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 : 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 may Vide 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 Heathen The occasion of this Treatise . did . And since the matter is most apparent , high time it is for Nature to send her Embassie to this Age for her Reformation .

THE FIRST SATYRE . THou wicked lumpe in a deformed guise , Tripping like Hymen on his wedding day , Nature thy former Insolence defies , Saying thou errest from her natiue way : For all thy foolish wayes are baits to * * Prima est qu●… si tittillato de●… lectationis in●… corde , secund●… confensio , te●… tium factum e●… consuetudo . Aug. Serm. 44. sin , Where vertue droupes , and vice comes dancing in . Doth not thy habite shew thy wanton mind , Forward to all things but to vertuous life : Passing those bounds which Nature hath assign'd , Twixt Art and Nature by commencing strife ? I tell thee , Nature sends me to represse Thy foolish toyes , thy inbred wantonnesse . But thou wilt say , Nature hath made me faire , Should I rob Beautie of her proper due ? Should I not decke her with * * 〈◊〉 〈◊〉 〈◊〉 à natur●… corrumpitur a●… arte . embroidred haire , And garnish her with Flora's vernant hue ? I must , I will , or else should I disgrace With a rent maske the beautie of my face . But I will answer thee for all thy beautie : If thou wilt be an Ape in gay attire , Thou doest not execute that forme of dutie , Which Nature at thy hand seemes to require : Which not redrest , for all thy goodly port , Thou must be stript , and whipt , and chastisd for 't . Nature hath sent me to forewar●…e thy we , Lest thou secure of thy distresse , reioyce : If thou wax * * Sequitur superbos vltor à ●…ergo Deus . proud , then where so ere thou go Thou shalt decline : this resteth in thy choice , Whether to die branded by Infamie , Or to preserue thy life in memorie . This thus obserued , wilt thou yet be proud ? And grow ambitious , bearing in thy brow The stampe of honour , as if thou hadst vow'd No grace on thy inferiours to bestow ? Proud minikin let fall thy plumes , and crie Nature , I honour will thy Embassie . It was a good time when Eue spun her threed , And Adam * * Pastinatio deuinum opus . Hesiod . digg'd to earne his food thereby : But in this time Eues do their panches feed , With daintie dishes mouing luxurie . That was the golden age , but this is lead , Where vice doth flourish , vertue lieth * * Damnosa quid non imminuet dies ? aetas parentis peior est ●…uis , &c. dead . This therefore is my message pend by Truth , Erected in the honour of Dame Nature , Inueying gainst Pride , whose aspiring grouth Disfigureth the beautis of the creature : Thus haue I spoken that which Nature mou'd me , Directed to thee , for Dame Nature lou'd thee .

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 affections 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 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 consume 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 . 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 .

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 deorum 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 allurement , 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 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 SECOND SATYRE . Pandora the inchantresse . PAndora , shall she so besot thy mind , That nothing may remaine for good instruction ? Shall she thy mind in chaines and fetters bind , Drawing thee onward to thy owne destruction ? Be not so foolish , lest thou be oretaken , And in thy shipwracke liue as one forsaken . For though that Nature which first framed thee , Seeme to winke at thy crimes a day or two , Yea many yeares , yet she hath blamed thee For thy offences , therefore act no more . Though she delay assure thee she will call , And thou must pay both vse and principall . She smileth at thy locks brayded with gold , And in derision of thy selfe-made shape , Who would beleeue ( saith * * Bella es nouimus & puella , verum est : & diuos : Quis enim potest negare●… Sed dum te nimium fabulla laudas , nec diues , neque bella , nec puella es . Martial . in Epigram . she ) this is but mold , Who trips the streets like to a golden Ape ? Nature concludes , that Art hath got the prize , And she must yeeld vnto her trumperies . For I haue seene ( saith Nature ) what a grace Art puts vpon me , with her painted colour : How she * * Nonne vulgatuin est bonas formas corussa deuenustare●… Pic. Miran . in Epist. Vermillions ore my Maiden-face , Now nought so faire , though nought before was fouler ; Indeed I am indebted to her loue , That can giue mouelesse Natur e me●…nes to moue . Thou black-fac'd Trull , how dar'st thou be so bold , As to create thy selfe another face ? How dar'st thou Natures feature to controle , Seeking by Art thy former to disgrace ? By heauens I loath thee for thy Panthers skin , Since what is faire without is foule within . Indeed thou art ashamed of thy forme : And why ? because of beautie thou hast none ; Nay rather grace , by which thou may'st adorne Thy inward part , which chiefly graceth one ; " Complaine of Nature ( gracelesse ) and despaire , " Since she hath made thee foule , but others faire . But yet thou wilt be faire , if * * Talis ornatus non est Dei. painting may Affoord thee grace and beautie in thy brow : Yet what auailes this fondling ? for one day Painting will ceasse : though painting flourish now ; " Itch not then after fashions in request , " But those that comeliest are , esteeme them best . Yet for all this , I pittie thee poore soule , In that Dame Nature hath not giuen thee beautie : Hang downe thy head like to a desart Owle , Performe in no case to her shrine thy dutie : Vnto her altar vow no sacrifice , Nor to her deitie erect thine eyes . Thou hast good cause for to lament thy birth ; For none will court thee smiling at thy feature , But prize thee as the refuse vpon earth , Since on my faith thou art an vglie creature , Yet ill wine's good when it is in the caske , And thy face faire oreshadow'd with a maske . O be contented , with thy forme , thy feature , Since it is good enough for wormes repast , Yeelding thy due vnto the shrine of Nature , The fairest faire must yeeld to death at last ! Thinke on thy mould , and thou wilt seriously Receiue the charge of Natures Embassie .

