University of Virginia Library

EPIGRAMS

THE FIRST BOOKE.

To the King.

Great Monarch, since the worlds nativity,
No mind, nor body had so divine parts
To grace the State of Sov'rain Majesty,
As hath your Royall person, whose deserts
Soare higher 'bove the reach of other Kings,
Then the bright Sun transcends terrestriall things.

2. That those of a solid wit, cannot be puffed vp with applause; nor incensed by contumelie.

What vulgar people speake (if we be wise)
Will neither joy, nor miscontentment breed us;
For we ought mens opinions so to prise:
As that they may attend us, and not lead us,
It not being fit their praise should rule our actions:
Or that we shun what's good for their detractions.

3 A brave spirit disdaineth the threats of Fortune.

No man of resolution, will endure
His liberty in Fortunes hands to thrall;
For he's not free, o'r whom she hath least pow'r:
But over whom she hath no pow'r at all:
Nor hath she any chaine, wherewith to bind,
The inclination of a noble mind.

4. How to become wise.

Who would be truly wise, must in all haste
His mind of perturbations dispossesse;
For wisedome is a large, and spatious guhest:
And can not dwell, but in an empty place,
Therefore to harbour her, we must not grudge,
To make both vice, and passion to dislodge.

5. The wise, and noble resolution of a truly couragious, and devout spirit, towards the absolute danting of those irregular affections, and inward perturbations, which readily might happen to impede the current of his sanctified designes: and oppose his already initiated progresse, in the divinely proposed course of a vertuous, and holy life.

My soule shall rule my body, raigne o'r it:
And curb the Pentarchie of sensuall charmes;
For though they live togither, 'tis not fit,
They be compagnons upon equall termes:
But in my mind J'l harbour such a reason,
As strongly may o'rmaster each temptation
Can be suggested to't: and choake the Treason
Of all, and ev'ry will-betraying passion:
In this judicious order the Realme,
Or little world of mine owne selfe to guide,
It is my whole intent, till J make calme,
Rebellious motions, and suppresse the pride
Of flesh: then, while J breath, maintaine that right,
In spight of Satan, and all worldly might.

6. That the fellowship of vertuous, or vicious people, contributes much to the bettering, or depraving of the mind.

That he must needs be bad, there is some likenesse,
Who to lewd company is much affected;
For it is the beginning of a sicknesse
T'associat with him, that is infected:
Would you be good then, haunt the conversation
Of them, whose actions merit estimation.

7. Riches without further, can make no man happy.

As he, whose body is not well in health,
To search for ease, from bed to bed will rise:
So to a mind, that is diseased, wealth
Is not the end: but change of miseries;
And that, which made his poverty to vexe him,
Will make his riches likewise to perplexe him.

8. What man it is, that is truly wealthie.

Who measures poverty by Natures rules,
And frames his mind to what he hath, is rich;
For we can never doe, but vexe our soules,
So long's we straine them to a higher pitch:
And hee, whose heart is discontented, is
But a poore wretch, though all the world were his.

9. How a valiant man ought to behave himselfe towards those, that basely offer to offend him.

Hee is beyond the reach of common men,
Who can despise an injury; for as
The billowes of the Sea insult in vaine,
Against a Rocke: a stout breast finds no cause,
Of being commov'd at wrongs, whereof the Dart
Resiles from him, as from a brasen Wall,
On the offender, while his mighty heart,
And noble mind, far more sublime, then all
The Regions of the Ayre, most bravely scorne
Th'inferiour dangers of a boystrous storme.

10 Why the world is at variance.

Each man hath his owne sense, and apprehension,
And faith wherein he lives: but from this ill,
That each hath his owne will, springs all dissension;
For that all men agree, their lackes but will:
Warres never raging in so shrewd a cace:
But that, if men were pleas'd, would turne to peace.

11. How to be alwayes in repose.

So that desire, and feare may never jarre
Within your soule: no losse of meanes, nor ryot
Of cruell foes, no sicknesse, harme by Warre,
Nor chance whats'ever will disturbe your quiet;
For in a setled, and well temper'd mind,
None can the meanest perturbation find.

12. A wise man onely may properly be said to enjoy life.

His life is short, who present times neglects,
Feares times to come, and hath past-times forgot:
Or rather, while he breaths his Age, hee makes
A base abode in time, but liveth not;
For onely hee leades, in judicious eyes,
The longest life, who lives, till he be wise.

13. Who is not satisfied with his owne fortune, how great soever it be, is miserable.

Though the Septemvirat of Dutch Electors
Jnaugurat him Cæsar: and each one
Extoll his valour above that of Hectors:
In wit, and wealth surpassing Salomon;
Yet if he proudly soare a higher pitch:
He's neither mighty, valiant, wise, nor rich.

14. A certaine old mans expression before his death, to his Son.

That J am at the period of mine age:
Nor you, nor J, have any cause to mourne;
For life is nothing, but a Pilgrimage;
When we have travel'd long, we must returne:
Let us be glad then, that my spirit goes,
After so many toiles, to his repose.

15 To one of a great memory, but depraved life.

Though many things your memory containe:
Jf by your mind, to matters it be led,
Which are lesse profitable to retaine,
Then to commit t'oblivion, it is bad:
And whatsoever arts it comprehend:
If it remember not on piety:
Repentance for enormous sins: the end
Of life, Gods judgements, and his clemencie;
Those necessary precepts while you lake,
You but forget your selfe: and it is weake.

16. how a man should oppose adversitie.

Gainst misadventures being resolv'd to fight,
My mind shall be the bow, whence J'l apace
Shoot back the arrows, Fortune out of spight,
Assaults me with: and breake them in her face;
For all her soverain'ties I abjure:
Her harmes I dread not: and defye her pow'r.

17. The expression of a contented mind in povertie.

That I'm not covetous, is all my land,
From whence my thoughts new treasours dayly bring:
And the best moveable, which I command
Is, I buy no unnecessary thing:
By these, I of true wealth possesse such store,
That all the Kings on earth can have no more.

18. Not time, but our actions, are the true measure of our life.

That life is short, which measur'd by the span
Of time hath been of vertuous actions scant:
And one day's longer in a learned man,
Then twenty Lusters of an ignorant;
For life is good, and 'tis the quality
Of goodnesse, that extends its quantity.

