The first Argument.

NAture the common mother (to vse an Ethnicke induction) bree­deth diuers effects, according to the constitution of each particu­lar bodie, being composed and compacted of that Matter wher­to we shall returne, being Earth. Now though Nature (as with the Morall Philosopher I may say) neuer is deceiued, as she is considered in her owne frame, bringing forth alwayes men able to the performing of humane functions, faire in pro­portion and state of their bodies, apt for the atchi­uing of anie matter either publike or priuate: yet notwithstanding, manie times by euents and ac­cidents, diuers deformities & blemishes appeare, which by Nature were not decreed to be: and like are the maleuolent affections arising from the di­stempered qualitie of the minde. And whereas many in the corruption of their erring opinions and reasonlesse arguments, haue auerred how Na­ture is the primarie mouer, conseruer and preseruer, yet Seneca will tell you, that it is God that wor­keth these things which we ascribe to a fained Deitie; and that Nature differeth no more from God or God from Nature, then Annaeus from Vide Epist. ad Lucil. Seneca: [Page 2] as he speaketh in his naturall Questions, and in his bookes of Benefiting. But this was the opinion of such as had not the supreme light of deuine knowledge to them reuealed, but such as wor­shipped whatsoeuer they thought was a guider or director of them, or by custome (how ridicu­lous soeuer) was traduced to them. So we mayVide Episto. A­lex and▪ de situ & statu Indiae. reade in the ancient historians, of the Egyptians who adored whatsoeuer they thought comely, as the Sunne, the Moone, the starres and inferiour lights. Others worshipped trees, stockes, stones, and venimous serpents. Thus did the brutish affe­ctions of vnnaturall men shew their Gods by de­ciphering an heauenly power or influence, in Branches and such workes of Nature. But these though in no wise excusable, may admit some reasonable defence, forasmuch as their conceipt could reach no further. For as Zenophanes saith, If Zenophanes. beasts could paint, they would pourtray God to their owne shape and feature, because they could conceiue no further. And this is the cause why the Heathen a­dored their plants, starres, and such creatures, in­asmuch as they could not reach nor attaine to the knowledge of an higher Deitie. But to conferre them, that is, the Heathen and prophane people with the now-being Christians, it will seeme wonderfull, if I make manifest by relation had to their liues, how the depraued conditions of our Christians now adayes (whose knowledge giues them assurance of Eternitie) walke in as great blindnesse and palpable darknes as euer the Hea­thenThe occasion of this Treatise. did. And since the matter is most apparent, [Page 3] high time it is for Nature to send her Embassie to this Age for her Reformation.

The Argument.

HEsiod reporteth how Pandora was sent from Iupiter to deceiue mankind, at least to make triall of his frailtie, by the free proffers of her bounty, sending her full fraught with all Pleasures, to the end some thereof might ensnare and insensate the minds and affectiōs of the then liuing and inhabiting Arcadians, to whom her message was principally addressed, as appeareth in the first booke of his Opera & dies.

This Pandora is voluptuous, (though her name signifie munificence, or an vniuersall exhibitresse of all gifts) sent to enthrall and captiuate the ap­petites and affections of men, to the intent they might yeeld themselues vassals and bondslaues to all sensuall desires, foments of impietie, or agents of immodestie. And Pandora seemeth to make this speech or oration vnto them, as an introduction formally handled, for their pleasure & delectation. Louing Arcadians, if this spacious world now so specious (whilome an indigested chaos) were first ordained for a place of libertie, do not you make it a cage of restraint. It was the will of Nature, who not onely founded but disposed of this vni­uerse as you see, that Men the hope of her loines and ioy of her life, should liue deliciously, and not be enfeebled by strict & rigorous abstinence the [Page 6] Mother of diseases, [...]ng and nourishing many grosse, and maleuolent humours, whereby the health vseth to be empaired, and the whole state of your bodies dissolued. Wherefore Iupiter as your common prouider, foreseeing those mise­ries which were incident before my coming to all mankind, hath now appointed Me as Deputie to bring this message vnto you, that from hence­forth you should wallow in pleasures and delights according to your owne desires and affections. Let not fruitlesse Abstinence be a meanes to re­straine you, or Te [...]perance a chaine to withhold you, but like Talassioes companions bid conti­nencie adieu, and make haste to lasciuious mee­tings: for to make recourse to the principall de­light of a knowing man, Contemplation, is it not tedious to spend a mans time in studie or endlesse speculation? Yes certainly, nothing can be worse then to waste mans life like Epictetus lampe; no­thing better then to cōsume mans daies in Polixe­nus cell. And though Epictetus may say, -Semper aliquid discens senesco, alwayes learning I grow a­ged, yet Polixenus may auerre a matter though of lesse consequence, yet a practise of more self-for­getting chearfulnesse,—Semper aliquid bibens, nihil extimesco, alwayes drinking I am cheered. So that nothing can abash Polixenus, nothing can dismay him: for his daily practise exempts him from me­ditation of griefe, being as remote from danger as he stands secure for honour, making euery day his owne prouider, and standing as respectlesse of posteritie as he is carelesse in hoording Treasure. [Page 7] He is happie, and free from dangers menacing a­broad, or aspiring thoughts (Ambitions subtilest traines) vndermining at home. But Epictetus feare proceedeth from the height of his knowledge, fearing Death the abridgement of knowledge: yet fearelesse of Death it selfe, for it is nothing; but the issue of Death making his knowledge no­thing. Polixenus none can disturbe; for his minde is fixed on that obiect which is placed before him; since Nature hath alotted him meate, drinke and apparell, he respects no more. Yet as rich as Bias, for he can sing,—Omnia mea mecum porto. But simple Epictetus, who reposeth so great trust in his Contemplatiue part, whereto auailes his studie? whereto tendeth this Speculation? since Art hath made him no wiser then to make no dif­ference betwixt wine and water. Neither hath Art made him any thing the richer: for his Lan­terne is of more value then all the rest of his sub­stance. Then as you will haue regard to your estate or to the health of your delicate bodies, ponder the effect of my Oration, and reape those sensible delights made yours by fruition, in contempt of Stoicke and strict contemplation.

When Pandora had made this plausiue Oration, mans minde (by an inbred appetite to what is pleasant) was soone addicted and inclined to the premises; exclaiming with Herodian, that it was a difficult thing to subdue a mans affections. Wher­fore no sooner was Pandora gone, but presently they Subsideba [...] autem in imo vase, sp [...]s. began to cast off the reines of discipline, ex­posing themselues to follie and all recreancie.

[Page 8]Now see into the Morall hereof, how Man is most addicted to that which in it owne nature is most depraued, alwayes saying with Medaea in the Tragedie,—video melior a probóque

Deteriora sequor.

Such is the crookednesse of mans nature, that he is prone to the worse part, and consequently like foolish Epimetheus readie to receiue Argici­da's rewards, subiects of impietie and lasciuious desires, as Ad Epyme­thea Iupiter misit inclytum Argicidam, mu­nera ferentem deorū celerem nuncium, &c. Hesiod reporteth of him. Iupiter sent cunning Argicidas to Epimetheus, with intent to ensnare his affections with the faire shew of such pleasant Floremiuuen­tutis non deci­duum. rewards as he brought with him; namely tempting obiects like Athalantaes apples, whereby she was deluded, her speed fore-slowed, becoming a prey to Pomoeis that subtile courser as he him­selfe wished.

