The gaming-humor considered and reproved, or, The passion-pleasure and exposing money to hazard by play, lot or wager examined by a well-wisher to mankind.

THE GAMING-HUMOR Conſidered, and Reproved.

AMong the many pernicious Vices of the Times wherein we live, the Gaming Humor is not of the loweſt Rank; and it is of the more danger to be entertained, becauſe it pretends to ſomething of Reaſon for its Warrant, or at leaſt has the common cuſtom and the example of ſome great or good men to excuſe it.

The pleaſures of which men are capable in this life, may be ranked into natural and animal; the animal again are diſtributed according to the faculties of the ſoul inferior or ſuperior: the inferior are of ſenſe, motion and appetite; the ſuperior are of Will, Intellect, and Conſcience (of all which we may have opportunity perhaps hereafter to diſcourſe more at large). That which concerns us at preſent is, to enquire into which of theſe Claſſes the plea •• re of Gaming may be referred? The Gameſters would have it rational, & of the ſuperior order; becauſe Dogs, Horſes, and other Brute (which have ſom kind of participation with men in ſenſual pleaſures, yet) have no ſhare in this; for that they can neither attain the Arts of Gaming, nor know the value of the ſtakes. But this notwithſtanding, 'tis indeed moſt properly belonging to the Senſitive appetite; for that it is a Paſſion Pleaſure, and all the concern that Reaſon has about it, is, that (by perverting the order of nature) humane skill and art ſeated in the Intellect, are made to drudg under the ſervice of irregular paſſions, as I hope will plainly appear in this our preſent Diſcourſe.

The Gaming Humor may be Defined, An inordinate affection after Gain and Sport, by Play, Lot, or Wager.

1. I call it an affection (or paſſion) in a complicated ſenſe, as comprehending all the paſſions of the concupiſcible appetite, carried forth after all the kinds of Temporal Good [pleaſure, profit and honour], and drawing after them all the paſſions of the Iraſcible appetite, which are oft-times thereby vehemently excited; beſides an engagement ſometimes of thoſe proper paſſion, which are peculiar to the rational nature; ſo • hat there are three ſorts of paſſions concerned therein.

1. Thoſe of the concupiſcible appetite, or ſuch as have good for their proper object (for ſo I think moſt reaſonable to diſtribute the appetites); Theſe are Love, Joy, Deſire, Hope, Deſpair; and theſe are immediately and primarily concern'd in this matter.

2. Thoſe of the Iraſcible, whoſe object is Evil, as Hatred, Grief, Shunning, Fear, Boldneſs, Anger.

3. Thoſe that are proper paſſions to man only (at leaſt ſome of them), as Envy, Indignation, Self-conceit, Triumph, Shame, Revenge, Diſcontent, Vexation, &c.

Now, to illuſtrate this matter, I ſhall ſhew how moſt of theſe paſſions are excited and exerciſed herein. As, ſuppoſe a man has a great love for money or ſport, this rouſes deſire, which with hope carries out his endeavours; herein, if he ſucceeds, he has joy; but if not, and his hope alſo fails, through ſome croſs circumſtances, then enters deſpair; and this would put an end to the buſineſs, but that from ſome other circumſtances conſidered, hope begins to revive again, which makes him hold on the Game. Thus far the apprehenſion of gain, and advantage to be gotten, does operate.

But becauſe there is loſs and hazard, as well as gain before him, therefore the other paſſions take their turns. And firſt, a man hates to be beaten, to loſe, to be diſappointed of his hope; whereupon he fears what will be the iſſue; upon this he is very careful to ſhun and avoid the Danger. If, notwithſtanding all his caution, the Game goes againſt him, he is grieved more or leſs, according to the value played for, or the engagement of his mind in the buſineſs. If any real or ſancied un-fair play be ſuppoſed; or if any ſtander by has contributed to the advantage of the oppoſite party, or ſpoken in the play, or done, or offered any thing obſtructive to him, preſently anger is enflamed; and when this has boiled up the Spirits to a convenient height then enters boldneſs, then have at all, and a pound, as ſoon as a penny, is put to the hazard.

The proper humane paſſions are intermingled with the other, according to the various ſucceſs of the Game; for if he thrives in it, then with his Joy is mingled ſelf-conceit, and ſelf-approbation in his Skill, or good fortune (as he calls it), and therewith a kind of Triumph over his vanquiſhed Adverſary; theſe are in their own nature, tickling and pleaſing paſſions.

But if he ſucceeds ill, then with his grief is mingled envy at the others proſperity, diſcontent at his own ill ſuck, indignation and ſcorn, yet mingled with ſhame, that he ſhould be beaten by ſuch a bungler (for ſo ſelf-conceit will eſteem of the oppoſite party). Hereupon boldneſs and revenge ſhake hands, and if the leaſt hope give countenance, the Game is held on with pertinacy; but if ſtill comes loſs upon loſs, then no ſmall vexation ariſes in the mind: And yet for all this (leſt the Trade ſhould fail), hope encourages revenge to be a • him again on the next convenient opportunity.

Thus the Gaming humor continues when the preſent Game is over; for to Gaming, revenge is ſo natural a pabulum, that from hence ariſes that Gaming phraſe, [Let us play ſet and revenge] that is, only two Games, that (if it ſo happens) they may be quits one of the other.

And thus much for the Genus [an affection]; which word if you like not, as too narrow for ſuch an huddle of paſſions, as are ſhewn to be comprehended in Gaming, you may (if you pleaſe) word the definition thus, [a diſorderly paſſionate purſuit of gain and ſport, by play, lot or wager], the inordinacy of it will appear better, when we have farther explained the remaining parts of the definition.

2. 'Tis a purſuit of gain; namely, of the ſtake which is put to the hazard. This ſtaking of ſomething valuable, is by the Civilians and Caſuiſts, called contractus ludi (the contract of the play), which is farther thus explained, Quo ludentes inter ſe conveniunt, ut victori aliquid tribuatur a victo (whereby the Players agree, that the Conquered ſhall pay ſomething to the Conqueror); this ſomething may be money, or moneys-worth; and that, either the whole to be given to the Conqueror for his own uſe or to be expended in ſomething which may be for the common uſe of both; or laſtly put to any other uſe, by the conſent of both the parties. In the firſt, the Victor only is profited; in the ſecond caſe the Victor has but half; and in the third he has no advantage at all, only the loſer is puniſhed in this, as he is in the other two. This laſt does leaſt (though ſomewhat) nouriſh the Gaming humor; the ſecond does more; but the firſt (the whole profit) does moſt of all; for the advantage hoped for, is that which incites the right Gameſter to play, which otherwiſe he would often no more do, than either work or ſtudy.

3. 'Tis a purſuit of ſport or pleaſure; for, beſides the gain (which ſome ſeem only to propoſe), there is a recreation and delight which men do take therein; this pleaſure is a paſſion-pleaſure (as is before noted) which may appear in the foregoing explication of the word [Affection], where you may obſerve, how the ſeveral paſſions do every one act its part; and then by their great variety, ſudden ſhifting, and vivid exerciſe, they afford this pleaſure; for hereby the humours and ſpirits are put into a various motion, whence ariſe warmth in the blood, and ſteams to the Brain, which are matter for fancy to work upon. Here alſo fancy puts in for a ſhare in the ſport; this buſy faculty loves to be employed, and here is work enough for i • ; for before it can have well formed one imagination of good or evil, preſently is offered an occaſion for another, and and perhaps the quite contrary to what it was in ſhaping; this, tho' it would be an unpleaſant confuſion to the rational thoughts, is yet agreeable enough to this hopping and deſultorious faculty. Fancy thus buſied, does again influence and more excite the paſſions, and ſo there is a kind of circular agitation among thoſe lower faculties of the Soul, whereby the pleaſure is continued. And yet leſt the paſſions ſhould want a ſufficient engagement, the ſtake or wager is added and depoſited, commonly in open view, that it may affect the more; or in a third hand for aſſurance; becauſe, tho' men are forward enough to venture their money, when they have hope to ſwell their bubble, yet they'l be as backward to pay it when their hope is daſhed, and the Gaming bubble is broken by the loſs. This ſtake, by thoſe who love the ſport more than the gain, is in a very moderate meaſure, and is ſo continued to the end of the play; but by thoſe who aim more at the gain than the recreation, the ſtake is often gradually heightened (according to the encreaſe of paſſions,) to as much as can be obtained from the fellow-Players; and ſo it is with the Wagers of the Gaming by-ſlanders.

