Professor. God hath sanctified Psalmes to the praise of his name, and bread and wine to represent the bodie and bloud of our crucified Saviour, which be holie ends; and the children of God may sing Psalmes to make themselves merie in the Lord, and feede upon bread and wine, not only from necessitie, but to cheere themselves; why, then, may not God’s children recreate themselves by lotterie, notwithstanding God hath sanctified the same to end a controversie?
Preacher. Because we finde not in the Scriptures any dispensation for recreation by lotterie, as we do for godlie mirth by singing (Jam. v. 13), and for religious and sober cheering ourselves by eating and drinking (Deut. viii. 9, 10). And, therefore, (it being withall considered that the ends you speake of, be not proper, though holy) it followeth, that God who only disposeth the Lot touching the event, and is, therefore, a principall actor, is not to bee set on worke by lotterie in any case, but when hee dispenseth with us, or gives us leave so to doe. But dispensation for recreation by lotterie cannot be shewed.
Professor. Lots may be used for profit in a matter of right (Num. xxvi. 55), why not, for pleasure?
Preacher. Then othes may be used for pleasure, for they may for profit, in a matter of truth (Exod. xxii. 8, 11). But, indeede, lots, (as othes) are not to be used for profit or pleasure, but only to end a controversie.
Professor. The wit is exercised by Tables and Cards, therefore they be no lots.
Preacher. Yet Lotterie is used by casting Dice, and by shufling and cutting, before the wit is exercised. But how doth this follow? Because Cards and Tables bee not naked Lots, consisting only in chance (as Dice) they are, therefore, no lots at all. Although (being used without cogging, or packing) they consist principally in chance, from whence they are to receive denomination. In which respect, a Lot is called in Latin, Sors, that is, chance or hazard. And Lyra upon Pro. xvi. saith, To use Lots, is, by a variable event of some sensible thing, to determine some doubtfull or uncertaine matter, as to draw cuts, or to cast Dice. But, whether you will call Cards and Tables, Lots, or no, you play with chance, or use Lotterie. Then, consider whether exercise of wit doth sanctifie playing with lotterie, or playing with lotterie make such exercising of wit a sinne (Hag. ii. 13, 14). For as calling God to witness by vaine swearing, is a sinne, (2 Cor. i. 13) so making God an umpire, by playing with lotterie, must needs be a sinne; yea, such a sin as maketh the offender (in some respects) more blame worthie. For there bee moe occasions of swearing than of lotterie. Secondly, vaine othes most commonly slip out unawares, whereas lots cannot be used but with deliberation. Thirdly, swearing is to satisfie other, whereas this kind of lotterie is altogether to fulfil our own lusts. Therefore, take heede, that you be not guiltie of perverting the ordinance of the Lord, of taking the name of God in vaine, and of tempting the Almightie, by a gamesome putting off things to hazard, and making play of lotterie, except you thinke that God hath no government in vaine actions, or hath dispensed with such lewd games.
Professor. In shooting, there is a chance, by a sudden blast, yet shooting is no lotterie.
Preacher. It is true; for chance commeth by accident, and not of the nature of the game, to be used.
Professor. Lots are secret, and the whole disposing of them is of God (Pro. xvi. 33); but it is otherwise in tables and Cards.
Preacher. Lots are cast into the lap by man, and that openly, lest conveiance should be suspected; but the disposing of the chance is secret, that it may be chance indeed, and wholly of God, who directeth all things (Prov. xvi. 13, 9, 33). So in Tables, man by faire casting Dice truly made, and in Cards, by shuffling and cutting, doth openly dispose the Dice and Cards so, as whereby a variable event may follow; but it is only and immediately of God that the Dice bee so cast, and the Cards so shuffled and cut, as that this or that game followeth, except there be cogging and packing. So that, in faire play, man’s wit is not exercised in disposing the chance, but in making the best of it, being past.