TRUE and Christian Friendship. With all the branches, members, parts, and circumstances thereof, Godly and learnedly described. Written first in Latin by that excellent and learned man, Lambertus Danaeus, and now turned into English.  
Together also with a right excellent invective of the same Author, against the wicked exercise of Diceplay, and other profane Gaming.  
¶ Imprinted at London for Abraham veal, dwelling in Paul's Churchyard at the sign of the Lamb. 1586.   

¶ To the Worshipful, my very good friends, Master William Bromley, and Master Reginald Skreven, Secretaries to the right Honourable, the Lord Chancellor of England.  
DANAEUS mine Author, chose for the Patron of this his Treatise in Latin, a Gentleman, Secretary to the King of France. I, for my translation thereof into English, have made choice of you twain, Gentlemen, as well as the other, and Secretaries, though not to a King, yet to a parsonage of Honour next to a King: and in virtue, wisdom, zeal, gravity, authority and knowledge so rarely furnished, as I would that all Kings were. Your friendly courtesies towards me, deserve this and a far more thankful remembrance, and the very title of this Pamphlet emboldened me, to woe you for pardon, in thus far presuming and adventuring upon your patience. I have chosen, not the one, but both twain of you, because firm, steadfast and perfect friendship cannot be between either more or less than twain: and because also I am not ignorant, in what a sweet league of mutual love, and Christian sympathy, you twain be linked together. Far ye heartily well.  
At Butley in Cheshire the 22. of july. 1586. Your unfeigned well willer, Thomas Newton.   
¶ A Discourse of true and Christian Friendship: with all circumstances thereof, godly and learnedly discussed.  

The first Chapter. Of the ground and foundation of true & Christian friendship.  
THe ground and foundation of true & Christian Friendship, is the admiration of virtue, or of some special gift of God that is in an other: the praise & use whereof, respecteth either God himself, or else man. 
1. Sam. 18. verse 1. and 27. &. 30.  This moved jonathan to knit himself in most firm friendship with David: whom for his valiant heart and noble courage in vanquishing proud Goliath, he highly esteemed, honoured and entirely loved. Such persons therefore as either for some singular gift of true Godliness, or for some special praise of some moral virtue (as namely, justice, fortitude, liberality, etc.) do excel others, and are worthily therefore invested with the title of deserved commendation, we do thoroughly love, entirely reverence, and heartily favour. And this later is the nearest & the next cause, that we commonly use to respect, and to have regard unto. But the former of the twain is that, which is occasioned, bred and brought forth by a secret instinct of the Spirit from God: to wit, the mutual knitting together of minds, and a like inclination and conformity of wills. For all true and holy Friendship hath his ground from GOD, in whom it is firmly established, and by whom only it continueth sure, steadfast and permanent.   

The second Chapter. Who be fit to link together in fast friendship, and between what persons it may be.  
ALthough many sorts and kinds of Familiarity be termed by the name of Friendship, yet of them all, is there but one only kind, that of right may challenge the name of true Friendship. And this can be among none others, saving only those, which be faithful and true hearted Christians: such (I say) as are led by the Spirit of God, and have his fear before their eyes.  
For when Infidels and unbelievers do join together in consent about any matter among themselves, they do it either for reward, hire and gain sake: or else for their private pleasures: or finally, for their advancement and honour's sake: all which ends are most far from true Friendship. Therefore (I say) it can be among none others, them only such, as be godly and faithful, and fear the Lord effectually. For there can be neither fellowship nor agreement of minds between a believer and an Infidel: yea, 
2. Cor. 6.14.  the Apostle Paul warneth us not to company with such: but to come out from them, and to separate ourselves from their familiarity. Now, although we be in some sort allowed, and not altogether flatly forbidden a certain kind of common conversation with Infidels and unbelievers, so far forth as the society and necessity of this our humane life for mutual intercourse of commodities and courtesies one with an other requireth: yet may we not link ourselves in that near familiarity, or use that ordinary company, and friendly conversation with them, 
1. Cor. 5.1.2. 2. Thes. 3.14.  whereby any inward hearty friendship or good liking one of an other may grow and be engendered. In this godly sort was the fast friendship between David and jonathan made and confirmed, which were both of them godly persons, and fearing the Lord. For like with like (according to the old Proverb) do best agree, and are easiliest brought to keep company together.   

The third Chapter. What true and Christian friendship is.  
WE must therefore plainly declare, what true Friendship is. Wherein we must first note the distinction and difference that is made between favourable goodwill called Benevolentia: and perfect Friendship termed Amicitia. For a favourable goodwill is that, when men being absent one from an other, yea, which never saw one an other, do yet hearty love one an other, drawn thereunto by a kind of admiration of virtue, or some notable and singular gift of God, which the one doth perceive, espy and know to be resiant in the other. So, when as Paul had as yet neither seen Peter, 
Gala. 1.18.19.  james, nor john, yet did he love them: and this kind of love, was this favourable good will, and this Benevolentia, which we speak of, being knit and combined together between persons absent.  
But Friendship requireth both the company, the sight, and the familiar conversation of friends together among themselves. Therefore it is only among them, which are either daily conversant one with an other: or else such as have aforetime lived long times together. For, familiar conversation, and frequent company keeping, increaseth (as the Proverb saith) this friendship, and sowdreth men together in this indissoluble agreement of minds. Now, Friendship is such a kind of love and inward affection, as that there can not possibly be any greater, and unto which, there cannot any thing be either added or put unto more. It requireth therefore a mutual frequentation and familiar conversation, because thereby our goodwill, liking and affection is usually increased, strengthened, and made greater. In this sort was that friendship between David and jonathan, not only at the first occasioned and begun, namely, by that their domestical and familiar conversation at home in saul's house: but was also thereby much increased and furthered. 
1. Sam. 18. &. 20.5.  For this same dailey being in company together (which I speak of) or at least, 
Psal. 41.9.  this often meeting and conference together, doth feed (as it were) this new kindled fire or flame of ardent affection, which burneth alike in the breasts of either party.  
Neither yet doth friendship cease or utterly perish, through absence, growing upon just and reasonable causes: as we may see in David and jonathan, whose friendship continued and lasted still, the one (notwithstanding) being absent from the other: for such deep rooted goodwill, and such ardent affection can not be easily quenched. Therefore, Friendship being first well and surely grounded between persons present, 
1. Sam. 23.16.  continueth still even between them being absent: and the further they be asunder, the greater commonly is the longing desire of either party to other: and the more vehemently doth their inflamed minds increase. But if this absence and discontinuance be long deferred, protracted or delayed: or if this Friendship were not at the beginning well and thoroughly settled and grounded, then truly (such is the fickle condition and inconstancy of the world now adays) it is wont commonly either to slide quite away and take his leave, or at least to wax cold, and not to have such great heats and desires as before. For Aristotle saith, and that very truly, Silence and absence dissolveth many friendships.  
What is therefore this true and Christian Friendship whereof we now speak? Many men do bring many reasons, whereby they go about (if not altogether and plainly to explicate and at large to display, yet at least wise) to depaint and somewhat to shadow out the force and nature thereof. Some therefore define it with too large circumstances, and some again, hem it in within too narrow a compass. For they which say, that Friendship is a consent of minds in all causes and all matters whatsoever, do not well advise themselves, what they say: for that, they do stretch the force of Friendship further than they ought to do. For, there may be many things, wherein two men or more do not always agree together in one, but be of divers and sundry opinions. As namely, they may at some times agree together to do some good thing, and oftentimes again, they may consult together to do some things naughty and wicked: So that in such a case, this consent of minds in them ought rather to be termed a secret compact, a whispering assembly, or a close conference, rather than true and steadfast Friendship. For they that so define Friendship, that they make it to be a consent of goodmen among themselves, touching their private affairs and dealings only, do make of Friendship as it were a kind of Merchandise.  
But we do think that Friendship may very well be thus defined, if we say, that it is a Pact or covenant made between two persons, (God himself being called to witness) wherein they faithfully promise, th'one to th'other, mutually to love, cherish, and entirely to conserve, protect, maintain and defend one the others person, estate, and goods, so far forth as it may lawfully be done, without breach of God his law, or dishonour to his word. Which definition being particularly examined, shall the better appear, and be found to carry in it the more certainty and truth. Jerome in his 5. Epistle doth thus define it: Friendship is a mutual love engrafted in the mind, and a strong linking of the hearts together, chaste, sincere, and without emulation.  
And first it is called a Pact or Covenant, because in Friendship this seemeth to be a thing thereunto singularly and peculiarly appropriate, that there is always between faithful vowed Lovers, a certain bargain or agreement solemnly made. So did jonathan and David agree and consent between themselves, making a covenant between them, and that not only once, but many times renewed and repeated. For, 
1. Sam. 18.3. &. 20.8. &. 17. & 23 18. 1. Cor. 1.10.  as love and charity doth generally command and will every one of us to be knit together in a most firm consent of minds and agreement of judgements: so specially & namely in true Friendship, it is among Friends most chief required, that their faithful hearts and true affections may not be smothered in secrecy, or kept unknown, but be apparaunted, made open and manifested.  
For, such is the force and efficacy of this love and affection which knitteth and linketh them together, that it will not in any wise be hid, but will break forth into open show. Whereby it cometh to pass, that the one uttereth and testifieth to the other, what affection reigneth in him, and what desire he hath to be loved again of the other, whom he so ardently favoureth. Among other kinds of men, the mutual goodwill that one beareth to an other may many times be kept secret and unuttered: But between Friends it can not in any case so be. Therefore they do use this testification of their mutual affection and will, as it were, the lively voice of both their hearts, and the firmer bond and stronger Buttress for perpetuity and continuance.  
Now, the name of God is used, and in this case called to witness, because he is the true Author and very Fountain of all firm, faithful and steadfast Friendship, without whom no manner of Friendship can be good, godly, or commendable. For a higher, greater, mightier or surer witness, pledge, or token, of their inward mind and will, than God himself is, can they have none: and therefore do they reverently in this behalf, and for this purpose call him as Witness to their Conscience and protestation. And what better witness of their professed promise can they bring then God himself? Whose name or authority can they use, that can and will more severely and sharply punish their breach and contempt, than he? For, their desire and wish is, that the covenant, pact, league, promise, vow, protestation agreement and consent so between them mutually made, and interchangeably received and taken, should not be for a time but for ever: not momentany, but perpetual: not fleeting and fading, but permanent and stable. For this intent therefore (I say) do they use and interpose the name of God, building their matters upon him, who is the strongest and surest foundation. And thus do we read that jonathan and David knit their Friendship & made their covenant before the Lord. 
1. Sam. 23.18.   
It is further also written of the same jonathan, that he gave unto David, as a pledge, bond or pawn of their new begun Friendship, not only the solemn citing of the name of God, but also other visible gifts and outward testifications, to wit, his rob, 
1. Sa. 18.3.  Girdle, Sword, Bow, and such other garments and furniture, as at that time he had: for such hearty courtesies maketh men, not only the mindfuller, but also more religious keepers and observers of their promise and covenant.  
It is said in the definition to be between two: because never or very seldom is firm and fast Friendship among more than twain. And therefore for the preserving of it stable, steadfast and unviolated, there must not a third be taken into this knot of true Friendship. Now, whereas it is written of Dionysius King of Sicily, that he earnestly requested to be taken into the perfect bond of sincere amity together with Damon & Pythias, it maketh nothing against this our saying. For, there was no such near conjunction of minds with him, as was between them two themselves, the one with the other: but it was rather an admiration of that most rare Friendship and surpassing goodwill of men among themselves: which unto a most mighty King seemed admirable, happy and entirely to be wished for, and which also seemed far safer and blessedder then that his royal estate and condition. So were jonathan and David friends together, being but only two. For, Friendship between more than two, groweth out of estimation, looseth of his dignity and price, is contemned and less accounted of, and in truth forfaiteth his wont force and proper virtue.  
It followeth in the definition: Of mutually loving, defending, cherishing, & maintaining one an other. For these be the very chiefest and principallest effects of Friendship, that such as be true friends in deed, must mutually love one the other, and that not feignedly and clokedlie, but even truly and sincerely: and because of such their mutual sincerity and true love, they do also mutually defend, cherish, maintain and protect one an other.  
Last of all, there is added in the definition: so far forth as may lawfully be done without offence to GOD, or dishonour to his most glorious Majesty. Wherein be set down the ends whereunto, and the bounds how far Friendship may stretch: beyond which bounds it is not in any wise lawful to pass. So that hereby we see three especial points most necessary and behoveful for the better explication and further opening of the force, virtue, efficacy & nature of Friendship, namely, to be here opened, handled and discussed, viz.  

1 The scope and mark whereat Friends do aim.  
2 The very effects of Friendship.  
3 The Ends and bounds that must be laid out: and of Friends in their Friendship to be kept and observed.   
Which three points I purpose here particularly to prosecute, after that I have first laid down mine opinion and judgement of this question: Whether an holy, firm and near friendship, linked and vowed between certain godly and faithful persons, be any way repugnant to that charge and Commandment of our heavenly Father, touching the loving of all men in general.   