Such are the gifts of Nature, which oft bewitch the mind of the receiuer. So that Elpenor was ne­uer more deformed (whose feature became the prodigie of Nature) then He who suffereth his minde (the light of his body) to be by these gifts besotted. For first he takes a view of them; then he desires them, and after the desire he entertaines them. Which receit is no sooner made, then Cyr­ces with her Cup, or the Syrens with their voyce, inchant these poore eompanions of Ulisses: but he who Ulisses-like stands firme, and not to be re­moued by any fond alluremēt, carrying with him that Homerus in Odiss. Moli or herbe of grace by which all charmes are frustrated, shall be a spectator of his Compa­nions misery, in himselfe secured while they are [Page 10] splitted, which I, in this second Satyre briefly and compendiously collected (as well by reading as obseruation seconded) haue by a morall inference in some sort declared.

The Argument.

IF I should intreate of such affaires as rather con­ferre vnto a warlike discourse, then reforming of the multiplicity of errors raging & reigning in this Age, strangely depraued, and in the vniuersall state of her body distempred, I might seeme to make an vnprofitable messenger in this weighty Embassie: but to that end haue I chosen such matter as may be a motiue for the furtherance of this mine assay. When this—indigesta moles, this vnseasoned peece of matter had first receiued some forme or fashion, then presently as it increased in yeares, so it began to adorne it selfe with a comely pre­sence, [Page 12] attired modestly without affectatiō, seeme­ly without curiositie, simply without the vanitie of Art, knowing, what was shame without an artifi­ciall blush.

So that those dayes well deserued the name of—golden Age: for—redeunt Saturniaregna. But afterward by a degenerate, rather vnnaturall course (as what is not corrupted in time, if we con­sider her originall puritie) A certaine kind of people, The Giants. Caeus, Iapetus, Typhaeus. as extraordinarie in proportion for their great­nesse, so of vnbounded mind for their ambition and boldnesse, began first to wage battell with the gods immortall: till the gods perceiuing their stout and aspiring natures, ouerthrew them in their own practises: for they did—Imponere Pelion Ossae. Tumble mount Pelion vpon Ossa, whereby they might reach euen vnto heauen: but the gods made those mountaines the Giants sepulchers; where they lie (vnder those vast hils) and euery seuenth yeare, as the Poets faine—Sub tanti oneris immen­sa mole corpora subleuantes, & eorum opera perperam aggressa execrantes, they lie vnder the weight of so great a burthen to giue them a sensible touch of their former ambition. Not without an excellent morall inclusiuely shadowed, and fitly applied to such ambitious heads who are alwayes aspiring high, till with the Giants they be cast downe, lea­uing no other monument to posteritie, saue dishonour, the due guerdon of their impietie. And surely who shall but consider the diuerse singular ends and purposes wherto those pregnant fictions of the Poets were addressed, wittily and emphati­cally [Page 13] expressing their seuere and impartiall judge­ments, iustly inflicted on offendors, shall see in them a wonderfull inuention, and a continuall discourse, proceeding forward without any al­teration, tedious digression, or materiall diffe­rence in the relation. Againe, to obserue the re­uerence which euen the Pagan Authors vsed to­ward their gods, beginning no worke of what consequence soeuer, without inuocation of their fained deities, would moue in vs a more serious admiration. So that as Valerius Maximus saith,—Ab loue optimo maximo orsi sunt prisci oratores: The ancient Orators vsed alwayes to begin their works in their forme of pleading, with an auspicious Iu­piter, whereby their workes might haue good suc­cesse and proceeding. So may I say, by a present application had to these times, that as our best-pro­mising labours become fruitlesse, vnlesse the Almightie prosper and giue them successe: so by necessarie conse­quence, whosoeuer falleth into contempt and de­spising of God immortall, shall haue his purposes defeated, and vtterly vanquished with the fore­named Giants. Wherefore my third Satyre shall inueigh against such as in contempt of God (gi­antlike) practise not onely to pull him from his throne by violence, but blaspheme him through a forlorne and godlesse insolence, and as though God had not the power to reuenge, will exte­nuate his power and lessen his maiestie.

The Argument.

IT is reported of Croesus, that he sent for Solon, well perceiuing that he was esteemed the wisest in Greece: to the intent he might see him placed in his maiesty, pompe, and great solemnity. When Solon was come, he demanded of him, whom he [Page 17] thought to be the happiest man in the world; not doubting but he would conclude him to be the happiest, considering the magnificence of himself, the admiration of his attendants, & the security of his state, grounded on such powerfull alliance. So­lon (contrary to his expectance) replyed, He could iudge none truly happie before his death,—Ne­minem ante obitum faelicem esse arbitror. Yet Croesus would not let him go so, but demanded further: whom he thought then liuing to be the happiest; whereto answered Solon, Tellus; & who next saith Croesus? Next to Tellus do I esteeme Cleobis & Bi­ton (who died in the very performance of parentall obedience:) & so forward without the least men­tion made of Croesus felicitie. Whereby it seemed that Croesus was much offended, though he cōcea­lde his anger for that present time, lest the foolish conceipt of his selfe-esteemed happinesse should become palpable. But within short time afterward He found Solons saying most true: for being taken prisoner by Cyrus the Persian king, he was grie­uously punished, & restrained by straite seuere im­prisonmēt, till such time as a day was appointed for Croesus death: & being to be set vpon the fagot, & ready to suffer death, he cried forth: O Solon, Solon, vera sunt quae dixisti neminem ante obitum faelicem: Cyrus hearing these words, and enquiring the meaning of them, presently deliuered him, answe­ring: & ea quoque mihi euenire possunt. Conside­ring the state of mans life to be vncertaine, and that none ought to plant his hopes vpon that sta­bilitie of fortune in terrene affaires, as to promise [Page 18] himselfe security in his state, or continuance of successe for one victorie atchieued: seeing her wings are not clipped, that her flight should be restrained, nor to any Prince so particularly enga­ged, that he onely should be by her attended. In briefe, as the onely hope of the vanquished con­sists in the expectance of all extremitie: so is it the principall glory of the Conquerour, to moderate his fortune by a mild and tempreate bearing of himselfe to the conquered. Hence also haue wee sufficient argument of reproofe, towards such as take pleasure or delight in their abundance, as Croesus did, so as their minds become drowned, hauing no respect to the eternitie promised. The reason is, they repose their beatitude and felicity in things transitorie and vncertaine, not looking vp to the Author of all blisse and happinesse, who is the director and protector of all men, disposing them to the line and leuell of his blessed will, by expecting them foreslowing, inuiting them re­sisting, recalling them wandering, and embra­cing them returning: without whose aide our strength is weakenesse, without whose light our sight is blindnesse, and without whose grace our endeuours are fruitlesse. For alas, what is mans di­rection but distraction, what is his knowledge but imperfection, and what is the best of his re­solution but confusion, wanting his gracious pre­uention that giueth to each worke a happy period and conclusion? Especially in this curious and in­tricate Labyrinth of mans life, wherein many Cymmerian windings (to wit, priuate seduce­ments) [Page 19] are framed and cunningly contriued by that subtil-winged Dedalus. So as miserably are we forced to erre and stray, vnlesse by Ariadnes threed, that is, the heauenly light of Gods illumi­nating Spirit, we be directed and conducted in this vast Theatre of intricacy, to the flowrie Eden of endlesse felicitie. For without that all working po­wer, we are ouerwhelmed with darknesse, not a­ble to attaine to the comfort of our soules, to en­ioy the fruition of eternall consolation in the life to come.

