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let there be Food, and no matter for the Table, the Dish, and the Servants, nor with what Meats Nature is satile fied; the provides for Health, not Delicacy. Seneca.
No Riches are to be compared to á contented Mind. Phil. Rex.
He that would be truly Rich, ought to labour not so much to increase his Wealth, as to diminish his Desire of having because he that appointeth no Bounds to his Desire, is always poor and needy, Plato.
He is not to be thought Poor, whom his little that he hath fuf. ficeth.
He that is not content in Povertya would not be so in Plenty; for the fault is not in the Thing, but in the Mind. I do not reckon him Poor that has but little, but he is so that
Seneca. Not he that hath little (with con. tent) but he that desires much, is poor.
A Man had better live poorly, be ing assurd of Eternal Bliss, than to be in doubt thereof, and postess all Worldly Riches. Ifocrates.
As it is not Apparel that givethi
. Heat unto a Man, but only stayeth and keepeth in the Natural Heat that proceedeth from the Man himself, by hindring it from dispersing; so no. Man liveth more happily, because he. is com passed about with much Wealth, if Tranquillity, Joy and Reft proceed not from within his Soul. Plutarch.
There is no fault. in Poverty; but their Minds that think so are faultya Cicero
To defire but a little, maketh Po. verty, equal with Riches; and if thou desirest not many things, a little will feem to thee to be sufficient. Demo? critus.
Poverty seemeth to be sharp, hard and troublesome; but she is Nurse to a good Lineage; for the acquainteth her self with Frugalíty and Abftinence; and in a word, is a School of Vertue. Arcesitaus:
To know how to use Poverty well, is great Blefledness.
Poverty with Security, is better than Riches with Fear. Cicero.
Poverty, with Joy and Gladness, is an honest thing. Seneca.
& Rich, and
He is not to be accounted Poor, that hath in his Youth attained unto good Discipline (and Vertue). and ho nest Friends, but he may be so aca counted; that is not endu'd with any good Quality, or Gift of Knowledge Diogenes. "It is better to be a Poor Man, bes lieving in God, than to be doubtful in' him. Mar. Aurel.
As that Man which hath nothing, is counted bụt Poor and Miserable; fo alfo is he that is not contented with what he hath. Cicero
. If thou favourest the Poor that can do but littlethou: Ihalt be favoured of God that can do much. Diogenes. :
Háve Companion upon Poor Men, and God shall reward thee with great Riches. Socrates
Hunger never ingendereth. Açultery, nor. Want of Money Loftis fa that Poverty, is a short kind of Tem, perance. Plutarch.
It is a rarer Matter, and worthier of great Praise, to sustain Poverty vertuously, and with a Noble Mind, than to know how to gather Riches Aristotter
Te is no shame for a Man to confess his Poverty, but it is a disgrace to fall thereinto by his own default. Thucydides.
He that hath Vertue poslefleth all Goods, because that alone maketh Men happy; which may be said as well: of a Poor Man as of a Rich. Bion.
It is fáid of cleanthes , the Philora pher, that he was forced to earn his Bread by Grinding in a Mil; but at yacant times, he wrot of the Nature of God, and of the Heavens, with the fame Hand where eavens about the Milftone.
ljilud The Goods of Fortune, may be taken away by many Casualties, but the Goods of the Mind (to wit, Ver. tue) cannot be taken away by Fire or ship what think pus
think External Goods ate the cause of Happiness, deceive themselves, no less than if they lupposed, that cunning Playing on the Harp came from the instrument, and hot from but we must seek for
Arta it'in the and quiet Estate of the Soni? 'Por, as we say, 'a Body is not perfect, because it is richly array'd,
but rather because it is well propópt tion'd and healthful; foraisoul well Instructed in Vertue is the cause of a Man's Happiness, which cannot be faid of one that is Rich only in Gold and Silver.
tijd: 1 us!
op 10) (1 The Sense of a late Author abftratted,
conoerring Profperity and Adverfity riwhich by forme is called Fortune.
As for Prosperity, by which come Honour; Riches, and the Favours of Fortune, which are wrongfully talla Goods, because they neither make a Man good, nor reform the Wicked: He that calleth them Goods, and places the Good of Man therein, is as he that fastneth our Felicity to a rotten-Cable, and anchors it in the Quickfands. For what is more uneertain, than the Poffeffion of fuch Goods, which come and go, pass and run on like a River ! their Entrance iş full of Vexation, and they vanish; in a moment.?.79.18
Profperity is like a Honya Poyfori, fweet and pleafant, but dangerous, whereof we must be careful; it puf