A MIRROR of Monsters:  
Wherein is plainly described the manifold vices, & spotted enormities, that are caused by the infectious sight of Plays, with the description of the subtle slights of Satan, making them his instruments.  
Compiled by Wil Rankins.  
Magna spes est inferni.  
Seen and allowed.  
AT LONDON Printed by I. C. for T. H. in Anno. Do. 1587.   

A MIRROR of Monsters.  
MAGNA SPES est inferni.  
DEsirous in youth (not satisfied with Maps) to confer the nature of my native soil, with the common condition of other countries, I found it a sprig, budding from the withered plant of virtue, by equal comparison of contraries, to decern good from bad: and choosing accordingly with sincerity to embrace the one, 
A troubled mind is tossed with worldly waves.  and avoid the pernicious path of the other. traveling thus in mind, and tossed with worldly waves, as my body was endangered in the billows of the raging sea, whereby occasioned to behold manis countries (though I continued in none) I noted their manners so far as my capacity could conceive, or the shortness of my abode instruct me in the same. 
The happiness of England.   
At the last, happily (or rather by the divine powers) as I may term it, I arrived in a country named Terralbon, situate in the Western parts, and contained in the compass of Europa, the only report whereof was sufficient to win a mind particularly led in security in h●s own native country, to be an eye witness to the rareness of that peaceable place. So godly in government, so politic in proceedings, so walled for war, and fortified with friends, that it is hard to be censured▪ whether the place be more blessed, for the plenty of all things, necessary for a flourishing commonwealth, or for the tranquillous peace it continually enjoyeth, at both which all christendom wonders, and wisheth (as a head to their flowing streams) that plenty of ●ile and wine, store of milk and honey, anoint the heads and cherish the hearts of such happy governors.  
Amongst which blessed benefits, 
That place is said to be celestial where a virtuous prince ruleth the realm.  and heap of celestial graces, there is above the rest a most virtuous and godly princess, whose fame spreadeth to infidels, whose noble virtues are wondered at amongst the Heathen, whose peaceable government Pagans do adore, 
Urged contrary to nature, a wolf should tremble at a lamb: but such is the force of virtue to compass impossibilities in the judgement of man.  no less feared of foreign enemies, then beloved of natural subjects. At whose clemency (but a Lamb) the Wolf doth tremble, nor dareth the Fox bark on the ●●●unts of Terralbon, where Saba beholdeth the feeding of her Lambs.  
This blessed Lady, whom God hath anointed, whom Angels do guide, and Archangels defend from the secret sting of the Aspis, that lurketh under the lips of the ungodly, is adorned with so many virtuous gifts of the mind, 
God delivereth a virtuous prince from the wicked conspiracies of the ungodly. Virtue and wisdom shall never wain.  that the rudeness of my quill would rather diminish the full and fertile spring of her flourishing praises, then m●rltorious●ie commend the singularity of the same, only this may I say, Sacra est Regina, justa diserta po●ens, What wanteth there then (object what may be) to say she is sacred, just, wise, and mighty, the fullness whereof furnishing the heavens shall never wain.  
But yet speak I mor● largely of the famous state of her Terralbon. 
The corruption of our age, that vice must needs be coupled with virtue.  In whose flourishing fields amongst the stately trees cleaveth consuming Caterpillars, and as the tallest Cedar hath his water boughs, and winter's blasts (were it of Libanus) the sweet Rose his pricks and concealing Cankers (grew it in Paradise) the cleanest stream his mud, and gravel stones (sprung it from the head of Ganges.) So Terralbon hath places and people beyond the view of virtue, yet by regard to be redressed, and care clean to be confounded, such as live by others loss, laughs, at others languishing, 
Players are Caterpillars and Cankers, that cleave to the branches of forward wits.  flourish by others fading, sing at others sorrow, consuming caterpillars cleaving to forward branches, cankers that canterize Roseal youth, and muddy motes that trouble the clearest springs: so may I term them, whose Term hath continued too long a time. What men are these? (nay rather monsters) that thus corrupt so sweet a soil: 
They are Monsters.  such are they, as in outward show seem painted sepulchres, but dig up their deeds, and find nothing but a mass of rotten bones.  
Some term them Comedians, other some Players, many Pleasers, 
They colour their vanity with humanity.  but I Monsters, and why Monsters? Because under colour of humanity, they present nothing but prodigious vanity. These are wells without water, dead branches fit for fuel, cockle amongst corn, unwholesome weeds, amongst sweet herbs, and finally, fiends that are crept into the world by stealth, and hold possession by subtle invasion.  
But some of their society may fortune to object, that I chat beyond my charge, and speak more than probability or ground (of searched and experienced troth,) nay will not stick to say. I am malicious without measure, proud with presumption, and allege more than I dare avouch, to speak against them that are privileged by a Prince, nay more sworn servants to the anointed, allowed by Magistrates, & commended by many. 
The coat of a prince cannot alter the condition of the corrupted.  I easily answer: Most men liked the masking Apes of Egypt, whose golden coats, could not cover their brutish states, for Simia simia erit etiam si aurea gestet insignia. Nor can the coat of a mighty and puissant prince, privilege a subject to wander in error, 
The coat of a prince cannot alter the condition of the corrupted.  nay to build their habitations under the Cedars of Saba. Princes are as Gods, and may command, subjects inferior creatures, and must not offend. What reason hath the foot to say, my head recreates himself with pleasure, 
A subjects self-will must not be grounded on the pleasure of a Prince.  therefore may I walk at leisure, for this is no consequent: The Prince must be pleased, therefore the subject be diseased. For that is poison to some, which is medicinable to other, and of a particular good, by abuse may spring a general evil. 
Abuses are no uses.   
But set we aside this cavilling objector, and view we more narrowly from what spring these serpents first sucked their unsavoury sap (for men do then transform that glorious image of Christ, 
Players transform their bodies which is the image of Christ into the shape of brute beasts.  into the brutish shape of a rude beast, when the temple of our bodies which should be consecrate unto him, is made a stage of stinking stuff, a den for thieves, and an habitation for insatiate monsters.) First they are sent from their great captain Satan (under whose banner they bear arms) to deceive the world, 
They are sent from Satan.  to lead the people with enticing shows to the devil, to seduce them to sin, 
They are the members of Satan to practise for him in the kingdom of this world.  and well tuned strings, to sound pleasing melody, when people in heaps dance to the devil. But rather seem they the limbs, proportion, and members of Satan.  
First are they his head that study to deceive the people with enticing shows, which (if Hydra's) the sword of justice might soon cut. They are his tongues, which roar out pleasing (but yet damnable) tales into the ears of the people, 
justice may break the joints of Satan.  easily pulled out by justice. They are his arms that stretch out ot catch the people within the compass of his chain, whose joints justice may break. They are his cloven feet that plod in damned paths, in whose steps spring up sundry seeds of deadly desires. Such are they, and such will they be (as long as they be.) 
Players began to profane the Sabaoth.  When first these monsters came into Terralbon, such was their proud presumption, that they feared not to profane the Sabbaoth, to defile the Lords day, to scoff at his word, and to stage his wrath. But when the King of kings saw his sceptre broken, his crown trod under the feet of the ungodly, his robes rend, nay the glory of his Son darkened with the head of this monstrous Beast: 
Bearish garden fell upon the profaners of the Sabbaoth.  he stretched out his mighty arm, and with the rod of his justice bruised the bones of them that profaned his Sabaoth, defiled his sacred day, and scoffed at his holy word. Then justice pulled off her vail, & with a clear foresight (beholding the same) so ordained it, that these monsters dare no longer roar on the Sabaoth of the Lord.  
What sight then so bleared with fond affection, 
Self-will may be blinded with affection.  but may easily decern, Satan brought them into the world, nursed them in the world, and nourisheth them in the world, instructs them in the world, and will destroy them in the world, except in time they shadow themselves under the wings of Angels. For as the power of God is inscrutable, 
Repentance may reclaim them to the mercy of God.  so is his mercy manifold, his wrath enkindled, is quenched with petition, humility, and a repentant soul. Such is his power, such is his unspeakable mercy. In which my incepted course, I am to desire the reader, that I may refer his patient advise to this consequent, containing the sum of my Mirror: wherein if it please him to read with deliberation, and ponder with judgement, he shall find such as I promised to be faithfully performed. Wherein is contained the perfect description of such enormities and heinous offences, that these monsters continually carry with them, easy to be discerned in the dark without a candle, were they covered with the obscurest cloud to hide their hideous shapes. For spitting fire from their mouths, they are to be discovered by their deeds.  
In this country of Terralbon, whereof I have somewhat spoken, is a place famous for filthiness, well known of many, for the most part noted of all, whose name as necessary we must not forget: 
By interpretation from the Greeks Hollow well.  called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place well situate in sin, sensed with fraud, built by bribery, whose paths are well beaten, as the perfect way to wickedness, the entry easy, for less price than I●das bought his damnation, where myself lulled in the lap of Security, 
A man may buy his damnation there for two pence  not long since was brought a sleep by Careless cogitations▪ where either by the nature of the place (whether enchanted by charms) or by my own darksome disposition (ignorant of mine own harms) I know not, but there restless I rested without regard, and plunged myself in the depth of folly.  
This Labyrinth, where lodged these monstrous Minotaures, had many winds, and turns fit for a mind (as they term it) Malcontent, to walk never content: 
The grace of God may guide any man from this monstrous Labyrinth of Plays.  wherein viewing many things able to entice a pleasant eye to behold, or an open ear to delight, by the line of grace, at length I got out, when I vowed to my guide unspotted love, hearty zeal, & continual praise, that brought a soul almost sunk in sin to the brink of mercy. Wherein (as our proverb saith) none can better describe the fury of fire, than he which hath been scorched with the flame) I shall tell you of things strange to consider, but more strange to behold, no less true than strange, yet not so strange as damnable.  
In this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not long since was solemnized a marriage, between two ancient and amiable lovers, having long lived in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and yet but young) in so much that by the common consent of the whole inhabitants, nothing was more talked off, provided for, nor more diligently waited on then those loyal lovers of no small authority, 
Pride and Lechery caused by Players.  named Fastus and Luxuria. The one hath reigned Rector, since the first foundation of that blessed building. The other as Lady of the world, (in that Palace best beseeming her state) striveth to rule in the hearts of most men, This marriage determined by Destiny, 
The devil is adored as God amongst them, whom they make their idol as the Israelites did by their golden calf in Horebbe  or rather by the infernal powers, 〈◊〉 there rule all, and serve for Calves to worship in Horebbe, was began by Mischief (one of the states of that Stage) and shall end by Beggary, that hath already obtained the reversion of that office, so time the ender of all things hath concluded.  