To shew you the worthie intendments and re­solutions of the Ancient, would but make a flou­rish without effect: as by way of illustration ex­amplefide in mortification, to shew you how Ori­gen made himselfe an Eunuch, Democritus put out his owne eyes, Crates cast his monie into the sea, Thracius cut downe all his vines. Seeing then that to examplifie a mans writings in these daies, is but to beate the aire, vnlesse inuection or a bitter Sa­tyre moue it, I will make haste to runne into my former reprehension, since with Iuuenall I may well conclude,

Where a good Poets greatest difficultie, is to re­straine himselfe from Satyricall poesie; for impiety like a tetter vniuersally spreading, is such, as no man but he will either be a gamester or a specta­tor in gaming: either wanton or a fauou­rite of wantonnesse: therefore now or ne­uer:

Now to our Satyre.

The Argument.

TRogus Pompeius relateth in his generall Hi­storie, how Astyages dreamed that there sprong a vine forth of the wombe of his daughter Mandanes, whose broad-spreading branches o­uershadowed all Asia, wherefore to take away the ground and foundation of his feare, hauing vnderstood by the Magi, that by the vine was inti­mated Cyrus, who should ouershadow all Asia with his victorious and conquering hand, he commanded Harpagus one of his priuie Coun­sell to take the babe and slay it, that whatsoeuer his dreame imported, might by this meanes be preuented: but Harpagus more cōpassionate then Astiages (though too remorcelesse) exposed it to the crueltie of sauage beasts, where (so carefull is nature of her owne) it found more pittie in the wild forrest, then in his grandfathers Pallace, be­ing for some dayes nourished by a she-wolfe or [Page 23] bitch, (whence Nurses to this day reserue the name of Spacon,) and after found by one Faustu­lus a shepheard, was deliuered to his wife to be brought vp and nursed: which she, delighted with the chearfull countenance of the child, did accor­dingly, till in tract of time Cyrus came to the vn­expected height of an Empire, and fullfilled those predictions and Prophecies which were formerly spoken of him. This Argument haue I culled, to the end my Satyre, vsing the liberty of so materiall an Argument, may inueigh against such as seeke by all wayes to dilate and propagate the borders and bounders of their kingdome, (not respecting the meanes, so they may attaine the end) or strengthen the continuance of their vniust claime by sinisterHe siod. in ope ri: & die. meanes: not vnlike to Polynices and Eteocles in the Tragedie; who though they were brethren, euen the haplesse children of wofull Oedipus, yet could they not content themselues with their peculiarPolynices & Eteocles mono machia de regno decertantes mutuis vulneri bus concide­runt, ibid. shares seuerally limited, and mutually allotted, but must crie:—Aut Coesar, aut nullus: wherefore they enioyed the fruites of seldome prospering deuision, a short reigne, attended on with perpetuall infamie after death. Wherefore that is the best la­bour or trauell, where they do Vide Ethico rum axiomata & eorum prae cipua ratioci­nandi argumē ta, quorum cer tissimis princi­pijs fundamen ta virtutum innixa sunt.—Proponere la­borem vt cum virtute & iustitia coniungant. This is the best strife, the best contention, which (in a glorious emulation) is conuersant about vertue, not entertai­ning an vniust practise to gaine a kingdome, but euer to conclude with Aurelius Sextus:—Ex pes­simo generene catulum: Man that is wicked in his proceedings, getting an Empire by bloud (with­out [Page 24] regard of election or descent) may liue, and for a while flourish, but he shall die without an Heyre: therefore this Satyre is purposely directed to such, (with an equall reflex from superiour to inferiour) as respect not the meanes how to ob­taine a kingdome, so they may haue a kingdome, agreeing with that in the Poet; Regam, modum regnandi non quaeram. I will gouerne, though I seeke not the meanes how to gouerne well: or thus: I will gouerne, though I regard not the meanes whereby I come to gouerne. Thus much for a wic­ked Amulius, who will gouerne though it be by the death or deposing of his brother Numitor, or an impious Pigmalion, who will murther Sychaeus his brother to be enioyer of his treasure, or a faith-infringing▪ Polymnestor, who betrayes the trust of a Protector, in praying vpon the OrphanePolidorum obtruncat & auro vi potitur. 3. Ae [...]ead. Polydore. Of these my Satyre shall intreate, and brand them with the marke of an iniurious pos­session.

The Argument.

CLytemnestra Agamemnons wife, forsaking her owne husband Agamemnon, ran to the vn­chast bed of Aegistus, where she prostituted her selfe, regardlesse of her birth, and neglectfull of her honour. This Agamemnon perceiued, but through the exceeding loue he bore her, seeming­ly couered this her apparent dishonour, labou­ring to reclaime her rather by clemencie then rigour: but she persisting in her hatefull lust and vnlawfull affection, perswaded Aegistus by vr­gent solliciting to continue in his former adulte­rie, without regard to Agamemnons loue, or the infamie of her owne life. And hauing not as yet spun the web of her mischiefe, she seconds her las­ciuious attempt with a secret practise, conspiring with her fauourite Aegistus her husbands death, which was afterwards effected, but not vnreuen­ged. This instance shall be the first subiect vnto my Satyre; wherein I meane to display the impu­dencie of such, as out of a godlesse securitie, vsu­ally auouch and iustifie their wicked and sensuall pleasures with Phaedra in the Poet, writing to her sonne in law Hyppolytus after this manner:

For such incestuous Phaedraes, let them diuert their [Page 28] eyes to the ensuing Satyre, and then answer me▪ whether they do not blush at their decyphered follie, which more apparent then light will shew it selfe to euery eye: for the retiredst angle or cor­ner cannot giue vice a couer, whose memorie may be darkned, but not extinguished: nor can the wide wombe of the earth find her a graue where­in to interre her, being like Pasyphaes issue, The Min [...] ­taure. eue [...] a shame to the Parent. And as Hecubaes sonne, portending Per somnum ardentem fa­cem se pepe­risse sentiens. destruction to the Troian Citie, was thought fit to be casten forth, lest the euent there­of should be answerable to the Prophesie: so shall this accursed issue, this execrable Progenie shew it selfe, and be fitter for casting forth then preser­uing, since Clytemnestra shall feele the edge of cruelty, and the scourge of deuine furie.

The Argument.