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 , attired modestly without affectation , 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 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 THIRD SATYRE . THou wicked Caitiffe proud of being nought , Wilt thou prouoke thy God to strike thee down Since he with care and labour hath thee sought , And diuerse fauours in his mercy showne ? Do not draw downe the viols of his ire , Lest he reward thy sinne with quenchlesse fire . Thou sillie worme compact of slimie mud , Which shalt returne to earth from whence thou can Thou which conceiued was of corrupt bloud , Thou wormlin , how dar'st thou reuile his name ? Farwell thou gracelesse Impe , thou saplesse branch , Borne to contemne thy God , to cram thy panch . Thou Epicure , that liu'st in liuing ill , Liuing by louing to stretch forth thy gut , Taking more pleasure thy deepe panch to fill , Then in thy maker confidence to put : Thou f●… thy feeding shalt receiue thy food , Amongst such vipers as shall sucke thy bloud . It is the nature of the viperous brood , To be the ●…athor of their parents death ; Like an * * Horse-leach . Hyrudo they do sueke their bloud , And take away that breath , which gaue them brea●… Thou * * Vipera viperae mortem adfert . Plin. in natur . Hist. dum pario , perio . ibidem . Praemorso Maris capite parit vipera . viperlike d●…sel aun●…s thy parents name , As though to vtter him thou thought it shame . Shame on thy naming , if thou wilt denie Him , who first gaue thee breath and vit all spirit , Him , who can giue thee true tranquillitie , Him , who will shew thee meanes how to inherit ; Leaue off thy foolish fantasies , be wise , Lift vp thy eyes to him who gaue thee eyes . But if ( vngratefull wretch ) thou feele his grace , Yet wilt not yeeld him thanks for all his loue , Be sure he will auert his diuine face , And all his wonted mercies cleane remoue ; So thou the swine that breakes the acorne-shell , Regardest not the tree from whence they fell . Be warn'd by Gaeus , who with Giants power , Thought with his fellowes to * * Saying with Tiridates in Tacitus : Sua retinere , priuatae domus , de alienis certare regia laus est . clime vp to heauen , But vanquish'd by his power doth all deuoure , Under the ruggie mount aines are laid euen , Therefore beware , aspire thou not so high , Lest thou lie low , where those same Giants ly . Thou art a shadow , God the substance is , Auicen . Tho●… . in quest. Aug. in Pelag. Yet insubstantiate , whose Deitie Doth comprehend all things , for all are his , Yet he is not * * Continet omnia tamen non continetur ab aliquo . contain'd most certainely , For he is infinite in qualitie , Endlesse in loue , boundlesse in quantitie . As for his presence , it is euery where , On * * Terrae Marique Deus est , nec terrae Mariue homo est , qui nouit vbi Deus non ost . sea , on land , and in the depth of depths , His prouidence in each place doth appeare , His meroie is for generations kept , Wilt thou ( fond foole ) contemne his heauenly power , Who gouernes thee , point , moment , minute , houre . What though so many will entice to euill , And in plaine tearmes denie the Deitie ? Let them remaine as fuell for the diuell , Confesse thou still his power effectually : Looke in the Planets , and the starres , whose light , Giues record of his power , signes of his might . If thou looke vpward , bodies there be manie , Yet trouble they not one anothers motion , If thou looke downward , there the * * Threatning earth with inundations , yet bounded in with her banks as with a girdle . Sea doth moue thee Beating the shores , while shores beate backe the Ocean Looke to the earth , and thou wilt wonder there , To see a Ball so firmely hang in Aire . But if these motiues limit not thy will , Then I 'le endorse this in thy forlorne brow , How with thine owne hand , thou thy bloud doest spill , The fruites whereof thy punishment shall show . Denie not him who neuer did deny , For thy default vpon the Crosse to die .