19. Ingratitude is such a common vice, that even those who exclame most against it, are not freest of it.

It would not be an universall cace,
Nor could each man have so true cause to fall
In rayling 'gainst ingratitude; unlesse
There were some reason to complaine of all:
Thus, who have with unthankfulnesse beene met,
May from such dealing this instruction draw,
That if themselves did ever prove ingrate,
They get but justice from the Talion-Law;
To th'end they may from those their faults refraine,
Which they so ugly see in other men.

20 Of Negative, and Positive good.

Not onely are they good, who vertuously,
Employ their time (now vertue being so rare)
But likewise those, whom no necessity,
Nor force can in the meanest vice insnare;
For sin's so mainly further'd by the Devill,
That 'tis a sort of good, to doe no evill.

21. To one bewailing the death of another.

You have no cause to thinke it strange, that he
Hath yeelded up his last, and fatall breath;
For 'tis no wonder for a man to dye,
Whose life is but a journey into Death:
Nor is there any man of life deprived
For age, or sicknesse: but because he lived.

22. Why covetous, and too ambitious men prove not so thankfull, as others for received favours.

Whose mind with pride, and avarice doth flow,
Remember seldome of a courtesie,
So well, as humbler spirits doe; for who
Lean's most on hope, yeelds least to memory:
Their thoughts so farre on future aimes being set,
That by-past things they purposely forget.

23. A counsell not to vse severity, where gentle dealing may prevaile.

Strive, never by constraint to crosse his will,
Whose best affection fairely may be had;
The noble mind of man being such, as still
Follow's more heartily, then it is led:
For there was never power, charme, nor Art,
That could without consent, obtaine the heart.

24. That they may be alike rich, who are not alike abundantly stored with worldly commodities.

I have of Lands, nor moneyes no large portion:
Yet, if I be content, to thinke, that J,
Am not as rich, as any, were great dulnesse;
For wealth not being in plenty, but proportion,
Though vessels have not like capacity:
They may be all of them alike in fulnesse.

25. Uertue, and goodnesse are very much opposed by the selfe-conceit, that many men have of their owne sufficiencie.

Ther's nothing hinders vertue more, then the
Opinion of our owne perfection;
For none endeavours to doe that, which hee
Imagineth he hath already done:
And some by thinking t'have what they have not,
Neglect the wisedome, which they might have got.

26. How to support the contumelie of defamatorie speeches.

If men deservedly speake ill of you,
Be angry not at them: but at the cause,
Which you to them did furnish so to doe:
But if they still continue 'gainst the Lawes
Of truth, and modesty their bad report
(While with a valiant heart, and testimony
Of a good conscience, you your selfe comfort)
Contemne those rascals, that insult upon ye;
For a reproach, by honest meanes obtain'd,
Doth full of glory to the heav'ns ascend.

27. Of Lust, and Anger.

Lust taking pleasure in its owne delite,
Communicats it selfe to two togither:
But far more base is anger, whose despite
Rejoyceth at the sorrow of another;
For th'one is kindly, th'other sows debate;
Lust hath a smack of love: but wrath of hate.

28. An encouragement to an impatient man in an Ague.

Why should you in your sicknesse thus enrage;
Seeing patience doth a gen'rous mind befit?
You may be sure, it will not last an Age;
For if it leave not you: you must leave it:
Take courage then, faint not: but bravel endure
Whats'êr to kill the soule hath not the pow'r.

29 The firme, and determinate resolution of a couragious spirit, in the deepest calamities, inflicted by sinister fate.

Seeing crosses cannot be evited, I'l
Expose my selfe to Fortune, as a Rock
Within the midst of a tempestuous Ocean:
So to gainstand the batt'ry of her spight,
That though jaile, sicknesse, poverty, exile
Assault me all, with each a grievous stroak
Of sev'rall misery, at the devotion
Of misadventure, ev'ry day, and night:
Yet with a mind, undanted all the while,
I will resist her blows, till they be broke
Jn the rebounding, and without commotion,
Till all her rage be spent, sustaine the fight:
So that she shall not b'able to subdue
One thought of mine, with all that she can doe;
For when sh'hath try'd her worst, I will not yeeld,
Nor let her thinke, that she hath gain'd the field.

30. That wise men, to speak properly, are the most powerfull men in the world.

The greatest power is to wise men due:
The pow'r of all men else to theirs being nought;
For wise men onely, what they will, can doe;
Because they will not doe: but, what they ought;
Such being their cariage, that their reason still
Directs their power: and informes their will.

31. To a rich man, become poore.

Your poverty should be the more esteemed,
That by the meanes thereof you are exeemed
From stubborne servants, lying Sycophants,
And faigned friends: in lieu whereof, it grants
These three of a more vertuous company,
Ease, humble cariage, and sobriety.

32. That if we strove not more for superfluities, then for what is needfull, we would not be so much troubled, as wee are.

If by the necessary use of things,
The ornaments wee measure of our honour,
And not by that, which fancy doth suggest us:
Wee will not need those wares, the Marchant brings
From forraine Countries: and withall exoner
Our minds of what might otherwise molest us.

33. The onely true progresse to a blessed life.

VVho hath of conscience a profound remorse
For sins committed: and to keepe his senses
From all sinister practice, doth divorce
His thoughts from their accustomed offences,
Is in the way of vertue, which will tend
(Jt being continu'd) to a happy end.

34. That wee ought not to be excessively grieved at the losse of any thing, that is in the power of Fortune.

All those externall ornaments of health,
Strength, honour, children, beauty, friends, & wealth
Are for a while concredited to men,
To decke the Theater, whereon the scene
Of their fraile life is to be acted: some
Of which must (without further) be brought home
To day, and some to morrow; th'use of them
Being onely theirs, till new occasions claime
A restitution of them all againe,
As time thinkes fit, to whom they appertaine;
Though such like things therefore be taken from us,
Wee should not suffer griefe to overcome us:
But rather render thankes, they have beene lent us
So long a space, and never discontent us.

35. Wherein true Wealth consists.

VVho's truly rich, we ought not to esteeme
By Lands, nor goods, but by the mind; the title
Of a poore man, being farre more due to him,
That covets much, then that possesseth little;
For he is richer, doth the world neglect:
Then who possessing all, complaines for lack.