WHosoeuer will but consider the fortune, or rather misfortune of Tereus for his wickednesse, shall behold as in a glasse or trans­parent mirror, the fruite of adulterous beds. For his licencious and inordinate lust contained with­in no bounds, but continuing in all prohibited desires, and now pursuing with an incestuous heate Phylomele his wiues sister, hath transformed himselfe into a reasonlesse creature; for now Te­reus [Page 31] in Vpubam changeth his former nature and condition, becoming in shape as odious, as his life was impious, as the Poet testifieth:

Uertitur in volucrem, cuistant pro vertice cristae. Thus may adulterous want-graces looke into Te­reus fall, and then apply his ruine to their present state. I gather these Arguments out of fictions and Poeticall inuentions, yet are not these fables without their deuine Morals; for such men as are touched with this crime or the like, ought to be ashamed of their follie, since the very heathen Poets, whose best of sacred knowledge was the light of Nature, could exclaime against them, and pourtray the forme of their liues in a fained inuention. For to exemplifie speciall punishments inflicted on particular sinnes, The H [...]pyes. Those birds which still frequented Phineus armie, and annoyed him with such a filthy sent, that euen vpon ship­boord they would come flocking to his Nauie, and bring a loathsome stench, whereby they vsed to infect his meate, neuer departing from him ei­ther morne or night, but would—Escopulis exi­re, & vniuersam [...]lassem teterrimo faetore inficere. Wherefore was this, but forasmuch as by the per­swasion of his second wife Idaea, he put forth the eyes of his children had by his Cleopatr [...] ▪ first wife? of which in the latter part of this Satyre I meane especially to insist, declaring by way of aggrauation the wic­kednesse of such Iniustae Nouercae, who will tyran­nise ouer their stepchildren, respectlesse of Phi­neus punishment or Idaeas vexation. And though some obiect, that these Arguments be but fruit­lesse [Page 32] inuentions hatched forth of Poets braine [...] yet must they of force confesse ingenuously, that their Morals conferre no lesse benefit, then if de [...] riued from a truer subiect: for whosoeuer will not beware of Id [...]as fact, shall vndergo Idaeas Quem fecere parem crimina, fa [...]a parem. Ibid. punish­ment; let them therefore auoyd the fact prece­dent, or let them expect the punishment subse­quent.* Par tibi culpa fuit, par tibi paena subit. alib. Nec culpa est leuior, nec tibi paena minor.

The Argument.

THe Argument of this Satyre shall be against all wicked Iulians, all godlesse Apostates. And though in the third Satyre I haue touched this Ar­gument briefly: yet now more amply meane I to deblazon the forlorne condition of these vnna­turall monsters. For to produce the Authorities & Opinions of the very heathen Phylosophers, they haue generally concluded, not onely a God, but a Trinitie, Three in-beings or persons coessentiall. As first the Platonists, who haue concluded a Minder, Minding, and a Minded, but the chiefe hereof the Minder. From the Platonists let vs descend to the Pythagorians, amongst whom Numenius mostThe Pythag. Numenius. worthie for his learning (insomuch as Porphyrie a man of ripe iudgement and pregnant conceit, albeit a profest enemie of Christ, wrote many seuerall Commentaries vpon him) speaketh thus: Touching the Indiuiduate essence of God, it is compact of it selfe in one, subsisting of none, in and of himselfe alone, not to be contained or cir­cumscribed within any limits or bounds, being euer during in time, before time, and without time; incomprehensible in his works, indiuisible, [Page 35] in his substance insubstantiate. The AcademicksThe Academ. in like sort conclude the same, yeelding to an om­nipotent power, working according to the diuine will of the worker; wherein they giue excellent instances and similitudes in the The Sunne, beames, and heate alluding to the bl [...]ssed. Trinitie. Stoicks. Sunne, and the heate proceeding from the Sunne, drawing from thence a singular argument to proue the diuine Trinitie. Zeno the father of the Stoicks, acknow­ledged the Word to be God, and also the spirit of Iupiter. Thus Academicks of later times, Sto­icks, Pythagorians, and Platonists, confesse this heauenly power▪ and shall we who are borne inHermes his de­ [...] of the diuerse wor­kings. the dayes of light and truth deny the same? Her­mes can conclude, how—Radij deuini sunt eius o­porationes mirae, Radi [...] mundani sunt natur [...] & rerum similitudines variae, Radij humani s [...]nt artes & scien­tiae. And shall we confesse the later, but not the first, from whence the later be deriued? Plato in his 13. Epistle to King Dennis writeth thus. When I13. Epist. to King Dennis. vid. Sene. in Epist. ad Lucil. write in earnest, you shall know hereby, that I be­gin with one God; but when I write otherwise, then I begin with many gods. Aristotle like wise that serious inquisitor in the secrets of Nature, could say:—Ens entium miserer [...]mei. Thus are outGod was not made at any time, in a [...] much as he is euerla­lastingly vnbe. gotten. Galen. Atheists conuinced by Pagans; for neither Or­phuus whose inuention gaue that opinion of plu [...] ralitie of gods first footing, nor D [...]agoras the A­thenian, who denied that there was any God, were exempted from seuerest censure, the one ha­uing his opinions publickly refelled, the other for his contempt of the gods, expulsed. For such no­uell opinions as Antiquity had not traduced [...]nto [Page 36] them, but seemed repugnant to what they belee­ued touching their gods, were esteemed peril­lous, and the founders of them worthie due pu­nishment. And how much more ought we reue­rently to obserue and carefully retaine what Sa­cred authoritie, grounded on better warrant then Pagan Antiquitie, hath commended to vs, where euery clause, euery syllable, sentence and title are full of sententious sweetnesse, and diuine fulnesse? As for the palpable blindnesse of such as see not, or wilfull ignorance of such as see but will not, the time will come when He, whom they denie shall reueale himselfe in furie, and those grosse o­pinions which with such asseuerance they main­tained shall be testimonies against them to con­uince them. And though, as Suetonius witnesseth, there be some, who like Caligula will threaten the a [...]re, that she shall not raine vpon his publicke games or [...] spectacles, shewing himselfe so peremptorie, as though he would cope with the i [...]ortall Gods, yet would he—ad minima toni­trua, Vid. Sueton. Tranq. in vit. Calig. & [...] a conniuere, caput obuoluere, ad ver [...] maiora proripere se è strato, sub lectum (que) condere so­lebat: at the noise of thunder or lightning winke hard, couer his head, and [...] his eares, to take a­way the [...] of his feare: yea more then this, he would leape out of his bed and hide himselfe vnder it. Thus did he contemne him whose works made him tremble, derogating from his power, yet astonished [...] the voice of his thunder: and though in [...] [...]me and his predecessor Tiberius there flourished a Phylo the [...]ew. worthie Philosopher, who all­beit [Page 37] a Iew by nation, yet frequent amongst the Romanes, had great iudgement in matters diuine, and spake profoundly of the things which belon­ged vnto the expectation of Nations: Notwith­standing all this, they continued without the lea [...]t acknowledgement of a Deitie, and in contempt of the diuine power, threatning the heauens if they scouled or frowned vpon the Romane game­sters, as I haue before mentioned. Whereby it seemes they reposed such confidence in the height of their present estate, as they imagined so firme a foundation could be shaken by no Superiour power; for indeed worldly pompe makes men for the most part forgetful of their duty towards their Creator, thinking (as men in a fooles Paradise) that this present Sunshine of their seeming felici­tie shall neuer set. Yet no sooner shall hoarie age draw neare, then—friget aestus honoris, and their former chearefulnesse enfeebled with all infirmi­ties, shall with lame limmes and a queasie voice crie out,—Non eadem est aetas: then shall the cure­lesse itch of honor by the brine of age be allayed, youthfull sports abandoned, and a quiet life ra­therPetitur ha [...] caelum via. desired then magnificence of estate. Conclu­ding with Seneca the Phylosopher, inueying a­gainst the tyrannie of Nero to this effect:

For whosoeuer shall but seriously consider the state and course of mans life, which is intangled [Page 38] with so sundrie and manifold perills, shall call it with the Poet,—mundum vitro similantem, where life is an exile, the passage a perill, and the end doubtfull. Thus farre of those who either with successe of fortune puffed, or height of honour transported, or through a carnall libertie benum­med, trust so much in the arme of flesh, as they wholly denie the power and maiestie of the onely God (or soueraigne good) preferring a momen­tanie delight before a celestiall reward. Now to my Satyre.

The Argument.

HYppeas that worthy Grecian, who stroue for the games in the Olympiads, wore no other apparell saue what with his owne hands (being a generall Artist) he had framed, hauing not so much as the ring of his finger, or bracelet about his arme, but were made by him, yea & the shooes of his feete, which with his owne skill he made likewise. This Hyppeas hauing gained the chiefest prizes by meanes of his actiuitie; and now retur­ning [Page 42] in the triumph of a Conquerour with a Co­ronet of floures empaled, to receiue the propo­sed reward: the publicke Notarie of these games came (according to the wonted custome vsually obserued) to demaund the best raiment or choy­cest particular ornament the Conquerour had a­bout him. Now this fellow, whom continuance of time had made impudent, seeing the bountie of the conquering Hippeas, according to the man­ner, receiued the best raiment the Victor wore: and scarce contented therewith, (like an infati­gable suiter) begged farther his stockings, and Hyppeas denied him nothing. So long he conti­nued in begging, and he in giuing, till Hyppeas went naked forth of the Olympiads, hauing no­thing wherewith he might shew his friends any semblance of conquest or victorie, saue his na­ked bodie, which he presented vnto them, vsing these words vnto the Notarie:—What I haue gi­uen thee, I would haue bestowed on my professedst ene­my, for such motiues of vaineglory should rather moue me to loath them then loue them, leaue them, then liue with them, remembring, how

The name of this begger was Mynthos, who ha­uing thus polled & spoiled this worthy Conqueror of all his apparell through his importunacie in de­manding, presently thus answered one by whom he was sharpely taxed: Nemo est quin aliqua in [Page 43] arte praeclarus est, ego autem in praemia & vestimenta comparando, palmam & gloriam adeptus sum, meque diuitem ex aliorum paupertate feci. This shall be the Argument of this ninth Satyre, touching im­pudent crauers: These—Iri egentes, of whom the Poet speaketh, who make themselues rich by their seruile basenesse, and as Vultures feede best vpon the stinkingst carrion, so they vpon others riot, prodigalitie, and dissolution, sucking like the Sangui-sugae, who feede themselues with bloud till they burst. Reason haue I to inuey against them, since Israel the elect and select people of God were not to receiue them—Let there be no begger in Israel. Time was not then for Parasites to currie fauour, when none was to haue reliefe but by his labor; so expresly was euery one enioy­ned to apply his vocation, that he who would not Gen. 3. 19. 2. Thes. 3. 10. Prou. 5. 15. 1. Thes. 4. 11. labour should not eate. And may these insatiable Mynthes taste the like fare, being deriued from as base beginnings as they are oftimes aduanced without merit to great meanes and possessions, yea composed of as ignoble and degenerate minds, as they are sprong of ingenerous bloud.

The Argument.

TAurus Raptus abit media quod ad aethera Taurus arena, non fuit hoc artis sed pietatis op [...]s. Martial. in Epi. in Amphythe. Caesa. a rich Iustice, seemed to carrie great port and state in his countrie where he liued, though more feared then loued: for the proud miser seldome liues to be inheritour of a friend: but afterward his misery was most apparently known by his desolate house, as vnacquainted with hospitality as an vsurers heire with frugalitie, ha­uing onely a case for a man, a blew-coat [...] I meane without a man, a shadow without a substance. In this Satyre next ensuing is described the mise­rable nature of such, as notwithstanding their out­ward port, glorying of more then euer their vn­worthie minds could reach to, be the very picturesIt is a great shame for a man to haue a poore heart and a rich purse. and Idaeas of misery, as I may well call them: where desire of hauing so much ouerswayes them, as care of reputation lightly moues them. This Ar­gument is short, for the Satyre will shew her owne meaning without any further illustration.

The Argument.

CLaudius a Romane, for his approued honesty respected for the most part, gained no lesse [Page 52] good opinion with the Conscript fathers in the Senate-house, then popular loue in the Citie [...] for his grauitie was such, as none could detect him of the least imputation, hauing alwayes in the whole course of his pleading such pithie, sen­tentious, and select discourse, that it yeelded no lesse admiration to the hearers, then a generall estimation to himselfe, at that time reputed one of the hopefullest young Orators: but most especi­ally for his deuotion and religion to the gods, then, amongst the Romans adored and worship­ped. This Claudius after this generall report and good liking which all had of him, vpon a solemne night appointed for the sacrifizing to Et festa so­lennia Martis. vid. Varr. & Ouid. de fast. Mars in behalfe of a battell which was to be made against a Prince of Numidia, (in which holy rites there were appointed Augurs for the coniecturing of these things) seeing the opportunitie of the Augu­res absence, renewed the familiaritie which he of long time had with one of the Augures wiues. Now the Augur hauing left behind him his Osci­nes or Prophesing birds (a neglect of such impor­tance as it discouered his owne shame,) came to his house where he detected Claudius, who had long The fish Sepia is betrayed by a blacke colour which she casteth out to couer her, so these coun­terfets by the cloud of a pre­tended holinesse, which shall be as a cloud of wit­nesse against them. time counterfeited puritie.

The Argument.

THe Historie of Phyloxenus is most amply rela­ted in the diuerse writings of sundrie authen­ticke Authors, being infamous for his greedie de­sire vnto meate and drinke, and therefore as is testified of him, Aristotle moc­king the Epi­cures, said, that vpon a time they went all to a Temple together, beseeching the gods that they would giue them necks as long as Cranes and Hernes, that the pleasure and taste of meate might be more longin relishing: complaining a­gainst Nature for making their necks too short. Gruis collum sibi dari optabat, vt cibum potum (que) maiori cum delectatione caperet. This Phyloxenus and that rauenous Heliogabalus shall be the subiects of this ensuing Satyre, touching or ra­ther concluding the condition of all Epicures in these two. If thou that readèst me be touched, as tainted with this particular sinne, blush, but do not shew thy passion towards the poore Satyre, for Bee-like she hath no sooner stung thee, then she loseth her power of being further reuenged of thee. Wage not warre against a dead Monument, since Plinie warnes thee: Cum mortuis nil nisi laruas lu­ctari. Take therefore this Satyre in good part, and rather fret against thy selfe, in that thou hast mat­ter in thee fit for a Satyrists subiect, then vent thy [Page 103] splene towards him, who makes thy defects the effects of his subiect.