Which when I viewed, with great desire to behold the end (as the seafaring sailor seeing himself in danger to lose his life▪ ● wisheth himself at his voyage end.) So sought I (for fear I should sink) to get me from this painful Palace, yet loath to leave it till time led me to the final conclusion I determined (as I liked the cheer) to take part of the banquet. Which I will describe in such order as I found it.  
And first to show you how finely the Lady tricked up herself's to meet the Bridegroom in the chapel Adulterinum, 
They think their buildings so strong, that God cannot destroy them.  firmly built for falling, underpropped with pillars that Samson cannot bend: near adjoining to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest the Bride should wet her feet in going too far, whose niceness in the morning I may not omit.  
Rising from her bed of Security, hanged with Curtains of Carelessness, 
Lechery spendeth her time, in thinking best to please.  with valances of Vanity, she dressed her head with such costly cales, Earring, jewels, Periwigs & Pearls, as if for variety of attire, she had a store house of trumpery. Nor was there any thing left undone, but that which should be done. Amongst the rest to make her seem more amiable to her best beloved she painted her fair face with spots of shadowed modesty: not from Apelles' shop, whose colours are sergeant, nor yet from Zeuxes famous in portraitures. But sent from Proserpina wife to Pluto. A wellwisher to this wedlock: better colours than Psyche's carried to Venus quickly decayed, but these last longer than they should. After she had hanged at her ears many costly favours of folly far set from the Indians of Anglia, 
Wherein is noted the pride that is caused by players, the beholders framing themselves to their lewd life.  she embroidered her hair with embossed brooches of beastly desire, then gazing in her glass of vainglory, she concluded as fine as may be.  
Her handmaid Concupiscence ready to attend the pleasure of her Lady, clothed her in a coat of Satin of subtlety, when she seemed unto herself a second Narcissus, for beauty, favour, and lovely looks. She loved not to be praised, for that was vain, if Concupiscence had said jupiter in hi● deity might behold her, than might you decern the shameless blood strive to appear in her immodest face.  
Now wanted there nothing that this Lady might be led (as the custom is of brides) to the chapel Adulterinum, 
The Theatre & Curtain may aptly be termed for their abomination, the chapel Adulterinum.  but only this: she wished for some of Medea's charms, that she might continually be young for the love of her Lord. Now goeth she led to the chapel by secure sufferance, Licentia enim fenestram ad nequitiam aperit. Where we will leave the bride attending the coming of her Lord. And return to describe the manner of his state.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could hardly contain the magnificence of this mighty man, had it not been determined by the provident appointers, who wisely foresaw that the majesty of the place, agreeing with the state of this marriage, 
Men are very easily seduced to wickedness.  was fit to receive them. For as the stately Pyramids in Greece, as the adamant drew men with desire from far to behold the same. So no less famous for report of practice, cunning in all things and bravery of building, is the castle of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whether men strive to go first to possess a place to behold their pageants.  
This King (as I may term him) for that he reigneth over the hearts of most men, to imitate Mars, 
Pride reigneth as a king over the hearts of men.  to whom sometimes he sent his service: thought it best in complete Armour richly wrought in martial manner to march to the Chapel. Then again he seemed not so content, 
The variable mind of pride, how he may be best attired to please.  but in milder manner in honour of Hymaeneus to carry Torches by day light, to add (as he thought) more glory to the day. This misliked him more than the rest, being the common custom of every Swain to offer Incense to Hymaeneus But this in conjecture better fitted his purpose, to imitate Pirithous with cups of wine to honour Bacchus, and to sprinkle the Chapel with the sweet sacrifice. But that in a while seemed too profane, and better befiting the Country Chorle.  
Whilst thus he bethought himself, craving counsel of his confederates, 
Chief to please his Lady Lechery, he thus cont●ded with himself.  to solemnize his marriage with as much honour as might be. As well to please the bravery of his bride, as to feed his private humour, there crept into his head this conceit. It was not thought amiss, amongst them, for that Venus was the Goddess, they did most adore Sceleratis Dea, pijs verò D●mon. Though (least seeming too carped) they sometimes called on Mars to carry Cupid on their shoulders: adding thereby honour to Venus. 
Lust liveth and flourisheth amongst Players.  As the Apul●ians used to carry their lying Goddess Syria, to deceive the people with vain prophecies, which accordingly was strait performed.  
For this noble Lord, being mounted on his stately Courser, nothing inferior to Bucephalus, he road with no less royalty, then when Aeneas hunted with Dido, saving that his Dido was not present, being otherwise busied in the Chapel Adulterinun, set forward to the same place, this manner they observed to carry their God. 
Lust is honoured as a God.   
First they caused some Lysippus to carve him out of Alabaster, so exquisite as might be. Phidias set colours upon his face, best fitting their fancy. Then they caused him to be clothed in light Taffeta ●tte for carriage, in colour white, though some what different from the God's condition.  
Next Curiosity crowned him with Myrtle, made in a Garland, 
They offer their souls as Sacrifice to lust.  stuck full of Roses, and waxed his wings with Oil of Narde, and Spike of the sweetest savour: in the one hand he carried a Dart, in the other a firebrand, whereby they present the puissance of his power. 
It reigneth but in the hearts of wicked men.  This God by the greater, is but limited his authority. Malorum nisi animos occupat. Further he claims no title of government. But these men live in his land and therefore must be ruled by high might, yielding his Image the honour due to his person, 
They are superstitious.  they carried this God upon their shoulders to the Chapel. To honour whose coming, 
Drums and Trumpets to calmennes to Plays.  the Banners were displayed, the Drums struck up, and the Trumpets sounded.  
Being now in the Chapel, the Bridegroom showed that courtesy to his Bride, which the custom craved. Then clerkly Confusion knit them in one, and married this couple together, insomuch that they are no longer two, 
Take away the cause and the effect ceaseth.  but one, continually to inhabit the courtly Castle of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fee simple whereof they hold as long as the building lasteth. But pull down their building, 
Satan would not have his members cut off.  and their honour decayeth. Therefore beware to offend the Serpent by hurting his head.  
Being thus wedded together, with all the pomp that might be, and honour expedient for such an exploit, with wine of the best in the honour of Bacchus, Wafers for Ceres, Laurel for Apollo, Torches for Hymaeneus, and Cupid for Venus. Lest he should seem partial in his Sacrifice to dedicate his service to one, and not to all: And so purchase displeasure of some of the Gods. With this manner of reverence he returned to his Castle. Where I must show you the rest that remaineth.  
By this time Fame (that bringeth abroad secrets digged from the very depth of darkness) had manifested to most men the manner of this marriage, and proclaimed as well the estate, as then unknown, as the future happiness should thereby ensue, 
Players by sticking of their bills in London, defile the streets with their infectious filthiness.  so far forth that the streets of Terralbon were stuck with their bills, and almost every post was a witness to these pompous proceedings. Which done, the nature of most men being desirous of novelties, and greedy of news. Like herds of Goats they flocked with desire to feed in that pleasant pasture, where like young Kids they wanton disported themselves in these pleasant Meadows, 
Most men think their pleasure will not turn to pain.  and grazing tenderly on the Green grass, they deemed it rather a Celestial Paradise than an habitation of hell hounds. Such is the nature of man, to call good evil, and evil good. 
Folly so bleareth men's eyes, that they take plays to be profound Scripture.  Then Folly that stretcheth forth her wings to shadow the senses of the besotted, to the intent that their swollen eyes should not behold their deformed minds: chose out paths, erected places, and built scaffolds in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his darlings to behold these dainty devices. When they preparing their thirsty ears, 
Plays make men sin against their own souls.  inclining to hearken to the trump of Defame, were soon sommonde to the peril of this place, and addressed in complete sin to bear Arms against their own souls. Where humane minds might easily behold Virtue dismembered, 
Virtue is defaced amongst Players.  her Towers thrown down, her bulwarks battered, her walls wasted, her stately buildings beaten down with these barbarous minded mates: her Trees bereft of leaves, and now against Nature inhabited rather by beasts of the field, and fowls of the air, then by the minds of men, such enmity is there sworn between Virtue and Follie.  
But now return we to our former charge, to tell without tediousness the bravery of their banquet. By this time were they returned to their Castle, no ceremony overslipped behoveful for the same. 
The exercise that some practice at Plays.  Where with amorous embracings, loving looks, and sweet salutations the Bride & Bridegroom gréeted one an other. Like as Mars when he had been wearied with warlike exploits, used to entertain his Lady Venus, when contrary to their liking unlooked for, they were taken in a Net. No less was their love.  
After setting themselves down in a Chair of unchaste thoughts, hand in hand they began to parley, whose secret talk as unnecessary or immodest I omit, but let them judge that know and mean to admonish themselves by this Mirror. 
The honour they own to lust.  The Parlour of pain was provided for them and theirs, there to feast till they surfeited, to drink till Bacchus bid them stay, and to disport themselves in honour of Cupid, whose Image was erected in a place of purpose built, painted with coy conceits, and covered with costly colours. Which place being somewhat near a window, 
How God laugheth to scorn the folly of these men.  was sometime shaken with a Northern wind, when the God made them admire by his moving, whether he were discontent, desirous to be amongst them, or with his nodding silence by signs cheered his servants.  
Their servants, with no less diligence than beseemed their obedience, 
These are door keepers, & boxeholders at Plays Tartara is taken for hell.  provided for the banquet such rare confections as their Lord and Lady were wont to love, who being set at their Table Tartara, compact by a cunning Carpenter, with their friends fickle folly, lewd laughter, and filthy fornication, were served as followeth.  