36. How difficult a thing it is, to tread in the pathes of vertue.

The way to vertue's hard, uneasie, bends
Aloft, being full of steep, and rugged Alleys;
For never one to a high place ascends,
That alwayes keepes the plaine, and pleasant Valleyes:
And reason in each humane breast ordaines,
That precious things be purchased with paines.

37. A counsell to one oppressed with bondage, and cruell disasters.

VVhats'ever be your fortune, let your deeds
With your affection alwayes jump; for by
Desiring to doe that, which you must needs:
You'l blunt the sharpnesse of necessity:
And making of constraint a willingnesse,
Be glad in spight of crosses, and distresse.

38. How Fortune oftentimes most præposterously pond'ring the actions of men, with a great deale of injustice bestoweth her favours.

Fortune with wealth, and honour at her feet:
And holding in her hand a ballance, sits
Weighing human desert, as she thinks fit:
One of the scales whereof the learn'dest wits,
Most vertuous, and of choisest parts containes:
The other being appointed for such, as
Are vicious, light, and destitute of Braines.
The light are mounted up into the place,
Where riches, and preferment lye exposed
To those, can reach them: while the other scale,
By th'only weight of worth, therein inclosed
Is more submissively deprest, then all
That hangs on Fortunes ballance: and the higher,
That hair-brain'd heads b'advanc'd above the states
Of others in this world: so much the nigher
To want, and bondage are the wiser pates;
Of such things then, as to the disposition
Of Fortune doe pertaine, let no man wonder,
While the most wicked gaine the acquisition,
That by their meanes, the good be brought at under;
For wheresoever vice is most respected:
The greatest vertues are the more rejected.

39. When a true friend may be best knowne.

As the glow-worme shines brightest in the darke,
And frankincense smells sweetest in the fire:
So crosse adventures make us best remarke
A sincere friend from a dissembled Lyer;
For some being friends to our prosperity,
And not to us: when it failes, they decay.

40. The duty of a husband to his wife.

Though he be head, he must not tyrannize
Over his mate in sacred bonds of Mariage;
For in the head the wit, and judgement is:
And therefore he, with a judicious cariage,
Should towards her behave himselfe, respect her,
Instruct her, love her, and from harme protect her.

41. Concerning those, who marry for beauty, and wealth without regard of vertue.

How can such wedded people lead their lives,
With a respect unfainedly entire,
Where husbands are not married to their wives:
But money to the covetous desire:
Where men in little estimation hold
Womens discretion, wit, and chastitie:
But meerely aime at handsomnesse, and gold,
To serve their avarice, and Leacherie:
Which fashion lately is become so common,
That first, w'espouse the money: then, the woman.

42. The speech of a noble spirit to his adversary, whom after he had defeated, he acknowledgeth to be nothing inferiour to himselfe in worth, wit, or valour, thereby insinuating that a wise man cannot properly bee subdued: though he be o'rthrown in body, and worldly commodities.

I Will not of this victory be glorious:
Nor ought you for being vanquish'd to repine,
You not being overcome: nor J victorious;
Your fortune onely is o'rcome by mine;
For by the force of judgment, grace, and will:
You have a mind, that is invincible.

43. In how farre men are inferiour to many other living creatures, in the faculties of the exteriour senses.

In touching, Spiders are the subtillest:
The Bores, in hearing: vulturs, in the smell:
In seeing, Eagles, and the Apes in taste:
Thus beasts in all the senses men excell;
So that, if men were not judicious creatures:
Some brutes would be of more accōplish'd natures.

44. To one, who was heavily cast downe in Spirit, by reason of some scandalous speeches, blased forth to his disadvantage.

Be not discouraged at calumnies,
Which are not (at the worst) but loads of wind;
And therefore, with a strong, and patient mind
Most easie to support, if you be wise;
For nat'rally such burthens are but light:
Unlesse the Bearers weaknesse give them weight.

EPIGRAMS:

The second Booke,

1. No crosse adventure should hinder vs from being good; though we be frustrate of the reward thereof.

By any meanes, with all your might endeavour
For honesty, whats'ever be th'event:
Although sinister fortune should dissever
Vertue from honour, be not discontent;
For if you be deprived of your due,
The fault is in the time: and not in you.

2. Those that have greatest estates, are not alwayes the wealthiest men.

They're richer, who diminish their desires:
Though their possessions be not amplified,
Then Monarchs: who in owning large Empires,
Have minds, that never will be satisfied;
For he is poore, that wants what he would have:
And rich, who having nought, doth nothing crave.

3. The couragious resolution of a valiant man.

Seeing Nature entred me on this condition
Jnto the world, that J must leav't, I vow,
A noble death shall be my chiefe ambition;
To dye being th'end of all J ought to doe:
And rather gaine, by a prime vertue, death:
Then to protract with common ones my breath.

4. How abject a thing it is, for a man to have bin long in the world without giving any proofe either by vertue, or learning, that he hath lived at all.

That aged man, we should (without all doubt)
Of all men else the most disgracefull hold:
Who can produce no testimony, but
The number of his yeares, that he is old;
For of such men what can bee testifyed,
But that being borne, they lived long, then dyed.

5. That a vertuous mind in a deformed body maketh one more beautifull, then a handsome body can doe, endowed with a vicious mind.

External comelinesse few have obtain'd
Without their hurt; it never made one chast:
But many adulterers: and is sustain'd
By qualities, which age, and sicknesse waste:
But that, whose lustre doth the mind adorne,
Surpasseth farre the beauty of the bodie;
For that, we make our selves: to this, we're borne:
This, onely comes by chance: but that by study;
Jt is by vertue then, that wee enjoy
Deservedly the stile of beautifull,
Which neither time, nor Fortune can destroy;
And the deformed body, a faire soule
From dust to glory everlasting caries:
While vicious soules in handsome bodies perish.

6. To one, whom poverty was to be wished for, in so farre, as he could hardly otherwise be restrained from excessive ryot, and feasting.

You should not be a whit the more dejected,
That (as in former times) not being sustain'd,
Your fare, and dyet daily doe decrease;
For want doing what your modestie neglected:
It is a happy thing to be constrain'd
To that, which willingly you ought t'embrace.

