. 23. 18. esa . 61. 8. gamesters worke not with their hands the thing that is good , to be frée from stealing , ephe. 4. 28. and the looser hath not an answerable benefite for his money so lost , gen. 29. 15. contrarie to that equitie which aristotle by the light of nature hath taught long since , eth. l. 5. c. 4. yet i grant that cardes and tables so vsed as you speake , be lesse sinfull , but how they be lawfull i sée not yet . profes . good men and well learned vse them . preach . we must liue by precepts , not by examples , except they be vndoubtedly good . therefore examine whether they be good , and well learned in so doing or no. for euerie man may erre , rom. 3. 4. profes . it is not good to be too iust , or too wise , eccl. 7. 18. preach . it is not good to be too wicked or too foolish , eccl. 7. 19. in despising the word of god. pro. x. 22. and not regarding the weaknesse of other , rom. 14 21. let vs therefore beware that we loue not pleasure more then godlinesse , 2. tim. 3. 4. imprinted at london for richard boile . notes, typically marginal, from the original text notes for div a03231-e10 * rom. 3. 7. * 1. cor. 6. 12. * 1. cor. 8. 9. * 1. tit. 5. 3. * phil. 2. 15. * 1 cor. 8. 10. 13 * psal . 50. 1● . 17. * rom 13. 4. * 33 h. 8. c. 9 5. 〈…〉 25. notes for div a03231-e140 ioh. 8. 48. 1. cor. 11. 16 the revels; or a satyr against temple-ryots e. p. 1683 approx. 18 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a54778 wing p20a estc r203101 99825212 99825212 29589 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a54778) transcribed from: (early english books online ; image set 29589) images scanned from microfilm: (early english books, 1641-1700 ; 2093:21) the revels; or a satyr against temple-ryots e. p. [4], 12 p. printed for i.g., lonndo [sic] : 1683. "to the benchers" signed: e.p. in verse. reproduction of the original in the bodleian library, oxford. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng gambling -england -poetry -early works to 1800. inns of court -humor -early works to 1800. 2006-10 tcp assigned for keying and markup 2006-10 apex covantage keyed and coded from proquest page images 2006-11 mona logarbo sampled and proofread 2006-11 mona logarbo text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the revels ; or a satyr against temple-ryots . mundus in exitium ruit . lonndo , printed for i. g. 1683. to the benchers . gentlemen , it must be confessed that we are fallen into the dregs of time , wherein atheism and profaness not only abound , but strive which should have the preheminence , which sufficiently appears by the late transactions of some about you ; however 't is thought no way impertinent to apologize for the ensuing poem , which does not ( though it may be thought to ) reflect on any of the grave and serious gentlemen ( who are no less eminent in the abhorrence of such actions , then in the law ) which at present possess the honourable bench , but merely on those hot-spurs who think loyalty consists in being eminently wicked , that think to regain the lost part of their patrimony by sending the rest after , and that think the law to be honoured by such unlawful actions of its pretenders ; and whether such proceedings merit not such reproofs , is left to your serious consideratin by him who is an admirer of your honourable society . e. p. the revels ; or a satyr against temple-ryots . heav'ns ! what an age is this ? what blushless times ? when we can smile and make a sport of crimes ; when by a bloody-flux of oaths we sin , and when begun we ever do begin ; and never end ; is natures cours dissolv'd ? or is the basis of the earth revolv'd into it's pristine chaos ? when for joys , that solid are , we grasp at empty toys ; and barter sense for nonsense ; gold , for dross , and make a loss-ful gain by gainful loss : well did the poets in their works presage , an iron , to succeed the golden , age , well did they tell us that astrea left the treacherous earth ; for that is now bereft of all things that are honest , good and just , who flew with her from this defiled dust ; gon are those golden days , i say , wherein fraud and such villanies could ne re be seen : when suppliant pris'ners did not shake to see their angry judge ; all things secure and free ; poor clients did not then attend the gate of their ne're-satisfied-advocate : these days are vanish'd and our modern times , have nothing else but new-invented crimes : draw neer ye stoicks , you whose marble eyes can never melt ; whose graver souls despise a wrincle , come and burst your selvs to see th' abstract of folly and impiety . a vanity which they of old ne're knew , which is as strange t' imagin as 't is true . a vanity which has created more adorers , than was e're heard of before . come and see how by cheats they wealth acquire , ( the grave is sooner cloy'd than their desire ▪ ) walk but into their hall and you shall see ( if i mistake not ) hells epitomy . one that was just now drench'd in dana's shower , has neither gold not trust within his power . here stands a man that spends his mid-day sweat , and mid-night oyl in studying how to cheat ; and if it prove not to his wish'd desire , god damn the dice i 'le throw them in the fire . give me more dice , if those do not suffice to win , he 'l seal it with his oaths and lyes , which if deny'd meet me to morrow sir , then follows , but be sure he 'l never stir from his inchanted castle , to be made , a victim to be sent to th' insernal shade . go but within and see the guineys fly and dice , for these run low and those too high. a voice from hell then forthwith comes , , here here , vsher come hither , vsher now draw near , god damn the dog for he does not appear . see how they labour with their stygian crys , as if they were resolv'd to storm the skys . with new-invented-oaths ; and spend their night in cheats ▪ which they account their sole delight . if well accomplish'd ; and for joy they screw themselvs in shapes , which proteus never knew . go but into another room you 'l say , size-ace is that which carries all away : and being enter'd , masters will you play ? is the infernal cry ; i want but one will then accost you ; master pray sit down ? these are the pastimes which with such delight are grasp'd , which now take up their day and night . these are the joys which are so much admir'd , and are by all ( though none but fools ) desir'd . now let us go and take a turn or two , and for a while leave this infernal crew to their indeared pastimes , and go see with much disdain another company . a company that fortune would not aid , who for their folly have severely paid . who made their brags but now , and will to morrow , be forc'd to beg or steal , at least to borrow . have you not seen the rose hang down ' its head , when the bright beams of th' glorious sun are fled , just so they look as if they were struck dead . thus having lost their coyn and reason too ( and in this strait knowing not what to do ) with their poor omnia to the brokers go , others that ne're before perhaps could see a penny , now to their old trade must fly of pocket picking and of thiefery . others to be recruited now must go unto their masters till which still doth flow . with bags of bullion that must satisfy their craving wants ; which they will re-supply . thus being flush'd with new desire again , they come in hopes now for to throw a main . but oh ! 't is gone , and that which they did borrow , ev'n now , must be repaid by th' next days sorrow . thus he is like act on ( who became to his own cruel dogs th' unhappy game . ) poorer than irus now you may him see , and is become th' abstract of misery . thus game 's a civil gun-powder in peace , blowing up houses with their whole increase . now marble-stoick now approach in haste , relinquish laughter , and now weep as fast . see how in shoals they come whose noise appalls , much worse than twenty irish funerals . the hideous clamour of great nilus fall , if but to them compared , is but small . see what gil-fortune hath prepar'd to be as a reward for this loose company who made their whole estate a lottery . a lavish banquet she doth now prepare for the dejected losers ) with much care . knowing that hungry stomacks do ensue an empty pocket , which has miss'd but few . the table 's spread , groans with varieties which do the most luxurious palate please . to crown with full content the appetite nothing is wanting , that creates delight . the studied dishes which do re-supply each vacancy , do so invite the eye , that only with the sight 't will satisfy . bacchus in burnish'd gold doth now go round , and musick with a well-digested sound doth pierce the willing air , in sweet contention , raping the willing ears into attention . and since their fortunes they cannot repair camelion-like , by this harmonious air they must subsist hereafter , or despair . plunged in pleasures they consume their nights in gaming , and their day in loose delights , resolv'd t' employ each minute of their time in that which has th' appearance of a crime , oh times ! oh manners ! which antiquity in all its periods ne're the like could see , nor will posterity believe that e're , such lavish actions perpetrated were : this age resolves to seek out nothing less than th' very quintessence of wickedness , fearing to come behind the age before in villanies , she now inventeth more , and for applause she acts them o're and o're . thus fortune having with contentment fed her needy slaves , and phaebus being fled with his refulgent rays far from our sight , they are incompass'd by the sable night , which morpheus seeing , in great hast he came , and thus accosts them ; " oh ye sons of fame " appollo's fiery steeds are gone away " and quite withdrawn , to give a noon of day " unto th' antipodes , the sable night " is now approach'd , and day hath took its flight . " then let our vows at morpheus shrine be paid , " and be ye not eternal vassals made " to bacchanalian revels , but begin " to make an end ; is this a time to win ? " adjourn until aurora shall display " her rosie cheeks ; then re-assume our play. " bid now farewell unto your sweet delights : " let them end with the days , let not the nights " in them be spent ; but take your soft reposes ; " and lay your weary heads on beds of roses : " see how the tapers do consume away " unwillingly ; as if resolv'd to stay " their exit , till they see you all give o're " before you lose your small-remaining store . " dissolve your selves , depart , for shame retire : " these restless actions pleasing rest require . " the weary traveller now dispossess'd " of his great labours , doth desire rest , " which so alleviates his dejected mind , " that of his pains a present cure doth find . " by this , the student is refresh'd from pain , " and comes with greater vigour to 't again . " in short ; all brutish animals are made " more fit for use , when this great debt is paid , " then dis-ingage your selves , and take your flight : " prorogue our pleasures , and enjoy the night , " in her sweet slumbers , and in them delight . this said , he in great haste ascends the skies , and unto the coelestial mansions flies . but hark ! no sooner had the god giv'n o're his admonitions , but they ( as before ) to their affected pastimes do retire , and do no other happiness desire . thus do they prosecute a vanity which would create a blush i' th' sun , to see that those wild hero's now should take delight quite from the wing of all their fathers flight : ah! albion how miserably curst art thou , from that bright lustre which at first adorn'd thy land , adorn'd thy corners round , which cannot now , nor ever will be found . but hold ! my muse affrighted stands to see of turks and tartars a grim company ; all in their proper habits , that you 'l swear they not effigies be , but real are . here 's sir and madam so well joyn'd together , that the most piercing eye cannot tell whether ▪ of them to chuse , here 's madam — captain too link'd with an english-hogen ▪ mogen fro ; next come of rural swains , a splendid train , who with their daphnae's , trip it o're the plain : averse to all that 's ill , they do appear as innocent , as their white garments are : heav'ns ! what is this that to my wand'ring eye doth next appear , what is 't that i descry ? my feeble pen amazed is to tell : is it a messenger new come from hell ? no sure ; it wears a gown , and you may see ( oh horrour ! ) that it is divinity : divinity ! methinks the hills should turn , to vallies sooner ; and the water burn than that divinity should there be seen who in such temples never yet had been : oh impious age ! devoted unto ill , void of all good , and is resolved still to persevere ; when wilt thou take thy fill ? methinks it would have been a crime much less if that he had been cloak'd ; the only dress that is a scandal unto holiness : a salamanca-doctor would have done who doth pretend to both and yet hath none ; or else some quaking naylor in his band who doth the holy-sister-hood command . with his light spirit and his groping hand : in fine , the white-black moors lead up the rear , who lively representatives appear . these , though in different manner , all agree at once , to grace this graceless company ; that onely do excel in villany . o sacred powers ( if facred powers there be that with assistance honour poesie ) assist my trembling and unable pen t' anatomize the deeds of worse then men ; whose shameless actions now might shame the devil that scorn not to be thought the sum of evil . did nero now survive , no doubt but he , would stand intrans'd with wonder , for to see such actions perpetrated o're and o're , which neither he , nor any saw before : and would repent , desiring ( though in vain ) his long-lost-ashes to assume again , that he might be comptroller of them all , whose joy for romes destruction was but small to this , or yet his mothers cruel fall : if ever transmigration could be true 't is now , 't is now , for here at once you view the villanies that ever yet had been transacted , which no age the like has seen . is money wanting to proceed ? you 'l see , viïs & modis 't will acquired be . is all their small remaining stock but spent ? forthwith ( t' acquire more ) a parliament convened is , where 't is resolv'd a lord should then be dubb'd and be by all ador'd . 't is done , 't is done , see how his slaves like apes do screw their bodies in a thousand shapes . come next and see how they advance with hope in riches to transcend the mighty pope whose quantum meruit is a golden rope . 't is strange to think ( yet not so ▪ strange as true ) that among so great numbers such a few should honest prove , for yet we dayly find , knaves are the greatest part of all mankind . and where should lewd and idle persons come , but to those places that afford them room . i 've done , but must all honest men advise , not to approach the place of so much vice. finis . a testimony against gaming, musick, dancing, singing, swearing and peoples calling upon god to damn them. as also against drinking to excess, whoring, lying, and cheating. commended to the consciences of all people in the sight of god, but more especially to those, who keep publick houses. kelsall, john. 1696 approx. 21 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a47209 wing k246c estc r218590 99830168 99830168 34618 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47209) transcribed from: (early english books online ; image set 34618) images scanned from microfilm: (early english books, 1641-1700 ; 2033:3) a testimony against gaming, musick, dancing, singing, swearing and peoples calling upon god to damn them. as also against drinking to excess, whoring, lying, and cheating. commended to the consciences of all people in the sight of god, but more especially to those, who keep publick houses. kelsall, john. 1 sheet ([1] p.) printed by t. sowle, at the crooked billet in holloway-lane, shoreditch; and are to be sold near the meeting-house in white-hart-court in crace-church-street, [london] : 1696. signed: john kelsall. place of publication supplied by cataloger. torn; print faded, with some loss of text. reproduction of the original in the friends house library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conduct of life -early works to 1800. dance -controversial literature -early works to 1800. gambling -controversial literature -early works to 1800. singing -controversial literature -early works to 1800. swearing -controversial literature -early works to 1800. 2007-11 tcp assigned for keying and markup 2008-05 spi global keyed and coded from proquest page images 2008-07 john pas sampled and proofread 2008-07 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a testimony against gaming , musick , dancing , singing , swearing , and peoples calling upon god to damn them . as also against drinking to excess , whoring , lying and cheating . commended to the consciences of all people in the sight of god , but more especially to those , who keep publick houses . first , see that you suffer none to play at any sort of game in your houses , viz. cards , dice , tables , shuffle-board , and the like ; for in so doing you will displease the lord , and may cause him to bring a blast upon all your undertakings : but on the contrary , reprove and admonish such in god's fear . for it never was the practice of god's people in the primitive times to game away their precious time , which the lord gave them to work out their own salvation in ; neither is it the practice of them that are christians in deed , in this day , though the nominal christians may plead for it . therefore you that know the life of true christianity , bear your testimonies faithfully agianst gaming , for it is as it were a piece of witchcraft : for when mens hearts and minds are exercised in it , they are even overcome by the same , and so are serving the enemy of their own immortal souls with all their strength , and the fear of the lord is not before their eye● ; for when the hearts and minds are exercised in their games , it is , as it were , their god , and often times tends to quarrelling , fighting and blood-shed . it is therefore good for all that are christians in deed and in truth , to bear your testimonies against gaming ; for this is certainly true , that the lord and his truth is dishonoured by admitting people to game in your houses : therefore be careful in bringing honour to god by bearing your testimonies for him and his truth , against that that is displeasing unto the lord , and hurtful unto your own poor souls . secondly , see that you suffer none to play upon any sort of musick , nor any to dance , sing or swear in your houses ; but bear your testimonies against such things , both by reproving them in god's fear and love , and in obstructing the same : for they are all displeasing in the sight of the lord ; and may cause his judgments to come upon your houses and families . therefore to prevent the same from coming upon you , live up to that gift which the lord hath given you , that you may stand in your places , and bear a testimony for the lord and his truth in your day , age and generation ; then will the lord bless and prosper you , both inwardly and outwardly , and in all that you undertake ; and all that do rejoyce , let them rejoyce in the lord. musick is a thing , that stealeth the hearts of them that play upon it , or adhere unto it , from the lord , ( and tends to raise up a light , airy , frothy , wanton mind ; for they that live in pleasure , are dead while they live ; and they that live wantonly , kill the just ) for when mens hearts and minds are exercised by it , they remember not the lord that made them and all mankind for a purpose of his own glory ; but spend away their precious time in that which the lord by his prophet amos bore testimony against , as you may read in the 6th chapter of the prophecy of that prophet , in which he pronounceth a doe unto them that chaunt unto the viol , and invent unto themselves instruments of musick , like unto david . do such remember their creator in the days of their youth ? no ; they have rather forgotten their maker , which would be their saviour , if they would come to be saved by him , from their perishing fading vanities , which god and his people are against . singing and dancing are of the same root and ground with gaming and musick , &c. all which proceed from that seed , which the enemy of man and womans salvation hath sown in the hearts of the children of disobedience , which enemy is the devil , who walks about , seeking whom he may devour . and such who let loose their hearts , minds and affections after those things , pursuing and following with greediness after the same , are making an idol of them , and do desire more after them , than they do after the knowledge of god , whom to know is life eternal : and so hereby god , who alone ought to be sought after and bowed down unto , is robbed of that which is his right , even the praise , the honour and the glory of his name , which ought to be given unto him from every reasonable creature , that he 〈…〉 mankind to serve the lord above all things , even with all their souls , and all 〈…〉 and not run into fading vanities , which perish in the using , and which bring tribulation , anguish and wrath upon all that are found in them : for god will not be mocked ; such as every man sows , such they must reap from divine justice , who renders unto every man according unto his deeds , without respect of persons . some that delight in musick may object , that david and others of the people of god , did play upon instruments of musick . answer , david and others , who were faithful to god , did not play upon instruments of musick to stir up , raise and elevate a vain , sinful , unclean mind in themselves or any others ; but their playing upon and use of instruments of musick , being under the shadowy dispensation of the law , what they did herein , they did it unto the lord. the priests under the law had a command to sound trumpets , which was a sort of musick ; and david and others made use of other instruments , as the flute , harp , and cymbal ; and this they did in honour and praise to the lord , and not to stir up a vain , wanton , light , airy fleshly and ungodly mind , as it may be seen in the scriptures of truth . again , some may plead for dancing , because david danced before the ark. answ . this dancing was in the time of the law , and was a token of his rejoycing because of the ark of god , which was brought back out of the philistians land , who were enemies to god and his people : this dancing was not like the dancing of the vain , wanton and prophane persons of our age , nor yet like the dancing of herodi●'s 〈◊〉 , who danced before kings 〈◊〉 who after she had danced , demanded the head of the man of god , john the baptist , and had it , being thereunto instructed by her malicious mother . as concerning singing and rejoycing ; true singing and rejoycing the lord god did own under the law , which was shadowy , and stood in many carnal ordinances , which were to continue until the time of reformation , as saith the apostle , heb. 9.10 . which time is the time of the gospel , which is come . again , god did and doth own singing in the spirit under the dispensation of the gospel ; but the singers that god doth own under the gospel-dispensation , are those who are first taught by him to mourn for , repent of , and forsake their sins ; such who are led by the spirit of the lord to mourn for , repent of , and forsake their sins , in the same spirit they may sing , as it moves and leads them . the apostle paul said , i will sing with the spirit and with vnderstanding , 1. cor. 14.15 . and it is written , isa . 35.10 . the redeemed of the lord shall return to sion with songs of deliverance . and it is written , rev. 15.3 . they that were redeemed from the earth , sang the ●ong of moses and the lamb. and wise solomon said , ( eccles . 7.3 , 2. ) sorrow is better than laughter ; and it is better to go into the house of mourning than into the house of mirth : mourning , in the vnregenerate , in the sence of their sins , is better than laughter and singing . and god will turn the songs of the wicked into mourning , amos 8.10 . and christ said , mat. 12.36 . every idle word that men shall speak , they shall give an account thereof in the day of judgment . and the apostle james saith , who among you seem to be religious , and bridleth not his tongue , but deceiveth his own heart , this mans religion is vain , james 1.26 . observe , that nebuchadnezar , the heathen king , and his company of idolaters , had musick , ( viz. ) the sound of the cornet , flute , harp , sacbut , psaltery and dulcimer , and all kinds of musick , when they worshipped the golden image , that he had set up : these were they which cast the three children into the fiery furnace . this their musick and rejoycing was wicked and ungodly . again , observe , the apostle said unto the true christians , be ye not drunk with wine , wherein is excess , but be filled by the spirit ; speaking to your selves in psalms , hymns , and spiritual songs , singing and making melody in your hearts to the lord , ephes . 5.19 . also swearing and calling upon god to damn them , and blaspheming the pure holy and undefiled name of god , proceeds even from the same root , that gaming , musick , singing and dancing do arise and spring from : therefore let none who are found in any of those things ( to wit , in swearing , damning , cursing and blaspheming the name of the lord ) think to escape god's righteous judgments ; for it is written , the lord will not hold him guiltless that taketh his name in vain . and the lord complains by the prophet jeremiah , because of swearing the land mourneth , jer. 23.10 . therefore all you that are concerned as witnesses for god , see , that you bear your testimonies against these things , that the lord may bless you and prosper you in all your vndertakings , that the praise and honour , which is his due , he may receive from you , and you from him a crown of glory , which fadeth not away , when time here shall be no more . john kelsall . in the late king's proclamation against vicious , debauched and prophane persons , &c. dated may the 30th 1660. in the twelfth year of his reign , are these remarkable passages following . there is a sort of men , of whom we are sufficiently ashamed , who spend their time in taverns , tippling-houses , and debaucheries , giving no other evidence of their affection to us , but in drinking our health , and inveighing against all others , who are not of their own dissolute temper , and who in truth have more discredited our cause , by the licentiousness of their manners and lives , than they could ever advance it by their affection and courage — we reasonably hope , these men will cordially renounce all that licenciousness , prophaneness and impiety , with which they have been corrupted , and endeavoured to corrupt others ; and that they will hereafter become examples of sobriety and virtue — we will not exercise just severity against any malefactors , sooner than against men of dissolute , debauched and prophane lives , with what parts soever they may be otherwise qualified and endowed . — and we hope , all persons of honour , or in place and authority , will so far assist vs in discountenancing such men , that their discretion and shame will persuade them to reform , what their consciences would not . — which may by the example and severity of vertuous men be easily discountenanced , and by degrees suppressed . however for the more effectual reforming these men , who are a discredit to the nation , and unto any cause they pretend to favour and to wish well to ; we require all mayors and sheriffs , and justices of the peace , to be very vigilant and strict in the discovery and prosecution of all dissolute and prophane swearing and cursing . this was reinforced by a second proclamation of the king , the 13th of august , 1660. charging all ministers to read it once each month , for six months ensuing , and stir up their auditors to observe the said duties , and avoid the said vices . also in the late proclamation by the king and queen , against ●●c●●● , debauched and prophane persons , given at white-hall the 21 st of january , 1691 / 2. because that impiety and vice do still abound in this kingdom , the king and queen declare ( as bound in duty to god , and care for the people . ) thus , viz. we have thought fit to issue this our royal proclamation : and do declare our princely intention and resolution , to discountenance all manner of vice and immorality in all persons , from the highest to the lowest degree , in this our realm ; and we do hereby for that purpose straightly require , charge and command all and singular our judges , mayors , sheriffs , justices of the peace , and all other our officers , &c. in their respective stations , to execute the laws against blasphemy , prophane swearing , drunkenness , lewdness , prophanation of the lord's day or any other dissolute , immoral or disorderly practices , as they will answer it to almighty god , and upon pain of our highest displeasure . and at the general quarter sessions of the peace , held for the county of middlesex at hicks's hall , the 10 th day of july , 1691. an order was thence issued out pursuant to the queens letter , bearing date the 9 th of july aforesaid , recommending unto the justices the putting in execution those laws , which have been made , and are still in force , against the prophanation of the lord's day , drunkenness , prophane swearing , and cursing , and all other lewd enormous and disorderly practices , which have spread to the dishonour of god , and the scandal of our holy religion ; and to apply themselves with all possible care for the suppressing of the same , and all other sins and vices , particularly those which are now prevailing in this realm , for preventing those iudgments , which are solemnly denounced against the sins abovementioned . and in compliance with the said letter from the queen , the said justices unanimously resolved and declared , that they would put all the laws in execution against prophane swearing , and cursing , and also against the odious and loathsom sin of drunkenness , and against all houses of debauchery , and evil-fame , being vices hateful to god and all good men [ as they also declare . ] also the lord mayor and court of aldermen for the city of london , gave out an order the 6 th . day of august , 1691. wherein they take into their serious consideration , the great prophanation of the lords day , and 〈◊〉 too common practice of cursing and swearing , excess of drinking , and the impudent comnitting of lewdness and debauchery , and the late increase of these vices , and enormities ; and as being sensible , that the severe iudgments of god have usually faln upon nations and cities persisting in such impieties . do therefore require all persons intrusted with the offices of magistracy and administration of justice within the said city and liberties thereof , impartially to execute their several and respective authorities to suppress and prevent the aforesaid scandalous ofences and impieties , by punishing the offenders therein , as the laws and statutes of this realm ha●e provided , with directions thereunto severally . and anno sexto & septimo guilielmi textii regis : there is a penal act of parliament made and entituled . in act for the more effectual suppressing prophane cursing , and swearing : wherein pophane swearing and cursing are called detestable sins , and therefore ordered to be punis●ed by certain fines , and corporal punishments . let all consider israel of old , who when they forgot god ( who had wrought mighty deliverances for them ) how they ran in feasting , dancing and idolatry ; as it is written , they sate down to eat and drink , and rose up to play , and danced about the golden calf , which they had set up . but it was a dismal da●e unto them ; for several thousands of them were destroyed in one day , exod. 32.6 , 19 , 27. 〈◊〉 ●nd every one that sweareth , shall be cut off , &c. zach. 5.3 . 〈◊〉 swearing , and lying , and killing , and stealing , and committing adultery , they break out , and blood toucheth blood , hoseae 4.2 . ●nd if the righteous scarcely be saved , where shall the ungodly and the sinner appear ? 1 pet. 4.18 . london , , printed by t. sa●le , at the crooked-billet in holloway-lane , shoreditch ; and are tbe sold near the meeting-house in white-hart-court in grace-church-street , 1696. notes, typically marginal, from the original text notes for div a47209-e10 dr. ames , de consc . lib. 4 c. 23. §. 5. saith , plays which depend meerly or principally of fortune , are of their own nature vnlawful . prov. 14.13 . even in laughter the heart is made sorrowful ; and the end of that mirth is heaviness . eccles . 7.4 . the heart of the wise , is in the house of mourning ; but the heart of fools is in the house of mirth . isa . 24.9 . they shall not drink wine with a s●ng ; strong drink shall be bitter to them that drink it . amos 8.10 . and i will turn your feasts into mourning , and all your songs into lamentation job 21.13 . they spend their days in wealth , and in a moment go down to the grave . bellarmine conc. 6.33.13 . &c. saith holydays are in our agee celebrated in a diabolical manner , like baccanaels , devils festivals ; most sins then committed , most feast-songs , bowlings , tavernings , scurrilities , dances with women , as straw with fire . as a further testimony against debauchery , he cites niceph lib. 19. viz. herodias her daughters head danced upon the ice . ambros de virg. lib. 3. jerom. epist . 10.4 . christ . hom . 56. on mat. 49. basil on drunkenness and riot . cicero a heathen promur●●n● says , no sober man danceth , and objects it as a crime to a●onius 6. notes for div a47209-e2180 who hath w● ? who hath sorrow ? who hath contentions ? who hath wounds , withoue cause ? who hath redness of eye ? they that tarry long at the wine , they that go to seek mixt wine ; at the last it biteth like a serpent . and slingeth like an adder , see prov. 23.27 , 28 , 29 , 30 , 31 , 32. see also deut. 29.18.19.20 . whose heart turneth away this day from the lord our god , to add drunkenness unto thirst the lord will not spare him , but the anger of the lord and his jealousy shall smoke against that man , and the lord shall blot out his name from under heaven . mat. 5.6 but he that shall blaspheme , is in danger of eternal damnation the anatomy of play written by a worthy and learned gent. ; dedicated to his father, to shew his detestation of it. denham, john, sir, 1615-1669. this text is an enriched version of the tcp digital transcription a37535 of text r12439 in the english short title catalog (wing d989). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 31 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a37535 wing d989 estc r12439 12277712 ocm 12277712 58534 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a37535) transcribed from: (early english books online ; image set 58534) images scanned from microfilm: (early english books, 1641-1700 ; 140:9) the anatomy of play written by a worthy and learned gent. ; dedicated to his father, to shew his detestation of it. denham, john, sir, 1615-1669. [4], 30 p. printed by g.p. for nicholas bourne ..., london : 1651. written by john denham. cf. bm. reproduction of original in thomason collection, british library. eng gambling -early works to 1800. a37535 r12439 (wing d989). civilwar no the anatomy of play, written by a worthy and learned gent. dedicated to his father, to shew his detestation of it. denham, john, sir 1651 5906 6 10 0 0 0 0 27 c the rate of 27 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2002-05 tcp assigned for keying and markup 2002-06 aptara keyed and coded from proquest page images 2002-07 kirk davis sampled and proofread 2002-07 kirk davis text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion the anatomy of play , written by a worthy and learned gent. dedicated to his father , to shew his detestation of it . london , printed by g. p. for nicholas bourne and are to be sold at the south entrance of the royall exchange . 1651. to the ingenious reader . this briefe but pithy discourse concerning gaming , as it had a speedy birth , so was it by the author of it , doomed to perpetuall oblivion . but it by accident coming to my hands , and perswading my selfe the dievulging of it might be beneficiall to others : i hav● made bold to bring it out of the grave of obscuritie : wherein it hath long been , into the view of the sun that by its communitie , it may work the greater effect in the mindes and hearts of such , as shall peruse it , and have been addicted to that vice of vices . the author , if he take notice of the publishing of it without his leave or knowledge , cannot deservedly blame me , intending it not any way to his hurt , but the common good , which if it reclaim any , as i hope it may , i have my ends , he the honour , and they the benefit . farewell , to my father . sir , i am emboldened to present this small treatise to you , as being due to you by divers obligations , first by that naturall bond whereby i owe unto you my selfe , my actions , my endeavours . secondly because i owe to your advice and perswasions , ( but especially as i make no question ) to your prayers , that present detestation which i have of gaming , whereof this is a consequent effect . disdain not then to accept this small work , and to acknowledge it as the issue and off-spring of your prayers and counsels , as the author thereof is of your naturall body : who offers it to your hands with that reverence and humility which becomes , your most dutifull son . the anatomy of play . the preface . i discourse not of play as some gownemen have done of forren wars , or discoveries , who , never travelled out of their studies to see either , but speake upon other mens knowledge and fidelity , which must needs weaken their credit , but what i write comes all within the spheare , and compasse of my own knowledge and observations ; i write nothing but as the poet , sayes quaeque ipse miscrrima vidi et quorum pars magna fui and therefore justly challenge the better acceptations and beliefe . but here may be objected that my own particular losses may make me more bitter , and satyricall then the case requires . to this i answer , that i have not lost any so great summes either of mony , credit , or times , as to sharpen my pen , either to passion or invection , neither doth the vexation of any late received losses , strive to vent , and evaporate it selfe into a satyre , but i write upon an even and indifferent temper void both of prejudice and passion ; one onely caution i will adde , that you must not expect any flourishes of wit or eloquence , for those are proper to workes of fancy , and imaginations , but this is a work onely of observations and experience , and therefore i can promise nothing but truth . play was first invented , for the recreation of mans minde , and the refreshing of his spirits , having bin tyred and spent with any serious affaires , that so being as it were a bowe unbent , they might recover their former strength and vigor ; certainly in this respect , moderate recreation is not onely allowable , but commendable ; being of the same use ( though in an inferior degree ) as rest , sleep , or meat . but your sensuallity easily suffers it self to be overcome by vice , and that is turned to an ill habit , which was first intended for a lawfull exercise , so that play when it breakes this rule and passeth beyond its due bounds , being no longer {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} not recreation but a profession , it is infancy , wickednesse , theft ; being seldome unattended by these attributes . i speak then of professed gamesters who spend their whole time and faculties therein , as in a trade or office ; for when play growes to this excesse , it is so far from good , that it loseth all similitude or resemblance of good , for most vices want not a colour and likenesse of some good to shadow and palliate themselves . saepelatet vitium proximitate boni . as covetousnesse hath a resemblance of thrift , prodigality of bountie , drunkennesse of mirth , and gaming of recreation , that nothing can cause greater anxiety or vexation : what broken sleepes , what raving passions , both of body and minde , what secret gnawing , and fretting discontents doth it procure : so that ( as i sayed before ) losing this name of recreation , it loses all likelihood and similitude of good . to define then what play is ( not in the concrete , for so it is a mixture of almost all vices but in the abstract ) gaming is an evil from which arises a most certain losse , and this losse is threefold , of time , of credit , of money ; the first and second unavoidable , the last only casuall but rashly avoided : these three losses have a respective relation to the three parts of man his soul , his person , his estate . to begin with the first , and most unavoidable losse , which is of time ; being the greatest losse , both in respect of it self , as ( being rightly considered ) the most precious , of all other things , and in respect of what it hath relation unto , the soul being the most pretious part of man . it cannot but seem a paradox to set this losse of time in the first place , as the greatest and most important , because it is so far from being accounted so by the lovers of play , that the meere purpose and resolution of losing time is often the cause of all their other losses , is it not their ordinary question , how shall we spend the time ? it being thought a matter of that little worth and value , that it seems rather a thing troublesome , and tedious , so that men do even study how to cast it away . at so low a rate is this inestimable jewell prized . but how happens it , that time if it be so precious , comes to be so neglected and undervalued . certainly it proceeds only from ignorance : for the use of time is onely to attain to knowledge , now there being that antipathie between knowledge and ignorance , knowledge is not only despised , but the means also of attaining it , which is time : so that time to the ignorant , is as pearl to swine ; they know not the value of it , and therefore trample it under foot ; but that it is otherwise esteemed by those who know the use of it , the practice and testimony of all learned men will easily evince . it is the saying of a heathen , and spoken to the shame and scandall of most christians ; conteritur vita inter errores brevis , etia●fi dies noctesque bonae menti laboremus . our life is consumed in errors , even too short , though we should labour day and night in the ornament of our mindes ; it was the complaint of another , ars longa , vita brevis , that our life is too short , for the attaining to the perfection of any of the liberall arts . had those heathens but known the great art which our great schoolmen dayly teach us , the art of living and dying well , an art that can never be too through learned , nor sufficiently practiced , how carefully would they have husbanded every minute of their lives . but so farre are our gamesters from learning or practicing this arte , that if happily before their falling into this vice , they had learned any part part thereof , they now learn and practice to forget it , so that they bring upon themselves that curse which our saviour denounces in another case , from them , that have not shall be taken away even what they have . of the little time that is lent us , half or more is spent in the necessary service of the body , for the other moytie , few there are who do therein what they should do : many who do nothing at all , and most who do what they should not do , and of this sort are gamsters : and i dare say there is no man who hath wit enough to play , but hath wit enough to know he should not play , being forced in his conscience to say with the poet : video meliora proboque , deteriora sequor . certainly for this talent of time that god hath lent us , he will call us , he will call us to an accompt , and if the servant that brought his talent in a napkin , without any improvement were cast into utter darknesse : what shall become of him who not only improves not his talent , but brings not to his lord so much as his own again , having wasted it upon his lusts and pleasures ? and this certainly is the only accompt that most of our gamsters can give either of their talent of time , or money ; i am unwilling to lose time , in lamenting the losse of time , but the losse is so inestimable , and yet so little esteemed off , that it cannot be too much lamented . to passe then to the second losse , arising from play , which is credit , and principally respects the second part of man his person . the word credit , as we use it , is of some latitude and admits a threefold construction , first the report , sufferage , or opinion which the world conceives of any man , more properly and strictly called good name or reputation , secondly that trust or confidence which one man hath in an others honest dealing and good courage ; thirdly a mixt credit , having a relation both to a mans person and estate , as for what summes a mans word or bonds may be taken . take then credit severally or joyntly , in all these sences , and a gamester forfeites it in them all : first , for reputation or good name , doth not the very name of gamester stinck in the nostrils of all honest men : although unaccompanied by any of its ordinary attributes , as cheating , lying , blaspheming , and the like . tully when he declamed against catiline , objecteth as one of his greatest crimes that he did aleà pernoctari : and the synod of a●sburgh doth expresly forbid from the blessed sacrament , amongst whores and panders : omnes qui alearum usui perpetuo vacant . and the sixth councell of constantinople peremptorily decrees , that none whatsoever should play at dice , threatning degradation to all clergy men , and excommunication to all laymen , that should thence-forth attempt it ; the words of that councell are can 50. nullum omnium sive clericum sive laieum ab hoc deinceps tempore alea ludere decreuimus , siquis autem hoc deinceps facere ab hoc tempore aggressus fuerit , si sit quidem clericus , deponatur , si laicus segregatur . many are the councels cannons : and statutes of this and other realmes to forbid it , yea even mahomet himselfe , in his alcaron , who otherwise allowed all sensuallity . judge then whether the bare name of a gamester be not of it selfe sufficient to blast any mans reputation . take then credit in the second sence , for trust or confidence reposed by one man in another , which also is of three sorts : either of a prince to his subject , of a father to his sonne or a master to his servant . for the first , how unfit gamsters are for the managing any affaires of estate , i cannot omit two notable examples of the ancients . chilon being sent from lacedemon to corinth to treat of a league between these two commonwealthes , and finding the rulers playing at dice , returned without speaking of his commission , saying , that he would not staine the glory of the spartans , with so great ignominy , as to joyne them in society with gamsters . the second was a law amongst the thebans , that merchants should not have to doe in the government of the commonwealth . and if merchants were forbidden , consequently gamesters who are the meanest sort of merchant adventurers , and i am sure the reasons my author gives serve better against gamsters then any other merchants . primam quia consuetudine , & inclinatione avari ideo que facile , publicam rem in suam vertune . 2. quia parum magnanimi & splendidi , & ut ait aristoteles parum generosa hac ratio vitae , & virtnti adversa tertio quia in publica persona authoritatem inminuit . first because , by custom and inclination they are covetous , and therefore apt to convert the publique wealth to their own private secondly , because they are seldom nobly minded , and as aristotle saith , this course of life is nothing generous , and is repugnant to vertue thirdly , because in a publique person it diminisheth authority : for the second sort of trust , which is from a father to his son : what wise parent will trust a son either with the fruition of a present or the possibility of a future estate , whom he sees addicted to gaming , unlesse he be willing to behold the utter subversion and ruine of his family and estate , and the fruit of all his labours and cares vanish into nothing . this i need not seek to proove , so many wofull examples make it to manifest and nourious . for the third sort of trust which is of a master to his servant , what master would give bread to a servant that is a gamester , for if he manage his masters affairs and have either money of his in his hands , or other his goods committed to his charge , and that he chance to lose his own , he will play upon his masters purse hoping to recover himselfe , and if peradventure he continue still on the losing hand , and hath not where withall to pay , he runs himselfe into greater danger then before , hoping that luck will turn and so come to relieve his losses : but say he is not trusted with any thing of his masters , nor hath ought of his to lose , yet it is not possible that he should assist at these houres when he ought to give attendance , nor will he be in the way to be found , when need requires . thus much for the second sort of credit , which is a trust or confidence reposed by one man in another , and is threefold ; either from a soveraigne , to a subject , a father to a son , or a master , to a servant , of all which a gamester makes himselfe uncapable . the third sort of credit , which is for what sums a man may be trusted either upon word or bond comes now to be spoken of : a gamester certainly of all men is most unfit to be trusted , because his estate is so uncertain , for though it be never so great this day , it may be nothing to morrow ; as the poet said well . quem dies vidit veniens superbum , hunc dies vidit fugiens jacentem . a gamester is homo fluxae fidei a man of a fleeting credit , and as iacob said of his first born reuben , is like the waves of the sea , which as they are either raised into mountaines or sunk into vallyes by every gust of winde : so is a gamesters estate , and credit by every gust of fortune . again , a gamester resembles the waves of the sea in another property , for naturally they are alwayes either ebbing or flowing , so is a gamesters estate and credit , though with this difference , that in the sea after a ebb , constantly follows a flood , but a gamesters estate commonly ebs many times before it flowes once . again , no man will take the word of a ward or i●eot , though their estates be responsible , because they are under their guardians ; thus fares it with gamesters , who make themselves wards to fortune , giving over the managing and disposing of their whole estates to this their goddesse guardian , who commonly deales as ill with them as any guardian the king or law imposeth . thus have i run over the second generall and unavoydable losse arising from play which is of credit , and principally hath relation to the second part of man : his person . to passe then to the third losse springing from play , which is of money , and principally respects a mans estate , though i have before noted it , as only casuall , yet so great an ods there is that where one man hath raised or augmented their estates by play , more then an hundred have utterly ruined themselves : i speak here of gentlemen who either have present , or are heires to future estates , not of those professed cheaters who like robbers upon the spoiles and ruine of the commonwealth , this affection of mine though it may seem strange , yet is it confirmed by dayly examples , and if rightly considered stands not without good reason . the first and chiefest reason of which i shall have more occasion to speak of hereafter , is the want of gods blessing upon money so ill gotten . 