Theſe two [ſport and gain] may be called the ends of Gaming: If ſport take the chief place in the deſign of men, if may (with other due circumſtances,) be allowed the innocent name of Play; but if the gain be chiefly propoſed, then 'tis not Play but Gaming which denominates the Gameſter in the moſt common and ſcandalous acceptation of the word.

4. The means of obtaining theſe ends, are mentioned to be three play, lot and wager.

1. Play is ſome exerciſe of body, or mind, or both in a mixture; the mind is more exerciſed with Cheſs, Draughts, &c. The body more in Leaping, Running, Ringing, &c. The mixture of both is, when skill is required and uſed in the exerciſe of the body, as in ſhooting with Gun or Bow, Bowls, Nine-pins, &c. wherein exactneſs of Collimation, (or aim) agility of body and ſagacity of mind are required together; and theſe in their own nature ſeem to be of the beſt Character, becauſe in the ſame expence (of Time or Money), they are of a double uſe, namely to ſerve the Bodies health, and the Minds recreation, diverſion or improvement.

Hither to may be reſerred ſuch ſports as are procured by the exerciſe of others (either men or beaſts) and the pleaſure is to the Spectators, many of whom do thereupon take the occaſion to be the Betting Gameſters, ſuch as Sword-playing, Wreſtling, Racing by Horſe or Foot, the Spaniſh Torio or Bull game, Bull-baiting, Bear-baiting, Cock matches, &c Of all which we may ſay,

1. The exerciſe of skill or ſtrength in man, or the ſagacity, courage, celerity, or any other excellencies in brutes, is pleaſant and innocent to behold, and may adminiſter occaſion to admire and praiſe Gods Wiſdom and Bounty in the Creation.

2. But the hazard of mans life or health, the teazing and tormenting of brute Creatures to make a ſport thereof; to delight in thoſe Antipathies, which are a part of that vanity under which the creature groans, and whereto it was made ſubject by mans original ſin; this is an unchriſtian and unnatural cruelty, and no branch of mans prerogative or title to the Works of God, who has granted him the uſe of all, but not the abuſe of any. This is too near a kin to ſome of the Pagans Theatre cruelties, or that woful ſport at Helkath Hazzurim, 2 Sam. 2.14. Where the young m • n 12. on a ſide, aroſe to play before Abner and Joab, they caught every one his fellow by the head, and thruſt his ſword in his fellows ſide, ſo they fell down together.

3. Therefore if thoſe Exerciſes were ſo ordered, that there were no probability of hurt to enſue; as if the races be very ſhort, and upon ſafe ground; if the combatant with the Bull have a ſafe retreat: If Cocks ſpur with Huffles, and Fencers play with Foils (that commonly do no harm) theſe and ſuch-like ſpectacles may be well allowed for honeſt recreation.

4. Yet all, or any of theſe (however lawful or laudable in their own Nature) when they ſerve the Gaming Humor, and are expenſive of Time and Money, beyond due Decorum, they ceaſe to be honeſt or neceſſary Recreation, and become the Vitious Gaming. And thus much of the firſt means Play.

2. The Second Means of Sport and Gain is Lot, which is defined, A Caſual Event purpoſely applied to the Deciſion of ſome doubt or queſtion. In which the Genus or matter is caſual Event; the form or difference is the Applicat • on to a queſtion; ſo that a rub in the Green, a ſlip of the foot, or jog of the hand, which may have ſome influence, on the Iſſue of the Game, are caſualties, but not Lots, becauſe they are not applied of purpoſe to have that Influence. Every Lot is a Caſual, but every Caſual is not a Lot.

The Diviſion of Lots has divided the learned; I hardly find two that agree in the ſame. That which I take for the preſent ſhall be this, Lot (in the uſe of men) is either ſerious or luſory. Serious are either ſacred or civil. Sacred were ſuch as by Gods appointment and ſpecial inſtitution were made a ſign of his Will to direct his People of old in ſome diſſicult caſes. Theſe have been Conſultory or Divinatory. Conſultory, to know what is to be done, as in the choice of Matthias; Divinatory, of what has been done, as in the finding out of Achan. They have been very rare, and therefore are called extraordinary, and are not to be meddled with, but by ſpecial Warrant; and therefore the Heathens of old, and ſuch as imitate them now a days in ſuch practiſes, as call in Gods ſpecial Providence to attend their Will and Pleaſure, are greatly to be condemned as guilty of abominable Prophanations, and bold Temptations of the moſt High God. The ſerious civil Lot is called diviſory, which ſeems in ſome caſes to be allowed, in Prov. 16.33. The lot is caſt into the lap, but the whole diſpoſing thereof is of the Lord: and chap. 18.18. The lot cauſeth contentions to ceaſe, and parteth between the mighty. I ſay in ſome caſes and not all; not in trivial matters, not where mans Wiſdom can end the buſineſs without it; the only regular uſe of it ſeems to be, when men have uſed their utmoſt conſideration to reduce matters as far as they can to an equality, and yet by reaſon of the infirmity of human Paſſions, they cannot give all parties full ſatisfaction. Then (if men will agree thereto) may ſtrife be ended, or prevented by appeal to Providence in the Lot. The remaining difference here is indeed but ſmall, and yet is not Trivial, becauſe the conſequence of the ſtrife continuing, may be great. This being an appeal to a ſpecial and diſtinguiſhing Providence, muſt be accompanied with invocation of God, more or leſs ſolemn (but always ſincere) according to the weight of the matter, and conſequence of the ſtrife.

Now comes the luſory Lot (for the underſtanding of which has been the foregoing diſcourſe of Lots in their general nature and diſtribution) 'Tis the Lot uſed for ſport or gain in play; and this either ſimply, or mixt; ſimply is, when the iſſue of the game is wholly put upon the Lot as in Dice, Croſs and Pile, drawing Cuts, Huckle bone, &c. Mixt is, when there is ſomthing of Art added to the chance, as in Cards and Tables. In the ſimple, the Queſtion to be decided, is [who ſhall have the ſtake?] without more to do. This is accounted the vileſt and moſt pernicious ſort of gaming, there being barely the Game aimed at, and almoſt no exerciſe of Body or Mind therein; yea ſo far is it from the uſe of art or skill, that the leaſt art therein alters the nature of the game by taking away the Lot, and is by the Gameſters themſelves accounted a cheat. In the mixt Lot is another Queſtion, namely [in what ſtate or Condition ſhall the player be, that he may ſhew his skill?] I may add alſo a preparatory Lot, but not ſo much concerned in the Games; and the queſtions are [who ſhall be together? or who ſhall begin the play? &c.] Theſe two latter kinds, tho they are not ſo much blamed as the former, and are allowed by ſome grave Caſuiſts, yet are alſo rejected by the moſt of ſober people, and beſt Authors, which I am acquainted with, who by no means will allow a luſorious Lot, and that ſo ſacred a thing (as they account it) ſhould be made a ſport of.