7. That men are not destitute of remedies, within themselves against the shrewdest accidents, that can befall them.

If you expect to be of toyle, and care
Sometime exeem'd, hope may your griefe diminish:
And patience comfort you, ere you despaire,
Though both those faile, Death will your troubles finish;
Thus are you fitly served with reliefes,
'Gainst Fortunes most elaboured mischiefes.

8. What sort of benefits one ought to bestow.

VVould you oblige to you a friend, by giving,
Most cheerfully your favours to acquite:
Give that, which gives content in the receiving:
And when it is received yeelds delight;
For if it faile in either of those two,
It will impaire his thankfulnesse to you.

9. To one, who did glory too much in the faire, and durable fabrick of a gorgious Palace, which he had caused lately to be built.

Boast never of the permanence of that,
Which neither can prolong your dayes, nor houres;
For that your house is stately, strong, and great:
The praise is the artificers, not yours:
Death cares not for your Palace, who can climb,
Without a ladder to the tops of Towers:
And shortly with a visage pale, and grim
Will come, and turne you naked out of doores:
But make your body (like a Church of Marbre)
A Castle fit, a vertuous mind to harbour.

10. That a contented man is rich, how litle wealth soever he have.

He's rich who craving nothing else, doth find
Content in the possession of his owne;
For in so much as doth concerne the mind:
Not to desire, and have is all, but one;
For if the thoughts thereof be rich, we 're sure;
Fortune hath not the skill to make us poore.

6.

[_]

The numbering of epigrams in the source document has been followed.

How dangerous it is, to write, or speake of moderne times.

Though all, some errors doe commit: yet few.
Having committed them, would have them told:
That talke then being displeasing which is true,
Who cannot flatter, he his peace must hold:
So hard a thing it is, to say or pen,
Without offence, the truth of living men.

12. That the most solid gaine of any, is in the action of vertue, all other emoluments, how lucrative they so ever appeare to the covetous mind, being the chiefest precipitating pushes of humane frailty to an inevitable losse.

Such is the thin, and ragged maske of vice,
That whosoe'r to peevish thoughts are pronest,
Will know some time b'experience, that there is
No profitable thing, which is not honest:
Nor can there be to God a man more odious,
Then he who leaves the good, for what's cōmodious.

13. What the subject of your conference ought to be with men of judgment, and account.

Let the discourse be serious, you impart,
To the grave audience of judicious eares:
Being either of the common-wealth, some art,
Or science, on your owne, or friendes affaires;
For if it can to none of those pertaine:
It must be idle, frivolous, and vaine.

14. That a truly generous mind, had rather give a curtesie, then be resting one, after the presented opportunity to repay it.

As stil a greater care doth men possesse,
To keepe things well, then freely to bestowe them:
So to a noble spirit it is lesse
Laborious to giue benefites, then owe them:
In whom brave actions are more naturall,
Then to the flame to mount, or earth to fall.

15 To a certain Lady of a most exquisit feature, and comely presentation: but who gloried too much in the deceitfull excellencie of these fading, and perishable qualities.

Though you be very handsome, doe but stay
A litle while, and you will see a change;
For beautie flieth with the tyme away,
Wherwith it comes: nor must you think it strange,
That hardly being skin deepe in the most faire,
And but a separable accident
Of bodys, which, but living shadowes are;
(And therfore frayle) it is not permanent;
Be then not proud of that, which at the best,
Decrepit age will spoyle: or sicknesse wast.

16 Who is truly rich, and who poore.

By the contempt, not value of the matter
Of worldly goods, true riches are possess'd;
For our desire by seeking groweth greater:
And by desiring, povertie's increass'd:
So that on earth there can be none so poore
As he, whose mind in plentie longs for more.

17 How generous a thing it is, not to succumbe to pleasure, and sensualitie.

No great exploit can be expected from
That man, who being profoundly plung'd in his
Owne sense, permits himselfe to be o'rcome
B'a foes 'effeminat, as pleasure is;
For mightie minds most pleasures doe conceive,
When pleasures over them no power have.

18 That we ought not to be sorie at the losse of worldly goods.

Those things, which are to us by fortune lent,
We Should sequestrat, and to such a place,
From whence she may, without our discontent,
Fetch them away againe before our face;
For if we grudge thereat by any meanes:
We doe but vexe our selves, and lose our paines.

19. What is not vertuously acquired, if acquired by us, is not properly ours.

Whos'ever by sinister meanes is come
To places of preferment, and to walke
Within the bounds of vertue takes no pleasure:
Provideth onely titles for his tombe,
And for the baser people pratling talke:
But nothing for himselfe in any measure;
For fortune doth with all things us befit,
Save the sole mind of ours: and Vice kils it.

20. Riches affoord to vertue more matter to worke upon, then povertie can doe.

For Temperance, and other qualities
Of greater moment, men have beene respected
Jn riches: but in poverty there is
This onely goodnesse, not to be dejected;
Whence shunning want, we means embrace, which yeeld,
To vertue a more large, and spacious field.

21. Death maketh us all alike in so farre, as her power can reach.

Mongst all the rites, that Nature can pretend
In Justice, this is chiefest, and a sequell,
Which doth on Mortall principles depend:
That drawing neare to death, we are all equall;
Therefore we otherwise, then by the sense
Should betwixt man, and man make difference.

22 A very ready way to goodnesse, and true VVisedome.

Who vertuously would settle his endeavours,
To mortifie his passions, and be wise:
Must still remember on received favours,
Forgetting alwaies by-past injuries;
For that a friend should prove ingrate, is strange:
And mercy is more Noble, then revenge.

23. We ought not to regard the contumelies, and calumnies of Lyars, and profane men.

Aspersions, which base people viciously
Inflict upon mens credits, I contemne;
That sentence having small authoritie,
Where he, that is condemned, doth condemne:
And to be hated by a wicked spirit,
Doth argue oftentimes the greater merit.

24. No man should glory too much in the flourishing verdure of his Youth.

Let none be proud of life: nor thinke, that longer
He then another will, because he's younger,
Enjoy his pleasures; for though old age stand
A great way off, death alwaies is at hand;
Who (without taking heed to time, or yeares)
No Living creature spares, when she appeares.

25. That vertue is of greater worth, then knowledge. to a speculative Philosopher.

Why doe you study Morals, if you take
No paines t'abate your avarice, and lust?
For how can vertues definition make
You valiant, prudent, temperate, or just:
Jf you industriously purge not your mind
Of any vice, to which you are inclin'd?