2. because great store of money is as a lure to draw together all the birds of prey , so that if a man of estate be addicted to play though he understand the ways thereof never so well , yet so many stratagems , plots and traps , will be layed to insnare him , that it is impossible to escape them . thirdly because men that are either of good parts or estates and have any nobler thing then play to busie their wits , or set their mindes on work , play upon great disadvantage with those whose wits studies , and faculties , are onely bent that way . fourthly , because men of quality have alwayes some respect to their reputation , and having lost any reasonable sum will rather let it goe , then seek any indirect meanes for the regaining it , whereas needy gamesters having little or no credit , upon losse , will not forbear any shift though never so base , or unworthy for the recovery of their losses . 5. and lastly winning commonly brings a man into a vein of great expence , and drawes together many needy persons to attend on him , for money that comes so lightly , goes as lightly ; but upon losse no body will either help him or pity him , for losses that come by a mans own neglect or folly ( as loss by play doth ) are less compassionated , then those that come by casualty ; and here i cannot but relate a story of mine observation , which i think wil not be impertinent . i was wont to accompany a gent. to the house of a great lady , where commonly meeting other company they fell to play , the gentleman upon winning was very free and open handed to the servants , so that if they sat up all night , not a servant would go to bed , but when they broke up play , the butlers would be ready to present him with wine or beere , the pages and lackies one would hold up the hanging , another hold open the door , another light him down the staires , and be ready to do all offices expecting their reward . but if the gentleman were a looser , and like to continue so , they all get them to bed , and he might stumble and break his neck down the staires , for any help he should have of them , not one of them being to be seen , making good that of the poet . nullus ad amissas ibit amicus opes , so that a mans winnings are as it were in jest , but his losses alwayes prove in earnest . the examples of families and estates ruined by play so far confirm this that ( i verily beleeve ) that all others of expence layed together have not bin the overthrow of so many houses as play alone . i have observed these five ordinary wayes of wasting mens estates : drink , women , carlesnesse , great expence , gaming , not mentioning those casualties which are unavoidable and proceed not through a mans own neglect , as losse by fire , losse by sea , law suites , and the like , but to speak of these five which proceed from a mans own folly . first , as for drink no great estate was ever spent therein , without the concurrence of some other vice , it being rather prejudiciall to the body then the estate . for women 't is certain they have been the ruine of many houses , but seldom unlesse accompanied by other vanities , as b●ave apparrell , rich presents , sumptuous banquets , and the like . by carelesnesse t is true many est●tes are sunk which commonly happens by the neglect or dishonesty of servants and officers , but this comes but by little and little ; and if in time perceived , is easily redressed . for great expence it is commonly the errour of youth , comming suddenly to great estates ( as hungry stomackes coming to plenty of meat ) to surfeit and over shoot themselves ere they are aware , and though some estates have fallen by it , yet time and experience many times make up the breach . last of all comes play , which being layed in the scale , will outweigh all the rest . all this above named are like consumptions and lingering diseases , that weaken and waste a mans body by degrees , and if taken in season may be prevented , but play like an apoplexy , or pestilent infection strikes a man dead at a blow , and is not unfitly compared to gun-powder at one blast , blowing up whole families and estates : other wayes of spending have some correspondence with the wayes of getting , for as money comes in by little and little , so it goes out and may be as long in spending , as it was in getting , but by play , the labours and fruits of many yeers , may in one night be dissolved and come to nothing ; for play brings to a man , as aristotle saith , sudden destruction ; lastly as other wayes of expence cannot without a kind of harmony and agreement amongst themselves ruine a man , this of play , ( be he otherwise never so temperate , never so chaste , so wise , so thrifty ) of it self is able irrecoverably to undoe him . thus i have gone over the three most notorious and generall effects and consequents of play , losse of time , losse of credit , losse of money . there remaines some other inconveniences , which come not under any of these three generall heads , yet are they not so great and intrinsick , but that they fall under popular observation . the first of these , is the great disadvantage which arises from the very end of play . the end of play is either to win or lose , but if there be more unhappinesse in losing then happinesse in winning , this makes the disadvantage : but that it is so is most apparent : consider if a man have a competent estate wherewith to live plentifully and contentedly , suppose hee double this estate by play , it adds but little , nay it rather diminishes his former estate ; but if he lose halfe of what he had before , what dayly occasions of discontent arise , when he sees himself abridged of his wonted plenty . but to make this more apparent , by an example ; suppose a man have a 1000. li. whether if he make this one an 100000. li . is his happinesse greater , then his misery would be , if he lost all and should make it nothing ? no questionlesse , nay the misery is as much greater , then the happinesse would be , as the 100000. li . is greater , then the 1000. li . for happinesse and misery being only comparative , all men that have more , nay many men that have not so much , may be more happy then he , but no man can be more miserable , therefore is the misery greater then the happinesse . this rule holds good also in philosophy : for it is a maxime that there is a neerer proportion between something and something , then between somthing and nothing ; so that the proportion is neerer between a 1000. li. & a penny , then between a penny & nothing ; therefore to be brought from a small estate to none is more bad , then to come from a small one to a very great one is good , then is the disadvantage , in the very end of play , more then 100. to one . secondly , another inconvenience is , that the continuall use of play , robs a man of all pitty , charity , and naturall affection , being hardened by dayly seeing one another undone , and ruined , as souldiers being continually used to blood , grow thereby mercilesse . no man comes amisse to a gamster , whether , brother , kinsman , or friend , of whom he may make any advantage , being so remote from all pity , that when they see one falling , they will rather precipitate , and throw him head-long , then offer to help , or hold him up . thirdly , another inconvenience , is that he that wins is bound to give the loser leave to speak ; to endure many bold and intemperate actions , to beare with many indiscreet words , and uncivill behaviour ; which he is tyed to suffer , only as a winner , not as a man of honour , who in things of another nature would resent the least wrong that is done to him ; besides many suspitions and traducements of his play be it never so fair . fourthly , another inconvenience is , that when a man hath lost he is liable to be insulted over , laughed at , and scorned by them who have won , which is worse to be endured , then the losse of the money it selfe , verifying that of the poet , nil habet infaelix paupertas durius in se quam quod ridiculos homines facit . and with this will i close the first part of my discourse , wherein i have onely spoken of gaming as it trenches upon morality , and civility ; now will i speak in a word , how hainously it is offensive to god . the profession of gaming is little lesse then professed atheisme , for it is not onely a manifest distrust , but an open contempt of gods threats , his promises , and his providences : if god speak nothing vainely , then much lesse falsly ; and if all his promises are yea and amen , is it not a strange presumption to slight and despise them ; hath not god pronounced that goods ill gotten shall not prosper ? yet the gamester laughes in gods face , and sayes secretly to himselfe , i will try whether they will prosper or not , say god what he will : hath not god pronounced a woe to them who eat , drink , sleep and rise up to play ? yet is this the whole life of a gamester ? hath he not promised to all that relie upon him , that they shall want nothing that is good ? yet the gamester makes flesh his arm , and relies upon his own art and fortune , neither imploring the divine blessing , nor acknowledging any thing they obtain from thence , but that comes to passe with them , which the prophet speaketh ; laetantur exultant , immolant plagis suis , & sacrificant reti suo . certainly there is no one vice that so desperately affronts god in the breach of almost all his commandements . as for the first and second , is not god pulled out of his throne , and the idol of fortune deisied , and set up in his stead ? but for the third , oh how is that most precious name rent , and torn in curses , blasphemies , execrations , yea even to perjury it selfe ? for the fourth , i never knew any gamester a sabbatarian ; and although publike authority forbids the publike exercise of gaming , yet is it as frequently used in private on that day as any other ; for the fifth , i know none that have any either religious or honest parents , but they disswade and command them from play ; then consequently it is a disobedience to them : for the sixth , it is often the occasion of mentall murther , yea sometimes of actuall , and once ( that i remember ) of selfe murther . to passe to the eighth , gaming is a kind of professed theft and little differing from that on the high way ; onely one is by force , the other by fraud . but for the tenth , it is so directly repugnant to that , that the most innocent play can scarce avoide the breach of it , for though a man play with his childe or servant to whom he must restore more then he wins , yet is there a strange instinct of coveting and desire of winning . thus have i briefly shewed how play doth either directly or indirectly oppose eight of gods ten commandements : and if any other sin can be produced of so great a latitude to the making up whereof there is such a confluence and concurrence of so many other sins , i will be willing hereafter to think play no sin : i will onely here add a quaere or two and so conclude . first , why should play be more used in the night time then in the day , considering the night is a time of rest both to the body and minde . play certainly is a work of darknesse , and herein gamesters are like beasts of prey , which rest all day and goe abroad in the evening ; as the psalmist saith . thou madest darknesse , that it might be night , wherein all the beasts of the forrest doe move . the lyons roaring after their prey &c : the sun ariseth and they get them away together , and lay them down in their dens . man goeth forth to his work and his labour untill the evening . thus fares it with gamesters who turn day into night , and night into day : inverting the course of nature : herein rather imitating lyons and beasts of the forrest then men who follow their honest labours . my second quaere is , why in this as in most other dangers one man should not beware by anothers example , nay not by their own , the fish will scarce come twice to the hooke , nor the bird to the net ; having once escaped . but men having been often taken in this snare have not the wit of fishes , or birds to avoid it : certainly this is a great master piece of the devil , first to worke upon the weaknesse of mens inclinations , being of themselves too prone to evil , having thus far prevailed to win a man to play , he then musters up all his arts and tentations fearing to lose so fast an hold , and so great an advantage , as when he hath made one a gamester . so that a man having entered into this course cannot without divine assistance retire ; the way being like ( if not the same way ) that leades to hell , as virgil well describes it . facilis descensus averni , sed revocare gradus , superasque evadere ad auras . hic labor hoc opus est . thus have i performed this short exercise of my pen , having onely deciphered this inchanting circe , but in a small table , and in a draught , leaving it to some more curious hand , to draw her in a larger proportion , and in more lively colours , that so being the more discovered , she may be the more abhorred . finis . aprill 21. 1651. imprimatur . john downame . a modest reply to certaine answeres, which mr. gataker b.d. in his treatise of the nature, & vse of lotts, giveth to arguments in a dialogue concerning the vnlawfulnes of games consisting in chance and aunsweres to his reasons allowing lusorious lotts, as not evill in themselves. by iames balmford, minister of iesus christ. balmford, james, b. 1556. 1623 approx. 130 kb of xml-encoded text transcribed from 72 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a03243 stc 1336 estc s100662 99836493 99836493 770 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a03243) transcribed from: (early english books online ; image set 770) images scanned from microfilm: (early english books, 1475-1640 ; 485:04) a modest reply to certaine answeres, which mr. gataker b.d. in his treatise of the nature, & vse of lotts, giveth to arguments in a dialogue concerning the vnlawfulnes of games consisting in chance and aunsweres to his reasons allowing lusorious lotts, as not evill in themselves. by iames balmford, minister of iesus christ. balmford, james, b. 1556. balmford, james, b. 1556. short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance. 143, [1] p. imprinted [by william jaggard for e. boyle?], [london] : 1623. a reply to: gataker, thomas. of the nature and use of lots. includes a reprint of balmford's "a short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance", with separate title page with imprint: imprinted at london for richard boile 1593. reprinted 1623. printer and publisher conjectured by stc. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed 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wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng gataker, thomas, 1574-1654. -of the nature and use of lots. gambling -religious aspects -christianity -early works to 1800. 2006-03 tcp assigned for keying and markup 2006-03 apex covantage keyed and coded from proquest page images 2006-04 andrew kuster sampled and proofread 2006-04 andrew kuster text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion a modest reply to certaine answeres , which mr. gataker b. d. in his treatise of the nature , & vse of lotts , giveth to arguments in a dialogue concerning the vnlawfulnes of games consisting in chance . and aunsweres to his reasons allowing lusorious lotts , as not evill in themselves . by iames balmford , minister of iesus christ . 2. cor. 13. 8. vve can doe nothing against , but for the truth ▪ ephes . 5. 11. have no fellowship with the vnfruitfull workes darkenesse , but even reproove them rather . ❧ imprinted 1623 ▪ a short and plaine dialogve concerning the vnlawfulnes of playing at cards , or tables , or any other game consisting in chance . offered to the religious consideration of all such as make conscience of all their wayes . 1. thessal . 5. 21. trie all things , and keepe that which is good . imprinted at london for richard boile 1591 ▪ reprinted 1623. to the right worshipfull master lionel maddison , maior , the aldermen his brethren ▪ and the godly burgesses of newcastle vpon tine ; iames balmford wisheth the kingdome of god & his righteousnesse that other things may be ministred vnto them . that which heretofore i haue propounded to you ( right worshipfull & beloued ) in teaching , i doe now publish to all men by printing , to wit , mine opinion of the vnlawfulnes of games consisting in chance . my desire is either information , if i erre in judgment , or reformation , of so leud a practise . but whether i erre or no ( which yet i would gladly vnderstand , for i ought not to teach an vntruth , though to gods glorie ) yet there is none , zealous indeede against sin , desirous from the heart to reclaime sinners , and who deeply considereth the greiuous abuses , which accompanie dicing and carding , ( as horrible swearing , dangerous quarelling , losse ( i say not of good houres , but ) of nights and daies , & the pitifull vndoeing of too too manny ) but will remember that all things are not expedient , which are lawfull , and therefore abstaine from such heathenish pastimes , that ifby their example they cannot reforme , they may be sure they doe not confirme gamesters in their inordinate walking . which respect ▪ the 7. iniunction forbidding ministers to vse these vnlawfull games , may besupposed to haue . now that which authoritie exacteth of ministers , doth religion require of all true professors . for as the one are to be ensamples to the flocke , so the other are to be lights in the world . and therefore as paul saith , if meate offend my brother , i will eate no flesh while the world standeth : so euery true christian should say , and that with more resolution ( for play is not so necessarie as meate ) if play offend my brother , who seeing me ▪ hauing knowledge , play , is boldned to follow gaming , i will not play while the world standeth . which care vnto edification , if all , who haue the word in their mouthes , and would not be thought to hate to be reformed , would manifest in their sincere conuersation ; and if magistrates , who should not carrie the sword in vaine , would doe what they may by law , to banish these forbidden past-times , or rather lost-times , i doubt not , but that preaching and writing against thē would more mightily prevaile , and this good would come of it , many would applie themselues to better exercises , there would bee lesse time mispent in alehouses , and godlesse prouoked to displeasure against vs. but these things i referre to the consideration of the wise , and this my dialogue to the iudgment of the godlie , chiefly to you , whose good i wish especially . farewell : from my studie the first of ianuarie 1593. a short and plaine dialogue concerning the vnlawfulnes of playing at cards or tables , or any other game consisting of chance . professor . sir , howsoeuer i am perswaded by that which i reade in the common places of peter martyr , par . 2. pag. 525. b. that dice ( condemned both by the civill lawes , and by the fathers ) are therefore vnlawfull , because they depend vpon chance : yet not satisfied with that which he writeth of table-playing , pag. 526. b. i would crauē your opinion concerning playing at tables and cards . preacher . sauing the iudgement of so excellent a diuine , so farre as i can learne out of gods word , cardes and tables seeme to me● no more lawfull ( though lesse offensiue ) than dice . for table-playing is no whit the more lawfull because plato compares the life of man thereunto , than a theefe is the more iustifiable , because christ compareth his second comming , ●o burglarie in the night , mat. 24. 4● ▪ 44. againe , if dice be wholly ●●ill ▪ because they wholly depend vpon chance , then tables & cards must needes be some what euill ▪ because they somewhat depend vpon chance . therefore consider well this reason , which condemneth the one as wel as the other : lots are not to bee vsed in sport ; but games consisting in chance as dice , cardes , tables , are lots : therefore not to be vsed in sport . prof. for my better instruction , proue that lots are not to be vsed in sport . preach . consider with regard these three things : first , that we● reade not in the scripture that lots were vsed but only in serious matters both by the iewes , ios . 18. 10. and gentiles , ion. 1. 9. secondly , that a lot in the nature therof doth as necessarily suppose the special prouidence & determining presence of god , as an oath in the nature therof doth suppose the testifying presence of god. yea so , that ( as in an oath , so ) in a lot prayer is expressed , or to bee vnderstood , 1. sam. 14. 41. thirdly , that the proper end of a lot ( as of an oath , heb. 6. 16. ) is to end a controversie : and therefore for your bettet instruction examine these reasons . whatsoeuer directly , or of it sefe , or in a speciall manner , tendeth to the advancing of the name of god , is to be vsed religiously , mal. 1. 6. 7. and not to be vsed in sport : as wee are not to pray or sweare in sport , exod. 20. 7. esa ▪ 29. 13. ier. 4. 2. but the vse of lots , directly of it selfe and in a speciall manner tendeth to the aduancing of the name of god , in attributing to his speciall prouidence in the whole and immediate disposing of the lot , and expecting the euent , pro. 16. 33. act. 1. 24. 26. therefore the vse of lots is not to be in sport . againe we are not to tempt the almightie by a vaine desire of manifestation of his power and speciall prouidence , psal . 78. 18. 19. esa ▪ 7. 12. matth. 4. 6. 7. but by vsing lots in sport we tempt the almightie , vainly desiring the manifesta● of his speciall prouidence in his immediate disposing , therfore , &c. lastly , whatsoeuer god hath sanctified to a proper end is not to bee peruerted to a worse , matth. 21. 12. 13. but god hath sanctified lots to a proper end , namely to end troversies , num. 26. 55. pro. 18. 18. therefore man is not to peruert them to a worse : namely to play , & by playing to get away another mans money , which without controuersie is his owne . for the common saying is , sine lucro friget lusus , no gaining , cold gaming . profes . god hath sanctified psalmes to the praise of his name , & bread & wine to represent the bodie & bloud of our crucified sauiour , which be holie ends : and the children of god may sing psalmes to make themselues merrie in the lord , and feede vpon bread & wine not only for necessitie but to cheere themselues ; why then may not gods children recreate themselues by lotterie notwithstanding god hath sanctified the same to end a controuersie ? preach . because we finde not in the scriptures any dispensation for recreation by lotterie , as wee doe for godlie mirth by singing , iam. 5. 13. and for religious and sober cheering our selues by eating and drinking , deut. 8. 9. 10. and therefore ( it being withall considered that the ends you speake of , be not proper , though holy ) it followeth , that god who only disposeth the lot touching the euent , and is therefore a principall actor , is not to bee set on worke by lotterie in any case , but when hee dispenseth with vs , or giueth vs leaue fo to doe : but dispensation for recreation by lotterie cannot be shewed , therefore , &c. profes . lots may be vsed for profit in a matter of right , num. 26. 55. why not for pleasure ? preach . then oathes may be vsed for pleasure , for they may fot profit , in a matter of truth , exod. 22. 8. 11. but indeede lots ( as oathes ) are not to bee vsed either for profit or pleasure , but onely to end a coutrouersie . profes . the wit is exercised by tables and cards , therefore they be no lots . preach . yet lotterie is vsed by casting dice , and by shuffling and cutting the cards before the wit is exercised . but how doth this follow ? because cards and tables bee not naked lots , consisting only in chance ( as dice doe ) they are therefore no lots at all . although ( being vsed without cogging , or packing ) they consist principally in chance , and thefore from thence they are to receiue their denomination . in which respect a lot is called in latin sors , that is , chance or hazard , and lyra vpon prou. 16. saith , to vse lots , is , by a variable euent of fome sensible thing , to determine some doubtfull or vncertaine matter , as to draw cutts , or to cast dice . but whether you will call cards and tables lots , or no , you play with chance or vse lotterie . then consider whether exercise of wit doth sanctifie playing with lotterie , or playing with lotterie make such excercising of wit , a sinne , hag. 2. 13. 14. for as a calling god to witnes by vaine swearing is a sinne , 2. cor. 1. 13. so making god an vmpire , by playing with lotterie , must needs be a sinne : yea , such a sin as maketh the offender ( in some respects ) more blame-worthy . for there be more occasions of swearing than of lotterie . secondly , vaine oathes most commonly slip out at vnawares , whereas lots cannot be vsed but with deliberation . thirdly , swearing is to satisfie other , wheras this kind of lotterie is altogether to fulfill our own lust . therefore take heede , that you bee not guiltie of peruerting the ordinance of the lord , of taking the name of god in vaine , and f tempting the almightie , by a ●amesome putting of things to haard , and making play of lotterie , xcept you thinke that god hath o gouvernment in vaine actions , r hath dispensed with such lewd ●ames . profes . in shooting there is a chance , ● a sudden blast , yet shooting is no loterie . preach . it is true , for that chance ●ommeth by accident , and not of ●he nature of the game , to be ●sed . profes . lots are secret , and the whole disposing of them is of god , pro 16. 33 . ●ut it is otherwise in tables and cards . preach . lots are cast into the ●ap by man , and that openly , lest conveiance should be suspected : ●ut the disposing of the chance is secret , that it may be chance indeede , and wholly of god , who directeth all things , prou. 16. 13. 9. 33 so in tables , man by faire casting dice truly made , and in cardes by shuffling and cutting , doth openly dispose the dice and card so , as whereby a variable euen may follow : but it is onely and immediatly of god , that the dice be so cast , and the cards so shuffled and cut , as that this or that gam followeth , except there be cogging and packing . so that in faire play mans wit is not exercised in disposing the chance , but in making the best of it being past . profes . the end of our play is recreation , and not to make god an vmpire : but recreation ( no doubt ) is lawfull . preach . it may be the souldiers had no such end when they cast lots for christ his coate , matth ▪ 27 ▪ 25. but this should be your end when you vse lotterie , as the end of an oath should be , to call god to witnesse . therefore as swearing , so lotterie , without due respect is sinne . againe , howsoever recreation be your pretended end , yet remember that wee must not doe euill that good may come of it , rom. 3. 8. and that therefore wee are to recreate our selues by lawfull recreations . then see how cardes and tables be lawfull ▪ profes . if they be not abufed by swearing or brawling , playing for too long time , or too much money . preach . though i am perswaded that it is not lawfull to play for any money , considering thankes cannot be giuen in faith for that which is so gotten , de●t . 23. 18. esa ▪ 61. 8. gamesters worke not with their hands the thing that good , to be free frō stealing , eph. 4. 18. & the looser hath not answerable benefit for his money so lost , gen ▪ 29. 15. contrarie to that equitie which aristotle by the light of nature hath taught long since , eth. ● . ● . 4. yet i grant that cards and tables so vsed as you speake are , lesse sinfull , but how they bee lawfull i see not yet . profes . good men and well learned vse them . preach . wee must liue by precepts , not by examples , except they be vndoubtedly good . therefore examine whether they be good , and well learned in so doing or no. for euery man may erre , rom. 3. 4. profes . it is not good to be too just , or too wise , eccl. 7. 18. preach . it is not good to be too wicked or too foolish , eccl. 7. 19. in despising the word of god , prou. 1. 22. and not regarding the weaknesse of others , rom. 14. 21. let vs therefore beware that we loue not pleasure more than godlinesse , 2. tim. 3. 4. finis . christian reader ; it is no new thing that men ▪ learned , wise , and judicious , holding the same orthodox , and sound truth of god , in respect of maine , and fundamentall points of christian religion , doe sometimes differ in their opinions , and be of different judgments touching some things of lesse importance ▪ it pleaseth god ( who ordereth all things most wisely for the spirituall good of his owne ) by his wise disposing hand to order differences in opinion , and judgment in the smallest matters for the further good of his church . though the iarring of paul , and barnabas ( act. 15. 37. ) caused a separation of the one from the other , yet ( god so disposing ) the church gott much good by it and things questioned , and controverted ( though of lesser weight are commonly more narrowly searched into , and vpon diligen● search into them , they come to b● better cleared , and the gifts o● worthy men to be better knowne it were no hard matter to instanc● in many particulars clearing thi● from many ages fore-going ; but ● list not to enter into that large field . the ensuing reply considered with the occasion of it , may , in part , evidence , the truth herein ▪ some yeares since , the authour o● this reply , published a dialogu● touching lottery , and lotts , disprooving , ( by diverse arguments , ) the vsing of lotts in sport , and in play ; and now some few yeares past finding his arguments opposed , and helde as weake , and insufficient , by a worthy , reverend , and judicious divine , in a treatise of his printed touching the nature , and vse of lotts , he held himselfe bound , vpon further , and more serious consideration of the point called into question , either to alter his judgment , or to endeavour , to strengthen his former arguments : he hath sett vpon the buisinesse , and now offered to thy view ( christian reader ) his reply tending to the further strengthning ▪ and confirmation of those arguments . my poore judgment touching this reply being desired by the authour , i could not but yeeld it vnto him , he being my reverend , and loving freind , to whom i am obliged by many bondes of love . i have perused it , & so farre as i , ( in my weaknesse ) can judge , the authour hath herein carried himselfe wisely , and ●udiciously , and so as , i thinke , may satisfie any indifferent reader , and with all ( as i take it ) modestly , and temperately , and without the least breach of charity towards the worthy opponent . happily i may be thought vnfitt thus to giue mine opinion , because ( as i freely confesse , & have openly made knowne ) i iumpe with this authour in iudgment in the point controverted , but i professe before him , who knowes the hearts of all men , that , which here i putt downe , is ( as i conceive ) according to the truth , without any inclining , or partiall affection to the one one side , or to the other , and i desire not to entertaine the least thought , that may praeiudice the worth of the reverend , learned , and godly opponent , being alsoo my deare , and loving freind , and one whom i am bound , in many respects , both to love , and reverence . looke vpon this reply ( whosoever thou art ) with an vnpartialleye , and consider it seriously , and fin ding that good by it , which is intended , blesse god for it , who guideth , and blesseth all things to his owne glory , and to the good of his owne . thine in the lord iesu● edw : elton . b. in d. and pastor of s. mary magda len's bermondsey neare london . to the christian reader being none of those men ▪ who , ( according to s. paul's prophecy , ) love pleasures more than god. some yeares are past since mr. gataker tooke occasion , from casting of lotts to finde out for whose sake a daungerous storme was , to justisie playing with dice , cards , &c. and to confute me by name in open pulpit . i hearing thereof by many , sent him this message . if it would please him to send the substance of the confutation ( for i dare not rely vpon report ) i would either reply , or chaunge mine opinion with thankes to god for him ; though for the present , i thought he failed in indgment , discretion , and charity . in iudgment . because that doctrine was not drawne from his text ; except this be a judicious deduction . gentiles cast lotts in a most serious matter , therefore christians may vse lottery in dicing , carding , &c. in discretion . because that doctrine ( though occasioned by his text , yet ) so insisted vpon , incourageth gamesters in their sinfull course and buildeth vp those abuses , which the lawes of our land , would pull downe . in charity ; because he confuteth me by name , ( as i was certified ) not having had any conference with me either by speech , or by writing , though i be his neighbour minister . well ; mr. gataker , sent me his answere to my dialogue . i acknowledge it with hearty thankes . but why have i not replyed in so many yeares ? i answere , sa●●itò , si sat benè . to speake freely i thinke , i should never have replied , in hope that the question would have died , had not mr. gataker confuted my dialogue in print ▪ but now , the rather , being provoked ▪ by many learned ministers & other , who tell me , that , seeing of all those whom mr. gataker confuteth , viz : peter martyr , zuinglius , cartwright , danoeus , perkins , fenner , &c. i onely live , i ought to reply , least my silence should give way to impiousiniquity , i am ready to performe my promise in replying . which ( indeed ) i could not have done so conveniently before , because the answer , which mr. gataker sent me , had not the positiue groundes of his opinion , which the printed booke hath . before i proceed ▪ i protest before god , that i esteeme mr. ga●aker as a learned , painfull , and faithfull minister , and a right honest man , and therefore pray thee ( christian reader ) that whatsoever i write may be considered as concerning the question betweene vs , and not in any wise applied to the least praejudice of so reverend a brother , or to any of his excellent parts ; so excellent , that i wonder what mooved him to publish his opinion in print , and the more , because of many passages in his booke . first , he taketh knowledge of many enormous crimes , which accompany dice , cardes , &c. pa. 193. & in the quotations . secondly ; he giveth this rule , that , that , which is no necessary duety , but a thing indifferēt onely , otherwise , may not be done , where is strōg presumptiō vpō good ground yet it shall spiritually endanger a mans selfe , or others , by giving occasion of sinne vnto the one , or the other . pag. 107. 108. 109. if many and greivous sinnes attend dice , cardes , &c. if those games be too too commonly abused , as he confesseth . pa : 194. and if an indifferent thing may not be done which giveth occasion of sinne , i wonder why mr. gataker writeth in defence of dice , &c. and the more , because he graunteth , that , where the vse , and abuse of a thing are so inwrapped , and intangled togither , that they cannot easily be severed the one from the other , then the vse of the thing it selfe , ( if it be vnnecessary otherwise ) would be wholely abandoned , pag. 262. 263. thirdly ; he sheweth in many pages ▪ how severely tables , but especially dice , be condemned by lawes , civill , canonicall , and municipall , that is , our english statutes , as ●e sheweth at large , lib. 8. § 5. 8. he wisheth the lawes were yet ●ore severe , & putt in better exe●ution , pà . 206. he saith , yet our ●ommon dicers may be marshalled ●mong ye flock , of ye devill 's fol●owers , pa. 217. he affirmeth most ●ifelings , and lotteries to be little ●etter than vnlawfull games , pag. ● 20. and he teacheth , that , by ●heis games , we must not give of●ence to the lawes vnder which ●ee live , pa. 251. now i wonder , ●hat so good a man is not affraid to offend our law by allowing for●idden games , even dice , as well ●s cardes , &c. which consist not onely of lottery . here i have occasion to thinke , that i may have ●ome more comfort in mine opinion , than mr. gataker can have in ●is ; for he nameth famous , learned , and godly men concurring with me in opinion : but in t● multitude o● his quotations , i find none approoving dice in play , an whereas some learned divines , i some sort , allow games consistin of lott , and ●itt , but altogethe condemne d●●e , mr. gataker defe●deth mine opinion , disapproovin● a mixt ▪ as well as a mere lott , b●cause ( as he saith ) a true lott is i● either , pa. 126. and , he deemet● them to be amisse , who allow lott in game , and yet adde for a cautio● that religionsnesse be vsed in th● action , in regard that holy thing● must be done in an holy manne● pa. 133. fourthly , he graunteth tha● prayer specially applied to th● lott may be conceived , where th● matter is more weighty , and th● event of some consequence , pa. ●1● and yet he holdeth , that the less● weighty the matter is , wherein ● lott is vsed , the lawfuller the lott is , pag. 111. the reason , why i wonder at this passage , shall be given in my reply . the last passage now to be observed as matter of my wondering , is this ; notwithstanding , he confidently affirmeth that we may not doe ought without warrant , pag. 301. sufficiently confirmeth the same , because such an act is not done of faith , and therefore not free from sinne , rom. 14. 23. but is a mere presumption , and tempting of god , pag. 313. and quot . a ▪ and b. and earnestly reprooveth one kinde of lottery ( why not all , against which the same reason is of like validity ? ) because not found revealed in any word of god , but brought in either by sathan , or by some of his instruments who are addicted to vanity , pag. 315. and 316. and , yet he avoucheth , that it is a sufficient warrant for the vse of lottes , in that the oppugners , being learned , can say nothing against them ▪ but what hath beene , or may be sufficiently answered , pag. 235. may i not wonder that so judicious a scholler doth not observe this discrepance ? lottery is vnlawfull , if not warranted by the word which positiō supposeth the wor● to be perfect , as is the authou● thereof , and 2. lottery is lawful● if learned men can say nothing ou of the word against it . which position supposeth two things , viz that the word is like the lawes o men , that is , imperfect , as be the authours therof ; and , that learne● men cannot so faile in diligence o reading , clearenesse of vnderstanding , and firmenesse of memory but that ▪ if there were in the wor● anything against lottery , the● could nor but see it . well ; it ma● be seene shortly , how mr. gataker diligence , vnderstanding , and memory have served him in defenoing lusorious lotts . in the meane while , sufficiency of his answering is but vpon the triall , and not yet adjudged . all theis passages well reveiwed by mr. gataker i should thinke he cannot wonder that a man of 64. yeares compleate , ( and therefore his wittes may faile ) doth wonder that so godly , wise , and learned a man , the faculties of whose minde are at the best , did not say to himselfe , before he preached , much more before he penned this lusorious doctrine , let baal plead for himselfe ; and , theis gamesters shall , without any encouragment from me , draw on their iniquity ●ith theis cordes of vanity ; and the rather , because he acknowledgeth that accoumpt is to be given vnto god of gaming pa. 261. if of the act much more of justifying it . fro m which account good lord deliver me . for i feare , that in iustifying lusorious lottes , i should put false spectacles on a gamester's nose , whereby the bridge seemeth broader , than it is , and so he falleth in without feare , to vse mr. gataker similitude , pag. 264. but mr. gataker beleveth , that he hath written the truth , ( preface to the reader ) and is confident that truth is to be knowne , especially concerning matters of common practise , pag. 263. and giveth foure reasons , by which he was mooved to defend lusorious lottes , pag. 264. the first is , to draw men from superstition in restraining themselves , when god doth not restraine them . this beggeth the question , ( as i hope ) will appeare in the reply . a 2. motive is , because arguments against lusorious lottes have made many stagger in the necessary vse of serious civill lottes . it may be so some failing in their judgment : but it may be also , that many moe will be made to stagger by reading mr. gatakers exceptions against arguments for , and cautions , in those serious civill lottes , cap. 5. and by his maxime , [ the lesse weighty the matter is , wherein a lott is vsed , the lawfuller the lott is , pag. 111. ] a 3. motive is , to take away much heart-burning ; nay , rather this justifying lusorious lottes will not onely cause more heart-burning ; but incourage also gamesters to overcrow such , as are scrupulous . for , if many well affected have beene constrained , in regard of scruple , in this kinde , to straine themselves to some inconveniences by refusall of those games , when by those , whom they had dependance vpon , vpon or familiarity withall , they have beene vrged occasionally therevnto ( which to prevent hereafter , is a 4. cause of his writing ) how will those supporters , and familiars insult vpon the scrupulous ▪ now they have so learned a patrone of their gaming ? some have strained themselves , to some inconveniences for not pledging drunken healths , being drinke offerings to bacchus . to prevent which hereafter , should mr. gataker doe well , vnto aedification , to preach , and write in iustification of these healths ? the summe of his causes ( as he expresseth himselfe in his preface to the reader ) is , to sett at liberty the intangled consciences of godly disposed persons . indeed ; if any conscience , simply for playing with lottes , should seeke his his satisfaction in private , then if mr. gataker quieted him by his grounds ( supposed true ) it were not amisse . but is every doctrine , though true , to be insisted vpon both by preaching , and printing , and that affirming matter in question , and of no necessary vse ? i say , affirming , remembring the holy wisedome of the apostles , and elders , who decreed touching offensive things ( yet some of them lawfull , if conveniently vsed ) onely negatively , and deemeth it not necessary to decree affirmatively things that were then , and might be in vse for a time . many ( i feare too many ) learned divines approove vsury in their iudgment , thouh condemned by law. yet none , that i know , ever insisted vpon the iustification thereof by preaching and printing . againe ; was there ever any so troubled with playing with lotts ? i doubt it ; but without doubt thousandes will now more boldly vse lusorious lotts without regard of the cautions , in theis licentious times . as vsurers regard not the cautions which divines sett downe . for it is enough to them , that some godly divines affirme vsury to be lawfull . o that mr. gataker had considered what he writeth , pag. 107. before cited , and what he writeth , pag. 103. and 104. viz : where inconveniences , that shall necessarily , or in good probability , appeare to accompany the thing questioned , or ensu● vpon the doing thereof , shall be such , and so great as the conveniences , which stand on the other side , shall not be able to countervaile , there that action is worthily disallowed as inconvenient , and ● lott consequently vnlawfull , wha● he writeth in his spirituall watch pag. 27. viz : the rifer any evill i● in those places , or ages we live i● the more carefull should we be to shunne , and avoide such a sinne . no doubt he would have taken heede how by writing he make way to the sinne of , or by , lusorious lotts . many divines and intelligent men , though of opinion that lusorious mixed lotts may be vsed lawfully , yet wish that mr. gataker had never published his booke . for a running horse ( say they ) needeth no spurring . for my part i wish , that mr. gataker had beene affected in writing , as he professeth himselfe to be in the vse of lusorious lottes , pag. 266. wel ; whatsoever he writeth dogmatically , he wisheth thee ( good reader ) to imitate him in ▪ his practise , to witt , that , albeit in judgment thou art rightly informed of the truth concerning the lawfulnesse of theis games in themselves ; yet in godly discretion , thou wouldst rather abandō them , considering the too too common , and ordinary abuse of them , and that many ( it may be ) among whom thou livest may remaine vnresolved , and vnsatisfied , touching the lawfulnes of them , pag. 267. i desire the same , and therewith a suspending thy judgment vntill thou hast well considered my dialogue , mr. gatakers answeres , and my reply , together with mine answere to his positive groundes . here i promise ( with mr. gataker , pag. 128. ) to raze what i have reared , if my reply and aunsweres be prooved insufficient , and so commend thee to god , and to the word of his grace , which is able to build further . onely , consider what i say , and the lord give thee vnderstanding in all things . 14. septemb. 1620. to the reader . that i may doe mr. gataker no wrong i am to lett thee know that the 14. of march. 1622. stil : ang. mr. gataker denied naming me when he confuted mine arguments in pulpit , yet confessing that he named me in pulpit , with others , diversely dissenting from him in judgment touching lusorious lotts when he entred into the question of playing with lotts . an answere to reasons inducing m. gataker to allow lusorious lottes , as not evill in themselves , lib. 6. § 4. this tenent seemeth to me more fearefull ▪ then beseemeth a learned man , who , after the turning over a wōderfull n umber of bookes to compile his historicall , and theologicall treatise of the nature , and vse of lotres , setteth downe his judgment . allowing lusorious lottes onely as not evill in themselves , whereas he affirmeth them to be lawfull in themselves , pag. 266. so that if theis games be vsed with due observation of all his cautions , why is he fearefull to allow them as good in themselves ? how then may a scrupulous man , who remembreth not onely his wicked wicked wayes , but his deedes also that are not good , build vpon such quagmiry grounds ? againe ; allowing theis games onely as not evill in themselves doth not manifest that love of god , which ( i doubt not ) is in mr. gatakers heart . for whereas god is glorified by good workes , and theis games be too too common , and accompanied with many crying sinnes , whereby god is every where , and dayly much dishonoured , the love of god would have constrained him , if doing truth , to haue brought theis games to the light , that thereby it might be made manifest , that they are wrought according to god. lastly ; by this tenent he sheweth not due charity to his neighbour . for now it is enoug for gamesters to pleade ; a very learned man holdeth our gaming to be not evill in it selfe . therefore they will not seeke , further to know , whither it be good in it selfe , forgetting that it is writen ▪ [ the axe is putt to the roote of the trees , therefore every tree which bringeth not forth good fruite ▪ is hewen downe , and cast into the fire . ] is not then hereby his neighbour's spirituall daunger occasioned ? but here ( perhappes ) it may be said , the first reason , prooving that a lott may be matter of recreation , doth give me a checke : it is a checke ? then i will try if i cannot avoide the mate . the argument , collected with all faithfulnes , ( as the rest , and his aunsweres be , ) is this . that which may be ordinarily vsed in other civill affaires , be they more or lesse weighty , may also be vsed for matter of recreation , and delight : but a lott may be ordinarily vsed in other civill affaires . therefore i see not what should banish it out of our disportes , more than out of other ( though serious yet ) civill affaires . is not this a fearefull conclusion like the tenent ? why doth not mr. gataker conclude positively thus . therefore a lott may be vsed for matter of recreation , and delighte . he ( forsooth ) see 's not . can a blinde man goe stoutly on his way ? but ( blessed be god ) mr. gataker seeth well , though not in this point . bernardus non vidit omnia . for , if god had opened his eyes in this point , he might have seene plainely what should banish a lott out of disportes , more than out of other civill affaires . to witt , because god alloweth a lott to be vsed in them , but not in theis ; and it is praesumption , of sett purpose , to imploy god but as it may stand with his pleasure . hereof more hereafter . in meane while , in further aunswer to this argument i deny the proposition thereof . for an oath may be ordinarily vsed in other civill matters , yet not for matter of recreation : whereof also more hereafter . now i proceed to the 2. reason , which is sett downe in twoo shapes ; the former is this . that which best sorteth with the nature of a lott , may a lott most lawfully be vsed vnto : but the lightest matters best sort with the nature of a lott : therefore about things of that nature may a lott most lawfully be vsed . the proposition he prooveth thus . great is the vncertainty of a lott . therefore not fitt to be vsed in any weighty affaire . a lott is sometimes taken for the instrument of purpose disposed vnto casualty , as [ the lott is cast into the lappe : ] and sometime for the event , as , [ give a perfect lott ] which , howsoever it be casuall in relation to the former , yet , falleth out certainely this , or that , by god's whole disposing the former , prov. 16. 