The Argument. of Elpenor an Epicure, liuing sensually in a Caue, respectlesse of the soules eternitie.

ELpenor, who long time liuing (as the Dormouse) in the caue of sen­sualitie and securitie, rested care­lesse of a future blessing, as one rauished with the present delight of carnall libertie, became at last restrained by the vertuous edict of a gracious Em­perour, by whom he was exiled and banished, not onely from the Princes Court, but from the vt­most coasts of Arcadia wherein he liued. Now it chanced, that during such time as he remained in Cadmos a Satyrist of no lesse respect then appro­ued grauitie, well obseruing the impietie of Elpe­nor, as also the deserued censure which his Epicu­reall life had incurred; endeuoured to describe his condigne fall, with no lesse pregnancie of wit, and maturitie of iudgement, then a setled seuerity in reprehension of his godlesse opinions: which Description he fixed (as may be imagined) vpon the Portall gate, where he might of necessitie see his owne impietie as in a glasse transparent, per­spicuously demonstrated. What discontent he [Page 78] conceiued in the displaying of his owne shame, may be coniectured by the subiect of this Inue­ction, taxing him of his infamous life, the onely occasion of his obscure end: whose fortunes were aforetime most eminent, now most deiected.

Et quanta est infaelicitas, fuisse faelicem, &c? Boaethiu [...]

The Argument.

COrnelia wife to Pompey, surnamed the Great, after her husbands ouerthrow in Pharsalia, slaine within short time after by the procurement of Septimius in the kingdome of Egypt; became much distressed with the discomfort of her losse, and the sorrowfull issue of his death. Which is as passionately expressed by Lucan in Pompeies ex­postulation with Cornelia his beloued Ladie,—Quid perdis tempora luctu? Cornelia thus de­priued of all assistants saue Teares (sorrowes he­reditarie treasures) for the better reliefe of her estate (the poore remainder of her fortunes) sued out a petition vnto the Emperour Caesar, whose [Page 81] royall clemency (as she thought) could not choose but take pittie on the wife, whose husband was become a bootie to his Conquest. But how rea­sonable soeuer her demands were, it skilled not, for by the corrupt and indirect dealing of Caelius and Tuberculus she was resisted. The Satyrist therefore in deploring of Cornelia's miserie, and inueying against the two Courtiers corruption, morally dilateth on the desolate estate of a for­lorne widdow, and the sinister practises of corrupt Aduocates.

The Argument of Lucian.

LVcian a professed enemy to Christ, detracting much from the deuine & sole-healthfull My­steries of our Redemptiō, wherby he became odi­ous to the all-seeing veritie; chanced to trauell for delight, (as one of generall obseruation) into for­raine places: where (as heauens iust doome would haue it) he was worried by dogs, as a iust reward for his impious and egregious contempt towards God; reuiling that all-seeing Maiestie of Christ with the sacred office of his Ministers, and like a snarling or biting Curre, barking at the admirable and ineffable workes which were wrought by Gods omnipotencie: for which cause God accor­dingly punished him. A remarkable spectacle to all ensuing ages, conclúding emphatically with the Satyrist.

The Satyre followeth, Morally applyed.

The Argument of Stesichorus.

STesichorus is fained to haue lost his eyes for dis­praising Helen of Greece, and afterwards to haue recouered the same by praising her. The Mo­rall alludeth to such, who ouerborne with the vn­bounded height of their owne conceit, distaste the opinion of a multitude, to make their owne ir­regular iudgement passe for current. These (as we say) vse euer to swim against the streame, affecting that least, which seemes approued by the most: scorning to guide their ship by anothers Card, [Page 93] measure their life by anothers line, or walke in a common path. Some other application may this Morall make, as One vpon this fable would haue Stesi [...]horus to shadow a Malecontent, by whom things generally esteemed vse to be most disua­lued, delighting in nothing more then opposi­tion. Others by way of similitude compare him to One, who by much gazing on the Sunne be­comes di [...]-sighted; so He, by too intentiue fixing his eye vpon beautie, became blinded: the deuine application whereof I leaue to euery mans pecu­liar conceite, not louing to presse these further, then their owne natiue sence will beare. The sub­iect, where of this Satyre intreateth, more particu­larly applyed, may chance to glance at some whose singularitie gaines them Opinion aboue reason; but silence is their best salue, labouring ra­ther to redeeme the time, then reueale their owne shame. Let them be of more humble nature, and I will spare to prosecute any further. Nihil tam vo­lucre est quàm maledictum, the poyson whereof is as strong as the passage swift; the vnworthinesse of which condition as I haue euer loathed, so a milde and temperate reproofe for vertues sake haue I euer loued: not ignorant, how some vices (as other sores) are better cured by lenitiues then corasiues, lest the Patient crie out—Grauiora sunt, haud feram. Iudge of the Satyre.

The Argument of Pigmalion.

PIgmalion, whom no surpassing beautie in all Cyprus could captiuate, at last hauing made a curious Image or Picture of an amiable woman, [Page 99] was so rauished with the accomplished propor­tion of his owne worke, that enamoured there­with, He intreated Uenus to put life in his Image, which with such Artfull delineature he had composed. Venus taking commiseration vpon his prayers and teares, infused life in his Picture, whereof He begat a beautifull daughter called Papho, from whom (or from Mount Paphos) Ve­nus is said to haue taken her name, styled some­times by the Poets Eryca, sometimes Paphia: whose feasts with all ceremoniall rites vsually per­formed in the honour of an immortall goddesse, were originally solemnized and celebrated onely by the Shepheards of those Mountaines, but after­wards more generally obserued. The Morall in­cludethNote this you painted faces, whose natiue Countrey (once white Albion) is become reddish, with blushing at your vanities. the vaine and foolish Loues of such as are besotted on euery idle picture or painted Image, whose selfe-conceited vanitie makes beauty their Idoll, becoming Creatures of their owne making, as if they dis-esteemed the creation of their Ma­ker. The Satyre though compendious, compriseth much matter. Reade it, and make vse of the se­quele.

The Argument of Pytheas.

PYtheas an Athenian Orator much delighted with good cloaths, and proud of his owne tongue: when law began to grow out of request (for the Athenians endeuoured to bring in Pla­ [...]oes commonweale) whereby the Court of the A­reopagitae became much weakened, and the fre­quencie of Clyents discontinued; Acolytus a bitter Satyrist, chancing to meete with Pytheas this spruce Lawyer in rent clothes, at a [...]bare Ordina­rie, liuing vpon Pythagoras diet, viz. rootes; ob­serued this vnexpected mutation, and with Demo­critus readie to laugh at others miserie, compiled this short Satyre, to adde new fuell to Pytheas dis­content.