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 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 concealde 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 imprisonment , 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 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 ) 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 ,

Spite of our teeth when vice appeares in sight , We must the Satyres play , and tartly write :

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 :

— Rumpantur Ilia Codri , Inuidia .

Now to our Satyre .

THE FOVRTH SATYRE . THou happie Croesus in thy heapes of gold , Erect thy selfe a God vpon thy throne , Let it be framed of a purer mold , Then of the Pumice , or the marble stone : Let it be honor'd euen in Croesus name , Since golden Croesus did erect the same . Wilt thou indeed , be honour'd for a god , And with the starres aray thy Princely head ? Be sure ere long to feele an iron rod : To crush thee downe , and thy accursed seede . For if thou do denie * * Qui in Deum delinquit , eum relinquit . thy God his right , He will depriue thy power , abridge thy might . Art thou a crauling worme , a feeble creature , And yet dost thinke thy selfe a god on earth ? Canst thou so easily transforme thy nature : Chang'd to immortall , from a mortall birth ? Poore simple gull , a cockhorse for this god , No god but * * Homines cum hominibus sanguinem & genus miscent . man , whose sinnes deserue Gods rod . Star-staring earthling , puff'd with insolence , Conceipted of thy selfe without desert , Comparing with the Deuine excellence , For which thy follie , thou shalt feele the smart ; Do not * * Quicquid à vobis minor extimescet , Maior hoc vobis dominus minatur . thinke God will suffer thee to raigne , That sleights his workes , and takes his name in vaine . And as for Croesus , if he liue for aye , Then will I thinke he is a god indeed : But he ere long shall haue a dying day , And be inclosed in an earthly weede . Therefore fond Croesus , thinke but of thy gold , As rusticke people of the vilest mold . Yet thou mayst * * The different betwixt the poor wanting , and rich not vsing , by these two expressed , the one carendo , the ther non fruendo . vse it Croesus , to thy good , So thou repose no confidence therein , So thou abuse it not , it is allow'd , Abuse , not vse , is Author of the sinne . Be not deceiu'd through any false pretence , To hoord vp coine , and hurt thy conscience . This is a simple traine , a net for fooles , Not able to deceiue the * * Sapiens ipse fingit fortunat sibi . wiser men . Fishes be sooner catcht , in glistring pooles , Then in a troubled creuise , marsh or fen , But wisest fishes , neuer will appeare , Lucan . in bell . Phar. Where they perceiue the smallest cause of feare . Thus is the forme of wisedome well explaned , Euen in a Christall glasse most eminent , Wherein our distinct natures are contained , As in a Table aptly pertinent , How that bewitch'd we are in seeming good , And that prooues poyson which we tooke for food . This is my Satyre , Croesus which I send thee , To th' end thou mayst admonish'd be of this ; I hope my Satyre will in time amend thee , And draw thy mind from earth-opinion'd blisse . Wherefore farewell , and if thou wilt be blessed , Flie from this rust , by it thy mind 's oppressed .

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 compassionate 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 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 sinister He siod . in operi : & 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 peculiar Polynices & 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 argumen 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 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 Orphane * * Polidorum obtruncat & auro vi potitur . 3. Ae●…ead . Polydore . Of these my Satyre shall intreate , and brand them with the marke of an iniurious possession .