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 quae (que) 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, [Page 2] 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 [...], but [...] not recreation but a profession, it is infancy, wickednesse, theft; being sel­dome unattended by these attributes. I speak then of professed gamesters who [Page 3] 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.

[Page 4] 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 [Page 5] 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 [Page 6] 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 [Page 11] 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 [Page 8] greatest crimes that he did ale[?]à 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 [Page 9] 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 [Page 10] 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 [Page 11] 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.

[Page 12] 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.

[Page 17] 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.

[Page 18] 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 [Page 19] 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 [Page 20] 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 'tis 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 tis 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 [Page 21] 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 [Page 22] 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 [Page 23] 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 [Page 24] 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 [Page 25] 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 [Page 26] 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?

[Page 27] 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 [Page 28] 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.

[Page 29] 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 [Page 30] 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.