26 Consolation to a poore man.

That you are poore, it should not much disheart you;
For povertie securely keepes your house
From theeves, & Robbers: and makes roome to vertue,
By banishing of pride, and the abuse
Of riches: the losse thereof, and feare of losse,
Surfets, and vices, that prejudge the health:
Which being shut out of doores, strive to compose
Your mind to quietnesse, more worth, then wealth;
For without wealth you may have happinesse:
But not without tranquillitie, and ease.

27 The bad returnes of ingrate men should not deterre us from being liberall.

Though you ingrate receivers dayly find,
Let not their faults make you lesse Noble prove;
It not being, th'action of a gen'rous mind
To give and lose so, as to lose, and give;
For that, a churle may doe, in hope of gaine.
But this partakes of a heroick straine.

28 That riches is a sicknesse to those, that doe not possesse the good thereof, so much as they are possest thereby.

Some peoples senses wealth doth so bereave,
That they to nothingelse their minds can frame:
So have they wealth, as men are said to have
The Ague, when 'tis th'ague, that hath them;
For it afflicts them with the maladies
Of covetous desire, and avarice.

29. A truely liberall man never bestoweth his gifts, in hope of recompence.

A Hearty giver, will conceive such pleasure
In th'onely action of his good intent:
That though he be not met in the like measure,
It never breeds him any discontent;
For when he doth bestow a benefit,
He meerely lookes to the receivers profit:
And in the instant, that he giveth it,
Reapes all the vse, that he exspected of it:
Vertue no other recompence allowing;
The price of honest deeds being in the doing.

30 That the setled quiet of our mind ought not to be moved at sinister accidents.

Man should for no infortunate event
Deprive himselfe of that, which fortune is
Vnable to restore him: the content
Of mind, ease, and tranquillity of his
Reposed spirit; for who lacketh those,
Can nothing else possesse, that's worth to lose.

31. As it was a precept of antiquity, to leane more to vertue, then Parentage: so is it a tenet of Christianity, to repose more trust on the blood of Christ, then our owne merits.

Vertue, not blood was thought of anciently;
Yet blood, more then our vertue ought to please us:
For we on blood, not vertue should rely;
Not on our vertue: but the blood of Jesus;
His blood being able to make heavenly Kings
Of men, plagu'd here for lacke of Earthly things.

32 Our inclination is so depraved, that it is apt enough of it selfe to runne to sin, without any instigation, whereby to drive it forward.

Our mind's so prone to vice, it needs a bridle
To hold it rather, then a spurre, to prick it;
For left unto it selfe, it hardly stands:
But if perverse enticements find it idle,
And push it, then, it (runing on a wicked,
And headlong course) no reason understands,
While at the windows of the eares, and eyes
Temptations enter, which the soule surprise,

33 That there is no true riches, but of necessary things.

The use of mony, is to have the meanes,
Whereby all needfull things may be possess'd,
Which are, but few, and small, & got with ease:
What we have more then that, 'snot wealth, but chains,
Or Fetters of the mind: and at the best,
But heapes of labour, feare, and carefulnesse.

34. The misery of such, as are doubtfull, and suspicious of their VVives chastitie

Close Jealous men make not so evident
In any thing the madnesse of their braines:
As that, the more that they are diligent,
They have the greater hope to lose their paines;
For their whole care, to search that, is imployed,
Which not to find, they would be overjoyed.

35. How deplorable the condition of most men is, who, though they attaine to the fruition of their præterit projects, by covering neverthelesse the possession of future pleasures, honours, and commodities, never receive contentment (as they ought) in the present time.

In things, to fortune Subject, when we get
What we did long for, we anew desire
To have wherewith t'uphold the former state:
Which likewise, we obtaining, more require;
For businesse engendreth businesse:
And hope, being th'usher of another hope,
Our enjoyd' wishes serve but to make place
To after aimes, whose purchase to the top
Of our ambition never reacheth; thus
By still aspiring higher we can find
No end in miseries, that trouble us:
Turmoyle the body: and perplex our mind,
Although we change with great varietie
The matter, which procures our miserie.

36. The different fruits of idlenesse, and vertue in young men.

As singing Grashoppers, a fond Youth revels
In Summer blinks: & starves when tempests rage:
But wise men (Pismire like) enjoy the travels
Of their young yeares, in th'winter of their age:
These by their Providence have wealth in treasure:
While those are pained for their by-gone pleasure.

37. To a generously disposed Gentleman, who was maine sorrie, that he had not wherewith to remunerat the favours, by the which he was obliged to the curtesie of a friend.

You have restor'd his kindnesse, if you owe
It willingly, and doth not prove forgetfull;
For with all Mankind it would hardly goe:
Jf no man could with empty hands be gratefull:
And in what may concerne a benefit,
'Tis th'onely mind refounds, and maketh it.

38. The truest Wealth, man hath it from himselfe.

If you from discontents have a desire
To live exeem'd, the way is ne'r t'importune
Your friends with suits: but alwaies to require
Your riches from your selfe: and not from fortune;
For your dislike, affection, and opinion
Are things still subject to your owne dominion.

39. That the impudicity of a Lascivious Woman staines but her owne, and not her husbands honour.

Though of her sacred Matrimoniall Oath
Your wife make no account: if what be due
To a wise Husband you performe: she doth
Bring to her selfe discredit: not to you;
For others faults can no disgrace impart you:
(Though to your losse they tend, and make you sorrie)
No more then you can by anothers vertue,
(Though it breed joy, and gaine) reape any glorie:
'Tis our owne vertu', & vice must praise or blame us:
And either make us glorious, or infamous.

40. Who really are rich, and who poore.

He, that agreeth with his povertie,
Js truly rich: while (on the other part)
He's poore, who 'midst the superfluitie
Of wealth, in new desires consumes his heart;
For 'tis an empty mind inflicts the curse
Of poverty: and not an empty purse.