The fourth Chapter. Containing a question: Whether the law of Friendship do any whit oppugn the general Commandment of God, touching love and charity to all men.  
FIrst, such men as hold opinion that there is herein a repugnancy, do allege two reasons: The one is, The general Commandment of God, 
Rom. 13.8  whereby we are charged to love one an other. Now, if it be lawful for some particular persons to contract within themselves a kind of more strict and near amity then with others, then think they, that this general Rule of loving all men indifferently, is transgressed and broken.  
Their second reason is this: Our duties, (commanded and enjoined unto us in that general Commandment of Love) ought to be so great towards all men, yea towards our very Enemies, that greater, better, or faithfuller can there not, ne possibly ought there to be showed unto those, whom we call and term Friends. What force or effect then (say they) is there in this singular and special goodwill, mutual agreement and inward Friendship only between some two, 
Mat. 5.44.  and no more? By these two Arguments they think this same near bond, infringible consent, firm love and singular force of special Friendship is encountered and taken away: because it maketh us (say they) the more remiss, negligent and slack to love, aid, assist and relieve others, which are not so fastly joined in heart unto us: & because thereupon we have more mind to please and benefit those whom we have specially chosen for our dear and near Friends: letting all others (in a manner) to pass by, without any help at our hands at all.  
For answer whereunto, we say, 
Answer.  that there be other, and the same most strong and invincible Arguments to confirm, approve, establish and warrant this special kind of entire Amity among men: proving the same to be to the godly not only lawful and allowable, but also honest, laudable and necessary.  
First, the authority of the Sacred Scriptures, which teacheth us that we ought to love such as we admit and receive into our inward Friendship. And therefore the Spirit of GOD, thundereth out threats, 
Psal. 41.9. Psal. 55.21 Isaiah. 3.5. Mic. 7.5.6. Eccl. 22.25  comminations and punishments against violaters and breakers of this inward amity and profession of special love.  
Secondly, the example of godly men, who both publicly and privately have sundry times solemnly entered into, & religiously with mutual consent professed this near & strict bond of Amity. Which deed and purpose of theirs, God himself both praiseth and also setteth the same forth unto us, as a pattern to imitate. 
1. Sam. 18.3. &. 19.1.  In this sort were David and jonathan linked together in a most firm bond of perfect Friendship. And those covenants which among Kings and Princes and high Estates are called Leagues, are among private persons termed Amity. But Leagues are allowable and warrantable by the law of God: 
1. Kin. 4.5.  And therefore Amity and Friendship also.  
Thirdly, Nature herself: together with the common speech and settled opinion of all Nations: for there is no people but highly extolleth the virtue of Friendship, and hath devised notable sentences of praise in condemnation thereof: as namely this: We have no less need for the use of this life of Friendship, than we have of water and fire. Notably and excellently is the same discoursed upon, and commended unto us in their learned works, both by Aristotle and Cicero. And it is the common received opinion and usual term of Nature, & of all people of the world generally: against the which, whosoever resisteth and again saith, speaketh even against his own Conscience.  
Finally, these former Arguments of the againsayers, are unsufficient and prove nothing: because they may both of them be easily answered and quickly confuted. As first, I say and answer that (by entering into a certain hearty and inward friendship with some one particular person) the general Commandment and Precept of almighty God is neither hindered nor taken away. For, God himself who teacheth us to love all men, hath (notwithstanding) by his Law appointed certain degrees of Love, for us to follow, whereby we are to love some more tenderly and dearly then other some. For, he willeth us not to yield alike and equal love unto all men indifferently and without respect: 
Gen. 2.24. Mat. 19.5. Ephe. 5.25. Col. 3.20. Gal. 6.10.  seeing that, we are commanded to love our wife more than our parents: our Children above Strangers: and them which be of the household of Faith, more than Infidels. Seeing therefore in respect of consanguinity, kindred and proximity of blood, it is lawful for us to make a difference, by loving our nearest friends more ardently and with greater affection than others: and to discern between the inward hearty love which we bear to them, and the common general love which universally we bear to all others: why may we not also be allowed the same, in respect of our vowed promise, sworn covenant and professed Amity? And our Saviour jesus Christ, 
joh. 21.20. &. cha. 13.23.  being the pattern of all true Love, is said to have loved john above all the rest of his Disciples.  
Their second Argument is vain, and frivolous. They demand this question: what is there left for any special Friendship, when as all men in general (yea our very Enemies) ought of us to be unfeignedly loved? To whom let this briefly suffice for answer: that albeit we love all, and show ourselves ready and willing to help, relieve and defend all: yet be some more specially commended unto our care then other some. Therefore the goodliest and fairest fruit of Love, is this noble virtue Friendship.   

The fifth Chapter. To what scope and drift true friendship tendeth.  
THE common & vulgar sort of men join together in friendship, one with an other for many considerations and for sundry ends & purposes. For either they knit themselves in league together in respect of some private gain, commodity and profit that the one hopeth to reap by the other: or else for some respect of pleasure: or finally because they seek thereby to attain some preferment honour, dignity, praise or countenance. The true Christian friend of whom we here speak is far from any of these ends: neither respecteth he any of all these aforesaid purposes: but his chief and principal drift is, that in this his Friendship, God specially may be truly honoured, and his Neighbour unfeignedly loved. For, this only thing do all the godly specially care for, and this mark do they in the whole course of their love chief aim and shoot at.  
But as there may be assigned many ends and scopes wherefore Friendship is sought for and concluded among men: so is there one special, and (as it were) a proper, chief and peculiar end thereof. And that is this: look whom GOD hath adorned and blessed with some special gifts above others, and thereby moved us to have the same party for his rare qualities in admiration, unto such an one do we willingly adjoin ourselves, and with him desire we most gladly to enter into entier familiarity.  
The first means therefore, that firmly knitteth this most friendly agreement of minds together, is the will of God, which moveth and draweth our hearts so to do. And next is the admiration of the rare virtues and singular gifts, which we see in an other: in so much that we earnestly desire (because of the same) to be in his company, to have his unfeigned love, and to stand assuredly in his favour. And because we commonly admire and most especially love those virtues, wherein we chief take most delight, and whereunto we feel in ourselves by God his good gift, some sparks and inclinations: it cometh therefore to pass thereby, that there is seen in those that enter into this fast bond of friendship, a similitude and likeness of manners and affections, the one with the other: and that being thus linked together, they do (by a certain inward testimony and secret judgement) retain one and the same consent in all things, and still jump together in one opinion.  
This third cause therefore for the procuring and piecing of firm and true Friendship, is of most excellent force, and beareth most effectual sway, I mean, the similitude of manners, and like delight in studies and affections. For, to will and just alike, (that is to say, what the one willeth, the other to will the same: and what the other nilleth, the other to be alike affected,) is firm and steadfast Friendship. Friends therefore commonly take delight in things alike, and chief for the most part frame themselves by nature's conduction and inclination, unto the love and study of one and the self same virtue.  
The first foundation therefore of Friendship, is grounded upon likeness of studies and similitude of manners. For, in that we hope to be defended, maintained and protected by our friends: in that, we ourselves desire to be amiable and admirable to the good and godly: in that, finally we seek a faithful companion and helper, unto whom to impart our whole devices and counsels, all these are rather effects of true Friendship, then ends thereof. Certes, in that firm and fast agreement of minds between David and jonathan, there was none other scope or end respected, than this which we here mention.  
As touching that sentence of our Saviour Christ, Make you friends of the unrighteous Mammon, 
1. Sa. 18.3. Luc. 16.9.  it is not to be otherwise understood, then that we must learn to bestow our wealth and money better, than the common sort of men do: namely upon the poor and needy, which may commend us unto God by their prayers: and not upon the rich and wealthy, whom we commonly (notwithstanding) are more ready to pleasure and benefit. To conclude therefore with Cicero: Where is this holy Amity & godly Friendship, if the party whom we profess to love and choose to our friend, be not truly, sincerely, unfeignedly, and only for himself and by himself, ardently, affectionately, and heartily loved? 
Lib. 1. de ●ragib.    

The sixth Chapter. Of the effects of true Friendship.  
THere be three especial effects of true Friendship: to wit, mutual love in God: an holy consent of minds: and an interchangeable or reciprocal defence, maintenance, assistance and protection one of an other to the uttermost of ability and power.  
First, as touching Love: It is an affection of the heart, by the which we especially love some one, more than others: wishing unto him all welfare and prosperous success. And this Love is called Dilectio, as who should say, Delectio, which signifieth a choice or an election & culling out: & the word Diligere to love, is so named of an other like word Deligere, which signifieth to pick or choose out: because that party whom we tenderly love, we specially pick and choose out from among all others, and have a special care and desire for his well doing and prosperity more than for all others besides. Therefore we love all men in a generality, but we tenderly and affectionately embrace but few, or but some one only, or peradventure none at all. For there is a greater vehemency, and a more effectual signification in this word Diligere, then there is in the word Amare, although to love be the signification both of the one and the other: which difference is well noted by that most eloquent Marcus Cicero in one of his familiar Epistles, written to Paetus.  
Whereby we may see, that force and violence is not the way to procure and knit firm Friendship between parties: nor yet fear: but rather a free choice of the mind, and an hearty good liking toward some peculiar person, upon whom (God so disposing our heart) we frankly and in full measure bestow the whole zeal of our entire favour. For, a man that enroleth himself once in the Register of a perfect and sincere friend, doth so effectuously and dearly love his friend, that he even accounteth and acknowledgeth him, as an other himself: and wisheth no better in any respect to himself, than he doth unto that his new chosen Friend. For, if there should be allowed never so little difference herein, the name of Friendship were utterly gone and quite quailed, and might no longer enjoy that title: 
Lib. 1. de tragib.  as the same Cicero no less eloquently then truly hath set down.  
For, such is the force of Friendship, that whensoever a man wisheth any better hap to himself, than he doth to his friend, it by & by ceaseth and dieth. And such effect doth this Love work in the minds of faithful friends, that the one rejoiceth at the prosperous estate and welfare of the other: and contrariwise, sorroweth and is greatly grieved at his mishap and adversity: even as we see, came to pass in jonathan, 
1. Sam. 20. verse 34. &. 41.  who greatly sorrowed at the calamity and affliction of David. Yea, so mighty is the force of this Love and conjunction of minds, that they weep together, and rejoice together.  
Finally, when a man is faithfully professed in this league of sincere and true Friendship, he preferreth and more esteemeth his friend than he doth any other whomsoever: and beareth unto him a far greater affection and zeal then to all other men, (for so seemed jonathan to prefer his dear friend David before his own natural father) so far forth as God's glory is not thereby eclipsed, nor his holy will and commandment wilfully transgressed. For, he bewrayed and opened his father's secret counsel unto David, and tried out by devices, what his father's purpose sayings and meanings were toward him: yea, 
1. Sam. 20.4. &. 9  this jonathan feared not a whit to discover and open unto him such practices as greatly sounded to the shame and reproach of his own father King Saul.  
This so vehement mutual Love, breedeth likewise among friends a mutual consent and an holy agreement of minds in all things yea, it engendereth also between them a sweet pleasure and longing desire of the one toward the other. And the further that they be asunder by distance of place, the more ardently do they desire and long the one for the other: as it were, one entire Soul, being separated and vehemently desiring the other half of itself being absent. Finally, the nearer they be together, the more is the flame of their inward mutual affection enkindled, and through daily conversing together, is still made sweeter, and pleasant.  
This kind of vehement Affection is not lightly seen among any other persons: for it commonly falleth out, that this daily conversation and frequent familiarity together, breedeth and soweth among them either flat hatred, or at least apparent contempt. But between Friends it is the means that bindeth and tieth them the surer and the faster together. For, their natural dispositions so rightly agree together, that what the one thinketh good, the other thinketh not amiss: and in all things they commonly retain one and the self same judgement, striving within themselves, whether of them may surmount and overcome the other in courtesies and benefits.  
They draw moreover in one equal yoke, they have one will, one mind, one purpose and meaning, whereby their mutual consent in all respects is not only inviolably conserved, but also much the more increased. Therefore there is no jarring, no dissension, no brawling, no chiding, no contention, no froward overthwarting between them that be friends in deed: but the one beareth with the other: the one yieldeth to the other: in giving of honour the one goeth before the other: the one not so wedded to his opinion, but that he suffereth himself to be easily persuaded or dissuaded by the other, so far as the honour of God is not thereby any way impaired or emblemished.  
The third and last effect of true Friendship, is the interchangeable courtesy, defence, protection, assistance, aid, maintenance and conservation to the very uttermost of ability and power, of one Friend for an other: with no less care for his preservation, safety, preferment, commodity, and all other benefits whatsoever, both touching himself, and also all them that depend upon him.  
For, if by that society & love which ought to be between all the godly among themselves, we account those that by nature are joined and linked unto us as our own, and do study which way we may do them any good, either in maintaining them with necessaries, or defending them from extremities: how much more aught one Friend to be careful for the good estate and welfare of an other, and to account him as his own, yea as himself: specially having vowed and promised (and that with an oath) so to do? Therefore he will be ready in truth to say and to promise the same that David spoke and vowed to Abiathar: 
●. Som. 22.23.  He that seeketh thy life, shall seek my life also. Their Guests, their familiars, their friends, and their enemies shall be common between them, and no more to the one then to the other. And to conclude: All things among friends (according to the old Proverb) are common.  
Chief, principally and afore all things, the one ought to have an especial care for the salvation and soul health of the other: next, for the safety and welfare of the body: and thirdly, for their other goods jointly appertaining unto them, either in common, in the right of faithful Friendship: (of which sort be worldly goods, Cat-tail, money, wealth, and the frank use thereof at either of their pleasures) or else privately and singularly belonging unto the one of them: as for example, his wife. Therefore, if the one shall understand of any conspiracy or practise devised, imagined, or intended to the hurt and hindrance of the other, he will discover and reveal it. For so dealt jonathan toward David. 
1. Sam. 19.2. &. 20. vers. 2.12.   
They will also hazard themselves the one for the other, and put themselves in present danger for their defence and rescue, aswell in their absence as in their presence. 
1. Sa. 1.20.30. joh. 15.13.  For so did jonathan put himself into most apparent peril for his faithful friend David. In all respects, and at all assays they are helpful and assistant, the one to the other.  
To conclude, by their most friendly and sincere admonitions, advises, assistance and aid (so far as by the warrant of the Word of God and of a good Conscience is lawful) they unfeignedly relieve, succour, help, cherish, comfort, encourage, maintain, nourish, cheer up and sustain the one the other. For, Friends do mutually help the one the other, either with their wealth and goods: or else with their advise and counsel: or finally with their travail, and labour.  
In their giving of counsel, and advise, or in their admonitions and friendly directions, one Friend doth not flatter an other: neither doth he conceal and hide from him, if he espy and know in him any faults worthy of reprehension. For, Christian Friendship tendeth unto, and respecteth the advancement of God's glory, and not the fostering and nourishing of men in their errors. He that is a godly friend, remembreth and useth this notable sentence of Photion the Athenian: Thou canst not have me to be both a Flatterer, and a Friend to thee also.  
For a Flatterer and a Friend do not only differ in deed and in name: but sure and certain it is, that Flattery is the rankest poison & the most dangerous plague to Friendship that possibly can be. The which, although it carry an outward show of great affection and sincere goodwill, yet (doubtless) doth it utterly undo the bond of Friendship, utterly weaken and enfeeble his strength, and utterly each way destroy and mar the nature thereof. For, the Flatterer resembleth and counterfeiteth the words of an unfeigned Friend, but not his honest mind, neither his sincere love, nor his true hearted Affection.  
Moreover, all these three points above specified, ought among Friends to be common. For, Friends not only strain themselves mutually to requite courtesies, but also in these their courtesies, covet the one to surmount & pass, yea, & to prevent (as much as in them is) the one the other. And therefore these perfourmances of mutual Love, of mutual Consent, & of mutual Defence, Protection and Assistance, be actions interchangeable, and reciprocal. But yet not so, as that a Friend should purposely bestow a courtesy upon his Friend, in hope of as good a turn or as large a benefit at his hands again: (for no other godly honest man extendeth his love and charity toward his neighbour, mercenarywise, or as it were, letting and fearming it out for hire and gain) but because the force and nature of Friendship is such, that it will not have these things otherwise, then mutually and reciprocally returnable.  
All courtesies therefore are between them given, taken, restored, and requited mutually: howbeit (and let this be well noted) not always alike, not always equally, nor in semblable proportion. For many times the one receiveth at the hands of the other, more courtesy and greater benefit, than he is able again in the like measure to requite and repay: either by reason of the great odds of the estate and condition of friends, or else for the difference of their wealth and ability. As for example: the one peradventure is very rich, the other poor: the one fortunate, the other miserable: the one exiled and banished, the other living at home in his native Country. But (all these notwithstanding) he that hath less store and smaller pittance of ability, although (perchance) he requite not so amply and beneficially as he received, yet requiteth he and returneth as much as he is able. Whereupon I say, that courtesies and benefits among Friends, are always mutual and interchangeable, but yet not always alike and equal, as appeareth in jonathan and David. 
1. Sam. 20.41.   
Yea, Friends do not only mutually protect, defend and maintain one an others person, credit, state, wealth and possessions, but also (as much as they are able) procure the same to be bettered and augmented. And therefore there is no manner of rancorous envy or spiteful disdain between them. For there is not a greater nor a certainer plague, nor a more fretting Canker unto sincere and true Friendship (next to Adulation and Flattery) then is Spite and Envy.   

