Godly and Learned Treatises, To the reader 2 – Treatise 5
To the Chriſtian Reader
FOR recreation no better meane can be kept, then that which is iuſt and euen with the wiſe mans meaſure: who ſaid, Be not too iuſt, neither mak thy ſelfe too wiſe: for why ſhouldeſt thou make thy ſelfe deſolate: Be not too wicked or a foole: for why ſhouldeſt thou dye before thy time, Eccle. 7 18.19. For as they are too iuſt and too wiſe; which beyond the rule of God his word, abridge the lawfull libertie of honeſt exerciſe: ſo they are too wicked, which either make no choiſe, or keepe no meaſure in their recreations. Which thing is manifeſt by this, that the firſt ſort, doe either by immoderate auſteritie, be…numbe their giftes, or by a ſuperſtitious conceit, make a ſhew of godlines, where the power of it is wanting: The ſecond, doe either by exceſſe make themſelues drunken, euen to the death, [yea ſometimes of their bodies,] or elſe by a ſweet and fleſhely delight do caſt themſelues into ſuch a ſleep, as doth partly ſpoyle their giftes, partlie make them ſlouthfull and idle to all good workes. For avoiding of both theſe extremities. I do alwaies with Solomon, exhort al men to lay good hold vponupon the latter counſel, leaſt in paſtime, they become wretchles and prophane: alſo not to put backe their hande from the former, leaſt by contempt of an outwarde bleſsing, they decay in ane inward grace. Becauſe [I knowe] that will prooue true which Solomon ſaith. He that feareth God, will eſcape out of all theſe pitfals.
For the better information of ſome to whome I am more eſpecially bounde▪ I had writtin this ſhorte remembrance following, minding by priuate cemmunicating of the ſame with them further to prouoke their willing minds to make ſtreight ſteppes vntounto their feet: leaſt that which is halting, be turned out of the way, when it ought rather to be healed. Heb. 12.13.
But the perſwaſions of ſome who deſired to hauehave it common, & the commoditie of more eaſie communicating of it, this way, hath moued me to make it thus common. The general matter [… hope] none will miſlike. In the particular pointe of lot…es, if my reaſons after the poyſoning of them, by the weight of the Sanctua…ie, be found too light. I will beare that loſſe, ſo the reſt, being pure golde and ſiluer out of God his worde, may paſſe. Yet I warne all, that when they come to weighe them, they bring not only the Lordes waightes: but alſo keepe a ſteddy and true hand, in the doing thereof.
Prooue all: hold faſt that which is good: abſtain from all appearance of euill▪ And if this do thee any good, help me with thy prayers.
Thine in Chriſt Ieſus. D.F.
A SHORT AND PROFItable Treatiſe of lawful and vnlawfull recreations, and of the right vſe and abuſe of thoſe thar are lawfull.
The firſt rule, Of all the benefites of this life.
BEſides godlines cōtained in the firſt table, and righteouſnes in the ſecond: There is commanded in the whole, Sobrietie or temperance, which is the moderate and ſparing vſe of all bodilie benefites, as of foode, apparell, reſt & recreation, the which temperance is a means to maintaine and increaſe both the other. Tit. 2.11. The grace of God teacheth vsus, to denie all vngodlines and worldly luſtes, and that we ſhould liue ſoberly, righteouſly, & godly in this preſent world. 2. Pet 1.6. Ioyne with your vertue knowledg▪ & with it temperance, and with that, godlines and brotherlie louelove, &c. Which doeth ſhew, that this ſparing vſe of theſe benefits is cōmanded, as a nurſe or ſtaffe of godlines and righteouſnes.
2 Declaring more plainlie the nature of temperance.
AL theſe muſt be ſanctified by the word, with prayer before, and thankeſgiuing after, yea ſo vſed, as eueryevery one do it to the glory of God, without offence, and keepe himſelfe within his calling: as for the firſt parte, the Apoſtle ſaith, 1. Tim. 4.4.5. For euerie Creature of God is good, & nothing is to be refuſed, if it be receiued with thankſgiuing, for it is ſanctified by the word of God & praier. Whereby we gather, if meate and drinke, and the vſe of mariage, muſt be ſanctified with the word of God and prayer, much more recreations, which are not of that neceſsitie with the other, and whereby we are more in daunger to fall into abuſe, eſpeciallie the ſober minded, whoe will not lightlie abuſe the Creatures of meate and drink: For the ſecond part he ſaith: 1. Cor. 10.31. Whether therefore ye eate or drinke, or whatſoeuer ye do, doe all to the glorie of God: GiueGive no offence, neither to the Iewe nor to the Grecian, nor to the Church of God. And againe, The apparel even of Women, muſt be ſuch as becommeth godlines. Tit. 2. & 3.1. Tim. 2.10. Much more muſt the ſame bee vnderſtood of recreations, as both the nature of them compared with the nature of meate and drinke (more neceſſarie then recreations) and his general words, whatſoeuer do conuince.