41. How to oppose sinister fate.

If of misfortune you suppose t'exoner
By any other meanes, then those of vertue,
Your troubled spirit: you bestow upon her
Both your owne skill, and weapons to subvert you;
For that, wherewith you 'magine to resist
Her furie, is already in her hand:
And which she holds extended to your breast,
To make you plyable to her command:
It is not then great friends, Nobilitie,
Health, beauty, strength, nor store of worldly treasure,
That can preserve you from her blowes; for she
Of all those things disposeth at her pleasure:
But you, your selfe must furnish with such armes,
As may defend you against vice, and sin:
And so you shall not need to feare her harmes;
For being so warded, you are happy in
The tumults of the world: and she unable
With all her might, to make you miserable.

42. The deserved mutability in the condition of too ambitious men.

As is the Tortoise used by the Eagle:
So fortune doth vaine-glorious men inveagle;
Who carries them upon the wings of honour
The higher up, that they may breake the sooner.

43. That inconveniences ought to be regarded to beforehand.

To wait for crosses, that may happen, is
The meane whereby to beare them easily;
They not being much unlike the Cockatrice,
Which, if fore-seene by us, dyes instantly:
While unexpected misadventures kill
Joy in the breed, and tyrannize the will.

44. Concerning those, who disdaine to walke on their owne feet, when, at any rate, they may have the convenience to be carried.

We will not see with others eyes: nor heare
With borrow'd eares: yet hath fond custome so
Prevailed, that we take especiall care,
Upon the feet of others still to goe:
Although our owne be nere so strong, to beare
The burthen of our bodies? I am sure,
That no man came into this world in chaire,
On horseback, or in Coach; our birth was poore,
And we must dye in no lesse poore estate:
But 'twixt those abject ends such pride there is,
And in so short a course of life, so great
Forgetfulnesse of both extremities,
As if enjoying an immortall breath,
We could not have beene borne: nor tast of death.

EPIGRAMS:

The Third Booke,

1. How to behave ones selfe in all occasions.

No kind of trouble to your selfe procure:
And shun as many crosses, as you can:
Stoutly support, what you must needs endure:
And with the resolution of a man,
Whose spirit is affliction-proofe, possesse
A joyfull heart in all occurrences.

2 That no man, to speake properly, liveth, but he, that is Wise, and vertuous.

If wee lacke vertue, and good deeds, to hold
Our life into: what serves it us our breath
True life affords not, though it make us old;
Nor lived he that lives not after death;
For in good minds, the lives of men consist:
And they alone mortalitie resist.

3 We ought always to thinke upon what we are to say, before we utter any thing; the speeches and talk of solid wits, being still premeditated, and never using to forerunne the mind.

Our tongu's the hearts interpreter, and still
In wise discourse hath but the second place
The heart, should end, ere th' tongue begin; for while
The Legate speakes, the Truch-man holdes his peace:
Which order being inverted, we abuse
The hearers patience: and our selves confuse.

4 That Lust, and drunkennesse are odious vices.

Wrath makes a man to sin couragiously,
And pride doth swell with faire appearances:
But drunkenesse, and too much Leacherie
Are sloven, filthie, villanous, and base;
For by the one Gods image being exil'd,
His Temple by the other is defil'd.

5. A certaine ancient Philosopher did hereby insinuate, how necessary a thing the administration of Justice was: and to be alwaies vigilant in the judicious distribution of punishment, and recompence.

Seeing by the multitude of those offend,
The shame of sin's diminish'd now in such
A measure, that a common crime, in end
Will cease to be accounted a reproach:
J am affray'd, that (if iniquitie
Be suffer'd thus to propagate) it will
With bad example safer be to stray,
Then to prove singular in doing well:
Nor is this grievous inconvenience (tho
Pernicious to the state) to be withstood,
Jf any the least care be wanting to
Chastise the wicked, and reward the good:
Which Law each Prince should in his bosome nourish;
That Vice may be supprest: and vertue flourish.

6. That overweening impedeth oftentimes the perfectioning of the very same qualitie, wee are proudest of.

Fond selfe-conceit likes never to permit
Ones mind, to see it selfe with upright eyes;
Whence many men might have attain'd to wit,
Had they not thought themselves already wise:
To boast of wisedome then, is foolishnesse;
For while we thinke, we're wise: we're nothing lesse.

7. To one, who seemed to be grievously discontented with his poverty.

Let never want of money vexe your braine;
Seeing all contentment is in th'only mind,
To the which mony doth no more pertaine,
Then to the Hierarchies of Angel-kind:
Thus Gold being Earthly, and the mind sublime:
T'abase your spirit, is a sort of crime.

8. The resolution of a proficient in vertue.

I Hope so little to transgresse the Law,
My conscience will endite me, or be proud
Of wealth, and pomp: as not to care a straw
For Fortunes frownes: so that my deeds be good,
Which eternize my blisse, while she makes Kings
T'enjoy at best, but transitory things.

9. That a courtesie ought to be conferred soone, and with a good will.

No man will from his heart owe that, which was
Extorted by meere importunity,
Without regard of true desert; because
It seemes to have beene giv'n unwillingly:
Who distributes his benefits that way,
Needs not then wait for a gratification
From him, whom he hath dulled with delay,
And tortured with grievous expectation;
For we acknowledge gifts according to
Th'intent of him, who doth the same bestow.

10. The best wits, once depraved, become the most impious.

The whitest Lawne receives the deepest moale:
The purest Chrysolit is soonest stained:
So without grace, the most ingenious soule,
Is with the greatest wickednesse profaned:
And the more edge it have, apply'd to sin,
Where it should spare, it cuts the deeper in.

11. That those employ not their occasions well, who spend the most part of their life in providing for the Instruments of living.

Some wasting all their life with paine, and sorrow,
To seeke the meanes of life no leasure give
Their thoughts, from ayming alwaies at to morrow;
Whereby they live not, but are still to live;
In their whole age the fruits, that issue from
Their labours, being but hopes of times to come.

12. An vprightly zealous, and truly devout man is strong enough against all temptations.

That man, in whom the grace of God begins,
His soule with divine comfort to refresh,
May the whole heptarchie of deadly sins,
In spight of all, the Devill, the World, the flesh
Are able to suggest, enforce to yeeld;
Christ, being his guide: and Christian faith, shield.

13. That to employ our thoughts on the study of mortality, and frailty of our nature, is a very necessary, and profitable speculation.