The Argument of Periander.

PEriander that wise Prince of Corinth, elected one of the Sages of Greece, fell in his old age to pouertie; whereby, though his Axiomes were no lesse esteemed, his deuine Aphorismes no lesse regarded, (as held for the very Vid. Laer. de vit. Phyloso. Oracles of some superiour power) yet the respect which former time had of him grew lessened, through the de­crease of his friends and fortunes: which was no sooner perceiued, then the distressed Sage lamen­ting the worlds blindnesse, that vseth to be taken sooner with a vaine shadow then any solid sub­stance, wrote this Satyricall Elegie in a pensiue moode, inueying against the vncertaine and in­constant affections of men, who measure happi­nesse not by the inward but outward possessing. Whereby He inferreth, that howsoeuer the wise­man may seeme miserable, He is not so, but is more rich in possessing nothing, then the coue­tous [Page 109] foole in enioying all things: for his estima­tion is without him, whereas the other hath his within Him, which is to be more preferred, (I meane the minds treasure, before the rubbish of this world,) then light before darknesse, the radi­ant beames of the Sunne before thicke and duskie clouds, or pure and temporate aire before foggie and contagious vapors.

The Historicall Argument of Terpnus Musician vnto Nero; with a Satyre annexed to it as followeth.

TErpnus a Romane Lyrick, or as some will haue him, a cōmon Cy­tharede, with whom Nero, y^t pre­sident to Tyrants vsed to consort, and with whose admirable skill he was exceedingly delighted: in processe of time fell into Neroes disgrace, for play­ing to him at Agrippina his mothers funerals: where he sung the dismall and incestuous bed of Orestes, the crueltie of Sphinx, reuiling at their ty­rannie; which so greatly displeased Nero, that he banished him his Court and royall Pallace, inioy­ning him withall neuer to frequent the Muses Temple.

The Morall importeth Such, as laying aside Time-obseruing, do not sew pillowes to their Prin­ces elbowes, but with bold and resolued spirit, will with Calistenes tell Alexander of his drunken­nesse, with Canius tell Tyberius of his crueltie, with Brutus tell Caesar of his vsurping, with Cato Censorius will reprehend the Commonweale for [Page 115] her ryoting. And true it is, that a Commonwealth is better gouerned (if of necessitie it must be go­uerned by either) by Cynickes then Epicures, more offences for most part arising by alluring and in­ducing men to sensuall pleasures, then by Spartas Damasymbrotos, his restraining of youth. The La­conians neuer liued so securely, as when they liued barely; nor euer did Romes Commonwealth di­late her bounders more then by the practise of le­gall austeritie, nor decrease more then by intro­duction of lawlesse libertie. And yet I find it more rare to heare any admonitions but Placentia in the Courts presence; then to see a graue and demure seeming, couer an hypocrites ranke dissembling. We haue more Ayming no lesse at priuie glo [...]ers and de­luders, then a [...] aspiring plot­ters, and state­intruders. Seiani (which I wish had Seians fall) then Vticani to prouide for a Commonweals safetie. There were many could greete Caesar with an Aue, but there were few would put him in mind of his Memento mori. Many could perswade Phaeton that he could guide the Sunnes chariot in better order then his gray-hair'd father, but by assenting to their perswasions, he was like to make a flame of the world. Nothing more dangerous to the state of a well-gouerned Commonweale, then Parasites, the tame beasts of the Citie (as Diogenes calls them). If the perswading sycophancie of Times-obseruancie had not besotted Candaules with his wiues beautie, he had preuented that mi­serable euent which by his owne Gyges was pra­ctised and performed. Dicit Varius, negat Scan­rus, v [...]ri creditis? Varius affirmes it, Scaurus denies it, whether beleeue you? The one sincerely voyd [Page 116] of dissembling flatterie: the other glosingly voyde of truth and veritie. By the one we are subiect to the ruine of our state: by the other aduanced to a firmer constancy then such as may be any way subiect to mutabilitie. Nero in the beginning ofQuin quenniū ero. his time banished al the Spintriae, Inuento [...]s of beast­ly pleasures out of his kingdome; I would he had banished time-obseruing flatterers, and that he had retained such as Terpnus, that would repre­hend him in his enormities. Iulius Caesar was too much addicted to his Parasites, but his successour Augustus was—ad accipiendas amicitias rarissimus, ad retinendas vero constantissimus. It was long ere he would entertaine a friend, but being retained, he was most constant in his fauour towards him. The old approbation of friendship comes into my mind, to eate a bushell of salt ere we be acquain­ted. We may trie our friends as Pilades did his O­restes, Damon his Pythias, Aeneas his Achates, but it will be long I feare me, ere any of vs possesse such impregnable Assistants, such Presidents of true friendship. The skilfull Painter when he de­pictures an vnthankfull man, because he cannot well delineate him in his colours, without some proper Motto better to explaine him, representeth him in the Picture of a Viper, that killeth her fee­der. There be many such Vipers, which appeare in externall shew as true hearted as Turtles, I feare th [...]m more then the open force of mine enemie: for these sugred kisses bring destruction to the re­ceiuer. Boaethius defining a good man, saith: He may be thus defined: he is a good man—cui nullum [Page 117] bonum malumue sit, nisi bonus malusue animus: to whom nothing is esteemed either good or euill, but a good or an euill mind; and what effectually maketh this euill mind, but either an inbred euill disposition, which ariseth from the crookednesse of his nature, or frō the euill perswasions of depra­ued time-obseruers: for the best natures be (for the most part) soonest peruerted & seduced. Then how necessarie is it to [...]oote out so noysome and pesti­lent a weede as flatterie, which corrupteth the af­fections of the worthiest and most pregnant wits, as daily example hath well instructed vs? How hatefull was it to that worthie Thebane Prince, Agesilaus, that memorable mirror of iustice (& no lesse hatefull to our renowned Prince, whose ex­quisite endowments make him as eminent abroad, as vs blessed at home) to see a flatterer in his Pal­lace? nay so much contemning popular applause, that he would not suffer his Statue to be erected, lest thereby the vaine and profane adorations of his subiects should grieue the gods, disdaining that veneration of any mundane power, should be con­fusedly mixed with adoration and worship of the gods immortall: well remembring Hesiods ca­ueat— [...], we must not mixe prophane worships with deuine. That Court-gate in RomeThe Parasite­gate. called Quadrigemina, I would haue it demolished in Troinouant, lest her estate second Roms slauery. Cicero thinks that no vice can be more pernicious then assentation, the verie helper and furtherer of all vices. She can giue life and being to the aspi­ring thoughts of man, when He soares too ambi­tiously, [Page 118] to the pearch of preferment, honour, or the like. That wicked Catiline who conspired against Rome, and aspired to the Diadem, seeking to re­duce the Empire from a gouernment Aristocra­ticke, to a Catilines Monarchie; was egged & in­stigated thereto by complices fit for that purpose, and well sorting with such an agent, such a cruell practitioner—Incredibilia, immoderata & nimis alta semper cupiendo, in desiring things incredible, immoderate, and too high aboue ordinary reach. The like befell vpon Carba, and those who sought to dissolue the Romane Monarchie, & to make it an Oligarchie or some other gouernment, which was vncertaine, because their intendments neuer came to their accomplished ends. These things thus considered in their natures, I haue here de­scribed Terpnus▪ sinceritie in reprehending Neroes crueltie, concluding with Flaccus Dysti [...]h.