3 Of the vſe of them to the glorie of God.
TO vſe theſe things to the glorie of God, is ſo to vſe them, as we neither be drunk or a ſleep in them, as the Apoſtle ſaith, which are the workes of the night and darknes: not of the day. 1. Theſ. 5.6.7.8. To be drunk, it is to be ouercome with the delight or the motions which they procure, ſo as we fal to open outrage of ſwearing, chaffing, fretting, quarrelling, and ſuch like, which wee would neuer doe being ſober, in our vſe of recreations, or any ſuch other benefits. To ſleep in them, is to bee ouertaken with delight of them, as it occupieth our mindes and bodies in ſuch ſort, as it maketh vsus vnwatchful againſt the motions of ſin, as it breaketh our reaſtes, & weaneth vsus from ſome dueties of our calling, and the ſeruice of God: making vsus to reſt from theſe things, as ſleepe doeth from our labours; when as all theſe are giuen to the cleane contrarie end, ſo the Apoſtle expoundeth him ſelf, ſaying: Let vsus not ſleep as do others, but let vsus watch and be ſober. 1. Theſ. 5.6. And our Sauiour Chriſt giueth warning; That we be not oppreſſed with theſe thinges, leaſt that day come on vsus vnawares: and wee are commanded, to rejoyce in them, as if we rejoiced not: 1. Cor. 7.30. That is ſo, as the pleſure wee take in theſe benefites, be no more hinderance to any good duetie of the firſt or ſecond Table, then if wee had no vſe of them at all.
4 Of the vſe of them without offence
TO vſe with offence, is then to vſe them, when it edifieth not, or hindreth the weak in godlines, whereas the abſtaining from them, bringeth no hurt to the abſtainers, or at the leaſt verie ſmall, as S. Paul in the firſt to the Cor, 6.12. ſaith: All thinges are lawfull vntounto me, but all thinges profite not: All are lawfull vntounto me, but I will bee brought vnderunder the power of nothing. Chap. 10.23. All things are lawfull vntounto me, but all thinges edifie me not. Rom. 14.20. All things are cleane: but euill to him that eateth with offence: It is good neither to eate fleſhe, nor drink wine, nor do any thing whereat thy brother ſtumbleth, wherewith hee is offended, or weakened.
5 Of the keeping within our calling.
TO keep within the compaſſe of ones calling, is neither to go aboue our abilitie in them, nor yet aboue thoſe with whome God hath ſorted vsus in age, degree, condition of life & trade: but in dyet, apparell, recreation, to ſquare our ſelues according to the moſt ſober of our age, degre, condition and ſort of life. Apparell muſt not be coſtlie. 1. Tim. 2.9. Now that is coſtlie to every one which is aboue his abilitie: And if this be a rule for aparel, much more in recreation, ſo that he which doth play more away then he may wel without any dout or ſcruple, beſtow vponupon honeſt delight (neceſſarie maintenance of other thinges, and liberall contribution to the poore proporcionallie to his meaſure, being firſt prouided) doeth abuſe his recreation. 2. Sam. 13.18. And ſhee had a garment of diuers colours; for with ſuch garments were the kings daughters (that were Virgins) apparelled. So the holy Ghoſt ſheweth, that Dauid gaue noe occaſion to the euil which came on his daughter, becauſe in apparel (and ſo in other ſuch benefites) he kept her within the rule appointed, that is, of her age, degre, and condition of life, which is the cauſe why hee giueth a reaſon for for it, leaſt the Reader ſhould ſuppoſe, that the occaſion had bin partlie offered by ſome ſuch abuſe in Dauid his daughter.
Speciall rules of Recreation.
1 What is a Chriſtian recreation.
A Chriſtian recreation, is an exerciſe of ſome thing indifferent, both for the nature & vſe of it, onelie for the neceſſary refreſhing of the body or minde, or both. So are allowed in the Scriptures the vſe of the Bowe. 2. Sam. 1.18. Of Muſicke, Nehe. 7.67. Of hunting, Cant. 2.7 but ſo as we do not ſtirre vp, or prouoke Chriſt with it. Laſtlie, for the exerciſe of witte, honeſt ridles, Iud. 14.
Rules for the better vnderſtanding of everie part of the declaration of Chriſtian exerciſe: And firſt what is indifferent both in nature and vſe.