33. i therefore deny both the proposition , and assumption perswaded that mr. gataker would never have sett downe this supposed reason , if a lott , in the former acception , had not drawne his religious eye from god as the onely disposer thereof to be a lott in the latter acception . so that i mervaile much , that he findeth a lott to be not fitt to be vsed in any weighty affaire . for why ? dividing the land of promise , numb . 26. 55. by lott . discovering achan . iohs . 14. chusing of a king . 1. sam. 10. 20. 81. and of an apostle acts : 1. 26. were they not weighty affaires ? nay rather the premises considered , a lott may more lawfully be vsed about weighty affaires . but indeed ▪ whether the subiect matter be more or lesse weighty , a lott may be vsed about it , provided it be with gods allowance . for want whereof both divinatory , and lusorious lotts be equally vnlawfull . the other shape of his reason , more particularly ( as he saith ) for the present buisinesse is this . a matter of mere indifferency , that is , such as a man may lawfully doe , or not doe , and it is not materiall whether he doe , or omitt , such may a man lawfully putt to the hazard of the vncertaine motion of the creature , whether he shall doe it , or not doe it ▪ but the vsing of a lott in game is but the putting of a matter of mere indifferency to the hazard of an vncertaine event . therefore the putting of such matters to the hazard of a lott , is not evill simply in it selfe . what a trembling argument is this ? in the proposition he speaketh of a lott in the former acception . in the assumption , of a lott in the latter acception . indeed a man may be bolder with the creature , so it be without relation to god , than with the creatour himselfe . in the proposition he affirmeth lawfullnes but concludeth onely , as not evill simply in themselves . indeed , the conclusion is to follow the worse part : but in this argument the assumption is particular , and the conclusion is generall ▪ what ? is mr. gataker affraid to put ( the vsing of a lott in game ) into the conclusion ? is not the minor to be the subiect , and the maior to be the praedicate of the conclusion ? i will not quaestion the figure of this praetended argument if sub : prae : prima : will serve the turne ; and though i finde it in no moode , yet will i answer the two fore-pieces thereof . the former is not true , except mr. gataker vnderstand a matter of mere indifferency controverted . for though such a matter may be the subiect matter of a controversy , yet a matter controverted is the onely subiect matter of a lott , otherwise it is no lott , as mr. gataker truely writeth even in this case , pag. 167. if mr. gataker so vnderstand , then there is some necessity of ending the controyersy putt to the determination of a lott , and consequently it is not then merely in the wiil of a man whether he shall doe it , or no doe it . in the other piece i observe , that mr. gataker speaking of a lot in the second acception , supposeth it to be vncertaine . which is begging the question , for the reason given in mine aunswere to his former shaped argument . neither it is true that if in game , a controversy ( truly so termed ) be decided by a lot , a matter then of mere indifferency is put to hazard . but more hereof in my 3. reply . in meane while , consider whether this 2. shape be more particularly for the present businesse , so as to conclude the question , than the former ; and note , that in both theis shapes , onely lightnes , and indifferency of matters putt to lottery are pressed as causes most iustifying a lot , yea so , as that in the confirmation of his former shaped arguments proposition , he positively affirmeth that we shall finde a lott not fitt to be vsed in a weighty affaire ▪ if so , then weightnesse , and necessity of matters controverted make lottery lesse lawfull , if not altogether vnlawfull . but thereof also more in that reply . i therefore proceed to his 3. reason pag. 131. which is this . if the vse of lotts in game be of it selfe evill , then must it needs be a sinne either against piety in the first table , or ag : charity in the 2. but the vse of lottes in game , is not of it selfe , a sinne against either piety , or charity . therefore it must be iustified as agreeable to gods word . the assumption is prooved thus ▪ no man avoweth the vse of a lot in game , ( as it is a lott ) to be against charity : and a lusorious lot is not the prophaning of any thing hallowed , by any divine institution from the word , to an holy vse . therefore not against piety . indeed , if lottes be holy , they may in no case be made matter of sport . here i observe one of the faults which i found in the latter shape of the 2. reason to witt ▪ the conclusion conteineth more than the premisses . for the conclusion saith a lot in game is agreeable to gods word , and then it must be [ good of it selfe , ] which is more , than [ not evill of it selfe . ] for that is good of it selfe , for doing whereof there is either praecept , or permission in gods word , pag. 137. but to the assumption , an d proofe thereof i answere , that the vse of a lott in game is , ( of it selfe ) , a sinne against piety . for it profaneth a lot hallowed by divine institution from the word , as shall be manifested hereafter . yet here i thinke fitt breifely to shew 2. things . one is , that an oath is hallowed to mak● an holy vse of the testifying presence of god , so a lot is hallowed to make an holy vse of the determining presence of god. if mr. gataker deny a lott to be holy , except it have a more remote holy vse , i say he may as well deny an oath to be holy for that cause . more of this point in my 2. reply . the other is , that vse of a lott is against piety , which is ( i say not , [ not forbidden ] but ) [ not warranted ] by the word . for it is without faith , therefore a sinne , yea impiety . so disputeth mr. gataker against a divinatory lott , pag. 313. and so doe i against a lusorions lot. if then a lawfull lott be holy , it is ( saith mr. gataker ) in no case to be made matter of sport . nay , i may make yet more advantage . for i may say ; that maintaining the vse thereof in gaming , as it is a lott , by practise , much more by writing , is against charity , as well as against piety . for so [ a weake brother is offended , and con●equently christ sinned against ] that brother being occasioned , by errour of iudgment , to stumble . i have this reasoning from mr. gataker himselfe , pag. 255. now then with some comfort i proceed to the 4. argument , as mr. gataker calleth it , pag. 134. by vertue of christian liberty , every christian man hath a free vse of all gods good creatures , to imploy them vnto such purposes , as by any naturall power , they are inabled vnto : but in lusorious lottes the creature is vsed to no other ende or vse , but what it hath a naturall power vnto , and such as by the mutuall consent , and agreement of those that vse it , it may be enabled to effect . therefore it 's no more to be exiled from a christian man's recratiō , than any other creature whatsoever , that hath any power to delight . so generall & eager is the pursuite after liberty in this licentious age , that a godly , and charitable christian , ( much more being a minister ) , ought to take great heede , that he occasion not any much lesse too too many , to make liberty a cloake of naughtinesse ▪ but mr. gataker speaketh of christian liberty , not of licentiousnesse ▪ then let vs consider what he saith ▪ for both the premisses of this argument are flatly to be denied ▪ for sundry good creatures have a naturall power to impoison ; but christian liberty giveth vs not free vse thereof to impoison a● pleasure . neither is it true that any creature hath a naturall power to be a lott , no more than a stone hath a naturall power to be carried vpward . for as a stone is carried vpward by a power ; that is without it : so all creatures are mooved , & applied to be lotts by a power without them . god keepe me from teaching that christian liberty warranteth the vnlawfull vse of any creature , what naturall power soever it hath to that vse . if any creature have any power to be a lot , yet that power is not to be vsed vnto lottery , but in cases ( whereof gameing is none ) wherein god alloweth such vse thereof . to the inforcing of the conclusion by a supposed confirmation of the assumption , i say , it is a begging of the question . for though a dog having a naturall power to hunt , be not exiled from recreatiō yet ought a lot-creature to be , for reasons given , and to be given , or rather defended hereafter . now then to a 5. argument a concessis , ( as mr. gataker tearmeth it , ) pag. 135. any thing in different is lawfull matter of recreation : but lottery is a thing indiffertnt ; lottery therefore may be made lawfull matter of disport . the proposition is confirmed by the wordes of m. fennor . christian ( saith he ) recreation is the exercise of some thing indifferent for the necessary refreshing of body , or minde . the assumption is also proved by mr. fennor . indifferent in nature is that , which is left free , so as we are not simply commaunded , or forbidden to vse it : but such is lottery ( saith mr. gataker ) not simply commaunded . for prov. 18. 18. is rather a permission than a praecept , or , not so much a commaundement as an advise commending that as a prudent course ; nor any where forbidden as evill in it selfe . mr. fennor's booke , from whence theis allegations be drawne , and from whence i learned that lottes may not be vsed in sport , doth proove that lusorious lottes are forbidden , and therefore not indifferent . what helpe then hath mr. gataker from mr. fenners grauntes ? and his owne proofes helpe him as little . for it is graunted , that if lottery be either commaunded , or forbidden , it is not indifferent , to passe by the former , onely observing that mr , gataker doth not absolutely deny it to be commaunded , prov. 18. 18. i come to the other . i might here referre the reader to my dialogue , and to my reply , by which it will appeare evidently , that a lusorious lott is forbidden , and therefore not indifferent . but to speake a little more ( generally ) of things not indifferent , because forbidden , i say , that is forbidden as well which is forbidd●̄ by iust cōsequence , as that which is expresly forbidden : as that is permitted as well which is permitted by iust consequence as that which is expressely permitted . mr. gataker affirmeth , the latter , pa ▪ 137. and will not ( i dare fay ) deny the former . againe , the word of god is so perfect , that whatsoever it neither commaundeth , nor permitteth expressely , or by iust consequence , that is verily forbidden . for all things especially such as have relation to god , ought to have some warrant from the word . if mr. gataker putt me to proove this , i dare vndertake to proove it demonstratively . but i presume he will not . for , in the last mentioned page , he describeth that to be indifferent , which is ( at least ) permitted by the word . if a thing be not so much as permitted , it cannot be lawfull , and therefore not in̄different . here i wish he would remember what he writeth pag. 95. speaking of this word [ indifferent , ] ●s it is opposed to good , or evill , & ●he wing how some say , that to be ●ndifferent which is neither good , ●or evill , he determineth the point ●hus . neverthelesse most true it is , that ●o particular morall action , or no action ●f the reasonable creature proceeding ●rom reason , can possibly be so indifferent , ●ut it must of necessity be either confor●able to the rules of gods holy word , or ●isconformable therevnto . so that i ●onder , why mr. g. should say ●ere , lottery in game is not any ●here forbidden as evill in it selfe . ●s it not evill , if forbidden , except ● be otherwise evill of it selfe ? ●hat is good of it selfe which is ●ither commaunded , or permitted , ●ag , 137. therefore that is evill of ● selfe which is forbidden . it grei●eth my soule to see what a wide ●ore to lusorious lottery this doctrine will make . for now lot-mongers will choppe logicke , and say , what if a lusorious lotte be forbidden by iust consequence , ye● they are not forbidden as evill in themselves , and therefore they are indifferent . now to come to mr. gatakers last reason , which , like an oratour , he amplifieth to leave a deepe impression behinde . bu● let it be well considered , as in i● selfe , so whether it proove that th● vse of lottes in game is not agaia●● gods worde , but hath sufficient warrant from it , as he pretendeth in his introduction , pag. 136. it is this . where the wisdome of god , hath not determined the subiect matter , the manner , and other circumstances of a thing lawfull in it selfe , there all such are lawfull , a● the word doth not forbid , and a● no circumstance that a man shall make choice of , shall be against the generall rules of the word concerning the same : but a lott is a thing lawfull in it selfe , and the subiect-matter , manner , & other circumstances thereof are not determined by gods word , nor against the generall rules . therefore a lott in game is not prohibited , nor is against the generall rules of gods word otherwise . the proposition he confirmeth . first , touching a thing lawfull in it selfe , by shewing that act to be lawfull in it selfe , which in gods word , is either commaunded , or permitted expressely , or by iust consequence . secondly , touching the manner &c. by prooving the rest of the proposition ; which he indeavoureth to performe . ( 1. ) by the authority of calvin . ( 2. ) by luke : 9. 50. ( 3. ) by a glosse ( 4. ) by shewing that the circumstance of time for free will offerings being not determined , they might have beene offered at at any time , and sacrifices might have beene in any place before a certaine place was determined thirdly , touching both the doing o● every act , & the doing of it in this or that manner , by shewing that i● naturall reason will not , of it selfe affoard sufficient direction , the● must warrant be had out of god● word , because , whatsoever is not o faith is sinne . which word is give● vs in morall matters to supply th● defect of it caused by our first parents their fall . neither doth th● word abridge vs of the helpe , an● vse of naturall reason for directio● in such actions . the assumptio● is thus prooved . recreation , i● generall , is warranted from th● word as permitted , and inioined ▪ if not expressely , yet by iust consequence . for the matter or manner , or the thinges wherewith we may recreate our selves , there is nothing determined . therefore any meanes that are not against the generall rules of comelines , and decency , rom. 13. 13. 1. cor. 14. 40. of conveniency , and expediency , 1. cor. 6. 12. and 10. 23. rom. 14. 21. of religion , and piety , 1. cor. 10. 31. colos . 3. 17. and the like , are by the word of god allowed . i might , as did alexander , loose gordian's knott with one choppe , and say , the vse of lottes in game is forbidden in the word , referring my selfe to what i have , and shall write . but for better satisfaction , i will answere more particularly , not doubting , but that the proverbe may ( now ) proove true , viz : in many wordes there cannot want iniquity . first , i observe fearefull shifting , and then vnsound arguing . the former thus appeareth , he supposeth the thing must be lawfull in it selfe , and disputeth onely about the subiect-matter , &c. againe , in the introduction he saith . th' vse of lottes in game is not against god's word , but hath sufficient warrant from it , which may imply this position . [ that is against the word , which hath not sufficient warrant from it . ] but in the proposition of the maine argument his ground is ; [ such things are lawfull , which the word doth not forbid . ] fower of his confirmations , and his assumption are to that effect , or rather defect , and his conclusion is answereable : is not this a fearefull shifting course of reasoning ? now let vs consider his vnsound arguing . touching the proposition of his maine argument , i mervaile why mr. gataker avouching such subiect-matter &c. to be lawfull as are not forbidden , limiteth this assertion with theis wordes ( of a thing lawfull in it selfe ) as if such a thing may warrant our retchlesnesse in , and about the subiect-matter &c. as if god doth not , according to the olde saying , [ loue adverbes ] an oath is a thing lawfull in it selfe ; are not we therefore to make conscience , that the subiect-matter , &c. be agreable to the word of god ? but i mervaile much more at this gronnd . [ such things are lawfull , as the word doth not forbid . ] i set it downe thus , because the confirmations tend to make this good , and so conclude . all things not prohibited are permitted , and therefore the subiect-matter , &c. of a thing lawfull in it selfe . i mervaile ( i say ) the more because mr. gataker confirmeth a thing or act it selfe to be lawfull in it selfe , if it be in the word , either commaunded , or permitted expressely , or by iust consequence . which i acknowledge to be so cleare a truth , that ( me think's ) mr. gataker cannot , but , in proportion of reason , if he beleive the word to be perfect vnto every good worke , holde all thinges to be vnlawfull , which are not lawfull one of theis two wayes , and the rather because he peremptorily affirmeth , pag. 95. all particular morall actions , be they never so iūdifferent , to be either conformable , or disconformable to gods word , and , by particular actions , he meaneth actions clothed with circumstances , pag. 94. o that mr. gataker would holde to this doctrine ! then should he thereby provoke all , who make consciences of their wayes , and doe truth ( that is ▪ doe good workes sincerily ) to come to the light , that their deedes might be made manifest , that they are wrought according to god. on the contrary ; if he bring not disciples to the law , and testimony , by doctrine according to the word , but writhe from it , by teaching that to be lawfull which is not forbidden , as therein his light faileth , so there by he shall make men carelesse to seeke for their warrant , and wilfull to seeke after their owne heart , and eyes after which they goe a whoring . well , let vs examine his confirmations . first , mr. calvins testimony in english is this . [ when the scripture delivereth generall rules of a lawfull vse , the vse is to be limited according to them . ] from hence mr. gataker concludeth that a man hath a sufficient warrant for any circumstance he shall make choise of , that is not against those rules . mr. calvin speaketh of an vse , and of an vse doe we dispute , mr. gataker concludeth a circumstance : mr. calvin saith , according , mr. gataker concludeth , not against . is this sound arguing ? is the 2. confirmation from luke : 9. 50. much better ? the wordes set downe by mr. gataker be theis . [ he that is not against me , is with me . ] this place ( forsooth ) is a rule holding in the subiect-matter , &c. neither determined , nor forbidden . as theis wordes , [ he that is not with me , is against me , math. 12. 30. ] is a rule in the subiect-matter , &c. determined . both a like in conceipt . and why may not m. gatakers ? conceipt be the same touching thinges , or actions ? but let vs see , whether the conceipt be not a be-misted phantasy . in the former place christ his wordes are occasioned ●y his disciples their forbidding one who cast out divels in christ his name . forbid him not ( said christ ) for , he , that is not against me , is with me . in the latter place christ spake those wordes vpon occasion of the pharises their opposition . so that consider the two sentences with their occasions togither , this , indeed , is the summe . all men are either with , or against christ . for there be no neutralles . so that those two sentences are like theis . he that is not a goate , is a sheepe , and he that is not a sheepe is a goate . but mr. gataker's argument is this . all men who are not against christ , are with him . therefore circumstances not determined , nor forbidden , are lawfull . is this sound arguing ? the third confirmation is from a glosse . here i remember an olde saying [ a cursed glosse corrupt's the text. ] now lett vs see whether mr. gataker have any blessing by this glosse , the wordes whereof in english , be theis . [ all things are permitted by law , which are not found prohibited . ] note , that it speake's of things . therefore it make's as well for actions , as for circumstances ▪ is this divinity ? but what law ? if the civill law , what is that to the point ? except mr. gataker can proove , the civill law to be a perfect rule to vs ; and whatsoever it permitteth is allowed of god. howsoever , ( i say ) this course of fetching proofes from any other law , than god's law , is fitter for a papist , who holdeth vnwritten verities ( so called ) to be a supplement to the scriptures , thereby to authorize traditions of men , than for one , that feareth god to walke in his wayes . is then this glossing sound arguing ? hath the fourth confirmation more validity in it than the rest ? the former 3. proofes speake not directly of circmmstances according to the proposition , ( so doth mr. gataker dispute adidem ) here he doth ▪ here then iinquire , if the circumstances of time , and place be at the pleasure of him that v●eth a thing lawfull in it selfe , doth it follow therevpon , that the subiect-matter , and manner be so too ? if god allow any thing to be done , of necessity there must be a time , and place , when and where it may be done , even when , and where there is iust occasion of the act ▪ it is to be obscrved , that , as here , so , in the proposition it selfe mr. gataker slideth from the subiect-matter , and manner , to circumstances onely . is not this fainting ? let vs now proceed to that , which mr. gataker writeth , touching both the doing of every act , and the doing of it in this , and that manner . neither of which needeth warrant from the word if naturall reason , of it selfe , afford sufficient directiō ▪ good lord ! what fearefull shifting from the word is here ? but why doth he ioyne the doing it selfe of an act. with the manner thereof ? i 'le tell you , even to make a way to his assumption . for , if he sticke close to that which he teacheth in imediate wordes , to witt , that an act it selse is lawfull in it selfe , if , in the word , it be , either commaunded ; or permitted expressely , or by iust consequence , he foreseeth , that it will be answered to the fore-part of his assumption , that every lott is not lawfull in it selfe . therefore he would trouble the reader 's head with a supposed direction therein of naturall reason , and that sufficient , ( i say ) supposed ; for he sheweth no direction therein of naturall reason either sufficient , or insufficient . but let vs with feare , and trembling , consider mr. gataker his most straunge position to witt , [ neither the doing of any act , nor the manner of doing needeth warrant from the word , if naturall reason of it selfe , affoard sufficient direction . ] let vs consider it ( i say ) together with his reason . for ( saith he ) the word is given vs in morall matters , to supply the defect of naturall reason caused by our first parents their fall . is it our best way then to seeke sufficient direction , in morall matters , from naturall reason , before wc consult with god in his word ? for the said direction is the 2. time vrged thus . i say where natnrall reason doth not , of it selfe , afford sufficient direction , and neede not a man know , that he hath warrant srom god's word if , in his perswasion , he have sufficient direction from naturall reason ? doth the max●me of gods spirit quoted here , by mr. gataker to witt , [ what is not of faith is sinne ] intimate . that whatsoever is done by sufficient direction from naturall reason , is of faith ? became naturall reason onely defective , and not corrupted also by our first parents their fall ? o god have mercy vpon vs ! for i see that the wisedome of the flesh is enmity against thee ; for it is not fubiect to thy law , neither , indeed , can be . but why doe i vexe my soule with this fearefull doctrine , seeing mr. gatakers heart fainteth in the prosecution thereof ? for , at last , he cometh to say . neither doth the word abridge vs of the helpe , and vse of naturall reason for direction in such actions . here is some more authority ( to witt , of not abridging vs of the helpe , &c. ) given to the word . for it doth imply , that the word might abridge vs , &c. therefore ou● most warrantable way is to be well informed , when , and how farre , the word doth give vs leave to vse the direction of naturall reason in morall matters . if this be so , then the former strange doctrine is contradicted , and i neede not make any answer to the scriptures quoted in the margent . so then i proceed to the assumption of the maine argument . in the former part whereof , it is to be denied ( as was saide before ) that every lot is a thing lawfull in it selfe . for as a divinatory , by him , cap. 11. so a lusorious lott by me , and others , is denied to be a thing lawfull in it selfe . more clearily to answer the other part . it is to be observed , that , in this large , argument it cannot be gathered w●ath m. g. meaneth by subiect-matter . so the minde of the reader may be troubled with wordes , which ought not to be . but by that which he writeth , pag. 230. i vnderstand he meaneth the matter whereabout the lottery is imployed . if so , i affirme that the fubiect matter of a lott is determined by god , namely , a controversy to be ended thereby ; and therefore i also affirme lusorius buisinesse ( to vse mr. gataker owne word pag. 130. ) to be a subiect-matter of a lott , no lesse against the generall rules of the word , than was the finding out of ionas , in mr. gatakers iudgment , pag. 278. if then a lusorious lott be not a thing lawfull in it selfe , & if lusorious buisinesse be a subiect-matter of a lott , that is against the generall rules , then how can the manner , and other circumstances , though neither determined , nor forbidden , be sufficient warrant for the vse of a lusorious lott ? now then , let vs try the force of the assumption's confirmation . it is true that recreation in generall , indefinitely vnderstood , is warranted by god's word . but i beleive mr. gataker will not affirme all recreations taken vp by men , to be so warranted . yes ( saith mr. gataker ) we may recreate our selves with any thing , that is not against the generales rules , because , touching things , wherewith we may recreate , there is nothing determined . of this evasion [ not against ] i neede not speake at this instant . but touching things not determined , so much inculcated , i aske whether things must be determined particularly , or by name ; or else , if not so forbidden , they are lawfull . if so , why doth mr. gataker ( speaking of divers particulars , ) as of a key , and a booke , of a paire of sheares , and a ●ive , and such like so earnestly aske , are they any where found revealed in the word of god ? where he is of another minde , than here , arguing thus . not found there commaunded , or permitted ; therefore vnlawfull . if it be said , not so found there , to finde out a theife . i then say ; neither are lottes so found there for recreation . but if by not determined be meant , thinges wherewith we recreare are not determined in the word either expressly , or by iust consequence , then , whosoever saith so , if he be wise , will adde [ so farre as i doe remember , and know . ] for who can remember all the sentences of holy scriptures , and know all iust consequences , that may be made from them ? if he thus adde then his negation is of no validity , but he himselfe is too bolde in denying , vpon presumption , that another remembreth , and knoweth no more than he . at last let vs religiously consider the generall rules so often spoken of , and we shall finde , that mr. gataker should have done well not to have pleased libertines by pleading not against , but to have given the word due honour by saying with mr. calvin . [ the vse of things is to be limited according to the generall rules . ] for theis rules require decency , expediency , and piety , and therefore they are not obeyed by the vse of things not vndecent , not inexpedient , and not impious . for it is to be noted that in 1. cor. 6. 12. and 12. 23. paul saith not , all things are lawfull , but some things are inexpedient , but in both places thus . [ all things are lawfull , but all are not expedient . ] let vs consider theis rules yet somewhat more nearely to the point . touching the first . the wordes of the apostle , 1. cor. 14. 40. be theis . [ let all things be done honestly , and by order ] in which is no intimation , that all things are in themselves lawfull to be done , which are done honestly , & by order , but a charge that all things , be they in themselves never so lawfull , be done honestly , & by order . those drinke offerings to bacchus , commonly called healthes ( per antiphrasin , ) are solemnized sometimes with standing , sometimes with kneeling , alwayes with putting of hatts , and some speech more or lesse , are they acceptable to god , because they are thus orderly carried ? if not , then be lotts , and the vsers of them in gaming never so orderly disposed , yet are they not therefore iustified . touching the second rule . it is true , that all things must be expedient , that is , edify , 1. cor. 10. 23. therefore they sinne who stumble , or offend a brother , that is , occasion him to fall or be made weake , rom. 14. 13. 21. but lu●orious lotts occasion thousands to fall into sinne , & to be weake in goodnesse . therefore they doe not edifie , and therefore are not expedient . concerning the 3. rule . let all things to be done to gods glory , 1. cor. 10. 31. is this to gods glory , to vse his name in any other case than wherein god is well pleased his name should be vsed , & thē to take that name in vaine ? is tempting of god any glory to god ? but playing with a lottis to vse god's name in an other case , than wherein god is well pleased his name should be vsed , and then also to take that name in vaine , & it is a greivous tempting of god as shall be prooved . therefore playing with a lots is not to god's glory , & by consequence not agreable to religion , and piety . though it be sufficiently prooved that lusorious lotts are directly aga in●t tw● of the generall rules , and not warranted by the third , so that mr. gataker hath not bete red his cause by appealing to them , yet it is to be observed , that all the rules require , things , and actions to be according to them , but mr. gataker by onely speaking of them , would iustify circumstances , and meanes of playing with lotts if ( forsooth ) they be not against them . thus having evidently shewed reasons inducing ( not drawing ) mr. gataker to allow lusorious lotts to be both fearefull , as theis evasive speeches . [ not evill in themselves . ] [ not prohibited . ] [ not determined . ] & , [ not against the generall rules , ] doe import , & otherwise vnsound , i wil now ( with god's helpe i hope ) reply vpon m. g. answers to mine arguments against playing with lots , conteined in my dialogue . a reply to m. gataker's answers to arguments conteined in a dialogue against the vnlawfulnes of games consisting in chaunce . whatsoever directly , or of it selfe , or in a speciall manner tendeth to the advauncing of god's name is to be vsed religiously , & not to be vsed in sporte , as we may not pray , or sweare in sporte : but the vse of lotts directly , or of it selfe , and in speciall manner tendeth to the advauncing of the name of god in attributing to his speciall providence in the whole , and immediate disposing of the lot , & expecting the event . therefore the vse of lotts is not to be in sport . the assumption is not true , if it be understood vniversally . the proofe annexed i deny ; neither doe the places produced proove it . the former of them , concerning ordinary lotts , or lotts in generall , was answered sufficiently before . the latter is an example of an extraordinary lott , wherein was ( indeed ) an immediate , and speciall providence . but extraordinary examples make no generall rules neither is it a good course of arguing to reason from the speciall , or a singular , to the generall , and vniversall : much lesse from one extraordinary act or event , to all ordinary courses of the same kinde . herein is the difference betweene the one , and the other that the one could not but fall certainly , were it never so often cast , whereas the other , cast often in the same case , would not certainely fall out still the same . the assumption vnderstood vniversally is true , and the places quoted make good the proofe thereof , as shall be made manifest . first therefore let vs consider the supposed distinction betweene ordinary , and extraordinary lottes mr. gataker speaketh of a distinction , but sheweth not wherein , ( touching the lottes themselves , ) it doth consist . indeed , touching themselves , ( as they be lottes , ) there is no difference ; for in an ordinary , as well as in an extraordinary lott , the things are by man , of purpose intentionally disposed vnto a variable event , & they are wholy disposed by god vnto this , or vnto that event , which the vser of a lott expecteth . if so , then it followeth , that the vse of all lottes , ( as they be lottes ) whether ordinary , or extraordinary , directly , or of it selfe , & in speciall ma●ner , tendeth to the advauncing of the name of god. how ? the vse of lottes attributeth to gods speciall providence in the whole , and immediate disposing of the lott , & in expecting the event doth this scarce carry good sence ? is there then no difference betweene an ordinary , and extraordinary lott ? the onely difference is the subiect-matter whereabout the lott is imployed . the subiect-matter of an ordinary lott , is , by god's allowance , a controversy to be ended : the subiect-matter of an extraordinary lott is any other matter , whereabout a lott is imployed by god's speciall direction ; otherwise it is vnlawfull , as be lusorious , and divinatory lotts . in regard of which difference onely , mr. gatakers logique holdeth good , as thus . from the vse of a lott about an other matter than ending a controversy and that by god's speciall direction , it followeth not , that it is lawfull to vse a lott about any other matter , than ending a controversy , as gaming , without god's speciall direction . but mr. gataker maketh an other difference to witt , an immediate , and speciall providence in an extraordinary lott , which is not in an ordinary lott . he doth so ; and therefore in his logique , he cunningly ioyneth a supposed extraordinary event to a supposed extraordinary act , & declineth the proofe of an extraordinary act , which rather he should have done , because mine argument standeth vpon the vse of lottes . neither doth he foundly proove an immediate , and speciall providence , or extraordinary event , to be in an extraordinary , and not in an ordinary lott . for , as it is a tempting of god to cast an extraordinary lott the first time without god's speciall direction , pag. 313. so it is a tempting , yea , a greater tempting of god , when he hath given his iudgmentalready by the event of the lott , to cast the lott againe without his speciall direction . how then can mr. gataker so confidently affirme , that an extraordinary lot could not but fall certainly , were it never so oft cast ? indeed , the certaine event of an extraordinary lot may , in faith , be expected , because of gods speciall direction . and why not so in an ordinary lott ? seeing god adviseth vs , pag. ●35 . to vse lottes for the ending of controversies . prov. 18. 18. and assureth vs that the whole disposing of them is of him , prov. 16. 33. but mr. gataker hath answered this place before . let vs then consider what he hath answered . before he saith , pag. 144. good authours expound this place of singular , extraordinary , and miraculous lottes onely . but ( saith he ) the wordes seeme to be more generall , and are , word for word , thus in the originall , [ the lord is cast into the lappe , but every iudgment , or disposing of it , is of god. ] doth not confuting them , who holde onely extraordinary lottes to be meant in this place , and translating the text [ every iudgment ] and expounding it , [ or disposing of it , ] shew plainely that this place prooveth mine assumption to be vniversally true ? so that i much mervaile that he denieth this place to prooue mine assumption , because it concerneth lottes in generall . for if it doe so , then it prooveth that ordinary , as well as extraordinary lottes tend to the advauncing of the name of god. againe pag. 145. mr. gataker taking the wordes , as they are vsually read in the genevatranslation , and the king's edition , to witt , [ the lott is cast into the lappe , but the whole disposition , or disposing thereof is of the lord , ] graunteth that the whole event is of god. a graunt though true , yet turning the reader aside from seeing the whole truth . for the text is , [ the whole disposing of the lott cast into the lappe . ] if then the lot cast into the lap , that is , of purpos● disposed by man vnto a variable event , be wholy disposed by god , so , as the event be that , which pleaseth him , then god doth not mediately dispose the lot to this , or that event , if not mediately , then immemediately , because the whole disposing is of him . doth not then this place make good mine assumption ? but for all this mr. gataker will not have it so ; for as he translateth this place , he saith it importeth thus much , [ that there is a providence in all things , even the least , and most casuall ] and this he would confirme by theis my wordes , viz : [ the disposingꝭ of the chaunce is secret , that it might be chaunce indeed , & wholy of god , who directed all things . ] doe theis wordes iustifie mr. gatakers interpretation of this place ? yes ; for they say plainely , god directed all things , and , they say withall ; the disposing of the chaunce ( that is of the things purposedly disposed by a man vnto a variable event ) vnto a certaine event , is secret , that it may be chaunce indeed , that is , an event not by the will of man , but wholy of god. so that my wordes imply this argument . god directeth all things , therefore much more , in our discerning , a lot , the whole disposing whereof is of him . this is farre from saying that this place importeth onely , that there is a providence in all things . neither doth mr. gatakers translation inferre this imported interpretation . for this discretion . [ but ] doth so oppose every iudgment , or disposing of it ( as he expoundeth iudgment ) to a lot cast into the lappe , as that every disposing , is all one with the whole disposing . this place so troubleth mr. gataker that from it he would have no more gathered , than that the whole event ( as of all things , so ) of a lot , is of the lord. yet so , as working by meanes in the most of them , and not implying and immediate providence vniversally in them . i neede not examine the meanes , or immediate providence of all the instances quoted in the margent for here it is impliedly graunted ( for he faith not all , but the most of them ) that in some things god worketh not by meanes , and that there is an immediate providence particularly , for he denieth such a providence onely , as being universally . howsoever it be in other things , i thinke it is manifest to all , that will see , that god , without meanes , and therefore immediately , doth wholy dispose the lot cast into the lappe vnto this , or that event , what pleaseth him , whereas man disposeth the things onely vnto a variable event . as at cardes , man shuffleth them of purpose to dispose them vnto a variable event : but , by the immediate providence of god , they are so shuffled , as that this , or that event followeth . therefore ( with mr. gataker favour ) any reasonable man may iudge it not senselesse to say ( which he doubteth of pa. 147. ) that in childrens playes , at even , and odde , or at heades , & points , there is an immediate providence , in inclining the will of the childe , and guiding his coniecture . thus we see this place doth confirme mine assumption , and the proofe annexed , mr. gatakers interpretation notwithstanding . but he giveth 2. reasons against an immediate providence in ordinary lottes , which are also to be considered . the former is this . that which agreeth to a thing , as it is such , agreeth necessarily to ȧll things , that are such . therefore if there be an immediate providence in a lot , as it is casuall , then there is an immediate providence in all thinges , that are casuall : but the latter is not true ; ergo not the former , pag. 143. why not the latter ? if the is positions be true . that which seemes chaunce to us , is a certaine word of god ( saith bernard , but mr. gatak . translateth it , is as a word of god ) acquainting vs with his will , pag. 17. and in casuall events there is nothing guiding them , but god's providence , pag. 22. but suppose that there is not an immediate providence in all things , that be casuall , what is that to the purpose ? for all things casuall are not such , with a lott , wherein things are of purpose disposed by man vnto an vncertaine event , which things , so disposed by man , are wholy disposed by god vnto a certaine event , this or that ; so it is not in all other things , that be casuall . therefore all other casuall things , and lotts are not such ▪ neither is it said an immediate providence is in a lot , as it is casuall , but as the lot being made casuall is wholy disposed by god to this , or that event . so that from mr ▪ gatakers axiome this argument may be framed . an immediate providence , in an extraordinary lot , is acknowledged by mr. gataker as it is a lot ( say i ) wholy disposed by god ; therefore an immediate providence is in an ordinary lot ( as it is a lot ) wholy disposed by god. for there is no difference betweene theis sorts of lotts , ( as they be lotts ) and so disposed . for mr. gataker hath shewed that prov. 16. 33. speaketh as well of one sort of lotts , as of another . the other argument is this ▪ which is the kill-kow . if in every lott there be necessarily an immediate worke , and providence of god , then is it in the naturall of man to make god worke immediately at his pleasure : but to say , that it is in man's power naturally to sett god on working , immediately , at his pleasure , is absurd . there is not therefore an immediate worke , and providence of god necessarily in every lott . mr. gataker like an oratour , seemeth desirous to draw his adversary into hatred by thei wordes [ necessarily , naturall power , sett god on working , at pleasure , to say , and absurd ] verba dum sint , surdo canit . but hoping better , i aunswering his logique , deny the assumption . for it is as much in man's naturall power to set god on worke immediately , in an ordinary , as in an extraordinary lot. for both god , and man doe respectively as much in the one lott , as in the other . but an extraordinary lot is by the speciall direction of god : true ; so is an ordinary lott by god's speciall advise to ende a controversy . if then every lot be a setting of our glorious god on worke , there ought to be prayer , if not by wordes ; yet in heart in the vse as well of ordinary , as extraordinary lotts . if so , then lotts are not to be vsed in sport . here then will i proceed to the defence of my second argument , which is this , pag. 150. we are not to tempt the almighty by a vaine desire of manifesting his power , and speciall providence : but by vsing lotts in sport we tempt the almighty , vainely desiring the manifestation of his speciall providence in his immediate disposing ; therefore we may not vse lotts in sport ▪ the assumption ( saith mr. gataker ) they seeme to proove on this wise . to call god to sitt in iudgment , where there is no necessity so to doe , for the determining of trifles , is to tempt , nay to mocke god : but by the vse of lotts in sport , god is called to sitt in iudgment , where is no necessity , for the determining of trifles . by the vse of lotts in sport therefore , we doe tempt , and dishonour god. this argument mr. gataker hath from dan●eus that learned man of reverend memory . to proove the assumption whereof , he alleadgeth theis wordes out of my dialogue . a lot in the nature thereof doth as necessarily suppose the providence , and determining presence of god , as an oath , in the nature thereof , doth suppose the testifying presence of god , yea so , that , as in an oath , so in a lot , prayer is expressed , or to be vnderstood . the assumption of the maine argument is not true , but onely in extraordinary lottes , vsed not with out speciall direction . yea rather , if a lot be such as is here said , it is not lawful to vse lottes in any case whatsoever . because thereby we require a worke of god's immediate power , and providence , and so tempt god. and to speake as the truth is . by this course , and force of this discourse , the onely lawfull vse of a lot is condemned , & an vnlawfull vse of it is allowed in the roome of it . againe : an oath , and a lot are not alike . the comparison therefore laide betweene them will not holde . for neither is the right of ought in an ordinary lot , put to the speciall providence , and imediate worke of god , as the truth of the thing testified is in an oath , put to his testimony : neither is there in every lot any such solemne invocation of god , as there is in an oath ever , either expressed , or implied . for the definition of each thing conteineth the whole nature of the thing defined . now a lot may be defined without mention of prayer , as appeareth in the definition thereof in the dialogue : but so cannot an oath . therefore prayer is not of the essence of a lot. neither doe the places , 1. sam. 14. 41. acts 1. 24. ( whereof the former was a faithlesse prayer ) proove it . they proove onely , that prayer was sometimes vsed before an extraordinary lot , for an immediate providence to direct the event of it . which is not lawfull in ordinary lotts . for in setting forth tithes , levit. 27. 