The seventh Chapter. The right Ends of true and Christian Friendship.  
IN discussing the Bounds and Ends of true and Christian Friendship, there be two especial points to be decided, that are commonly brought into question. The first is, of the Time: how long it ought to remain and be continued. The second, of the manner and way how it ought to be observed, retained and kept: that is to say, what, how far and how much one friend is to perform and to do for an other.  
Concerning the first, which is of the Time: let this stand for a definitive and resolute answer, that (if the sincere vow and unfeigned goodwill of them that godly enter into this Christian league of Friendship be advisedly considered) it ought to be endless, and to continue between them perpetually, even so long as they both shall live in this world.  
And yet many times without any fault of theirs, by some casual error and mishap, it may so fall out, that there may be good cause, either utterly to renounce and break of, or at least to withdraw and relent Friendship. For, what if the one of the Friends should renay his faith, and of a faithful believer, become a faithless Infidel? and of a Christian become a Turk or a Pagan? Certes, in this case all Friendship is utterly to be forsaken, and all Amity (if after sundry exhortations and admonitions he still persist in his obstinate miscreancie) must be quite renounced. Howbeit, such a grievous Apostasy and such an horrible backsliding, breedeth in the mind of a Friend, no small heaviness and sorrow, yea, and many times also causeth him for a time to suspend his determination, and to linger some while in hope of amendment and repentance. For, even so likewise, at the death of our Friend, (although we verily believe and rest assured that his soul is received into everlasting bliss) yet do we sorrow and lament, 
1. Sa. 1.26.  and that sometime very much, as we may see in David. But yet must we obey the laws of God and of our frailty: Lest otherwise, we should (like the old Giants) go about to make war against God, or irreligiously to prefer our own affections before the fear of the Lord our maker.  
Therefore, there may oftentimes be given most just occasion to break and renounce Friendship: but yet the vow and purpose at the first, ought so sincerely to be made and intended, as that it should last, continue, and be retained for ever. And therefore that term and sentence which by some is used, is most beastly and reprooveable: Love, as though thou shouldest one day hate. Which sentence and advise, if it should prevail and be allowed, then farewell all fast Friendship: for than is all the force, pith and strength thereof vanished: then be all the sinews of it loosed and weakened: and all that firm trust and assured opinion that ought to be among Friends, (safely, boldly and willingly to impart and communicate together their minds one with an other, and one to reveal and open his secrets unto an other) is utterly dashed and put to flight. For why? neither will they, neither dare they adventure so to do, for fear of afterclappes.  
Finally, to the end they may thankfully, pleasantly, trustily and boldly live together, this filthy Devilish term of diffidence and distrust (Love, as though thou shouldest one day hate) must be quite banished and utterly removed out of their minds: although (as I said afore) it may sometime so fall out, that we may and aught to hate those whom aforetime we have right dearly loved: but this thing happeneth contrary to the hope, desire and wish of Friends. Therefore let this sentence of trust and good opinion rather take place & be heard, Love, as though thou shouldest never hate.  
So long therefore, as those two Friends do live together, they ought in heart & vow to conserve, keep and maintain their Friendship with all manner of behoveful courtesies: and not to conceive so much, as any suspicion, either of breaking, or utter dissolving thereof. For this course do they still take, that are true and faithful Friends within themselves.  
But there is an other question here moved: When the one of the Friends is dead, what ought the other Friend being alive, to do with the deceased parties Children? and how is he in respect of the Friendship which he bore to their father, to deal with them? and whether, the same Friendship ought to be continued toward the Children of him being dead or no?  
Truly, it very well standeth with the rule of Equity and Reason, that as Children be heirs of their father's Lands and Goods, so also to inherit their father's Friendship: accordingly as Isocrates writing to Demonicus hath most excellently set down. Because among the father's Goods, his Friendship is also reckoned, and is many times far better and profitabler, than all the inheritance that the Father leaveth or can bequeath unto his Children. And to such effect commonly, is Friendship embraced and entered into, with an hearty desire and affectionate vow of the Parents: that the fruit thereof may redound and be continued even unto their posterity and Children.  
Thus did the Friendship between jonathan and David reach and extend unto the Children of jonathan. 
2. Sam. 9 vers. 1. &. 7 1. Sam. 20. vers. 15. & 42.  Which although it may seem to be done by Pact and covenant, at the first agreed upon between them: yet (doubtless) is this ever included in the wish and desire of all Friends, that the fruit of their mutual Friendship and love, should also after a sort appertain and be entailed unto their children: for that, every godly and faithful person hath special respect to provide, not only for himself, but also for his Children & those that depend on him. Therefore are both the Wife and Children of the deceased Friend to be tenderly loved, and all other things beside, that appertained unto him: yea, the very Dogs and the Cat-tail that belonged unto him: and all this, through an inward affection of hearty goodwill borne unto the late owner, and by the law and duty of perfect Friendship: Howbeit not in such measure and proportion as the party Friend himself being deceased: but the exceeding great love & vehement zeal of their late firm Amity and steadfast conjunction liveth still in the breast of him that remaineth alive, and sendeth forth many sparks of his unfeigned love, wheresoever he beholdeth and is brought into godly remembrance of his deceased Friend, by his true and lively Images, which be his Children left behind.  
Hereupon there groweth yet an other question, about that gift of Goods, which David bestowed on Ziba the servant of Mephibosheth: which (gift notwithstanding that he was afterward better informed of the truth of the matter, and of Ziba his treacherous infidelity toward his Master): yet did he not wholly and entirely revoke. For, the Goods which in right belonged unto Mephibosheth (who was the Son of jonathan,) he gave unto Ziba: whereas he had afore, in remembrance of his Friend jonathan appointed the same unto this his Son, and had given commandment that the same should be assigned and assured unto him: thereby to show himself thankful and mindful of the firm Friendship between himself, and jonathan, 
2. Sam. 9 vers. 7.  father of the said Mephibosheth. Yet David being afterwards suttly beguiled and craftily deceived by Ziba, revoked his former gift made to Mephibosheth, and took away from him, 
2. Sam. 16. vers. 4.  all that he had afore bestowed upon him.  
Now, the question is this, whether this last fact of David may be defended: or how can he any ways be excused, but that he dealt herein, directly and flatly against the laws and ends of true Friendship?  
First and foremost, when as the same David might easily have espied the falsehood of Ziba, and how cunningly he had been deceived and circumvented by his treachery and false tales: yet showed he not so much favour and compassion unto his dear Friends Son, as either severely to punish and sharply revenge so notable a villainy and fraudulent cozenage, wrought against him by his own servant: 
2. Sam. 19 vers. 29.  nor yet to restore unto him all his Goods again.  
Certes, in this case, (as I think) David cannot at any hand be excused, but that he greatly offended and sinned, and that more ways than one: to wit, first in respect of being a King: and secondly as being the professed and sworn Friend of jonathan the father of this Mephibosheth.  
In that, he was a King, his office and duty had been to have punished and revenged the open treachery and manifest falsehood of the Servant against his Lord and Master. And in that he was a Friend: his duty had been to have relieved & protected the Son of his deceased Friend, being shamefully abused and lewdly deceived through the fraud of his own Servant, and pitifully despoiled of all his Goods by him that was his Vassal. His office and duty (I say) had been, in remembrance of the great Friendship between him and jonathan, to have defended and supported his Son being oppressed and afflicted: and being well able, to have restored him to his father's inheritance.  
But in that, David neglected and omitted so to do, surely therein he is worthy of great reprehension, and to be deemed and accounted as one utterly unmindful of his office and duty. Furthermore to have transgressed the Bounds, and to have sinned against the laws of true Friendship, yea and quite to have forgotten both his promise and the benefits which he had afore received. Therefore this fact of David is not by any that are professed Friends to be imitated and followed, neither to be drawn into example.  
If any man to excuse David, will say: that because he had bound himself by an Oath, and had now already given the same Goods unto Ziba, that therefore he could not lawfully call back his promise: the answer hereunto is easily shaped. For David had afore given the very same Goods unto Mephibosheth: and therefore in that partition of them which he granted to be equally made between them both, he cleared not himself from the Conscience of his Oath before God. For, he swore also unto Ziba, that he would give unto him all the whole Goods of Mephibosheth, and not a moiety or portion of them only. And yet he assigned unto him but only a part, and took an other part away from him. And therefore, even in this same partition, David broke his Oath, and therein is he manifestly culpable afore God, for taking his Divine name in vain.  
To be short, there can no excuse be pretended, nor any reason (as I think) alleged, whereby David in this case can be cleared either from the foul fault of breach of Friendship, or of his solemn Oath long afore sworn unto jonathan.  
The second thing, that in the discussing of the Ends of Friendship, is brought into question, is of the Manner and Way, how and in what sort, and how far, by the laws of Friendship, Friends must do one for an other. Summarily, such Manner, such Bounds, such Ends, such limits and Marks must to the same be appointed, and so far must mutual courtesies among Friends be interchangeably performed, as that at no hand the Majesty, Will, and glory of God be any way hindered or in anywise dishonoured. For further than so, neither ought they to go, neither is it in anywise lawful for a Christian man further to presume.  
For, although among us men, that Friend is highly and dearly to be loved, unto whom by Vow and Oath we have most strictly bound ourselves: yet is God more to be loved, unto whom we own both ourselves, and our Friends, and all things else that we have: and in whose name and authority all the force, substance and effect of Friendship is founded and established. 
Gal. 2.14.  So did Paul love Peter, but yet he loved the glory of God more. So did Aristotle love Plato, but yet (as he himself saith) he loved the truth more. And the very Heathen and Paynim people, being demanded concerning the bounds of Friendship, and how far one Friend were to deal and to do for an other, could eloquently and pithily answer, even as did Pericles, that they would both speak, do, & go for their Friend, but yet no further then to the Altar, that is, no further than Religion and Conscience should warrant them. Their opinion therefore & their doctrine was this, that a man lawfully may do for his Friend all the pleasure he possibly can, saving and forprising his conscience and obedience to the word of God: but no further. And herein truly said they well. As also Aulus Gellius hath likewise noted.  
For, 
Noct Attic. lib. 1. cap. 3.  although we be to hazard the loss of our own state and wealth, yea and of our life also, for our Friends sake (neither aught this loss and danger to be refused, 
joh. 15.13.  if we will be true Friends in deed) yet the glory of God, and the eternal salvation of our Soul, aught more to be esteemed and regarded then any cause of our Friend whatsoever it be. And we neither may, neither aught to be thought herein to fail, or to come short in the office and duty of a faithful Friend, if we deny, at our Friend's request (be it never so earnest) to do any thing that is unlawful and unjust, or against the law of God and Godliness: yea we must rather do the part of a godly and Christian Friend, in showing ourselves ready rather to obey God then Man: and also to have more care of our Friend's salvation and Soul health, then of any worldly wealth or transitory commodity.  
And let him (whosoever he be that requesteth us to do for him any unlawful act) blame and accuse himself for ask: rather than us for denying and for not obeying and feeding his humour. For, he it is which transgresseth and breaketh the true bounds of perfect and faithful Friendshid, and not we.  
We must not stick many times to suffer our name & fame to be unjustly reported and spoken of, among the vulgar sort of People: but never must we either for Friend or any man else, commit that which is filthy, ungodly, fraudulent, unhonest or wicked. Whereby it evidently appeareth, that that sentence of Marcus Tullius Cicero in his Book of Friendship, and other Philosophers also, is erroneous, false, and utterly to be rejected: for they say: If the case so stand, or if the matter so fall out, that our Friends wills in unjust causes must be furthered & helped, whereon either dependeth their life and death, or their fame and credit: We may in such a case for their sakes digress, swerver and wander somewhat out of the path of honesty, so that it be not in a matter extremely villainous, or wherein utter shame and reproach may grow. For there be certain bounds: how far to wade in our Friend's behalf, and wherein a man in respect of Friendship is pardonable.  
We both may, and also ought (I say) to gratify and pleasure our Friend: but by committing sin, or offending the Commandments of God, to cast away both our Friend and ourselves, we may not, nor ought not in any wise. Therefore may we not for our Friend's cause, or at his request, either waste, spoil, consume and set on fire Churches, Palaces and houses, neither ought we to war and bear Arms against our Country, neither violently to assault or contemptuously abuse the Magistrate, neither any way injuriously to hurt any private person. For Love (saith the Apostle) rejoiceth not in iniquity. 
1 Cor. 13.6.   
Neither is it lawful to lie for our friend's sake, thereby to help his cause, or to bring him out of any extremity: albeit at some time, and in some cases, it is not forbidden us in our Friends cause to dissemble a matter, or to make semblance & countenance as though some things were true, which in deed are not so: such things I mean, as whereby neither God is dishonoured, nor our Neighbour damnisted. An example whereof we have in jonathan, as appeareth 1. Sam. 20. vers. 29. 
1. Sam. 20.29.   
So that, we neither allow the example and fact of Hushai the Archite, neither in any wise think it meet and lawful to be imitated: who for that dutiful service that he would seem to do unto David, and for that entire and loyal Friendship that he bore unto him, circumvented and entrapped an other, 
2. Sam. 16. vers. 16.17 18.19.  (to wit, Absalon) by craft and subtlety. For, he lied, and dissembled with Absalon, and therein he greatly sinned, although he was not only advised and admonished, but also requested and earnestly entreated by David so to deal and so to do. 
2. Sam. 15.34.   
But in all these things we must diligently mark, and carefully respect not only what our Friend requesteth at our hands to be done for him: but much rather to consider what beseemeth us or any Christian man in duty and Conscience to perform.  
And thus much of Friendship, and of the Ends, Bounds and Circumstances thereof, briefly and summarily have we hitherto discoursed, upon advised consideration and diligent meditation of that faithful Friendship that was between David and jonathan.  
Laus Deo.  
FINIS.  
Tho: Newtonus, Cestreshyrins.  Ad adyta, virtuti aditus.  