A crew of counterfeit companions, such as sometimes were banished the theatres at Rome, for presenting the vileness of Venetian Courtesans, 
Players were banished from Rome for their beastly enormities.  with their wanton words, and paltry parasites with Apish toys, were appointed to serve in this baleful banquer, to please the better, as well to dissemble disposition as outward habit: 
How they transform themselves so far to the condition of every man, that there is no vice but they are well seen i● the same.  some transformed themselves to Rogues, other to Ruffians, some other to Clowns, a fourth to fools, in the fift place Lovers and Lechers, nor feared the wyldie Wolf to play fast and lose with the Lion in the wilderness of these brutish Beasts. So well these loiterers liked these pleasant pastimes, that in short time they grew exquisite in these exercises, and singular in these subtle sleights, as if in derision of nature to scoff their maker, they were more cunning than their Creator. The Rogues were ready, the Ruffians were rude, 
Player's ought not amidst 〈◊〉 folly present the persons of Princes.  their Clowns clad as well with Country condition, as in Ruff russet, their Fools as fond as might be, their Lovers and Lechers lewd at the least saving that the Wolf marred his imitation with the lions claw, whose skin paid ransom for his saucy speech.  
first Presumption clothed inaspyring Purple, brought in a dainty dish of damnable desires, and set it on the Table Tartara. Next Contempt brought in confects of continual care, 
Their counterfeit cogging.  with counterfeit courtesy of an humble heart. Hi enim externa specie sunt humiles animis verò fastidiosi. 
The manner of their baleful banquet.  Then followed Subtlety with sucket of sighs, and shameful sorrows, thus followed they, till in order every dish, after the best manner that might, was solemnly set before this company, with such cost, as the like in Terralbon hath not often been seen.  
Then drinking of the wine of forgetfulness, 
Plays make them forget God.  which seemed unto them more sweet than Nectar, and far more pleasant than Manna from Heaven, to digest the diversity of their dainty dishes, they tempered their tongues, and outward gesture with such talk, that their action might be uniform to the rareness of their banquet, which was such, and so great together, with the conjunction of this couple, 
Satan rejoiceth at the wickedness  that the Ruler of the infernal powers, Pluto himself conceived such joy thereat, that he devised by what means he might best congratulate these loyal Lovers, thereby to express how well he liked of this wedlock.  
Proserpina put into his head, the wont custom of worldlings. That when Love linked any together, their study was to consummate their marriage with Masks, 
Common enormities at weddings when the espoused aught to rejoice in God.  mummeries, and other such shows, as might cause liking in the Lovers, and breed a continual content in the beholders. She therefore counseled pluto to send to Fastus and Luxuria, 
They cloak their villainy with vizards of good pretence.  a Mask ●hose from the most famous fellows of all his dominion, with vizards to vale their vices, and apparel to cover their deformed conditions.  
This seemed so pleasing to pluto, that with his Charmed Mace, wherewith he inflicts the guilty conscience of his careless creatures, from the deepest dungeons, and hollow vattes of his infernal prison, being bound with the Chains of direful Death, 
The reward of wickedness.  with a majesty no less terrible than to be trembled at, with a voice as when the wind entered the vautie and hollow earth, with roaring noise, overturnd the presumptuous Tower of Babel, 
The devil ruled the hearts of those men that builded the Tower of Babel.  erected to dare the King of Kings, and to view the reach of his reign. He called his Porter with his threefold bark, whose command being at a beck, caused him forthwith to obey, to whom he gave the keys of his pitiless prison, to set at liberty for a season, these Maskers that ensue.  
This direful Dog, whose triple head was to be feared of the beholders, was of no less force in his regiment, 
The fearfulness of hell.  than the head of the Monster Gorgon, that transformed the beholders into a stone. Who taking the keys given to his charge by his Lord and master, entered the Dungeon where ● damned souls were inflicted with unspeakable torments.  
First opening a vastye vault of huge, and massy substance, whose stink was able to infect a mortal man, replete with loathsome worms, and hideous Serpents, with venomous Snakes and hissing Adders, with foul black swealth and foggy mist, forming a Chaos of congered substance, over which flieth no Fowl but presently dieth with the infectious stink of this hideous hole, 
Idleness is the root of mischief, and therefore deserveth a torment in hell.  he called forth Idleness, from his boiling Cauldron of insatiate liquor, thereunto enjoined by sathan himself for reward of his wickedness, in whose steps, who so treads, shallbe partaker of his pain, whose woe never wasteth, whose care consumes, but never ends. Such is the pain of Idleness, the root of mischief, and original of vices, from whence the rest, somewhat inferior to this, do bud and blow, whose nature I must describe, to the intent you may the better judge of the justness of his reward, and inflicted torment.  
Divine Plato, 
The description of Idleness.  amongst all other of his learned lessons (for which he deserveth to be honoured of all ages) hath briefly set forth, to all such as mean to be warned by his wisdom. That no idle person meriteth any good reward, wherein he justly reproveth such, as reicecting the care of virtue, and refusing pains (which must be endured before we can obtain the possession of wisdom, and honour) do give themselves over to idleness, and covet rather to walk in the open & broad path of pleasure (the end whereof is wretched misery▪ deceived with the false delight of a poisoned sweet) then to follow the hard and narrow way of Virtue, conducting them to the plot of joy and heavenly happiness. Pythagoras Y might warn men to avoid such folly. 
Idleness maketh a man forget God.  But the infection of this vice is so contagious, that as the river Lethe's maketh him that drinketh thereof, presently to forget his own condition & former deeds, so this damnable vice of idleness, so besotteth the senses, and bewitcheth the minds of men, as they remembered not the profitable fruits of virtuous labour. 
The idle man deserveth no reward.  Nor will see that the bitterness of Gall maketh the taste of Honey more pleasant. The cowardly Soldier that feareth to scale his enemy's Fort, deserveth not any part of the spoils. Nor will reason consent that the sleeping Senator, shall according to the Roman custom, be crowned with Laurel. justice, in token that she hateth Idleness (whose blindness might excuse leisure) is painted with a pair of balance in one hand, exercised with weights, a sword in the other to cut down vice, and abal at her feet to exercise those parts, thereby noting that no part of Virtue should be secure.  
So hateful was this vice to Heathen Princes, 
Idleness was hated amongst Heathen mean.  that lived in former ages, that the Emperor Domitian was said to catch Flies. The Persian Kings sometimes shaved sticks. And Philip of Macedon, fearing he should be overcome with sleep, had continually a ball of brass in his hand, with a basin by of the same metal, that when forgetfulness caused him to sleep, his nodding head forcing the ball from his hand, he was thereby awaked, so hateful seemed idleness to this puissant Prince.  
Surely the providence of God manifesteth how sorely he is displeased with idleness, 
The idle man is punished with ignorance, beggary and a miserable end.  when as he punisheth such as delight therein with ignorance, beggary, and a miserable end. But contrariwise, how much he tendereth such as are addicted to virtuous study, it appeareth, 
Diligence is crowned with understanding.  in that he crowneth them with understanding and honour. This is the guerdon of wary diligence, that, the reward of blind and loathsome sloth.  
What moved Lycurgus to make a Law, 
Lycurgus' law against idleness.  that no youth in Lacedaemon, should receive any sustenance, before he had given account to have done some work profitable to the common wealth. But because he abhorred idleness, 
Themistocles renowned for his virtuous labour.  as the spoil of young men, and nurse of wickedness? What made Themistocles so renowned, but because he could net sleep quietly in the night, for desire he had to travail for the increase of honour and knowledge.  
Even as in the games of Olympia none received any reward of glory, 
The Games of Olympia ordained rewards for labour.  but such as fought manfully. And as the lazy husbandman lurking at home, and leaving his ground untilled, hath for his reward in har●est nought else but weeds and brambles. 
The lazy husbandman gathereth weeds.  Or as the Merchant, who to lead a secure life at home, never ventereth the danger of the seas abroad, maketh small gain of his merchandise: so idleness weakeneth the senses and members of men, 
Idleness never profiteth his country.  that they shall never be able to profit their country or themselves, either by conquest to get renown, by sowing the ground, to reap desired profit, or by venturing their lives on the seas, enrich their cosers, and increase their credit. For he that delighteth in the sweet savour of Roses, must not refuse them because of their prickels.  
Consider if Aristotle had given his mind to idleness, 
Aristotle by learning and labour came to honour.  he had never ascended to so high a degree of learning and honour, as to be termed Princeps Philosophorum, Cicero had never deserved to be called Pater Patriae, but by shunning idleness. 
Cicero was called the father of his country.  Remember what honour poor Cleanthes got, 
Cleanthes' diligence.  who all night accustomed to carry water, that in the day he might have maintenance to study the liberal Sciences.  
How came Alexander to be conqueror of the world, but by flying idleness? Idleness might have hindered Hercules in accomplishing his haughty and honourable labours? But that his manly breast was never possessed with such an ignoble mind. Ulysses detesting the delays of idleness, in a moment finished the ten years' war betwixt the Grecians and the Troyans'. Apelles had never proved so cunning a Painter, if he had not every day drawn a line with his pencil, Wisely therefore said the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Quisquis en●m dur●s casus virtue is amore  
Vicere●, 
The Gods sell honour for labour.  Ille sibi laudemque decusque parabit.  
At qui Desidiam luxumque seq●etur ●nertem.  
Dam fugit opposi●os, incauta m●nte, labores  
Turpis in●psque si●ul miserabile transigit aeuum.  
How accursed then are those who neither dissuaded with the examples of times passed, nor deterred with the view of our own age, overgrown with this vi●e like a fertile piece of ground, for want of weeding choked with tars, will not themselves too good in the commonwealth, 
The nature of the currish dog.  but seek by their vicious example to defile other. As the Dog whose currish nature will neither permit the silly horse to eat hay, nor yet himself feed in the mangery such horses would be bound with chains to Plough in the furrows of Labour, or else their bodies taught to endure pains on the earth, to save themselves from Idleness torture in hell.  
