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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	deny_v	forget_v	great_a	14	3	2.1254	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19802	True and Christian friendshippe With all the braunches, members, parts, and circumstances thereof, Godly and learnedly described. Written first in Latine by that excellent and learned man, Lambertus Danæus, and now turned into English. Together also with a right excellent inuectiue of the same author, against the wicked exercise of diceplay, and other prophane gaming.; Tractatus de amicitia Christiana. English	Daneau, Lambert, ca. 1530-1595?; Newton, Thomas, 1542?-1607.	1586 (1586)	STC 6230; ESTC S114067	45,848	120

you I should either denye conceale misregard or forget how deeply I stād in your debt Booke or what a number of Arrerages I am behinde withall in your Iournall in respect of that great heape of curtesies which I frankly and willingly confesse in full measure to haue flowed from you towards mee Neither may I without blushing pretermit how deepely I rest beholding to your Worshipfull father in law my especiall good Friend Maister Richard Stonley neither yet can J in honestie conceale the great curtesie that I daylie to my comfort receiue by and frō your good Cosen my deare Friend and louing neighbour Maister W. Waldgraue I wil not here speake of your learned brother in lawe Maister D. Dunne to whom also I owe greater things euen my self No way am I able J confesse to requite any of you but you remember I doubt not what one saith Mola salsa litāt qui thura non habent Jn part of payment for some discharge of duetie loe here good Sir I boldly present vnto you and in you also to them this my simple trauaile of three daies in translating this godly and profitable worke of Danaeus What effect it shall worke in others I know not but surely if they like no worse of it in reading then I my selfe haue done both in reading aduising and translating of it their labour shall not bee lost nor their diligence wastfully bestowed Commending therefore both it and my poore selfe vnto you J end wishing you and your good wife no worse to fare then your vertue requireth the fauour of men wisheth and your owne dexteritie promiseth From my house at Litle Ilford this 24. of Iuly 1586. Your bounden Thomas Newton ❧ The Authours Preface THE dissolute licentious disorder of maners and Christian behauiour now adayes in this our corrupt Age being growne so great that among other mischieues swarming amōg vs the odious and detestable exercise of Dyceplay hath hitherto bene either negligētly vnespied or not as it ought to be cōdignely punished hath presently occasioned me somewhat to write cōcerning this Argument and to testifie to the world for that Christian affection that I beare to all good and godly mē desiring reformation of things amisse what wickednesse and daunger resteth in this vile and Deuilish play Albeit I am not ignorant that there will start vp some busie bodies and wilfull fellowes which will not sticke to deride this my labour and frumpe me for my paines herein taken neither regarding what shall be sayd by me nor yet caring for any amendment in themselues Though I say I know there will bee some such disordered Persons yet doubt I not on the other side but there bee sundrie good and zealous men fearing God who vnderstāding the lewdnesse and loosenesse of this damnable Exercise will gladly and willingly suffer them selues to bee reclaymed from the same whereunto perhappes aforetyme they were giuen and addicted and will receiue some profite by this my discourse Giue admonition to the wise saieth Salomon Pro. 9.9 and he will be the wiser teach a righteous man and he will encrease in learning FINIS ¶ A Discourse of Gaming and specially of Dyceplay The first Chapter Whether it bee lawfull at all for a Christian man or woman to play and vse recreation of their minde FOr the better ripping vp plainer opening of all such poyntes as are necessarily required in this Argument to be spoken of let vs first lay downe our opiniō by way of answere vnto a certaine question demaunded and moued by some yea and the same very graue wise Personages Whether it be in any wise lawfull allowable or tollerable for a godly Christiā to recreate himselfe with any maner of game or pastime Neither doth this their question and motiue altogether want some colour of reason to leane vnto For first they alledge That we must yeeld an accoumptes vnto God not onely of this our whole life but also of euery singular actiō therof and how we haue bestowed euery smal moment of tyme in this present world And what good accoumpts say they can he yeeld of his Idlenesse that hath spent his tyme in playing Furthermore