What hard mischance so ere to thee befall, Let thy pure conscience be the brazen wall.

The Satyre ensueth, which most especially aymeth at Time-obseruers, some whereof in particular I haue instanced, as Seianus, Perennius, Sycites; the dismall euents whereof with their Tragicke ends, I haue amply described.

The Argument of Epicurus, as in the first Satyre familiarly expressed, so now in his miserable end with liuely colours described.

EPicurus, who first inuented that sect of Epicu­risme, delighting in nothing saue voluptuous pleasures and delights, in the end being grieuous­ly vexed with the stopping of his vrine, and an in­tollerable paine and extremitie of his bellie ex­ulcerated, became mightilie tormented; yet be­sotted with the fruition of his former pleasure, (so violent are customarie delights) thus conclu­ded: [Page 128] O quàm f [...]lici exitu fi [...]em expectatum vitae [...] imposui? With how happie an end do I limit [...] course and progresse of my life? The morall [...] ▪ cludes such, as haue liued in securitie, and ca [...] ▪ lesnesse, respectlesse of God or his iudgement; an [...] euen now readie to make an end of so haple [...] & fruitlesse a race, close vp the date of their life [...] securely as they liued carnally. The second [...] tyre in the former Section comprehends the lik [...] subiect, though the one seeme more generall v [...] der the name of Pandora, implying a gouerne [...] and directresse in all pleasures, or exhibitresse o [...] all gifts: The other more particular, containing one priuate and peculiar Sect, euen the Epicures, who thought that the chiefe good consi [...]ted in a voluptuous and sensuall life, expecting no future doome after the tearme and end of this life.

Here consider the momentanie and fraile course of this short and vnconstant life, tossed and turmoiled with many turbulent billows, exposed to sundrie s [...]lfs of perillous assaults, many home­bred and forreine commotions; in which it beho­ueth vs (like expert Pilots) to be circumspect i [...] so dangerous a voyage, lest sailing betwixt Scyll [...] and Charybdis, presumption and despaire, by en­countring either we rest shipwracked: where if any (which is rare to find) passe on vntroubled, yet must He of necessitie conclude with Senec [...] ▪ No [...] tempestate vexor, sed nausea. So slow is euery one to proceede graduate in vertues Academi [...] ▪—it a vt non facile est reputare, vtrum inhonestiori­bus corporis partibus rem qaeusierit, an amiserit: [...] [Page 129] Cicero well obserueth in his Declamation against Salust. For who is he of so pure and equall temper, whose man-like resolution holds him from being drawne and allured by the vaine baits and deceits of worldly suggestions? where there be more of Penelopes companions in euery stew, in euery brothell of sinne and wantonnesse, then euer in any age before. Euery one vt Lutulentus sus—as a hogge wallowing in the mire of their vaine conceits, roue from the marke of pietie and so­brietie▪ into the broad sea of intemperance and sensualitie: but none more of any Sect then Epi­curisme, which like a noisome and spreading Can­ker, eats into the bodie and soule of the professor, making them both prostitute to pleasure, and a very sinke of sinne. The Satyre will explane their defects more exactly, which followeth.

The Argument of Diagoras Orator of Athens.

D [...]agoras a corrupt Orator vsing to receiue bribes, was exiled, and this Satyre to gall him the more, engrauen vpon his shipboord: As followeth.

The Argument.

TRiptolemu [...] is reported to haue inuented Til­lage the first of any, and to haue taught the art of sowing corne: whereupon the gratefull hus­bandman, to repay the thankfulnesse of his well­willing mind, rendreth this Elegie, as in part of payment for so rare inuention: Satyrically withall inueying against such, who eate the fruite of o­th [...]rs labours, liue on the sweat of others brow [...], and muzling the mouth of the oxe that treads▪ o [...] the corne, reape what they neuer sowed, drinke o [...] the vine they neuer planted, and eate at the Alt [...] of which they neuer partaked.

The Argument.

MElon [...]mus a shepheard of Arcadia, who ha­uing frequented the plaines there long time, with great husbandrie vsed to exercise his pa­stures▪ receiuing no small profite from his fruitfull flocke: in the end fell in loue with Cynthia Queene of the forrest adioyning: whom hauing woed with many loue-inducing tokens, and shep­heards madrigals, a [...] spent the profit of his flock in gifts (with too lauish a bountie bestowed vpon her) and yet could no way preuaile, being posted off with many tri [...]ling delayes; in the end wrote this short Satyre in a Cynick mood, reuiling at the cou [...]tousnesse and in [...]atiable desire of women, who will prostitute their fauour for lucre sake vn­to the meanest swaine, till they haue consumed the [Page 142] fruite of his stocke, and then will turne him ouer shipboord.

The Argument of Protagoras.

PRotagoras adored the stones of the altar, con­ceiuing them to be happie, as the Phylosopher Aristotle witnesseth: Lapides, ex quibus ar [...] strue­bantur, faelices esse putabat, quod honorentur. H [...] thought the very stones themselues to be happie, of which the altars were builded, because (saith he) they might be honoured. In this Argument, be such men shadowed, as most impiously worship the crea­ture for the Creator, the worke for the worker. Therefore haue I subins [...]rted this Satyre, to in­ueigh against the senslesse Gentiles and Painims, who in the foolishnesse of their hearts, vsed to a­dore stockes, stones, plants, and senslesse crea­tures, Nunc deorum causam agam; I will nowCi [...]. de nat. deor. pleade the cause of God, so iniuriously dealt with­all by his owne workmanship. Alexander him­selfe being but a mortall man as we our selues be, commanded Callistenes his Scholemaister to be slaine, because He would not worship H [...] for a god: much more aboue comparison, may God who is immortall and onely to be feared, punishAlan. de con­quest. nat. yea and destroy them that in contempt of his infi­nite power and all-working maiestie, adore the Sunne, Moone, and Starres, Isis and Osyris, with many other vaine, idolatrous, and profane venera­tions, derogating from the power and incompre­hensible [Page 145] essence of God. When a King beholds his subiects to reserue their allegiance to any Mo­narch saue himselfe, He makes them to be proclai­med Traitors to his Crowne and person: Euen so the King of heauen, when He seeth any subiect of his (as we be all and happie if so we be, and not slaues to the captiuitie and thraldome of sinne,) presently proscribeth him, or will punish him with death, lest others by his impunitie should attempt the like. Wherefore then should any profane man, so ouershadowed with the duskie clouds of error and impietie, transgresse the deuine precepts, Lawes, and Ordinances of the Almightie; those e­ternall decrees established and enacted in the glo­rious Synod of heauen, by relinquishing the sweet promises of God, and communicating the wor­ship of the Creator with the creature, as if there were a distribution to be made vnto either? But I will referre them to this following Satyre.