True contentment in the gain of godliness, with its self-sufficiency A meditation on 1.…True contentment in the gaine of godlines, with its self-sufficiencie A meditation on 1.…
True contentment in the gain of godliness, with its self-sufficiency A meditation on 1. Timoth. 6. 6. By Thomas Gataker B. of D. and pastor of Rotherhith.True contentment in the gaine of godlines, with its self-sufficiencie A meditation on 1. Timoth. 6. 6. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by Edward Griffin for William Bladen, 1620
[8], 87, [1] p. · 23k words · STC 11678 · ESTC S102989
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
First, to inform us, what cause they have to be thankful unto God, be they rich or poor, whom he hath vouchsafed this grace unto, whom khe hath taught, in whatsoever estate they are, therewith to be content. For even the poorest man that liveth content with his present estate, is richer than the richest ⟨p. 49⟩man in the world that hath not a contented mind: he is happier than Adam and Eve were sometime in Paradise, when they longed to eat of the fruit forbidden them: lhe is a greater man than great Alexander himself, and in far better plight than he, even for the present. For mhe, for want hereof, when he had won the whole world, yet as if he had bin pinched and straitened for room, or penned up in a corner or in a prison, as if the whole world were not able to hold him, (whereas nhe could not take up so much as ten foot of ground, as ohis Father Philip saw, when he fell in the wrestling place, and viewed the print and proportion of his body there in the dust) phe sa• weeping and wailing, like a forlorn person, that he could not find out a new world to be winning. Whereas, by benefit hereof many a poor Child of God, that hath not half that that he had, yea that hath not a patch of land in the world, but liveth from hand to mouth by his daily labour, yet passeth his time as merrily, (as that Cynic sometime told his host at Athens) as if qevery day were Holiday, or a Festival day with him: According to that also which Solomon saith, that
First, to informe vs, what cause they haue to be thankfull vnto God, be they rich or poore, whom he hath vouchsafed this grace vnto, whom
he hath taught, in whatsoeuer estate they are, therewith to be content. For euen the poorest man that liueth content with his present estate, is richer than the richest
⟨p. 49⟩
man in the world that hath not a contented minde: he is happier than Adam and Eve were sometime in Paradise, when they longed to eat of the fruit forbidden them:
he, sor want hereof, when he had won the whole world, yet as if he had bin pinched and straitned for roome, or penned vp in a corner or in a prison, as if the whole world were not able to hold him, (whereas
he sa• weeping and wailing, like a forlorne person, that he could not finde out a new world to be winning. Whereas, by benefit hereof many a poore Childe of God, that hath not halfe that that he had, yea that hath not a patch of land in the world, but liueth from hand to mouth by his daily labour, yet passeth his time as merrily, (as that Cynick sometime told his hoast at Athens) as if
euery day were Holyday, or a Festiuall day with him: According to that also which Salomon saith, that
kPhilip. •. 11, 12.
lSensit Alexander test a cum vidit in illa Mag•ū habitatorem, quanto foelicior is, qui Nil cup•ret, quàm qui totum sibi posceret (possidet) orbem. Juven. sat. 14. Si cui sua non videntur amplissima, licet totius mundi dominus sit, miser est. Epicuru••pud Sen. ep. 9.Sensit Alexander test a cum vidit in illa Mag•ū habitatorem, quanto foelicior is, qui Nil cup•ret, quàm qui totum sibi posceret (possidet) orbem. Iuven. sat. 14. Si cui sua non videntur amplissima, licet totius mundi dominus sit, miser est. Epicuru••pud Sen. ep. 9.