Of which sort of men (the more to be lamented) are these Players, 
Players are ministers of Idleness.  who do not only exercise themselves in all kind of Idleness, but minister occasion to many to incur the like, if then (as sure it is) idleness be the root of evil, and these men the root of Idleness, it were pity but such a root should be fuel for the fire, 
Commit the root to the fire.  to the intent the branches may flourish no longer. Therefore seeing Idleness is so vile a vice, and so much detested both in the sight of God and man, as the only enemy to virtue, 
The just punishment of Idleness.  unjustly was he not punished in that boiling lake, and filthy fórnace of all abomination, to whose description I must return again, to set forth his misery agreeable to his merit, and place him the chief masker in this marriage before spoken of. Whose shape must needs, 
Idleness couer● his deformity.  in respect if marcheth amongst men, having some vale to cover his deformity least being easily discerned, it be not so well allowed, especially, since that the nature of men (though not so soon deceived) with plain enormities) is quickly seduced with coloured pretences, 
This maske● must have a vi●ard.  and as these maskers (as custom requireth) cease not to seek the fairest vizards to cover their foul faces, the better to smooth the poison that lurketh in their minds: 
Honest recreation is a vizard for Idleness.  So Idleness lest his filthy spots should bewray the foulness of his face, doth cover the same with the vizard of Honest recreation, 
Players are ministers of Idleness.  so far, that minds seduced by self-will to ignorance, can hardly say this is Idleness. As if it should be said Plays are Honest recreation, and therefore players are not ministers of Idleness. They that persecuted Christ and his members were not idle, but how well employed let reverent minds cenceive. 
The Temple of God defiled.  The money changers that made the temple of God a den of thieves, were not idle. Satan when he tempted Christ was not idle. They that stoned Steven were not idle, but far better had it been for these men to have slept securely in their drunken desires, armed in idleness, then to have been ministers of such monstrous matters. For far better is it to sleep with Peter, then to wake with judas: to be drunk with Lot, then busied with Dinah: to be gazing with David on the top of a Tower, though Bethsaibe caused him to sin, then with Cain to incur the wrathful indignation of the Almighty.  
If these men then (though they be not idle) be ill employed, 
Their honest recreation is proved cusled damnation.  what is their honest recreation, but cursed damnation, when they wake with judas, dally with Dinah, and kill with Cain, practising all things prohibited by the laws of God, and disannulled by nature herself, then must we needs conclude, that this vizard is counterfeit like the cormorant O●teriche, whose feathers are fair, but her flesh rank, what other thing is Idleness then, but the root of evil, and original of sin, & this vizard of so cursed a masker, counterfeit to cover deformity, fly therefore this as most damnable, that as a deceitful seducer. 
Fly Idleness.   
Idleness masking after this manner, with all things necessary provided by his master, especially not forgetting his vizard of honest Recreation, is appointed foremost, as well deserves his dignity. 
Flattery comes from hell, being the second masker.  Next from a lake, little inferior in loathsomeness to the other, this porter fetched Flattery, to place him the second in the same charge, which Idleness had undertaken, whose plague was little inferior to the other, especially, considering, that he was a branch sprung from the same tr●e, 
Flattery a branch of Idleness.  for what other thing may we expect then impossibility, to gather Grapes of Thorns, or Figs of thistles, the taste of this fruit depriving a man of his senses, I will set down physic for him which hath already tasted thereof, and admonitions to the willing to eschew the same.  
Of all the stinking weeds that choke sweet flowers growing in the garden of a flourishing commonwealth. 
The description of flattery.  I find none sooner rooted nor more pestilent than the sensual seed of flattery, whose branches spread, and are nourished with the moist sap of traitorous devices, 
The fair show of Flattery.  whose leaves are fresh and green, and whose blossoms ga●e and gorgeous to dazzle their eyes, which peradventure might decern the secret poison & hidden harms, that lurketh under the deadly shadow of so beautiful a tree. The fruits whereof in outward show pretend love, 
The nature of Flattery.  and by the sweet melody of sugared words, banish all fear of mistrust, but inwardly they are filled with hatred, contempt, and unnatural revenge.  
Flattery, by his golden pretence of unfeigned affection, entrappeth the simple, betrayeth the innocent, corrupteth justice, and perverteth the wise, and good disposition to uncivil brutishness. What may be more contrary to the ground of humane society (which is faith in words and constancy in our deeds) than this pernicious vice of Flatterers, which seem to be that they are not, and are that they seem not to be, whose face is friendly, whose tongue deceitful, and whose lips are smooth to give kisses with judas. 
judas kisses seem friendly.  What shadoweth vice with the colour of virtue but flattery? what maketh men suppose themselves in surest safety (when they are in greatest danger) 
Flattery shadoweth vice with the colour of virtue.  but fawning Parasites? what urgeth to security a soul drowned in sin, but the pleasant bait of flattery? what disquieteth the peaceable estate of a country well governed, but hearkening to a glozing tongue? what pricketh the desire of youth to be lewd, but soothing Subtlety? what is the spoil of so many godly matrons and chaste virgins, but rash trust to fly, and subtle dealings.  
But it may be he which is well furnished with this damnable quality, 
Flattery a Gnatonical● exercise  and whose delight consisteth only in flattery, will object, that by this Gnatonicall kind of exercise, his calling is elevated, his credit advanced, and his wealth well augmented, therefore the best kind of fowling. Oh heinous practices, oh devilish opinion, and oh thrice cursed man, which in contempt of God and his law, studieth to thrive by loss of his own soul.  
In vain is the building where the Lord is not the foundation, hapless are those attempts, that are not measured by the line of Grace, and cursed is the seed sown in iniquity. For the Lord is truth itself, and such as resist the truth, resist the high majesty of God. 
The reward of the simple.  Happy then are the simple, whose ways are righteous, whose heart abhorreth flattery and deceit, him the Lord shall anoint with that precious oil of Aaron, and on his head power down the heavenly dew of everlasting felicity, his tree shall be planted by the water side, his leaf shall never whither, and his fruit continually ●●rish.  
Let us therefore beware of such pernicious Gnatonists, 
Admonition to beware.  who taking us friendly by the one hand, have in the other a naked blade to shed our blood, and smiling in our faces, seek to betray our souls, far worse I judge them then open enemies, for of these we may beware, the other we fear not.  
Touching which point I hope it shall not seem absurd, to rehearse a pleasant fable, the words whereof (though feigned) yet the effect presenteth a sense of true meaning.  
The Shepherd s●metime (belike wearied with his charge, 
A fable of a secret enemy under pretence of friendship.  and desirous to recreate his pain with some pleasure) committed the keeping of his flock to the diligent survey of his Dog, whom because he thought a profitable servant, he fed every day with good meat, but the Dog like a currish creature, not content with his fare at home, oft times spoilt a sheep abroad, the better to satisfy his insatiate appetite, which the Shepherd perceiving, contrary to his wonted manner, not like a friend but a foe, came and would have hanged him. 
flatteries smooth tale.  Alas quoth the Dog why are you desirous to destroy me, I am your friend, and one of your household servants, rather extend such cruelty on the Wolf, who daily lieth in wait to devour your flock by me vigilantly protected, 
A flatterer hurting privily, is worse than an open enemy.  nay said the Shepherd, I deem thee more worthy death, for his deeds declare him to be my open enemy, but thou under the colour of friendship, and deceitful diligence, dost every day diminish my sheep.  
Hereby may we decern, that far more heinous is their fault, and greater their punishment, which under pretence of humane courtesy, do us injury. We see then that all is not gold that glistereth, nor every one to be esteemed a friend that speaketh fair, the deadest water hath the deepest channel, from the finest Flower is gathered as well poison as Honey. 
The tears of the Crocodyle.  The pitiful tears of the dissembling Crocodyle, are quickly turned to outrage and savage cruelty. So flattering mates, carry Sugar in their mouths, and Gall in their hearts, 
The flattery of the Crocodyle.  their tears are full of tyranny, and their sighs seasoned with barbarous severity.  
They cleave to the coats of highest in authority, 
Flatterers are like ivy.  not unlike the ivy, which creepeth up the body of the mighty Oak, and being come unto the top thereof, overshadoweth his boughs with his twined branches.  
The many mischiefs that ensue by flattery, would fill whole volumes, and my skill unable to decipher them. Yet that the weakest capacity may conceive how mortal the effect is of so vile a cause. I judge it not impertinent to unfold an example or two of ancient memory.  
If the flattering tongue of subtle Sinon, 
Sinon's subtlety confounded Troy.  had been cut off, before it song sweet harmony of pleasing tales, into the ears of the credulous Troyans', than had that famous City never felt the force of fire, then had not the silly men, like Sheep been slaughtered in their beds, nor then had not the flourishing estate of aged Pryamus been crossed with a miserable end.  
If Aristippus famous in that Art, 
Aristippus a flattering Philosopher.  had been banished the Court and confines of Cor●●th, then had not the noble mind of Dionifyus been infected with so great tyranny, whose hands still bathed themselves in the blood of guiltless souls. 
Flattery corrupteth the minds of Princes.  For flattery corrupteth the minds of Princes, dismembreth their authority, and wasteth their treasure. We read that Thymon a Noble man of Athens, 
Thymon, miserable by Flattery.  who by entertaining a crew of soothing servants, became of a wealthy courtier, a poor labourer.  
Antisthenes' that learned Philosopher, 
Antisthenes' his opinion of Flatterers.  was wont to say, that he had rather have croaking Ravens in the house with him, then clawing Parasites, for Ravens said he devour but the dead carcase, but flatterers eat up body and soul alive. 
Crassus' murdered by the flattery of Carenus.  Crassus' was murdered amongst the Parthians by flattering Carenus, Brutus and Cassius that soothed Caesar in all his actions were the first men that wounded him in the Senate.  
Thimandra the harlot by her alluring enticements 
Thimandra over came Alcibiades a virtuous Prince by flattery.  retained that noble and vertueus Prince Alcibiades so long in her company, that his enemies so near approached, as they set fire on the house wherein he lay● lulled in the lap of that filthy strumpet, and then constrained unarmed to venture forth, was without resistance murdered.  
But this weed should quickly whither, and this sect be soon defaced, 
Prince's must punish flatterers.  if Princes would punish them, Nobles reject them, and generally all men abhor them.  
The wise Prince Augustus the emperor so much detested flattery, 
Augustus' detested flattery.  that he loathed any of his servants should kneel unto him. Tiberius would not be called Lord, 
Tiberius' abhorred flattery.  for fear such titles of dignity should puff up his mind, 
Cato Censor banished flatterers.  and fill him with ambition. Cato Censor banished from Rome certain Athenian Orators, lest by their pleasing speeches they might pervert the people. 
Tymagoras punished for flattery.  Notable is that example of Tymagoras, who being sent Ambassador to King Darius, for that he flattered him, was at his return beheaded by his own countrymen.  