32. it was not lawfull to pray god to give a right lot. in election of offices sacred , or civill prayer ought to be vsed , yet it followeth not therefore , that prayer is part of the choise , or that therefore the election , in the nature thereof , doth necessarily suppose a speciall providence , and determining presence of god. lastly , a lott is not in it selfe an holy thing alwayes , and necessarily , as hath beene shewed , nor indeed was ever any so save extraordinarily . therefore there is difference betweene lotts and oathes . indeed , whosoever shall contemne an extraordinary lot , he shall abuse an holy thing , and gods name . to this long answer i might make a short reply . for whereas mr. gatakers maine ground is this . there is no immediate providence of god in an ordinary , as is in an extraordinrry lot , and therevpon he buildeth theis answeres , therefore there is no tempting of god by vsing lotts in sport : therefore no prayer expressed , or to be vnderstood is required in ordinary lotts : and therefore an ordinary lot is not an holy thing in it selfe ; i might , ( referring my selfe to the defence of my former argument , ) breifely reply , and say . there is an immediate providence in an ordinary lot. therefore god is tempted by vsing lotts in sporte : therefore prayer expressed , or to be vnderstood , is required of them who vse an ordinary lot : and therefore an ordinary lot is an holy thing : but something more in replying , will have more savour in reading . therefore i first mervaile that m. g. forgetteth himselfe in concluding . that all lotts be vnlawfull , if there be an immediate providence in all lotts . what ? were extraordinary lotts vnlawfull too ? nay ; he vnderstandeth an exception of them because they were commaunded by god. so i say , ordinary lotts were advised by god to end controversies . therefore vsing them , in that case , is no tempting of god. i mervaile also , why mr. gataker should so confidently affirme , that , by this course , that is , by maintaining an immediate providence in all lotts , an vnlawfull vse of a lott is allowed in the roome of the onely lawfull vse . but i referre the discussing thereof to the defence of my 3. argument ▪ againe , it is to be observed , that he sett's downe a comparison betweene an oath , and a lott , which i sett not downe , whereby the minde of the reader may be troubled ▪ for i say not , as the truth of a thing is , by an oath , put to gods testimony : so in an ordinary lot the r●ght of a thing is put to gods immediate providence . this is that i say , as an oath , in the nature thereof , suppo●eth the testifying presence of god : so a lot , in the nature thereof , supposeth the determining presence of god. my reason is , ending a controversy ( i say not , deciding a right , for , before dividing the land of promise by lot , no tribe , or family could chalenge more right to one portion , than to another ) ending ( i say ) a controversy is , by a lot referred to god's determining the same by his whole , or immediate disposing the vncertaine lot ) to a certaine event . it is also to be observed that in the 2. comparison betweene an oath , and a lot , touching prayer , he saith , neither is there in every lot any such solemne invocation . therefore in some lot , that is , an extraordinary lot , because of an immediate providence to direct the event of it . for the same cause ( say i ) is prayer to be expressed , or vnderstood in the vse of an ordinary lot too . but ( saith mr. gataker ) prayer is of the essence of an oath , and not of a lott . i have said nothing to the contrary ; so that he might have spared his definition of a lot : but because he taketh a definition ( such as it is ) out of my dialogue , i will say somewhat thereto . the definition ( so called ) is from lyrd , viz. to vse lotts is by a variable event of some sensible thing to determine some doubtfull , or vncertaine matter . how is this matter to be determined indeed ? even by god's whole , or immediate disposing the lot. hath god the principall hand in the determination ? and is not then prayer to be expressed , or vnderstood in a lot , that is , in the managing by the vsers thereof ? now then let vs consider the places produced to proove it . the former ( saith mr. gataker ) was faithlesse , i say so too , because that lot was without any warrant . this ( notwithstanding prayer in this , and the other place ) doth shew that god's people beleiving that god doth signifie his iudgment by the whole , or immediate disposing of that lot , did therefore thinke themselves bound to pray . but both theis lotts were extraordinary , wherein was an immediate providence of god. therefore they might well beleive they should pray . true ; so all christians may , yea and must beleive they ought to pray in the vsing ordinary lotts , because of god's immediate providence exercised therein . nay ▪ it was vnlawfull in setting out tithe . if so ▪ not because it was an ordinary lot ( if a lot ) but because the lord expresly said of all that goeth vnder the rodde the tenth shall be holy . the instance of election of offices is besides the purpose for it is not argued thus . because gods people prayed when they vsed a lot , therefore there is an immediate providence of god in a lot : but thus . there is an immediate providence of god in a lot , therefore gods people prayed when they vsed a lot. if then there be an immediate providence of god in a lot , and in regard thereof , prayer is to be expressed , or vnderstood in lawfull vse of a lot , then praying and playing , ( though they rime well together , yet ) runne not well together in the lawfull vse of a lot. nay rather it followeth from both that a lot is not to be vsed but in a case of necessity more , or lesse ; and therefore stra●nge ( i will not say absurd ) is mr. gataker his position , pag. 111. to witt , the lesse weighty the matter is wherein a lot vsed , the lawfuller the lot is . except it be prooved , that the lesse weighty the m●tter is , the greater is the necessity of ending the controversy by a lot. the said position is more strange because he graunteth , pag. 95. that prayer specially applyed to the lot may , ( in some case , ) be conceived , where the matter is more weighty , and the event of some consequence , as in the choise of a magistrate . but concerning this also more shall be said in my next reply . lastly ; it serves my turne that mr. gataker acknowledgeth that god's name , and an holy thing is abusod whensoever an extraordinary lot it contemned , because an immediate providence of god is therein . for the same cause an ordinary lot is the name of god and an holy thing , and the●efore not to be abufed in sport . but mr. gataker hath shewen before that a lot is not , in it selfe , an holy thing . indeed ; he would have shewen in his 3 ▪ reason inducing him to allow lusorious lotts ▪ as not evill in themselves , that a lot is not holy either in it selfe , or by divine institution . wherevnto i have already answered somewhat . but having learned more ( occasionally ) by his further dispute , i will now , for some more satisfaction , answere somewhat more . a lot ( saith mr ▪ gataker , pag. 132. and 133. ) is not holy , either in it selfe , because a casualty hath no holinesse in it selfe ; for then all casualties should be holy : or by divine institution i● the word , sanctifying it to som● holy vse . i answere breifely . is an extraordinary lot the name of god , an holy thing in it selfe , because of god's immediate providence therein , and not an ordinary lot in respect of the same providence ? if it be , then , though all casualties be not holy in themselves , yet all lawfull lotts be holy in themselves . so that as ●he bush that burnt , and wasted not , was holy , when god manifested himselfe to moses in it , pag. 156 , so a lot is holy , because of god's speciall presence therein . herein they differ . the bush was holy but for a time , because god was present in it but for a time : whereas a lot is holy from time to time , so oft as it is lawfully vsed , because of god's speciall presence therein from ●ime to time , therefore hows●e●er sport might have beene made with the bush the speciall presēce of god be●ng remooved , yet ought sport never be mad● with a lot , because god's speciall presence is ever therein . againe ; i neede not proove that an ordinary lot to ende controversies is by divine institution in the word , seeing mr. gataker graunteth that god in prov. 18. 18. adviseth vs to vse it to that ende . but it is not sanctified to an holy vse . i have shewed otherwise . but what then ? is not a lot therefore alwayes holy in it selfe , as mr. gataker saith in this passage ? were all extraordinary lotts sanctified to holy vses ? yet mr. gataker deemeth them all holy in themselves , because of god's immediate providence in them . why may not i , for the same cause , thinke the same of all ordinary lotts ? and the rather , because mr. gataker saith , pag. ●27 . ▪ marriage , being gods ordinaunce , is holy in it selfe : but ( as he acknowledgeth , pag. 1. ) a lot is gods ordinaunce ; therefore , from his graunt , a lot is holy in it selfe . if then a lot be holy in it selfe i conclude with mr. gataker , pag. 133. it may in no case , with no caution , be made matter of sport . now then i proceed to my 3. argument , which is this , pag. 166. whatsoever god hath sanctified to a proper end is not to be perverted to a worse end : but god hath sanctified lotts to a proper end , viz : to end controversies ▪ therefore man is not to pervert them to a worse , viz : to play , and by playing to get away another mans money , which , without controversy is his owne . the assumption is amplified by the like vse of an oath . this argumēt is faulty . but may be mended thus . that which god hath sanctified to some proper vse is not to be applied to any other , especiala worse . but god hath sauctifyed lotts to this propre vse , to witt , the deciding of controversies in matters of weight ; a lott therefore may not be applied to any other vse , much lesse to a worse . but to aunswere the argument . the proposition is graunted , if , [ to sanctisie ] be vnderstood in a larger sense , as meates are said to be sanctisied , by god's word , for man's food , and the vnbeleiving mate sanctified to the maried beleever , and if thereby be also vnderstood the sanctification , and approbation of the whole kinde . to the assumption , and amplification thereof , it is answered . that place , prov. 18. 18. doth not inioyne tho vse of a lot ; nor restraineth it to the ending of strife , much lesse to the ending of great quarrells onely , for , ending strife is but one vse amongst many , ioshua , 7. 14. ionas 1. 7. 1. sam. 14. 42. levit. 16. 8 ; 9. so ●ebr . 6. 16. doth not she w that ending a controversy is the onely lawfull vse of an oath . for there be other vses of it , as , to give assurance of the performance of covenants , and promises . for , what controversy was there betweene ionathan , and david to be ended by oath when they sware either to other ? i would thanke mr. gataker for mending mine argument , though there be not any great neede , if he had not put into his assumption theis wordes [ in matters of weight ] for his owne purpose , as shall appeare , but to the matter . in mine vnderstanding , and meaning , the proposition doth sufficiently expresse all that which mooveth mr. gataker to graunt it . well , then let vs consider his opposition made to the assumption , and the amplification thereof . doth mr. gataker imply a lot not be sanctified , because ( as he saith now peremptorily ) it is not inioyned ? what! is recreation ( in generall ) inioyned by precpt , if not directly , yet ( at least ) by iust consequence , as mr. gataker in his allowance of lusorious lotts , saith is graunteth by all , pag. 138 ? and is not so vsefull an ordinance , as is a lot , to end controversies , inioyned by precept either directly , or by iust consequence ? doth god more carefully provide for recreation , than for peace amongst his people ? but mr. gataker is not so peremptory in an other place , pag. 135. where he saith . the vse of lotts is not simply commaunded , for. prov. 18. 18. is rather a permission than a precept , & not so much a commaundement as an advise , & counsaile . i will come to an issue . if it will please m. g. to set downe his iust consequence to proove recreation inioyned by precept , i will vndertake to sett downe as iust a consequence to proove , that a lot to end a controversy is likewise inioyned by precept . in meane while i cannot be perswaded that our god of peace , who commaundeth vs to seeke peace , and follow after it , and hath ordeined a lot , wherein he is specially present by his immediate providence , to end controversies , which otherwise cannot be ended conveniently , doth leave vs at liberty in that case , to vse , or not to vse a lot. but suppose the vse of a lot be not ( thus ) inioyned , yet doth not gods counsel ( which me thinkes is a cōmandemēt though it be said of mans consell that it is no commaundement ) sanctify it to be vsed to end controversies . this ( i thinke ) will not be denied : but it is denied that the vse of a lot is restrained to end controversies , much lesse great quarrelles onely , and sundry instances are given of vsing lotts to other endes than to end controversies . but all those lotts were extraordinary . therefore , whereas in the beginning of this answere where he would finde fault with mine argvment , he saith , that the vse of lotts in play is ever to decide some question , or controversy , though a light one ( it is like ) yet a question , or controversy truely so tearmed , otherwise it were no lot. if he meane a lot in generall , then ( with his favour ) he forgetteth himselfe in saying lotts , by him quoted were not to end controversies : if he speake of a lot in play , as being an ordinary lot , then he faileth in iudgment , in denying that the vse of ordinary lotts ( whereof is the question ) is restrained to end controversies , and the instances which he giveth being extraordinary lotts , are not to the point . besides : the subiect-matter of an extraordinary lot being by god's speciall direction , if it be lawfull , there may ( happily ) be no present controversy . whereas , the subiect-matter of an ordinary lot , being something questioned betweene man , & man , there may be a great controversy . i say , may be , for if it be well observed , in an ordinary lot there is not alwayes a present controversy to be determined : but alwayes some question to be decided to prevent a controversy . as may appeare by mr. gatakers owne wordes , partly here , where he saith [ that there must be some question , or controversy , or else it is no lot , ] but more evidently , where he saith : that the lot vsed by the souldiers about christ his garments , which he truly calleth a serious divisory lot , was to prevent all contention , and strife , pag. 176. & 177. such was the lot also which was vsed about dividing , the land of promise , about which was no present controversy . for god , who would have no controversies , whould have also such things remooved which may cause , or iustly occasion controversies . therefore christ expounding the commaundement . thou shallt not kill , forbiddeth wordes of provocation . about which ordinary lot , god , who knoweth how ordinary or common , controversies , and the occasions thereof be , giveth direction in prov. 18. 18. that which is said of an ordinary lot may iustly be also said of an oath , that the vse of it is sanctified to end controversies by present determination , or prevention . for , as it is true , that heb. 6. 16. implieth , that gods oath to man is more inviolable , than an oath from man to man , whereof onely , m. g. taketh knowledge , so it is true , that heb. 6. 16. intimateth , that , as an oath , for confirmation , is amongst men an end of all strife ▪ so gods oath for confirmation of his promise to abraham , was to put the matter out of doubt , question ▪ or controversy ▪ else , theis wordes ▪ an end of all strife ] were to no purpose . but that they were to the purpose by me vnderstood , appeareth in the 2 ▪ uext vers . where it is written . that god bound himselfe by oath as to shew the stablenesse of his counsell , so that the heires of promise might have strong cousolation . so that gods oath to abraham tooke away doubting , questioning , & all strife that might be , not onely in abrahās minde , but also in the mindes of the heires of promise . therefore an oath doth not onely end presēt cōtroversies , according to m. g. vnderstanding , but confirming a promise ▪ or covenant doth also ende a strife , though there be none present , when the oath is given , to wit , by prevention . now let vs somewhat consider mr. gatakers purpose in putting into the assumption , theis wordes ▪ [ in matters of weight . ▪ forsooth , by denying the the same , to make way for light matters , and consequently for playing with lottes . because ( as he saith , pag. 130. ) they best agree with the nature of lotts , that is , with vncertaine hazard . surely , if mr. gataker had acknowledged god's speciall presence by his immediate providence in a lot , as being a lot ordained by god , to end controversies , he would not have so written , but deemed weighty matters best agreeing with the nature of a lot. it is true that a matter of lesse weight in it selfe may be the subiect-matter of a controversy , as a controversy may be among men , as well meane , as might , yin their state , as mr. gataker here saith pa. 137. for by mighty men ( as in gen. 6. 4. so ) in prov. 18. 18. are meant men strong in their affections , so as the controverfy cannot be well ended without a lot , whether the subiect-matter of the controversy be of more , or lesse weight in it selfe ; so as there is a necessity that one or both parties be satisfied . for otherwise there may be a great quarrell about a matter of lesse weight . neither doe i say , that onely great quarrells are to be ended , or prevented by a lot , as mr. gataker denieth not , but some may . for ( as he saith truly , pag. 173. ) god speaketh in prov. 18. 18. of contentions in generall . here then we may enter into further consideration of that which mr. gataker writeth , pag. 135. to wit. that , by the force of our discourse against playing with a lot , the onely lawfull vse is condemned● , and an vnlawfull vse is allowed in the roome thereof . what is that onely lawfull vse of a lot ? i can finde none other than the putting of that to a lot which he calleth ( pag. 130. ) a matter of mere indifferency , that is , such as is not materiall , whether a man doe , or omitt : howsoever there may be a lawfull vse of a lot about such a matter questioned to determine , or prevent a controversy , yet i wonder that mr. gataker deemeth it that onely lawfull . doth not he graunt , pag. 91. that prayer specially applyed to a lot may be conceived in weighty matters , as in the choise of a magistrate , which is not a matter of mere indifferency , that is , such as is not materiall whether it be done or omitted . did god specially appoint lotts to be vsed about onely matters of weight ? and must man so farre swerve from gods example as to strive onely about matters of such indifferency , and then to putt onely such , controverted , to the determination of a lot ? so that i doubt not but that with found iudgment , and a cleare conscience not accusing me of not duely respecting the speciall providence , of god by his immediate disposing of a lot , i may affirme . that the more weighty the subiect-matter of a controversy is , the more iustifiable is the controversy : and be that matter of more or lesse weight , the greater the necessity of ending a controversy is , the more iustifiable is the vse of a lot. is not then playing with a lot an irreligious abusing of gods ordinance ? but ( faith mr. gataker glad of any thing to pleade for playing with a lot. ) the vse of a lot in play is ever to decide some question , or controversy truely so tearmed . if so , then he might have called it a serious lot , according to his doctrine , the lightnesse of the subiect-matter controverted , notwithstanding . but whereabout is that supposed controversy ? mr. gataker in his written answere to my dialogue , before mentioned , sayth . the controversy tendeth to victory , which till it be decided , there is a controversy though a light one , yet a controversy , truely so tearmed . but is that truely or worthily to be called a victory , which falleth out by hap-hazard ( according to m. gatakers esteeming a lot ) without any desert ? but ( say i ) is it not a tempting of god to put him , by his immediate providence in disposing the lot , to humour ( i say not , honour ) some of the vaine glorious fooles with supposed victory , who make a pretended controversy there-about , whereas ( before they intended to play with a lot ) there was none indeed ? is this a controversy truly so tearmed ? i need say no more , and therefore proceed to the last argumēt ( whereof , but part is mine ) it is this , pag. 173. that , which there is neither precept for , nor practise of , in gods word , generall , or speciall , expressed or implied , that there is no warrant for in the word : but such is the vse of lotts in game . for we reade in scripture that lotts were vsed , but in serious matters onely , both by iewes , and gentiles ; neither is there any warrant in the word for the ludicrous vse of them , by precept , or practise , generall , or speciall , expressed , or implied , there is no warrant therefore for lusorious lotts in gods word . the proposition is vnsound . for an argument holdeth ( indeed ) from the negative in matters of faith , but not in matters of fact. mnch lesse may a man reason from a matter of fact , to a matter of right negatively . for many things are of ordinary vse , whereof there is no mention at all in gods word , which yet all generally allow , as sugar for sweetning , &c. secondly ; an action may have warrant sufficiently by permission , without precept , or practise . for where god hath not limited the vse of any creature , or ordinance , there he hath left the vse of it free : where he hath not determined the circumstances of any action , there , what he hath not prohibited , that he hath permitted . for this cause , in the point of gods worship , the argument holdeth from the negative , for the substance of it . because god hath determined it : but in civil affaires , it will not holde from the negative to disallow ought , because god hath not determined them . mr. gataker in his booke sheweth many instances of lotts vsed both by iewes , and gentiles , and all in serious matters . which intimateth to me , that they , by the light not onely of the word , but of nature too , discerned , that lotts are to be vsed onely in serious matters . o let vs take heed how we put out so great light . but let vs consider his answere , which is onely to the proposition , though i have already confuted many principall parts thereof . in my dialogue to shew that the spirit sometime reasoneth from a matter of fact to a matter of right , negatively , i quote theis scriptures , iohn 8. 39. 40. 1. cor. 11. 16. the wordes of the former be theis , yee goe about to kill me , a man that hath tolde you the truth ; this did not abraham . the argument is this abraham did not kill any that tolde him the truth , therefore yee ought not goe about to kill me , if yee would be sonnes of abraham . this is christ his logicke , wherewith i dare finde no fault : neither doth mr. gataker . for he saith nothing to it , because the printer putteth for vers . 40. the 48. vers . wherewith mr. gataker maketh pastime , but i will let passe time now to take further knowledge of it . of the other quotation the wordes be theis . we have no such custome , nor the churches of god. the consequent implied is . therefore nomen ought not to pray vncovered . herevnto mr. gataker answereth indeed , but so , that he doth not deny that paul argueth negatively from a matter of fact to a matter of right . which is all that i intended by the quotation , and not , to imagine this argument . the churches of god , and faithfull men doe not vse lotts in gaming ▪ therefore such gaming is vnlawfull . so that i neede not herein reply vpon mr. gataker , i onely wonder that he saith . the vse of lotts in games hath beene common in the churches of god. what! in the publicke assemblies ? as was the fault of women their heads vncovered in the church at corinth ? but mr. gataker in this answer speaketh of things merely naturall , or civill , as sweetning with sugar , &c. i will not now indeavour to proove that in the word there is matter of iust consequence either generall , or implied ( which is a part of the proposition ) to allow as well sweetning with sugar , &c. as recreation in generall , and therefore they may be lawfull though they be not mentioned in the word . but suppose m. gatakers axiome holdeth in them , what is that to lotts , wherein is the name of god by his immediate providence , and the vse whereof is limited to ende serious controversies ? in regard whereof doubt i not but an argument concerning the vse of them , may holde from the negative in matter of fact , as well as in matter of faith , or of the point of gods worship for the substance of it . for i presume that as abraham would not , if he had had occasion , as he did not , kill a man that tolde him the truth : so that all who feared god , and knew the nature , and vse of a lot , would not , as they did not , vse a lot in game . secondly . why may not there be for a thing permitted , some precept in the word , generall , or implied ? the permission of any thing must be in the word , either expresse or by iust consequence , and then the thing so permitted is indifferent . but mr. gataker reconsileth theis two axiomes [ every action is indifferent , ] & [ no action is indifferent , ] thus , every naked and bare action simply conceived , is indifferent : but , no action cladde with his particular circumstances , is indifferent , pag. 94. so that , he concludeth it to be most true , that no particular morall action , or no action of the reasonable creature , proceeding from reason , can possibly be so indifferent , but it must of necessity , be either conformable to the rules of gods holy word , or disconformable therevnto , pag. 95. theis things , especially theis wordes ( rules of gods word , considered , ) i may say , that howsoever a naked indifferent thing be by permission , yet a clothed indifferent thing , if lawfull , is by precept , or rule , as well as mr. gataker saith , recreation in generall , is both by permission , and by precept , if not expresly , yet by iust consequence pag. 138. doth then mr. gataker make permission a iust exception against the proposition ? touching his proofe that permission is a sufficient warrant : i first would know what ordinance of god that is , which hath not some limited , or appointed vse thereof . i am sure , and have shewed , that gods ordinance touching a lot , hath . secondly , i greive to observe what a gappe mr. gataker hath , by this doctrine , opened to licentiousnesse . what! may man disposed to finne , imploy any creature , whose vfe god hath not limited , to what vse he will ? no ; for here is to be vnderstood that exception which is expressed in the next part of the reason touching circumstances , viz [ any vse , but that which is prohibited ] howsoever i could demurre the revpon , especially if an expresse prohibition be vnderstood , yet herein i will be silent having enough graunted me . for the vse of lotts in game is prohibited by iust consequences , as i have demonstrated . for the better vnderstanding of the 2. part of the reason , ( hasting to an end ) i onely desire an answere to this question . is any vse of a lot lawfull where the circumstances of time , place , and persons be not determined ? if mr. gataker except an extraordinary vse , i may as well except the lusorious vse of lotts , in answere to the exemplification of this reason , graunting that an argument holdeth from the negative for the substance of gods worshippe , i yet make this quaere . whether , onely because god hath determined it ? for in those places of ieremy , god doth blame his people onely for vsing a worship [ which he commaunded not ] , without any intimation that he prescribed his owne worship . to the same purpose writeth paul to the colossians against traditions of men , and will-worship , not for mr. gatakers cause , but because in so worshipping they held not the head , ver . 19. which is christ , king of his church teaching , and governing the same in all things . but in deut. mr. gatakers cause is implied . it is true , that there god forbiddeth his people to inquire how other nations served their gods , and sendeth them to his word to observe the same , without putting anything to , or taking out from the same . surely , i should not gather from hence mr. gatakers cause , as being the onely cause ; because i feare it would incourage papists in their superstitious rites , and ceremonies called circumstances , though , indeed , parts of the substance of gods outward worship . for they are to ready to take holde thereof and say god hath determined nothing touching theis supposed circumstances , & they are not against the word of god , therefore they are permitted , and so warranted . but i should gather from that , and the other places ( i thinke directly , and not auckwardly ) this conclusion . because all things in , & vnto the service of god ought to be precisely according to gods will revealed in his word , therefore whatsoever is not commaunded ought not to be . and the rather ( god being jealous ) because of th● meaning of the fringes vpon the israëlites their garments , to witt , tha● yee may remember all the commaunde ▪ ments of the lord , and doe them , and that yee seeke not after your owne heart , nor , after your owne eyes , after which yee goe ● whoring . to the last i answere . that a lot is no more a civill affaire , than is an oath , though it , ( as is an oath , ) be vsed in civill affaires . and lastly , i affirme againe , that god hath determined the vse of a lot to determine controversies , so as , without gods speciall appointment , ( which is not now to be expected , ) it cannot be lawfully vsed to any other purpose ; therefore an argument from the negative will holde by mr. gatakers rule , to disallow the vse of any other lot , as well lusorious , as divinatory . thus having answered mr. gatakers reasons inducing him to allow lusorious lotts as not evill in themselves , and remooved mr. gatakers answeres to mine arguments , i may more confidently holde mine opinion , which mr. dudley fennor ( of reverend memory ) his godly treatise of recreations hath taught me ▪ to witt , that tables , and cardes , as well as dice , and all other games consisting in cha●nce , ( wherein there is vse of a lot ) are vtterly vnl●wfull . errata . pag. 6. godlesse re●d god lesse ▪ pag. 13. fome some . pag. 31. ye the : pag. 34. nor not . pag. 42. with what . pag. 46. enoug euough . pag. 63. with what . ●ag . 75. observed observed . ●ag . 82. recreare recreate ●●g . 86. bete red bettered . ●●g . 101 : thei these . ●ag . 103. i serves it serves . pag. 114. it is . pag. 127. might●y mighty , pag. 128. condemneth condemned . pardon the rest , both literall and punctuall ▪ notes, typically marginal, from the original text notes for div a03243-e280 rom. 3. 7. 1. cor. 6. 12. 1. cor. 8. 9. 1. tit. 5. 3. phil. 1. 5. 1. cor. 8 10. 13. psal . 50. 16. 17. rom. 13 4. 33. h. 8. c. 9. ● . e. 6. c. 25. notes for div a03243-e440 ioh. 8. 40. 1. cor. 11. 15. 1. 2. 3. 1. 2. 3. notes for div a03243-e1840 2. tim. 3. 4. ionah . 1. 7. 10 1. 1 ▪ 2. 4. iudg. 6 ▪ 31. ●2 . esa . 5. 18 1. ● . 3 ▪ act. 15. 28. 29. act. 20. 32. 2. tim ▪ 2. 7. notes for div a03243-e3020 ezek. 36 31. math. ● . 16. iohn . 5. 21. math. 3. 10. m. g. 1. i. b. 1. m. g. 2. i. b. 2 ▪ prou. 16 3● . 1. sam. 14. 41 ▪ m. g. i. b ▪ m. g. 3. i. b. 3. 1. 2. rom. 14 23. m. g. 4. i. b. 4. 1. pet. 2. 16. m. g. s. i. b. s. m. g. 6. 1. 2. 3. rom. 14. 23. i. b. ● . pro. 10. 19. 1. psal . 19. ● . 2. tim. 3. 15. 16. 17. iohn . 3. 21. is a. 8. 20. num. 25 39. 1. ● . 3. deut. 10 12. 4. rom. 14 23. rom. 8. 7. acts. 15 24. 2. 3 ▪ notes for div a03243-e5930 dialog . mal. 6. 7 exo. 20. 7. isa . 29. 13. ier. 4. 2. prov. 16 33. acts. 1. 14. 26. aunsw . pa. 149. reply 1. 1. 1. sermo quidam dialog . psal . 78. 18. ●9 . isa . 7. 12 math. 4. 6. 7. aunsw . reply 2. dialog . mat. 21. 12. 13. numb . 26. 5● . prov. 18. 18. heb : 6 ▪ 16. auns● . 1. sam. 20. 16. 17. 42. reply ● . psal . 34 ▪ 14. math. 5. 21. 22. pa , 17● . dial. 4 ▪ aunsw . 2. ier. 7. 31 & 19. 5. col. 2. 22 23. deu. 12 30. 31. 32 reply 4. 2. 1. ● . exo. 20. 5. num. 15 39. the compleat gamester, or, instructions how to play at billiards, trucks, bowls, and chess together with all manner of usual and most gentile games either on cards or dice : to which is added the arts and mysteries of riding, racing, archery, and cock-fighting. cotton, charles, 1630-1687. 1674 approx. 240 kb of xml-encoded text transcribed from 125 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a34637 wing c6382 estc r23124 12240145 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(eebo-tcp ; phase 1, no. a34637) transcribed from: (early english books online ; image set 56740) images scanned from microfilm: (early english books, 1641-1700 ; 136:12) the compleat gamester, or, instructions how to play at billiards, trucks, bowls, and chess together with all manner of usual and most gentile games either on cards or dice : to which is added the arts and mysteries of riding, racing, archery, and cock-fighting. cotton, charles, 1630-1687. [15], 232 p. printed by a.m. for r. cutler and to be sold by henry brome ..., london : 1674. attributed to c. cotton. cf. bm. reproduction of original in harvard university libraries. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng games -early works to 1800. gambling -early works to 1800. great britain -social life and customs -17th century. 2002-09 tcp assigned for keying and markup 2002-11 aptara keyed and coded from proquest page images 2002-12 rina kor sampled and proofread 2002-12 rina kor text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion the explanation of the frontispiece . billiards from spain at first deriv'd its name , both an ingenious , and a cleanly game . one gamester leads ( the table green as grass ) and each like warriers strive to gain the pass . but in the contest , e're the pass be won , hazzards are many into which they run . thus whilst we play on this terrestrial stage , nothing but hazzard doth attend each age . next here are hazzards play'd another way , by box and dice ; 't is hazzard is the play. the bully-rock with mangy fist , and pox , iustles some out , and then takes up the box. he throws the main , and crys , who comes at seven ? thus with a dry fist nicks it with eleven . if out , he raps out oaths i dare not tell , hot , piping out , and newly come from hell. old-nick o're-hearing , by a palming-trick secures the gamester ; thus the nickers nickt . now t' irish , or back-gammoners we come , who wish their money , with their men safe home ; but as in war , so in this subtle play , the stragling men are ta'ne up by the way . by entring then , one reinforceth more , it may be to be lost , as those before . by topping , knapping , and foul play some win ; but those are losers , who so gain by sin . after these three the cock-pit claims a name ; a sport gentile , and call'd a royal game . now see the gallants crowd about the pit , and most are stockt with money more than wit ; else-sure they would not , with so great a stir , lay ten to one on a cocks faithless spur. lastly , observe the women with what grace they sit , and look their partners in the face . who from their eyes shoot cupids fiery darts ; thus make them lose at once their game and hearts . their white soft hands , ( when e're the cards they cut ) make the men wish to change the game to putt . the women knew their thoughts , then cry'd , enough , le ts leave off whist , and go to putt , or ruff. ladies don't trust your secrets in that hand , who can't their own ( to their great grief ) command . for this i will assure you , if you do , in time you 'l lose your ruff and honour too . the compleat gamester : the compleat gamester : or , instructions how to play at billiards , trucks , bowls , and chess . together with all manner of usual and most gentile games either on cards or dice . to which is added , the arts and mysteries of riding , racing , archery , and cock-fighting . london : printed by a. m. for r. cutler , and to be sold by henry brome at the gun at the west-end of st. pauls . 1674. the epistle to the reader . reader , i was once resolv'd to have let this ensuing treatise to have stept naked into the world , without so much as the least rag of an epistle to defend it a little from the cold welcome it may meet with in its travails ; but knowing that not only custom expects but necessity requires it , give me leave to show you the motives inducing to this present publication . it is not ( i 'le assure you ) any private interest of my own that caus'd me to adventure on this subject , but the delight and benefit of every individual person ; delight to such who will pass away their spare minuts in harmless recreation if not abus'd ; and profit to all , who by inspecting all manner of games may observe the cheats and abuses , and so be arm'd against the injuries may accrue thereby . certainly there is no man so severe to deny the lawfulness of recreation ; there was never any stoick found so cruel , either to himself , or nature , but at some time or other he would unbend his mind , and give it liberty to stray into some more pleasant walks , than the miry heavy ways of his own sowr , willful resolutions . you may observe the heathen sages of the first world founded with their laws their feasts , with their labours their olympicks , with their warfare their triumphs . nay ▪ at this day the severest dionysian-pedagogue will give his scholars their play-days , & breakin gs up with a horum miserere laborum ▪ fessum quies plurimum juvat . and the most covetous masters will tye their servants but to certain hours ; every toyl exacting as ex officio , or out of duty some time for recreation . i my self have observed in the course of many men of exceeding strict lives and conversation , to whom although severity of profession , infirmity of body , extremity of age , or such like , have taken away all actual recreation , yet have their minds begot unto themselves some habits or customs of delight , which have in as large measure given them contentment whether they were their own , or borrowed , as if they had been the sole actors of the same . furthermore , recreation is not only lawful but necessary : interpone tuis inter dum ga●dia curis , vt possis animo quemvis sufferre laborem . so intermix your care with joy , you may lighten your labour by a little play . now what recreation this should be i cannot prescribe , nor is it requisite to confine any to one sort of pleasure , since herein nature taketh to her self an especial prerogative , for what to one is most pleasant , to another is most offensive ; some seeking to satisfie the mind , some the body , and others both in a joint motion . to this end i have laid before you what variety of pastimes i could collect for the present , leaving the rest ( as you like these ) to be suppli'd hereafter . mistake me not , it is not my intention to make gamesters by this collection , but to inform all in part how to avoid being cheated by them : if i am imperfect in my discoveries , imp●te it to my being no profest gamester , and the hatred 〈◊〉 bear that hellish society ; by whom i know i shall be ●aught at , and with whom if ● should converse , i might sooner by my study come to ●e nature's secretary , and ●nriddle all her arcana's , ●han collect from them any new unpractised secret , by which they bubble ignorant credulity , and purchase money and good apparel with everlasting shame and infamy . to conclude , let me advise you , if you play ( when your business will permit ) let not a covetous desire of winning another's money engage you to the losing your own ; which will not only disturb your mind , but by the disreputation of being a gamester , if you lose not your estate , you will certainly lose your credit and good name , than which there is nothing more valuable . thus hoping you will be thus advis'd , and will withal excuse my errors , i shall ever study how to serve you , and subscribe my self a well-willer to all men . the contents . of gaming in general ; or an ordinary described . pag. 1. ch. 1. of billiards . p. 23. ch. 3. of trucks . p. 39. ch. 4. of bowling . p. 47. ch. 5. of a game at chess . p. 51. principal games at cards . ch. 6. of picket . p. 81. ch. 7. the game at gleek . p. 90. ch. 8. l'ombre , a spanish game . p. 97. ch. 9. the game at cribbidge . p. 106. ch. 10. a game at all-fours . p. 111. ch. 11. english ruff and honours , and whist . p. 114. ch. 12. french-ruff . p. 121. ch. 13. five-cards . p. 123. ch. 14. of a game called costly-colours . p. 125. ch. 15. bone-ace . p. 129. ch. 16. of put and the high-game . p. 131. ch. 17. wit and reason , a game so called . p. 138. ch. 18. a pastime called , the art of memory . p. 141. ch. 19. a game called plain-dealing . p. 142. ch. 20. a game called queen nazareen . p. 143. ch. 21. lanterloo . p. 144. ch. 22. a game called penneech . p. 148. ch. 23. post and pair . p. 150. ch. 24. bankasalet . p. 152. ch. 25. beast . p. 153. games within the tables . ch. 26. of irish. p. 154. ch. 27. of back-gammon . p. 156. ch. 28. of tick-tack . p. 158. ch. 29. dubblets . p. 161. ch. 30. sice-ace . p. 162. ch. 31. ketch-dolt . p. 163. games without the tables . ch. 32. of inn and inn. p. 164. ch. 33. of passage . p. 167. ch. 34. of hazzard . p. 168. ch. 35. the art and mystery of riding , whether the great horse or any other . p. 174. ch. 36. of racing . p. 194. ch. 37. of archery . p. 203. ch. 38. of cock-fighting . p. 205. of gaming in general , or an ordinary described . gaming is an enchanting witchery , gotten betwixt idleness and avarice : an itching disease , that makes some scratch the head , whilst others , as if they were bitten by a tarantula , are laughing themselves to death : or lastly , it is a paralytical distemper , which seizing the arm the man cannot chuse but shake his elbow . it hath this ill property above all other vices , that it renders a man incapable of prosecuting any serious action , and makes him always unsatisfied with his own condition ; he is either lifted up to the top of mad joy with success , or plung'd to the bottom of despair by misfortune , always in extreams , always in a storm ; this minute the gamester's countenance is so serene and calm , that one would think nothing could disturb it , and the next minute so stormy and tempestuous that it threatens destruction to it self and others ; and as he is transported with joy when he wins , so losing he is tost upon the billows of a high swelling passion , till he hath lost sight both of sense and reason . i have seen some dogs bite the stones which boys have thrown at them , not regarding whence they were flung ; so i have seen a losing gamester greedily gnawing the innocent box , and sometimes tearing it to pieces as an accessary to his throwing out ; nor must the dice go unpunished for not running his chance , and therefore in rage are thrown on the ground to be kickt to and fro by every body ; and at last lookt upon no other than the fit companions of every saucy skip-jack . then fresh dice are called for , as thinking they will prove more kind than the former , or as if they believed that some were good natur'd , others bad , and that every bale produced a different disposition . if these run cross too , the box-keeper shall not go without a horrid execration , if for nothing else but that he lookt strictly to the cast , it may be conceiving that his very eyes were capable of making them turn to his disadvantage . this restless man ( the miserable gamester ) is the proper subject of every mans pity . restless i call him , because ( such is the itch of play ) either winning or losing he can never rest satisfied , if he wins he thinks to win more , if he loses he hopes to recover : to this mans condition the saying of hannibal to marcellus may be fitly applied , that nec bonam , nec malam fortunam ferre potest , he could not be quiet either conqueror or conquered . thus have i heard of some who with five pounds have won four hundred pounds in one night , and the next night have lost it to a sum not half so much ; others who have lost their estates and won them again with addition , yet could not be quiet till they lost them irrecoverably . and therefore fitly was that question propounded , whether men in ships at sea were to be accounted among the living or the dead , because there were but few inches betwixt them and drowning . the same quaere may be made of great gamesters , though their estates be never so considerable , whether they are to be esteemed poor or rich , since there are but few casts at dice betwixt a rich man ( in that circumstance ) and a beggar . now since speculation will not be convincing , unless we shew somewhat of the modern practice ; we must therefore lay our scene at an ordinary , and proceed to action : where note , an ordinary is a handsom house , where every day , about the hour of twelve , a good dinner is prepared by way of ordinary , composed of variety of dishes , in season , well-drest , with all other accommodations fit for that purpose , whereby many gentlemen of great estates and good repute , make this place their resort , who after dinner play a while for recreation , both moderately and commonly , without deserving reproof : but here is the mischief , the best wheat will have tares growing amongst it , rooks and daws will sometimes be in the company of pigeons ; nor can r●al gentlemen now adays so seclude themselves from the society of such as are pr●tendedly so , but that they oftentim●s mix company , being much of the same colour and feather , and by the eye undistinguishable . 〈…〉 th●se rooks can do little harm in the day time at an ordin●ry , being forc'd to play upon the s●uare , although now and then they m●ke an advantage , when the box-keeper goes with him , and then the knave and rascal will violate his trust for profit , and lend him ( when he sees good ) a tickler shall do his business ; but if discovered , the box-keeper ought to be soundly kickt for his pains : such practices , and sometimes the box-keepers connivances , are so much us'd of late , that there is nothing near that fair play in an ordinary , as formerly . the day being shut in , you may properly compare this place to those countries which lye far in the north , where it is as clear at midnight as at noon-day : and though it is a house of sin , yet you cannot call it a house of darkness , for the candles never go out till morning , unless the sudden fury of a losing gamester make them extinct . this is the time ( when ravenous beasts usually seek their prey ) wherein comes shoals of huffs , hectors , setters , gilts , pads , biters , divers , lifters , filers , budgies , droppers , crossbyters , &c. and these may all pass under the general and common appellation of rooks. and in this particular , an ordinary serves as a nursery for tyburn ; for if any one will put himself to the trouble of observation , he shall find , that there is seldom a year wherein there are not some of this gang hang as pretious iewels in the ear of tyburn : look back and you will find a great many gone already , god knows how many are to follow . these rooks are in continual motion , walking from one table to another , till they can discover some unexperienc'd young gentleman , casheer or apprentice , that is come to this school of virtue , being unskill'd in the quibbles and devices there practised ; these they call lambs , or colls : then do the rooks ( more properly called wolves ) strive who shall fasten on him first , following him close , and engaging him in some advantageous bets , and at length worries him , that is , gets all his money , and then the rooks ( rogues i should have said ) laugh and grin , saying , the lamb is bitten . some of these rooks will be very importunate to borrow money of you without any intention to pay you ; or to go with you seven to twelve half a crown or more , whereby without a very great chance ( ten to one or more ) he is sure to win : if you are sensible hereof , and refuse his proposition , they will take it so ill , that if you have not an especially care they will pick your pocket , nim your gold or silver buttons off your cloak or coat ; or it may be draw your silver-hilted sword out of your belt without discovery , especially if you are eager upon your cast , which is done thus ; the silver buttons are strung , or run upon cats guts fastned at the upper and nether end ; now by ripping both ends very ingeniously ( as they call it ) give it the gentile pull , and so rub off with the buttons ; and if your cloak be loose 't is ten to one they have it . but that which will most provoke ( in my opinion ) any mans rage to a just satisfaction , is their throwing many times at a good sum with a dry fist ( as they call it , ) that is ; if they nick you , 't is theirs ; if they lose , they owe you so much with many other quillets : some i have known so abominably impudent , that they would snatch up the stakes , and thereupon instantly draw , saying , if you will have your money you must fight for it ; for he is a gentleman and will not want : however , if you will be patient , he will pay you another time ; if you are so tame to take this , go no more to the ordinary ; for then the whole gang will be ever and anon watching an opportunity to make a mouth of you in the like nature . if you nick them , 't is odds , if they wait not your coming out at night and beat you : i could produce you an hundred examples in this kind , but they will ●arely adventure on the attempt unless they are backt with some bully-huffs , and bully-rocks , with others whose for●unes are as desperate as their own . we need no other testimony to confirm the danger of associating with these anthropo-phagi or man-eaters , than lincolns inn-fields whilst speerings ordinary was kept in bell-yard , and that you need not want a pair of witnesses for the proof thereof , take in also covent-garden . neither is the house it self to be exempted , every night almost some one or other , who either heated with wine , or made cholerick with the loss of his money , raises a quarrel , swords are drawn , box and candlesticks thrown at one anothers head , tables overthrown , and all the house in such a garboyl , that it is the perfect type of hell. happy is the man now that can make the frame of a table or chimney-corner his sanctuary ; and if any are so fortunate to get to the stair-head , they will rather hazard the breaking of their own necks than have their souls pusht out of their bodies in the dark by they know not whom . i once observed one of the desperadoes of the town ( being half drunk ) to press a gentleman very much ( at play ) to lend him a crown , the gentleman refus'd him several times , yet still the borrower persisted , and holding his head somewhat too near the casters elbow , it chanced to hit his nose , the other thinking it to be affront enough to be denied the loan of money without this slight touch of the nose , drew , and stepping back ( unawares to the gentleman ) made a full pass at him , intending to have run him through the body ; but his drunkenness ●i●guided his hand , so that he ra● him ●nly through the arm : this put the house into so great a confusion and fright , that some fled thinking the gentleman slain . this wicked miscreant thought not this sufficient , but tripping up his heels , pinn'd him as he thought to the floor ; and after this , takes the gentlemans silver sword , leaving his in the wound , and with a grand-iury of dammees ( which may hereafter find him guilty at the great tribunal ) bid all stand off if they lov'd their lives , and so went clear off with sword and liberty ; but was notwithstanding ( the gentleman recovering ) compel'd to make what satisfaction he was capable of making , besides a long imprisonment ; and was not long abroad hefore he was apprehended for burglary committed , condemned , and justly executed . — fatebere tandem nec surdum , nec tiressam quenquam esse deorum . but to proceed on as to play : late at night when the company grows thin , and your eyes dim with watching , false dice are frequently put upon the ignorant , or they are otherwise cheated by topping , slurring , stabbing , &c. and if you be not careful and vigilant , the box-keeper shall score you up double or treble boxes , and though you have lost your money , dun you as severely for it , as if it were the justest debt in the world. the more subtile and gentiler ●ort of rooks ( as aforesaid ) you shall not distinguish by their outward demeanor from persons of condition ; these will sit by a whole evening , and observe who wins ; if the winner be bubbleable , they will insinuate themselves into his company by applauding his success , advising him to leave off whilst he is well ; and lastly , by civilly inviting him to drink a glass of wine , where having well warm'd themselves to make him more than half drunk they-wheadle him in to play ; to which if he condescend he shall quickly have no money left him in his pocket , unless perchance a crown the rooking-winner lent him in courtesie to bear his charges homewards . this they do by false dice , as high-fullams 4 , 5 , 6. low-fullams 1 , 2 , 3. by bristle-dice , which are fitted for their purpose by sticking a hogs-bristle so in the corners , or otherwise in the dice , that they shall run high or low as they please ; this bristle must be strong and short , by which means the bristle bending , it will not lie on that side , but will be tript over ; and this is the newest way of making a high or low fullam : the old ways are by drilling them and loading them with quicksilver ; but that cheat may be easily discovered by their weight , or holding two corners between your forefinger and thumb , if holding them so gently between your fingers they turn , you may then conclude them false ; or you may try their falshood otherwise by breaking or splitting them : others have made them by filing and rounding ; but all these ways fall short of the art of those who make them : some whereof are so admirably skilful in making a bale of dice to run what you would have them , that your gamesters think they never give enough for their purchase if they prove right . they are sold in many places about the town ; price current ( by the help of a friend ) eight shillings , whereas an ordinary bale is sold for six pence ; for my part i shall tell you plainly , i would hav● those bales of false dice to be sold a●● the price of the ears of such destructiv● knaves that made them . another way the rook hath to cheat , is first by palming , that is , he puts one dye into the box , and keep● the other in the hollow of his little finger , which noting what is uppermost when he takes him up , the same shall be when he throws the other dye , which runs doubtfully any cast . observe this , that the bottom and top of all dice are seven , so that if it be 4 above , it must be a 3 at bottom ; so 5 and 2. 