OF WISDOM .

THREE BOOKS .

Written Originally in French , BY THE Sieur de CHARRON .

With an Account of the AUTHOR .

Made English By GEORGE STANHOPE , D. D. late Fellow of King's-College in Cambridge , from the best Edition , Corrected and enlarged by the Author a little before his Death .

LONDON , Prin●ed for M. Gillyflower , M. Bentley , H. Bonwick , J. Tonson , W. Freeman , T. Goodwin , M. Wotton , J. Walthoe , S. Manship , and R. Parker , 1697.

IT is now near Two Years , since I was desired to employ some of my leisure Hours in considering this Book , and putting it into a Condition of becoming somewhat more useful and acceptable , than ( it may without any suspicion of Vanity be said ) the former . Translation could pretend to be . A little Time spent in the Perusal satisfy'd me , that there was Matter in it not unworthy my Pains , and such as it was great Pity Men should want the Knowledge of , who understand not the Original . And as unreasonable did it seem , that others should be discouraged from enquiring into this Author , by the Misfortunes which naturally attend even the best Undertakings of this Nature , when Time , and Improvements of Language have given another Turn to Writing , and created a Disrelish for every thing , which is not suitable to the Genius of the present Age.

The greatest Difficulty which lay upon me , was that of finding Opportunities , in the midst of those more important Cares of my Profession , which neither This , nor any other Attempt or Consideration , however commendable or beneficial in it self , must prevail with me to neglect . But here I found even my Duty assisting ; for That requiring part of my Attendance in a Place of somewhat more Retirement and Ease than where Your Lordship's Father was pleased to fix me , I made use of those Advantages to this purpose , and finished much the greatest part of the following Book , in a way of Diversion , as it were , and unbending from severer Studies , and a more Laborious Station .

The particular Liberty taken by this Author , is a Qualification , which the present Generation , at least in our Parts of the World , will certainly be fond of . But it happened to have the same Effect upon Him sometimes , which we are not much to wonder if we find very frequent in those of less Judgment ; and that is , over-straining Points of Dispute , by affecting to say all , which either the Case will bear , or which any other Person hath said before . This gave Occasion for my interposing sometimes with an Advertisement ; and that I hope in such a manner , as may not have injur'd the Author , while it designs the Benefit and Security of my Reader . One thing only I cannot forbear adding upon this Occasion , that in the midst of all his Free-Thinking , he constantly expresses a due and absolute Deference for Revelation and Divine Truths . And This indeed was by no means the Effect of his Profession , but of his Judgment ; for Your Lordship is too discerning , not to know , that , as a little and superficial Knowledge in Physick makes Men Quacks , so it is not the Abundance , but the Defect of Reason and good Sense , which makes them Infidels and Scepticks in Religion .

How little the Sieur de Charron suffer'd his Thoughts to be under the Bondage of any private Respects , will be sufficiently evident to any considering Reader , from sundry Instances . Particularly from what he hath deliver'd upon the Subject of Government , in his Third Book : In which , tho' some Moot Points may seem a little uncouth to Us of this Nation , yet if we reflect upon the Constitution , under which he liv'd , we shall rather have occasion to wonder at his admitting so few reserv'd Cases , than mentioning so many . Besides , that even those mention'd would be of no mighty ill Consequence , if always confin'd to those Conditions , and Occasions , which He hath temper'd and restrain'd them with . But , passing from the Mysteries of State , and pressing unusual Emergencies , to the Ordinary Measures of a Publick Administration , there is somewhat of an Air so full of Ingenuity , and such regard had to the Great Ends for which Government was instituted , as a very gentle Application would think an Encomium upon the English Constitution , and a sort of Prophetick Satyr upon the late Oppressions of a People to whom he stood nearly related .