In nature.
AN indifferent thing in nature is that, which is left free, ſo as we are not ſimplie commanded or forbidden to vſe it, but when we ſhal find it in Chriſtian wiſdom beneficiall, or hurtful vntounto vsus. Such is not the taking vp of the ieſture, behavior or ſpeech of evil men: or the feining of them in plaies, becauſe we are expreſlie forbidden to take vp the outward faſhion or ſhape of the luſts of ignorāce, 1. Pet. 1.14 where the word [Suſchematizomeno… ] which the holy Ghoſt vſeth, ſignifieth the verie maner of faining the outwarde ſhewes which are vſed in plaies. Such alſo is not that which Salomō ſpeaketh of, to caſt firebrands, arrowes, and deadly things, and ſay, Am I not in ſport? Pro. 26.18.19. Such is not the dancing of men and womē together, which thing neither agreeth with the ſhamfaſtnes, of the one, nor with the gravitie of the other. Nay, the verie ſight of it in a woman, is found to overwhelm men more thā ſtrong drink, Mark. 6.22. And neceſſarily draweth with it, that which Salomon giueth to vnchaſt women: That her feete dwell not in the houſe. Pro. 7.11.
2. In vſe.
BY a thing indifferent in vſe, is meant that which is not onelyonly free to be vſed, but alſo convenient in that time & place, before thoſe perſons where we are preſently to vſe the ſame as if the thing be made by the Law vnlawful, & withal to hauehave no good report, praiſe, or vertue in it, then is it not indifferent. Phil. 4.8. As dicing, wanton pictures, vain geſtures, or what ſoever hath any ſhew of evill. 1. Theſ. 5.10, 22. Laſtlie, they are not indifferent in vſe, if they giuegive offence, as hath bin prooued before.
The 3. Rule: Of the only both lawful, and proper end of exerciſe.
EXerciſes muſt be only for the refreſhing or ſtrengthning of the body or mind, or both for by this they differ from all other benefites graunted of God. Therefore as he that oppreſſeth the hart with meat & drink, abuſeth thoſe benefits, & his action is vnchriſtian, ſo he that ſpēdeth much time, breaketh his reſt, weaneth his mind from any dutie of godlines, hee abuſeth exerciſe or paſtime: for of ſuch abuſe ſaith Salomon, There is a way which is right in the ſight of men, whoſe end is the way to death: yea, with laughter the mind is made heauie, and at the laſt▪ gladnes is made ſorrow. Pro. 14.12.13. Such joy & paſtime he calleth madnes and folly. Eccleſ. 2.3. So in the Prophete Eſay. 5.12. a woe is threatned to them, in whoſe banquets is the Harpe, Violl, Pipe, &c. but the worke of the Lord is not looked vponupon, and they conſider not the worke of his hand. So we are commanded, To redeeme the time. Eph. 5.16. Which we doe not, when our exerciſes doe not make vsus more fit to all godlie duties.
4 What things are vnlawfull to be vſed in recreation.
BEcauſe recreatiō muſt be in indifferēt things, neither ſimply commanded nor forbidden, therefore things ſanctified to ſome eſpeciall & holy vſe, muſt not be made a recreation: as we muſt not pray, vſe the word, or ſuch like, for recreation, but for neceſſarie dutie, in that manner which God hath preſcribed. VponUpon this it commeth, that I think with diuers godlie and learned men, that the vſe of a Lot for recreatiō, is vnlawful, becauſe a Lot is an eſpecial meane, wherby God hath ordained by himſelfe from heaven, to end ſuch controverſies, as otherwiſe cannot conveniently be ended, as Pro. 16.23. The Lot is caſt into the lap, but the whole diſpoſition of it, is of the Lord. So the nature of a Lot lyeth wholy in this, that although the thing be of vsus, yet the diſpoſition is wholly of God, that is, hee vſeth not here our meanes of cunning, practiſe, ſtrength, ſtedines of hand, or ſuch like; but taketh it wholly to himſelf. And this ſheweth the nature of the Lot: ſo Prov. 18.18. The holy Ghoſt ſheweth the onelie lawful vſe of it: ſaying, The Lot remooveth contentions, and maketh partitions amōgst the mightie. So ſhewing the only lawfull vſe of it, is to end controverſies, which otherwiſe cannot convenientlie be ended, for each contender without the Lot, is too mightie to yeeld.