A TREATISE, touching Dyceplay and profane Gaming. Wherein, as Godly recreations and moderate disports be Christianly allowed and learnedly defended: so, all vain, idle, unlawful, offensive and profane Exercises, be sharply reproved and flatly condemned.  
Written in Latin by Lambertus Danaeus: Englished by Tho: Newton.  
Filia avaritiae, Nutrix est alea surti,  
Pestis amicitiae, triste furoris opus.  
Imprinted at London for Abraham veal. 1586.   

To the right Worshipful his very good Friend: Master William Higham Esquire, one of her majesties justices of the Peace in the County of Essex.  
Unkind is he, that having received courtesy at an other man's hands, denieth it: unkind (again) is he, that dissembleth and will not seem to know it: unkind likewise is he, that studieth not one way or other to requite it: but of all others, the most unkind and unthankful is he, that quite forgetteth it.  
Much to blame therefore were I (good Master Higham) if for the manifold benefits received from you, I should either deny, conceal, misregard or forget, how deeply I stand in your debt Book: or what a number of Arrearages I am behind withal in your journal, in respect of that great heap of courtesies, which I frankly and willingly confess in full measure to have flowed from you towards me.  
Neither may I (without blushing) pretermit, how deeply I rest beholding to your Worshipful father in law, my especial good Friend Master Richard Stonley: neither yet can I in honesty conceal the great courtesy that I daily to my comfort receive, by and from your good cozen my dear Friend and loving neighbour Master W. Waldgrave. I will not here speak of your learned brother in law, Master D. Dunne, to whom also I own greater things, even myself. No way am I able (I confess) to requite any of you, but you remember (I doubt not) what one saith: Mola salsa litant, qui thura non habent.  
In part of payment, & for some discharge of duty, lo here (good Sir) I boldly present unto you (and in you also to them) this my simple travail of three days, in translating this godly and profitable work of Danaeus. What effect it shall work in others I know not: but (surely) if they like no worse of it in reading, than I myself have done both in reading, advising and translating of it, their labour shall not be lost, nor their diligence wastefully bestowed. Commending therefore both it and my poor self unto you I end: wishing you and your good wife, no worse to far, than your virtue requireth, the favour of men wisheth, and your own dexterity promiseth.  
From my house at Little Ilford this 24. of july. 1586. Your bounden Thomas Newton.   

❧ The Authors Preface.  
THE dissolute & licentious disorder of manners and Christian behaviour now adays in this our corrupt Age being grown so great, that among other mischiefs swarming among us, the odious and detestable exercise of Dyceplay hath hitherto been either negligently unespied, or not (as it ought to be) condignly punished, hath presently occasioned me somewhat to write concerning this Argument: and to testify to the world (for that Christian affection that I bear to all good and godly men, desiring reformation of things amiss) what wickedness and danger resteth in this vile and Devilish play. Albeit I am not ignorant, that there will start up some busy bodies and wilful fellows, which will not stick to deride this my labour, and frump me for my pains herein taken: neither regarding what shall be said by me, nor yet caring for any amendment in themselves. Though (I say) I know there will be some such disordered Persons, yet doubt I not on the other side, but there be sundry good and zealous men, fearing God, who understanding the lewdness and looseness of this damnable Exercise, will gladly and willingly suffer themselves to be reclaimed from the same, whereunto (perhaps) aforetime they were given and addicted: and will receive some profit by this my discourse. Give admonition to the wise (saith Solomon) Pro. 9.9. and he will be the wiser, teach a righteous man and he will increase in learning.  
FINIS.   
¶ A Discourse of Gaming, and specially of Dyceplay.  

The first Chapter. Whether it be lawful at all, for a Christian man or woman to play and use recreation of their mind.  
FOr the better ripping up & plainer opening of all such points as are necessarily required in this Argument to be spoken of: let us first lay down our opinion (by way of answer) unto a certain question demanded and moved by some, yea and the same, very grave & wise Personages: Whether it be in any wise, lawful, allowable, or tolerable for a godly Christian to recreate himself with any manner of game or pastime. Neither doth this their question and motive, altogether want some colour of reason to lean unto.  
For, first they allege, That we must yield an accounts unto God, not only of this our whole life, but also of every singular action thereof, and how we have bestowed every small moment of time in this present world. And what good accounts (say they) can he yield of his Idleness, that hath spent his time in playing?  
Furthermore, seeing we are commanded to refrain from every idle word, 
Mat. 12.36  as Christ himself teacheth us: for that all our triefling toys and fond vanities do greatly displease and offend God, although in them we neither swear, neither blaspheme his holy name: How shall we be accounted guiltless and blameless before the same our heavenly Father, if we idly, vainly, unthriftily and unfruitfully misspend our time (which is a thing most precious) in play and disporting? For, whatsoever we do, we must so do it, as that it may tend to the glory of God and advancement of his honour, as that blessed Apostle S. 
1. Cor. 10.31.  Paul most divinely teacheth us.  
Now, if we spend our time in vanities▪ and consume our life in Play, may it be well said (I pray you) that we therein respect God's glory, or have regard to his honour?  

Ephe. 5.16.  The same Apostle also diligently and earnestly in an other place admonisheth us, to redeem the tyme. For we have bestowed the same aforetime in vain studies and fantastical devices, all the while that we were drowned in the dregs of Idolatry, and soiled with the suds of Superstition.  
Being now therefore through the inestimable benefit and goodness of God become Christians, and enlightened with the bright beams of the glorious Gospel of Christ, shall we, or is it meet we should bestow the residue of our time in playing, trifling, toying, and idle loitering? 
1. Pet. 4.3.  It is sufficient for us (saith the Apostle Peter) that we have spent the time passed of the life after the lust of the Gentiles, walking in wantonness, lusts, drunkenness, gluttony, drinkings and abominable Idolatries: that henceforth we should not live (as much time as remaineth) in the flesh, nor after the lusts of men, but after the will of God.  
And truly there be so many virtuous duties of Christian life, which God requireth at our hands: and so many occasions every hour ministered unto us, whereby we may premote and advance the glory of God, and also procure the benefit and commodity of our Neighbour: that every hour and minute of an hour still bringeth with it some one new occasion or other, to such end and purpose.  
Therefore, to omit those so many and so holy exercises both of mind and body: and in steed thereof, idly, vainly, securely and Dronelike, to embusie ourselves with sporting, pastime, play and dalliance, is a thing, that many think not to be allowed of, in us that be Christians. And if we will know what those many good exercises be, we will here note some certain of them for example sake: to wit, diligent reading and hearing of the holy and blessed word of God: conferring and perusing of the ancient Fathers and Catholic writers: knowledge of Histories, which are most profitable for the orderly direction of our life: visiting of the Sick: comforting of them that are in Prison: and finally the diligent exercise and meditation of that Art, Trade and Function which every man particularly professeth. 
Math. 25.35.36.  All which the Lord in his word commandeth.  
Now, that we should either altogether, or for the most part omit these things, and be (in am thereof) addicted to bestow ourselves and our time in vanities: this is a thing (I say) that some men and the same both virtuous and godly, cannot well allow of: but do think it to carry matter of great inconvenience that any Christian should so vainly bestow any part of his life in Play and idleness.  
And for the better confirmation of this their opinion, they bring the sentence & judgement of that reverend Father Ambrose, in his first Book of Offices. Chap. 23. and also in his exposition of the 118. Psalm: where that holy man and grave Father seemeth flatly and absolutely to condemn all kinds of Play, generally. And so also an other ancient Father, S. chrysostom, in his 6. Homily upon Mathewes Gospel, disalloweth in a generality all manner of sports and plays. And these be the reasons which they briefly allege and bring for confirmation of their assertion.  
Notwithstanding, we do not altogether so think, but are rather of an other opinion, and say, that some convenient recreation may very reasonably be allowed, and pardoned unto humane imbecility: and herein have we on our side, joining in judgement with us, the authority of other ancient Fathers, no less reverend and accounted of, than they: namely Augustine in his second Book de Musica: whose mind and opinion we rather following, do deny, that it is utterly forbidden a Christian man, to play at all, or not to use any recreation. Yea, we say, that it is every wise man's part to recreate and refresh his mind and body, being overwearied with studies, accumbred with cares, and cloyed with labours, by laying aside (for a while) his earnest and serious business, and to betake himself to some comely and decent recreation: whereby he may (as it were) breath a while from his burden, to the intent afterward with the fresher courage and livelier mind to renew his former toil, and give the lustier onset upon his intermitted business.  
Their reasons therefore afore, may easily and with one word be answered: to wit, by distinguishing between such things as be allowed unto a Christian man, and be merely indifferent. For, some things be of such kind and nature, that to be still occupied therein, is not at any hand allowable: of which sort is Play: which for some short time only and some very small while, may be well allowed and borne withal in a Christian man. But to spend much time therein, or to make a continual practice thereof, is (undoubtedly) unlawful, untolerable, and uttetly discommendable.  
Therefore as that worthy Warrior said of Philosophy, that he delighted to reason of Philosophy, but yet in few words & briefly: so the same and in better right may we say of Play, viz. that to Play now and then is lawful, but yet for a small while, not for any long space.  
For, utterly to abandon, banish, and take away Play from this life of ours, is a thing more rigorous, severe and cruel, than the nature of man can easily bear. Neither may a Christian man cloyed with long travails and much labours be any whit less denied and debarred Play, for the refreshing of his mind and reviving his wits, then being weary, to be allowed to sleep: being thirsty, to drink: being hungry to eat, etc.  
Yea, the Scriptures of God (which be left and delivered unto us as the best rule to know what things we are bounden to do, & what to eschew and forbear) make mention hereof, as of a thing lawful and allowable, and setteth it down as a great benefit and blessing of God. Zech. 8.5. 
Zech. 8.5.  And in that sentence which is advouched and brought out of the Epistle of Paul to the Corinthians: 
1. Cor. 10.1.  Whether ye eat or drink, or whatsoever ye do, do all to the glory of God, it cannot be denied but that Plays and Sports are inclusively comprehended in these words, or whatsoever other things ye do: considering that intermission of labour and honest recreation of mind is no less profitable, and oftentimes also no less necessary, for the recovery and comfort of the weak Powers and exhausted strength of our seely bodies, then is Rest, Sleep and Meat, wherewith we are nourished. And our Lord and Saviour jesus Christ most excellently teaching us that man was made for the glory of God, 
Mat. 2.27.  saith, that the Sabbath was made for man and not man for the Sabbath.  
The which self same thing is also to be thought of Play and disport. For it was devised for man, to refresh his decayed strength and to revive his wearied spirits, and also by this kind of rest and recreation to preserve his body in health and soundness, the better, therelier and freelier afterward to serve God and apply his vacation.  
Certes, in the number of such things as are termed Indifferent, and are allowed by God unto a Christian man, ought Play to be reckoned: and yet may not the same be abused, as also no other of those things ought to be, that are called Mean, Indifferent, and Adiaphorall.  
For doubtless, those men are too strait laced, and are too precisely wedded unto an overharde censure and opinion, which flatly and absolutely deny and debar a Godly faithful man (being oppressed and almost forespent with infinite cares of the mind, and otherwise wearied with bodily labour) all manner of recreation and disport, which might be (as it were) a profitable & wholesome remedy for his disease and inconvenience.  
Neither may that man be said not to regard and respect God's glory, who refresheth and recreateth himself with an intent, and to the end he may afterward with perfecter strength, lustier cheer, and greater courage both of body and mind, return to his former charge, and afresh betake himself unto that calling, whereunto he is by God assigned: and may also the readier serve his Country, benefit the Common wealth, and provide for his household and family, for that his health is strong, perfect and sound.  
For, the wit and nature of man may very well and aptly be likened unto a Bow, according to that excellent verse & saying of the Poet.  
The body and wit of man may well be  
Resembled and fitly compared to a Bow:  
Which still standing bend, and at no time free,  
Must needs (and that shortly) grow weak, soft and slow.  
Therefore, as a Bow if it be not sometime unbent, becometh soft, sluggish, weak and unprofitable: so fareth it with the quickness and fineness of the wit: if sometime it have not his convenient rest and relaxation, it soon shrinketh under his burden, and in short while becometh both dull, blunt and loggish. We do not therefore generally condemn all Play, neither do we deny the same to a Christian man, but that he may in some honest sort recreate and refresh himself. For, honest Sports and comely Plays we do well allow even unto Godly and faithful men: howbeit we will and wish that a measure and moderation be therein also orderly kept and Christianliie observed.   