seeing we are commaunded to refraine from euery ydle worde as Christ himselfe teacheth vs for that all our triefling toyes and fond vanities doe greatly displease and offend God although in them we neither sweare neither blaspheme his holy name How shall we bee accoumpted guiltlesse and blamelesse before the same our heauenly Father if wee ydlie vainely vnthriftily and vnfruitfully misspende our tyme which is a thing most precious in play and disporting For whatsoeuer we doe we must so doe it as that it may tend to the glorie of God and aduauncement of his honor as that blessed Apostle S. Paule most diuinely teacheth vs. Now if wee spende our tyme in vanities and consume our life in Play may it bee well sayde I praye you that wee therein respect Gods glorie or haue regard to his honor The same Apostle also diligently and earnestly in an other place admonisheth vs to redeeme the tyme. For wee haue bestowed the same aforetyme in vaine studies and phantasticall deuises all the while that wee were drowned in the dregges of Idolatrie and soyled with the suddes of Superstition Beeing now therefore through the inestimable benefite and goodnes of God become Christians and enlightened with the bright beames of the glorious Gospell of Christ shall we or is it meete we should bestowe the residue of our tyme in playing trifeling toying and idle loytering It is sufficient for vs saieth the Apostle Peter that wee haue spent the tyme past of the life after the luste of the Gentiles walking in wantonnesse lustes drunkennesse gluttonie drinkinges and abhominable Idolatries that hencefoorth we should not liue as much tyme as remayneth in the flesh nor after the lustes of mē but after the will of God And truely there be so many vertuous dueties of Christian life which God requireth at our handes and so many occasions euery hower ministred vnto vs whereby we may premote and aduaunce the glory of God and also procure the benefite and commoditie of our Neighbour that euery hower and minute of an hower still bringeth with it some one new occasion or other to such end and purpose Therfore to omit those so many and so holie exercises both of minde and bodie and in steede thereof ydlie vainely securely and Dronelike to embusie our selues with sporting pastime playe and daliaunce is a thing that many thinke not to bee allowed of in vs that bee Christians And if wee will knowe what those many good exercises bee we will here note some certaine of them for example sake to wit diligent reading and hearing of the holie and blessed Worde of God conferring and perusing of the auncient Fathers and Catholique writers knowledge of Histories which are most profitable for the orderly direction of our life visiting of the Sicke comforting of them that are

same bee appoynted and so farre must mutuall curtesies among Friendes be enterchaungeably perfourmed as that at no hand the Maiestie Will and glorie of God be any way hindered or in anywise dishonoured For further then so neither ought they to goe neither is it in anywise lawfull for a Christian man further to presume For although among vs men that Friend is highly and dearely to be loued vnto whom by Vowe and Oath wee haue most strictly bound our selues yet is God more to bee loued vnto whom we owe both our selues and our Friends and all things els that we haue and in whose name and authoritie al the force substaunce and effect of Friendship is founded and established So did Paule loue Peter but yet he loued the glorie of God more So did Aristotle loue Plato but yet as he him selfe saieth he loued the trueth more And the very Heathen and Paynim people being demaunded concerning the boundes of Friendship and how farre one Friend were to deale and to doe for an other could eloquently and pithily answer euen as did Pericles that they would both speak doe goe for their Frend but yet no further then to the Aultar that is no further then Religion and Conscience should warrant them Their opinion therefore their doctrine was this that a man lawfully may doe for his Friend all the pleasure he possiblie can sauing and forprising his conscience and obedience to the word of God but no further And herein truely saied they well As also Aulus Gellius hath likewise noted For although we bee to hazard the losse of our owne state and wealth yea and of our life also for our Friendes sake neither ought this losse and daunger to be refused if we will bee true Friends in deede yet the glorie of God and the eternall saluation of our Soule ought more to bee esteemed and regarded then any cause of our Friend whatsoeuer it bee And we neither may neither ought to bee thought herein to faile or to come shorte in the office and duetie of a faithfull Friend if we denye at our