Let us therefore arm ourselves against the damnable enticings of these hellish fiends, 
Ulysses policy to suoide flattery.  with the wise regard of prudent Ulysses, (who for fear lest he should be moved with the pleasant harmony of singing Sirens, bound himself and his Mates, to the mast of their Ship. And let us invent such remedies, to prevent the deceit of these Flatterers, as we read that young Egyptian did, 
The young Egyptian refelled flattery.  whose wit and gracious demeanour, obtained s●ch favour in the sight of Valerius, that persecutor of Christians, that being loath to spill his blood, and having assayed all means possible to remove the faith of Christ grounded in his heart, (but all in vain) at last caused a sumptuous Chamber to be prepared, with all kind of sweet savours, and costly furniture, a Bed of Down, 
The flattery of a Concubine.  and Clothes richly wrought with Gold, in which he placed him, and by his side, the fairest Concubine in all his Court, with her embracings and sweet persuasions to alter his opinion: but he, seeing himself mightily assailed by the power of deadly delight, 
The Egyptian bit of his own tongue.  lest the frailty of flesh should assent, suddenly bit of his own tongue, the intolerable grief whereof, so quailed the heat of pleasure, that as before, so still, he continued the faithful servant of his Saviour.  
What is he then whose mind is not altogether drenched in this puddle of sin, seeing himself thus endangered to lose the liberty of his soul, 
Flatterers sycophants.  but will sh●●nne the snares of these flattering sycophants, and so whet their tong●es with good admonitions, that they shall be as sharp Ares, to cut down those deadly branches, and rather send them to the fire, then preserve them for building.  
Let the wise than infence their minds, with such grave advice, and bulwark their souls with godly examples, that though Flattery be sent from sathan himself, 
Satan a cruel enemy to man.  a cruel enemy to mankind, yet his force may represent the weakness of a Reed, with the breath of ones mouth to be wagged every way.  
Of which sort of men are these Players, who pin Cushions under the elbows of young wits, 
Players are flatterers.  to make them snort in security, & present before their eyes, as well in life as continual exercise, such enchanting Charms, and bewitched wiles, to alienate their minds from virtue, 
The inconvenience of Plays.  that hard will it be for a wit well stayed to abide the same. But only by this means to eschew the cause, that the effect may cease, view not their exercise, and then fall not to their vice, abandon their presence, then ceaseth their power, blow not with the bellows of desire, 
Satan sendeth in vain to the admonished.  then ceaseth the fury of their flame. That sathan may send in vain, and this masking mate for all his visard of humane courtesy to cover the pretence of his coming, be discerned by the regard of reason.  
This damned fiend, attired to be the second in this Mask, 
Human courtesy the visard of flattery.  appointed to seduce men's souls, had for his Uysarde appointed humane courtesy, the colour whereof is such, as would deceive a good eye sight, yea though be were skilled in the art of painting.  
How shall we then know this visard to avoid the peril. 
How to discern flattery from courtesy & so to discover his painted face.  Thus compare the nature of flattery, and the manners of humane courtesy together, and then may we easily discern if they assent. Again, flattery saith filthy fornication is but a youthful delight, humane courtesy admonisheth us, and saith it is damnable desire. Flattery saith, that murder is a mind impatient of wrong, 
Flattery upholdeth wickedness.  humane courtesy saith, God hath abhorred it from the beginning. Flattery saith Plays are pleasant, honest, 
Plays are perditious.  and allowable, humane courtesy saith, Plays are pernicious, vile, and reproachful.  
Such is the nature of flattery, and such is the condition of humane courtesy: Let then secureles men say, that humane courtesy is but a covert for flattery, and that flattery so veiled is plain hypocrisy, thus may it be discerned, vice, and virtue, flattery and humane courtesy be two contraries.  
Easily then is white discerned from black, 
To discern the one from the other  a vile offence from a godly pretence, salvation from damnation, and flattery from humane courtesy. Let the eyes than be messenger's to the heart, and say flattery is crowned with courtesy, 
The falsehood of flattery.  the Wolf lurketh in the skin of the billye Lamb, to deceive the shéepe●●lde of Christ.  
The next that was deemed fit to possess a place in this Pagea●nt, was Ingratitude, whose manners as monstrous, is accounted one of the deadly branches of that reprobate root, 
Cerberus bringeth Ingratitude from hell.  whom Cerberus (observing our course to continue) fetched from his place, a puddle no less filthy than the rest, a hole hydious, full of stinking vapours, tortures and torments to inflict his soul, and worms of bitter ball to gnaw his conscience. Whose terribleness was such, that uneath might mortal eyes be able to endure so sorrowful a sight, allowing him the third Masker to make up this melody, whose colours I must descry, to make him the better known to the world, that no virtuous mind be over shadowed with so vile vice.  
Fréendshyppe, the band wherewith men are linked in love, 
The description of Ingratitude.  and knit with a firm knot of loyal faith, the force whereof erecteth Common weals, compasseth Cities, inventeth Laws, and so tempereth the nature and effects of men, as they willingly submit themselves to the sovereignty of our supreme Governor, hath no greater an adversary than Ingratitude.  
For as the one gathereth together, so the other scattereth abroad, as the one buildeth, so the other causeth ruin, and utter overthrow. As the one is the original of good orders, so the other confoundeth all things with disorder.  
It so much restraineth the power of Nature, which is always upright, and indifferent, that it blindeth her with a desire to cou●t what may be had, and a negligent regard what should be done. 
Ingratitude hath the eyes of Argos.  It hath the eyes of Argos, to gaze every way for promotion, but blind to remember whence sprung preferment. 
Ingratitude hath the hands of Briareus.  It hath the hands of Briareus, ready to receive commodity, which way soever it is offered, but like senseless parts benumbed when restitution is expected.  
Ingratitude with the cormorant devoureth all, but feedeth n●ne, 
Ingratitude like the Cormorant.  loves to be pitied, yet hateth compassion, being made happy, thinks not on others misery: Exempt from mourning, sayeth none shed tears. At liberty, forgetteth bondage: and advanced to authority, disdaineth the mean condition of inferiority. Whose tyranny is such, as will affords death for life, hate for love, and injury for a benefit, fraud for faith, and treason for trust.  
If we ask why so many Princes do daily exclaim upon Traitorous and disloyal Subjects, 
Princes exclaim on ingratitude.  they will answer, for ingratitude. If we demand why the kind Parent breaketh his heart with sighs, 
The father exclaimeth on a thankless son.  and consumeth his days in sorrow, his answer will be, for a graceless and unthankful Child. If we seek the cause why Magistrates lament their labour, 
Citizens unthankful.  it is for the unthankful minds of lewd Citizens.  
Lastly, we may soon imagine what moveth Masters to repent their favour shown towards unthankful Servants. 
Servants ungrateful to their Masters.  But as he which forgetteth the benefit of a good turn, reapeth no other fruit in his barren field of ingratitude but hate, and reproach, so contrariwise, a mind detesting to be drowned in the black pool of Oblivion, receiveth the good rewards of love and lasting honour.  
Cicero setting down the ready way to happiness, 
Cicero teacheth to be thankful.  amongst such duties as are required in a perfect Man, findeth none more necessary then to be thankful. For saith he, if with Hesiodus we be commanded to restore such things as we received for our own use, with greater measure and more plenty, what shall w●● then do, being provoked by undeserved courtesy?  
Ought we not like fruitful grounds yield more a thousand fold, 
The fruit of a grateful mind.  than we received? for if we doubt not to express the love of a willing heart, towards those of whom we hope for some benefit, how much more ought we to be thankful to those, which already have bountifully pleasured us, and by whom we have been great lie profited. Two ways are we said to be liberal in giving, and requi●ing that which was given. The one consisteth in our own power, the other no good man may neglect. Pernicious therefore is this monstrous ingratitude, & whatsoever he be, in whose heart it is firmly established, and thoroughly grounded, he is far inferior in glory, nature, or condition, to a savage and brutish Beast. 
An ungrateful man is worse than a brutish beast.  For as the venomous brood of the viper, doth destroy her damn that did nourish her: or the cruel Tiger, that killeth the old Tigress that brought her to life, 
Ingratitude like to a Viper.  so doth the ungrateful person, not only enuenome his benefactor or reléever, with poisoned ingratitude, but likewise seek to kill him that saved his life, destroy him that nourished him, and let him perish for relief, that whilom saved him from danger.  
And as the ungrateful mind of the Snake (when the Husbandman saved his life from the Snow, 
The ingratitude of the husbandman's Snake.  and cherished him by his fire, appeared by stinging him with his venomous tooth: So, whatsoever he be, that either nourisheth an ungrateful man, or cherisheth him, even so far as life or death can extend, he will requite him with ill for his good, and with despite for his former favour. 
He is compared  And to nothing better may an ungrateful man be compared (though it be somewhat familiar) then to a dog, 
aptly to a dog.  that when his master offered him meat, for reward bit him by the fingers.  
How loathsome may this vice appear in the Carthagenians, 
Carthagenians were ungrateful to Han●iball.  who most unjustly, & against all good descrte banished their noble and victorious Captain Hannibal (whose deeds, had he deserved death, had been sufficient to have pleaded for life) by whose continual toil in bloody conflicts, valiant exploits, and excellent atchieving, even from his youth, increased their confines, advanced their honour, endoubled their dominions, and almost quite extinguished she furious flame of their daring enemies the Romans.  
And much do I bewail, that noble Emperor Augustus Caesar, 
Augustus Caesar slain in the Senate.  who for all his gracious benefits, plentifully powered upon the Common wealth of Rome, at last was recompensed by vile ingratitude, with the reward of four and twenty wounds, whose damned daggers will witness against their ungrateful minds.  
Rosilius, 
Rosilius cut the throat of Cicero  that vile ungrateful wretch, whom Cicero by the rhetorical force of his eloquence, had freed from the hate, and death pretended by the Laws of Rome, most villainously with his own hands, with butcherly blade did cut his aged throat.  
My heart lamenteth with remorse, to think how that Tyrant Nero, 
Nero butchered him mother and Schoolmaster Seneca.  spared not to bathe his hands in the lukewarm blood first of his own natural mother, & next of his learned Master Seneca, who was always ready by art to have suppressed his vice being then but green, had not nature ordained him to so damnable a life. 