The second Chapter. Whether it be lawful for a man to play for money: and the same being won, to keep to his own use.  
THis must first and foremost be set down for a rule, that in no manner of Play (for of Plays some be honest, decent, and gentlemanly: some (again) unhonest, unlawful, & unseemly, as hereafter we shall further show) a Christian may not play for money, with an intent to make it his own, to keep it to his private use: or (as we say) to put it up in his own purse for his own private gain and commodity.  
The reasons moving us hereunto be many, and the same also very manifest: of the which, some we will at this time and in this place allege and declare.  
First, Play was not at the beginning devised among men for any Commerce, barter, buying or selling, chopping or changing, traffic or intercourse, whereby to procure and catch unto ourselves any thing that belonged to any other: but only to be a kind of means & way for recreation of the mind, and a refreshing or exercising of the body: in so much that whosoever useth Play to any other end or purpose, doth not rightly use, but filthily and disorderly abuse it, exchanging that which serveth for an honest recreation of Man, into a most vile and filthy kind of gain and covetousness, 
Eph. 5.3. Collo. 3.5.  which (as the Apostle teacheth) we ought chief to eschew.  
Neither by any law either divine or humane, hath Play ever been reckoned and accounted among those sorts and kinds of Contracts, whereby we lawfully may barter or alienate our goods. If there be any humane Laws, which reckon up all the honest kinds of contracts, and manners of bargayninges, they be those, that are at this day called the Civil Laws of the Romans. But they only reckon up Buying, selling, letting out, hearing and ferming, making and taking of Leases with covenants, and infinite other contracts beside: by the which we may by Law both convey that which is ours to others, and also assure that which is other men's, to us.  
As for Play, it is not once named among them. For why? Play is none of those kinds of things and actions, if we thoroughly consider and truly look into either the nature or the end of Play. Whosoever therefore detaineth and keepeth to his own use an other man's money or goods, only because he hath by Play gained and won the same: that man truly doth unjustly and wrongfully detain it: & with no better right or conscience, than a Thief keepeth & possesseth the thing that he falslely hath stolen.  
For, if it might be lawful for us (after this sort, that is to say, by Play) to catch and get other men's goods or money: what other thing (I pray you) should we bring in, then in steed of Play, to set up a kind of unsatiable and greedy covetousness: and thereby utterly pervert the very right nature of things, while of a matter of sport and pastime we make, not only a matter of serious earnest, but also of raking gain and filthy lucre?  
By Play therefore to gain other folks money, is all one with stealing. And lawful is it not any way: no, although the manners, or private custom of any particular City or Country did permit and allow it. For that permission and allowance (if any such should be) is encountered, met with all, oppugned and repealed by the Law of Nature herself: which being of far greater force and equity than any private or municipal Law, ought much more to be obeyed.  
Albeit, I do not remember that I have ever read, that it hath been enacted, constituted and allowed by the Law written of any City or Country, that such kind of money as was gotten by Play, might either be kept and detained: or (if it were not paid) might by law from the debtor be recovered. For, there lay no action for any such debt, neither was there ever any judicial Plea by the laws allowed to be commenced and recorded, whereupon the judge proceeded to any sentence: unless (perhaps) it were the tennis play, (which hath found so much favour, to be specially privileged in some Cities & places, by the private laws of their Country) that if a man do win thereat some little portion or small pittance of money, (as namely a groat or six pence, or thereabouts) he may indicially demand and recover the same. Which Play seemeth hereupon to have found this special favour, for that there is in it (as Galene affirmeth) an excellent good and wholesome exercise of the Body, and no less industry of the mind.  
But as for other sorts of Play & Games, or of any gain or money thereupon promised, there lieth neither Action nor judgement. Yea which is more: if the money staked and laid down be kept back, detained or pursed by the winner after the victory or game ended, the loser shall have his remedy by law, and may lawfully sue the winner as an unjust withholder and wrongful detainer of that which is none of his. And this our assertion is plainly and evidently confirmed by Franciscus Hottomanus one of the learneddest and notablest Lawyers of our Age, 
Lib. 2 ca 2 de Vs●●●s.  and right godly and Christian writer. For, he plainly there affirmeth, that all that is gained by Play, is by the Civil Law condemned, and also forbidden to be claimed or asked.  
Augustine also commandeth and willeth all that is gained this way to be taken from the Winner, and to be bestowed on the poor. 
Epist. 54. ad Macedon.  But to him that hath once lost it, he will not that it should in any wise be restored: that by this means both the Winner may be defeated from that which he lewdly wan, and so disappointed of his purpose and hope: and that also the rash, hardy and foolish Loser, may thereby bear a kind of punishment.  
Whose sentence and opinion as I willingly embrace and like: so also would I further think it very convenient, that both the one and the other, should be deeply pained and amerced by the judge in some round sum of money, to be certainly converted and levied to the use of the Common Treasury, or the Princes Exchequier.  
For what manner of dealing and beastly fashion of life is this among Christians? what madness (I pray you) is it? first, that a thing invented and devised only for recreation of the mind, should for the satisfying of men's greedy covetousness, be converted into a practice of most filthy gain?  
Again, that so many of the poor members of Christ being daily and hourly even in the midst of the Church, and for lack of relief, ready to statue through want of necessary sustentation, being both men as we are, and Christians, and our brethren also, yea our own flesh, as the Prophet Isaiah calleth them: 
isaiah. 58.7.  yet we beholding and seeing this their grievous case and pitiful penury, and passing by them without relieving and succouring them, can find in our hearts to save our money this way, and to spend and consume the same upon Play and other trifling Guegawes?  
Woe unto this unmercifulness, sensuality and vain pleasure, which we shall hereafter (without earnest and speedy repentance) most grievously & smartingly pay for. Woe unto this wilful losing of money: which, not only God himself, but those poor Creatures also (whom we in their misery and necessity contemned and regarded not, because we would satisfy our own wicked lusts in Playing) shall before all the blessed Angels, cast in our teeth and lay to our charge, as it is evidently written and plainly set forth in the Gospel. 
Mat 25.44   
What shame is it for those whom GOD hath blessed with store of worldly wealth, and are called Christians, not only daintily to wallow in all pleasures and delights, but also for fulfilling of their sensual lusts and affections riotously and disorderly by Play to spend and consume abundant riches, and wilfully in vanity to cast away huge Sums of Money: dealing therein not unlike unto that miserable rich Glutton, 
Luc. 16. 1●  whereof Saint Luke speaketh. Whereas in the mean while poor afflicted and diseased Lazarus, our brother, lying at their gate begging relief and making pitiful moan for food, is nothing at all regarded but rather utterly contemned and despitefully rahated, and suffered miserably to starve for hunger. Upon whom, the very Dogs by licking his wounds, showed a kind of humane affection, and bestowed on him that alms, that belonged to their nature any way to yield.  
Shall we that be men and Christians, show no manner of compassion, no succour, no relief to our Christian brother, distressed with want, and afflicted with poverty as Lazarus was? What a shame is it that we should have money to waste and consume upon Play: & to have none charitably to bestow upon the seely poor members of Christ, to relieve them in their need and extremity?  
Let us therefore (brethren) follow that counsel or rather commandment of our Saviour Christ: that is, of the unrighteous Mammon to make us friends: 
Luc. 16.9  not those which win our money & so catch our Mammon from us by Play: (for, such kind of persons are never a whit the more our friends, neither do they think themselves any thing the more bounden to thank us therefore) but the poor Creatures of God, the members of Christ, and our brethren: for which bounty to them showed, God himself will become our Paymaster, 
Matth. 19  and restore unto us an hundredth fold.  
And certainly very excellent is that sentence of Lactantius. 
lib. 6. ca 17  It skilleth much (saith be) what manner of persons they be that help thee to spend thy thrift: whether Makeshifts, Dicers and Bawds do catch it from thee, or whether thou do bestow the same upon godly uses and for God's sake: and whether thou prodigally spend it in gluttony and cramming thy belly, or else lay it up for store in the Treasury of Righteousness. Therefore as it is a vice, wastefully for ill purposes to spend and consume our wealth: so is it a virtue, to bestow the same to good uses.  
Augustine forbiddeth us to bestow any money for the seeing of Stage Plays and Interludes: or to give any thing unto the Players therein, and yet these kind of persons do after a sort let out their labour unto us, and their industry many times is laudable. What shall we say then to ourselves, if we lash out the same upon these jolly Gamesters and frolic companions, whose humour we feed and delight, aswell as they do ours: and from whom we receive none other manner of thing, but loss of time, and wasting of our life?  
All these things being most true, we may boldly thus conclude, that all this kind of gain and advantage, gotten by Play, is no whit better than plain Theft: and that whatsoever we detain and keep to our selves being thus gotten, is (in truth) none of ours, neither can it be justly, and with good conscience by us possessed.   