mUnus Pelleo i• ueni non sufficit orbis. Aestuat infoelix angusto limit mum di, Ut Gy•ri clausus scopulis, paruaque Seripho. Juven. sat. 10. Numquā parū est, quod satis est: numquā mul•ū est, quod satis non est. Post Darium & Ind•s pauper est Alexander Macedoquaerit quod suum faciat; maria ignota scrutatur, mundi claustra perrumpit. Quod naturae satis est, homini non est. Inventus est qui concupisceret aliquid post omnia: detecto fine terrarum per sue r•ditu••s orbem tristis est Sen. epist. 119. [Greek or Hebrew]. Arian. dissert. l. 3. c. 9.Vnus Pelleo i• ueni non sufficit orbis. Aestuat infoelix angusto limite mū di, Vt Gy•ri clausus scopulis, paruaque Seripho. Iuven. sat. 10. Numquā parū est, quod satis est: numquā mul•ū est, quod satis non est. Post Darium & Ind•s pauper est Alexander Macedoquaerit quod suum faciat; maria ignota scrutatur, mundi claustra perrumpit. Quod naturae satis est, homini non est. Inventus est qui concupisceret aliquid post omnia: detecto fine terrarum per suu• r•ditu••s orbem tristis est Sen. epist. 119. 〈non-Latin alphabet〉. Arrian. dissert. l. 3. c. 9.
nMors sola fatetur Quantula •int hominum corpuscula. mortuus idem Sarcophago contentus erit. Juven. sat. 10.
oIn palestra prolapsus, cum in pulu•r• corporis vestigium vidisset, Pap•, inquit, ut minimam terrae partem natura sortiti, orbem appetim•• universum? Erasm. apophth. l. 4.In palestra prolapsus, cum in pulu•r• corporis vestigium vidisset, Pap•, inquit, vt minimam terrae partem natura sortiti, orbem appetim•• vniuersum? Erasm. apophth. l. 4.
pCum Anaxagoram audisset mundos innumerabiles asser•• tem, [Greek or Hebrew] Alexander apud Plut.Cum Anaxagoram audisset mundos innumerabiles asser•• tem, 〈non-Latin alphabet〉 Alexander apud Plut.
q[Greek or Hebrew] Dioge•. apud Plut. de tranquill.〈non-Latin alphabet〉 Dioge•. apud Plut. de tranquill.
rA merry heart, or a contented mind, (for it is not spoken directly of a good Conscience, as it is commonly taken; (though it be true also of that, and that be a mean to procure this;) as may appear both by the opposition of the other member, and by the sequel of the context) is a perpetual banquet, a continual feast.
rA merry heart, or a contented minde, (for it is not spoken directly of a good Conscience, as it is commonly taken; (though it be true also of that, and that be a meane to procure this;) as may appeare both by the opposition of the other member, and by the sequele of the context) is a perpetuall banquet, a continuall feast.
rProv. 15. 15. [Greek or Hebrew]. […] ••. 36. […] [Greek or Hebrew] Ph••• A•••• [Greek or Hebrew] Schol. idem fere Prou. 17 22.Prov. 15. 15. 〈non-Latin alphabet〉. 〈…〉••. 36. 〈…〉〈non-Latin alphabet〉 Ph••• A••••〈non-Latin alphabet〉 Schol. idem fere Prou. 17 22.
The poor man then hath as great cause to be thankful to God for his Contentment of mind, as1 the Rich man for his riches. Conceive it by this Comparison. Suppose two men lye sick of the same disease, a burning Fever, or some such like hot disease, as causeth drought and desireth drink, and call both instantly for cold water to quench their thirst with. The Physician coming to them, biddeth give the one that is more impatient, a good quantity of cold drink, and yet he crieth and calleth still for more. To the other he ministereth himself a little cons•rue on the point of a knife, that slaketh his thirst and assuageth his drought. Whether of the twain in this case is more beholden unto him? So here; every one almost crieth to God for wealth: few pray with wiset Agur for a competent estate. Now uto one that thus prayeth, God giveth abundance of wealth, as a deal of cold water to quench his thirst, and yet he hath gaping still *for more, as insatiable, saith Solomon, xas the grave, or the barren womb, or the dry land, or ythe f•re that ⟨p. 51⟩never have enough. To another zhe giveth a Competency, some small pittance, but Contentment withal, as a little Physical Confection, that stinteth and stayeth his desire. Whether of the twain, think we, have more cause to be thankful unto him, and to acknowledge his goodness towards them? The latter doubtless, as he enjoyeth the greater benefit, so he hath greater cause of thankfulness to him from whom he hath it.
