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

Epist. VI.

I Have taken such care of your strangers as you desired, & re∣tained one to plead their cause before the people,* 1.1 a friend of ours, who profest himselfe the readier to undertake it, out of his desire to serve thee.

As for that which you write in jest concerning wealth, and such as are sollicitous for it, perhaps it is not unreasonable. First, because whilst others study to be rich, I choose to live meanly. Then though I might receive many gifts and legacies from living and dead friends; yet I freely disclaim them, and for a man thus enclined to be by others judged mad, is nothing strange: But we must examine not this onely, but the rest of

our life; and since we disagree in the use, no wonder that wee differ in the acquisition of* 1.2 Riches; my diet is very sparing, my habit the same in winter as in summer: I never wear shoes, I am not taken with Popular applause, but with the study of wisdom and integrity. But they who are intemperarate, Luxu∣rious in meat, not every year, but every day putting on new apparell are transported with unlawfull delights, and as they who lose their naturall complexion have recourse to paint. So these losing the true glory of virtue which every one ought to have, flie to that which depends upon complaisance with o∣thers, courting vulgar applause with Largesses and feasts. Hence I suppose it comes, that they need much wealth; They themselves cannot live upon a little, nor will others adm•••• them into their society, unlesse they receive a salary for com∣mending them.

But my life is well as to both these, I will not deny but in some things I may fail, I know that wisest men prefer those, most men these; Reflecting sometimes within my selfe upon God; I find that he exceeds us, in that he hath need of nothing; it is the property of a most excellent nature not to want any thing, and to comprehend within himself all that he enjoyes. Thus is he wiser then others, who imitates the most wise* 1.3 and happier, who resembles the most happy. If riches could do this, riches were to be preferr'd; but since vertue only can obtain it, it were folly to forsake the reall good to pursue the seeming. Hence I cannot easily be perswaded but that my Condition is better then the••rs.

As for children, who as you say ought to be provided for, the care that I take for them all men may see, I know but one ground of hapinesse, wisdom. The fool who reposeth his trust in gold, possesseth not that which he hath, and is withall so much more miserable then others, in that they who are opprest with poverty may grow wise hereafter. But he out of an opi∣nion of his own happinesse, neglecting true gain corrupted with plenty.* 1.4 Besides that he never yet obtained, mans essenti∣all good is depriv'd of hope thereof for the future. Nor is it possible that such a man can go on securely to virtue, who is entangled in the slatteries of those who are Masters in all in∣sinuating Arts, and in the Charms of pleasures which glide in∣to the soul through every sense, and drive out all sound and wise judgement. How then can hee choose but give his Chil∣dre occasion of folly rather then instruction,* 1.5 who not only in words but actions expresseth that in these things she hath placed his hope, who not proving good, their subsistence fails, and they die miserably for want of food: Justly punish'd for their idle∣nesse; Parents are by Law enjoyned to bring up their children till they are men. But you, perhaps some Citizen may say to his

Sonnes greedy to inherit, spare me not dying, and whilst you live relie for maintenance upon me, though dead not ashamed to lead a life more lazy then death; you expect that my for∣tunes should extend to others even after my decease, but your own are not competent for your selves whilest you are yet a∣live. Such rough speeches happily he will use to his Children, taking the libery both of a Father and a Patriot. My fortunes in the estimate of other men are mean, but in the effect nothing inferior to the Rich. I will not leave my Children money, but a more honorable heritage, discreet friends, whom as long as they keep they can want as necessaries, and if they use them ill, doubtlesse they would use their money worse.

But if to you, who know the negligence of friends, I seem to give ill advice; I answer, that all men are not alike affected to their friends, for some take care of them after they are dead, and it is likely that ours are not of a neglectfull humour, but pleas'd with the past advantage they have received by us, no lesse then with the present of a short benefit, the requitall is short; lasting benefits produce a return equall to their profit, and I foresee that what is mine, will hereafter appear more gracious to my friends, and therefore I exact no rewards of them. I account nothing of equal value in exchange with Phi∣losophy but friendship, nor like the Sophists have I any diffi∣dence of those things that are mine, for being old they renew, and in their decaying age* 1.6 flourish, which makes them more acceptable to the Disciples, and their Father more esteemed; * 1.7 Living he obtains honour, dead is thought worthy of memory, and if he leave an Kinsman behind him, they will respect him like his Nephewes and Brethren, and show him all kindnesse, as being allied to him by more then a Naturall affinity; Neither if they would, can they neglect him in misfortunes, no more then we can slight them, who are near to us in blood; for affinity in soul forceth them to relieve the Son of the dead as if he were their own brother; when they call to mind his Father, whose dishonour they account their own.

Now judge if I order my affairs ill, or take no care for my Children, so as when I die they shall be destitue of necessaries, who leave them not wealth but such Guardians as will have a care of them and wealth No History makes mention of any man that hath been made better by riches; A tried friend in this is to be preferr'd before tried gold, that he is not beneficiall to every one who desires him, but to those he lovse best. Nor doth he supply onely the necessities of life, but is serviceable as well to the soul of him that hath him, and is most conducing to vir∣tue, without which nothing profieth; but we will consider more exactly upon these things when we meet; thus much serve as a cursory answer to your demand.

Notes

• * 1.1

  Perhaps Lysias.
• * 1.2

  〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉&c. which 〈◊〉〈◊〉, reading immediately after for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  Pe••haps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Allatius seems to read.
• * 1.7

  For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.