The third Chapter. Of Games, Plays and public Exercises: and of the Rewards thereunto assigned by the Common wealth.  
BUT lest hereby any man (mistaking our meaning) should think we went about to bind, clog and ensnare the conscience: we will here in this case set down two exceptions.  
The first whereof is this: That those public Exercises & Games which are appointed by authority of the Magistrate (although they be termed and known by the name of Plays) yet are not comprehended within the compass of that general Rule, before by us set down & delivered: neither that the gains and rewards publicly appointed and assigned by authority of the Magistrate for benefit of the Common wealth, to be thereby condemned. For, such Games and Exercises are lawful for us, not only to follow and frequent, and for the same to strive and do our uttermost devoir: but also, if we can in the same win the victory, we may honestly carry the prize away, and detain and reserve it to ourselves, and lawfully keep it as our own well and truly gotten goods.  
Neither needeth any doubt thereof to be made, but that it is both lawful, and may also be done with a good and safe conscience. For, such manner of Prizes and rewards are proposed and appointed by the Magistrate, and not by private persons. And if they were (as many times they be) assigned and set out by private persons, yet are they warranted by public authority. Again, these Exercises of mind and body are profitably meant and appointed, for the whetting, sharpening and increasing of men's industry: whereby both the private person is solaced and recreated, and also a public benefit to the Country and Common wealth procured and provided.  
For, these public Exercises and even Shows, Games, Sports and Prizes, be (as it were) certain preludes, preparatives, assays and trainings of Warfare: and may stand in great steed for sundry occasions: that when the Commonwealth shall have any need of our help, we may be the readier to serve, and the riper in our charges: & therefore the training up of the people therein, (to help when need is, their Country) is a thing not only tolerable, but also very necessary and commendable.  
To this end, and for this purpose is it at this day in most Countries used, to train and exercise their serviceable persons in handling their Pieces, their Caliver, their Muskee or the harquebus, to prime, charge or shoot in great ordnance, to trail and toss the Pike, to shoot in the long Bow or crossbow: because these be the things that have many times stood the Country in notable steed, when it hath by foreign invasion or inward garboils been endangered.  
And to the end, the people should the more willingly frame themselves to the same exercises, there are Prizes & rewards by public authority proposed and set out: yet not of any great sum, but rather of some small value, and to be as it were, a certain cheering or honest allurement unto them for their industry: or as a token of an open praise and commendation given unto them for their well doing: which is a thing greatly profitable for the Common wealth. For, honour, preferment, reward and dignity nourisheth Arts, and increaseth knowledge: & Glory is the Spur that pricketh all men forward to well doings. And therefore in all Ages such kind of public Exercises and Wagers have been appointed, allowed and practised.  
And albeit those which were in the old time exercised, were far differing from such as we now adays have in use: yet were they ordained, and had a respect unto the manner of Warfare and Martial service then among them used. For although they then had devices and Engines to throw Darts and javelins to annoy their Enemies a far of, yet had they no Guns, but fought it out, man to man, with down right blows, joining foot to foot and hand to hand: And among them also, they had sundry sorts of public Exercises and Games for wagers, but yet especially these five: Wrestling, hurling a Coyte who could hurl it farthest or highest, of length or height: Running or leaping: Combating with leatherens bags having plummets hanging at the ends thereof: Barriers and Torneaments on Horseback, 
Lib. 8. Odiss. Aeneid. 5.  all which are mentioned aswell by Homer as also by Virgil and Pausanias.  
Unto these, did the Romans afterwards add an other, which was, fight with Ships on the water: exhibited and solemnly kept, specially in the Reign of Augustus Caesar, to conserve in fresh memory his noble victory at Actium: and the show thereof was on the River of Tiber.  
Afterward there was also added an other kind of warlike exercise on Horseback, which in the old time was termed Troy, and was accustomed to be openly showed in the usual Field of Exercise called Campus Martius: 
It was also called Pyrrhica. Vide Tranquill. & Polyd. Virg. lib. 2. cap. 13. de inventor. rerum.  but the name of this kind of Exercise was afterward called Torneyments: which for that there grew many times much harm and danger thereof, and also was found to be an occasion to draw aspiring minds unto ambitious desires, it was afterwards by public authority of the Laws worthily put down and discontinued.  
But to return again to our purpose: those Rewards, Wagers, Prizes and offers which were publicly set out & proposed for such men as should put forward themselves in these kinds of exercises to play & strive for the same, were commonly and for the most part of small value: so that they might seem to be rather as a token of victory and a praise to the party that wan the same, 
Lib. 5. Symposiac. quaest. 3. & lib. 8. cap. 4  than any great gain. For our forefathers (as Plutarch writeth) used for Rewards (and thought the same very large and bountiful) at public Shows and open Games, none other things than these four: viz, an Olive, a Pine tree, Parsley and Apples. Which small gifts & trifling Prizes were for very long space accounted for a great reward of praise: as the same Plutarch in the life of Cato Vticensis witnesseth in these words: The rewards that were publicly given at Games in the old time, and deemed as right bountiful and large among the Greeks were, Beete, Lettuce, Radish and Pears: among the Romans, flagons of Wine, Pork, Figs, Cucumbers, Faggots and bundelles of Wood. But these have in process of time through Ambition and Covetousness been changed and altered. For, in place of them there are now other things grow● 〈◊〉 ●se, and customably given to the winners.   

The fourth Chapter. Of them, that bestow their winnings gained by play, upon a Banquet, or good cheer for the whole Company.  
THE other exception from our former Rule is this: That no man should think us so hardly to mean, as that we flatly condemned or misliked the custom, of having some small sum of money gained by Play (not with any intent of the winner to keep it to his own use) to be freely bestowed upon common cheer between them. For, such winning may not be construed to be mere gain and private profit, seeing it is forthwith lated out and bestowed upon a continuation of friendliness, & maintenance of neighbourhood: and whereby also after a sort, the loser hath some kind of benefit. For, although he be the loser, yet hath he his part and share of the gain itself, because he eateth and drinketh his portion. And all that is this way gotten, is and may well be called Expense, and not the gain of the Winner: because he courteously and friendly therewith entertaineth the whole company: and for the more confirmation of friendship and mutual good will among themselves, frankly bestoweth the cheer upon them.  
Which courtesy and custom among Christians may (doubtless) without any scruple of Conscience be lawfully done: foreseen, that there be no lavish expense or wilful waist: but only some small sum of money that is played for, and the same to be converted to these uses. But, if either the Sum of itself be big: or in respect of the estate of the Players and Gamesters, excessive and too much: in such case, both the winner and the loser ought by the Magistrate to be punished: and in such persons, both such cost as I have spoken of, and such Play also, is by us in this place flatly forbidden and utterly (as unlawful) condemned.   

The fifth Chapter. What kind of Games and Plays be lawful, and what be forbidden and unlawful.  
BUT now let us came to speak of such Games & Plays as are lawful and permitted, or unlawful and prohibited: lest (otherwise) all this our discourse and treatise might seem vainly enterprised and to small purpose taken in hand. The question (surely) is hard and difficult, and diversly by divers persons maintained and decided. Whereunto when any question is moved unto me for my opinion therein to be had, my custom and order is this to answer. If we first set down and show what kinds thereof be forbidden, it shall be an easy matter to pronounce of all the rest: to wit, that all others he lawful and directly permitted to a Christian.  
Of Games and Plays therefore which are unlawful, the sorts be sundry and divers. For, first, whatsoever Games or Plays are prohibited and forbidden by the laws and customs of that Country or City wherein we live, are generally to be accounted unlawful: although otherwise, in respect of their action, they be not dishonest: yet for so long time as we shall dwell or seiourne in that Country and place, we must and aught of refrain them. For, such is the condition to Christian liberty, concerning things of themselves merely indifferent, that according to the divers circumstances of matters, places, times and persons, it may be restrained.  
Neither ought we to violate and break such laws, as particular Countries, signiories and Cities have established, enacted and made concerning the same: specially if therein we may keep a good and clear conscience, without stooping or yielding to any Superstition. We must be sure therefore that such Decrees, Laws, Statutes, Permissions or prohibitions be grounded upon some good reasons and just cause: and applied for the better government of the state of that place and Country.  
If therefore we transgress those Laws, we commit a very great fault, and by our evil example, giving cause of offence to others, do procure and draw them into the like contemptuous dealing.  
Secondly, I call all those Games and Plays unhonest, unseemly and unlawful, wherein there is any evil, unhonest, filthy, unchaste or unseemly action, practice or prank, as namely, lascivious talk & wanton words, unchaste groaping and ribald handlings, unshamefast gestures and fancieful behaviours: because Christians ought not only to abstain from every thing whatsoever, that is by nature evil, but also from all that, which hath any manner of show or appearance of looseness and dishonesty, as the Apostle warneth us. 
1. Thes. 5.22.   
All such Plays, Games and Sports therefore, wherein there is any manner representation, counterfeiting, imitation, or pronunciation of filthiness and unchastity, are, as lewd and lascivious, to be utterly condemned, and worthily to be banished. For they be the flaming firebrands of all beastly lusts, and the shameless occasions of many outrageous disorders.  
Thirdly, all such Games and Plays as merely consist upon blind hazard and doubtful chance, are flatly by us (as unlawful) rejected and condemned. And such are all those, that stand upon haphazard, and wherein the victory hangeth, as chance falleth out and alotteth. Under this kind, are contained and comprehended almost an infinite number and sort of Plays and Games, specially and namely Cards and Dice: which therefore all good and godly persons, whether they be rich or poor, learned or ignorant, Governors or Artificers: publicly or privately: at home or abroad: in time of War or in time of Peace, aught to forbear and eschew. For, this kind of Play and Gaming, thus depending upon hazard, is most manifastly reproved and condemned, not only by the laws devised by man: but also by most strong and inevitable reasons out of the sacred word of God.  
The Frenchmen under the names of Cards and Dice comprehend all manner of Play consisting upon hazard: and that there are and were in the old time more sorts of this wicked and unlawful Play, 
Lib. 8. Nomenc. cap. vlt.  julius Pollux plainly witnesseth.   

The sixth Chapter. What the meaning of this word Alea properly is: and what Games and Plays are contained and comprehended under the name thereof.  
But in these Games, Pastimes, Sports and Plays at Cards and Dice, there is a certain distinction to be used. For, some of them, are after such a sort played and passed over, that to the winning and obtaining of the victory, honest industry of the mind helpeth more, than any blind casualty or chanceable hazard: in so much that the acward luck which falleth out contrary to desire, is supplied, amended and reformed by Art and cunning. These kinds of Play may not properly be termed Alea or Hazardrie, neither are they absolutely to be forbidden: only let measurable mean therein be used.  
Others there be that hang and depend (as it were) upon mere chance & casting: wherein a man's industry (if there be no packing, falsehood and cogging deceit used) can nothing avail. This kind of Play is properly called Alea: and this is it, that we say is utterly disallowable, and to be banished and cast out of the banquets, Feasts, Meetings, Assemblies, Families and hands of all Christians: for that, whatsoever luck giveth and blind chance herein alotteth, the Players and Gamesters take up and detain: and the loss or chance hereby sustained cannot by any Art that is lawful and honest, be recovered or amended.  
For, if there be any cogging Panion or shifting mate, that by sleight and paltry goeth about to help the chance, or strike the Dice, (as many foisting Cozeners and deceitful Packers in playing both can do and use to do) such an one is accounted for a lewd fellow and a cogging Varlet: and being once known or taken with the manner, he is worthily expelled and abandoned of all men, out of all honest companies.  
These cogging tricks and subtle shifts in Play whosoever useth, is ever the causer of much brabbling, wrangling, scolding and fight: which to be true, appeareth by the example of one Temenus, of whom Pausanias writeth in his Book, entitled Messaniaca.  
And therefore all such kinds of Plays and Games, we must confess to be properly and truly termed Alea: for that, all the hope of victory and winning thereby, consisteth in the doubtful hazard, event, and casting, whether it be at Cards or Dice: and not in any laudable, commendable or lawful industry of man. And the ancient Writers are of the same opinion with us: for they like wise affirm this word Alea, to signify all that what soever, wherein casual luck, uncertain event and doubtful hazard beareth sway.  
For, where the winners themselves cannot tell how they shall speed, nor what good success they shall have, till they see it plainly so come to pass, there must luck, chance and hazard needs altogether take place & bear sway: and therefore is this manner of Play called Alea. And this is that naughty and vile Play, which we in this place and in all this our present Treatise have pronounced and protested to be unlawful and disallowable: and do heartily wish it to be far of from all Christian men's practice: & if it have through too much licentious oversight been at any time heretofore frequented and used, that it be now from henceforth renounced, forsaken, loathed and detested.  
Now, that we may the sooner be ashamed of this so ugly and so beastly an Exercise, let us show forth and set down the wickedness and the harms that grow thereof. And first, let us hear what opinion and judgement, even profane and Heathen men, which lacked the clear light of the word of God, had thereof: who yet (notwithstanding) will teach us, what to deem and think of such a filthy and vile practice.   

Against Dyceplay The seven. Chapter. dicing and Carding reproved and condemned even by the Heathen and Infidels that knew not God.  