I know ſuch as plead for a poſſible lawful uſe of Lots in play, ſay, that there is no ſuch ſacredneſs in it; that the too common abuſe, and not the bare uſe of a luſory Lot, is blameable; that the nature of it is of thoſe indifferencies, which Chriſtian Liberty allows us to apply to any uſe they may be fit for; That there is indeed a common providence in them (as in all other things) but no ſpecial providence is appealed to; that the caſualty of Lot is fitteſt for matters of no moment; that ſuch meer caſualties may receive power to decide controverſies, or anſwer queſtions by the conſent of men; that the common uſe in all Ages and Nations ſhews it agreeable to the Light of Nature, &c.

On the other hand, the oppoſers of a luſory Lot ſay, That the very Nature of a Lot (and not only the abuſive Circumſtances) forbids it to be made luſory; that ſacredneſs cannot be ſeparated from it, but by profanation; that 'tis as an Oath, a kind of prayer, and as that invocates Gods atteſting Preſence, ſo Lot does his deciding Providence. The meer caſualty in man's application, anſwering the words of an Oath in mans pronunciation; theſe two, Lot and Oath, are not ſanctified by applying them to a holy uſe (as Bread, Wine, and Water are in the Sacraments) but being holy in their own Nature, they are prophaned, when not ſolemnly uſed. Chriſtian Liberty allows the uſe of Creatures, according to what they are made apt for; but appeals to God, or any other holy thing, were never made apt for play; no not the common acts whereby means of Communion with God are expreſſed; What an abomination would it be to any Chriſtian man, to ſee a Pulpit, a Communion-Table, a Font expoſed on a ſtage, the Geſtures and Actions of Worſhip aped by the Players, a Dog fed or baptized after the manner of Sacramental Adminiſtration, tho never a word tending to Religion were ſpoken? A man indeed may recreate himſelf with Bread, or Wine, he may play with water, wood or ſtone, but not in that manner, as any of them are made apt means for Communion with God. Now in a Lot the meer caſualty applyed for deciſion of a queſtion is uſed after the ſame manner that God hath directed men to appeal to him by, as in that Prov. 18.18. for ending or preventing ſtrife; ſo for choice of an Apoſtle, ſetiling the order of the Prieſts ſervice, ſetting out the tenth Lamb, &c.

That place which moſt plainly ſets forth the very nature of a Lot in general, will beſt clear the point before us: 'Tis the aformentioned, Pro. 26.33. The lot is caſt into the lap, There's mans part appealing by diſpoſing the thing to meer Contingence, and applying it to a queſtion; But the whole diſpoſing (or Judgment) thereof is of the Lord; there's Gods part; 'tis ſpoken of Lot in the common nature thereof, abſtracting from ſacred, which were by Gods appointment, and civil, which being ſerious, are in ſome caſes by him permitted, and certainly (to my apprehenſion) abſolutely denying Luſory. Thus Lot is apt to a holy uſe in its own nature, and ſo not a matter of Indifference. But on the other hand, the meer caſualty is not apt to decide of it ſelf, without appeal to ſome higher power. Oh yes, (ſay ſome) by the conſent of men. But remember, the ſerious Lots before mentioned have the conſent of men, yet this conſent adds nothing to the nature of Lot, only the uſe thereof, the determination is expected from another power, after the conſent is paſt; and 'tis a ſtrange thing to conceive, how men acting by determinate judgment ſhould refer their matters to a thing that is wholly indeterminate, and has no Judgment at all; men can indeed put ſignification on the things caſually happening, as they pleaſe, when they are hapned, (as to ſay, a Siſe ſhall win, and the Deuce ſhall looſe.) But to give the chance power to determine, which ſhall be, is neither in the power of man to give, nor the meer chance receive. As for the appeal to providence, (which ſome deny) and the common, but not ſpecial providence, that they ſay is in it, The very nature of the Lot in its application to a queſtion ſeems ſufficiently to evince, that there is a ſpecial reſpect to providence, and that a more ſpecial one, than that whereby I lift up my hand. I do not ſay, that God always exerciſes a ſpecial providence in every Lot, for he is not at every Child, or fooliſh mans beck; as he does not atteſt in ſinful Oaths, ſo he does not decide in ſinful Lots; Nor do I ſay, that Players do always in their Lots diſtinctly reſpect or eye, ſuch a providence, no more than prophane Swearers think of God, whoſe name they mention; But I ſay, the nature of the thing it ſelf (like an Oath), reſpects the ſpecial preſence of God, what ever men are thinking. That a Lot is moſt fit for trivial matters is moſt falſe, for then, when God has appointed a Lot for deciſion of great, and weighty matters, he has not choſen the fitteſt means to make known his will by, but ſuch as were fitter for Boys play; which who will dare to ſay? The inſtances commonly alledged, the order of the Prieſt's ſervice, the ſetting out the tenth Lamb, the civil Lot in matters of no great value, or where mans prudence has brought the difference to as ſmall as may be; theſe (as was ſaid before), are no great matters in themſelves, yet the conſequence of the conteſt, that might remain about them, might be very great both as to ſin and trouble. As to the light of nature pleaded, from the common uſe of all Ages and Nations, &c. I believe, upon due ſearch it will be found to be from the corrupt Bias, and darkneſs of nature, rather than the light thereof. Children play at croſs and pile, head and point, &c. and delight in it, before they have gotten any evil habits; But may not theſe be evil diſpoſitions, which (if Parents look not timely to it) will prove ſuch habits, as they'l have cauſe to mourn for? They may learn that, while they are Boys, which may undo them, when they are men. Pagans play with Lots, they do ſo in a moſt barbarous manner. The Indians 'tis ſaid, will at Hucklebone loſe all they have, and when their Goods are gone, they'l venture their Wives and Children; and a grave author ſays of the Ancient Germans, they would Dice away themſelves for ſlaves; and is this by the light of nature? No, no, there is ſomething elſe more manifeſt by the light of nature; Namely, that the Lot has in it 〈 in non-Latin alphabet 〉 , ſomething Divine. For the Pagans have always thought ſome Numen or Deity, did direct their chance; this they called Fortune, and placed it in Heaven; and do not our common Gamſters follow them herein? Do not they ſay when they play at Hazards, Ple try my fortune? So, I had bad fortune, or no luck, the fortune of the Die was againſt me, the Cards are againſt me, and put my hand out, &c. What, is it the painted Paper, or pointed Cube? No ſurely, 'tis the director of the chance, which they tacitly acknowledg; and what muſt this be? Either God, or good Angel or Devil. If God, then the cauſe is yielded; if good Angels, 'tis yielded alſo, for they act only by Gods Commiſſion; but indeed we read not, that they were ever appointed to ſuch Miniſtry; If the Devil (as 'tis moſt likely) by Gods Permiſſion; this they will be aſhamed to own, and therefore the former they cannot deny. And thus much to ſhew, that luſory lot is evil in it ſelf.

I thought not to enter ſo far into this controverſie, being more concern'd with the end [gain] than with the mean [Lot.] 'Tis the gain that cheifly pollutes the ſport, what ever be the mean. However, ſince an unwarrantable means, to an ungodly end, is ſometimes joyned in Gaming, and this renders it the more ugly, and therefore the rather to be avoided; and ſince my deſign is to beat down the Gaming-Humor, whereof luſory Lot is the greateſt nouriſher, I muſt take leave to ſay yet a little more thereto.