6 and 1. secondly , by topping , and that is when they take up both dice and seem to put them in the box , and shaking the box you would think them both there , by reason of the ratling occasioned with the screwing of the box , whereas one of them is at the top of the box between his two forefingers , or secur'd by thrusting a forefinger into the box. thirdly , by slurring , that is by taking up your dice as you will have them advantageously lie in your hand , placing the one a top the other , not caring if the ●ppermost run a mill-stone ( as they use ●o say ) if the undermost run without ●urning , and therefore a smooth-table is ●ltogether requisite for this purpose ; on a rugged rough board it is a hard ●atter to be done , whereas on a smoothable ( the best are rub'd over with ●ees wax to fill up all chinks and cre●ises ) it is usual for some to slur a dye ●wo yards or more without turning . fourthly , by knapping , that is when you strike a dye dead that it shall not stir , this is best done within the tables ; where note there is no securing but of o●e dye , although there are some who boast of securing both : i have seen some so dexterous at knapping , that they have done it through the handle of a quart pot , or over a candle and candlestick : but that which i most admired , was throwing through the same less than ames ace with two dice upon a groat held in the left hand on the one side of the handle a foot distance , and the dice thrown with the right hand on the other . lastly , by stabbing , that is having a smooth box , and small in the bottom , you drop in both your dice in such manner as you would have them sticking therein by reason of its narrowness , the dice lying one upon another ; so that turning up the box , the dice never tumble ; if a smooth box , if true , but little ; by which means you have bottoms according to the tops you put in ; for example , if you put in your dice so that two fives or two fours lie a top , you have in the bottom turn'd up two two's , or two treys ; so if six and an ace a top , a six and an ace at bottom . now if the gentleman be past that classis of ignoramusses , then they effect their purpose by cross-byting , or some other dexterity , of which they have variety imaginable . a friend of mine wondring at the many slights a noted gamster had to deceive , and how neatly and undiscoverably he managed his tricks , wondring withall he could not do the like himself , since he had the same theory of them all , and knew how they were done ; o young man , replied the gamester , there is nothing to be attain'd without pains ; wherefore had you been as laborious as my self in the practice hereof , and had sweated at it as many cold winter mornings in your shirt as i have done in mine , undoubtedly you would have arrived at the same perfection . here you must observe , that if these rooks think they have met with a sure bubble , they will purposely lose some small sum at first , that they may engage him the more freely to bleed ( as they call it ) which may be at the second , if not beware of the third meeting , which under the notion of being very merry with wine and good cheer , they will make him pay for the roast . consider the further inconveniences of gaming as they are rank'd under these heads . first , if the house find you free to the box and a constant caster , you shall be treated with suppers at night , and a cawdle in the morning , and have the honour to be stiled a lover of the house , whilst your money lasts , which certainly cannot be long ; for here you shall be quickly destroy'd under pretence of kindness as men were by the lamiae of old ; which you may easily gather if from no other consideration than this ; that i have seen three persons sit down at twelve penny in and in , and each draw forty shillings a piece in less than three hours , the box hath had three pound , and all the three gamesters have been losers . secondly , consider how many persons have been ruined by play , i could nominate a great many , some who have had great estates have lost them , others having good imployments have been forced to desert them and hide themselves from their creditors in some foreign plantation by reason of those great debts they had contracted through play. thirdly , this course of life shall make you liable to so many affronts and manifold vexations , as in time may breed destraction . thus a young fellow not many years since , had by strange fortune run up a very small sum to a thousand pounds , and thereupon put himself into a garb accordingly ; but not knowing when he was well fell to play again , fortune turn'd , he lost all , ran mad and so died . fourthly , is it not extreme folly for a man that hath a competent estate to play whether he or another man shall enjoy it ; and if his estate be small , then to hazard even the loss of that , and reduce himself to absolute beggery ; i think is madness in the highest degree . besides , it hath been generally observed that the loss of one hundred pounds shall do you more prejudice in disquieting your mind , than the gain of two hundred pounds shall do you good were you sure to keep it . lastly , consider not only your loss of time which is invaluable , nulla major est jactura quam temporis omissio , but the damage also the very watching brings to your health , and in particular to the eyes , confirmed by this distick . allia , vina , venus , fumus , faba , lumen & ignis , ista nocent oculis , sed vigilare magis . garlick , wine , women , smoak , beans , fire and light do hurt the eyes , but watching more the sight . i shall conclude this character with a penitential sonnet , written by a lord ( a great gamester a little before his death ) which was in the year 1580. by loss in play men oft forget the duty they do owe to him that did bestow the same , and thousand millions moe . i l●ath to hear them swear and stare when they the main have lost ; forgetting all the byes that were with god and holy ghost : by wounds and nails they think to win , but truly 't is not so ; for all their ●rets and fumes in sin they moniless must go . there is no wight that us'd it more than he who wrote this verse , who cries peccavi n●w therefore , his oaths his heart do pierce ; therefore example take by me that curse the luckless time , that ever dice mine eyes did see , which bred in me this crime . lord pardon me for what is past , i will offend no more , in this most vile and sinful cast which i will still abhor . the character of a gamester . some say he was born with cards in his hands , others that he will die so ; but certainly it is all his life , and whether he sleeps or wakes he thinks of nothing else . he speaks the language of the game he ●lays at , better than the language of hi● country ; and can less in●ure a sol●cism in that than this : he knows no judge but the groom-porter , no law but that of the game at which he is so ex●ert all appeal to him , as subordinate judges to the supream ones . he loves winter more than summer , because it affords more gamesters , and christmas more th●n any other time , because there is more gaming then . he gives more willingly to the butler than to the poors-box , and is never more religious than when he prays he may win . he imagines he is at play when he is at church ; he takes his prayer-book for a pack of cards , and thinks he is shuffling when he turns over the leaves . this man will play like nero when the city is on fire , or like archimedes when it is sacking , rather than interrupt his game . if play hath reduced him to poverty , then he is like one a drowning , who fastens upon any thing next at hand . amongst other of his shipwracks , he hath happily lost shame , and this want supplies him . no man puts his brain to more use than he ; for his life is a daily invention , and each meal a new stratagem , and like a flie will boldly sup at every mans cup. he will offer you a quart of sack out of his joy to see you , and in requital of this courtesie you can do no less than pay for it . his borrowings are like subsidies , each man a shilling or two , as he can well dispend , which they lend him not with the hope to be repaid , but that he will come no more . men shun him at length as they do an infection , and having done with the aye as his cloaths to him , hung on as long as he could , at last drops off . chap. i. of billiards . the gentile , cleanly and most ingenious came at billiards had its first original from italy , and for the excellency of the recreation is much approved of and plaid by most nations in europe especially in england there being few towns of note therein which hath not a publick billiard-table , neither are they wanting in many noble and private fam●●●es in the country , for the recreation of the mind and exercise of the body . the form of a billiard-table is oblong , that is something longer than it is broad ; it is rail'd round , which rail or ledge ought to be a little swel'd or stuft with fine flox or cotton : the superficies of the table must be covered with green-cloth , the finer and more freed from knots the better it is : the board must be level'd as exactly as may be , so that a ball may run true upon any part of the table without leaning to any side thereof ; but what by reason of ill-season'd boards which are subject to warp , or the floar on which it stands being uneven , or in time by the weight of the table , and the gamesters yielding and giving way , there are very few billiard-tables which are found true ; and therefore such which are exactly level'd are highly valuable by a good player ; for at a false table it is impossible for him to show the excellency of his art and skill , whereby bunglers many times by knowing the windings and tricks of the table have shamefully beaten a very good gamester , who at a true table would have given him three in five . but to proceed in the description thereof ; at the four corners of the table there are holes , and at each side exactly in the middle one , which are called hazards , and have hanging at the bottoms nets to receive the balls and keep them from falling to the ground when they are hazarded . i have seen at some tables wooden boxes for the hazards , six of them as aforesaid , but they are nothing near so commendable as the former , because a ball struck hard is more apt to fly out of them when struck in . there is to the table belonging an ivory port , which stands at one end of the table , and an ivory king at the other , two small ivory balls and two sticks ; where note if your balls are not compleatly round you can never expect good proof in your play : your sticks ought to be heavy , made of brasile , lignum vitae or some other weighty wood , which at the broad end must be tipt with ivory ; where note , if the heads happen to be loose , you will never strike a smart stroke , you will easily perceive that defect by the hollow deadness of your stroak and faint running of your ball. the game is five by day light , or seven if odds be given , and three by candle-light or more according to odds in houses that make a livelihood thereof ; but in gentlemens houses there is no such restriction ; for the game may justly admit of as many as the gamesters please to make . for the lead you are to stand on the one side of the table opposite to the king , with your ball laid near the cushon , and your adversary on the other in like posture ; and he that with his stick makes his ball come nearest the king leads first . the leader must have a care that at the first stroke his ball touch not the end of the table leading from the king to the port , but after the first stroke he need not fear to do it , and let him so lead that he may either be in a possibility of passing the next stroke , or so cunningly lie that he may be in a very fair probability of hazarding his adversaries ball , that very stroak he plaid after him . the first contest is who shall pass first , and in that strife there are frequent opportunitities of hazarding one another ; and it is very pleasant to observe what policies are used in hindering one another from the pass , as by turng the port with a strong clever stroke ; for if you turn it with your stick it must be set right again ; but indeed more properly he that doth it should lose one ; sometimes it is done ( when you see it is impossible to pass ) by laying your ball in the port , or before your adversaries , and then all he can do is to pass after you ; if he hath past and you dare not adventure to pass after him , for fear he should in the interim touch the king and so win the end , you must wait upon him and watch all opportunities to hazard him , or king him ; that is , when his ball lyeth in such manner that when you strike his ball may hit down the king , and then you win one . here note , that if you should king him , and your ball fly over the table , or else run into a hazard , that then you lose one notwithstanding . the player ought to have a curious eye , and very good judgment when he either intends to king his adversary's ball , or hazard , in taking or quartering out just so much of the ball as will accomplish either ; which observation must be noted in passing on your adversary's ball , or corner of the port. some i have observed so skilful at this recreation , that if they have had less than a fifth part of a ball they would rarely miss king or hazard . as this is a cleanly pastime , ●o there are laws or orders made against lolling slovingly players , that by their forfeitures they may be reduced to regularity and decency ; wherefore be careful you lay not your hand on the table when you strike or let your sleeve drag upon it , if you do it is a loss ; if you smoak and let the ashes of your pipe fall on the table , whereby oftentimes the cloth is burned , it is a forfeiture , but that should not so much deter you from it as the hindrance piping is to your play . when you strike a long stroke , hold your stick neatly between your two fore fingers and your thumb , then strike smartly , and by aiming rightly you may when you please either fetch back your adversary's ball when he lyeth fair for a pass , or many times when he lyeth behind the king , and you at the other end of the table you may king him backward . if you lie close you may use the small end of your stick , or the flat of the big end , raising up one end over your shoulder , which you shall think most convenient for your purpose . have a care of raking , for if it be not a forfeiture it is a fault hardly excusable , but if you touch your ball twice it is a loss . beware when you jobb your ball through the port with the great end of your stick that you throw it not down , if you do it is a loss , but do it so handsomly that at one stroke without turning the port with your stick you effect your purpose ; it is good play to turn the port with your ball , and so hinder your adversary from passing ; neither is it amiss if you can to make your adversary a fornicator , that is having past your self a little way , and the others ball being hardly through the port you put him back again , and it may be quite out of pass . it argueth policy to lay a long hazard sometimes for your antagonist , whereby he is often entrapped for rashly adventuring at that distance , thinking to strike your ball into the hazard , which lieth very near it , he frequently runs in himself by reason of that great distance . there is great art in lying abscond , that is , to lie at bo-peep with your adversary , either subtlely to gain a pass or hazard . here note , if your adversary hath not past and lyeth up by the king , you may endeavour to pass again , which if you do , and touch the king , it is two , but if thrown down you lose : some instead of a king use a string and a bell , and then you need not fear to have the end , if you can pass first ; this is in my judgment bungling play , there being not that curious art of finely touching at a great distance a king that stands very ticklishly . for your better understanding of the game ▪ read the ensuing orders . but there is no better way than practice to make you perfect therein . orders to be observed by such who will play at billiards . 1. if the leader touch the end of the table with his ball at the first stroke he loseth one . 2. if the follower intend to hit his adversaries ball , or pass at one stroke he must string his ball , that is , lay it even with the king , or he loseth one . 3. he that passeth through the port hath the advantage of touching the king which is one if not thrown down . 4. he that passeth twice , his adversary having not past at all , and toucheth the king without throwing him down wins two ends . 5. he that passeth not hath no other advantage than the hazards . 6. he that is a fornicator ( that is , hath past through the back of the port ) he must pass twice through the fore part , or he cannot have the advantage of passing that end . 7. he that hits down the port or king , or hazards his own ball , or strikes either ball over the table loseth one . 8. he that hazards his adversary's ball , or makes it hit down the king winneth the end . 9. if four play , two against two , he that mistakes his stroke loseth one to that side he is of . 10. he that after both balls plaid , removes the port without consent , or strikes his ball twice together , or that his adversaries ball touch his stick-hand , clothes , or playeth his adversaries balls , loseth one . 11. he that sets not one foot upon the ground when he strikes his ball shall lose an end , or if he lay his hand or sleeve on the cloth. 12. a stander by though he betts shall not instruct , direct or speak in in the game without consent , or being first asked ; if after he is advertised hereof he offend in this nature , for every fault he shall instantly forfeit two pence for the good of the company , or not be suffer'd to stay in the room . 13 he that plays a ball , while the other runs , or takes up a ball before it lie still loseth an end . 14. he that removes the port with his stick when he strikes his ball , and thereby prevents his adversaries ball from passing loseth an end . 15. all controversies are to be decided by the standers by , upon asking judgment . here note , that whosoever breaks the king forfeits a shilling , for the port ten shillings , and each stick five shillings . 16. five ends make a game by day-light , and three by candle-light . the orders in verse as i found them fram'd for a very ancient billiard-table . 1. the leading ball the upper end may'nt hit ; for if it doth it loseth one by it . 2. the follower with the king lie even shall if he doth pass or hit the others ball ; or else lose one , the like if either lay their arm or hand on board when they do play . 3. that man wins one who with the others ball so strikes the king that he doth make him fall . 4. if striking at a hazard both run in , the ball struck at thereby an end shal win . 5. he loseth one that down the port doth ●ling ; the like doth he that justles down the king. 6. he that in play the adverse ball shall touch with stick , hand , or cloaths forfeits just as much . 7. and he that twice hath past shall touch the king , the other not past at all shall two ends win . 8. if both the balls over the table flie , the striker of them loseth one thereby . and if but one upon the board attend , the striker still the loser of the end . 9. one foot upon the ground must still be set , or one end 's lost if you do that forget : and if you twice shall touch a ball e're he hath struck between an end for him is free . 10. if any stander by shall chance to bet , and will instruct , he then must pay the set . 11. the port or king being set , who moves the same with hand or stick shall lose that end or game . 12. he that can touch being past , or strike the other into the hazard is allowed another . 13. if any stander by shall stop a ball , the game being lost thereby he pays for all . 14. if any past be stricken back again , his pass before shall be accounted vain . 15. he that breaks any thing with violence , king , port , or stick is to make good th' offence . 16. if any not the game doth fully know may ask another whether it be so , remember also when the game you win , to set it up for fear of wrangling . 17. he that doth make his ball the king light hit , and holes th' other scores two ends for it . there are several other orders which only concern the house which i omit , as impertinent to the rules of playing at billiards . since recreation is a thing lawful in it self if not abused , i cannot but commend this as the most gentile and innocent of any i know , if rightly used ; there being none of those cheats to be plaid at this as at several other games i shall hereafter mention . there is nothing here to be used but pure art ; and therefore i shall only caution you to go to play , that you suffer not your self to be over-matcht , and do not when you meet with a better gamester than your self condemn the table , and do not swear as one did playing at nine-pins , this l. n. hath put false pins upon me . to conclude , i believe this pastime is not so much used of late as formerly , by reason of those spunging caterpillars which swarm where any billiard-tables are set up , who making that single room their shop , kitching and bed-chamber ; their shop , for this is the place where they wait for ignorant cullies to be their customers ; their kitching , for from hence comes the major part of their provision , drinking and smoaking being their common sustenance ; and when they can perswade no more persons to play at the table , they make it their dormitory , and sleep under it ; the floor is their feather-bed , the legs of the table their bed-posts , and the table the tester ; they dream of nothing but hazards , being never out of them , of passing and repassing , which may be fitly applied to their lewd lives , which makes them continually pass from one prison to another till their lives are ended ; and there is an end of the game . chap. iii. of trvcks . trucks is an italian game , and is much used in spain and ireland ; it is not very unlike billiards , but more boisterous , and in my opinion less gentile . it is a pastime less noted in england , wherefore the tables are rarely met withal ; one i have seen at tower-hill , but so bunglingly composed , and so irregularly form●d and fram'd , that it was fit for none to play at but such who never saw or plaid at any other than that . a right truck-table ought to be somewhat larger than a billiard-table , being at least three foot longer than it is broad and covered with green cloth , but it need not be every whit so fine as the former . it hath three holes at each end , besides the corner holes ; the middle-most at one end stands directly against the sprigg which stands for the king at billiards , and the other end , middle-most hole , stands exactly against the argolio , which is in the nature of a port at billiards . of each side there are ten holes , none of these have nets to receive the balls , and therefore it is a sport more troublesome than billiards . the argolio stands as the port at billiards as aforesaid , and is made of a strong hoop of iron fastned to the table , that it cannot stirr , having a wider passage than a port , and in its bending is higher from the board . the sprigg is another piece of iron , about the thickness of a man's little finger , and is taller than the billiard king , and driven into the board , so that it is immovable . the tacks with which they play , are much bigger than billiard sticks , and are headed at each end with iron ; the small end is round from the middle , or farther running taperwise , but the great end is flat beneath , though rounding a top ; good gamesters play for the most part with the small end . the balls are made of ivory , and are in bigness like tennis-balls , and require much art in their rounding , for otherwise they will never run true . you may lead as you do at billiards , but that is lookt upon as bungling play ; the best artist at this game usually bank at the fourth cushon from the end where the argolio stands , and is commonly markt for distinction whith a little chalk . the game because it is sooner up than billiards , is nine , and sometimes fifteen , or indeed as many , or as few as you please . he that leads must have a care he hit not the end , for that is a loss , but he may bank if he please ; if the leader lie in pass , the follower must hit him away if he can , for if he pass it is ten to one but he wins the end , because he may boldly strike at the sprigg . if the leader lies not in pass , he may either strike at him , or lye as well to pass as the former , and then all the strife lyeth in trucking one another , or striving who shall pass first . in passing here is this subtlety to be observed , if your adversary's ball lie strait before the argolio , and yours lies a little behind it , and it is your stroke , you would think it impossible to pass by reason of that obstruction ; whereas it is easily done thus , take the small end of your tack , and set it sloaping behind your ball , but touch it not , for if you do , you lose the end ; then bend your fist , and give your stick a smart cuff , and it will raise you ball over your adversary's through the port with much facility , this is called by artists , falkating ; all that the follower can do to save the end , is ( lying as he doth just against the sprigg ) to pass and touch the sprigg at one stroke , and that is two ; if he touch not the end , is the others ; if in striking the sprigg too hard , he run not out of one hole or other , and then he loseth . for the advantage of striking you may lay one hand on the table , arm , &c. without forfeiture ; but you must not touch your ball with your sleeve or hand without leave first obtained under the loss of the end . as thus , you may not know which is your ball , upon this you cry , by your leave , sir , and then you may take it up and see by the mark whether it be yours or not . if you truck your adversary's ball it is one , but if you do it and run out , or fly over the table , you lose one , so if you strike at your adversary's ball , and one or both fly over the table it is a loss to you . if after you have past you truck your adversary's ball and hit the sprigg it is three ; if you pass at one stroke truck your adversary's ball and hit the sprigg you win four ; this is very rarely done , as you may well imagin , yet i have seen it done , but never done by design , but casually ; there is much art in holding your tack rightly , the best way i can inform you is to hold the great end in your right hand , and level the small end over your fore-finger and thumb , leaning your left arm on the table , for the more steddy and direct guidance of your tack to transmit the ball to what part of the table you shall think most requisite , and when you intend a smart stroke let your shove be brisk . in short i must leave this as all other games to your observation and practice ; only this let me advise you , if any difference arise leave it to the judgment of the table , to decide the controversie , but end it not with your lives , by using two such clubbing arbitrators as you play with , for with one stroke ( they are so strong & heavy ) they are sufficient to dash out a mans brains , and by the several great mischiefs have been done thereby be advised not to fall into the like dangerous rashness . one thing i had almost forgot , and that is , if you fulkate over hand be very careful how you strike your ball , for by carelesness or missing your ball you frequently wound the table . now fulkating over hand , is , when you lie near the cushon for a pass , and your adversary's ball lies directly before yours , to make yours to jump over his through the argolio , you must strike a strong stroke , sloaping downwards , which will make your ball mount aloft . orders for a truck-table . 1. if the leader touch the end , it is the loss of one . 2. if the follower intend to hit his adversary's ball from the pass at the first stroke he must string his ball even with the sprigg , or loseth one . 3. he that passeth and first hits the sprigg wins one . 4. he that passeth twice and hits the sprigg wins two . 5. he that passeth backward ( and is called a fornicator ) he must pass twice through the fore-part , or he cannot have the advantage of passing that end . 6. he that trucks his own ball , or strikes it , or his adversary's over the table , loseth one . 7. he that trucks his adversary's ball wins two . 8. he that toucheth his adversary's ball with hand , stick , or clothes , or strikes it for his own , loseth one . 9. he that passeth and toucheth at a stroke , wins two . 10. he that having past trucks his adversaries ball and hits the sprigg with his own , wins three . 11. lastly , he that passeth , trucketh his adversary's ball and hits with his own the sprigg , wins four . there are other trivial orders which for brevity sake i here omit . chap. iv. of bowling . bowling is a game or recreation , which if moderately used is very healthy for the body , and would be much more commendable than it is were it not for those swarms of rooks which so pester bowling-greens , bares , and bowling-alleys where any such places are to be found , some making so small a spot of gound yield them more annually then fifty acres of land shall do elsewhere about the city , and this done cunning , betting , crafty matching , and basely playing booty . in bowling there is a great art in chusing out his ground , and preventing the windings , hanging , and many turning advantages of the same , whether it be in open wide places , as bares and bowling-greens , or in close bowling-alleys . where note that in bowling the chusing of the bowl is the greatest cunning . flat bowls are best for close alleys ; round byassed bowls for open grounds of advantage , and bowls round as a ball for green swarths that are plain and level . there is no advising by writing how to bowl , practice must be your best tutor , which must advise you the risings , fallings , and all the several advantages that are to be had in divers greens , and bowling-alleys ; all that i shall say , have a care you are not in the first place rookt out of your money , and in the next place you go not to these places of pleasure unseasonably , that is when your more weighty business and concerns require your being at home , or some where else . the character of a bowling-ally , and bowling-green . a bowling-green , or bowling-ally is a place where three things are thrown away besides the bowls , viz. time , money and curses , and the last ten for one . the best sport in it , is the gamesters , and he enjoys it that looks on and betts nothing . it is a school of wrangling , and worse than the schools . ; for here men will wrangle for a hairs bredth , and make a stir where a straw would end the controversie . never did mimmick screw his body into half the forms these men do theirs ; and it is an article of their creed , that the bending back of the body or screwing in of their shoulders is sufficient to hinder the over-speed of the bowl , and that the running after it adds to its speed . though they are skilful in ground , i know not what grounds they have for loud lying , crying sometimes the bowl is gone a mile , a mile , &c. when it comes short of the jack by six yards ; and on the contrary crying short , short , when he hath overbowled as far . how sensless these men appear when they are speaking sense to their bowls , putting considence in their intreaties for a good cast . it is the best discovery of humours , especially in the losers , where you may observe fine variety of impatience , whilst some fret , rail , swear , and cavel at every thing , others rejoyce and laugh , as if that was the sole design of their creation . to give you the moral of it , it is the emblem of the world , or the worlds ambition , where most are short , over , wide or wrong byassed , and some few justle in to the mistress , fortune ! and here it is as in the court , where the nearest are the most spighted , and all bowls aim at the other . chap. v. of a game at chess . chess is a royal game and more difficult to be understood than any other game whatever , and will take up sometimes in the playing so long a time that i have known two play a fortnight at times before the game hath been ended : and indeed i believe the tediousness of the game hath caus'd the practice thereof to be so little used ; however since this pastime is so highly ingenious that there is none can parallel it , i shall here lay down some brief instructions tending to the knowledg thereof . the first and highest is a king , the next in height is a queen , the cloven heads are bishops ; they who have heads cut aslaunt like a feather in a helmet are called knights , the last are called rooks , with a round button'd cap on his head , and these signifie the country and peasantry , the pawns are all alike , and each nobleman hath one of them to wait upon him ▪ the chess-men standing on the board , you must place the white king in the fourth house being black from the corner of the field in the first and lower rank , and the black king in the white house , being the fourth on the other side in your adversaries first rank opposite to the white king ; then place the white queen next to the white king in a white house , which is the fourth on that side of the field ; likewise the black queen in a black house next to a black king in the same rank . then place on the other side of the king in the same rank , first a bishop , because he being a man of counsel is placed before the knight , who is a man of action or execution ; the knight after the bishop , and after the knight place the rook ( who is the peasant or country-man ) in the last place or corner of the field : place also on the queens side and next to her a bishop , next a knight and then a rook ; the pawns take up the last place ; one of which you must place before each nobleman as attendants , so that these great or nobleman fill up the first rank and the pawns the second from one corner of the field to the other , and as many great men and pawns as belong to the king so many hath the queen , viz. three great men and four pawns apiece , that is , one bishop , one knight , and one rook with their pawns . having thus placed and ordered your men , you must in the next place consider their march how they advance and take guard and check . the pawns do commonly begin first the onset , and their march is forward in their own file , one house at once only and never backward ; for the pawns alone never retreat , the manner of his taking men is side-ways in the next house forward of the next file to him on either side , where when he hath captivated his enemy , and placed himself in his seat , he proceeds and removes forward one house at once in that file , until he find an opportunity to take again . the pawn guards a piece of his side which stands in that place , where if it were one of the contrary party he might take it . in like manner the pawn checks the king , viz. as he takes not as he goes , which check if the adverse king cannot shun either by taking up the pawn himself ( if the pawn be unguarded , or occasion his taking by some of his pieces , he must of necessity remove himself out of the pawns check ) or if it lie not in his power it is pawn-mate , and so the game is ended , and lost by him whose king is so mate . the rook goes backward and forward in any file and cross-ways to and fro in any rank as far as he will , so that there stands no piece between him and the place he would go to . thus he doth guard his own and check the king also , which check if the king can neither cover by the interposition of some piece of his between the checking rook and himself , nor take the rook , nor be the cause of his taking , he must remove himself out of that check or it is mate , and the game is up . the knight skips forward , backward and on either side from the place he stands in to the next save one of a different colour , with a sideling march or a sloap , thus he kills his enemies , guards his friends , and checks the king of the adverse party , which because ( like the pawns check ) it cannot be covered , the king must either remove or course the knight to be taken ( for he himself cannot take the knight that checks him ) or its mate , and the game is up . the bishop walks always in the same colour of the field that he is first placed in , forward and backward asloap every way as far as he lists ; provided , that the way be clear between him and the place he intends to go to : thus he rebukes the adversary , guards his consorts , and checks the adverse king , which not being avoided as aforesaid , is mate to him and the game is ended . the queens walk is more universal ; for she goes the draughts of all the aforenamed pieces , ( the knights only excepted , for her march is not from one colour to the other asloap ) so far as she listeth finding the way obstructed by any piece , and thus she disturbs her adversaries , protects her subjects , and mates the king , unless ( as aforesaid ) he removes , covers , takes , or causes her to be taken , otherwise it is his mate and the game is concluded . the kings draught is from his own to the next to him any way , that either is empty of his own subjects or where he may surprise any unguarded enemy , or where he may stand free from the check of any of the adverse party . thus he confounds his foes , defends his friends , but checks not the king his enemy , who never check one another ; for there must ever be one house or place at least between the two kings , though unpossest of any other piece ; and if one king be compel'd to flie for refuge to the king of the adverse party then it is mate or a stale , and so he that gives the first wins the game . let this suffice for the various draughts and several walks of the chess-men ▪ but this is not all , i shall give you some other instructions as brief as i may , and refer the rest to your own observation . kings and queens have seven a piece to attend them . the king whether white or black guards five persons before he goes forth , and being once advanced into the field , though it be but into the second house , he then and afterwards in his march guards eight houses till he come again to one side or other of the field . the five the king guards before his march , are the queen , the bishop , his own , his queens , and his bishops pawn . the queen protects her king , and bishop her kings , her bishops , and her own pawn . thus the queen guards as many as the king before she goes forth , and after till the game be won or lost . the kings bishop guards the kings pawn , and his knights , the queens bishop guards , the queens pawn and her knights guard but three houses apiece before they go forth ; but after they are marched off from the side of the field , they guard as many houses as the king and queen do . those houses which the knights guard ere they go out are the kings . the knight guards the kings pawn , and the third house in the front of the kings bishops pawn , and the third house in the front of the kings rooks pawn . the queens knight guards her pawn , and the third house in the front of her bishops pawn , also the third house in the front of her rooks pawn . the kings rook guards his own pawn , and the kings knight and no more till he be off of the side of the field , and then he guards four houses , and the same does the queens rook. the pawns likewise guard these places before they be advanced into the field , viz. the kings pawn guards the third house before the queen , and the third before the kings bishop , the queens pawn guards the third house before the king , and the third before her bishop . the kings bishop's pawn guards the third house before the king , and the third before the kings knight . the queens bishop's pawn guards the third house before the queen , and the third before the queens knight . the kings knights pawn guards the third house before the kings bishop , and the third before the kings rook. the queens knight's pawn guards the third house before the queens bishop , and the third before the queens rook. the kings rooks pawns , and the queens rooks pawn guard but one house apiece , that is to say , the third houses before the knight , because they stand on the side of the field . next consider the value of the great men . the king exposeth not himself to danger upon every occasion , but the queen is under him as general , and doth more sevice than any two great men besides ; and when it happens that she is lost , her king most certainly loseth the field , unless the adversary knows not how to make use of so great an advantage . wherefore if a king lose two or three of his best men in taking the opponents queen , yet he hath the best of it if he can but manage his game rightly . next to the queen in value is the rook , and is as much in worth above the bishop and knight as the queen is above him ; so that a rook is more worth than two bishops or two knights because he can give a mate by the help of the king , which no other piece can do , unless plaid with excellent skill . bishops are accounted better than knights , because they can give a mate with a king when no other men are left to help them , with more ease than the knights can ; for they seldom or never do it : yet it is more dangerous to lose a knight than a bishop , because the knights check is more dangerous than the bishops ; for the bishop is tyed to one colour of the field out of which he cannot pass , but the knight passeth through all the houses of the field ; the bishops check may be covered , the knights cannot ; besides if it fall out that one of the kings hath no other men left but his bishops , and the other king none but his knights , the knights with their checks can take the bishops one after another , because the bishops cannot guard each other which the knights can do ; so that at the beginning of the game it is better to lose bishops for the adversaries knights than the contrary . the difference of the worth of pawns is not so great as that noblemen , because there is not such variety in thier walks , only thus much , the kings bishop's pawn is the best in the field among the pawns , and therefore the gamester ought to be very careful of him ; for if it should happen that the black king lose his bishop's pawn to gain the white kings pawn , the black kings loss is the greater , because he cannot after this accident make a rank of pawns of three of a rank on that side of the field for his own security , which is a great disadvantage , so that it is better for either of the kings to lose his own pawn than his bishops . but if you should object that the king which loseth his bishops pawn may relieve himself on the other side of the field , turning to his queens rooks quarters , where he shall have pawns to succour him , i answer , 't is true , he may do so , but he will be a longer time in effecting his business , because there are more pieces between him and his queens rooks by one draught than between his own rook and himself ; so that in playing that draught he indangers the whole game if his adversary know how to make use of advantages . the kings pawn is next in worth which oftentimes keeps the king from check by discovery ; then the queens pawn is next , and after that the knights , and last of all the rooks pawns , because they guard but one house apiece in the field . the king and the pawn have certain priviledges granted them , which none of the other chess-men have ; as for instance , the king whose remove ( as hath been already mentioned ) is from the place of his standing at any time to the next house in file or rank of any side ( that is one only step at once , ) yet if at any time his rank be empty of his men , so that no one stands between the king and the rook of either corner , the king may then shift or change with what rook he pleaseth , between whom and himself the way stands clear from other men ; and that for his better security , provided , that neither the king nor the rook he intends to change with , hath not as yet been removed from the place of their first standing ; now the manner of the kings shifting or changing with a rook is thus : the rank cleared as aforesaid , and neither king nor rook having yet stirred , he may go two draughts at once to his own rook , and so towards his queens rook , causing the rook he changeth with to change his place , and come and stand by him on the other side ; that is , his own rook in the bishops place , and the queens rook in the queens place , and either of these changes but for one draught . this is the kings first prerogative . the second is , that whereas any man may be taken by any adversary , if he be brought so near as to come within the compass , the king cannot , but he is only to be saluted by his adversary with the word check , advising him thereby to look about him the more warily , and provide for his own safety : now if that adversary do this unguarded so near the king , he may step thither by his true draught , and the king may stay him with his own hand if he judge it convenient . as for the pawn , the first priviledg he hath , is , that whereas his walk is but to the next house forward in his own file at once when he marcheth , and to the next house side-long forward of the next file of either side , when he takes , i say , his priviledg is , that he may remove to the second house forward , which is the fourth rank in his own file for his first draught , and ever after but one forward at once . the second priviledg is greater , and that is , when any pawn is come so far as to the first rank of the adversary , and seats himself in any of his noble houses , he is dignified for this fact with the name and power of a queen , and so becomes chief of his own kings forces if the first queen were slain before , and if the first queen be yet standing in the field , the pawn coming to the rank aforesaid in any house whatsoever , may there make what piece you please which you have already lost . some are of opinion that chess as well as draughts may be plaid by a certain rule , indeed i am partly inclined to believe it notwithstanding that most are of a contrary opinion . the first remove is an advantage , and therefore you must draw for who shall have the first draught , which may be done with a black and white man distributed in to either hand , and offer'd the opponent which he will chuse ; if he chuse his own man the first draught is his ; but when a game is ended , and a mate given , he is to have the first draught next game who gave the former mate . the first remove is divers according to the judgment of the gamester , as some will first remove their kings knights pawn one single remove , that is to the third house in his own file , others play the kings rooks pawn first a double draught ; but the best way is to play the kings pawn first a double remove , that so if they are not prevented by their adversaries playing the like , they may still move that pawn forward with good guard ; for he will prove very injurious to the adverse king. this pawn i shall advise you to remove first , but not so venturously as a double remove , because if you cannot guard him cunningly , then are you like to lose him with a check to your king , by the queens . coming forth upon him to the great hazard of your kings rook ; therefore play your kings rook one single remove , that there may be way made for the coming forth of queen one way two houses asloap , and to your kings bishop the other way three houses asloap , and so upon the neglect of your adversary he may be put to a scholars check , at least in danger of it : here note it is ill to play the bishops pawn first , and worse to play the queens . he that would be an artist in this noble game , must be so careful to second his pieces , that if any man advanced be taken , the enemy may be likewise taken by that piece that guards or seconds it ; so shall he not clearly lose any man , which should it fall out contrarily might lose the game ; he must also make his passages free for retreat , as occasion shall serve , lest he be worsted . in defending you must also be very careful that you are as able to assault as your enemy ; for you must not only answer your adversaries assault by foreseeing his design by his play , and preventing it , but you must likewise devise plots , how to pester and grieve your assailant , and chiefly how to entrap such pieces as are advanced by him , preventing their retreat , amongst which a pawn is the soonest ensnared , because he cannot go back for succour or relief ; but bishops and rooks are harder to be surprized , because they can march from one side of the field to the other to avoid the ensuing danger , but the knights and queens of all are most difficulty betray'd , because they have so many places of refuge , and the queen more especially ; where note as a gret piece of policie , that if