Philipp. 2.  CIcero objected unto Marcus Antonius the Consul, sitting in the Counsel Chamber among all the noble Senators, and laid it to his charge as the greatest reproach that could be, that he was a dicer and a Gamester, and that he fostered and countenanced such kind of persons about him. Suetonius Tranquillus in the life of Augustus. Cap. 71. writeth, that this kind of Play was noted and reputed in that mighty Monarch (being otherwise a most excellent Prince) for a great disgrace and dishonourable blemish: in so much that his delight in this filthy exercise greatly eclipsed and dimmed the rest of his notable virtues.  
Claudius' Caesar gave no way more occasion to the world to account and judge him for a Blockhead and Dolt, then by his great delight that he took in Dyceplay.  
Gobilo the Lacedaemonian being sent in the behalf of his Country, as Ambassador to the Corinthians to join friendship and league with them: and finding the Princes and People there, playing at Dice, made no longer tarriance, but presently returned home without either declaring his message or concluding any League: saying that he would not so distain and dishonour his noble Countrymen of Lacedaemonia with such an infamy, to be said that they had concluded friendship and made League with Gamesters and idle Dyceplayers.  
The King of Persia sent (in mockage and derision) unto Demetrius the King of Asia, for his lightness in playing, a pair of golden Dice.  
Asconius Paedianus writeth that such as were known in Rome to be common Dicers, 
Ascon. Paedian. in second divinat Ciceronis.  in those days were amerced and condemned to pay four fold the value of the money that they had lost by play: to the intent others by their example & penalty should take warning and be terrified.  
By the law Roscia, all such as either played or lost at Dyceplaye more than their ability might well bear, were banished the Country.  
And Plato saith in his Treatise entitled Conuivium: that those men which at their Feasts must have stage-players, and Actors of Interludes, showed themselves therein to be men ignorant of all good knowledge: who having (themselves) no furniture of matter nor store of words, were glad (as it were) to beg and borrow, or rather to hire pleasure at the hands of a sort of sottish & loose-minded fellows.  
The same doom may we likewise very aptly and well give upon dicers: to wit, that they addict themselves to these trifling exercises, for that they have no better nor honester recreation of the mind to betake themselves unto. And therefore are glad to seek pleasure, even in these vainetromperies and idle devices.  
But what need we hereupon to stand any longer, 
11. Paudect. tit. 5.  sithence that one only law of the Romans evidently showeth how odious the same was accounted? the words be these: If any one shall be found to have beaten or otherwise to have hurt him that shallbe said to keep a dicing house: or if during that time, any thing fortune to be taken or stolen out of his house, I will give no judgement on his behalf. And him, that shall offer any outrage or show violence to any man about Dyceplay: I will according as I find the matter, severely punish.  
These be the words of the Law, whereby it appeareth, that all that gain which groweth by this kind of Play, cannot lawfully in any wise be demanded or recovered, neither in place of judgement nor elsewhere. So harmful, and so directly against all good manners was it deemed, even among the profane and heathen people.  
Juvenal also a grave and excellent Poet accounteth Dyceplaye am●●●●●ose 〈◊〉 that easiliest corrupt & 〈…〉 a whole household.  
If that th' old Sire d●e take delight  
To play at wicked Dice: 
Juue●●● Satyr. 1 ●   
His dapper Son will quickly learn  
To use the self same vice.  
But now let us see what the Emperors themselves in the Laws have enacted and set down touching this beastly, shameful and idle Play. And that very plainly appeareth, 
Cod. lib. 3. tit. 43.  and is to be seen in these words: We tendering and carrying a special care for the benefit and weal of our Subjects, do enact, and by this present Law decree, that no manner of person shall either play himself, or be a looker on, of others that play at Dice, neither publicly abroad, nor privately in their own houses. If any thing have been attempted to the contrary, let not the losers be damnified and condemned: but let the money so lost be restored to them again: and for want of due payment, let it be recovered by competent actions and formal pleas by the losers, that it may revert to them or to their heirs after them. And a little after in the same place: Let the Bishops of those places where this shall be tried, be helpful and assistant unto them for the better accomplishment hereof, and the Precedents, provosts and Governors likewise.  
bishops therefore and Ecclesiastical Pastors if they will effectually execute their duties and maintain Religion in her purity and soundness, must have a diligent care hereunto, that this wicked exercise and paltry Play may be banished out of all men's companies within their charge and jurisdiction: 
Interdici. Authen. De sacrosanc. Episcopis.  as here (for example) they see it plainly enjoined unto them by the Edicts and Commandments of the Emperors.  
Whereunto they were specially moved: for that they perceived in this kind of Play such an heap of mischiefs and inconveniences always attending thereon: over and beside the horrible blaspheming of God's holy name, and other most detestable and unsufferable outrages, usually practised in these so filthy and unchristian exercises.  
But what? doth the Canon Law, (as it is called) which was gathered and packed together by Papists, any whit more favour them, than doth the Civil Law? although the Bishops of Rome would gladly be counted mild, and seek for the title and praise of clemency and gentleness, yea and then also, when as manners were most corrupt & all good orders in the Church out of square? I say, no. For, even the Canon Law doth most severely condemn them, 
Canon. Episcop. distinct. 35. in Decreto. Decretal. lib. 3. tit. 1. c. Clerici.  and utterly detest them as the most hurtful and pestilent people that can be.  
So that all men in general with one common assent, and (as it were) with the mouth of Nature herself, have flatly ever condemned this Dyceplay, and banished it out from among all godly Christian men's company: for that it hath been the utter overthrow not only of many a private person, but also the very subversion of sundry whole Kingdoms, and namely, the Kings of Asia and all their royal estate.   

Against Dyceplay The viii. Chapter. That the ancient fathers of the Church have ever misliked and written against Dyceplay.  
AS this vile kind of Devilish exercise and idle Play is detested, condemned and spoken against by heathen persons, profane Magistrates, and laws both Civil and Canon: so also and no less, is it abhorred, reproved and written against, by divers ancient Fathers and reverend Pillars of Christian Religion. Yea, they have with much more vehemency thundered and inveighed against it, as a pastime in no wise among them that fear God, allowable or sufferable.  

Cyprian.  That good Father Cyprian, (than whom in his time there was none either more learned or holy) saith plainly that the Devil himself was the first author and inventor of this pestilent and pernicious Play. And therefore his advise and warning is, that it ought with all diligence, care and endeavour of the heart and mind to be detested & abhorred: because we are strictly commanded, not to have any fellowship or dealing with the Devil, or any of his wicked practices.  
Barnard also writing to certain Soldiers, touching those godly Christians which were in Jerusalem, saith thus: They defy, 
Barnard ad Milites.  reject and abhor Dyce and dicers, Mummers, Interlude and stage-players, Sorcerers, Wyzardes, Fablers, Taletellers, and singers of Ribald ditties, as the breeders of many Vanities, or rather of much phranticke madness.  
The Canons also that are fathered upon the Apostles, & which (as some do say) are of very great antiquity, 
Canon. 41. & 42.  do must plainly likewise forbidden this manner of play. So that, there hath been no. Age of the Church, no faithful men at any time, that we can read of, but have flatly, directly and plainly prostigated, reproved, and condemned this kind of Devilish Game.  
But let us hear some of the reasons of these grave and godly Fathers, which caused them so sharply and so worthily to inveigh against this odious Play: that the stiffest, wilfullest & obstinatest defenders of the same, may thereby at length learn to hold their peace, and to be ashamed of themselves. And lest any man should think us to be in this point more precise and Stoical then needs: or to speak so much against it, as we do, without just cause or reason, there is a little Book of Nicolas de Lyra (a man accounted the learnedest in his time) touching the same, entitled Praeceptorium: wherein he allegeth nine special reasons, gathered and collected out of divers Writers, why this Dyceplay among Christians ought not in any wise to be suffered. Out of whom, and also out of other Writers beside, we here have culled and selected the chiefest and most special: which may fully suffice to persuade all those that be godly minded, and not wilfully wedded to their own foolish opinions, how entirely and effectually we ought to abhor this kind of lewd and Devilish exercise.   

The ix. Chapter. That Dyceplay is directly condemned and reproved by manifest texts of the sacred Scriptures.  
FIrst, there be some that think, (and very well truly) that this manner of Play is directly against the Law of God, contained in the third Commandment of the Decalogue. 
First reason against Dyceplay.  Wherein we are precisely commanded not to take the name of the Lord God in vain. And thereupon they gather, that in Lot casting (in which kind (doubtless) Dyceplaye is contained,) we ought not in any wise for maintenance of our peevish pleasures, to use vain and idle matters, in steed of grave and godly exercises: for that therein we do after a sort make a mock of God's providence, 
Pro. 16.33.  and rashly abuse the greatest testimonies and effects thereof, such as Lottery is. By this means therefore, they hold opinion that the power and Majesty of God, is profaned and taken in vain.  
For, thus are we taught both by the examples of holy men, and by the very Commandments of God himself, that we should not use these Lots (wherein there resteth a singular argument and token of God's divine providence, as before was said) in vain, trifling or fantastical matter: but rather then and at such time only, when as there falleth out some matter of great moment and weighty importance: wherein God himself (as an extraordinary moderator, Ruler and Umpire) must interpose his doom, strike the stroke and decide the case: lest otherwise, if we rashly and lightly cast out Lots, we seem not only to go about to tempt God, but also wickedly to offer some notable injury and villainous dishonour unto his extraornarie power and providence.  
In deed, for the electing of Magistrates, dividing of Goods, partition of Lands among coheirs, or in making a choice of Pastors in the Church, there may be cause sometime to use Lots: because in these, oftentimes the voice and consent of GOD is more necessary, than of men: and also, for that, there appeareth many times therein an, extraordinary means of Gods will and pleasure: & is a good way also to end all quarrels and to avoid all corruption of voices. But in sporting toys and frivolous causes (as though we would make God, servant to our vanities and pastimes) to use Lots, they hold it utterly unlawful.  
Now, there is no man will deny, but that Dyce is one of the chief kinds of Lot casting. And therefore thereby if not in plain terms, yet necessarily and inclusively by way of manifest circumstance, the name and Majesty of God, is by Dyceplaye expressly profaned and blasphemously dishonoured.  

Second reason.  Secondly, they say, this kind of Play is reprovable, for that it is used and instituted contrary to the true nature and end of Patyme. For, seeing that the end and scope of Play is or should be, either to exercise the industry of the mind, or else to cherish and revive the strength and powers of the body: truly Dyceplay is most far from either of them both. For therein we neither exercise the Body, as we do in Wrestling or Running, yea we many times therein do not so much as stir or move our Body, nor any part of the same, excepting our hands and fingers: but rather sit still gaping and staying for the chance of the Dice, sitting in the mean while like idle Drones playing all the day, and giving ourselves to no manner of activity in the world: in so much that many times for a just reward of this our loitering occupation, we are paid home with the grievous pain of the gouts and other joint diseases.  
And as for industry of the mind, who can say, that Dyceplayers do use or increase any at all? seeing that in this play there is no manner of exercise for the wit at all: but all the hope of victory and winning, dependeth upon Chance: in so much, that the Winner many times is driven to wonder how he wan, and for the winning of any hand or stake afterward, cannot (in certainty) any thing at all assure himself. And thus also it cometh to pass, that he which goeth away a loser, doth not so much marvel, as chafe and fret that he hath lost: seeing that he could not perceive (in that conquest and victory made on him) any manner of industry or overreaching wit in the Winner. And therefore they sit the longer and play thereat the eigerlier, for that they cannot see any probable reason, nor yield any sufficient cause either of their winning, or of their losing. Whereupon they cannot moderate and satisfy themselves herein, but the more they play, and the longer they continue thereat, the greedier they are, and the willinger to hold out: for that, in this wretched and slothful idleness, they perceive neither their bodies wearied, nor their minds exercised and occupied.  

Third reason.  Thirdly, they allege the Laws of the Magistrate, which forbiddeth these Plays, as offensive and wicked. A law therefore being once enacted and made against it, this Play cannot be used, nor defended without offence. And notable is that saying of the Apostle, and for this present purpose very fit to be applied: 
1. Cor. 8.13.  If meat (saith he) be a cause to offend my brother, I will eat no flesh while the world standeth, that I may not offend my Brother. Now, seeing it is a great de●le easier for us to refrain these trifling toys, then to abstain from flesh, which is a thing so commodious and necessary for the sustentation of our bodies in this life, who needeth to doubt, but that these paltering vanities are much more to be renounced and forborn, for fear of offending our Brethren? For there is no kind of pleasure, which we ought so much to esteem, as thereby and for the same to give offence unto our Brother. Furthermore, although we altogether forbear and for ever abstain from this kind of Play, yet be there other means enough, whereby we may honestly and decently recreate both our Bodies and also our Minds.  
Fourthly, we are charged and commanded by the Apostle, to redeem the time, 
Fourth reason. Ephe. 5.16. Colo. 4.5.  and to bestow it in honest matters and Christian exercises. For, when God granteth us time, and giveth us leisure either to read his holy word, to visit the sick, to comfort our friends, or to do other charitable deeds, we ought not to omit this fit occasion, which (according to the Proverb) is bald behind, but to do the same quickly and out of hand: because (being forslowed) one let or other may happen, and draw our minds from those godly actions. Yea, many causes may fall out, and so carry away our meanings, that we shall not afterward so much as once think of these our duties, our sluggishness and dullness this way is so great. And therefore this our idle time and convenient leisure, which ought to be so precious unto us, may not so wastefully and unthriftily be spent in Dyceplay.  

