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Epigrams: Divine and Moral

By Sir Thomas Vrchard
Urquhart, Thomas (1611-1660)

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EPIGRAMS
 1. 
To the King.
 2. 
2. That those of a solid wit, cannot be puffed vp with applause; nor incensed by contumelie.
 3. 
3 A brave spirit disdaineth the threats of Fortune.
 4. 
4. How to become wise.
 5. 
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.
 6. 
6. That the fellowship of vertuous, or vicious people, contributes much to the bettering, or depraving of the mind.
 7. 
7. Riches without further, can make no man happy.
 8. 
8. What man it is, that is truly wealthie.
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9. How a valiant man ought to behave himselfe towards those, that basely offer to offend him.
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10 Why the world is at variance.
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11. How to be alwayes in repose.
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12. A wise man onely may properly be said to enjoy life.
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13. Who is not satisfied with his owne fortune, how great soever it be, is miserable.
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14. A certaine old mans expression before his death, to his Son.
 15. 
15 To one of a great memory, but depraved life.
 16. 
16. how a man should oppose adversitie.
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17. The expression of a contented mind in povertie.
 18. 
18. Not time, but our actions, are the true measure of our life.
 19. 
19. Ingratitude is such a common vice, that even those who exclame most against it, are not freest of it.
 20. 
20 Of Negative, and Positive good.
 21. 
21. To one bewailing the death of another.
 22. 
22. Why covetous, and too ambitious men prove not so thankfull, as others for received favours.
 23. 
23. A counsell not to vse severity, where gentle dealing may prevaile.
 24. 
24. That they may be alike rich, who are not alike abundantly stored with worldly commodities.
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25. Uertue, and goodnesse are very much opposed by the selfe-conceit, that many men have of their owne sufficiencie.
 26. 
26. How to support the contumelie of defamatorie speeches.
 27. 
27. Of Lust, and Anger.
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28. An encouragement to an impatient man in an Ague.
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29 The firme, and determinate resolution of a couragious spirit, in the deepest calamities, inflicted by sinister fate.
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30. That wise men, to speak properly, are the most powerfull men in the world.
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31. To a rich man, become poore.
 32. 
32. That if we strove not more for superfluities, then for what is needfull, we would not be so much troubled, as wee are.
 33. 
33. The onely true progresse to a blessed life.
 34. 
34. That wee ought not to be excessively grieved at the losse of any thing, that is in the power of Fortune.
 35. 
35. Wherein true Wealth consists.
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36. How difficult a thing it is, to tread in the pathes of vertue.
 37. 
37. A counsell to one oppressed with bondage, and cruell disasters.
 38. 
38. How Fortune oftentimes most præposterously pond'ring the actions of men, with a great deale of injustice bestoweth her favours.
 39. 
39. When a true friend may be best knowne.
 40. 
40. The duty of a husband to his wife.
 41. 
41. Concerning those, who marry for beauty, and wealth without regard of vertue.
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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.
 43. 
43. In how farre men are inferiour to many other living creatures, in the faculties of the exteriour senses.
 44. 
44. To one, who was heavily cast downe in Spirit, by reason of some scandalous speeches, blased forth to his disadvantage.
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EPIGRAMS:
 1. 
1. No crosse adventure should hinder vs from being good; though we be frustrate of the reward thereof.
 2. 
2. Those that have greatest estates, are not alwayes the wealthiest men.
 3. 
3. The couragious resolution of a valiant man.
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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.
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5. That a vertuous mind in a deformed body maketh one more beautifull, then a handsome body can doe, endowed with a vicious mind.
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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.
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7. That men are not destitute of remedies, within themselves against the shrewdest accidents, that can befall them.
 8. 
8. What sort of benefits one ought to bestow.
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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.
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10. That a contented man is rich, how litle wealth soever he have.
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6. How dangerous it is, to write, or speake of moderne times.
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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.
 13. 
13. What the subject of your conference ought to be with men of judgment, and account.
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14. That a truly generous mind, had rather give a curtesie, then be resting one, after the presented opportunity to repay it.
 15. 
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.
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16 Who is truly rich, and who poore.
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17 How generous a thing it is, not to succumbe to pleasure, and sensualitie.
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18 That we ought not to be sorie at the losse of worldly goods.
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19. What is not vertuously acquired, if acquired by us, is not properly ours.
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20. Riches affoord to vertue more matter to worke upon, then povertie can doe.
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21. Death maketh us all alike in so farre, as her power can reach.
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22 A very ready way to goodnesse, and true VVisedome.
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23. We ought not to regard the contumelies, and calumnies of Lyars, and profane men.
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24. No man should glory too much in the flourishing verdure of his Youth.
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25. That vertue is of greater worth, then knowledge. to a speculative Philosopher.
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26 Consolation to a poore man.
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27 The bad returnes of ingrate men should not deterre us from being liberall.
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28 That riches is a sicknesse to those, that doe not possesse the good thereof, so much as they are possest thereby.
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29. A truely liberall man never bestoweth his gifts, in hope of recompence.