Friends request be it neuer so earnest to doe any thing that is vnlawfull and vniust or against the law of God and Godlines yea wee must rather doe the parte of a godly and Christian Friend in shewing our selues readie rather to obey God then Man and also to haue more care of our Friends saluation and Soule health then of any worldly wealth or transitorie commoditie And let him whosoeuer he bee that requesteth vs to doe for him any vnlawfull act blame and accuse himselfe for asking rather then vs for denying and for not obeying and feeding his humour For he it is which transgresseth and breaketh the true bounds of perfect and faithfull Friendshid and not we Wee must not sticke many times to suffer our name fame to bee vniustly reported and spoken of among the vulgar sorte of People but neuer must wee either for Friend or any man els commit that which is filthie vngodlie fraudulent vnhonest or wicked Whereby it euidently appeareth that that sentence of Marcus Tullius Cicero in his Booke of Friendship and other Philosophers also is erroneous false and vtterly to bee reiected for they say If the case so stande or if the matter so fall out that our Friends willes in vniust causes must bee furthered holpen whereon either dependeth their life and death or their fame and credite Wee may in such a case for their sakes digresse swerue and wander somewhat out of the path of honestie so that it be not in a matter extreemely villanous or wherein vtter shame and reproach may grow For there bee certaine boundes how farre to wade in our Friends behalfe and wherin a man in respect of Friendship is pardonable Wee both may and also ought I say to gratifie and pleasure our Friend but by committing sinne or offending the Commaundements of God to cast away both our Friend and our selues we may not nor ought not in any wise Therefore maye wee not for our Friends cause or at his request either waste spoyle consume and set on fier Churches Palaces and houses neither ought we to warre and beare Armes against our Countrey neither violently to assault or contemptuously abuse the Magistrate neither any way iniuriously to hurt any priuate person For Loue saieth the Apostle reioyceth not in iniquitie Neither is it lawfull to lye for our friends sake therby to helpe his cause or to bring him out of any extremitie albeit at some tyme and in some cases it is not forbidden vs in our Friendes cause to dissemble a matter or to make semblaunce countenaunce as though some things were true which in deed are not so such things I meane as whereby neither God is dishonored nor our Neighbour damnisted An example whereof we haue in Ionathan as appeareth 1. Sam. 20. vers 29. So that wee neither allowe the example and fact of Hushai the Archite neither in any wise thinke it meete and lawfull to be imitated who for that duetifull seruice that hee would seeme to doe vnto Dauid and for that entier and loyall Friendship that he bore vnto him circumuented and entrapped an other to wit Absolon by craft and subtiltie For he lyed and dissembled with Absolon and therein hee greatly sinned although hee was not onely aduised and admonished but also requested and earnestly entreated by Dauid so to deale and so to doe But in all these things we must diligently marke and carefully respect not onely what our Friend requesteth at our handes to be done for him but much rather to consider what beseemeth vs or any Christian man in duetie and Conscience to perfourme And thus much of Friendship and of the Endes Bounds and Circumstaunces thereof briefly and summarily haue wee hitherto discoursed vpon aduised consideration and diligent meditation of that faithfull Friendshippe that was betweene Dauid and Ionathan Laus Deo FINIS Tho Newtonus Cestreshyrins Ad adyta virtuti aditus A TREATISE touching Dyceplay and prophane Gaming Wherein as Godly recreations and moderate disportes bee Christianly allowed and learnedly defended so all vaine ydle vnlawfull offensiue and prophane Exercises bee sharply reproued and flatly condemned Written in Latine by Lambertus Danaeus Englished by Tho Newton Filia auaritiae Nutrix est alea surti Pestis amicitiae triste furoris opus Imprinted at London for Abraham Veale 1586. To the right Worshipfull his very good Frend Maister William Higham Esquier one of her Maiesties Iustices of the Peace in the Countie of Essex VNkind is he that hauing receiued curtesie at an other mans hands denieth it vnkinde againe is he that dissembleth and will not seeme to know it vnkinde likewise is hee that studieth not one way or other to requite it but of all others the most vnkind and vnthankefull is he that quite forgetteth it Much to blame therfore were I good Maister Higham if for the manifolde benefites receiued from