The poore man then hath as great cause to be thankfull to God for his Contentment of minde, as1 the Rich man for his riches. Conceiue it by this Comparison. Suppose two men lye sicke of the same disease, a burning Fever, or some such like hot disease, as causeth drought and desireth drinke, and call both instantly for cold water to quench their thirst with. The Physitian comming to them, biddeth giue the one that is more impatient, a good quantitie of cold drinke, and yet he cryeth and calleth still for more. To the other he ministreth himselfe a litle cons•rue on the point of a knife, that slaketh his thirst and asswageth his drought. Whether of the twaine in this case is more beholden vnto him? So here; euery one almost cryeth to God for wealth: few pray with wiset Agur for a competent estate. Now uto one that thus prayeth, God giueth abundance of wealth, as a deale of cold water to quench his thirst, and yet he h•th gaping still *for more, as ins•ti•ble, saith Salomon, xas the graue, or the barren wombe, or the dry land, or ythe f•re that ⟨p. 51⟩neuer haue enough. To another zhe giueth a Competencie, some small pitance, but Contentment withall, as a litle Physicall Confection, that stinteth and stayeth his desire. Whether of the twaine, thinke we, haue more cause to be thankfull vnto him, and to acknowledge his goodnes towards them? The latter doubtles, as he enioyeth the greater benefit, so he hath greater cause of thankfulnes to him from whom he hath it.
tProv. 30. 8 pasce me •••o demensi mei [Greek or Hebrew]Prov. 30. 8 pasce me •••o demensi mei 〈non-Latin alphabet〉
uA [Greek or Hebrew] A••ian. dissert. lib. •. ••p. •. […] ••c•t […] •••quam […] i•e•plobilē […] non magis quàm ullus […] ad sa•i••••• […], […] desiderium n […] inopia, sed ex st dentim viscrum itr. non […] illa, d mor est. quicqui illic congesseri, n […] erit cupidi, sd gra[…]Helv. c. 11.
And it is hard here to say, whether a man had more need to persuade the poor man to be content with his poverty, or the rich man with his riches. For as athe Star that went before the Wisemen, went when they went, and stayed where they stayed: So briches fly the faster from a man, the more eagerly he followeth them, but then stay, when a mans mind is stayed. Till that be, call is put (as the Prophet speaketh in another case) into a broken bag, that will hold nothing, or dinto a bottomless barrel, as the proverb is, that is never a whit the fuller for all that is put in: And we are but like those that have a flux, that take in much, but retain nothing, and so thrive not with their meat, are nothing fuller or fatter for it, till this espiritual looseness of ours be by Contentment stayed with us.
And it is hard here to say, whether a man had more neede to perswade the poore man to be content with his pouertie, or the rich man with his riches. For as athe Star that went before the Wisemen, went when they went, and stayed where they stayed: So briches flie the faster from a man, the more eagerly he followeth them, but then stay, when a mans minde is stayed. Till that be, call is put (as the Prophet speaketh in another case) into a broken bag, that will hold nothing, or dinto a bottomles barrell, as the prouerbe is, that is neuer a whit the fuller for all that is put in: And we are but like those that haue a flux, that take in much, but retaine nothing, and so thriue not with their meat, are nothing fuller or fatter for it, till this espirituall loosenesse of ours be by Contentment stayed with vs.