And firſt conſider, no ſports are ſo apt to be abuſed as Lot-Games, and that ſeveral ways. One is, that Men often break out into curſing and execrations of Gods Providence under the name of ill Luck. Another is, outragious quarrels with men, for that being often croſſed in their Expectation, their Paſſions are more vehemently ſtirred. Another, that they know not when to end; becauſe, when they are worſted, they have no more reaſon to deſpair of better ſucceſs even to the laſt, than they had at firſt; whereas in other Games, when men ſee themſelves maſtered by anothers better skill, they will ceaſe; but here is no end, till they come to the end of their ſtock; and hence it is, that when men once enter into them, they are uſually beſotted, and even faſcinated with them, until they are ruin'd by them. Conſider again, that luſory Lots being (at the beſt that can be pretended) but indifferent, they ought to be forborn, rather than give offence; now this they commonly do, both to good and bad, to the one of grief, to the other of ſtumbling and hardning. Hence it is, that the generality of ſuch as fear and reverence God, and warily conſider their own actions, do at leaſt prudently, if not piouſly abſtain wholly from, and avoid them. Nor is it a matter of ſmall conſideration to thoſe, who value their repute, that a mans credit is commonly blaſted by a frequent uſe of Lot-ſports; for they are ſo eminently employ'd in Gaming, that the contemptible name of Gamſters and Gaming houſes, do ordinarily take their Denomination from them. Laſtly, ſeeing 'tis ſo diſputable a point, and by the goodneſs of God there are unqueſtionable Recreations enough; Why ſhould men meddle with that, which hath (at leaſt) the appearance of evil? Diverſions there are enough in unqueſtionable ways. I can ſay in in truth, I have not played with any Lot, (to the beſt of my remembrace) above this thirty Years, and yet never wanted an hours Recreation, when I had leaſure and liſt thereunto. That it has the appearance of evil, is manifeſt by the many Laws, Canonical, Civil, and Municipal, that are againſt it. You ſee before 'tis diſputable amongſt the learned, and therefore may well be doubtful to others; and then the Rule is, in doubtfuls men ought to deſiſt. Some perhaps may make this an excuſe to perſiſt, and ſay Mr. Gattaker, whom you'l acknowledg a learned and pious man, writ for the lawfulneſs of the luſory Lot; he knew as well what was right, as you, 'tis not therefore as bad as you would make it, and by conſequence we may ſafely uſe it.

I anſwer, 'Tis not ſafe practiſing upon another mans knowledg, unleſs your ſelf be well informed and ſatisfied by his Reaſons. I might oppoſe to Mr. G. Mr. Fenner, Mr. Travers, Mr. Cartwright, Mr. Perkins, Mr. Eaſty, Peter Martyr, Bahingtons, Balmford, Aneſius, Voetius and others; who writ both before and after Mr. G. ſome againſt the pure Lot, ſome againſt the mixt alſo. I might alſo ſay, Mr. G. was a Young man, when he write his Book of Lots, Librorum primitias as he calls it in his Dedication; and had he foreknown the Anſwers, Replies, and Rejoynders, this part of it would have occaſioned, 'tis probable he would have paſſed it over, and (if my memory fail me not) I have heard, that himſelf has declared as much to ſome intimately acquainted with him. But I ſhall rather (ſtill owning the worth and repute of Mr. G.) refer ye to him, in other things, if his credit be ſo great with you, and ſeeing you appeal to Mr. G. to him ſhall you go.

Mr. G. profeſſes, he never intended to animate Gamſters, by what he writ about Lots. He lays down Rules for thoſe, and all other Recreations, which I am ſure our common Gamſters do little regard; as in his Book of Lots. P. 236. and onwards, he ſays, They muſt always be uſed ſoberly, ſeaſonably, ingeniouſly, inoffenſively, prudently, and religiouſly, on all which heads he enlarges; I ſhall only give you ſome brief Notes thereof.

1. By ſoberly, he means moderately in the meaſure and manner; the meaſure is of time and expence; of time he ſays, ſome men ſpend day and might in gaming; eſpecially, at the uſual ſolemnity of our Saviour's Nativity, carrying themſelves (p. 238) in that leud and diſſolute manner, that if a ſtranger ſhould come among them, not knowing what Religion they were of, he would rather gueſs them to be worſhippers of Bacchus, (the revelling and drunken God,) or of Saturn (the rifling and gaming God,) than the ſervants of Jeſus Chriſt, the preacher and practiſer of ſobriety and temperance; play muſt be but as ſauce, not meat. As to money, that nothing be hazarded, but what may well be ſpared. And as to manner, without all vehemence or paſſion. Sports muſt be uſed ſportingly.

2. Seaſonably, not when we ſhould be about neceſſary duty, for the good of our ſelves, or families; or about the worſhip of God, as on the Sabbath days, (which, he ſays, Papiſts commonly do.) It ſhould be only that time, which we have free from ſerious, and religious affairs.

3. Ingenuouſly, freely and liberally, not with any greedy deſire of Lucre; play muſt be for pleaſure, not profit. Recreation is no trade or courſe of life to live by; 'tis to prey upon, not to play with, if we deſign gain from any man: 'Tis to alter the nature of things, to make a Trade and Traffick of diſport and paſtime, to make the Luſory a ſerious, yea a ſad Lot (as it often falleth out.) See the example of him that hanged himſelf in Trinity Colledg Hall, where he had loſt his money at Game the night before (in Travers on Pſ. 111.) Ita hae Nugae ſeria ducunt in Mala. Hor.

4. Inoffenſively. If (as the Apoſtle) in eating and drinking (matters of more neceſſity) much rather ſhould we in Play. Men ought not therein to offend Superiors, Magiſtrate, Miniſter, Parent, Maſter; nor equals, to grieve or cauſe to fall. 'Tis unlawful to play needleſly before or with ſuch men as hold theſe games unlawful and are likely to be offended. We ought warily to keep our credit good with men, as our conſcience clear to God.

5. Prudently, In reſpect to our ſelves, avoiding ſuch Games as either may be, or we have found to be occaſions of ſin to us; as what is apt to ſtir our own, or anothers paſſions with whom we play.

6. Religiouſly and Reverently, not texcluding Gods Preſence in our Play; but not daring to call in Gods Providence to help our Play, as ſome prophanely do. Theſe are Mr. G. his Rules; nor is he alone in theſe ſentiments, for he quotes for confirmation of them, King James, Biſhop King, Fenner, Eaſty, and other good Authors. Yea, in the point of Offence he cites many Scriptures, and from them all draws this pathetical Exhortaon. Therefore where thou findeſt thy liberty doth, or may in likelihood offend, there for thine own ſake, for thy Brothers ſake, for his weakneſs ſake, for Chriſt thy ſaviours ſake, forbear; hold thy ſaith within thy ſelf, keep thy knowledg to thy ſelf, and ſay with the Apoſtle, If cards or tables offend my brother, I will never play at them, while the world ſtandeth, that I may not offend him.

Now what ſay you to Mr. T. G.? Will you yield your ſelves to be directed, as well as claim to be allowed by him? Elſe never plead his Authority for your practiſe.

He concludes his Diſcourſe of thoſe Luſory Lots with this Remarkable Paſſage (p. 266.) I could wiſh in this caſe, as the Apoſtle doth in ſome other, That every one were affected in this point as my ſelf; That albeit in Judgment they be rightly informed of their lawfulneſs, yet in godly diſcretion they would rather abandon them, and forbear the uſe, conſidering the too too common, and ordinary abuſe of them; and that many it may be, among whom they live, may remain unreſolved and unſatisfied in the lawfulneſs of them. Thus far this Learned and Pious man; with theſe his laſt mentioned words I ſhall alſo conclude this part; only with this remark, That hereby we may clearly ſee, that Mr. Gataker handled this matter as a Theoretical School point, and not as a practical Direction of Life; ſeeing he would neither do it himſelf, nor have any others. And ſo much for the ſecond mean of Gaming. Lot.

3. The laſt mean mentioned of Sport and Gain in Gaming is Wager: 'Tis called contractus ſponſionis, a Contract of promiſing; and is commonly uſed, when there is ſome conteſt about the Truth of a Propoſition, concerning ſomething that is, or is not in being already; or will, or will not be hereafter; both parties agreeing, that he who holds the truth, ſhall have a reward, and the other that aſſerted the falſhood, ſhall be mulcted.

