The history of philosophy, in eight parts by Thomas Stanley.

Epist. I.

YOu seem unacquainted with my resolutions, els you would not have sent the second time, and enlarged your offers; but you believe Socrates, as well as the Sophists, mercenary of his counsell,* 1.1 and that what I write before was not reall, but only to draw greater vertues from you: therefore now you pro∣mise wonders, in confidence to oblige me by your many pre∣sents to quit my interest and commerce with the Athenians, and to come over with you: I think it most unbeseeming a Philosopher to sell his advice, and extreamly contrary to my practise; for ever since by Gods command I first entered into Philosophy, I was never known to take any thing, but keep my exercises in publick,* 1.2 for every one to hear that will; I neither lock the door when I teach, as is reported of Pythagoras, nor go abroad to the multitude, and exact money of the hearers, as some heretofore have done, and some in our times yet do; I have enough from within my selfe, should I accept of more from others, I know not where to deposit it, nor whom to trust better then the givers themselves, whose faith, if I suspect, I shall be thought improvident to confide in, if honest, I can receive from them, though I lay up nothing with them; for they that would be faithfull keepers of mony, will not be unfaithfull preservers of their own gratitude, & they wil never go about to defraud me of what they would have given, but receiving that of me gratis, for which others take mony, they will* 1.3 consider me when I want. In a word, if friends, they will,* 1.4 like you, impart of their own to us, if not friends, they will seek to deprive us of what is ours.

Besides, I have not leasure to hoard up mony, but wonder at them that say, they get riches* 1.5 for their own sake, and have a high opinion of themselves for their means, who ne∣glect learning to addict themselves to gain, and so become ad∣mired for their riches, derided for their ignorance, esteemed for all things except themselves.* 1.6 But if we so much abhorre to have recourse to friends,* 1.7 to depend on others to eat their bread, how comes it that we are not ashamed to suffer the same from mony? do we not know that these men are respected only for their wealth, and if fortune turne, they live in all disre∣spect? they are not fully contented when they are in esteem, because it is not for their own sakes, but in disesteem are much

more discontented, being themselves the cause of their own dishonour.

First, therefore you were mistaken, if you did imagine Socra∣tes would do that for mony which he would not without, not knowing that many occasions, but chiefly the necessities of my country detain me: wonder not that I say I discharge my coun∣tries businesse, being not imployed either in Army or Court, every one ought to apply himselfe to that which he is capable of,* 1.8 things above his reach he must leave to others, and per∣form those that are within his compasse: and in such Cities as this, not only counsellors or commanders for sea or land are requisite, but some likewise, that may* 1.9 admonish others in their offices; for it is* 1.10 nothing strange, that they fall as it were, asleep, under the weight of their charge, and need a goad to waken them: Over these God hath placed me, for which I be∣come, and not without cause, odious to them.

But he, in whom I most confide, will not suffer me to go, he knowes better then my selfe what is good for me; when I re∣solved to come to thee, he with-held me, and when thou sentest the second time, forbid me, I dare not disobey him; Pindar taught this wisdome, saying, when God points out the be∣ginning of any work, it is the direct way to obtain to obtain vertue, the end glo∣rious: The verses are much to this purpose. Other Poets have said as much of the Gods, that what is undertaken with their advice, succeeds well, but what without God, is unprofitable to the undertakers. The wisest Cities of Greec•• consult the Oracle of Delphi,, and as many as follow it have good successe, who do not most commonly receive prejudice.

Yet I not wonder, if you give no faith to what I deliver of the Daemon, for I have met with not a few alike incredulous; most of those that were in the Delian fight did not believe me; I was then in armes, and fallied forth the City with the peo∣ple to skirmish, many of us were dispersed in flight, and as we came to a certain way, the accustomed sign came upon me; I stopt, and said, in my opinion, friends, we should not go this way, for I heard the Daemons voice: the greater part were angry, as if I had trifled at a time so serious; some few were perswaded to go along with me another way, and got safe home; one that came from the others brought word they were all slain, some horsemen returning from the pursuit, had fallen upon them, whom they at first resisted, but being at last enclosed by them, who were more in number, they gave back, and were in the end oppressed and killed; he that brought this newes was dangerously wounded, and escaped only by help of his shield. I have also by instructions from God, foretold many events to particular persons.

You offer part of your Kingdome, and invite me to it, not

as to a changed government, but to rule both your subjects and your selfe: but I confesse, I have not learned to command, and would no more undertake to rule, not knowing how then to play at dice, having never been taught: And doubtlesse if other men were of the same mind, there would be fewer troubles in life; whereas now the confidence of such as are ig∣norant, undertaking things they do not understand, occasions these many disturbances: Hence is it, they make fortune greater then she is, and by their own folly, increase her power. Besides, I am not ignorant, that a King ought to be more honoured and admired then a private person, and as I would not un∣dertake to be a horseman having no 〈◊〉〈◊〉 in Horsemanship, but had much rather be a footman, though the charge be lesse honourable: the same is my opinion as touching Kings and private persons, nor puffed up by ambition will I desire more glorious afflictions: they who invented the fable of Bellerophon seemed to imply something to this purpose, for he was opprest with misfortunes, not because he sought to rise higher in place, but for aiming at things above him, and being thrown down from his hopes, led the rest of his life poorly and ignominious∣ly, driven by mocks out of Cities into the Wildernesse, and shunning path-waies, not what we commonly call so, but the freedome wherewith every one orders his life. But let this be taken how the Poets please, my resolution you now hear a∣gain, that I will not change this place for that,* 1.11 conceiving this fittest for me: nor is God willing I should, who hath been ever untill now, my counsellor and guide.

Notes

• * 1.1

  Allatius otherwise:
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In this sense the words are passable (so is not the inter∣pretation of Allatius, aeque omnihus audi∣endi etiam si nolint potestate factâ.) But I conceive the words of Socra∣tes were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  Allatius otherwise.
• * 1.4

  For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  This inter∣pretation seemes to be confirmed by the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  otherwaies Allatius.
• * 1.7

  reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; by which we may have some light to finde perhaps the true rea∣ding, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  Allatius otherwise.
• * 1.10

  Perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.