A peasant ready to execute Ca●o whose life he saved.  Who was so ready to execute Cato Mayor, being by law condemned to die, for the supposed death of the young Emperor Octavius, as that wretched peasant, whose throat not long before he delivered from the strangling halter. 
Cyclops killed king Ninus.  No less monstrous than the rest, was the ungrateful mind of Cyclops, bastard son to Ninus, king of Babylon, who having disinherited his lawful son and heir, (a Prince no less virtuous than puissant) only to crown him King, (and that whilst nature yet permitted himself to reign) was afterwards by him, most traitorously murdered in his bed. So soon had his aspiring mind ungratefully forgot, his duty and allegiance to so gracious a Sovereign. But leave we profane Histories, and look a while into the sacred Book of God, where we may consider the harror of this vice, by the manifold examples.  
The Isralites, 
The Isralites ungratefully tempted God.  after our mighty God had delivered them from the bondage of Egypt, and guided them by night with a Pillar of fire, and in the day shadowed them with a Cloud, dividing the Seas for their safe passage, reigning Manna from Heaven to feed them, and sending streams of water out of the hard Rocks, yet such was their ingratitude, as they not only forgetting his gracious benefits, repined at his providence, but with their grudging minds tempted his divine majesty, for which, such was his wrath conceived against their unthankfulness, that (but for his servant Moses' sake) he would worthily have banished them the Land of promise. 
David & Saul.  After that David that kingly Prophet, and anointed of God, had divers times so nearly approached the presence of his deadly enemy Saul, as without resistance he might easily have bereaved him of life, but spared him, was notwithstanding continually pursued by Saul (as a witness of his ungrateful mind) who sought the death of him that spared his life. So many are the examples written in the holy scriptures, as would 〈◊〉 whole volumes of admonitions, for an ungrateful person to avoid this vice. 
Examples showed by bruit beasts to avoid ingr●●●de.  By so much aught this vice to be accounted detestable amongst men, by how much it is loathed of brute beasts themselves, for proof of which Aulius Gellius writeth this example. 
Androgeo 〈…〉   
One Androgeo, a slave to a Roman Senator, weary of the irksome cruelty of his Lord, 
Senator of Rome  ran from him, and lived as one forlorn amongst wild Woods, and hydious Mountains. One day amongst the rest, sore wearied with travail and heat of the parching Sun, he entered into a Cave to rest, and ease his weary limbs, whither (when he had slept a while) came a monstrous and ugly Lion, 
The grateful disposition of a cruel lion.  whose sight so appalled him, that he expected nought else but present death. But the Lion not minding to hurt, but seeking for help at his hand, (contrary to nature) came gently to him, laid his head in his lap, and held out his foot with pitiful groanings, in so much, that Androgeo (setting fear aside) moved with compassion, 
Androgeo pulled a thorn from the lions foot.  diligently searched for that wound that so much molested him, and at last, perceiving a Thorn deeply pierced in the bottom of his foot, he gladly pulled it out, and eased the Lion of his pain, for which deed, the Lion not only defended him from the harms of other Savage beasts, but every day brought him store of victuals to relieve his needy want. But Androgoe weary of his solitary life, 
Androgeo taken by his master.  and desirous to travail further for better fortune, was (by wandering out of his way) unhappyly apprehended, and brought back to his cruel Master, who prosecuting the Romish law, 
Androgeo condemned to die.  condemned him to be devoured of Lions. And being thrown into the Den amongst them. It happened that that Lion, whose foot he lately healed, was ready as the rest, with their greedy chaps to have torn him piecemeal, but that he remembered as well his favour, as the friendship in curing of his wounded foot, 
The Lion gratefully s●ueth his life.  and therefore not only fauned on him, but saved him from the tearing tusks of those insatiate Lions. At whose grateful remembrance, as well the young Babes, as the aged Senators of Rome admired: and therefore ordained a Law inviolable to their posterity, that such as encurred the blame of ingratitude, should without remorse die that death which was once ordained for Androgeo. A shame is it therefore to humanity, 
Beasts teach men to be grateful.  that brutish beasts, wanting reason, should instruct men to be grateful to their benefactors. But such is the nature of some men, that those gifts of reason and understanding, which God hath bestowed on them, (thereby to make them excel all other creatures) they convert by their vicious life, and ungodly inclination, to the unreasonable sense of brutish beasts.  
Of which sort are these Players, 
Players are ungrateful vipers.  that like the viper forget them that feeds their venom with their poison, thereby to increase their stings, and to hurt the world which they are borne to offend, and ungratefully reward them, that will spend their time for their profit, labour for their lust, and painful travail to please them, whose pleasure as poison spreadeth itself into the veins of their beholders, representing the filthy pool of Avernus, which striketh dead those which come within the scent of the same. 
They are like the pool of Avernus.  For none of the beasts of the field dare drink in the river after the dragon, except the Unicorn purge the same from poison with her horn, such is the infectious poison of these men, and such danger is it to be near the view of their vicious exercise, he therefore that fears the sting, let him avoid the hissing of the harmful Adder. 
Fly the hissing of the Adder.  This masker ready with a trice to perform his office, amongst the rest wanting nothing but his vizard, which he may not miss, lest he miss of his purpose, was not so soon thought upon as presently provided. Then with pretended shadows to cover so deformed a substance, 
Ingratitude masketh under the vizard of hurting harms.  to the intent his face might not be known by his leopord like spots (the marks of Satan) he masked under the vizard of Hating harms, to delude those which thorough an ignorant spirit are no less willing to follow his vice, than he is ready to seduce them to the same. Such is the nature of those Players, whether grounded by nature, 
Players were the same masks.  or insinuated by some preposterous education I know not, but when the chief of their mischief is put in practice, 
More unnatural are they then the Tiger.  they hate harms, when in effect they deceive themselves, more unnatural than the cruel Tiger, yet hate they harms, and loath are they to do good to one man to whom they are all most bound, lest they should hurt another, there unto enjoined by their virtue of ha●ing harm. And thus far do I persuade myself, that nature hath marked these men with such monstrous marks, that they would neglect the goods of their dearest friends, by pretending that they hate harms, and therefore are loath to do good to one, lest it should hurt another.  
But some man will not stick to object, 
Ingrateful minds are not humane.  that such minds as I talk of cannot be humane, therefore do I much injury those men, to censure so hardly upon bare suppositions, for there is no man so ungrateful, but if he can do good without prejudice to himself, or disparagement to his own estate, to another his benefactor, he will do it.  
I answer hereunto that this objector is deceived. 
They will do good to none of their benefactors, lest they hurt other.  for such is the unpartial sincerity of these men's minds, that they are loath to do good to some, yea their helpers, and chief coadjutors, lest they should hurt another, and so thereby endamage their own credits, and be found such as they are not, but what they are, if men delight not to sit in darkness, which comprehendeth their hearts, or would see that which easily they might, 
They are exquisite in all kind of vice.  they shall see no vice either commonly used at home, or brought as rich merchandise from foreign countries, but they will be as exquisite in the same as if nature had honoured them so much, as they should have been the first inventors of such notable actions.  
Amongst which Ingratitude is no less loved amongst them, 
What Ingratitude is,  then that which is most f●mous of all, for qualities or good deserts. And the rather for that so many examples out of holy scriptures, are precedents for those men to do the like, for that which God punisheth they delight in, 
Their examples hurt more than venom of the Dragon.  to whose protection I commit them, to amend them, or else to end them, whose examples hurt more than the venomous Dragon doth with her poison.  
Ingratitude the third masker is thus set out by their lewd and chief domination, after such order as already I have told. Next to make up a fourth, was brought up by the hellish keeper Ugly dissension, 
Ugly Dissension.  whose eyes sparkled with fire in token that his heart was inflamed with hate, still gnashing his filthy teeth, and biting his lips, in token that his head was exercised in all kind of villainous exploits. In his hands he bore two fire brands, wherewith he inflicted and scourged his own miserable carcase, 
Dissension tormenteth himself with fire brands.  having no other to exercise the infamy of his art, which addeth such torture to his tormented body, and such anguish to his vexed soul, that there appeared in his face such tyranny, as if he only were the man to confound with mischief the whole world. And sooth to say, such is the ambition of dissension, that it setteth Princes at debate, kings at war, and commonwealths are wracked and rend by the outrage of this hellish fiend, the wretchedness of which vice I will note, to the intent the wise may avoid the same.  
This pernitions' vice of dissension so barketh continually at peace and virtuous proceedings, 
Dissension barketh at Peace.  that where his currish qualities are, there civil government is clean dashed, policy prevented, virtue extinguished, happy estate enthralled, & finally all flourishing things so confounded, that it rather representeth a wilderness inhabited of hideous and savage beasts, than a commonwealth governed by wisemen, or a people surprised with law and equity.  
So venomous are the teeth of this barking Dog, 
This barking Dog hath venomous teeth.  that wheresoever he biteth he leaveth behind him extirpation, continual jars, contempt of equality, and an aspiring mind of superiority, nay such is it, that in what common wealth so ever it be, heretofore flourishing, nought now is to be expected, but ruin, desolation, mourning and wring of hand, with no less pitiful outerie, 
A pitiful cry when Babylon was fallen.  then when it was said great Babylon is fallen. For even as the ship that is tossed with sudden tempests in the raging sea, when his masts are shivered, his sails rend, & his tacklings torn, so far that the master himself is passed all hope of safety, and expecteth nought but present death. So dissension reigning in the hearts of men, 
What distension procureth,  procureth such hurly-burly, & outrageous swelling of puffed minds, as present nothing but slaughter, bloodshed, and most unspeakable massacres. No otherwise then the thunder of angry jupiter, doth dissension terrify the most courageous minds, and make the pillars of the whole earth to tremble.  
The better to explain the nature of so damnable a fury, 
The fruits of examples.  it shall not be amiss to consider the fruits of many excellent examples. Amongst which I find none more effectual to dissuade the rest from this mischievous contention, then that was fostered betwixt the founders of Rome, 
Romulus and Remus.  Romulus and Remus, whose dissension was so great, inflamed with fury, that no spark of reason or good order might extinguish the same, before the cursed hand had shed the quiltlesse blood of the other, so far doth dissension incense men, that they forget both love and nature. 
