University of Virginia Library

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.