possible you constantly have as many guards upon any one piece of yours as you see your enemy hath when he advanceth to take it , and be sure withall that your guards be of less value than the pieces he encountreth you with ; for then if he fall to taking you will reap advantage thereby ; but if you see you cannot guard yours but must of necessity lose it , then be very circumspect and see whether you can take a far better piece of his in case he takes yours , by advancing some other piece of yours in guard ; for so ( as it often falls out ) that yours which you had given over for lost may be saved , whereas no other way could have done it . when an adverse piece comes in your way , so that by it all may be taken , consider with your self first whether it be equal in worth to yours ; next whether it can do you any damage in the next draught , if not let it alone ; for as it is best to play first , so it is to take last ; unless as was said you might take the piece clear , or get a better than that you lose to take it , or at least disorder him one pawn in his taking your man that took his ; but when you have the advantage be it but of one good piece for a worse , or of a pawn clear , then it is your best way to take man for man as often as you can ; besides you are to note , that whatsoever piece your adversary plays most or best withall , be sure if it lie in your power to deprive him thereof though it be done with loss of the like , or of one somewhat better , as a bishop for a knight ; for by this means you may frustrate your adversaries design and become as cunning as himself . now the chief aim at chess is to give the mate , which is when you so check the king of the adverse party , that he can neither take the checking piece ( because it is guarded ) nor cover the check , nor yet remove out of it . your care ought to be in the interim how to deprive him of some of his best pieces , as his queen or rook ; and the way to entrap a queen is two-fold , first by confining her to her king , so that she may not remove from him for leaving him in check of an adverse piece ; secondly , by bringing her to or espying her in such a place as a knight of yours may check her king , and the next draught take her . in the same manner you may serve a bishop if the adverse queen covers her slope-wise ; but if she stand not in such a posture she may be brought to it ; entice her thither with some unguarded man , which she out of eagerness of taking for nothing , may indiscreetly bring her self into trouble . but if you intend to cath the queen with a knight , imagine that the adverse king stands in his own place unremoved , and that the queen hath brought her self to stand in that place where the kings rooks pawn stood ; first , she standing in this posture bring if you can one of your knights to check her king in the third house before his own bishop ; and if there be no man ready to take up your knight , immediately he will take up the queen at the next draught . the rooks are also to be surprized two ways ; first , by playing your bishop into your knights pawns first place of standing , which bishop shall march aslope towards the adverse rook of the opposite corner , which if you can make uncovered of the knights pawn , your bishop will then undoubtedly take clear for nothing ; the other way is like that of surprizing the queen with a bishop or a knight ; where you must take notice ●●at your adversaries queens rook is so much the easier to be taken with your queens knight , that that knight at his third draught may check the king and take the same rook at his fourth draught . there are several other ways to take a rook , which practice must inform you . there is an ingenious way of taking a great man for a pawn ; when you espy two great men of your adversaries standing in one and the same rank , and but one house between them , then prepare a guard ( if you have it not ready to your hand ) for a pawn , which bring up to the rank next to them in the middle or front of both of them , and without doubt , if he save the one your pawn will take the other ; this way of taking is called a fork or dilemma . the neatest and most prejudicial trick you can put upon your adversary at chess is a check by discovery , which may be thus effected ; observe when you find your adversaries king any way weakly guarded , or perhaps not all , that is , easie to be checked then before you bring that piece that can check him there to provide some other man in that course that checks him not ; afterwards bring that piece of yours which will check him ( your brought-piece being away ) and then with all possible speed remove away for that former piece where it may most annoy him , saying withall , check by discovery of your last brought a piece : which he being compelled to cover or remove , you may do him a greater prejudice with that piece you removed from between the check at the next draught thus demonstrated . suppose you play with the white-men , he removes first his kings pawn a double draught forward , you answer him with the like play ; he then plays out his kings knight in front of his kings bishop's pawn , you do the like with yours : that knight of his takes your kings pawn , and your knight takes his likewise ; he advances the queens pawn , and removes to chase away or to take your knight ; you play up your white queen one remove before your king to frighten his knight also : he thinks it better to save his knight from your queen , than take yours with his queens pa●n ; and therefore conveys him away into a more secure place ; you play your kings knight in front of his queens bishop's pawn , and there withall say , check by discovery of your queen ; now let him cover this check by discovery as well as he can , your knight at the next draught will assuredly take his queen . there are several other ways to make a discovery , and a mate given with it , which is the noblest mate of all . a queen if lost indangers m●ch the game ; but if there be pawns left on either side , there is possibility of making a new queen , and so by consequence the renovation of the game , which ten to one was lost before : there are several ways to mate this queen and estate her in as great power as the former , for brevity sake , two pawns in files next one to the other , and plaid first one forward and the other backward close together is a good way to make a new queen , especially if any one of them be guarded underneath with a rook , for so they will force their way before them , nor can any of them be taken without great difficulty and danger . as to short mates take these observations : having both placed your men and yours the first draught ; suppose you advance your kings pawn forward one single remove , your adversary plays his kings pawn forward a double remove in his own file ; you at your second draught come out with your queen upon that pawn , placing her in the house forward of your kings rooks file , your enemy to guard his kings pawn plays forth his queens knight into the third house of the queens bishops file , you ( hoping that he will not spy the attempt ) bring out for your third draught your kings bishop , which you place in the fourth house of your queens bishops file , he not perceiving your intention judging all secure makes for your queen with his kings knight , playing it in the front of his kings bishops pawn , either to chase her away or take her ; you immediately upon this take up that bishops pawn with your queen , and for your fourth draught give him a mate , which is called a scholars mate ; because any but young beginners may prevent it . you may also give a mate at two draughts if you encounter with a raw gamester , playing after this manner ; first remove his kings bishops pawn a single draught ( which is ill play at first ) you your kings pawn a single remove , he his kings knights pawn advanced a double remove for his second draught , you bringing out your queen into the fifth house of your kings rooks file give him a mate at your second draught . there is another called a blind-mate , and that is when your adversary gives you a check that you cannot avoid by any means , and is indeed a mate absolute ; but he not seeing it to be a mate , says only to you check , and it is therefore called a blind-mate ; this should be both loss of game and stake if you before agree not to the contrary . a stale may be termed a mate and no mate , an end of the play but no end of the game , because it properly should be ended with a check-mate . the stale is thus when his king hath the worst of the game , and brought to such a strait , that he hath but one place to flie unto , and the pursuing king is so unadvised as to bar him of that place or stop it without checking him , the distressed king being no way able to remove but in check , and having no other piece of his own that he can play , then it is a stale and a lost game to him that gives it . therefore he that follows the flying king gives him check as long as he hath any place to fly to ; but when he hath none left to avoid his check , let him then say check-mate , and both game and stake are won . lastly , there is another term used in chess-playing , and that is called a dead-game , which makes ( if i may say improperly ) an endless end of the game , both gamesters saving their stakes : and thus it is , when the assailant falls to take all that comes near , carelesly giving man for man , so that it happens that either king hath but one man apiece left him , the assailant following his eager pursuit takes his adversaries man , not minding that his king can take his also , so that the kings losing all their men and they being so unable to come so near as to grapple the game is ended , but the stakes on both sides are saved . i shall conclude this game with the laws of chess , which are these following . 1. what piece soever of your own you touch or lift from the point whereon it standeth , you must play it for that draught if you can , and into what house you set your man there it must stand for that draught , according to the saying at this game , touch and take , out of hand and stand . 2. if you take up your adversaries man , and after think best to let it stand untaken , before you set your piece in place thereof , you must cry him mercy or lose the game . 3. if your adversary play a false draught , and you see it not till you play your next draught 't will then be too late to challenge him for it . 4. if you play a false draught through mistake , and your adversary take no notice for his advantage , and plays his next draught , you cannot recall it . 5. if you misplace your men , and so play a while , and then discover it , it lies in your adversaries power to continue or begin the game . 6. pawns may be plaid a double remove forward for their first draught , but no pawn hath that priviledg without permission , on whose next file on either side a pawn of your adversaries is already advanced as far as your fourth rank . 7. the standing of the king ought to be certain in his shifting and not as you please to place him as some men play . 8. if your king standing in the check of any adverse piece , and you have plaid one draught or more without avoiding the check , your adversary may say , check to you when he listeth , and for your draught then make you avoid that check you stood in , though it may be to your great peril . 9. if any one condition by wager , that he will give mate or win the game , and the adversary brings it to a dead-game , though he save the first stake yet he loseth the wager . 10. he that gives over the game before it is finished , without the consent of his adversary , loseth his stake . many more observations might be here inserted for the understanding of this noble game , which i am forced to wave to avoid prolixity . principal games on cards . chap. vi. picket . before you begin the game at picket , you must throw out of the pack the deuces , treys , fours and fives , and play with the rest of the cards , which are in number thirty and six . the usual set is an hundred , not but that you may make it more or less ; the last card deals and the worst is the dealers . the cards are all valued according to the number of the spots they bear , the ace only excepted , which wins all other cards , and goes for eleven . the dealer shuffles , and the other cuts , delivering what number he pleaseth at a time , so that he exceed not four nor deal under two , leaving twelve on the table between them . he that is the elder , having lookt over his cards , and finding never a court-card among them , says i have a blanck , and i intend to discard such a number of cards , and that you may see mine , discard you as many as you intend ; this done , the eldest shows his cards and reckons ten for the blanck , then taking up his cards again he discards those which he judgeth most fit : here note he is always bound to that number which he first propounded . this being done , he takes in as many from the stock as he laid out ; and if it should chance to fall out that the other hath a blank too , the youngers blank shall bar the former and hinder his picy and repicy , though the eldest hands blank consists of the biggest cards . it is no small advantage to the eldest to have the benefit of discarding , because he may take in eight of the twelve in the stock discarding as many of his own for them , not but that if he find it more advantageous he may take in a less number ; after this the antagonist may take in what he thinks fit , acquitting his hand of the like number . here note , that let the game be never so good the gamesters are both obliged to discard one card at least . after the discarding you must consider the r●ff , that is how much you can make of one suit ; the eldest speaks first , and if the youngest makes no more the ruff is good , and sets up one for every ten he can produce ; as for example , for thirty reckon three , for forty four , and so onward , withall take notice you are to count as many for thirty five as for forty , and as much for forty five as fifty , and so of the rest ; but from thirty five to thirty nine you must count no more than for thirty five , and so 〈◊〉 thirty to thirty four count no more than for thirty ; and this rule is to be observed in all other higher ●●●bers . as for sequences and their val●● after the ruff is plaid , the elder acquaints you with his sequences ( if he have them ) and they are tie●●es , quarts , quints , sixiesms , sep●●●sms , huictiesms and neu●●esms , as thus ; six , seven , and eight ; nine , ten , and knave ; queen , king , and ace ; which last is calleh a tierce major , because it is the highest . a quart is a sequence of four cards , a quint of five , a sixism of six , &c. these sequences take their denomination from the highest card in the sequence . it is a tierce major or a tierce of an ace when there is queen , king and ace , a tierce of a king when the king is the best card ; a tierce of a queen when there is neither king nor ace , and so till you come to the lowest tierce , which is a tierce of an eight . you must reckon for every tierce three , for a quart four , but for a quint fifteen , for a sixiesm sixteen , and so upward ; now what ever you can make of all you must add to your blank , and count the whole together . here note that the biggest tierce , quart , or other sequence , although there be but one of them makes all the others less sequences useless unto him be they never so many ; and he that hath the biggest sequence by vertue thereof reckons all his less sequences , though his adversaries sequences be greater , and otherwise would have drowned them . farther observe , that a quart drowns a tierce , and a quint a quart , and so of the rest , so that he who hath a sixiesm may reckon his tierces , quarts , or quints , though the other may happen to have tierce , quart , &c. of higher value than the others are that hath the sixiesm ; trace the same method in all the other like sequences . after you have manifested your sequences , you come to reckon your three aces , three kings , three queens , three knaves , or three tens , as for nines , eights , sevens , and sixes , they have no place in this account ; for every ternary you count three , and they are in value as it is in sequences ; aces the highest and best , kings next , after these queens , then knaves , and last of all tens . the higher drowns the lower here as in the sequences . he that hath three aces may reckon his three queens , knaves , or tens , if he have them , though the other hath three kings ; and this is done by reason of his higher ternary . now he that hath four aces , four kings , four queens , four knaves , or four tens , for each reckons fourteen , which is the reason they are called quatorzes . now they b●gin to play the cards , the elder begins and younger follows in suit as at whisk , and for every ace , king , queen , knave , or ten , he reckons one . a card once play'd must not be recalled , unless he have a card of the same suit in his hand , if the elder hand plays an ace , king , queen , or ten , for every such card he is to reckon one , which he adds to the number of his game before ; and if the other be able to play upon it a higher card of the same suit , he wins the trick , and reckons one for his card as well as the other . whosoever wins the last trick reckons two for it , if he win it with a ten , but if with any cards , under , he reckons but one ; then they tell their cards , and he that hath the most is to reckon ten for them . after this , each person sets up his game with counters , and if the set be not up , deal again ; now a set is won after this manner , admit that each party is so forward in his game that he wants but four or five to be up , if it so happens that any of the two have a blank , he wins the set , because the blanks are always first reckoned ; but if no blanks , then comes the ruff , next your sequences , then your aces , kings , queens , knaves , and tens , next what cards are reckoned in play , and last of all the cards you have won . if any of the gamesters can reckon , either in blanks , ruffs , sequences , aces , &c. up to thirty in his own hand , without playing a card , and before the other can reckon any thing , instead of thirty he shall reckon ninety , and as many as he reckons after above his thirty , adding them to his ninety ; this is known by the name of a repicy . moreover , he that can make in like manner , what by blank , ruff , sequences , &c. up to the said number , before the other hath play'd a card , or reckoned any thing , instead of thirty he reckons sixty , and this is called a picy . here note , that if you can but remember to call for your picy , or repicy , before you deal again , you shall lose neither of them , otherwise you must . he that wins more than his own cards reckons ten , but he that wins all the cards reckons forty , and this is called a capet . the rules belonging to this game are these . if the dealer give more cards than his due , whether through mistake or otherwise , it lieth in the choice of the elder hand whether he shall deal again or no , or whether it shall be play'd out . he that forgets to reckon his blank , ruff , sequences , aces , kings , or the like , and hath begun to play his cards cannot recall them . so it is with him that sheweth not his ruff before he play his first card , losing absolutely all the advantage thereof . he that misreckons any thing , and hath play'd one of his cards , and his adversary finds at the beginning , middle , or end of the game , that he had not what he reckoned , for his punishment he shall be debar'd from reckoning any thing he really hath , and his adversary shall reckon all he hath , yet the other shall make all he can in play . he that takes in more cards than he discardeth is liable to the same penalty . he that throws up his cards imagining he hath lost the game , mingling them with other cards on the table though afterward he perceive his mistake , yet he is not allowed to take up his cards and play them out . no man is permitted to discard twice in one dealing . he that hath a blank , his blank shall hinder the other picy and repicy , although he hath nothing to shew but his blank . he that hath four aces , kings , queens , &c. dealt him and after he hath discarded one of the four reckons the other three , and the other say to him it is good ; he is bound to tell the other , if he ask him what ace , king , queen , &c. he wants . if after the cards are cleanly cut , either of the gamesters know the upper card by the backside , notwithstanding this the cards must not be shuffled again . in like manner , if the dealer perceive the other hath cut himself an ace , and would therefore shuffle again , this is not permitted ; and if a card be found faced , it shall be no argument to deal again , but must deal on ; but if two be found faced , then may he shuffle again . lastly , whosoever is found changing or taking back again any of his cards , he shall lose the game , and be accounted a foul player . chap. vii . the game at gleek . deuces and treys must be cast out as useless in this game , then listing for dealing the least card deals : the number of persons playing must be three , neither more nor less , and most frequently they play at farthing , half-penny , or penny-gleek , which in play will amount considerably . the dealer delivers the cards by four till every one hath twelve , and the rest are laid on the table , for the stock , being in number eight , seven whereof are bought and the ace is turned up ; the turn'd up card is the dealers ; and if it be tiddy turn'd up is four apiece from each to the dealer . the ace is called tib , the knave tom , the four of trumps tiddy , tib the ace is fifteen in hand and eighteen in play , because it wins a trick , tom the knave is nine , and tiddy is four , the fifth towser , the sixth tumbler , which if in hand towser is five and tumbler six , and so double if turn'd up , and the king and queen of trumps is three . the eldest hand bids for the stock in hopes of bettering his game , though sometimes it makes it worse : the first penny you bid is twelve , thirteen , and so on ; if at sixteen they say take it , and none will venture more for it , he is bound to take it , that is taking in seven cards , and putting out seven in their stead , and must pay besides eight to one and eight to the other of the gamesters for buying , if any odd money be given , as 15 , 17. or the like , the eldest hand usually claims it , or else it is given to the box ; but if he have mournival , gleek or tiddy in his hand after he hath taken in the stock he bates for them all , and so possibly may gain by it , if he have a good hand and pay for his buying two . here you must note that if tib be turned up it is fifteen to the dealer in reckoning after play , but he must not make use of it in play being the trump-card , for then 't would make him eighteen , because it would win a trick which is three more . next you speak for the ruff , and he that hath most of a suit in his hand wins it , unless some of the gamesters have four aces and then he gains the ruff , though you have never so many of a suit in your hand . if any wins a ruff , and forgets to show it before a card plaid loseth it , and he that shews any for a ruff after shall have it . the first or eldest says , i 'le vye the ruff , the next says , i 'le see it , and the third , i 'le see it and revie it : i 'le see your revie , says the first ; because he hath as many in his hand as another : the middle probably says , i 'le not meddle with it ; then they shew their cards , and he that hath most of a suit wins six pence or farthings according to the game of him that holds out longest , and four of the other that said he would see it , but after refused to meddle with it ; but if any of the three gamesters says he hath nothing to say as to the ruff he pays but a farthing , half-pence , penny , according as the game is aforesaid ; and if the eldest and second hand pass the ruff the youngest hath power to double it , and then it is to be plaid for the next deal , and if any forgets to call for the double ruff , it is to be play'd for the next deal after that . sometimes one of the gamesters having all of a suit in his hand bids high for the ruff , and the other having four aces is resolved to bid higher , so that it sometimes amounts to sixteen and more , then i 'le see it and revie , saith one ; i 'le see it and revie , saith another , that is , eight to the winner , and all above is but two a time , as it may be they will say , i 'le see it and revie it again , and i 'le see that and revie it again , saith another , for which seeing and revying they reckon but two , after that it is once come to eight ; but he that hath the four aces carrieth it clearly , &c. as aforesaid . buying or bidding for the ruff is when you are in likelihood to go in for mournival , gleek , or increase of trumps , that so if you have bad cards , you may save your buyings and your cards too , whereas otherwise ? you may lose all . if you call for either mournival or gleek , and have lay'd them out in the stock , if you be taken in it , for forfeit double what you receive . sometimes out of policy or a vapour they will v●e when they have not above thirty in their hands , and the rest may have forty or fifty , and being afraid to see it , the first many times wins out of a meer bravado , and this is good play though he acquaint you with it hereafter . a mournival of aces is eight , of kings six , of queens four , and a mournival of knaves two a piece . a gleek of aces is four , of kings three , of queens two , and of knaves one a piece from the other two gamesters . a mournival is either all the aces , the four kings , queens , or knaves , and a gleek is three of any of the aforesaid . here note , that twenty two are your cards ; if you win nothing but the cards that were dealt you , you lose ten ; if you have neither tib , tom , tiddy , king , queen , mournival , nor gleek , you lose because you count as many cards as you had in tricks , which must be few by reason of the badness of your hand ; if you have tib , tom , king , and queen of trumps in your hand , you have thirty by honours , that is , eight above your own cards , besides the cards you win by them in play . if you have tom only , which is nine and the king of trumps , which is three , then you reckon from twelve , thirteen , fourteen , fifteen , till you come to two and twenty , and then every card wins so many half-pence , pence , &c. as you play'd for ; if you are under two and twenty you lose as many . here note , that before the cards are dealt , it is requisite to demand , whether the gamesters will play at tiddy , or leave it out , it being a card that is apt to be forgotten ; and know , that it is lookt upon as very foul play to call for a gleek of kings , aces , queens , or knaves , when the person hath but two in his hands . if yo discard wrong , i. e. lay out but 5 or 6 cards , if you call for any gleek or mournivals , you lose them all if it be found out that you so discard . let this suffice for this noble and delightful game or recreation . chap. viii . l'ombre a spanish game . there are several sorts of this game called l'ombre , but that which is the chief is called renegado , at which three only can play , to whom are dealt nine cards apiece , so that by discarding the eights , nines and tens , there will remain thirteen cards in the stock ; there is no trump but what the player pleaseth ; the first hand hath always the liberty . to play or pass , after him the second , &c. there are two sorts of counters for stakes , the greater and the lesser , which last have the same proportion to the other as a penny to a shilling : of the great conters each man stakes one for the game , and one of the lesser for passing , and for the hand when eldest , and for every card taken in one counter . there are two suits , black and red ; of the black there is first the spadillo , or ace of spades ; the mallillio or black deuce , the basto or ace of clubs ; the king , the queen , the knave , the seven , the fix , the five , four , and three . of the red suit there is the spadillo , punto , mallillio , &c. the spadillo or ace of spades , is always the first card , and always trump , and the basto or ace of clubs is always third ; of the black there is 11 trumps , of the red 12. the red ace enters into the fourth place when it is trump and it is called punto then , otherwise only called an ace . the least small cards of the red are always best , and the most of the black ; except the deuce and red seven , which are called the mallillio's and always second when trump . the matadors ( or killing cards ) which are the spadillo , mallillio , and basto are the chief cards , and when they are all in hand the others pay for th●m three of the greater counters apiece ; and with these three for foundation you may count as many matadors as you have cards in an interrupted series of trumps ; for all which the others are to pay you one kounter apiece . he who hath the first hand hath his choice ( as aforesaid ) of playing the game , of naming the trump , and of taking in as many and as few cards as he list , and after him the second , &c. having demanded whether any one will play without taking in , you oblige your self to take in though your game be never so good , wherefore you do well to consider it before . if you name not the trump before you look on the cards which you have taken in , any other may prevent you 〈◊〉 ●ame what trump they please ; if 〈◊〉 know not of two suits which to 〈◊〉 trump first , the black suit is to be preferred before the red , because there are fewer trumps of it . secondly , you were best to chuse that suit of which have not the king , because besides your three trumps you have a king which is as good as a fourth . when you have the choice of going in three matadors , or the two black aees with three o●●our other trumps , if the stakes be great you are to chuse this last , as most like to win most tricks ; if it be but a simple stake you are to chuse the first , because the six counters you are to receive for the three matadors more than countervail the four or five you lose for the game . he that hath the first hand is never to take in nor play , unless he have three sure tricks in his hand at least ; to understand which the better , know the end of the game is to win most tricks , whence he that can win five tricks of the nine hath a sure game ; or if he win four and can so divide the tricks as one may win two , the other three , if not it's either codillio , or repuesto , so the p●●●er loseth and maketh good the stake● ▪ it is called codillio when the p●yer is beasted , and another wins more tricks than he , when this takes up the stakes and the other makes it good . here note , although the other two always combine to make him lose , yet they all do their best ( for the common good ) to hinder any one from winning , only striving to make it repuesto , which is when the player wins no more tricks than another , in which case the player doubles the stake without any ones winning it , and remains so for the advantage of the next player . here note that kings of any suit are accounted as good trumps , mean while all other cards but kings and trumps are to be discarded . the player having taken in , the next is to consider the goodness of the game , and to take in more or less for the best advantage of his game ; neither is any for the saving a counter or two to neglect the taking in , that the other may commodiously make up his game with what cards he hath left , and that no good cards may lie dormant in the stock , except the player playeth without taking in , when they may refuse to take in , if they imagine he hath all the game . when one hath a sure game in his hand , he is to play without taking in , then the others are to give him each one of the great counters as he is to give them , if he play without taking in a game that is not sure and loseth it ; if you win all the tricks in your hand or the voll , they likewise are to give you one counter apiece , but then you are to declare before the fifth trick that you intend to play for the voll , that so they keep their best cards , which else , seeing you win five tricks ( or the game ) they may carelesly cast away . if you renounce you are to double the stake , as also if you have more or fewer cards than nine , to which end you must carefully count your cards in dealing and taking in before you look on them ; besides according to the rigour of the game if you speak any thing tending to the discovery there of , either in your own hand or anothers ( excepting gagno ) or play so , to hinder the making of repuesto or codillio , you are not fit to play . observe , that in playing trumps , if any plays an ordinary one , and you have only the three best cards or matadors singly or jointly in your hands , you may resuse to play them without renouncing , because of the priviledge which these cards have , that none but commanding cards can force them out of your hand . you are to say nothing when you play your card , but i pass or play , or gagno , or gagno del re when you play your queen to hinder them from taking it with the king. now since it is impossible to provide against all accidents in the game , only take notice of these general rules . first , never win more than one trick if you cannot win more than two , because of the advantage you give the player by ●t , in dividing the tricks . secondly , you are to win the trick always from the player if you can , unless you let it pass for mere advantage , where the second is to let pass to the third if he have the likelier game to beast the player , or if he be likelier to win it . there may be diverse advantages in refusing to take the players trick ; but the chief is , if you have the tenaces in your hand , that is two cards , and if you have the leading , you are sure to lose one of them ; if the player lead to you , you are sure to win them both ; for example , if you have spadillio and basto in your hand , and he have the mallillio and another trump , if you lead you lose one of them ; for either you play your spadillio , and he plays the lesser trump upon it and wins your basto the next trick with his mallillio , and so the contrary ; whereas if he leads he loseth ; for if he leads his mallillio you win it with your spadillio , and with your basto win the other trump , &c. if you are not sure to win five tricks , having only three matadors , and kings your auxiliary cards ; if you have the leading , play first a matador or two before you play your kings to fetch out his trumps which might have trumped them , and if you have three matadors with two other trumps , your best way is to play your matadors first to see where the trumps lie ; if both follow , you are sure if the trump be red there remains only one trump in their hands , if black none at all . lastly , if the players have but a weak game , they are to imitate cunning beast-players in dividing the tricks , and consulting to play their cards . to conclude , lay your tri●ks angle-wife , that you may the more facilely compute them . chap. ix . the game at cribbidge . at cribbidge there are no cards to be thrown out , but all are made use of ; and the number of the set is sixty one . it is an advantage to deal , by reason of the crib , and therefore you must lift for it , and he that hath the least card deals . there are but two players at this game , the one shuffles and the other cuts , the dealer delivers out the cards one by one , to his antagonist first and himself last , till five apiece be dealt to one another ; the rest being set down in view on the table , each looketh on his game , and ordereth his cards for the best advantage . he that deals makes out the best cards he can for his crib , and the other the worst , because he will do him as little good as he can , being his crib ; which crib is four cards , two a piece , which they lay out upon the table , not knowing nor seeing one anothers cards , and then they turn up a card from the parcel that was left of dealing , and each of them may make use of that card to help them on in their game in hand , and when they have play'd out their three cards , and set up with counters their games in their hands , the crib is the others the next deal , and so they take it by turns . the value of the cards is thus : any fifteen upon the cards is two , whether nine and six , ten and five , king and five , seven and eight , &c. a pair is two , a pair-royal six , a double pair-royal twelve , sequences of three is two , sequences of four is four , of five five , &c. and so is a flush of three , three ; of four , four , &c. knave noddy is one in hand and two to the dealer ; that is , if you have a knave of that suit which is turned up , it is knave noddy . a pair of aces , kings , queens , knaves , tens , &c. is two ; three aces , kings , queens , &c. is a pair-royal ; a double pair-royal is four aces , four kings , four queens , &c. and is twelve games to him that hath them . having lookt on your cards , you count your game after this manner : suppose you have in your hand a nine and two sixes , after you have laid out two cards for the crib , that makes you six games , because there is two fifteens and a pair , by adding your nine to the two sixes , and if a six chance to be turn'd up , then you have twelve games in your hand ; for though you must not take the turn'd up card into your hand , yet you may make what use you can of it in counting , so that the three sixes makes you six , being a pair-royal , and the nine added to every six makes three fifteens , which six more added to the former , make twelve , which you must set up with counters or otherwise , that your opponent may know what you are , though you must not see his cards , nor he yours ; if you think he plays foul by reckoning too much , you may count them after the hand is play'd . thus you have set up your twelve , your opposite it may be hath four , five , and six in his hand ; that is two , because of sequences of three ; then it is two more because it is four , five , and six ; again , taking in the counting six that is turn'd up , that is in all four , then there is fifteen and fifteen , four and five is nine , and six is fifteen , and then with the six turn'd up 't is fifteen more , which makes eight games , this he likewise sets up , keeping his cards undiscovered . here note , he that deals not sets up three in lieu thereof . having thus done , he that dealt not plays first , suppose it a six , if you have a nine play it , that makes fifteen , for which set up two , the next may play a four which makes nineteen , you a six twenty five , and he a five that is thirty ▪ you being not able to come in , having a six in your hand , he sets up one , ( for it is one and thirty you aim at in playing the cards ) , because he is most , and two for sequences four , five , and six , which were his four after the fifteen , your five and his six ; and that doth not hinder them from being sequences , though the six was play'd between the four and the five ; but if an ace , nine , king , queen , or thelike , had been play'd between , ●hey had been no sequences ; so the two for the sequences , and the one for thirty being most ( as at one and thirty ) makes him three , which he must set up to the rest of his game ▪ and in this playing of the cards you may make pairs , sequences , flush , fifteens , pair-royals , and double pair-royals , if you can , though that is rarely seen . lastly , you look upon you crib , that is the two cards apiece laid out at first , which is the dealers ; if he find no games in them , nor help by the card that was turn'd up , which he takes into his hand , then he is bilkt , and sometimes it so happens that he is both bilkt in hand and crib . thus they play and deal by turns till the game of sixty one be up . here note , if you get the game before your adversary is forty five ( forty four will not do it ) you must then say , i have lurkt you , and that is a double game for whatever you play'd with six shilling , or a greater summ . chap. x. a game at all-fovrs . all-fours is a game very much play'd in kent , and very well it may , since from thence it drew its first original ; and although the game may be lookt upon as trivial and inconsiderable , yet i have known kentish gentlemen and others of very considerable note , who have play'd great sums of money at it , yet that adds not much to the worth of the game , for a man may play away an estate at one and thirty ; as i knew one lose a considerable sum at most at three throws . this game i conceive is called all-fours from highest , lowest , iack , and game , which is the set as some play it , but you may make from seven to fifteen , or more if you please , but commonly eleven . there are but two can play at it at a time , and they must lift for dealing , the highest put-card deals , who delivers to his adversary three cards , and to himself the like , and the like again , and having six apiece , he turns up a card which is trump ; if jack ( and that is any knave ) it is one to the dealer . if he to whom the cards were dealt after perusal of his game like them not , he hath the liberty of beging one ; if the dealer refuse to give him one , then he deals three apiece more , but if he then turns up a card of the same suit , he deals further till he turns up a card of another suit . here note , that an ace is four , a king is three , a queen is two , a knave one , and a ten is ten . now you must play down your cards , but to what advantage i cannot here prescribe , it must be according to the cards you have in your hand managed by your judgment to the best advantage . having play'd your cards you reckon , if you are highest and lowest of what is trumps , you reckon two ; if you are only highest but one , and the like of jack and game ; sometimes you are highest , lowest , jack , and game , and then you must reckon four ; the game is he that tells most after the cards are play'd , and therefore a ten is a very significant card , which crafty gamesters know so well that they will frequently take out of a pack two tens , and hide them contrary to the knowledg of the other , which is a great advantage to this foul player , if he play of the same suit of these tens he hath absconded , for it must of necessity secure him from losing the game . here note , that he that wins jack wins one also ; and furthermore observe that for advantage reneging is allowable if you have trumps in your hand to trump it . there is another sort of all-fours called running-all-fours , at which they play one and thirty up , and in this game the dealer hath a great advantage , for if he turn up an ace it is four , a king three , a queen two , and a knave one , and these are the same also in play . a ten is the best card for making up . chap. xi . english ruff and honours , and whist . ruff and honours ( alias slamm ) and whist , are games so commonly known in england in all parts thereof , that every child almost of eight years old hath a competent knowledg in that recreation , and therefore i am unwilling to speak any thing more of them than this , that there may be a great deal of art used in dealing and playing at these games which differ very little one from the other . in playing your cards you must have recourse altogether to your own judgment or discretion , still making the best of a bad market ; and though you have but mean cards in your own hand , yet you may play them so suitable to those in your partners hand , that he may either trump them , or play the best of that suit on the board . you ought to have a special eye to what cards are play'd out , that you may know by that means either what to play if you lead , or how to trump securely and advantagiously . reneging or renouncing , that is , not following suit when you have it in your hand , is very fowl play , and he that doth it ought to forfeit one , or the game upon a game , and he that loseth dealing loseth one , or a trick as you make it . at ruff and honours , by some called slamm , you have in the pack all the deuces , and the reason is , because four playing having dealt twelve a piece , there are four left for the stock , the uppermost whereof is turn'd up , and that is trumps , he that hath the ace of that , ruffs ; that is , he takes in those four cards , and lays out four others in their lieu ; the four honours are the ace , king , queen , and knave ; he that hath three honours in his own hand , his part not having the fourth sets up eight by cards , that is t●o tricks ; if he hath all four , then sixteen , that is four tricks ; it is all one if the two partners make them three or four between them , as if one had them . if the honours are equally divided among the gamesters of each side , then they say honours are split . if either side are at eight groats he hath the benefit of calling can-ye , if he hath two honours in his hand , and if the other answers one , the game is up , which is nine in all , but if he hath more than two he shows them , and then it is one and the same thing ; but if he forgets to call after playing a trick , he loseth the advantage of can-ye for that deal . all cards are of value as they are superiour one to another , as a ten wins a nine if not trumps , so a queen , a knave in like manner ; but the least trump will win the highest card of any other card ; where note the ace is the highest . whist is a game not much differing from this , only they put out the deuces and take in no stock ; and is called whist from the silence that is to be observed in the play ; they deal as before , playing four , two of a side , ( some play at two handed , or three handed whist ; if three handed , always two strive to suppress and keep down the rising-man ) , i say they deal to each twelve a piece and the trump is the bottom card. the manner of crafty playing ▪ the number of the game nine honours and dignity of other cards are all alike , and he that wins most tricks is most forward to win the set . he that can by craft over-look his adversaries game hath a great advantage , for by that means he may partly know what to play securely ; or if he can have some petty glimpse of his partners hand . there is a way by winking , or the fingers to discover to their partners what honours they have , as by the wink of one eye , or putting one finger on the nose or table , it signifies one honour , shutting both the eyes , two ; placing three fingers or four on the table , three or four honours . they have several ways of securing an honour or more in the bottom when they deal , either to their partners or selves ; if to their partner they place in the second lift next the top , 1 , 2 , 3 , or four aces , or court cards all of a suit , according as they could get them together in the former deal , and place a card of the same suit in the bottom , when the cards are cut they must use their hand so dexterously as not to put the top in the bottom , but nimbly place where it was before . if they would secure honours to themselves when dealing , they then place so many as they can get upon their lap or other place undiscerned , and after the cards are cut , then clap them very neatly under . but the cleanliest rooking way is by the breef , that is take a pack of cards and open them , then take out all the honours , that is as aforesaid , the four aces , the four kings , &c. then take the rest and cut a little from the edges of them all alike , by which means the honours will be broader than the rest , so that when your adversary cuts to you , you are certain of an honour , when you cut to your adversary cut at the ends , and then it is a chance if you cut him an honour , because the cards at the ends are all of a length , thus you may make breefs end-ways as well as side-ways . there are a sort of cunning fellows about this city , who before they go to play will plant half a dozen of these packs ( nay sometimes half a score ) in the hands of a drawer , who to avoid being suspected will call to their confederate drawer for a fresh pack of cards , who brings them as from a shop new , and some of these packs shall be so finely markt , whereby the gamester shall plainly and certainly know every card therein contain'd by the outside , although the best of other eyes shall not discern where any mark was made at all ; and this done with that variety that every ●ard of every suit shall have a different distinguishable mark . some have a way to slick with a slick-stone all the honours very smooth , by which means he will be sure to cut his partner an honour , and so his partner to him again , and that is done by lying a forefinger on the top indifferent hard , and giving a slurring jerk to the rest which will slip off from the slickt card. it is impossible to shew you all the cheats of this game , since your cunning gamester is always studying new inventions to deceive the ignorant . chap. xii . french-rvff . at french-ruff you must lift for deal , most or least carries it according to the agreement of the gamesters . you may play either two , four or six of a side , dealing to each five a piece , either two first at a time , or three , according to pleasure , and he that deals turns up trump ; the king is the highest card at trumps , and so it is highest in all other cards that are not trumps , the queen is next , the knave next , and next to that the ace , and all other cards follow in preheminency according to the number of the pips , but all small trumps win the highest of any other suit . having turn'd up trumps , he that hath the ace must take the ace turn'd up , and all other trumps which immediately follow that , if so agreed among the gamesters , laying out so many cards as he took up in lieu thereof . after this they play , to win two tricks signifies nothing , to win three or four wins but one , but to win five is the winning of five . if you play at forsat ( that is the rigour of the play ) he that deals wrong loseth one and his deal . you are bound to follow suit , and if you renounce or renege you lose the whole game , if you so make it , otherwise but one or two according to agreement . he that plays a card that is trumped by the follower , if the next player hath none of the former suit he must trump it again , although he hath never a trump in his hand that can win the former trump , and so it must pass to the last player . all the players round are bound to win the highest trump play'd if they can . here note , that he who playeth