Firſt, becauſe as it is meant of an oath, Heb, 6 16. when he ſaith, for men verily ſweare by him that is greater than themſelues, & an oath for confirmation, is amongſt them an ende of all ſtrife, that he wold by theſe words, not ſo much teach vsus that men vſe an oath to ende controverſies (which everie one knoweth) but that God hath dedicated, & made an oath holie & ſure, only for that vſe of neceſſarie deciding of doubts of importance amongſt men: ſo in the like words in this place of the Proverbes, concerning a Lot, muſt be vnderſtoode in the ſame ſence, not ſo much to teach vsus, that a Lot ended ſuch controverſies amongſt men (which all knowe) but that God hath ordained it only for that vſe.
Secondlie, wee ſee that the Scripture maketh a Lot, ſo the ſentence of God, as in the moſt waightie matters of God and man, of life and death, it is the verie. Oracle and declaration of God his will, wherein man muſt reſt without any contradiction or motion to the contrarie. So Act. 1.24.26. Numb. 26.55. Levit. 16.8. for matters of God. So Ioſua 14. for the matters of life: yea, the Gentiles themſelues knew it to be the verie Oracle of God. Ionas. 1.7. Nowe ſuch Oracles of God, muſt not be vſed for recreation: ſeeing they are his name, and muſt not be vainelie vſed.
Thirdlie, all Lottes vſed in recreation, doe either neceſſarilie drawe or tempt the verie beſt, to horrible prophaning of Gods name, as to thinke or ſay, What lucke is this! how crooked? Which in plaine wordes, (vnleſſe wee will brutiſhly giuegive God his glorie vntounto Fortune) is, What a God? what perverſe & crooked providence of God is this? Neither is the caſe here as in other paſtimes, where our owne infirmity or want of skill may be blamed for all imperfection, becauſe in a Lot nothing can be accuſed, but Gods immediate direction. From all this I gather, that Dice, dealing of Cardes, or ſuch like, where the matter is laide on hazard (as they call it) or rather God his prouidence, without vſing any cunning of ours to diſpoſe it, is vponupon the ſame reaſon of a lot vnlawfull. Neither is it any reaſon to ſay, Wee vſe it not now, to end controverſies, or to ſo a waighty vſe, but only for an honeſt recreation: for the end for which wee vſe it, is not of the nature of the lotte, but onelie of the vſe or abuſe of it. For when the Iewes caſt lottes for our Saviour Chriſt his garmentes, it was ſtill in the nature of a Lotte, though the good end of a Lotte was laide aſide. And ſeeing in al theſe, the whole diſpoſition of it to trie the matter (which is, what caſt wee ſhall hauehave, or what cardes we ſhall hauehave towardes a good game) is whollie in the Lorde, and not in anie cunning (vnleſſe we cogge, cheate, and play falſe play, which thing the verie Roiſters condemn) it is manifeſt, that it remaineth in the nature of a lot, to what end ſoeuer we vſe it. It is manifeſt (I ſay) not by my collection, but by the expreſſe declarion of Salomon: yea by the common graunt of all, who ſay in the lighteſt matters, Let vsus put it to lot, chance hazard. &c.
Laſtlie, my hartie deſire is in the Lord, that if theſe reaſons cannot perſwade my good brethren, to thinke this vnlawfull, (which in my judgement is evidentlie prooued to be ſo) that they woulde (as I hope thay will) be perſwaded vponupon the reaſons of the holy Ghoſt following, to abſtaine from that which although it were lawfull, yet they may exchange with many other recreations, as pleſant & of greater praiſe, as Cheſſe, Muſick, &c. Firſt, becauſe we ſhall by it offend the church of God, which the Apoſtle expreſly forbiddeth to bee done in ane indifferent matter. 1. Cor. 10. For the church of God, for the moſt part, both long ago and in theſe dayes, hath left it vponupon theſe reaſons: and wee cannot be ignorant, that many godly perſons with greife will marueill to heare it vſed of vsus. For maintenance of this reaſon, the Apoſtle ſaith in the 14. vntounto the Romanes: If thy Brother be grieued for thy meate, thou walkeſt not according to Charitie. Secondly, becauſe we ſhall contrarie to the like Commandement of the Apoſtle, offend thoſe which are without. 1. Cor. 10. when they hearing we profeſſe ſo much zeale in religion, good order, and other ſuch like, they will ſay. Yet they vſe theſe vaine paſtimes, as well as others: yea when they may hauehave better. Of which the Apoſtle ſaith expreſly in the 14. chap to the Romanes, Why ſhould your good be blaſphemed? that is, euill ſpoken of. Thirdly, becauſe they ſhall confirme others, whoe cannot but greatly abuſe it, when by vſing others in ſteede of it, they may draw them to a right and lawefull vſe of recreation.
FINIS.
End of the text · Dudley Fenner, Godly and Learned Treatises (1592)