The thing in it ſelf is not abſolutely unlawful or unjuſt: and may ſometimes be of uſe, to repreſs a fooliſh confidence. Alſo, where the engagement is only on one hand, whereby a man obliges himſelf to do a thing under a penalty; for here it may be of uſe, to ſtir up a laudable induſtry; provided ſuch obligation, wager, or agreement, be not to any matter that is ſinful, (as who ſhall Drink moſt; who ſhall play a Laſcivious prank, or offer an injurious abuſe, &c.) provided alſo that it be not to the notable loſs or hazard of any man, unleſs it does conduce to a greater publick good, (which cautions are ſeldom obſerved in common Wagers), for in ſuch caſes the Wager becomes ſinful, and is to be altogether avoided.

Of this evil nature are the Betts commonly annext to Gaming, and growing into the very nature thereof: This laying of Betts is either by ſome of the Players themſelves, or by ſome ſtanders by. If a player wagers, 'tis a ſign that he is rather a Gameſter than a player, for that he is willing to have more put to the Hazard, than ſome of the Fellow Players who are more diſcreet and moderate, will adventure in the ſtake: but if the Betters be byſtanders, they are, be ſure, more deeply tinged with Gaming; for that their winning and loſing is moſtly abſtracted from the Sport, which they ſeem not ſo much to value, ſo they may but put money to the Hazard.

Both are bad, but this latter the worſt of the two; as having Gain for its main end, the chief eſſential of a vicious Gameſter. In a word, whether in play, or out of play, he that is much addicted on all occaſions, to be Betting and laying Wagers, is either already a Gameſter, or fairly enclined thereunto; and the action it ſelf in general, may well paſs under the character which was once given it by a witty man. [Wagers are fools Arguments.]

Out of theſe two Lot and Wager, reſults (as a compound) the Gaming Lottery, about which (ſays Mr G. p. 124.) The Civil Lawyers, and others are divided; this and ſuch like, Mr. Perkins of Witycraft, brings within the compaſs of unlawful Games, as indeed (ſays Mr. G.) the moſt of them are little better; uſed moſtly to help and relieve either baſe ſpend thrifts, or beggarly Bankrupts. Ameſius (in his caſes,) ſays of them, Eo modo poſſint forſan Inſtitui ut eſſent licita; They might perhaps be ordered ſo, as to be lawful; as if there be need of contribution to ſome pious uſe, and to avoid Inconveniencies it were permitted to the Lot, who ſhould contribute; mean while, thoſe that caſt the Lot, muſt not do it illiberally, it muſt be without deſire to gain, only deſign to contribute to the uſe. But (ſaith he) as they are commonly uſed, they are unlawful, being compoſed with fallacy and deceit for private gain, and yielding occaſion for many evils. In this former ſenſe of Ameſius, 'tis probable, Magiſtrates do ſometimes grant Licences for them; 'tis not to be ſuppoſed they ever intended to have the people cheated, or to have them nouriſhed up in a Gaming humor. Thoſe that ſue for Licenſes under ſpecious pretences, (of planting a Colony, relieving Indigents, &c.) may perhaps uſe plauſible ſuggeſtions; as, That there is a looſe ſort of Gameſters, from whom never any thing will be drawn for a good uſe, or publick ſervice, unleſs they be met in their own way, and ſomething ſuitable to their humor be propoſed. Now, whether they deal ſincerely or no, I know not; but this is manifeſt, That Royal Bounty and Charity is often abuſed to the peoples Damage. Such an inſtance is in Brief gatherers, I mean thoſe who make a Trade of it: The deſign in the Grantee is noble and great, but the ſordid abuſe of it is ſometimes egregious. I once lived near a man who made it his buſineſs to purchaſe Briefs, and then go about the Country to gather them; he was a notable Thief, for which he came at laſt to the Gallows; however in the mean time, before he was fully diſcovered, his Briefs were his Protection to ſtrake the Countrey, and view advantages for his Robberies. We that live at the lower end of the World, and feel the Inconvenience of theſe things, may I hope without offence, humbly crave leave to repreſent our Grievances, not without good hope of a redreſs. Mean while, if people would conſider, That mens very procuring of a Licenſe, imports a profit to themſelves, they might eaſily infer 'twould be a loſs to others (of which Sir, you may, if you pleaſe, make one; if not, pray ſtand aſide, and make Room for thoſe that will). And having this fair warning before hand, Si populus decipi vult, decipiatur. The thing which I diſapprove is this (not meddling with any thing that has publick allowance, which I underſtand not.) 'tis a Wager upon a Lot at very great odds; a crafty device, whereby ſilly people have their eyes dazled with the ſhining of ſlight Plate, gilt Looking glaſſes, and ſuch other Toys; and by theſe Baits fairly ſet forth before them, have their fancies and hopes fill'd with Golden Mountains; and ſo are incited to throw away ſome ſmall parcels of their money, in expectation of far greater advantage; in the mean while, he that keeps the Lottery, is almoſt ſure to become the Gainer; for the Odds of the Wager may perhaps be Twenty to One, when there is ſcarce Four to One difference. As for inſtance; Suppoſe one ſhilling be put to the Hazard, and the premium or prizes, (one with another) be valued at four ſhillings; here the Lotterer wages his four ſhillings to your one ſhilling that you ſhall not win. On the other hand, ſuppoſe there are twenty blanks to one ſignificant; then the Adventurer (as he is called,) wages twenty to one that he ſhall win.

The Compoſition of theſe two Wagers makes one, that is 20, to 4, (or 5, to 1,) when indeed there is no difference in the knowledg of either, (what ever be in the confidence) unto which of the two the Lotguiding ſpirit for the preſent will be moſt courteous; only be ſure upon the ſquare, 'tis 5, to 1, that the one gains, and the other loſes. Whether thoſe be the exact proportions of ſuch Lotteries, I know not, neither care to know; being without it well enough aſſured, that they are contrived to be ſafe on the Lotterers part, and hazardous on the others; or elſe, ſurely the Lotterers would not follow the trade. And this methink ſhould ſufficiently warn men, that they meddle not with this ſort of gaming.

Another Lot and wager Game is rifling, when a thing is bought with a common ſtock, and then expoſed for the Lot to decide, who ſhall have it, as, ſuppoſe five men buy a thing for five ſhillings, and each man pay one ſhilling. Here the Wager is 1 to 4, that he ſhall have it; and 4 to 1, that he ſhall not. The balance in this hangs equal as to the adventure; only the deſire of gain by play, and trifling with the Lot, bring it under the vitious gaming.

Enſurance, buying a Fiſhers draught, and ſome other ways of Trading, when men proceed in them more upon bold adventure, and trying fortune or chance, than prudent conſideration of all circumſtances, are little different from a gaming-Wager, and therefore to be avoided by prudent, and conſidering men.

And thus much for the Explication of the Gaming-Humor, which chiefly conſiſts in hazarding to Loſe, with deſires and hope to Gain. We ſhall now endeavour to ſhew the Inordinacy thereof. In order thereunto we ſhall lay down ſome things to be granted, and ſome things to be denyed.

To be Granted are.

1. That 'tis lawful for a man to uſe his mony, or moneys-worth, for procuring his Recreation; becauſe Recreation in Time, Place, and Meaſure, with other due circumſtances, may be as neceſſary or convenient for him, as Food and Rayment, and may be as honeſtly ſought after. Now what has a man Money, or any good thing for, but to uſe either in kind, if the nature of the thing be ſuch; or with its value to procure any other good thing, if it be Honeſt, Convenient, or Neceſſary?