bH [Greek or Hebrew] Chryso•t. in 1. Cor. h•m. 14. N•minem petunia divit•• fecit; im• nulli non maiorem sui cupidita•em incu••it: plus incipi• habere posse, qui plus habet. Sen. •p. 119. Nunquam dives e•i•, nunquam satiab•re qu•stu: Se•per inops, quicunque c•pit. Claud. in ••sin. l. 1. Magn•• inter opes inops. •or. car. 3. 16. Qui vult esse dives, p••per est. Aug. d• temp. Nunquā par• est, quod satis est, nunquā multū est, quod s•tis non est. Sen. ep. 119. Qui conti•••it se intra natur•lem modum, paupertaten• non se•ti•t: qui naturalem modum ••cedit, eum in summis opibus quoque paupertas sequetur. Idem ad Helv. c. 11.H 〈non-Latin alphabet〉 Chryso•t. in 1. Cor. h•m. 14. N•minem pe••nia divit fecit; im nulli non maiorem sui cupiditaem incuit: plus incipi habere posse, qui plus habet. Sen. p. 119. Nunquam diues ei, nunquam satiabre qustu: Seper inops, quicunque cpit. Claud. in sin. l. 1. Magn inter opes inops. or. car. 3. 16. Qui vult esse dives, pper est. Aug. d temp. Nunquā par est, quod satis est, nunquā multū est, quod stis non est. Sen. ep. 119. Qui contiit se intra naturlem modum, paupertaten non setit: qui naturalem modum cedit, eum in summis opibus quoque paupertas sequetur. Idem ad Helv. c. 11.
As fthe Children of Israel therefore passing along the wilderness, marched forward on their way when the Cloud went that conducted them, but there stood still where it stayed. So may our affections walk on, while Gods hand goeth before them: but look where God stayeth his hand and ceaseth to give, there should our heart stay likewise, and we cease to desire.
As fthe Children of Israel therefore passing along the wildernesse, marched forward on their way when the Cloud went that conducted them, but there stood still where it stayed. So may our affections walke on, while Gods hand goeth before them: but looke where God stayeth his hand and ceaseth to giue, there should our heart stay likewise, and we cease to desire.
For the former; *he that hath more then thou hast, can but live and eat and drink as thou doest. And therefore gif thou hast, as the Apostle speaketh, but food and apparel; (he saith not hcates or idelicates, but kfood, that that may feed: he saith not lornaments or habiliments, but mcoverings or ngarments, oso much as may cover thee and keep thee from cold) thou hast as much as the mightiest Monarch, as the wealthiest man in the world can have.
For the former; *he that hath more then thou hast, can but liue and eate and drinke as thou doest. And therefore gif thou hast, as the Apostle speaketh, but food and apparell; (he saith not hcates or idelicates, but kfoode, that that may feede: he saith not lornaments or abillements, but mcouerings or ngarments, oso much as may couer thee and keepe thee from cold) thou hast as much as the mightiest Monarke, as the wealthiest man in the world can haue.
*Nihil habet dives de divitijs, niss quod ab illo postutat pauper; victim & restitum: Caetera omnia eius superstua sunt. Aug. de verb. Dō. 5. -nil Divitiae poterunt regales addere maius. Hor. ep. 12. l 1.Nihil habet diues de diuitijs, niss quod ab illo postutat pauper; vict•m & restitum: Caetera omnia eius superstua sunt. Aug. de verb. Dō. 5. -nil Divitiae poterūt regales addere maius. Hor. ep. 12. l 1.
g1. Tim. 6. 8. [Greek or Hebrew] Pythagor. apud Stob. cap. 99. In quantum sitis atque, fames, & frig•ra poscunt. Ivven. sat. 14. Corporis exigua desideria sunt • frigu• submover• vult, alimē tis famer• as sitim extinguere: quicquid extra concupiscitur, vitijs, non usibus laboratur. Sen. ad Helv. c. 10.1. Tim. 6. 8. 〈non-Latin alphabet〉 Pythagor. apud Stob. cap. 99. In quantum sitis atque, fames, & frig•ra poscunt. Iuuen. sat. 14. Corporis exigua desideria sunt • frigu• submover• vult, alimē tis famer• as sitim extinguere: quicquid extra concupiscitur, vitijs, non vsibus laboratur. Sen. ad Helv. c. 10.