Catiline his dissentious mind.  How did the dissentious minds of Catiline and his confederates, dismay the whole state of Rome with their brutish conspiracies, so that had not Cicero employed his grave counsel, and approved wisdom in timely season, Rome had been ruinated, and those savage men like wool●es had rend the bowels of their native country. That Grecian mirror Ajax, 
Ajax & Ulysses.  by the dissension that was betwixt him and Ulysses, so far forgot reason, that he most unnaturally murdered himself▪  
What incurable dissension was that caused betwixt Me●elaus and Paris, 
Menel●u● and Paris at vile dissension.  that the flames thereof gave so large a blaze, as both Greece and Troy thereby were almost quite consumed. Strabo setteth down a notable example of a fellow that not only sowed dissension at his own native home, 
Function a dissentious wretch.  but abroad made it a practice to set Kings at dissension. One Fun●stion subject to Horatius, having lewdly spent his living, and therefore not regarded of the King as he would, went to Morettus heir unto the crown, and informed him that the king his uncle fearing his aspiring mind, did intend to send for him and commit him to prison, with a pretence of a supposed treason, who unkindly taking the supposed ill of the king his uncle, gathered a mighty army to contend with him, and rewarded Funestion with the charge of two hundred men, who liking not his reward, disdaining the same, came back to the king, and informed him of the disobedience and pretended treason of Morettus, which caused the king to levy an army, and to meet his kinsman, who having spent much money, munition, and men, and wearied with wars. Fun●stion makes a mutiny in the king's camp, and carrieth away five thousand of his best men and came to an Island called Taxos, informing the king that the two kinsmen were confederate to come together against him, and beat him out of his country, who presently fortified himself, & rewarded Fun●stion bountifully, giving him the charge of his men at arms. But he forgetting the King, fell in love with the Queen, and because she would not consent, accused her of adultery to the King, but such was the judgement of God to confound this dissentious wretch, that he was suddenly killed with a thunderboult. Such is the upright judgement of God, that he will not permit any dissentious person to live upon the earth unpunished.  
Most terrible and to be lamented is that Britain example of the two brothers, 
The example of Dissension between Porter and Ferre●.  Po●rex and Ferrex, whose dissentious minds caused Porrex to kill his brother being a king, and urged the Queen Videna for revenge to kill her natural son Porrex, who afterward was by her subjects justly murdered, for the death of that most virtuous Prince.  
Almighty God in the sacred scriptures hath set down, how much he loatheth this heinous offence committed against his divine majesty, by the punishment which he allotted to proud Hammon, 
Wicked Hammon dissentious with Mardocheus.  that he was hanged on the self same gallows his dissentious mind caused to be erected for Mardocheus, so falleth it out that the dissentious fall into the pits they digged for others, and their own mischief reboundeth upon their own hateful heads.  
These be the thorny fruits of Dissension, proceeding from the choked thoughts of ambitious minds, 
Dissension his punishment cannot aptly be described.  worthily therefore was this devouring dog plagued in hell with the furious flames of never quenching fire, as he was a wicked instrument to inflame men's hearts upon earth, Brimstone, Pitch, and Tar, continually burn the never wasting body of dissension with such fury, as his least pain is unpossible to be aptly described.  
This vile vice reigneth likewise amongst Players with no less authority than Belzebub reigneth in hell: for such is their dissentious minds, that like Dogs striving at a bone, they gnarre one at another, one hateth another, and seek by all means possible to work mischief by their dissentious minds. But these matters can they finely cloak, with the vizard of friendly favour, 
Their vizard is friendly favour.  and colour their pretences with love they own to them, they set them at debate, the self same vizard that s●rued Dissension to mask under.  
For when it may be said by their mischievous minds, they set other together by the ears, they can colour it by saying, they were my friends, and therefore was I loath to see them so much backbite one another. Thus do these dissentious persons paint their pretences with fine colours, 
They paint their pretences with fine colours.  to the intent the simple may not perceive their damnable drifts, but be overcome with their subtle sleights, and cleanly conveyance of their pure practices.  
But tell me how ●an that be friendly favour, 
Their vizard of friendly favour.  that when they have procured by their reports dissension to accrue amongst any, they disport themselves in their harms, laugh at their dangered practices, 
They laugh at mischief.  in seeking to entrap one another by secret invasion, so doth dissension, laughing at mischief, and sorrowing at others friendship, drinking blood to quench his insatiate thirst with the greedy desire of the devouring Lion. But well did this vizard of friendly favour become Dissension to avoid suspect of his inward ills, and to shadow the deformity of external harms. Therefore was he very aptly placed the fourth masker to congratulate so famous a marriage.  
For the fift place Cerberus brought forth out of a filthy den, 
Blasphemy cometh from hell.  (wherein was bound damnable beasts and vipers to add torments) the most wicked and pernicious hellhound Blasphemy, who spends his time in throwing out throbs of damnable desires, and breathing out mischief that lurketh in his inward heart, and bellowing out the beastly blasphemy of his inward mind, feedeth upon his one soul, and sitteth gnawing the bones of his own flesh, bound there with pinching irons of everlasting wrath.  
For so great is the judgement of God towards the blasphemers of his name, 
The great judgement of God.  that he permitteth the devil to have power to place them in the very deepest nook of his hollow migne, where no punishment so perilous but is executed on them, no grief so great but possesseth them, no torment so terrible but is inflicted on them. 
The majesty of God suffereth hell to punish the wicked.  And what so ever hell itself can devise, to torture and torment so damnable a creature, the majesty of God will permit, though his mercy be great, yet his celestial word is past, that no wretch which blasphemeth his name shall live, but perish in the indignation of his wrath. For as the Majesty of God is impatient of any aspiring mind to be partaker of his deity, 
The majesty of God is impatient of blasphemy.  so doth he with a sharp whip scourge those blasphemers, that attribute any dignity belonging to heaven his head, or the earth his footstool to any other but himself, his honour will not be defaced, his majesty mangled, and his holy name blasphemed.  
For when that blasphemous wretch Herod 
Blasphemous Herod.  in a solemn oration before his subjects, attributed the honour to himself, when the people affirmed him to be a God, and of heavenly power, he was presently by his majesty, stricken down dead in his chair, as an example to terrify the rest of that quality. Peruse the Pageant of Popes, 
The Pageant of Popes.  and there shall you find for the most part of all those that took upon them (without sin) the inscrutable power of God to forgive sin, 
The enkindled wrath of God against blasphemers.  that none of them but perished by the judgement of God, with one spark or other of his enkindled wrath.  
The monster Arius that affirmed himself to be Messiah, 
The punishment of Arius.  and took upon him the Majesty of God, supposing his throne to be the heavenly seat of his Majesty, than the mighty jehova enkindled his wrath, and sent worms to devour the guts of this Arius, with such intolerable grief, that his miserable carcase was eaten to pieces. Even as God sent his worms, frogs, & venomous beasts upon the blaspheming Egyptians, when cursed Pharaoh and his host, 
Pharaoh plagued for blasphemy.  with his power of horsemen and chariots, of force were overthrown in the sea, when his blasphemous tongue said: What is God that I should obey him, or what is the Lord of hosts that I must hear him: the Israelits by the sundry punishments of God, knew what it is to blaspheme his heavenly name.  
And Dionysius Aropagita, 
Dionysius Aropagita a blasphemer.  for blaspheming the name of God, suddenly sunk into the earth, whose tongue at that instant ceased not to say: What can this God do unto me, or who is he that I ought to honour? The unhappy wife of job, 
jobs blasphemous wife.  that willed him to curse God & die, with her children, and all the rest of her substance, was suddenly wasted and consumed. What men then are given over into so reprobate a sense, that will not cease seeing the wrath of God so heavy upon the blasphemers of his name, 
The wrath of God upon blasphemers.  but will take example by such hurts lest they themselves be presented as Actors in this Tragedy.  
For when God looketh down from Heaven, and beholdeth any exercised to blaspheme his name, or breath from their swelling hearts hateful words upon his divine majesty, he stretcheth out the mighty arm of his power, 
Angel's power forth God's wr●th upon the wicked.  and commandeth his ministers the Angels to power forth whole vials of wrath and blood upon those accursed caitiffs. What were those where the Locusts did devour, but the blasphemers of the majesty of God. And the Revelation witnesseth, that those whom the Angel marked with his pen on the forehead for the elect of God, were saved: the other, being blasphemers of his name, were bound in the pit of darkness. Why was that mighty Captain Holofernes 
Holofernes his blasphemy.  given over into the hands of a woman, but for blaspheming the eternal majesty of God? So much doth God hate this blasphemy, that he hath not only punished such which have blasphemed his own name, but such as have derided the name of his Prophets. As when the holy Prophet Elias preached the message of the Lord, and young Infants mocked him, calling him baldpate, he cursed them, 
The Children ●o Elias.  when Bears came out & devoured them, according to the saying: the posterity of blasphemers shall perish for ever. 
God's indignation is heavy to bear.  Such is the monstrous condition of this blasphemy, that nothing sooner doth enkindle the wrath of God, nor maketh him more terrify the inhabitants of the earth, when the heat of his indignation and anger causeth the Heavens to melt, and drop revenge upon the heads of all blasphemous wretches. Worthily therefore was blasphemy punished thus in hell. Many and terrible examples of our own present age, 
Examples of late days for blasphemy are many  hath of late been done amongst us, which I will omit, because I hope their remembrance is not clean extinguished, and that so lately done, cannot be so soon forgot. Of which sort of men in the chief place, may be placed Players, 
Players are blasphemers of God.  when they take upon them the persons of Heathen men, imagining themselves (to vainglory in the wrath of God) to be the men whose persons they present, 
Player's vainglory in the wrath of God.  wherein, by calling on Mahomet, by swearing by the Temples of Idolatry dedicate to Idols, by calling on jupiter, Mars, Venus, & other such petty ●ods, they do most wickedly rob God of his honour, 
They blasph●eme his name.  and blaspheme the virtue of his heavenly power. Oh men in worse condition then brutish beasts, yet can they cover their deformity in this point with the Masker blasphemy, in shrouding themselves under the visard of godly learning. 