2. It may be alſo granted, that the uſe of Money for the end mentioned, Recreation; may be either Expence for the convenient Utenſils of play; or a moderate Depoſitnm (or ſtake) ſometimes, where the party does need to be quickned, or more engaged herein. As ſuppoſe the party that needs Exerciſe, be Aged. Melancholy, too Thoughtful, or Involv'd in buſineſs; ſuch are not apt to be ſo much concern'd in their play, as is convenient for them. 'Tis not therefore always, or abſolutely ſinful, to play with the hazard or expence of money.

Yet on the other hand it muſt be denyed,

1. That playing for money is ever lawful; that is, to make the Gain the end of the Play. It perverts the order and nature of things ſo to do; it deſtroys the neceſſary Diſtinction between Work and Play; it croſſes the Ordination of God, diſcovered in Scripture, who every where (that I can obſerve) aſſigns profit to be the product and fruit of Labour. In all labour there is profit, Prov. 14.23. He gathereth by labour, Ch. 13.11. The hand of the diligent maketh rich, Ch. 10.24. Let him labour, working with his hands the thing that is good, that he may have, &c. Eph. 4.28. and many more places of this kind might be alledged.

2. I deny that any man can play for gain in faith, and therefore not without ſin; The former propoſition is manifeſt, becauſe faith muſt have a Promiſe for 'tis foundation; But play has no promiſe of profit, nor increaſe, that I know of; all are given to labour, and induſtry (as is before n • ted.) For a man to eat and drink, and make his Soul enjoy the good of his labour (not play) this alſo. I ſaw, that it was from the hand of God. Eccleſ. 2.24. But from whoſe hand the gamſter th • ves, let him enquire; perhaps upon due ſearch he will find, that the hand of Satan is in all this. To cheriſh his corrupt inclinations, to debauch his conſcience from the fear and awe of God, and to make him Atheiſticall and Heatheniſh, in admiring Fortune as the giver of his good.

The latter propoſition is as manifeſt from Rom. 14 23. Whatſoever is not of Faith, is Sin. A general propoſition applicable to all caſes, and not to be reſtrained to the particulars of Meats, and the worſhip of God there mentioned: For, whatſoever a man does, in what kind ſoever, he muſt take care, and make conſcience therein, ſo as being in the way of his duty, he may have ground to believe, that what he does is well pleaſing to God, and that he may therein expect his bleſſing: This only is to do a thing in faith. And thus a man, after a tireſom induſtry, may recreate himſelf, or play in faith, expecting Gods bleſſing thereon, for attaining its proper end. But in the way of Gaming, and the gains thereof, a Curſe rather than a bleſſing may be expected, if I rightly underſtand that place, Pro. 13.11. VVealth gotten by vanity ſhall be diminiſhed; but he that gathereth by labour, ſhall increaſe. If any thing deſerves the name of Vanity, I think Gaming does; when men from it do unwarrantably expect a profit.

3. 'Tis denied, that young ones (of all others) have any need, power, authority, or the leaſt ſhew of convenience, to warrant them in putting Money, or Moneys worth, to hazard in their play but many and manifeſt motives to the contrary. For,

1. The vehemence and activity of their paſſions are commonly too great of themſelves, ſo as they need not the ſtake or Wager to excite them. Indeed the dull Souls before-mentioned, the over-worn with buſineſs, and toomuch involved in it, may ſometimes (as is before noted) uſe this hazard, to avocate their minds: But youth needs no avocation from buſineſs; 'tis work enough for them to keep their minds thereunto.

2. Young ones under age have not that propriety in Money, as to Lay it out, or put it to hazard, otherwiſe than as they are directed. Men give their Children Money, as God gives all good things to men; not to loſe his own propriety therein; 'tis his Corn, his Wine, his Wool, &c. both after, as well as before he beſtows them on us; he gives them not, that men ſhould ſpend them as they liſt; but according to rule, and ſo as they muſt be accountable for them. So prudent Parents, or Guardians, put Money into the hands of youth, perhaps to try and diſcover their inclinations, But never by expreſs order, or any reaſonable preſumptive conceſſion, to ſpend it in any evil courſe, to learn thereby to Game, and play it away; and where this is done without ſuch permiſſion, 'tis a kind of Robbing Father and Mother, contrary to Pro. 28.24. The reaſon is, becauſe herein they embezle the parents propriety without their conſent. And ſo there is injuſtice in the caſe.

3. Again, Youth has not the diſcretion to conſider the value of Money. They neither can Earn it themſelves, nor conſider with what difficulty others do. That may be gotten by hard labour, and ſollicitous care, which they unadviſedly ſpend, and careleſly put to hazard. 'Tis a great incongruity, that play ſhould waſt what induſtry has wrought for. They neither know what Mony coſts, nor what it can procure. They conſider not, how uſeful, and helpful that Money might be to others that are indigent perſons, who can hardly eat Bread by the ſweat of their brows; ſo that hereupon grows a contempt of the poor, and a hardneſs of heart towards thoſe that are in diſtreſs. Tell a young Gallant in the fluſter of his Gaming, how ſad it is with the now perſecuted French Proteſtants, that have fled for their Religion and lives, and loſt their eſtates; how unable they are to ſet upon any employment for want of ſtocks to begin with.

Tell him farther, that ſo much as is ſometimes ſtaked or betted at once, at leaſt ſo much as is more commonly won and loſt at a ſitting, would ſet up one or more of ſuch diſtreſſed Families in an honeſt employment, which might afford them a comfortable maintenance; bid him conſider Gods Poor; bid him think of his own Country labourers, their great pains for a poor maintenance, their ſorry Cottage, mean habits, pennileſs purſes, and hard fare; and y • t that they provide for him the fatteſt Dainties, and the fineſt of the Wheat to feed on; That the contemptible Clown is of the ſame Clay with himſelf, and that there is no difference betwixt them, but that which Gods holy Providence hath made, &c. Tell him theſe or ſuch like things that might move him to Compaſſion, and what will his Anſwer be, but Tuſh, what care I; let them go as they are; I have other employment for my money? &c. This ugly hard-heartedneſs is bad in all, but worſe in thoſe who ſetenderneſs of nature, and Genteile Education ſhould render them more compaſſionate.

4. Youth is in the way of forming habits which will influence all their future Lives; Boys play, is mens earneſt; ſmall matters may begin what greater may unhappily end. As a young Thief may begin with ſtealing Farthings, and after by Degrees grow on to the greateſt outrage; ſo the young Gameſter may covet, lurch, Quarrel about a ſmall ſtake; may laviſh, hector, and adventure in pence, till at laſt by this means the gaming humor be rooted in him, and then Crowns, Angels, Pounds, (when they come to hand) are no more valued; yea, their whole Eſtates, how great ſoever, are of no more conſideration than the Childrens Hop-ſtones. If the Lads cannot, I hope the Parents will conſider how they indulge Pins and Poynts, to lead the way, that Lands and Tenements may not follow after.

Add to this, that Gaming in Youth ſpoils their Temper for Con • erſe; 'twill render them ſo peeviſh, croſs, quarreſiom, deceitful, and ſuch other untoward Diſpoſitions will it beget, that no man with comfort can have to do with them; for (as is before noted) Gaming does naturally conduce to exalt all the paſſions above the due Decorum; a thing that is very uncouth for Society.

5. Youth does little conſider the value of their time, becauſe they are apt to promiſe themſelves a long life yet to come, whereas, alas! one future moment is more than they can reaſonably pretend to: Now as all play and ſport is a paſtime, and is apt to beguile us by its pleaſure; ſo none comes nigh to Gaming in this reſpect. Some exerciſes which men call play, are very tedious waſters of Time; Cheſs has an ill Character for this, (beſides that it is rather a tireſom ſtudy, than a cheerful ſport) worſe are Lot games (as is before noted). But worſt of all is any Play whatſoever, when Gaming for money is exerciſed therein. Play for money does always draw on Game after Game, even to unſeaſonable hours of the night, as well as moſt hours of the day. The Winner cares not how long he plays while his hand is in, and the others ſtock ſhall bear his charges, The Loſer alſo (ſtill hoping for better luck) is loth to give over, and go away by the loſs.

