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fet there be Food, and no matter for the Table, the Difh, and the Servants, nor with what Meats Nature is fatiffied; fhe 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 fo much to increase his Wealth, as to diminish his Defire of having; because he that appointeth no Bounds to his Defire, is always poor and needy. Plato.

Y

He is not to be thought Poor whom his little that he hath fuf ficeth.

He that is not content in Poverty, would not be fo 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 fo that Covets more. Seneca.

Not he that hath little (with content) but he that defires much, is poor.

A Man had better live poorly, be ing affur'd of Eternal Blifs, than to be in doubt thereof, and poffefs all Worldly Riches. Ifocrates.

A's.

As it is not Apparel that giveth. Heat unto a Man, but only ftayeth and keepeth in the Natural Heat that proceedeth from the Man himself, by hindring it from difperfing; fo no Man liveth more happily, because he is compaffed 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 fo are faulty Cicero.

To defire but a little, maketh Po verty equal with Riches; and if thou defireft not many things, a little will feem to thee to be fufficient. Demo

critus.

4

Poverty feemeth to be fharp, hard; and troublefome; but fhe is Nurfe to a good Lineage; for fhe acquainteth her felf with Frugality and Abftinence; and in a word, is a School of Vertue. Arcefilaus

To know how to use Poverty well, is great Bleffed nefs.

Poverty with Security, is better than Riches with Fear. Cicero.

Poverty, with Joy and Gladness, is an honest thing. Seneca.

He

He is not to be accounted Poor, that hath in his Youth attained unto good Discipline (and Vertue) and ho neft Friends; but he may be fo ac counted, that is not endu'd with any good Quality, or Gift of Knowledge Diogenes.

It is better to be a Poor Man, believing in God, than to be Rich, and doubtful in him. Mar. Aurel.

As that Man which hath nothing, is counted but Poor and Miferable; fo alfo is he that is not contented with what he hath. Cicero..

If thou favoureft the Poor that can do but little, thou shalt be favoured of God that can do much. Diogenes. Have Compaffion upon Poor Men, and God fhall reward thee with. Riches. Socrates.

great

Hunger never ingendereth. Adultery, nor Want of Money Luft; fa that Poverty is a fhort kind of Temperance. Plutarch.

BIL

It is a rarer Matter, and worthier of great Praife, to fuftain Poverty vertuously, and with a Noble Mind than to know how to gather Riches. Aristotle.

It

It is no fhame for a Man to confefs his Poverty, but it is a disgrace to fall by his

hiseintown default.

Thucydides.

He that hath Vertue poffeffeth all Goods, because that alone maketh Men happy; which may be faid as well: of a Poor Man as of a Rich. Bion.

It is faid of Cleanthes the Philofo pher, that he was forced to earn his. Bread by Grinding in a Mill, but at vacant times, he wrot of the Nature of God, and of the Heavens, with the fame Hand wherewith he turn'd about the Milftone.Ovsi mong wil and ob

The Goods of Fortune may be taken away by many Cafualties, but the Goods of the Mind (to wit, Vertue) cannot be taken away by Fire or Shipwrack. Ariftippus.

They that think External Goods that are the caufe of Happiness, deceive of themselves, no lefs than if they fuppofed, that cunning Playing on the Harp came from the Inftrument, and not from Art; but we must feek for it in the good and quiet. Eftate of the Soul: For, as we fay, a Body is not perfect, because it is richly array'd,

83

but

but rather because it is well proport tion'd and healthful; fora Soul well. inftructed in Vertue, is the cause of a Man's Happiness, which cannot be faid of one that is Rich only in Gold and Silver.

bas ¿dowlaus! mit 9b to

The Sense of a late Author abstracted, concerning Profperity and Adverfity, which by fome is called Fortune.

As for Profperity, by which come Honour, Riches, and the Favours of Fortune, which are wrongfully call'a 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 faftneth our Felicity to a rotten Cable, and anchors it in the Quickfands. For what is more uncertain, than the Poffeffion of fuch Goods, which come and go, pafs and run on like a River! their Entrance is full of Vexation, and they vanish in a moment. 199 Lovol a 531

Profperity is like a Hony'd Poyfon, fweet and pleafant, but dangerous, whereof we must be careful, it puf

feth