As pthe children of Israel gathered Manna, some more, some less, but every man of them, he that gathered most, had no more then his Homer. So here, though men gather wealth some more, some less, yet hath every man but his qde•ea•e,
As pthe children of Israell gathered Manna, some more, some lesse, but euery man of them, hee that gathered most, had no more then his Homer. So here, though men gather wealth some more, some lesse, yet hath euery man but his qde•ea•e,
rheap he never so much up, he can for himself, for his own person have no more then one mans ordinary allowance: sThough he thresh a thousand quarters of corn, though he have thousands of fat oxen and fed beasts in his stalls and pastures, and ten thousands of sheep in his folds and his fields, yet can his belly hold no more then an other mans may: the rest of it goeth to others, and is nothing to him.
rheape he neuer so much vp, he can for himselfe, for his owne person haue no more then one mans ordinary allowance: sThough he thresh a thousand quarters of corne, though he haue thousands of fat oxen and fed beasts in his stalls and pastures, and ten thousands of sheepe in his folds and his fields, yet can his belly hold no more then an other mans may: the rest of it goeth to others, and is nothing to him.
r[Greek or Hebrew] Xenoph, paediae l. 8. Quid opes opibus aggeritis? non vultis cogitare, quam parua vobis sint corpora? nonne furor & ultimus mentiam error est, cum tam exiguum capias, cupere multum? licet census augeatis, fines promoveatis, nunquam tamen corpora vestra laxabitis. Senec. ad Helv c. 10.〈non-Latin alphabet〉 Xenoph, paediae l. 8. Quid opes opibꝰ aggeritis? non vultis cogitare, quam parua vobis sint corpora? nonne furor & vltimꝰ mentiam error est, cum tam exiguum capias, cupere multum? licet census augeatis, fines promoveatis, nunquam tamen corpora vestra laxabitis. Senec. ad Helv c. 10.
s[Greek or Hebrew] Epiclet. enchir. c. 61. & Clem. Al. pae dag. l. 3. c. 7. Millia frumenti tua triverit area centum; Non tuus hoc capiet venter plus quàm meus. Horat. serm. lib. 1. sat: 1. Quid prosunt multa cubicula? in unoiac•tis. Non est vestrum, ubicunque non estis. Sen. epist. 89. Legatur idem epist. 61.〈non-Latin alphabet〉 Epiclet. enchir. c. 61. & Clem. Al. pae dag. l. 3. c. 7. Millia frumenti tua triuerit area centum; Non tuus hoc capiet venter plus quàm meus. Horat. serm. lib. 1. sat: 1. Quid prosunt multa cubicula? in vnoiac•tis. Non est vestrum, vbicunque non estis. Sen. epist. 89. Legatur idem epist. 61.
tWhere there is much meat, there are many mouths; there are many eaters: saith Solomon; and where there is much wealth, there are there many Partakers: And what good hath the Owner by it, but the name and uthe sight of it? Yea to speak as the truth is, xthe rich man is but a Steward to provide and ytake care for those that appertain to him and have dependence upon him: zas a beast or a Slave that beareth provender and food for himself and his fellows, having but a single share of it only himself.
tWhere there is much meate, there are many mouths; there are many eaters: saith Salomon; and where there is much wealth, there are there many Partakers: And what good hath the Owner by it, but the name and uthe sight of it? Yea to speake as the truth is, xthe rich man is but a Steward to prouide and ytake care for those that appertaine to him and haue dependance vpon him: zas a beast or a Slaue that beareth provender and food for himselfe and his fellowes, hauing but a single share of it onely himselfe.