6. And laſtly (not to mention more) Youth is in greateſt danger of had Company and Acquaintance; and where can they have worſe than the Gaming Humor leads to? At Gaming Places you may meet thoſe who will rather pad than want for a ſtock to game with; hence the many Robberies near Gaming, Revelling and idle times, which all men hear of, and ſome do feel to their loſs; yea, 'tis hardly ſeen, that there is a vitious Perſon in any kind whatſoever, but he hath this commonly added to the Reſt, that he is a Gameſter. In thoſe very bad men, 'tis the uſual Method of Inſinuation, to invite to play a game, and paſs an hour. Dice, Cards, and Tables, in Gaming-Ordinaries are at hand, and cuſtom hath made it familiar to play with any, tho never ſeen before. Here the Acquaintance begins; and where it will end, God knows; but the fooliſh young man doth not conſider it. And thus much of youngſters gaming.

4. It is denied, That young or old may put their money to hazard by play with offence. Here I muſt refer you back to what is ſaid of the luſory • lot in this reſpect, and what Mr. G. ſays of play in the General. Only I ſhall now add, that great occaſion of Offence is given by Money-Gaming, both in old and young.

When Elder Perſons, who ſhould have more diſcretion; when Magiſtrates, or Miniſters, or other exemplary Perſons, ſhall upon publick Bowling-Greens be ſeen and obſerved, betting, ſtaking and wagering, beyond the meaſure needful and before allowed; Oh, how does it encourage their inferiors to be engaging in the like unwarrantable practiſe? How often do young ones when they are rebuked, alledg for excuſe the example of graver Perſons? Thus comes the offence of ſtumbling to weaker Perſons, who may hereby fall (perhaps) to their Ruin. Hereupon follows the offence of grief; eſpecially to Parents, Maſters, Guardians and Tutors, that ſuch evil example ſhould thus be given, and their Charge be thereby miſled. Thus at home; and as for people abroad, they generally look upon young perſons with expectation how they will prove, when if they find them inclined to gaming, they preſently entertain bad thoughts of them; ſo early is their repute blaſted in the bud, and their good name is gone ere they have any great name in the world.

5. 'Tis denied, That any ſhould play for more than what they are ready and willing, ſo often to impart to others neceſſities; elſe it may be charged on their conſciences, that they mind more their own pleaſure, than the Afflictions of Joſeph (Amos 6.6.) for that they were ready to expend much more that way than this. King James in his 〈 in non-Latin alphabet 〉 adviſes his Son, to play only for recreation, and reſolve to hazard the loſs of all that ye play; for that cauſe play no more than you care to caſt among pages.

If any, having a plentiful Eſtate, ſhould alledg, They can well ſpare what they adventure at Play; I ſay, It were moſt Prudent and Pious to ſtoop the brim of their overflowing-Cup toward that ſide as may be ſome way ſerviceable to both God and Man; as might give Drink to the thirſty Soul; That their abundance might be a ſupply to the others want, according to the counſel of the Holy Ghoſt (2 Cor. 8.14.) and conſequently glorifie God (as Chap. 9.11.) being enriched to all bountifulneſs, which cauſeth through the Relieved, thanksgiving to God. But, alas! It is a matter of ſad conſideration, That they who ſpend moſt on their Luſts, and (particularly) are moſt large in their Gaming, are generally moſt penurious when a due object of Charity is preſented. I ſay, [a due object,] for they may be laviſh enough in a prodigal humor, upon Paraſites, and lend Raſcals that hang about them; when both their Hearts and Hands are ſhut faſt, where God calls for their Munificence.

Now, to diſſuade from this wicked impertinence, I ſhall conclude the preſent Diſcourſe, with propoſing to Conſideration what may be gathered from the above-ſaid particulars concerning the inordinacy of Affections that is ingredient to the Gaming-humor.

'Tis a thing compounded of contradictions and abſurdities; prodigality and covetouſneſs do here kiſs each other; Laviſhneſs in the Adventure, yet ſordid Greedineſs in the hopes of Gain. 'Tis notable Sagacity, yet great Idleneſs; much Art, and much Folly; Ars iners, may be better applied to it, than to any thing that I do know. But true Art is long, and Life is ſhort; Time is precious, and Money may be put to better uſe.

Therefore I would adviſe all, that will take counſel, That they put and keep every thing in its right channel. Let Play be Play, and Work be Work; either Play for recreation only, in order to buſineſs (its proper end) or let it alone; for otherwiſe 'tis good for nothing, but to waſte Time. Let buſineſs only aim at Gain; ſo is the order of Nature and Gods Ordination (as is before Noted). To let Play encroach upon the end of Labour, is to caſt a ſcorn upon that threat of God, In the ſweat of thy face ſhalt thou eat bread, until thou return unto the ground, (Gen. 3.19.) Tho you ſee many extravagant in the Gaming-vanity, yet follow not a multitude to do evil, (Exod. 23.2.) Are thoſe many, of the better ſort of Men? Are they the beſt Moraliſts you know? Is it the common practice of the generality of thoſe that fear God, and conſider their ways? Think of the way of good men commended to our imitation, (Prov. 2.20.) yea, rather think of the greateſt and beſt example, our Bleſſed Saviour, who was wont to put Money to better uſes. We read of Money procured by a Miracle to pay Tribute to avoid offence, tho nothing was due; But our Gameſters, by abuſe of their Money, care not if they offend either God or man: Theſe drive a Trade which pays neither Tax nor Toll, Exciſe nor Cuſtom, and is no way uſeful to either King or Country. Our Saviour had in his Society a Bag kept to Relieve the Poor, and buy Neceſſaries: And after him, his Diſciples were willing to impart what they had to the Poor, that begged Alms; ſilver and gold have I none, (elſe would I give it thee) but ſuch as I have, give I unto thee, (Act. 3.6.) What would a Gameſter ſay? Silver I have by heaps, and Gold by handfuls, but not one Mite for the Temple-Treaſury. Our Lord's ſtock was ſmall in this World; but there is not the leaſt hint, that either he, or his, uſed Gaming to increaſe it. When Tully proſecuted Cataline and his Complices, he chargeth them with Gaming, Aleatores, adulteri, impuri, impudicique omnes: And when he would ſpit fire in Anthonies face, he laieth to his charge, That he was a Dicer himſelf, and his Houſe a common receptacle of ſuch. So certainly the Phariſees, who from Chriſts innocent ſociableneſs, and moderate refreſhment, took occaſion to reproach him as a wine-bibber and a glutton, would doubtleſs have called him Gamſter too, if the leaſt pretence could have been had to faſten it upon him. Now he that ſaith he abideth in him, ought to walk even as he walked, (1 John 2.6.) ought to act like him, in what he is imitable; and forbear, like him, every thing that is evil, or hath the appearance thereof. This is another kind of Argument than that weak one, [we read not that he laught, ergo we muſt not:] which I could fully clear; but that I love not to write long Books, and Gamſters care as little to read them. In a word: think of the great Account we muſt render of all our Talents (particularly of Time and Money) to the Soveraign Lord and Judg of all. Will it not ſound well then to ſay, I often wanted time for ſecret Prayer, and as often found time for Gaming, even from Noon to midnight? My worldly buſineſs have frequently hindred my Devotions; but I ordered it ſo, they ſhould never interrupt my Sports. Such a Day I denied Pence to thy diſtreſſed Saints; and the ſame Day among Rufflers adventured Shillings or Pounds to ſatisfy the Gaming-humor.