They shroud themselves under the visa●de of godly learning.  And that this is no blasphemy, but the opinion of the learned, conformable to the former manners of men, which makes them confirm their souls to damnation. What colour I pray of godly learning can be in this, when they approach the devil so near in condition, 
They present the devil in shape and condition.  that they can cunningly present his person, and nothing can there be so damnable, either in Heathen, Pagans or Infidels, but they can present the same, in as ample manner as if it were then in doing. Trust me, I am sure that these men more offend God by deriding him with these beastly sacrifices, 
Their sacrifice is beastly.  than those men which did first commit such censual, and unnatural deeds. No doubt but there is amongst them can play judas, 
Some c●n play judas.  as naturally as if he were the very man that betrayed Christ, 
They crucify Christ a new.  & verily think that the visard of godly learning, is so far from good living, that under these pretended colours, these goodlesse men crucify Christ a new, when they thus seek to deface his glory, to mangle his members, and rend in pieces his sacred body. What other thing is it, when in the midst of all their villainy, they make invocations to his majesty, 
They mock God with their invocations.  and ballet with beastly traditions of men, terms of pompous pride the magnanimity of his power. What other thing is it, 
Commit them to their own consideration.  then to scorn his wrath, rend his members, and blaspheme his name. Consider then of this, and find what I have said.  
This Masker blasphemy thus well provided, but that his vizard was scarce currant, masketh amongst the rest of his mates. The sixth Masker, 
The sixth Masker, Impudence.  (which must be last to obseru● a decorum in their task) was Impudency, whose brazen face shameth the beholders, and whose graceless members no wise man but hateth. Him Cerberus fet from his hellish habitation, upon whose body was written the names of all kind of vices, acceptable to sathan, and hateful to ●od, as if there were the man whose marks bewrayed his condition, yet never shamed he to show his face.  
This Impudence is of ancient authority amongst many, 
Of ancient authority.  and rather taken for a noble mind, or an audacious heart, than an impudent and shameless vice. Such was the pleasure that almighty God conceived in this audacity, that he plagued the offenders with more than ordinary punishment. jezabel, that accursed and impudent Queen, for her shameless & unseemly behaviour, was justly by the rigorous judgement of God, devoured of dogs. When it was spoken by the mouth of the Prophet, the dogs shall lick the blood of jezabel 
Impudent jezabel.  in the fields of Israel. No less shameless was the lust, and the accusation impudent, which the wicked judges maintained by the chaste Susanna, 
The shameless judges.  when God by his mighty power, by raising up young Daniel, confounded their impudence, & delivered them into the hands of men, to be destroyed with the same stones that were provided for that chaste Lady. The impudent lust of Tarquin who ceased not to pursue the chaste Lucrece even to the death cost him the price of his kingdom, 
The impudent lust of Tarquin.  banishment from his Country, and afterward a miserable end. The Revelation describing the whore of Babylon sitting on the seven headed Dragon, 
The whore of Babylon.  which a cup of poison in her hand, calleth her shameless and impudent.  
The impudence of the Damsels mother that tempted Herod, 
Herode.  to ask the head of john, and caused it to be cut off, was little inferior to the other, such instruments by wickedness, God raiseth up to try his elect, but yet thrice woe be to them that are made the instruments of God's wrath, and unhappy are they by whom God layeth his cross upon his children, either gently to correct them, 
A woman's impudence.  or mildly to try them. What impudence was that of the mother in the Gospel, to demand of Christ that her two sons might sit in his kingdom, the one upon his right hand, the other on his left. No less ridiculous than that, was a profane point of Aristodemus, whom when the king Antigonus advanced to high preferment of his counsel, 
Aristodemus to Antigonus.  being but a base Cook's son, he shamed not but impudently persuaded him not to be liberal, than which there cannot be a greater blot to the fame of a royal Prince. If Princes then, the Uizegerents of God, 
Princes are vizegerents of God.  would punish such impudent wretches as insert themselves into their secrets to undermine, nor shame to fleare in the face of a Prince, bedecked with modesty, (though the poisoned bait of treason lurketh in their hearts.) No doubt but this vice should be less practised, and virtue sooner embraced. Worthily then deserved this impudence her continual torment in hell, 
Impudence is tormented in hell.  in whose fruit appeareth the path of shameless, and impudent enormities. The vizard appointed for this hellish fiend, was called modest audacity, 
Their visard is modest audacity  wherein Players do much delight, for albeit their impudence appears so openly, that every man by their continual practice doth decern their vizard to be rather immodest impudence, yet so currently can they carry it away, that he with his Net as expert as themselves, is counted but a sheep, a simple sot, and a plain Innocent. 
The opinion of Players.  But on the contrary, he that can set upon each vice a face of brass, & with his countenance bear out the matter, that is the fellow can do all, and he it is that shallbe counted the modest audacious man.  
With what tyranny doth vice then hold possession of these men's hearts, when their eyes are so obstinately blinded that they decern not good from bad, 
They are singular in sin.  but headlong run into their own destruction, called mischievous exercises honest recreations: when such it is as presenteth murders, mischiefs, adulteries, ingratitude, idleness, dissension, impudency, and all kind of villainy, that either can be thought upon or practised in a Common wealth, I wish these men not to soothe themselves in their folly, but to repent in time. This Mask thus ended, with vizards accordingly appointed, there were certain petty fellows ready, as the custom is in Masks, to carry Torches, 
The Torchbearers.  to inflame the hearts, and enkindle their minds to contend with virtue, and wholly to be guided and lighted by vice. Whose names are these, 
What they are  unthriftiness, Deceitful diligence, Secret hate, Insolent contempt, Malice, and makebate, whose vizards are these, an honest mind, good husbandry, a humble heart, good regard, temperance, and contempt of the world, whose Torches as I said, are the firebrands of sathan, 
Their Torches are the firebrands of sathan.  to conduct men to hell, whose way is plain and broad, without let or hindrance. Not one of these Torch bearers but are as well known amongst Players, 
They are known amongst Players  and their vices put in ●re, to make their practice known, as well as sathan knoweth his own, and can cull out these Mates which are under the compass of his regiment. This pleasing Mask being thus prepared, with a few words given them in charge from their master Belzebub, 
Belzebub sendeth them to Fastus & Luxuria.  thither were they sent, to the place appointed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to Faustus and Luxuria, and to grief them from their king, with that gift. Whether when they were come, with entertainment no less pompous than the marriage was solemnized. Fastus, to the intent his education might appear correspondent to his comely person, welcomed them with these words. This courteous favour, renowned servants to our mighty King, 
The Oration of Fastus.  sent from him, worketh a means to redouble the former duty which we ought him, and although the unworthiness of our estate, could not admit the presence of his person, yet doth our hearts so much honour him (whose power is great) that we continually with vehemency of spirit, call upon his name. Neither as justice willed, hitherto hath wanted any thing that might pleasure us, or glorify the worthy title of his dignity. But at this instant, considering the general joy, that we and our servants have received by the sweet contentation, and solemnizing of the marriage between my Lady, and me, my good Lord hath herein amplified my former reverence, and sharpened in my mind a deeper desire to proceed in his obedience, than heretofore hath ever been inserted in my heart. Certify him therefore I pray at your return, that wherein duty may gratify or requite this large benefit and favour, it shallbe extended to the highest degree. Therefore, for the love I bear you, sent from my Lord, you are heartily welcome to my Castle of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After he had ended his speech, his Lady Luxuria, spoke as followeth.  
My Lord and espoused husband Fastus, 
The Oration of Luxuria.  (you inhabitants of the infernal world) hath already shown you the zeal of his loving heart, the Sympathy of whose mind, consisteth in myself, that whatsoever he shall seem to allow, of duty & love I bear him, besides the favour I own unto you, confirmeth the same in me, so far, then wherein the power, or dutiful service of a silly woman consisteth, or may offer requital, let it be expected, for duty wills so much, and your courtesy commands no less, you are therefore heartily welcome to our Castle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
After these several Orations were ended, a sudden joy was stricken in the hearts of the beholders, 
The wicked joy in sin.  as well by reason of these speeches, as to view the manner of the Mask, wherein they received such contentation by how much more it came unlooked for, that they were almost driven into an ecstasy, such was the joy they conceived thereof. When Fastus and Luxuria, and the rest of the company had well recreated their minds with dancing and disporting amongst these Maskers beholding them at large (whose custom was not to speak) they commanded them to be led into the Hall of Misery, 
Their banquet in the Hall of misery.  and there to be feasted with delicate dishes, of continual vexation, guilty conscience, worlds of woe, and never dying torments. where drinking of the accursed wine of forgetfulness, they returned to Satan from whence they came.  
Sith then such is the wicked exercise of these Players, give me leave a word or two to tell you in exhortation, how happy it is to avoid their presence, and to banish them from the entrails of their hearts.  
Whatsoever is contrary to the word of God, 
Plays are contrary to the word of God.  is not agreeable with God, Plays are contrary to the word of God, therefore agree they not with God. First GOD with his own sacred mouth hath pronounced, that whatsoever proceedeth from the wicked nature of ma●●●, is unperfect, pollute, and defiled, such than are Plays, unperfect, 
Feigned colours.  pollute and defiled. Why then should the nature of man be so blinded with error, as to run desperately into the damnable sink of sin, (or as they term it) in seeking to expel the mischief of Melancholy, do run into a thousand miseries, and whatsoever he be that feeleth himself surprised with this passion, shall find that pleasure doth increase the same, and Plays rather inflame the fury thereof, than quench the flame by any rest. But whatsoever he be that feeleth this passion of melancholy, to have fast hold of his heart, shall by no means sooner expel the same, 
A medicine for melancholy.  then by reading of the Scriptures, conferring the mercies of God with his sinful soul, and by firing still before his eyes, the bitterness of that passion of Christ, endured for us, who was bound to set us free from sathan, scourged to rid us from stripes, derided to deliver us from the scorn of the devil, crowned with thorns to glorify us with a crown of majesty, and finally for us, shed his most precious blood, yea for us unworthy wretches, that rather fly to vanities to unload our heavy hearts, then come to him to be unladen of our bond, whose word (sweeter than the honey or the honey comb) calleth us that are grieved. When he saith: Come unto me all ye that are heavy & loaden, 
The conclusion.  and I will ease you of your burden. What can we have more of so sweet a Saviour. Eschew therefore this evil to win heaven, tread this mischief under feet, to be extolled into heaven, and finally say, Lord grant us heaven. Amen.  
FINIS.