tEccles. 5. 11. '[Greek or Hebrew] de Alexandro Xenocrates apud Laert. Et Pheraulas apud Xenophontem paediae lib. 8. [Greek or Hebrew]Eccles. 5. 11. '〈non-Latin alphabet〉 de Alexandro Xenocrates apud Laert. Et Pheraulas apud Xenophontem paediae lib. 8. 〈non-Latin alphabet〉
uCu. L•ntulus Augur, divitiarum maximum exemplum, quater millies H• suum vidit: propriè dixi; nihil enim amplius quam vidit. Senec. de benef. lib. 2. cap. 27.
x[Greek or Hebrew] Hieroni Pindarus Pith. ode 1. Dispensatorē publicum esse se. Alex. Severus apud Lamprid.〈non-Latin alphabet〉 Hieroni Pindarus Pyth. ode 1. Dispensatorē publicum esse se. Alex. Severus apud Lamprid.
y[Greek or Hebrew] Philippus Macedo renunciantibus jumentis pabulum defore si pro libi•• suo castra metarentur. Plut. apoph.〈non-Latin alphabet〉 Philippus Macedo renunciantibus iumentis pabulum defore si pro libi•• suo castra metarentur. Plut. apoph.
z•vt si Reticulum panis venales inter o•usto Forte vebas hu••ro, nihilo plus accipias, quam Qui nil portaris. Horat. sat. 1.
If he have more then thee and use it moderately, he hath no more himself then thou hast, unless it be that he taketh more acare then thou takest. If he use it immoderately, with the rich Glutton in the Gospel, bfaring every day deliciously, (to omit that che findeth the less delight in it,) dhe doth himself the more harm, eand it were better for him that he had less: For that is verified of him that Solomon saith, fThe poor labouring mans sleep is sweet unto him, whether he eat more or less; but the rich mans saturity will not suffer him to rest: git breaketh him of his sleep, it bereaveth him of his rest, it impaireth his health, it is a means not to lengthen, but to shorten his life.
If he haue more then thee and vse it moderately, he hath no more himselfe then thou hast, vnlesse it be that he taketh more acare then thou takest. If he vse it immoderately, with the rich Glutton in the Gospell, bfaring euery day deliciously, (to omit that che findeth the lesse delight in it,) dhe doth himselfe the more harme, eand it were better for him that he had lesse: For that is verified of him that Salomon saith, fThe poore labouring mans sleepe is sweete vnto him, whether he eate more or lesse; but the rich mans saturity will not suffer him to rest: git breaketh him of his sleepe, it bereaueth him of his rest, it impaireth his health, it is a meanes not to lengthen, but to shorten his life.
aCrescentē sequitur cura pecuniam: Maiorumque fames. Hor. carm. l. 3. ode 16. Dives à pauper nō distinguitur nisi solicitudiae sola. Pauperes ditioribus co plerumque latiores, quo animus corum in pauciora distringitur. Sen. ad Helv. c. 12. Intelligo me, non opes, sed occupationes perdidisse. Ibid. 9. —misera est, magni custodia census. Juven. sat. 14.Crescentē sequitur cura pecuniam: Maiorumque fames. Hor. carm. l. 3. ode 16. Diues à paupere nō distinguitur nisi solicitudiae sola. Pauperes ditioribꝰ co plerumque latiores, quo animus corum in pauciora distringitur. Sen. ad Helv. c. 12. Intelligo me, non opes, sed occupationes perdidisse. Ibid. 9. —misera est, magni custodia census. Iuven. sat. 14.