But if theſe glorious conſiderations do dazle your Bat-like Eyes, ſo as (I fear) you cannot look towards them; do but look a while on Temporary things, and ſee the folly of this project to Thrive by. Cannot the Gamſters obſerve, That the God of this World has a running Caſh, a Gaming-ſtock in motion? And how he Balances gain and loſs only to uphold the Trade? Many have Sold their Inheritances, (one fooliſh ſinner deſtroyeth much good, Eccl. 9.18.) But who ever Purchaſed an Eſtate by Gaming? The ſubtile Fiend is like the Butler's-Box, whoever loſes, he wins: he gets mens Eſtates to be added to his ſtock; he gets mens Time; and (which is worſt) he gets better hold of mens Souls, and wreſts out of them all manner of Conſcience that ſhould any way deter them from the vileſt wickedneſs. Have you never heard (what was before noted), That Robbings and Burglaries are moſt frequent towards the time of Bacchanals and Saturnals, when Gaming Widgeons and Wood-cocks come moſt in ſeaſon? And why is it, but that the Bullies may be furniſhed with a Trading-ſtock, in hope of conſiderable Gains? But, alas! after the time is over, they muſt to their old Padding-Trade again, even to repair their Loſſes.

Well: but you will ſay, Then ſurely ſome do get, and give over Gaming to prevent their Loſs again; ſome Purchaſe Eſtates, and ſo draw out of the Devils ſtock (as you will have it call'd,) or elſe, that Stock would exceed all Bounds: The greateſt part of the Sale mony of ſo many Eſtates, and the Prey of ſo many Rohberies, running ſtill into it; beſides a conſiderable ſum by Apprentices cheating their Maſters; and other by-ways: Surely it muſt exceſſively encreaſe, and even tranſcend a Kings Revenue.

I Anſwer,

It would ſo indeed, had not the Great Maſter thereof ſome other Outlets for what is ſuperfluous; What the Gaming-Houſe leaves, the Tap-Houſe, Tavern, and Whore-Houſe receives: for Gameſters ſeldom want other expenſive Vices. And (according to that ſaying of ſome) what is gotten over the Devils back, is commonly ſpent under his belly: And therefore, tho the incomes be great, yet the out-goings being anſwerable thereto, the Gaming-ſtock is no farther encreaſed, than Satan ſees fit to carry on the buſineſs.

But perhaps our dull-ey'd Gameſter cannot ſee Reaſon in this neither. What ſhall I ſay farther? If you cannot behold either God or Devil, will you pleaſe a while to turn your Eye upon Men, and conſider, how low your Reputation runs with them, tho your Gains by Gaming are very great. In all other ways of getting Riches, mens Credit encreaſes, as their Eſtates do; but here 'tis quite otherwiſe: for let a Gamſter get this Day a Thouſand Pounds, yet no Prudent man (that knows it) will truſt him for a Groat; for ere the next Morrow, it is as probable he may be as many Pounds worſe than nothing. But, alas! too often a Credit is gotten before this vile humor is diſcovered, whereby many an honeſt man goes Mourning by the loſs: Hence grievous complaints of ſome, That they cannot carry on their honeſt Trades, for that their Money is gotten into Huckſters hands: Such, upon inqueſt, perhaps may find out their Debtors in Alſatia, a Priſon, a Sanctuary under Protection; but they ſhall find their Money, I know not where, nor when. One Story I have Reaſon to remember, of a young man that carried himſelf very Civilly, and made a fair Profeſſion of ſerious Religion; he thereby got Friends, and by their Credit, a Stock to ſet up a gainful Trade: But he proved after, a ſecret Gamſter, (for any hole will ſuit a Deed of Darkneſs:) and that Civil Gun-Powder (as one calls it) ſuddenly blew up the Man, and his Houſe, and left all his Friends in the lurch; I my ſelf Paid about 200 l. of his Debts, which I had never done, had my Prudent Father before-hand diſcerned the leaſt appearance of the Gaming-humor. Game is a Gulph that ſwallows All, and is never ſatisfied: Whoring and Drunkenneſs may have their fill; but Gaming never: It may well be reckon'd among the Horſe-leech Daughters, that cry, Give, give; and ſay not, It is enough.

I know men pretend to be able to govern themſelves: But how ſhall that be? Shall it be by Grace? I fear there are but few gracious Gamsters: Beſides, if any be guided by Grace, it is according to the Rule of Gods Word: but that is againſt them, if the Scriptures before-mentioned be pertinently applied; No, no, ſuch Scriptures they conſider not, or caſt behind their backs: Now if they throw by their Rule, no wonder if they draw crooked Lines. If men do but enter into Gaming-ground, they go out of Gods Camp, and from under his Protection; they enter into Satans Tents: and 'tis not to be expected, but he ſhould unreaſonably and unmercifully drive them. So that Grace will not help them; and they muſt ſtand on their own Legs.

How then? Shall it be by Reaſon? Alas! the Gamſter is no man of Reaſon, but a meer Bundle of Paſſions: and where the Paſſions are Maſters of the Pit, Reaſon can make no Play; unbridled Paſſions run away with Reaſon. When theſe immorally mad men, have in the courſe of the Game, their Paſſions ſufficiently heated and excited, then have at all; the Mannour of R. againſt B. Caſtle; or what not? King James is ſaid to have told one Greenfield (for ſo, or like it, did his name ſound) when he obſerved him to Play very high. That if he proceeded at that Rate, he would ſoon Play away All his Green Fields; which accordingly he did: And after his Two or three thouſand pound per annum was gone, if he could by ſending about his man with Letters to his Kindred, and former Acquaintance, procure by borrowing (as he call'd it) any ſmall ſcraps of Money, away they went preſently after the reſt, at the Gaming-Houſe. Now where was this mans Reaſon all the while? Why did not his Reaſon rule his exorbitant Humor? Alas! becauſe it could not. Such a man as is fully imbued, and impregnated with the Gaming-Humor; as he had no Reaſon to begin or continue the Trade, ſo no reaſon will perſuade him to give it over: And therefore I ſhall now ſay no more unto him.

But to thoſe that are not yet quite ſpoiled, I ſhall offer two or three words of advice. You ſee the Oddneſs and Extravagancy of the Gaming-Humour; have you a mind to leave it? Then firſt beg the Grace of God to enable you to ſubdue the vehemence of your paſſions; to compoſe and ſettle your mind from vanity; to ſhun (as a peſt) all evil company, and to give you a wiſe Conſideration of your Time and Talents, for which you muſt render an account. This done, let Reaſon work, and you may perhaps need to exerciſe prudence in leaving it off by degrees; becauſe all haſty attempts to break a Cuſtom, do uſually prove ineffectual; nothing is more ordinary among the rank Gamſters, than when they have greatly loſt, to Swear and Vow they will never touch a Card or Die more, and perhaps bind themſelves under a Curſe if they do it; and yet the very next day forget all this, and fall to the trade again, as if they had never reſolved on the contrary. If therefore your habit be too ſtrong for a preſent diſcharge (I ſpeak as to Men, and in a Moral way, for in Divinity this gradual proceeding will ſcarce hold good, for that true Repentance imports a preſent and total breaking off an evil Courſe. But in a Moral way, I ſay,) you may for ſome ſtated Time play for ſomething to be ſpent in commone, or to make a common-ſtock, that may be for the uſe of both: hereby half the Stake is gone. Then after that you may Play for what ſhall be given to the Poor: So, tho ſomething be loſt to quicken the Play (if there be need) yet nothing will be won to nouriſh the Game. And at laſt I hope you will come to Play for nothing, but only Recreation, to fit you for better and more ſerious Employment.

So will the uſe and comfort of Play remain when the Sport is ended: So no Eſtates will be endangered or waſted, nor too much Time ſpent: no Credit crack'd: no Repute loſt, nor Conſcience Sear'd, or Wounded; But Play will attain its natural and proper ende; namely, To prepare for further Work, and Buſineſs.

FINIS.