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30 That the setled quiet of our mind ought not to be moved at sinister accidents.
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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.
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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.
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33 That there is no true riches, but of necessary things.
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34. The misery of such, as are doubtfull, and suspicious of their VVives chastitie
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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.
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36. The different fruits of idlenesse, and vertue in young men.
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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.
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38. The truest Wealth, man hath it from himselfe.
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39. That the impudicity of a Lascivious Woman staines but her owne, and not her husbands honour.
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40. Who really are rich, and who poore.
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41. How to oppose sinister fate.
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42. The deserved mutability in the condition of too ambitious men.
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43. That inconveniences ought to be regarded to beforehand.
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44. Concerning those, who disdaine to walke on their owne feet, when, at any rate, they may have the convenience to be carried.
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EPIGRAMS:
 1. 
1. How to behave ones selfe in all occasions.
 2. 
2 That no man, to speake properly, liveth, but he, that is Wise, and vertuous.
 3. 
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.
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4 That Lust, and drunkennesse are odious vices.
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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.
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6. That overweening impedeth oftentimes the perfectioning of the very same qualitie, wee are proudest of.
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7. To one, who seemed to be grievously discontented with his poverty.
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8. The resolution of a proficient in vertue.
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9. That a courtesie ought to be conferred soone, and with a good will.
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10. The best wits, once depraved, become the most impious.
 11. 
11. That those employ not their occasions well, who spend the most part of their life in providing for the Instruments of living.
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12. An vprightly zealous, and truly devout man is strong enough against all temptations.
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13. That to employ our thoughts on the study of mortality, and frailty of our nature, is a very necessary, and profitable speculation.
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14. The Generous speech of a Noble Cavallier, after he had disarmed his adversary at the single Combate.
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15. To one, who was excessively cheerefull, for being recovered of a Fever, wherewith he had beene for a time extreame sorely shaken.
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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.
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17. VVhy we must all dye.
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18. Of the covetous, and perverse inclination of the greatest part of Mankind.
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19. The Parallel of Nature, and Fortune.
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20. How we should enjoy the delights, we have: and contemne such, as we have not.
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21 To one, who did confide too much in the sound temperament, and goodly constitution of his bodily complexion.
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22. A Counsell to be provident, and circumspect in all our actions, without either cowardise, or temeritie.
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23. Of foure things, in an epalleled way vanquished each by other.
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24. A consolation to those, that are of a little stature not to be sorry thereat.
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25. That too much bewailing, and griefe is to be avoided at Funerals, to one lamenting the decease of a friend.
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26. The vertuous speech of a diseased man, most patient in his sicknesse.
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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.
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28. That vertue is better, and more powerfull then Fortune.
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29. How magnanimous a thing it is, in adversity, patiently to endure, what cannot bee evited.
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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.
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31. A temperate Dyet, is the best Physicke.
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32. That all our life, is but a continuall course, and vicissitude of sinning, and being sorry for sinne.
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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.
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34. It is the safest course to entertaine poverty in our greatest riches.
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35. To a Gentleman, who was extreamly offended at the defamatory speeches of a base detractor.
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36. Of Death, and Sin.
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37. The advantages of Povertie.
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38. How to make all the world peaceable.
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39. One, who did extreamly regret, his bestowing of a great benefit vpon an ingrate man.
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40. Of wisedome, in speech, in action, in reality, and reputation.
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41. To one, who was grieved within himselfe, that he was not endewed with such force, and vigour of body, as many others were.
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42. An encouragement to those of meane Parentage, not to be hindered by the Obscurity of their extraction, from the undertaking of glorious enterprises.
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43. We should not be troubled at the accidents of Fortune: nor those things, which cannot be eschewed.
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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.
  
[Laud to the Father, with the Son]

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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.
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