Again, oRiches, as the Heathen man truly observeth, consist not so much in the possession of them, as ⟨p. 44⟩in the fruition of them. But it is Contentment a lone that giveth a man a comfortable use and fruition of what he hath, that procureth him profit and pleasure of what he possesseth. For pwhere a man resteth not content with what he hath, there is the mind so carried after that he further desireth and hath not, that he no more regardeth or joyeth in what he hath, qthan if it were not at all. And where a man is discontent with his present estate, there is all that he hath, be it never so much, rather a burden than any way a benefit unto him; like meat that a, greeing not with the stomach, lieth in it undigested, and not only proveth unpleasant and unprofitable, affording neither good relish nor sound nourishment, but noisome also and burdensome to the whole body. So that where Contentment is not, a man regardeth nothing: and where Discontent is, it infecteth and tainteth all things, and so maketh them, as if some malignant blast had blown on them, unsavoury and distasteful to him that so hath4 them, rather sick of them, than endowed with them. And certainly as a man diseased in body can have little joy of his wealth, be it never so much; since as the Heathen man saith, A golden Crown cannot cure the Head-ache, nor a velvet slipper give ease 5of the Gow•, nor a Purple robe fray away a burning Fever. And, tA sick man is alike sick, wheresoever ye ⟨p. 45⟩lay him, on a bed of gold, or on a pad of straw, with a silken quilt or with a sorry rug on him. So no more can riches, gold and silver, land or living, had a man much more than ever any man had, minister unto him much joy, yea or any true and sound joy at all, where the mind is distract and discontent: without Contentment there is no joy of ought; there is no profit, there is no pleasure in ought. uAll without it is but vanity and vexation of Spirit.
Againe, oRiches, as the Heathen man truly obserueth, consist not so much in the possession of tem, as ⟨p. 44⟩in the fruition of them. But it is Contentment a lone that giueth a man a comfortable vse and fruition of what he hath, that procureth him profit and pleasure of what he possesseth. For pwhere a man resteth not content with what he hath, there is the minde so caried after that he further desireth and hath not, that he no more regardeth or joyeth in what he hath, qthan if it were not at all. And where a man is discontent with his present estate, there is all that he hath, be it neuer so much, rather a burden than any way a benefit vnto him; like meat that a, greeing not with the stomacke, lieth in it vndigested, and not only proueth vnpleasant and vnprofitable, affording neither good rellish nor sound nourishment, but noysome also and burdensome to the whole bodie. So that where Contentment is not, a man regardeth nothing: and where Discontent is, it infecteth and tainteth all things, and so maketh them, as if some malignant blast had blowne on them, vnsauoury and distastfull to him that so hath4 them, rather sicke of them, than endowed with them. And certainely as a man diseased in bodie can haue litle ioy of his wealth, be it neuer so much; since as the Heathen man saith, A golden Crowne cannot cure the Head-ach, nor a veluet slipper giue ease 5of the Gow•, nor a Purple robe fray away a burning Feuer. And, tA sicke man is alike sicke, wheresoeuer ye ⟨p. 45⟩lay him, on a bed of gold, or on a pad of straw, with a silken quilt or with a sory rug on him. So no more can riches, gold and siluer, land or liuing, had a man much more than euer any man had, minister vnto him much ioy, yea or any true and sound ioy at all, where the minde is distract and discontent: without Contentment there is no ioy of ought; there is no profit, there is no pleasure in ought. u
- o[Greek or Hebrew]. Aristo•. rhetor. l. 1. c. 5. Quo mihi divitiae, quarum •i dempseri• us••, Qu[…]divet […], s[…]egenus ero. Maxim. eleg. 1. Legatur hac de re Teletis dissertati• apud St•b. c. 95.〈non-Latin alphabet〉. Aristo•. rhetor. l. 1. c. 5. Quo mihi divitiae, quarum •i dempseri• vs••, Qu〈…〉divet 〈…〉, s〈…〉egenus ero. Maxim. eleg. 1. Legatur hac de re Teletis dissertati• apud St•b. c. 95.
- pUltra see cupidttas porrigit, & falicitatem suam non attendit. Sen. debe•efl•• 27. Novis semper cupiditatibus occupati, non quid hab•amus, sed quid petamus inspicimus: non ad id quod est, sed ad id quod appetitur, intenti. lb. l. 3. c. 3. Quid est quod faciat oblivionem acceptorum? cupiditas accipiendorum, Idē epist. 8•. Quid aveantus, quā quid habeamus, mens frequentiu• cogitas.Vltra se cupidttas porrigit, & falicitatem suam nō attendit. Sen. debe•efl•• 27. Novis semper cupiditatibꝰ occupati, non quid hab•amus, sed quid petamus inspicimꝰ: non ad id quod est, sed ad id quod appetitur, intenti. lb. l. 3. c. 3. Quid est quod faciat obliuionem acceptorum? cupiditas accipiendorum, Idē epist. 8•. Quid aveantꝰ, quā quid habeamꝰ, mēs frequentiu• cogitas.
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