cCibi condimentū fames, potionis sitis. Socrates apud Cic. de finib. l. 2. Desiderijs ista condiuntur. Idem Tuscul. 5. Et Ibid. Confer cum istis (Anacharst, cui pulpa••ntum fames, Laconibus Perfis• quibus curs••, sudore, fame, siti condiebantur epulae) sudantes, ructantes, refertos epuli• ta•• opi•os bov••, qui nunquam sitientes bibunt, nunquam esurientes comedunt; tū intelliges, qui voluptatem […]e sequantur, eos minim• consequi; jucunditatemque victus esse in desiderio, non in sati•tate. Epulis immensis gloriantur, non delectantur. Sen. ad Helv. c. 11.Cibi condimentū fames, potionis sitis. Socrates apud Cic. de finib. l. 2. Desiderijs ista condiuntur. Idem Tuscul. 5. Et Ibid. Confer cum istis (Anacharst, cui pulpa••ntum fames, Laconibus Perfis• quibus curs••, sudore, fame, siti condiebantur epulae) sudantes, ructantes, refertos epuli• ta•• opi•os bov••, qui nunquam sitientes bibunt, nunquam esurientes comedunt; tū intelliges, qui voluptatem e sequantur, eos minim consequi; iucunditatemque victus esse in desiderio, non in satitate. Epulis immensis gloriantur, non delectantur. Sen. ad Helv. c. 11.
Again consider with thy self, how many an one wanteth that that thou hast, and yet deserveth as well at Gods hands as thou dost. *Thou lookest on thy rich neighbours to mislike thine own estate, ⟨p. 55⟩and to murmur for that thou wantest: Look rather on thy poor brethren, hthe far greater number, and compare thine estate with a many of theirs, to be thankful for what thou hast.
Againe consider with thy selfe, how many an one wanteth that that thou hast, and yet deserueth as well at Gods hands as thou dost. *Thou lookest on thy rich neighbours to mislike thine own estate, ⟨p. 55⟩and to murmur for that thou wantest: Looke rather on thy poore brethren, hthe far greater number, and compare thine estate with a many of theirs, to be thankfull for what thou hast.
*[Greek or Hebrew] […] apud Stob. c. 93.〈non-Latin alphabet〉〈…〉 apud Stob. c. 93.
h[Greek or Hebrew]. Plut. de tranquill. —maiori see pauperiorum Turba compares. —Hor. sat. 1. Aspice quanto m• jor pars sit pauperū. S•n. ad Helv. c. 12. Pauper fiam? inter plures ••o. Idem epist. 24.〈non-Latin alphabet〉. Plut. de tranquill. —maiori se pauperiorum Turba compares. —Hor. sat. 1. Aspice quanto m• ior pars sit pauperū. S•n. ad Helv. c. 12. Pauper fiam? inter plures ••o. Idem epist. 24.
Yea I may well say; Look sometime even on thy rich neighbour, that lieth grieved with the gout, not able to stand on his legs, or to stir him without much pain on his pallet; thou hast health and he hath wealth; iwhether of the two, thinkest thou, is the greater blessing of God? Thou wouldst think thy self happy, if thou hadst his worldly wealth and ability; and 3he would think himself happy, and that with much better reason too, if he had that health and ability of body that thou hast.
Yea I may well say; Looke sometime euen on thy rich neighbour, that lieth grieued with the goute, not able to stand on his legs, or to stir him without much paine on his pallet; thou hast health and he hath wealth; iwhether of the two, thinkest thou, is the greater blessing of God? Thou wouldst thinke thy selfe happy, if thou hadst his worldly wealth and abilitie; and 3he would thinke himselfe happy, and that with much better reason too, if he had that health and abilitie of body that thou hast.
i[Greek or Hebrew]. Euripid. Telepho.〈non-Latin alphabet〉. Euripid. Telepho.
3[Greek or Hebrew] Arian. dissert. l. 4. c. 9.〈non-Latin alphabet〉 Arrian. dissert. l. 4. c. 9.