before his turn loseth one , unless it be the last card of all . chap. xiii . five-cards . five-cards is an irish game , and is as much play'd in that kingdom , and that for considerable sums of money , as all-fours is play'd in kent , but there is little analogy between them . there are but two can play at it , and there are dealt five cards a piece . the least of the black , and the most of the red wins . the ace of diamonds is the worst of the whole pack , unless it prove to be trump . the five fingers ( alias , five of trumps ) is the best card in the pack ; the ace of hearts is next to that and the next is the ace of trumps , then the knave , and the rest of cards are best according to their value in pips , or as they are trumps . before you play ask whether he will five it , if he speaks affirmatively turn up the next card of the pack under that first turn'd up , and that must be trumps ; if not play , it out : he that wins most cards wins five , but he that wins all , wins ten . observe , that the ace of hearts wins the ace of trumps , and the five-fingers not only wins the ace of trumps , but also all other cards whatever . chap. xiv . of a game called costly-colours . this game is to be play'd out only by two persons , of which the eldest is to play first as in other games . you must deal off three apiece , and turn up the next card following ; then the eldest is to take his choice whether he will mogg . ( that is change a card or no ) and whosoever refuseth is to give the other one chalk or hole , of which generally threescore and one makes the game . then must the eldest play , and the other if he can must make it up fifteen , for which she shall set up as many holes or chalks as there are cards upon the table ; so likewise for five and twenty , and also as many cards as are play'd to make up thirty , no more nor less , so many chalks may be set up who play'd last , to make up one and thirty , and if one and thirty be not made , then he that play'd last and is nearest one and thirty without making out must set up one , which is called setting up one for the latter . this being done , the eldest must show how many chalks he hath in his hand to set up , and after him the youngest , which they must reckon in this manner , taking notice both of the colour and number of pips upon the card turn'd up as those in their hands still , reckoning as many for all the fifteen and five and twenty as there go cards to make the number ; and if you have it by chance in your hand , and with the card turned up one and thirty , then you must set up four for that : you must also set up if you have them in your hands or can make them so in the card turn'd up as followeth ; two for a pair , be they either coat-cards , or others ; two for a knave , and if a knave of the same colour and suit of the card turn'd up , then you must set up four ; and so for a deuce four , if it be of the same colour turn'd up : if you have three of a sort , either three fours , five sixes , or coat-cards , you must set up nine , and this is called a pair-royal ; now if they are all either hearts , diamonds , or the like , then you must set up six for costlycolours . if you have three of a colour you can reckon but two for colours . whosoever dealt , if he turn'd up either deuce or knave , he must set up four for it ; as for example , imagine you had dealt your adversary three cards , viz. the five of hearts , four of hearts , and eight of hearts ; to your self the deuce of hearts , seven of clubs , and nine of hearts . lastly , you turn up a card , which is the knave of hearts , for which you must set up four ; then because he will not ask you to change one , he gives you one , which you must set up , and then he plays , suppose it be his five of hearts , you then play your seven of clubs , which makes twelve , then he plays his eight of hearts , which makes twenty ● then you play your nine of 〈…〉 makes twenty nine , and because ● cannot come in with his five of hearts , you must play your deuce of hearts , which makes you one and thirty . for your five you must set up five , then he must set up what he hath in his hand , which you will find to be but six , for he hath nothing in his hand but costly-colours . then must you set up your games , which first are two , for your nine of clubs and nine of hearts which make fifteen , then that fifteen and the knave turn'd up makes five and twenty , for which set up three ; then for your deuce of hearts which is the right , set up four , and three for colours , because you have three of a sort in your hand with that turn'd up , now these with the five you got in playing for thirty one makes you this deal with the knave turn'd up and the cards in your hand just twenty . many other examples i might give you , but that it is needless since this one is sufficient to direct you in all others . and thus much for costly-colours . chap. xv. bone-ace . this game you may look on as trivial and very inconsiderable , and so it is by reason of the little variety therein contein'd , but because i have seen ladies and persons of quality have plaid at it for their diversion , i will briefly describe it , and the rather because it is a licking game for money . there are seven , or eight ( or as many as the cards will permit ) play at it at one time . in the lifting for dealing the least deals , which is a great disadvantage ; for that makes the dealer youngest hand . the dealer deals out two to the first hand , and turns up the third , and so goes on to the next , to the third , fourth , fifth , &c. he that hath the biggest card carries the bone , th●t is one half of the stake , the other remaining for the game ; now if there be thre● 〈◊〉 , three queens , three tens , &c. turn'd up , the eldest hand wins it . here note that the ace of diamonds is bone-ace , and wins all other cards whatever : thus much for the bone ; afterwards the nearest to one and thirty wins the game , and he that turns up or draws to one and thirty wins it immediately . chap. xvi . of pvtt and the high-game . pvtt is the ordinary rooking game of every place , and seems by the few cards that are dealt to have no great difficulty in the play , but i am sure there is much craft and cunning in it ; of which i shall show as much as i understand . if you play at two-handed putt ( or if you please you may play at three hands ) the best putt-card deals . having shuffled the cards , the adversary cuts them , then the dealer deals one to his antagonist , and another to himself till they have three apiece : five up or a putt is commonly the game . the eldest if he hath a good game , and thinks it better than his adversaries , puts to him , if the other will not or dare not see him , he then wins one , but if he will see him they play it ●ut , and he that wins two tricks or all three wins the whole set ; but if each win a trick and the third tyed , neither win , because it is trick and tye . sometimes they play without putting , and then the winner is he that wins most tricks . here note that in your playing keep up your cards very close ; for the least discovery of any oue of them is a great advantage to him that sees it . this game consists very much in daring ; for a right gamester will put boldly upon very bad cards sometimes , as upon a five , seven and a nine ; the other thinking he hath good cards in his adversaries hand , having very indifferent ones in his own dares not see him , and so by going to stock loseth one . here note that he that once hath the confidence to put on bad cards cannot recal his putting , by which means he frequently pays for his bravado . the best putt-cards are first the trey , next the deuce , then the ace , the rest follow in preheminence thus ; the king , the queen , the knave , the ten , and so onwards to the four , which is the meanest card at putt . some of the cheats at putt are done after this manner : first , for cutting to be sure of a good putt-card , they use the bent , the slick , and the breef ; the bent is a card bended in play which you cut , the slick is when beforehand the gamester takes a pack of cards , and with a slick-stone smooths all the putt-cards , that when he comes to cut to his adversary with his forefinger above and his thumb about the middle , he slides the rest of the cards off that which was slickt , which is done infallibly with much facility ; but in this there is required neatness and dexterity for fear of discovery , and then your confidence in this contrivance will be vain and of no effect . lastly , the breef in cutting is very advantagious to him that cuts , and it is thus done : the cheat provides beforehand a pack of cards , whereof some are broader than others ; under some of which he plants in play some good putt-cards , which though they shuffle never so much they shall rarely separate them ; by which means he that cuts ( laying his fingers on the broad card ) hath surely dealt him a putt-card . in dealing these rooks have a trick they call the spurr , and that is , as good cards come into their hand that they may know them again by the outside ( and so discover the strength or weakness of their adversaries game ) i say some where on the outside they give them a gentle touch with their nail . now when they intend to bleed a col to some purpose whom they have set before , they always fix half a score packs of cards before ( as i have related in whist ) by slicking them or spurring them , that is , giving them such marks that they shall certainly know every card in the pack , and consequently every card that is in his adversaries hand , an advantage that cannot well be greater . but if they are not furnished with such cards , and cannot accomplish their ends by the former indirect means without palpable discovery , then they have accomplices who standing by the i●nocent col look over his game , and discover what it is to his adversary : and to strengthen their interest by cheating , they frequently carry about them treys , deuces , aces , &c. in their pockets , which they use as need requires , or if not , they will steal them out of the pack whilst they are playing , which is the securest way and freest from discovery . lastly , they have one most egregious piece of roguery more , and that is playing the high-game at putt ; and this is to be done but once at a set-meeting ; and therefore on this depends the absolute overthrow of the col that plays , or the col that is a stander by . this high-game at putt is thus performed : the rook whilst playing singles out the deuces and treys for the last game , and placeth them thus in order , hiding them in his lap or other covert , first a deuce , then a trey , next a deuce , then a trey , then a trey and a trey ; now stooping letting fall a card or some other way as he shall think fit , he claps these cards fa●'d at the bottom , having shuf●led the cards before , and bids his adversary cut , which he nimbly and neatly with both his hands joyns the divided cards , and then the bottom fac'd cards are upwards , and then he deals , and lest there should be a discovery made of the facing , he palms them as much as he can , nimbly passing the last card. now do the gamesters smile at the goodness of each others game , one shows his to one , the other his to another ; and cries who would not put at such cards ? the other in as brisk a tone , says , come if you dare . what will you lay of the game , says the rook ? what you dare , says the col ; then pausing a while the rook seems to consult with his friends , who cry , they know not what to think on 't ; five pound cries a rooking confederate on this gentlemans side , the col encouraged hereby , cries ten pound more : and thus the rook holds him in ●lay till there be a good sum of money ●n the board ; then an●wers the putt of the now ruin'd cully . they now ●lay ; the col begins with a deuce , the rook wins that with a trey ; the rook then plays a deuce , and the col wins it with his trey ; then he plays his deuce which is won with a trey ; thus the rook wins the day . this game may be plaid otherways according to fancy : let these and the former cheats be a sufficient warning . chap. xvii . wit and reason , a game so called . vvit and reason is a game which seems very easie at first to the learner , but in his practice and observation shall find it otherwise . it is a game something like one and thirty , and is plaid after this manner . two playing together , the one hath all the red cards , and the other hath the black : then they turn up cross or pile who shall lead ; for the leader hath a great advantage over the other , as shall be demonstrated . you are not to play a ten first ; for if you do you shall certainly lose ; for one and thirty being the game he that first comes to it wins ; now should the leader play a ten the follower will play another ten , that makes twenty ; let the leader then play any thing next the follower will be sure to make it up one and thirty . he that hath the lead if he play a nine may certainly win the game , if he look about him ; ever remembring to get first to twenty , without spending two of one sort , as two deuces , two treys , two quaters , &c. otherwise you will lose : as for example , you play a nine first , your adversary plays a deuce that makes eleven , you then play a nine again , and that makes twenty ; thus you have plaid out both your nines , wherefore your antagonist plays a deuce , now you can play no card but he wins ; for if you play an eight ( for you cannot come in with your ten ) and you have never a nine , then he hath an ace for one and thirty ; so if you play a seven , which makes nine and twenty , he hath a deuce remaining to make up one and thirty , and so you may observe in the rest of the cards . take this for a general rule , that you have a very great advantage in fetching out by play any two of a number , as aforesaid ; as two fives , two sixes , two sevens , &c. wherefore you must not play rashly , but with due consideration arithmetically grounded to make up a certain game of one and thirty . to conclude , he that hath the art of playing well at one and thirty without cards , that is by naming such a number at first , and prosecuting it by such addition of others , that your adversary cannot think of any number but what shall be your game ; i say such a man is fittest to play at this game called wit and reason . chap. xviii . a pastime called the art of memory . this art of memory is a sport at which men may play for money , but it is most commonly the way to play the drunkard . it is best when many play at it ; for with few it is no sport at all : for example , as many persons as do play so many cards trebled must be thrown down on the table with their faces upwards ; which every one must take notice of and indeavour to register them in his memory . then the dealer must take them all up , and shuffling them after cutting deals to every one three apiece . the first it may be calls for a king , which must be laid on the table with his face downwards by him that hath it in his hands ; the next it may be calls for a ten of the spades , which must be laid down in like manner , and so it goes round ; now if any one calls for what is already laid down , if they play for liquor , he must then drink a glass ; if for mony , he must then pay a farthing , half-penny , or the like . this sport wholly depends on the memory ; for want of which a man may lose at this sport his money or his understanding . chap. xix . a game called plain-dealing . he that deals hath the advantage of this game ; for if he turn up the ace of diamonds he cannot lose : to his adversary he delivers out nine and but three to himself ; then are the cards plaid as at whist , the best of trumps or other cards wins , and but one to be gotten at a deal . i cannot commend this pastime for its ingenuity , and therefore only name it , because we treat of games in general . chap. xx. a game called queen nazareen . there may as many play at it as the cards will allow of , five cards are dealt to every player . the queen of diamonds is queen nazareen , and he that hath it demands three apiece of every player . the knave of clubs is called knave knocher , and he that hath it challengeth two apiece . if women play among men , it is customary for knave knocher to kiss queen nazareen . lastly , he that lays down a king the last card that is plaid challengeth one ; and begins again ; and he that hath first plaid away his cards demands as many counters as there are cards in the hands of the rest . chap. xxi . lanterloo . lanterloo is a game may be plaid several ways , but i shall insist on none but two ; the first way is thus . lift for dealing , and the best put-card carries it ; as many may play as the cards will permit , to whom must be dealt five apiece , and then turn up trump . now if three , four , five or six play , they may lay out the threes , fours , fives , sixes and sevens to the intent they may not be quickly lood ; but if they would have the loos come fast about then play with the whole pack . having dealt set up five scores or chalks ; and then proceed forwards in your game . he that is eldest hand hath the priviledg of passing by the benefit thereof , that is , he h●th the advantage of hearing what every one will say , and at last may play or not play according as he finds his game good or bad . if the eldest faith he passeth , the rest may chuse whether they will play or no. you may play upon every card what you please , from a penny to a pound . trumps as at whist are the best cards , all others in like manner take their precedency from the highest to the lowest . you must not revoke , if you do you pay all on the table . if you play and are loo'd ( that is , win never a trick ) you must lay down to the stock so much for your five cards as you plaid upon every one of them . every deal rub off a score , and for every trick you win set up a score by you till the first scores are out , to remember you how many tricks you have won in the several deals in the game . all the chalks for the game being rub'd out , tell your own scores , and for so many scores or tricks which you have won , so much as they were valued at in the game so much you must take from the stock ; thus must every one do according to the number of tricks he hath won . here note , that he who hath five cards of a suit in his hand loos all the gamesters then playing , be they never so many , and sweeps the board ; if there be two loos he that is eldest hand hath the advantage . as there is cheating ( as they say ) in all trades , so more particularly intolerable in gaming ; as in this for example , if one of the gamesters have four of a suit and he want a fifth , he may for that fifth make an exchange out of his own pocket if he be skil'd in the cleanly art of conveiance ; if that fail , some make use of a friend , who never fails to do him that kind office and favour . there are other cheats to be performed , which i shall omit , since it is not my business to teach you how to cheat , but so to play as not to be cheated . lanterloo another way plaid . lift for dealing as aforesaid , and the best put-card deals five to every one apiece . the dealer for his five cards must lay down so many sixpences , shillings , and so forth , as they conclude upon and agree for every card , or so many counters being valued at either six-pence or twelve-pence , more or less . after this all must play ; if any be lood he must lay down so much for his loo as his five cards amount to . if any next dealing be lood he must lay down as much for his dealing , and as much more for his loo . if after this the eldest hand pass , the rest may refuse to play , or play if they think they can win a card. here note , if there be never a loo the money may be divided by the gamesters according to the number of their tricks , if there be a loo the winners must take up the money , and he that is loo'd must lay down as much money on the board as every one had laid down before , be it never so great a summ , besides the like quantity for dealing , if he that was loo'd dealt . chap. xxii . a game called penneech . having dealt seven cards apiece , turn up a card , and that is trumps . the ace and coat-cards of trumps are thus reckoned , the ace is five , the king four , the queen three , and the knave two . having play'd , he that wins the first trick turns up another card , and that is trumps ; and so every trick produceth a fresh trump , till all the seve● be play'd . now if it so happen , that what is turn'd up proves an ace or coat-card , that is a great advantage to him who won the last trick ; for if it be an ace turn'd up then he reckons five , if a king four , if a queen three , as aforesaid . after all the seven cards be play'd , ( which at first are dealt one by one ) he that won the last trick turns up a card , and if it prove ace , king , queen , or knave , he reckons for it accordingly as aforesaid . if the seven of diamonds be turn'd up , that is penneech , and is reckon'd fourteen turn'd up , but it is but seven in hand , and not that neither unless diamonds be trumps ; if it be trump it is the highest card and wins all others ; if it be not trump it wins all diamonds . lastly , having play'd out all the fourteen cards betwixt ye , count how many cards you have more than your own seven at first dealt you , and for every card reckon one , and so you must reckon on with the value of your coat-card trumps , with penneech turn'd up or in hand , till you come to sixty one , which is the game . here note , if you have neither ace nor face , you may throw up your game and deal again . chap. xxiii . post and pair . post and pair is a game on the cards very much play'd in the west of england , as all-fours is play'd in kent , and fives in ireland . this play depends much upon daring ; so that some may win very considerably , who have the boldness to adventure much upon the vye , although their cards are very indifferent . you must first stake at post then at pair ; after this deal two cards apiece , then stake at the seat , and then deal the third card about . the eldest hand may pass and come in again , if any of the gamesters vye it ; if not , the dealer may play it out , or double it . the ace of trumps , as at ruff and honours , is the best card of all , and so of the rest in order . at post the best cards are one and twenty , viz. two tens and an ace , but a pair-royal wins all , both post , pair , and seat. here note , that he who hath the best pair or the best post is the winner . a pair is a pair of any two , as two kings , two queens , &c. a pair-royal is of three , as three kings , three queens , &c. the vye is what you please to adventure upon the goodness of your own hand ; or if it be bad , and you imagine your adversaries is so likewise , then bid high couragiously , by which means you daunt your antagonist , and so bring him to submission . if all the gamesters keep in till all have done , and by consent shew their cards , the best cards carry the game . now according to agreement those that keep in till last , may divide the stakes , or shew the best card for it . observe , where the cards fall in several hands of the same sort , as a pair or pair-royal , and so forth , the eldest hand carries it . chap. xxiv . bankafalet , a game on the cards so called . the cards must be cut into as many heaps as there are players , or more if you please , and every man lays as much money on his own card as he thinks fit , or on the supernumerary heaps . so many as the dealers card is inferior to , so many he pays ; so many as his card is superior to , so many he wins from . the best card is the ace of diamonds , the next to that the ace of hearts , thirdly the ace of clubs , and lastly the ace of spades , and so the rest of these suits in order , according to their degree . the cheat lies in securing an ace or any other good sure winning card ; and if you mark the cards aforehand , so as to know them by the backside , you know how to make your advantage . chap. xxv . beast . it is called by the french , la bett , and is play'd by them after this manner . the best cards are king , queen , and so forwards . they make three heaps , the king , the play , and the triolet . to every one is dealt five cards , ( there may play three , four , five , or more ) as at french ruff , with the same rigour ; before the cards are dealt , every one stakes to the three heaps . he that wins most tricks takes up the heap that is called the play ; he that hath the king takes up the heap so called ; and he that hath three of any sort , that is , three fours , three fives , three sixes , and so forth takes up the triolet . games within the tables . chap. xxvi . of irish. irish is an ingenious game , and requires a great deal of skill to play it well , especially the after-game . it is not to be learn'd otherwise than by observation and practice , however i shall lightly touch hereon . the men which are thirty in number are equally divided between you and your adversary , and are thus places , two on the ace point , and five on the sice of your left hand table , and three on the cinque , and five on the ace point of your right hand table , answer'd on the like points by your adversaries men with the same number ; or thus , two of your men on the ace point , five on the double sice , or sice cinque point , three on the cinque point in your own tables , and five on the sice point at home , and all these pointed alike by your adversary . in your play have a care of being too forwards , and be not too rash in hitting every blot , but with discretion and consideration move slowly but securely ; by which means though your adversary have fill'd his tables , but withal blots , and you by hitting him enter , you may win the game ; nay sometimes though he hath born his men all to a very few . 't is the part of a prudent commander as he leads out his men to bring them home as safe as he may ; so must you have a care of your men as you are bringing them home that they are not pickt up by the way . have a special care that your adversary double not the trey , ace-point with his men , and so make what convenient haste you can to fill up your own tables , and beware of blotting ; that done , bear as fast as you can . for an after-game i know not what instructions to give you , you must herein trust to your own judgment and the chance of the dice , and if they run low for some time it will be so much the better . chap. xxvii . of back-gammon . your men are placed as at irish , and back-gammon differs but very little from it , but in doublets which at this game is plaid fourfold , which makes a quicker dispatch of the game than irish. be sure to make good your trey , ace-points , hit boldly and come away as fast as you can , to which end if your dice run high , you will make the quicker dispatch . when you come to bearing have a care of making when you need not , and doublets now will stand you most in stead . if both bear together he that is first off without doublets wins one . if both bear and one goes off with doublets he wins two . if your tables be clear before your adversaries men be come in , that 's a back-gammon , which is three ; but if you thus go off with doublets it is four . false dice are much used at irish and back-gammon for the benefit of entring , wherefore have a special care that you have not cinque-deuces , and quater-treys put upon you , you may quickly perceive it by the running of the dice . the person that is cunning at play has great advantage of a novice or innocent man ; which is commonly by toping or knaping , which by its often practice may be suspected by his adversary ; then he has recourse to dice , which runs particular chances for his purpose , which the other being ignorant of , is almost an equal advantage with the former . for example , he provides dice that runs 6 , 5 , 4 , 't is his business to secure those points , so that if he happens to surprize any of your men coming home , as 't is two to one but he does , he does without a kind of miracle win the set . 't is possible sometimes they may make use of 3 , 2 , which are the low chances ; but that they seldom do for this reason , the high or forward points being supplied , you must enter if at all upon the low points which keeps you backwards and gives him advantage . the advantage of this game is to be forward if possible upon safe terms , and to point his men , at that rate that it shall not be possible for you to pass , though you have entred your men , till he gives you liberty , having two to one the advantage of the game . chap. xxviii . of tick-tack . all your men must stand on the ace-point , and from thence play forward , but have a care of being too forward , or so at leastwise that doublets reach you not . secure your sice and cinque-point whatever you do , and break them not unless it be when you have the advantage of going in , which is the greatest advantage you can have next to a hit ; for your adversaries eleventh point standing open you have it may be the opportunity of going in with two of your men , and then you win a double game . a hit is but one , and that is , when you throw such a cast that some one of your men will reach your adversaries unbound , but sometimes though it hits it will not pass by reason of a stop in the way , and then it is nothing . sometimes it is good going over into your adversaries tables , but it is best for an after-game . playing close at home is the securest way , playing at length is both rash and unsafe , and be careful of binding your men when you lie in danger of the enemy . moreover , if you see you are in danger of losing a double game give your adversary one ; if you can it is better doing so than losing two . here note , if you fill up all the points of your second table with your own men you win two , and that you may prevent your adversary from doing so ( if you are in danger thereof ) if you can , make a vacant point in his tables , and it is impossible for him to do it . this is the plain game of tick-tack , which is called so from touch , and take , for if you touch a man you must play him though to your loss ; and if you hit your adversary and neglect the advantage , you are taken with a why not , which is the loss of one : likewise if you are in , and your cast is such that you may also go into your adversaries eleventh point by two other men , and you see it not , either by carelesness or eager prosecution of a hit which is apparent before your eyes , you lose two irrecoverably . besides , it is a very great oversight as your men may stand not to take a point when you may do it . now some play this game with toots , boveries , and flyers ; toots is , when you fill up your table at home and then there is required small throws ; for if you get over with a sice you have no benefit of toots . boveries is when you have a man in t●e eleventh point of your own tables , and another in the same point of your adversaries directly answering . flyers is , when you bring a man round the tables before your adversary hath got over his first table , to the effecting of which there is required very high throwing of your side , and very low throwing of his . much more might be said as to the craft of the play , which cannot be so well discovered as from observation in your own or others playing . there are several foolish pastims to be plaid in the tables which are ridiculous to treat of , wherefore i shall only mention these three . viz. chap. xxix . dvbblets . at dubblets the fifteen men are thus placed ; upon sice , cinque and quater there are three men apiece , upon trey , deuce , ace , but two apiece . he that throws most hath the benefit of throwing first , and what he throws he lays down ; and so doth the other what the one throws and hath not the other lays down for him to his own advantage ; and thus they do till all the men are down , and then they bear , but not till they are down ; he that is down first bears first , and will doubtlesly win the game if the other throws not dubblets to overtake him ; now he that throws dubblets apace is certain to win , for as many as the dubblets are , so many he lays down , or bears ; for example , if two fours , he lays down , or bears eight , and so for the other dubblets ; and therefore he that can either nap , top , or hath high runners about him hath a great advantage herein . chap. xxx . sice-ace . five may play at sice-ace with six men apiece , they one load another with aces , sixes bears only , and dubbl●●s drinks and throws again , so often some i have seen that for the lucre of a little money have resolved rather to lose themselves than a penny . it is commonly agreed the last two , or the last out shall lose , and the rest go free . chap. xxxi . ketch-dolt . at ketch-dolt the first throws and lays down from the heap of men without the tables , what is thrown at it may be sice deuce , if the other throw either sice or deuce , and draw them not from his adversaries tables to the same point in his own , but takes them from the heap , and lays the ace down , he is dolted & loseth the game , or if he but touch a man of the heap and then recall himself , the loss is the same . some by frequent practice will never be dolted , and then they strive who shall fill up their tables first ; which done , he that bears them off first hath won the game . and so much for play within the tables . games without the tables . chap. xxxii . of inn and inn. inn and inn is a game very much used in an ordinary , and may be play'd by two or three , each having a box in his hand . it is play'd with four dice . you may drop what you will , six-pences , shillings ▪ or guinneys ; every inn you drop , and every inn and inn you sweep all ; but if you throw out , if but two plays , your adversary wins all ; if three play , that out is a bye between the two other gamesters , which they may either divide or throw out for it . here you are to observe that out is when you have thrown no dubbl●ts on the four dice ; inn is when you have thrown 〈◊〉 dubblets of any sort , as two aces , two deuces , two kings ▪ &c. inn and inn is , when you throw all d●bb●●●s , wh●ther all of a sort or otherwise , viz. four aces , four deuces , or four cinques , or two aces , two deuces , two treys , two quaters , or two cinques , two sixes , and so forth . your battail may be as much and as little as you will , from twenty shillings to twenty pounds , and so onward to a thousand , which battail is not ended till every penny of that money agreed upon for the battail be won ; and it is but requisite , for it is frequently seen that in a battail of ten pound 〈◊〉 gentleman hath been reduced to five shillings , and yet hath won at last the battail . for a gamester that would win without hazarding much his money , dice that will run very seldom otherwise but sixes , cinques , quaters , &c. are very necessary ; if those instruments are not to be had , a taper-box will not be amiss , that as the dice are thrown in may stick by the way , and so thrown in may stick by the way , and so thrown to advantage . i have heard of one , who having spent the major part of his patrimony in good fellowship , a●d such pastims as the heat of blood with vigorous youth most prosecute ; at length consider'd how he should live hereafter , and finding but small encouragements at home , and lesser abroad , thought if he could contrive a way to win a considerable sum at play ( having been a great loser himself ) that should be the basis of his future settlement ; after various consultations within himself he at length contrived this stratagem ; he caused a box to be made , not as they are usual screwed within , but smooth , and procured it to be so well painted and shadowed within that it lookt like a screw'd box ; now this box was but half board wide at top , and narrow at bottom , that the dice as aforesaid might stick , and the box being smooth would come out without tumbling . with this box he went and play'd at inn and inn , by vertue whereof and his art of taking up and throwing in his dice into the box , he got the first night a thousand pound , and the next night two hundred a year , with a coach and six horses , which coach and horses ( being very valuable ) he sold , but the estate he lives on to this day with great improvements , and never would handle a dye since , well knowing how many worthy families it hath ruin'd . chap. xxxiii . of passage . passage is a game at dice to be play'd at but by two , and it is performed with three dice . the caster throws continually till he hath thrown doublets under ten , and then he is out and loseth , or doublets above ten , and then he passeth and wins ; high runners are most requisite for this game , such as will rarely run any other chance than four , five , or six , by which means if the caster throws doublets he scarcely can throw out . there is the same advantage of the smooth-taper-box aforesaid in this game , as at inn and inn ; with the like benefit of the d●ce , whether by palming , topping , slurring , or knapping . chap. xxx . of hazzard . hazzard is a proper name for this game ; for it speedily makes a man or undoes him ; in the twinkling of an eye either a man or a mouse . this game is play'd but with two dice , but there may play at it as many as can stand round the largest round table . there are two things chiefly to be observed , that is , main and chance ; the chance is the casters , and the main theirs who are concerned in play with him . there can be no main thrown above nine and under five ; so that five , six , seven , eight and nine are the only mains and no more which are flung at hazzard ; chances and nicks are from four to ten , thus four is a chance to nine , five to eight , six to seven , seven to six , eight to five ; and nine and ten a chance to five , six , seven and eight : in short , four , five , six , seven , eight , nine and ten are chances to any main , if any of these nick it not : now nicks are either when the chance is the same with the main , as five and five , six and six , seven and seven , and so on , or six and twelve , seven and eleven , eight and twelve ; where note , that twelve is out to nine , seven , and five ; and eleven is out to nine , eight , six , and five ; ames-ace , and deuce-ace , are out to all mains what ever . that i may the better illustrate this game , it will not be amiss to give one example for your better information ; seven's the main , the caster throws five , and that 's his chance , and so hath five to seven ; if the caster throw his own chance he wins all the money-was set him , but if he throw seven which was the main , he must pay as much money as is on the board ; if again seven be the main , and the caster throws eleven , that is a nick , and sweeps away all the money on the table ; but if he throw a chance , he must wait which will come first ; lastly , if seven be the main , and the caster throws ames-ace , deuce-ace or twelve , he is out , but if he throw from four to ten he hath a chance , though they are accounted the worst chances on the dice , as seven is reputed the best and easiest main to be flung ; thus it is in eight or six , if either of them be the main , and the caster throw either four , five , seven , nine , or ten , this is his chance , which if he throw first , he wins , otherwise loseth ; if he throw twelve to eight , or six or the same cast with the main , he wins ; but if ames-ace or deuce-ace to all he loseth ; or if twelve when the main is either five or nine . here note , that nothing nicks five but five , nor nothing nine but nine . four and five to seven is judged to have the worst on 't , because four ( called by the tribe of nickers little dick-fisher ) and five have but two chances , trey ace and two deuces , or trey deuce and quater ace , whereas seven hath three chances , cinque deuce , six ace , and quater trey ; in like condition is nine and ten , having but two chances , six trey , cinque and quater , or six quater and two cinques . now six and eight one would think should admit of no difference in advantage with seven , but if you will rightly consider the case , and be so vain to make trial thereof , you will find a great advantage in seven over six and eight . how can that be you will say , hath not six , seven and eight eight equal chances ? for example , in six , quater deuce , cinque ace , and two treys ; in eight , six deuce , cinque trey , and two quaters , and hath not seven three as aforesaid ? it is confest ; but pray consider the disadvantage in the doublets , two treys and two quaters , and you will find that six deuce is sooner thrown than two quaters , and so consequently cinque ace or quater deuce sooner than two treys : i saw an old rook once take up a young fellow in a tavern , upon this very score : the bargain was made that the rook should have seven always and the young gentleman six , and throw continually ; agreed to play they went , the rook got the first day ten pound , the next day the like sum ; and so for six days together losing in all threescore pounds ; notwithstanding the gentleman , i am confident , had square dice , and threw them always himself . and farther to confirm what i alledg'd before , not only this rook , but many more have told me that they desir'd no greater advantage than to have seven always and the caster to have six . here note , it is the opinion of most that at the first throw the gaster hath the worst on 't . certainly hazzard is the most bewitching game that is plaid on the dice ; for when a man begins to play he knows not when to leave off ; and having once accustom'd himself to play at hazzard he hardly ever after minds any thing else . i have seen an old man about the age of seventy play at an ordinary when his own eyes were so defective , that he was forced to help them with a pair of spectacles ; and having an opportunity one day to speak to him , how a man of his years could be so vain and boyish still to mind play ; insisting withall upon the folly of that action to hazzard his money when he had not sight enough remaining to discern whether he had won or lost ; besides sir , said i , you cannot but hear how you are derided every time you come to the ordinary ; one says , here comes he that cannot rest quiet , but will cry without the rattle of the dice ; another cries , certainly such a one plays by the ear ; for he cannot see to play . let them talk what they will , said the gentleman , i cannot help it , i have been for above forty years so us'd to play , that should i leave it off now , i were as good stop those issues about me , which have been instrumental in the preservation of my life to this length of time . to conclude , happy is he that having been much inclined to this time-spending money-wasting game , hath took up in time , and resolved for the future never to be concerned with it more ; but more happy is he that hath never heard the name therof . chap. xxxii . the art and mystery of riding , whether the great-horse or any other . as an introduction to the art of riding , i think it requisite to treat of the taming of a young colt : in order thereunto , observe , that after your colt hath been eight or ten days at home , and is reduced to that familiarity that he will indure currying without showing aversion thereunto , and will suffer his keeper to handle and stroke him in what part of the body he thinketh best , then it is time to offer him the saddle ; first laying it in the manger that he may smell to it , and thereby grow acquainted with it , using all other means that he may not be afraid either at the sight thereof or at the noise of the stirrops . having gently put on the saddle , take a sweet watring trench washt and anointed with honey and salt , and so place it in his mouth , that it may hang directly about his tush , somewhat leaning thereon : having so done , which must be in a morning after dressing , then lead him out in your hand and water him abroad , then bring him in , and after he hath stood rein'd a little upon his trench an hour or thereabout , then unbridle and unsaddle him , and give him liberty to feed till evening , and then do as before ; having cherished him , dress and cloath him for the night . the next day do as you did before , and after that put on him a strong musrole , or sharp cavezan and martingal , which you must buckle at that length , that he may only feel it when he jerketh up his head ; then lead him forth into some new plow'd land or soft ground , and there having made him trot a good while about in your hand to take him off from wantonness and wild tricks , offer to mount , which if he refuse , then trot him again in your hand , then put your foot in the stirrup , and mount half way and dismount again ; if he seem distasted at it , about with him again , and let him not want correction ; but if he take it patiently , cherish him , and place your self in the saddle , but stay there a very little while , then cherish him again and give him bread or grass to feed on ; then having seen all things fit and strong without offence to your self and horse , remount him , placing your self even in the saddle , carrying your rod inoffensively to his eye , then let some person having in his hand the chaff-halter , lead him a little way , then make him stand , and having cherisht him , let him forward again , do this seven or eight times , or so often till you have brought him of his own accord to go forward , then must you stay and cherish him , and having brought him home , alight gently , then dress and feed him well . observe this course every day till you have brought him to trot , which will be but three at the most , if you observe to make him follow some other horsman , stopping him now and then gently , and then making him go forward , remembring his seasonable cherishings , and not forgetting his due corrections as often as you find him froward and rebellious ; and when you ride him abroad , return not the same way home , that you may make him take all ways indifferently : and by these observations you will bring him to understand your will and purpose in less than a fortnights time . having brought your horse to receive you to his back , trot foreright , stop and tetire with patience and obedience , be never unmindful of your helps , corrections and cherishings , which consist in the voice , bridle , rod , calves of the legs , and spurs ; the last of which is chief for correction , which must not be done faintly but sharply when occasion shall require it . cherishings may be comprehended within three heads , the voice delivered smoothly and lovingly , as so , so boy , so ; then the hand by clapping him gently on the neck or buttock : lastly the rod by rubbing him therewith upon the withers or the main , in which he very much delights . the next that you are to regard , is the musrole or cavezan and martingale ; this is an excellent guide to a well-disposed horse for setting of his head in due place , forming of his rein , and making him appear lovely to the eye of the spectator ; and withall this is a sharp correction when a horse yerketh out his nose , disorders his head , or endeavours to run away with his rider . the manner of placing it , is thus : let it hang somewhat low , and rest upon the tender grissel of the horses nose , that he may be the more sensible of correction ; and let it not be strait , but loose , whereby the horse may feel , upon the yeelding in of his head , how the offence goeth ; from and by that means be made sensible , that his own disorder was his only punishment . you must carefully observe how you win your horses head , and by those degrees bring his martingale straighter and straighter , so as the horse may ever have a gentle feeling of the same , and no more , till his head be brought to its true perfection , and there stay . when you have brought your horse to some certainty of rein , and will trot forth-right , then bring him to the treading forth of the large rings . if your horses nature be sloathful and dull , yet strong-trot him first in some new plow'd field ; but if agil , and of a fiery spirit , then trot him in some sandy ground , and there mark out a spacious large ring , about a hundred paces in circumference . having walkt him about it on the right seven or eight times , you must then by a little straitning of your right rein , and laying the calf of your left leg to his side , making a half circle within your ring , upon your right hand down to the center thereof , and then by straitning a little your left rein , and laying the calf of your right leg to his side , making another semi-circle to your left hand from the center to the outmost verge ; which two semicircles contrary turned , will make a perfect roman s within the ring ; then keeping your first large circumference , walk your horse about in your left hand , as oft as you did on your right ; and then change within your ring as you did before , to your right hand again ; and then trot him first on the right hand , then on the left , as long as you shall think convenient , either one , two , or three hours , to perfect him in this lesson ; and this must be done every morning and evening too , if you ●nd your horse sloathful and dull ; other●ise you need not take so much pains with him . having taught him to trot the large rings perfectly , which will not require above four or five days ; then in the same manner and changes make him gallop the same rings , making him take up his feet so truly and loftily , that no falshood may be perceived in his stroke , but that his inward feet play before his outward , and each of a side follow the other so exactly , that his gallop may appear the best grace of all his motions . here note : you must not enter him all at once to gallop this great ring , but by degrees ; first a quarter , then a half quarter , &c. ever remembring , not to force him into it with the spur , but by the lightness and cheerfulness of your body let him pass of his own accord into a gallop . helps , corrections , and cherishings in the ring-turn , are as aforesaid , the elevation of the voice , and the threatning of the rod , and straitning of the bridle , are good helps , which you must use as you must the spur , rod and leg , for timely due corrections : neither must you ever cherish without desert . having made your horse gallop as well as trot the large ring , then teach him to stop fair , comely , and without danger , after this manner : first , having cherisht him , bring him into a swift trot forward about fifty paces ▪ then draw in your bridle-hand straightly and suddenly , which will make him