Selected quad for the lemma: death_n
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A64606
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Epigrams, divine and moral by Sir Thomas Vrchard, Knight.
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Urquhart, Thomas, Sir, 1611-1660.
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1641
(1641)
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Wing U135; ESTC R7441
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21,116
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70
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covering neverthelesse the possession of future pleasures honours and commodities never receive contentment is 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 If no man could with empty hands be gratefull And in what may concerne a benefit 'T is 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 'T is our owne vertu ' vice must praise or blame u 〈…〉 And either make us glorious or infamous 40. Who really are rich and who poore HE that agreeth with his povertie Is truly rich while on the other part He 's poore who 'midst the superfluitie Of wealth in new desires consumes his heart For 't is 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 skll 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 the 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 before hand 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 so With borrow'd eares yet hath fond custome 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 Thus endeth the second Booke of Sir THOMAS VRCHARDS Epigrams 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 〈…〉 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 Iustice 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 I am affrayd 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 If 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
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 Caesar 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 God jndgements 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 misadventure 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 't is 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 't is 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 't is 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. Vertue 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'ê◠to kill the soule hath not the pow'r 29 The firme and determinate resolution of a couragious spirit in the deepest