Be not from death (by any meanes) a stranger:
But make her your familiar friend; that if
The cause require it, vilipending danger,
You may step forth t'embrace her, without griefe;
For the more boldly you intend to meet her:
The relish of your life will prove the sweeter.

14. The Generous speech of a Noble Cavallier, after he had disarmed his adversary at the single Combate.

Though with my Ràper, for the guerdon,
Your fault deserveth, I may pierce ye:
Your penitence, in craving pardon
Transpassions my revenge in mercy;
And wils me both to end this present strife,
And give you leave in peace t'enjoy your life.

15. To one, who was excessively cheerefull, for being recovered of a Fever, wherewith he had beene for a time extreame sorely shaken.

That to your health you are restored, you
May in some sort be joyfull: and yet pleased
To know your dying day is nearer now,
Then when you were most heavily diseased;
For to its Journeyes end your life still goes,
Which cannot stay, nor slow it's pace: nor hath
Jt any Inne, to rest in; toyle, repose,
Sicknesse, and health being alike steps to death:
Let this thought then your gladnesse mortifie,
That once againe you must fall sicke, and dye.

16. That the most of our contentment, while we are upon the Earth, consisteth rather in Negatives, as not to be perplexed with mentall perturbations, outward diseases, and other such like life-tormenting crosses, then in the reall fruition of any positive delight, that can befall vs.

There being no possibility, that men
Can here enjoy a greater delectation,
Then to possesse a body without paine,
And mind untroubled by the meanest passion:
Without desire of further pleasure, health,
And a good conscience should be our chiefe wealth.

17. VVhy we must all dye.

It being the law of Nations to restore
What we have borrow'd, ther's no remedy:
But being engaged to a Creditor,
Who will not lose his debt: we must needs dye:
Nor can we plead one halfe a termes delay;
For when Death craves it, we are forc'd to pay.

18. Of the covetous, and perverse inclination of the greatest part of Mankind.

When profit goes with vertue, we respect her,
So that her very foot-steps we adore:
But if she walke alone, then we neglect her,
And will not wait upon her any more:
So basely 'gainst their consciences, most men
Descend from honour, to attend on gaine.

19. The Parallel of Nature, and Fortune.

A Fly, which is a despicable creature
Obtaines, beside her wings, six feet from Nature:
Yet foure feet onely, she is pleas'd to grant
To the huge body of an Elephant:
So Fortune doth withdraw her gifts from some,
Whose real worth surpasseth theirs, on whom
She hath bestowed them, as forcibly,
As Elephants in strenth exceed a fly.

20. How we should enjoy the delights, we have: and contemne such, as we have not.

Let not the want of pleasures be unpleasant
To your remembrance: and with moderation
Make use of those contentments, which are present:
If you would ne'r be griev'd with expectation;
For to our owne, things absent to preferre,
Frustrates our hope, when it hath bred us feare.

21 To one, who did confide too much in the sound temperament, and goodly constitution of his bodily complexion.

Boast not of outward health: but have a care
Your soule be not distemper'd; for we find
The case of them most dangerous, who are
In wholsome bodies of a sickly mind,
Vice tyrannizing over flesh, and blood
In those, whose will, and judgement are not good.

22. A Counsell to be provident, and circumspect in all our actions, without either cowardise, or temeritie.

Doe nothing tim'rously, and yet b'aware,
You be not rash: let prudence therefore guard
Your words, and deeds; for he needs not to feare
What's to be shun'd, that shuns what's to be fear'd;
Nor in the present time be vex't, who from
Things past, discerne of what is like to come.

23. Of foure things, in an epalleled way vanquished each by other.

As Death o'rthroweth man, and cuts his breath:
And fame most gloriously subdueth Death:
So gourmandizing time doth fame or'come:
And to eternity time must succumbe.

24. A consolation to those, that are of a little stature not to be sorry thereat.

None of a little burthen should complaine;
You're cloth'd with flesh, and bones, and not supprest:
A little house a Gyant may containe:
And little bulks great spirits oft invest;
For vertue hath not such desire to find
The stature of the body, as the mind.

25. That too much bewailing, and griefe is to be avoided at Funerals, to one lamenting the decease of a friend.

It were more fit, that you relinquish'd orrow,
Then that you should be left by it; that may,
What ever may be done, be done to morrow:
And what to morrow may be done to day;
We should therefore, as soon's we can desist
From that, wherein we cannot long insist.

26. The vertuous speech of a diseased man, most patient in his sicknesse.

My flesh still having beene an enemy
Unto my spirit, it should glad my heart,
That paines, which seize now on my body, may
Be profitable to my better part;
For though Diseases seeme at first unpleasant,
They point us out the way, we ought to goe:
Admonish us exactly of our present
Estate: and t'us at last this favour shew,
That they enlarge us from that ruinous,
Close, and darke prison, which confined us.

27. We should not be sorry, to be destitute of any thing: so long as we have judgments to perswade vs, that we may minister to our selves, what we have not, by not longing for it.

To want, what J should have, shall never make
My heart lesse cheerfull; reason still requiring,
That J be pleas'd, whats'ever things J lacke,
To furnish to my selfe, by not desiring;
For not to wish for things, against the griefe
Of feare, and frustrate hopes provides reliefe.

28. That vertue is better, and more powerfull then Fortune.

Vertue denyeth nought, but what to grant
Hurts the receiver, and is good to want:
Nor takes she ought away, which would not crosse
The owner: and is lucrative to losse;
She no man can deceive: she lookes not strange:
Nor is she subject to the meanest change:
Embrace her then; for she can give that, which
Will (without gold, or silver) make you rich.

29. How magnanimous a thing it is, in adversity, patiently to endure, what cannot bee evited.

VVhat grievous weight so ever be allowed
By misadvent'rous fate, wherewith to load ye,
Shrinke not thereat, but yeeld your shoulder to it,
And with a stedfast mind support your body;
For valiant spirits can not be o'rcome:
Though Fortune force their bodies to succumbe.

30. That nothing more opposeth the tranquillity of life, which is proper, and peculiar to Wise-men, then to be tyed to a generality of publicke example in all our actions.

Amongst the causes of our evils, this
Is one of the most ordinary, that
We live b'example: things which are amisse
Supplying oftentimes the place of what
Is rightest, and most vertuous; for there's no man
(Scarce) holds that error, which is done in cōmon.