gather up his hinder and fore-legs together , and thereby stand still : then ease your hand a little , that he may give backward : which if he doth , give him more liberty , and cherish him : having given a little respit , draw in your bridle-hand , and make him go back three or four paces , at which if he strike , instantly ease your hand , and draw it up again , letting him come and go till he yeeld and go backward : but if he refuse it , let some person standing by , put him back , and then cherish him , that he may know your intention . thus every time you stop , make him retire , till you have perfected him in these two lessons at one time . have a care that the ground be not slippery where you stop ▪ but firm and hard , lest the horse apprehensive of the danger of falling , refuse to stop as you would have him . when your horse can stop well , and retire , you must then teach him to advance before , when he stoppeth ; a lesson that carrieth much grace and comeliness therein ; it is performed in this manner : after you have stopped your horse without giving your hand any ease , lay the calves of both your legs hard to his sides , shaking your rod , and crying , vp , up ; which though he understand not at first , yet by frequent practice , with helps , cherishings , and corrections as aforesaid , he will come to understand your meaning . but be sure you look narrowly to the comeliness of the advancing , which consists in taking up his legs both even together , bending them inward to his body ; next , his advance must not be too high , for fear of his coming over upon you ; but let him couch his hinder-loins close to the ground , but by no means suffer him to sprawl or paw with his feet forward . lastly , he must not advance for his own pleasure ( for that is a great fault ) but for yours , according to your will and command . if in advancing he rise too high , ready to come over , or sprawl , or paw ; give him not only your spurrs both together , but lash him twice or thrice with your rod between his ears , and if he advanceth of his own accord , then jerk him over the knees , doing so as often as he commits those faults . now the use of advancing is this ; it not only graceth all his other lessons , but makes his body agil and nimble , and fits him for ready turning ; it is most used at stopping , and then very gracefully . in the next place you must teach your horse to yerk out behind , after this manner : as soon as you have made him stop , ●presently give him a good jerk under his belly , near his flank , which will make him understand you in time , though not presently . at first doing , cherish him much , and having let him pawse , make him do it again , till he will do it as often as you will have him : but withall , look to the comeliness of his yerking , for it is not graceful for him to yerk out his hinder-legs till his fore-legs be above the ground ; and see that he yerk not one leg farther out than the other , but both even together , and not too high , or one leg out whilst the other is on the ground . helps in yerking , are the constant staying of his mouth on the bridle , the stroke of the rod under his belly , or a gentle touch thereof on his rump . if he refuse to yerk , or doth it disorderly , then a single spur on that side that is faulty ; and lastly , continual diseasing him till he hath done it . now to teach him to turn readily on both hands , is first to bring his large rings into a narrower compass , that is about four yards in circumference , walking your horse therein with all gentleness , and at his own pleasure , till he is acquainted therewith : after this , carry your bridle-hand constant , and somewhat straight , the outmost rein straighter than the inmost , making the horse rather look from the ring , than into it ; and thus trot him about , first on the one side , than on the other , making your changes as aforesaid . thus exercise him an hour and half , then stop and make him advance three or four times together , then retire in an even line , afterwards stand still and cherish him : having pawsed a while to recover breath , exercise him as aforesaid , still endeavouring to bring his trot to all the swiftness and loftiness possible , making him do his changes roundly and readily , and causing him to lap his outmost leg so much over his inmost leg , that he may cover it more than a foot over : and thus exercise him seven or eight days , every morning at least three hours , and suffer him only to practice his former lessons once in a morning ; in this manner you teach your horse three lessons together , the terra a terra , the incavalere , and the chambletta . the turn terra a terra in the outmost circle of the straight ring , and the incavalere and chambletta in the changes , wherein he is forced to lap one leg over another , or else to lift up the inmost leg from the ground , whilst he brings the outmost over it : this lesson is so difficult , that a compleat horseman should think his horse hath never perfectly learn'd it ; and therefore he must continually practice his horse in trading , trotting , and galloping these narrow rings ; and from thence to pass them about in ground-salts , as from taking up his fore-legs from the ground both together , and bringing his hinder feet in their place , and so passing the ring as often as the strength of your horse and your own reason will allow of . thus you see the perfecting your horse in the large ring will easily introduce him into the knowledg of the straight ring , and that brings him to turn perfectly , and stopping begets retiring , and retiring advancing . having brought your horse to this perfection , take off his musrole and trench , and in their stead put on his head a gentle cavezan , in such manner that it lye on the tender grissel of his nose somewhat near the upper part of his nostrils ; put in his mouth a sweet smooth cannon-bit , with a plain watering chain , the cheek being of a large size , let the kirble be thick , round and large , hanging loosly upon his neather lip , so that it may entice him to play therewith . having so done , mount , casting the left rein of your cavezan over the horses right shoulder , and bear it with your thumb with the reins of the bit in your left hand ; let the right reins of the cavezan be cast over his left shoulder , and bear it with your rod in your hand , and so trot him forth the first morning about two miles in the high-way , making him now and then stop and retire , and gather up his head in its due place ; the next day bring him to his former large rings , and perfect him therein with the bit as you did with the sanffle in all the foregoing lessons , which is more easily done by reason the bit is of better command and of sharper correction . the next thing we shall speak of ( to avoid every thing that is not very pertinent to our purpose ) is the turning-post , which must be smooth and strong , and very well fixt in the center of the straight ring , then causing some person to stand at the post , give him the right rein of your cavezan to hold about the post , and so walk or trot your horse about the same as oft as you think fit on your right hand ; then change your right rein for your left , and do as before ; continue thus doing till your horse be perfect in every turn . having so done , teach him to manage ( the proper posture for a sword ) which is thus performed : cause two rods to be prickt in the earth , at what distance as you shall think fit from one another ; then walk your horse in a straight ring about the first on your right hand , passing him in an even furrow down to the other rod , and walk about that also in a narrow ring on your left hand , then thrust him into a gentle gallop down the even furrow , till you come to the first rod , and there make him stop ( as it were ) and advance without pawse or intermission of time ; thrust him forward again , beat the turn terra a terra about on your right hand ; then gallop forth right to the other rod , and in the same manner beat the turn about on the left hand ; do this as often as you shall think convenient : though there are many sorts of manages , yet i hold but two necessary and useful , and that is this already described , called terra a terra , and incavalere or chambletta , discoursed afore-going . as for the career , i need not speak much thereof ; only this , when you run him forth-right at full speed , stop him quickly , suddenly , firm and close on his buttock , and mark that you make not your career too long , nor too short ; the one weakens , and the other hinders the discovery of his true wind and courage ; therefore let not the length of your career extend above six-score yards ; and be sure you give him some little warning by your bridle-hand , before you start him , and then stop him firmly and strongly . thus much for the war-horse or great saddle . of the horse of pleasure . if you will make your horse to bound aloft , you must first trot him about sixteen yards , then stop him , and when he hath advanced twice , streigthen a little your bridle-hand , and then give him the even stroke of both your spurs together hard , which at first will only amaze him , but if he have good mettle and courage , he will at length rise from the ground by often doing it ; if he doth it , though but little , cherish him very much , then let him pause and give him your spurs again , and if he acts according to your desire , cherish him again , make him do thus three or four times a day , till he is so perfect that he will do it at any time at your spurs command . next , teach him to corvet thus ; hollow the ground a horse's length , where two walls join together , then place a strong smooth post by the side of the hollowness of a horse's length likewise from the wall , then over against the post fasten an iron ring at the wall ; this done , ride your horse into the hollow place , and fasten one of the reins of the cavezan to the ring , and the other about the post ; then having first cherished your horse ) make him advance by the help of the calves of your legs , twice or thrice together , then let him pause ; after this ( cherisning him again ) advance him half a score times together , and daily encrease his advancings , till you perceive he hath got such a habit therein , that he will by no means go forward , but keeping his ground certain , advance both before and behind of an equal height , and keep just and certian time with the motions of your legs ; and if he raise his hinder legs not high enough , you must have some body behind , who having a rod , must gently jerk him on the fillets , to make him raise his hinder parts . by taking this course , in a few days you will so teach your horse to corvet , that without any helps at any time and place , you may make him corvet at your pleasure . i need not speak of the capriole , since it is the same manner of motion as the corvet , only it is done forward , gaining ground in the salt , raising his hinder parts as high or higher then the foremost . if you would have your horse go side-long on any hand , you must draw up your bridle-hand straight , and if you would have him go on the right hand , lay your left rein close to his neck , and the calf of your leg close to his side , making him put his left leg over his right , then turning your rod back ward , gently jerking him on the left hinder thigh , make him bring his hinder parts to the right side also , and stand in an even line as at the first , then make him remove his fore-parts more than before , so that he may as it were cross over the even line , aud then make him bring his hinder part after , and ●tand in an even line again , and this do till by practice he will move his fore-parts an● hinder parts both together , and go ●idelong as far as you please ; and if you would have him go on the left hand , do as before . to conclude , these are the most material lessons requisite to be taught any horse whatever , either for service or pleasure , which if taught your horse with care and patience , you may conclude your horse perfect and compleat . but be sure you observe this , that whatsoever lesson your horse is most imperfect in , with that lesson ever when you ride begin and end with it ; repeating every one over , more or less , lest want of use breed forgetfulness , and forgetfulness absolute ignorance . chap. xxxvi . of racing . for the compleating a gentlemans delight in the art of racing , he is to take special cognizance of these subsequent rules and orders . first , he is to consider what is the most convenient time to take his horse from grass , which is about bartholomew-tide , the day being dry , fair , and pleasant ; as soon as he is taken up , let him let him stand all that night in some convenient dry place to empty his body ; the next day put him into a stable , and feed him with wheat-straw , but no longer ; for though the rule be good in taking up horses bellies after this manner , yet if you exceed your time in so doing , this straw will straigthen his guts , heat his liver , and hurt his blood ; therefore what you want in straw let it be supplied by riding him forth to water morning and evening , airings , and other moderate exercise . and for his food , let it be good old sweet hay , and clothe him according to the weather and temper of his body ; for as the year grows colder , and thereby you find his hair rise and stare about his neck , flanks , or other parts , then add a woollen cloth , or more if need require , till his hair fall smooth . where note , that a rough coat shews want of cloth , and a smooth coat cloth enough . a race-horse ought to be drest in his resting days twice a day , before his morning and evening waterings ; and must be done after this manner : curry him from the tips of his ears to the setting on of his tail , all his body entirely over with an iron-comb , his legs under the knees and gambrels excepted ; then dust him and curry him high again all over with a round brush of bristles , then dust him the second time , and rub all the loose hair off with your hands dipt in fair water , and continue rubbing till he is as dry as at first , then rub every part of him with a hair-cloth , and lastly rub him all over with a white iinnen cloth ; then pick his eyes , nostrils , sheath , cods , tuel , and feet very clean , then cloa●h him and stop him round with wisps . there is no better water for a race-horse , then a running river or clear spring , about a mile and half from the stable , near some level ground , where you may gallop him afterwards , having scop'd him a little , bring him to the water again , then scope him and bring him again , so often till he refuse to drink more for that time ; after this , walk him home , clothe and stop him up round with great so●t wisps , and having stood an hour upon the bridle , feed him with sweet sound oats , either dryed by age or art : if your horse be low of flesh , or hath a bad stomach , add one third of 〈◊〉 to two parts of oats , and that will recover both . the next food you shall give him shall be better and stronger , and it is bread , which you must make after this manner : take two bushels of beans , and one of wheat , and grind them together , then boult through a fine range the quantity of half a bushel of pure meal , and bake it in three loaves , and the rest sift through a meal-sieve , and knead it with water and good store of barm , and bake it in great loaves ; with the courser bread feed your runner in his resting days , and with the finer against the days of his exercise and greatest labour . the times of his feeding , upon the days of his rest , must be after his comming from water in the morning , an hour after mid-day , after his evening watering , and at ten a clock at night ; but upon his labouring days , two hours after he is throughly cold , outwardly and inwardly , afterwards as aforesaid . let his hay be dry and short ; if it be sweet no matter how course it is , for if it be rough it will scowre his teeth . as for the proportion of his food , i need not prescribe a quantity , since you must allow him according to the goodness and badness of his stomach . his exercise ought to be thrice a week , and it must be more or less according to the condition of his body ; for if it be foul , exercise him moderately to break his grease ; if clean , you may do as you think fit , having a care that you discourage him not , nor abate his mettle ; and after every exercise give him that night , or the next morning , a scouring ; the best i know to purge a horse from all grease , glut , or filth whatever , is this , take three ounces of anniseeds , six drams of cumminseeds , a dram and half of cathamus , two drams of fen-greek-seed , and of brimstone an ounce and half ; beat all these to a fine powder , and searse them , then take of sallet-oyl somewhat more than a pint , a pound an● half of honey , and a pottle of white wine , then with fine white meal knead it well into a strong paste , and keep it by you , it will last a long time ; when you use it , dissolve a ball thereof in a pail of fair water , and give it him to drink after exercise , in the dark , lest discolouring the water , the horse refuse to drink . this is an excellent scouring , and a remedy for all internal distempers . now after exercise , cool him a little abroad before you bring him home , then house him and litter him well , rubbing him with dry clothes till there be never a wet hair about him , then clothe and wisp him round . here note , before you air your horse , it will be requisite , to break a raw egg into his mouth , for it will add to his wind . if he be fat , air him before sun-rise and after sun-set ; but if lean , let him have as much comfort of the sun as you can , coursing in his clothes sometimes to make him sweat is not irrequisite , so it be moderately done ; but when without his clothes , let it be sharp and swift . let his body be empty before he course ; and to wash his tongue and nostrils with vinegar , or to piss in his mouth e're you back him , is wholesom ; having courst him , clothe him , after he hath taken breath , and ride him home gently . to be short , what is here defective in the right ordering of a race-horse , your own judgments may easily supply . all that you have to do , is to be careful when to take him up , how to clothe him and dress him , when and how to feed and water , what and how much exercise is requisite either by airing or by coursing , and his ordering after exercise , and what scowrings are most requisite ; and that i may add a little more to your knowledg , and conclude this subject , take these general rules and instructions . 1. course not your horse hard at least four or five days before you run your match , lest the soarness of his li●bs abate his speed . 2. except your horse be a foul feeder muzzle him not above two or three 〈◊〉 before his match , and the night 〈◊〉 his bloody courses . 3. as you give your horse gentle courses , give him sharp ones too , that h● may as well find comfort as displesure thereon . 4. upon the ▪ match-day let your horse be empty , and that he take his rest undisturbed till you lead him out . 5. shoo your horse ever a day before you run him , then the pain of the hammers knocks may be out of his feet . 6. saddle your horse on the race-day in the stable before you lead him forth , and fix both the pannel and the girths to his back and sides with shoo-makers wax , to prevent all dangers . 7. lead your horse to his course with all gentleness , and give him leave to smell to other horses dung , that thereby he may be enticed to stole and empty his body as he goes . 8. lastly , when you come to the place where you must start , first rub his limbs well , then uncloath him , then take his back , and the word given , start him with all gentleness and quietness that may , lest doing any thing rashly , you choak him in his own wind . a race-horse ought to have all the finest shapes that may be , but above all things he must be nimble , quick , and fiery , apt to fly with the least motion . long shapes are tolerably good , for though they shew weakness , yet they assure sudden speed . the best horse for this use is the arabian barbary , or his bastard ; not but gennets are good , but the turks much better . having laid you down all these advantages for ordering your racer , from his taking up , to the day of his running , i hope you will make such good use of them , that if upon an equal match you should lay your money on the heels of your horse thus ordered , he shall be so far from kicking away his masters stake , that the nimbleness of his feet shall make it double . i might here insert the many subtilties and tricks there are used in making a match , the craft of the betters , with the knavery of the riders , but that they are now too generally known by the woful experience of too many racing-losers . chap. xxxvii . of archery . archery , as it is a recreation , so it hath been heretofore , and is still in some parts of the world very useful in military affairs , but now quite laid aside by english men for fighting , there being found out more dextrous and speedy ways to kill and destroy one another . yet it is not so laid aside , but that it is used by some for pastime , either at buts or rovers , and should not be forgotten by citizens , as appears by the continuance of that ancient custom for every lord mayor to see the prize performed by shooting annually with the pound arrow . certainly this shooting in the long bow is very healthful for the body , by extending the limbs , and making them pliant ; and it hath been necessary for a commonwealth , in the defence and preservation of the conntry ; but since it is so little used now adays , i shall abreviate my discourse . there are these rules to be observed for shooting in the long-bow . first , he must have a good eye to behold and discern his mark ; and knowing-judgment to understand the distance of ground , to take the true advantage of a side-wind , and to know in what compass his arrow must fly ; and a quick dexterity , to give his shaft a strong , sharp , and sudden loose . secondly , he must in the action it self stand fair and upright with his body ; his left foot a convenient stride before his right , both his hams stiff , his left arm holding his bow in the midst , stretcht strait out , and his right arm with his first three fingers and his thumb drawing the string to his right ear , the notch of his arrow resting between his fore-finger and middle-finger of his right hand , and the steel of his arrow below the feathers upon the middle knuckle of his fore-finger on his left hand ; he shall draw his arrow close up to the head , and deliver on the instant , without hanging on the string . the best bow is either spanish or english yew ; the best shaft is of burch , suger-chest , or brazel , and the best feathers gray or white . there are three marks to shoot at , buts , pricks , or rovers . the first is a level mark , and therefore you must have strong arrow with a broad feather . the second is a mark of some compass , yet most certain in the distance , therefore you must have nimble strong arrows , with a middle feather , all of one weight and flying . the last , which is the rover , is uncertain , sometimes longer , sometimes sharper , and therefore requires arrows lighter or heavier , according to the distance of shooting . if you want strength , by debilitation in the arm or back , you may reap the same pleasure by using the cross-bow , with which you may shoot at buts , pricks , or rovers . chap. xxxviii . of cock-fighting . cocking is a sport or pastime so full of delight and pleasure , that i know not any game in that respect is to be preferred before it , and since the fighting-cock hath gain'd so great an estimation among the gentry , in respect to this noble recreation i shall here propose it before all the other games of which i have afore succinctly discoursed ; that therefore i may methodically give instructions to such as are unexperienced , and add more knowledg to such who have already gain'd a competent proficiency in this pleasing art , i shall as briefly as i can give you information how you shall chuse , breed , and diet the fighting-cock , with what choice secrets are thereunto belonging , in order thus . of the choice of the fighting-cock . in the election of a fighting-cock there are four things principally to be considered , and they are shape , colour , courage , and sharp-heel . first , as to his shape , you must not chuse him neither too small , nor too large ; the first is weak and tedious in his fighting , and the other unweildy and not active , and both very difficult to be matched ; wherefore the middle-siz'd cock is the proper choice for your purpose , being easily matcht , and is both strong and nimble . his head ought to be small , with a quick large eye , and a strong back , and ( as mr. markham observes ) must be crookt and big at the setting on , and in colour suitable to the plume of his feathers , whether black , yellow or reddish , &c. the beam of his leg must be very strong , and according to his plume , blew , gray , or yellow , his spurs rough , long , and sharp , a little bending and looking inward . secondly , his colour ought to be either gray , yellow , or red , with a black breast ; not but that there are many other colour'd pyles very excellent good , which you must find out by practice and observation , but the three former by the experience of most found ever the best , the pide pyle may pass indifferently , but the white and dun are rarely found good for any thing . here note , that if your cocks neck be invested with a scarlet complexion it is a sign he is strong , lusty and couragious ; but on the contrary , if pale and wan , it denotes the cock to be faint , and in health defective . thirdly , you may know his courage by his proud upright standing , and stately tread in walking , and if he croweth very frequently in the pen , it is a couragious demonstration . fourthly and lastly , his narrow-heel or sharpness of heel is known no otherways than by observation in fighting , and that is , when upon every rising he so hits that he extracts blood from his opponent , gilding his spurs continually and every blow threatning immediate death to his adversary . here note , that it is the opinion of the best cock-masters , that a sharp-heel'd cock though he be somewhat false , is better than a true cock with a dull heel ; and the reason is this , the one fights long but seldom wounds , the other carrieth a heel so fatal that every moment produceth an expectation of the battails conclusion ; and though he is not so hardy as to endure the utmost hewing , so commonly there is little occasion for it , being a quick dispatcher of his business ; now should your cock prove both hardy and narrow-heel'd , he is then the best cock you can make choice of . to conclude , make your choice of such a one that is of shape strong , of colour good , of valour true , and of heel sharp and ready . how to breed a cock of the game . vvhatever you do , let your hen be of a good complexion , that is to say , rightly plumed , as black , brown , speckt , gray , grissel , or yellowish ; these are the right and proper colours for a hen of the game ; and if she be tufted on the crown it is so much the better , for that argues courage and resolution , and if she have the addition of weapons they conduce very much to her excellency . let her body be large and well poked behind for the production of large eggs ; you will do well to observe how she behaveth her self to her chickens , whether friendly or frowardly , and take especial notice of her carriage and deportment among other hens , if she will receive abuses from them without revenge , or show any thing of cowardice , value her not , for you may assure your self her chickens will be good for nothing . by the way take this observation , confirmed by the opinions of the best cock-masters both ancient and modern , that a right hen of the game from a dunghill-cock will bring forth very good chickens , but the best cock from a dunghill-hen will never get a bird that 's fit for the game , where if you intend to have a good breed get perfect cocks for your perfect hens . the best season for breeding is from the encrease of the moon in february , to the encrease of the same in march. let her nest be so placed that she may not be disturbed by the sight of any other fowl , which frequently so raiseth her choler that the eggs are in greater danger ; let the composure of her nest be made of soft sweet straw , and let it stand in some warm place , for she is a bird that is very tender . the next thing that you are to observe is , whether she turn her eggs often or not , if she is remiss therein , you must supply her duty , but if she save you the labour , prize her more than ordinary . and that she may not straggle too far from her eggs being necessitated to seek abroad for food , and so cool her eggs , it will be altogether necessary for you to set by her such necessary food as you shall think fit with some fair water ; and that she may bathe and trim her self at her pleasure : in the place where she siteth let there be sand , gravel and ashes finely sifted . the hen hatcheth her chickens commonly after one and twenty days ; observe in the hatching to take those newly hatched , and wrapping them in wool keep them warm by a fire side till the rest are disclosed ; being all hatcht put them under the hen , and be sure to keep her warm , and suffer not your hen and chickens to straggle abroad till they are above three weeks old ; and let the room wherein they walk be boarded , for all other flours are either too moist or too cold . let their walk be in some grass-court or green-place , after they are a month old , that they may have the benefit of feeding on worms , and now and then to scowre themselves with grass and chick-weed , but be careful they come not near puddles or filthy places , for they engender in birds of this nature venemous distempers , which commonly prove fatal ; for the prevention of such maladies by way of antidote give them every morning before they range abroad , the blades of leeks chopt or minced small and mingled among their usual diet ; also it will be requisite to perfume their room with burnt penyroyal or rosemary . observe to take this course till their sexes are distinguishable ; as soon as the comb or wattels are discernable , or plainly visible to the eye , cut them away , and anoint the sore place with sweet butter , till it be whole . the reasons why their combs or wattles should be cut so soon , are these , first if you let them grow till they arrive to their full bigness , and then cut them , there will follow a great flux of blood , and the least loss of blood in feather'd fowl is very dangerous ; if much , frequently mortal ; moreover to let them grow thus causeth gouty thick heads , with great lumps ; whereas if you take them off betime as aforesaid , they will have heads finely small , smooth and slender . the time of the separation of the cock-chickens is when they begin to fight with and peck one another , till which time you may let them walk with the hen promiscuously together , but afterwards let their walks be apart , and that walk is best where he may securely and privately enjoy his hens without the disturbance and annoyance of other cocks , for which purpose walks at wind-mills , water-mills , grange-houses , lodges in parks , and coney-warrens , are very good walks , but that the later is somewhat dangerous , being too frequently haunted with polecats , and other vermin . let the place of feeding be as near as you can on soft dry ground , or on boards if the place be harder , as on paved earth , or floors plaister'd , it will so weaken and blunt their beaks , that they will be unable to hold fast . here note , that any white corn is good for a cock in his walk , and so are white-bread tosts steeped in drink , or man's urine , which will both scowre and cool them inwardly . let not above three hens walk with your cock , for should you suffer more they will tread too much by reason of the heat of their nature , and by often treading they will cons●me their strength , and become so debilitated , that though they have courage enough , yet they have not strength to perform their parts as they ought to do in a battel . observe the crowing of your chickens ; if you find them crow too soon , that is before six months old , or unseasonably , and that their crowing is clear and loud , fit them as soon as you can for the pot or spit , for they are infallible signs of cowardise and falshood ; on the contrary the true and perfect cock is long before he obtains his voice , and when he hath got it observes his hours with the best judgment . suffer not your cock to fight a battel till he is compleat and perfect in every member , and that is when he is two years old ; for to fight him when his spurs are but warts comparatively , is no sign of discretion , for you may then probably know his valour and courage , but you cannot know his worth and goodness . in especial manner take care that your cocks roosting-perch be not too small in the gripe , or so ill placed that he cannot sit without stradling , or if it be crooked it is bad , for by these means , a cock will be uneven heel'd , and consequently no good striker ; and know that a perch either maketh or marreth a cock ; to remedy or prevent such faults , is to have in your roost a row of little perches about eight inches in length , and ten inches from the ground , that the cock may with more facility ascend , and being up , is forced to keep his legs near together ; and here take notice of this maxim amongst the best cock-breeders , that the cock which is a close sitter , is ever a narrow striker . let the footstool of the perch be round and smooth about the thickness of a mans arm , or if you will have the best form for a perch , go visit the houses of the most skilful cock-masters , and from them all gather what is most necessary for your purpose by making inspection into their feeding-pens and other places ; and let the ground underneath the perch be soft , for otherwise when he leaps down , he will be apt on a rough and hard ground to hurt his feet , insomuch that they will grow knotty and gouty . of dieting and ordering a cock for battel . in the dieting and ordering of a cock for battail confisteth all the substance of profit and pleasure ; and therefore your cunning cock-merchants are very cautious of divulging the secrets ( as they call them ) of dieting , for on that depends the winning or losing of the battel , they knowing very well that the best cock undieted is unable to encounter the worst that is dyeted ; let others be as niggardly as they please of their experience and observations , for my part i shall be free and scorn to conceal any thing that may tend to the propagation of the art and mystery of cock-fighting ; wherefore as to the dyeting and ordering of fighting cocks take these instructions following . the time of taking up your cocks is about the latter end of august , for from that time till the latter end of may cocking is seasonable and in request , the summer season being improper by reason of its great heat . having taken them up , view them well , and see that they are sound , hard feather'd , and full summ'd , that is having all their feathers compleat , then put them into several pens , having a moving perch therein , to set it at which corner of the perch you think most convenient ; the fashion and form of these pens you may have at the house of any cocker , and therefore i shall give you no directions how to make them ; only be advised to keep your pens clean , and let not your cocks want either meat or water . for the first four days after your cock is pend feed him with the crumb of old manchet cut into square bits about a handful at a time , and feed him thrice a day therewith , that is at sun-rising , when the sun is in his meridian , and at sun-setting , and let his water be from the coldest spring you can get it . having fed your cock thus four days , or so long till you think he hath purg'd himself of his corn , worms , gravel , and other coarse feeding , then in the morning take him out of the pen aud let him sparr a while with another cock. sparring is after this manner : cover each of your cocks heels with a pair of hots made of bombasted rolls of leather , so covering the spurs that they cannot bruise or wound one another , and so setting them down on straw in a room , or green-grass abroad , let them fight a good while , but by no means suffer them to draw blood of one another ; the benefit that accrues hereby is this , it heateth and chafeth their bodies , and it breaketh the fat and the glut that is within them , and adapts it for purgation . having sparred as much as is sufficient , which you may know when you see them pant and grow weary , then take them up , and taking off their hots give them a diaphoretick or sweating after this manner : you must put them in deep straw-baskets made for the purpose , or for want of them take a couple of cocking-bags and fill these with straw half ways , then put in your cokcs severally , and cover them over with straw to the top , then shut down the lids and let them sweat ; but do not forget to give them first some white suger-candy , chopt rosemary , and butter mingled and incorporated together , let the quantity be about the bigness of a walnut , by so doing you will cleanse him of his grease , increase his strength , and prolong his breath . towards four or five a clock in the evening take them out of their stoves , and having lickt their eyes and head with your tongue , put them into their pens , and having filled their troughs with square-cut-manchet , piss therein , and let them feed whilst the urine is hot ; for this will cause their scouring to work , and will wonderfully cleanse both head and body . after this , diet your cocks with a bread made after this manner : of wheat-meal , and oat-meal flower , take of each a gallon , and knead them into a stiff paste , with ale , the whites of half a score eggs , and some butter ; having wrought the dow very well , make it into broad thick cakes , and when they are four days old , cut them into square pieces ; i will not advise you to use ( as some imprudently do ) liquorish , anniseeds , or rather hot spices among your foresaid ingredients ; for they will make a cork so hot at the heart , that upon the concluding of the battel , he will be suffocated and overcome with his own heat . in short , that food is best which is most consentaneous to his own natural feeding . the second day after his sparring , take your cock into a fair green close , and having a dunghil-cock in your arms , show it him , and then run from him , that thereby you may intice him to follow , you permitting him to have now and then a blow , and thus chace him up and down abont half an honr ; when he begins to pant , being well heated , take him up and carry him home , and give him this scouring ; take half a pound of fresh butter , and beat it in a mortar with the leaves of herb of grace , hysop and rosemary , till they all look like a green salve , give him thereof a piece as big as a walnut , and then stove him as aforesaid till evening , and then feed him according to former prescription . the next day let him feed and rest , and spar him the next day after ; thus do every other day for the first fortnight , either sparring or chasing , and after every heat a scowring , which will keep him from being faint and pursie . feed him the second fortnight as you did the first , but you must not spar him or chase him above twice a week , observing still , that if you heat him much , you must stove him long and give him a greater quantity of scowring . when well in breath , slight heats , small scowrings , and little stoving will serve the turn . the third fortnight ( which is a time sufficient for ordering a cock for the battel ) you must feed him as aforesaid , but you must not spar him at all for fear of making his head sore , but you may moderately chase him twice or thrice in that time as aforesaid , then give him his scowring rolled well in brown sugar-candy which will prevent the scowring from making the cock sick ; now may you let him fight , having first let him rest four days , observing that he come empty into the pit. the right way of cock-matching . of all things have a special care how you match your cock ; for should you feed your cock with ever so much circumspect care and prudence , it will avail nothing if your cock be over-matcht . in matching , take notice of these two things ; first , the length of cocks , secondly , the strength of cocks ; for the length , if your adversaries cock be too long , yours shall hardly catch his head , and so be incapable of indangering eye or life ; and if he be the stronger , he will overbear your cock , and not suffer him to rise or strike with any advantage . the length you may judg of by the eye , when you gripe the cock by the waste , and make him shoot out his legs , in which posture you shall see the utmost of his height , and so compare them together , being herein governed by your judgment , his strength is known by the thickness of his body . take this for a rule , that a cock is ever held the strongest , which is the largest in the garth . you shall know the dimension of the garth by the measure of your hands , griping the cock about from the points of your great finger to the joynts of your thumbs , and either of these advantages by no means give your adversary ; if you doubt loss in the one , be sure to gain in the other : for the week long cock will rise at more ease , and the short strong cock will give the surer blow . how to prepare cocks for fight . since all cocks are not cast in one mould , the advantages on either side must be reconciled by matching ; and having made an equal match as near as you can , you must thus prepare him to fight : first , with a pair of fine cock-shears cut all his main off close unto his neck , from the head to the setting on of the shoulders ; secondly , clip off all the feathers from the tail close to his rump , the redder it appears the better is the cock in condition . thirdly , take his wings and spread them forth by the length of the first rising feather , and clip the rest slope-wise with sharp points , that in his rising he may therewith endanger an eye of his adversary . fourthly , scrape , smooth , and sharpen his spurs with a pen-knife . fifthly and lastly , see that there be no feathers on the crown of his head for his adversary to take hold of ; then with your spittle , moistning his head all over , turn him into the pit to move his fortune . how to order cocks after battel , and how to cure wounds . the battel being ended , immediately search your cocks wounds , as many as you can find , suck the blood out of them , then wash them well with warm urine , and that will keep them from ranckling ; after this give him a roll or two of your best scowring , and so stove him up as hot as you can for that night ; in the morning , if you find his head swell'd , you must suck his wounds again , and bathe them again with warm urine , then take the powder of herb robert , and put it into a fine bag , and pounce his wounds therewith ; after this give him a good handful of bread to eat out of warm urine , and so put him into the stove again , and let him not feel the air till the swelling be fallen . if he hath received any hurt in his eye , then take a leaf or two of right ground ivy , that which grows in little tufts in the bottom of hedges , and hath a little rough leaf ; i say , take this ivy and chew it in your mouth , and spit the juice into the eye of the cock , and this will not only cure the present malady , but prevent the growth of films , haws , warts , or the like , destructive to the eye-sight . if after you have put out your wounded cocks to their walks , and visiting them a month or two after , if you find about their head any swollen bunches hard and blackish at one end , you may then conclude in such bunches there are unsound cores , which must be opened and crusht out with your thumbs ; and after this , you must suck out the corruption , and filling the holes full of fresh butter , you need not doubt a cure. cures for some distempers in a cock , chick , or hen o' th' game . the pip is a white thin scale growing on the tip of the tongue , by which means poultry in general cannot feed , it is very visible to the eye , and proceedeth from foul feeding or want of water ; it is cured by pulling off the scales with your nail , and rubbing the tongue with salt . the roup is a filthy byle or swelling on the rump of the cock , hen , &c. and will corrupt the whole body . it is known by the staring and turning back of the feathers . for the cure , you must pull away the feathers , and open the sore to thrust out the core , then wash the place with water and salt , the cure is effected . if your cock or hen have the flux which hapneth by eating too much moist meat , you may cure them by giving them scalded pease-bran ; but if they cannot mute , anoint their vents , and give them corn steept in mans urine . lice is a common infirmity among them , proceeding from corrupt food , or for wanting of hathing in sand-ashes or the like ; this malady you must cure by taking pepper beaten to powder , & mixing it with warm water , wash them therewith . if they are troubled with sore eyes , take a leaf or two of ground-ivy , and chawing it well in your mouth , spit the juice thereof into their eyes , and it will presently heal . what other infirmities are incident to these birds of game i shall leave , and their cures , to your own practice and observation . an excellent and elegant copy of verses upon two cock's-fighting , by dr. r. wild. go you tame gallants , you that have a name , and would be accounted cocks of the game ; that have brave spurs to shew for 't , and can crow , and count all dunghill breed , that cannot show such painted plumes as yours , which think on 't vice with cock-like lust to tread your cockatrice ; though peacocks , woodcocks ▪ weathercocks you be if y' are not fighting-cocks , y' are not for me . i of two feather combatants will write , and he that means to th' life to express their fight , must make his ink the blood which they did spill . and from their dying wings must take his quill , no sooner were the doubtful people set , the match made up , and all that would had bet , but straight the skilful iudges of the play brought forth their sharp heel ' d warriors ; and they were both in linnen bags , as if 't were meet , before they dy'd to have their winding-sh●et . into the pit th●y're brought , and being there vpon the st●ge , the norfolk chanticleer looks stoutly at his ne're before seen foe , and like a challenger began to crew , and clap his wings as if he would display his warlike colours , which were black and gray . mean time the wary wisbich walks and breathes his active body , and in f●ry wreathes his comely crest ; and often looking down , he beats his angry beak upon the ground . this done , they meet , not like that coward-breed , of aesop's ; these can better fight than feed . they scorn the dunghil ; 't is their only prize , to dig for pearls within each others eyes . they fought so nimbly that 't was hard to know to th' skilful whether they did fight or no , if that the blood which dy'd the fatal floar had not born witness of 't . yet fought they more , as if each wound were but a spur to prick their fury forward . lightning's not more quick or red , than were their eyes ; 't was hard to know whether 't was blood or anger made them so . i 'm sure they had been out , had they not stood more safe , being wall'd in each others blood thus they vy'd blows ; but yet , alas at length , although their courage were full try'd , their strength and blood began to ebb . you that have seen a watery combat on the sea , between two angry roaring boiling billows , how they ●arch and meet , and dash their curled brow , swelling like graves , as though they did intend t' intomb each other , ere the quarrel end ; but when the wind is down , and blustring weather , they are made friends , and sweetly run together , may think these champions such ; their blood grows low , and they which l●apt but now , now scarce can go , for having left th' advantage of the heel , drunk with each others blood , they only reel ; and yet they would fain fight ; they came so near methought they meant into each others ear to whisper wounds ; and when they could not rise , they lay and lookt blows in t ' each others eyes . but now the tragick part ! after this fit when norfolk cock had got the best of it , and wisbich lay a dying , so that none , though sober , but might venture seven to one ▪ contracting , like a dying taper , all his strength , intending with the blow to fall , he struggles up , and having taken wind , ventures a blow , and strikes the other blind . and now poor norfolk having lost his eyes , fights , guided only by antipathies . with him , alas , the proverb is not true , the blows his eyes ne're saw , his heart must rue . at last by chance he stumbling on his foe , not having any strength to give a blow , he falls upon him with his wounded head , and makes his conquerors wings his feather-bed . his friends ran in , and being very chary , sent in all haste to call a pothecary ; but all in vain , his body did so blister , that 't was not capable of any clister . physick's in vain , and 't will not him restore . alas poor cock he was let blood before . then finding himself weak , op'ning his bill ▪ he calls a scrivener , and thus makes his will : imp. first of all , let never be forgot . my body freely i bequeath to the pot . decently to be boil'd , and for its tomb let it be buried in some hungry womb. item , for executors i'●e have none , but he that on my side laid seven to one , and , like a gentleman that he may live , to him and to his heirs , my comb i give , 〈◊〉 with my brains , that all may know , 〈◊〉 oftentim●s his br●ins did use to crow . item . for comfort of those weaker ones , whose wives complain of let them have my stones . fo● ladies that are ●ight , it is my will , my feathers make a fa● . and for my bill i 'le give a taylor : 〈◊〉 faith 't is so short i am afraid he 'l rather curse me for 't . and for that worthy doctors sake , who meant to give me a clister , le● my rump ●e sent . lastly , because i find my self decay , i yeild and give to wisbich cock the day . finis . 