Fifth reason.  fifthly, the very nature of this Play is such, that above all other Games it hath this filthy property, peculiarly entailed unto it, to wit, that it maketh men of all others most idle, most sluggish, most covetous, and most desirous of other men's goods, and finally most loath and unwilling to leave it. For, with much ado can we be drawn therefrom, after we have once settled our delight therein, partly for that through laziness of sitting still, it bringeth with it no manner of weariness or labour to the body: and partly for that, through the uncertain hazard and chance of the Dice (whereupon only dependeth the whole hope of victory) it bringeth no manner of sound pleasure to the mind, nor perfect contentment to the Conscience. Therefore the losers, still hoping for better luck, & change of fortune (which he seethe easily to come to pass and often to happen) continue play still, trusting to recover their losses, and feeding themselves with a greedy expectation of alterable chance. Likewise, the Winners, are still in hope and think their good luck will continue and never change. Whereby it cometh to pass, that neither party is willing to desist and leave, but persever and lay on load most eigerlie and earnestly. Whereas, in all other exercises either of the Body or of the Mind, there is at length some end made, and the issue thereof soon espied: either by reason of the weariness of the limbs, or for the odds of their wits: whereby the one plainly perceiving the other to be stronger and himself the weaker, courteously yieldeth himself, and willingly leaveth work. Dyceplay therefore having no ho, admitteth neither end nor measure.  
sixtly, 
The sixth reason.  it is to be abhorred and detested for the filthy covetousness and griping desire of gain, which therein is more notoriously usual, then in any other game. Where is there more insatiable or miserable seeking to win one an others money? Where is there such gaping, which way one may defeat and wipe an other of all that he hath? Where is there more practices how they may deceive, yea undo the one the other? What hard hold is there to seek the utter spoil and decay one of an other? Wherein be there more cogging tricks & cozening shifts used them in this vile, devilish & ungracious play? In so much that the Apostle Paul in his Epistle to the Ephesians useth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Alea for deceit, 
Ephe. 4.14.  craftiness and shifting devices. Certes, there is no Game in the world, wherein more riotous waist of money is made then in this. None, wherein is more apparent proof of wilful and witless loitering. For we have heard of some, read of others, yea and known not a few, that by this wicked game have played a way their Lordships, Dukedoms, signiories, Manors, Houses and Lands: over and beside their Horses, Apparel, Gold, Silver, jewels, household stuff, and all that they had beside or could borrow. Yea, we read of some, that have set their own Bodies at the Stake, and thrown for the property of their own selves at a cast at Dyce, in steed of money, when they have lacked it: and losing the chance, and thereby themselves, have afterward lead the remaunder of their days, as Slaves, in miserable servitude, at the discretion of the winners. So that this kind of Play endeth at length (as justinian saith) in the lamentable overthrows of many noble and renowned houses, and bringeth many an honest family to weeping cheer, when all their wealth and substance is thus ruefully and pitifully ransacked.  
Finally, there is no kind of Usury more wicked, more detestable, or any way comparable to this kind of Gain, that is, thus damnably gotten by Dyceplay. For, here without any lending and without any labour on our part, we get an excessive gain and unmeasurable increase: yea, as much and peradventure much more than our principal stock that we began withal: and that also not in any long tract and process of time, but even quickly, presently, and as it were in a moment. All which, do plainly prove an intolerable kind of Covetousness to reign specially in this Play: and that a great deal worse, than the taking of Usury upon Usury: which in all Ages hath been always accounted and reputed for one of the vilest and develishest practices that could be.  
Last of all: 
The seventh reason.  the seventh reason why this wicked Game is to be utterly condemned and banished out of the rank and number of all honest and Christian disports is: because the same is usually accompanied with horrible blaspheming of Gods most holy name, terrible banning and cursing, spiteful chafing and railing, cursed invocation and naming of the Devil, dreadful and abominable denyings and defying of God himself, & reckless misregarding of his severe judgements: all which horrible outrageous enormities are so incident to this most hellish Dyceplay, that they are seldom or never asunder from it. Which thing the Emperor justinian by an authentical law thereupon made, doth manifestly and plainly give us to understand. Whereupon, Dyceplay grew so odious in the judgements of all good & godly persons, that order was taken and by law confirmed, that the places and houses where it was used, were commanded and adjudged first to be consisked and forfeited, and afterward to be utterly ruinated and thrown down: and commandment given that never afterward any man should dwell therein: because the heavy wrath of God was thought to be still over that place.  
To conclude, I might here bring a great many of other hurts and mischiefs occasioned hereby: but what need we more? seeing those that we have already alleged, be sufficient (as we hope) to persuade all honest and well given minds, that both can and have learned to be ruled by reason, and to listen to Christian instruction.  
As for the stubborn crew of wilful persons borne rather to pursue beastly pleasures and savage sensuality, then to embrace humane society and honest orders, there can nothing suffice at all. To persuade therefore such monstrous people we will not go about, for we know therein we shall but lose our labour. We rather think such Dingthriftes and Makeshiftes worthy to be grievously punished by the Magistrate with sundry and many penalties both pecuniary and corporal, and by severity of Laws to be terrified and restrained from this Play. Other reasons a great sort, to confirm so much as we have here said, are alleged and cited by that reverend man Peter Martyr in his learned Commentaries upon the Book of judges. Cap. 14. But we have here brought such only, as we had of our own store, and devised by our own industry.   

The x. Chapter. An answer to their objections, that stoutly and stiffly maintain this kind of Play.  
BUT least these fellows should complain, as their manner and fashion is, that they are hardly dealt withal in this case, at our hands: and that they are condemned by us before their cause be heard, or at least thoroughly weighed and sufficiently discussed, let us hear what reasons they are able to bring for themselves.  
First and foremost, they exclaim against us and say that we are too severe, too precise and almost too superstitious, under a pretence of being too righteous. Of which thing we are warned to beware and take heed of, by the Preacher. 
Eccle. 7.17  Cap. 7. vers. 17. We (truly) do confess that saying, written by the Preacher, to be most true and godly. But yet we answer, that we ought to abstain, not only from that which is evil of itself and by his own nature: but also from all show, semblance and appearance of evil, as the blessed Apostle S. 
1. Thess. 5.22.  Paul expressly teacheth us. And we have showed afore, that Dyceplay is not only harmful, pernicious and damnable to them that play thereat, but also that it is of itself filthy and wicked, and of it own nature shameful and detestable. What severity therefore, or too much preciseness may this seem to be, if this Dyceplay & Carding be reproved by us, & wished not to be used by those that are godly Christians? Is this Superstition, or a taking away of Christian liberty from Christians (for so they also object) when as we both allow honest disports and seemly Games? not only tolerating, but commending also moderate exercises aswell for the mind as for the body, whereby the powers both of the one and of the other may conveniently be conserved? 
Chrysost. Hom. 1.  chrysostom the learnedest and eloquentest of all the Fathers of the Greek Church in his Homily of the looseness and corrupt manners of his Time, answering unto such like certain objections of wilful minded persons in those days, saith, That when we restrain from the godly their superfluities and excesses of life, we may not therein be thought to be severe, or to deal any thing more hardly than we ought to do.  
And as concerning that Christian Liberty, which they so much pretend and make show of, we say that even in these indifferent things it ought so to be moderated and construed, as that it neither at any time tend to the contempt of good and politic Laws of the Country profitably enacted, neither to the offence of our Neighbour: much less ought we to use the same licentiously in any things that of their own nature be hurtful, inconvenient, unhonest, forbidden or unlawful.  
Secondly they object unto us: That they see no harm to grow by this Play, so that there he no swearing, no blaspheming, no chasing nor covetousness therein used. A very proper and fine exception (I promise you) and wittily by them alleged. As though the playing for money, can possibly be without some spice of covetousness, or desire of gayving that which is an other man's? Nay, we flatly say, that it is not at any hand lawful, (whether the Games be honest or unhonest) to play for money.  
And whereas they say, they see no cause, why Dyceplay should worthily be reproved and condemned: therein are they very greatly deceived. For, over and beside their using of Dyceplaye, which is a most plain kind of Lot casting, and which in vain and frivolous matters they are expressly forbidden to practise: There is also an other reason that maketh against them: which is, that this same Dyceplay hath ever been proved and found pernicious and miserable to the very Dicers and Gamesters themselves. Also it hath scarcely (yea lightly not at all) been seen, that it hath ever been used without swearing and blaspheming of the name of God: so that as the Wise man saith, the end of this short pleasure leadeth unto all wickedness, and the issue of such mirth (besides the consuming of a man's wealth) bringeth always with it, 
Pro. 14. 1●.13.  heaviness of the mind and sorrowfulness of heart. And although being blinded in their own folly, they think not of this gear presently, yet shall they hereafter (if they speedily repent not, and turn over the lease into a new lesson) feel by experience the smart of their deserts, and shall find this our admonition and saying to be most true and certain.  
Thirdly, they say and avouch, that Dyceplay is not simply, and of itself, harmful or reprooveable: but only that the immoderate & excessive use thereof is to be condemned and disallowed, and such dicing houses and Tabling houses as purposely serve for this idle and loitering trade. But I would gladly learn of them, what this word Alea in Latin doth truly signify? Is not the Game aswell as the place condemned, and expressly in the Law forbidden? And whence proceedeth this ordinary and immoderate custom of Play, but from these small beginnings at the first, which must therefore be cut away and avoided.  
And whereas they further say, that there is a Virtue (called in Greek Eutrapelia, and in English Courtesy) which consisteth in men's sporting and recreating themselves together: I affirm likewise that there is such a virtue in deed: but that it alloweth any man to play at any lewd and unlawful Games (such as Dyceplaye is) I utterly deny: for it respecteth only such, as are warrantable by the right rule of Honesty. And moreover, it is such a Virtue, as moderateth and governeth those good Games and honest disports also whereof I even now speak, that we give not ourselves to them beyond measure, nor keep ourselves therein occupied, longer than becometh.  
Finally, they ask this question: Where in all the whole Scripture is there specially any such odious mention made of Dyceplaying, as we would seem to urge? Wherein (verily) they unawares bewray their great ignorance. For, there be two most manifest places in the Scriptures, expressly making mention thereof, and that with as great horror and detestation as possibly can be. The first is in the Psalms: 
Psal. 22 19  The other in the Gospel after S. john: where it is said, 
joh. 19.24.  that they played for our Saviour Christ's Coat, and that they cast lots (which was Dyce) who should have it. And truly this Game is a wide window, and almost the first gap unto all looseness and dissoluteness of manners, which Satan to disturb the unity of the Church, is wont commonly to set wide open.  
Briefly, and to make an end, let us conclude this our present Treatise, with that place of that ancient Father Cyprian, in his Book de Alea, wherein he plainly showeth that Satan the Devil was the first deviser of this Play. For, when as Satan the Enemy of Mankind went about deeply to root & imprint Idolatry in the hearts of men: and to make it an ordinary Guest also at Banquets, Disports and Merriments, to the end that he might thereby the more freely reign and carry rule among them, and bring them to his lure by a kind of pleasure, (or as it were a sweet poison) he devised and hatched this detestable and wicked kind of Game.  
And therefore the Kings, Queens and Verlettes which are now with us the Coatecardes, were in old time and at the beginning, the Images of Idols, and were called by the very names of the Idols and false Gods themselves. Which now since, because men be Christians, they have (for stark shame) skowred, burnished, and new furbished the names thereof only, but as for the plausible memorial and very monument itself of Idolatry, is still retained. For, because they would not be thought to imitate the Heathenish Idolatry of the other, and yet nevertheless maintain the play itself, they have changed those old Idolatrous names and Images, and call them now by the names of Charlemagne, Lancelot, Hector, or some other valiant Captains, Dukes or Kings: but (as I aforesaid) the thing itself, and the use of this Devilish devise they keep still, and do disguise the horrible inconvenience grown thereby, under the cloak of such gay terms, to the no small danger of Idolatry among Christians even at this day.  
The name therefore is only changed, that is to say, the colour, phisnamie, portraiture and countenance, but the thing itself, together with the lewdness and beastliness hereof, remaineth the self same, and is all one and alike among all such Christians, as addict themselves to Dyceplay.  
Seeing therefore that it hath here been proved and sufficiently showed, that Dyceplay is directly and flatly repugnant to the written word of God, utterly harmful and pernicious to the Players and Gamesters themselves: accompanied & fraughted with such a sort of discommodities and offences: contrary to all good Laws: swerving from all wholesome established orders: offering defiance to all reformation: bidding battle to all honesty: and finally being nothing else, then (as it were) the most filthy excrements and hellish invention of Satan the Devil, there is no Christian man needeth to doubt, but that he ought with all endeavour to abandon, forsake, renounce, defy, and utterly to abstain from it.  
Thomas Newtonus, Cestreshyrius.  
FINIS.  
Ludens taxillis, bene respice quid sit in illis:  
Mors tua, sors tua, res tua, spes tua pendet in illis.  
Aleator quanto in arte est melior, tanto est nequior.   

❧ A Table, showing the Contents of every Chapter in this Treatise of Dyceplay and Gaming.  

WHether it be lawful at all, for a Christian man or woman to play and use recreation of their mind. Chap. 1.  
Whether it be lawful for a man to play for money, and the same being won to keep to his own use. Chap. 2.  
Of Games, Plays, and public Exercises: and of the Rewards thereunto assigned by the Magistrate and Common wealth. Chap. 3.  
Of those that bestow their winnings gained by Play, upon a Banquet or cheer for the whole Company. Chap. 4.  
What kinds of Games and Plays be lawful, and which be forbidden and unlawful. Chap. 5.  
The true meaning and signification of this word Alea, and what Games & Plays be comprehended under the name thereof. Chap. 6.  
dicing and Carding reproved & condemned even by the Heathen and Infidels that knew not God. Chap. 7.  
That the ancient Fathers of the Church have ever misliked and written against Dyceplay. Chap. 8.  
That Dyceplay is directly condemned and flatly reproved by manifest texts of the sacred Scriptures. Chap. 9  
An answer to their objections, that stoutly defend and stiffly maintain this kind of Play. Chap. 10.   
FINIS.