But to return to the poorer sort, liker thy self. When thou seest a rich man, saith one, carried in his chair or on mens shoulders, have an eye withal to them that carry him, and that run through thick and thin by him: lWhen thou eyest Xerxes that mighty Monarch with his endless army mdigging3 down hills, and drying up deeps, building bridges over the sea it self, and linking shore to shore, Asia to Europe, making the dry land navigable, and the Ocean passable on foot: cast thine eye withal down on those miserable slaves, that dig down mount Athos under the whip, and that are maimed and disfigured, their noses and ears cut of, because the bridge they made brake as the army passed over it: thou countest him happy; and 4they count ⟨p. 56⟩thee happy. As if he had said, applying it to us and our times: Thou hearest of the King of Spain, what millions of treasure he hath every third year from his Indies: and thou thinkest him an happy man. I say not to thee, though I might so say, consider withal, how many mouths he hath to feed, how many Followers, how many Favourites, how many ships and galleys to set out, how many garrisons to keep, how many Soldiers to pay, how many Intelligencers to maintain, &c. But, think withal upon those poor wretches that row in his Galleys, that tug at the oar end under the whip, or under worse then it, having scarce a bit of good bread to put in their mouths, or a whole rag almost to hang on their backs, enduring all the misery there that can be imagined. Thou thinkest him happy that hath that that thou hast not: and they think thee happy that hast not that that they have, and yet hast that that they have not.
But to returne to the poorer sort, liker thy selfe. When thou seest a rich man, saith one, caried in his chaire or on mens shoulders, haue an eye withall to them that cary him, and that run through thicke and thin by him: lWhen thou eyest Xerxes that mighty Monarke with his endlesse army mdigging3 downe hills, and drying vp deepes, building bridges ouer the sea it selfe, and lincking shore to shore, Asia to Europe, making the dry land nauigable, and the Ocean passable on foote: cast thine eye withall downe on those miserable slaues, that dig downe mount Athos vnder the whip, and that are maimed and disfigured, their noses and eares cut of, because the bridge they made brake as the army passed ouer it: thou countest him happy; and 4they count ⟨p. 56⟩thee happy. As if he had said, applying it to vs and our times: Thou hearest of the King of Spaine, what millions of treasure he hath euery third yeere from his Indies: and thou thinkest him an happy man. I say not to thee, though I might so say, consider withall, how many mouthes he hath to feede, how many Followers, how many Fauourites, how many ships and gallies to set out, how many garisons to keepe, how many Souldiers to pay, how many Intelligencers to maintaine, &c. But, thinke withall vpon those poore wretches that row in his Gallies, that tug at the oare end vnder the whip, or vnder worse then it, hauing scarce a bit of good bread to put in their mouthes, or a whole rag almost to hang on their backes, enduring all the misery there that can be imagined. Thou thinkest him happy that hath that that thou hast not: and they thinke thee happy that hast not that that they haue, and yet hast that that they haue not.
e[Greek or Hebrew] ani•i prost• nium, qu• laborant, isti, quomodo [Greek or Hebrew] illi Athen: l. 4.〈non-Latin alphabet〉 ani•i prost• nium, qu• laborant, isti, quomodo 〈non-Latin alphabet〉 illi Athen: l. 4.
[Greek or Hebrew], ornamenta.〈non-Latin alphabet〉, ornamenta.
m[Greek or Hebrew] operimenta.〈non-Latin alphabet〉 operimenta.
o•• toga que defendere frigus, Quamvis crassa, queat. Horat. serm. lib. 1. satyr. 3.
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d[Greek or Hebrew]. Tel•s de divit. & virt. [Greek or Hebrew]. Socrates apud Stob: c. 91. Levior •eiunio mors est, cruditate dissiliunt. Sence. de provid. c. 4.〈non-Latin alphabet〉. Tel•s de divit. & virt. 〈non-Latin alphabet〉. Socrates apud Stob: c. 91. Levior •eiunio mors est, cruditate dissiliunt. Sence. de provid. c. 4.
eIsta si quis despicit, quid illi paupertas nocet? si quis concupiscit, illi etiam paupertas prodest. Sen. ad Helv. c. 10.