31. A temperate Dyet, is the best Physicke.

To keepe a moderation in our Dyet,
Is the chiefe meane, to be of health assured;
For nothing sickens so, as too much ryot:
And Feasts kill more, then Galen ever cured,
Nor is ther Physicke, should so fully please us;
Others expell: but this prveens Diseases.

32. That all our life, is but a continuall course, and vicissitude of sinning, and being sorry for sinne.

We sinne with joy: and having sin'd, we mourn,
Then kindle, after teares, new sinfull fires;
There being a turne perpetuall, and returne
'Twixt our repentance, and profane desires;
For senses to delights are wedded wholly,
Which purchas'd, reason doth bewaile their folly.

33. Why our thoughts, all the while we are in this transitory world, from the houre of our nativity, to the laying downe of our bodies in the grave, should not at any time exspaciat themselves in the broad way of destruction.

Seeing the strait lodging of your mothers wombe,
Brought you to life, from whence you must depart
To the darke entry of a little tombe:
Betwixt your birth, and Buriall let your heart
Tread vertues narrow path: till you contract
To so strict bounds the pleasures of this wide,
And spacious world, as that you may draw backe
The reines of covetous desire, hate, lust, and pride;
For by so doing, you will make your death
A blessed passage to eternall breath.

34. It is the safest course to entertaine poverty in our greatest riches.

Your thoughts in greatest plentie moderate,
Lest with superfluous things you be insnared:
Let poverty be your familiar Mate,
That Fortune may not find you unprepared;
For so it will not lye into her pow'r,
T'inflict that crosse, which you cannot endure.

35. To a Gentleman, who was extreamly offended at the defamatory speeches of a base detractor.

At his reproachfull words doe not conceive
The meanest grudge; for curs will still be barking
Nor take you notice of him, seeing a knave
Is like a scabbed sheepe, not worth the marking;
And this your setting him at nought will make him
Swell, as a Toad, till his owne poyson breake him.

36. Of Death, and Sin.

Bodies, which lack the soules, did them inform,
Turn'd to corruption, lose their former grace:
And out of hearts corrupted breeds a worme
Still gnawing upon guilty Consciences.
As from deceased bodies, Death withdrawes
The living soules, another life t'enjoy:
So sinne, contrary to the divine Lawes,
In living bodies doth the soule destroy.
Death is not vanquish'd till the Resurrection
Of bodies, testifie the soules conjunction
And by Regeneration, sin's infection
Is buri'd in a mortifi'd compunction;
Lesse then is death, then sinne: the tomb, then hell:
The more that soules the bodies doe excell.

37. The advantages of Povertie.

If you have povertie, you have no sumptuous,
But a most easie ghuest, secure, and quiet:
Who will preserve your mind from being presumptuous,
From prodigality, excessive ryot:
From vicious pleasures, Robbers, and the stealth
Of theeves, which ills befall to those, have wealth.

38. How to make all the world peaceable.

If so in ev'ry man the flesh would dwell
At concord with the spirit, that it cease
Against its soverainty to rebell,
The universall world would be at peace;
For if there were no avarice, no hate:
No pride, nor lust, there could be no debate.

39. One, who did extreamly regret, his bestowing of a great benefit vpon an ingrate man.

By giving moneyes to a thanklesse man,
You lost the matter of your benefit:
But the best part thereof doth still remaine,
Which was your willingnesse in giving it;
For his repaying of your gratefull action,
Had made you gaine all, that you had received
And getting nought, you lacke not satisfaction;
It onely being, to give it, that you gave it;
Else in your gifts, a bargaine we should find:
And not the noble acts of a free mind.

40. Of wisedome, in speech, in action, in reality, and reputation.

Wisely to talke deserveth much respect:
Yet to live wisely (without doubt) is better:
To be accounted wise is a great matter:
But it is most to be it in effect;
Such as would follow wisedome then, let them
Strive more for deeds, then words: for life, then fame.

41. To one, who was grieved within himselfe, that he was not endewed with such force, and vigour of body, as many others were.

Though you be not so strong, as other men,
Jf you have health, the matter is but small;
You being reserv'd for tasks, more noble, then
The labours of the body: therefore all
You can complaine of, is not of defect,
But of imparitie: Nature did grant
Milo great strength, in whose regard you're weake:
So was he weaker then an Elephant:
His strength decay'd: but Solons lasted longer,
And wise men love not, what's not durable:
Care not for strength; seeing sicknesse will be stronger:
But with your soule, as with a Sword of steele,
Within a sheath of Wooll, subdue temptations;
For the true strength of Man, being in the mind,
He is much stronger, overcomes his passions,
Then who can with main force a Lyon bind;
And who himselfe thus in subjection brings,
Surmounts the power of all Earthly Kings.

42. An encouragement to those of meane Parentage, not to be hindered by the Obscurity of their extraction, from the undertaking of glorious enterprises.

The baser, that your Parents are, the greater
Renowne, and honour will to you redound;
Jf all your actions be on vertue grounded:
To give being more, then to receive, and better
To have a noble life, then birth: to found
A new Nobility, then find it founded

43. We should not be troubled at the accidents of Fortune: nor those things, which cannot be eschewed.

Let's take in patience, sicknesse, banishments,
Paine, losse of goods, death, and enforced strife;
For none of those are so much punishments,
As Tributes, which we pay unto this life;
From the whole tract whereof we cannot borrow
One dram of Joy, that is not mix'd with sorrow.

44. Age meerly depending on the continuall Flux of time, we have very small reason to boast of a long life, already obtained: or be proud of the hope, hereafter to attaine unto it.

The present time doth fly away so fast,
That one can hardly follow't with his mind:
The Præterit's a time already past:
And seeing the futur's still to come, we find,
Both those being absent, that they are not ours:
Although they breed to us no meane vexation,
Th'one with the slip'ry thought of ill-spent houres:
And th'other, with a carefull expectation:
Thus life is almost nothing, in effect,
Whereof two parcels never are our owne:
The third being such, as e'r we can reflect
Upon th'enjoying of it, is quite gone;
The longest time not having bounds to measure
A reall, permanent, and solid pleasure.

[Laud to the Father, with the Son]

Laud to the Father, with the Son,
and Ghost TRIUN, as fore,
And still hath beene since times begun,
be now, and evermore.