Upon the whole Matter ( My Lord ) I have Reason to hope , This may prove not only a Book of Good Entertainment , but Great Benefit , to Persons who have the Capacity , and will give themselves the Pains , to consider it . Were it not so , I should not have thought it worth my Trouble ; and should yet much less have presumed to make an Offer of it to Your Lordship . I can with good Confidence say , that no Man is better qualified to be a Master of the Subject it treats of . The particular and intimate Knowledge of Your Abilities , which my being Honour'd with the Care of Your Lordship at the University gave me , would bear me out in delivering more upon this Occasion , than Your Modesty will permit . And indeed the General Opinion of all that have the Honour of Your Lordships Acquaintance , saves You that Decency , and hath prevented me in this Point . The Manly Sense , and Wonderful Penetration , which appear'd very early in You , have given me many pleasing Reflections ; and I am sure are Foundation sufficient for making Your Lordship a Greater Ornament and Honour to Your Family , than even that Nobility which You have by Descent .

But I must beg leave ( My Lord ) to put you in mind , that besides Your Own , Your Lordship hath a mighty Stock of Honour and Esteem to set out upon , deriv'd from the Memory of a Father , than whom Few , if Any , of his Condition , are more universally loved and admir'd . I say , loved , my Lord , for This , as a more rare , so is it a more valuable Tribute , than that of Honour , to Persons of Quality , and in Great Offices . For where so much is paid to the Station , we can make very little Judgment , what is sincere , and what is the Effect of Formality , or Fear , or Interest . But in His Lordship's Case there was something so Distinguishing , in all the Respects paid to Him , as plainly shew'd a particular Regard to his Person , and that the outward Testimonies were not Things of Course , but that he had engag'd the very Hearts of Those who paid them .

I will not so far seem to distrust Your Lordship's Acceptance of this Address , as to make the least Apology for it . You will interpret it , I doubt not , as a Testimony of the Honour I have for You , and a Desire to publish my having it , to the World : And Your Lordship will do me the Justice too to believe , that were it in my Power to give any other Evidence of This , than such an open Declaration ; nothing should be wanting on my Part , which might prove the Sincerity of those Professions I am Proud to make , of being ,

Now there are two Things , which principally conduce to this Wisdom , and help Men forwards in the Attainment of it . The First of These is a Good Constitution , or Temperament of the Brain , which makes us capable of such Improvements , as our own Care and Industry shall be able to acquire . Of how very great Consequence this is , and how far it falls under the Power of Men to contribute to it , you will find at large in the XIII . Chap. of the First , and the XIV . Chap. of the Third Book .

The Second is the Study of Philosophy ; not all the Branches of it equally , but the Moral Part chiefly ; yet so as that the Natural be not wholly neglected 〈…〉 this is our Candle to enlighten , our 〈◊〉 to arre●t , our Rule to chalk out the Way for us ; It explains and gives us true Idea's of the Law of Nature , and by this means furnishes a Man for every part of his Duty as a Man ; whether it concern him in Publick or in Private ; in Company or Alone ; as a Member of a Family , or of a State ; it sweetens and takes off all the Beast in us , makes us tame , and gentle , and good-natured ; fashions and polishes this rude Mass , and forms it into Wisdom . In short , This is the true Learning ; all the rest a Man is capable of is mere Vanity in comparison ; at least it is in no degree necessary , and in a much less degree useful . For here we learn both to Live and to Die well ; and this is the whole we have to take Care of : It teaches a generous and noble Integrity , and Honest Prudence ; and well advised Probity ; such as raise a Man above little Ends , and low Respects , and put him upon Virtue from the more exalted and Divine Principles , for the sake of its own Excellence , and the Sense that this is what becomes him to do . But alas ! This Second Help is almost as generally neglected , or as ill used as the former . For the generality of the World are so entirely taken up with worldly Wisdom , that they give themselves little or no trouble about this which I am now mentioning .

Thus Nature and Industry must both do their parts , in order to a Man's obtaining Wisdom . He who hath been kindly dealt with by Nature , and brings the Disposition to Wisdom with him , in a convenient Temper of Brain , will find good Actions and Manners flow very naturally from hence , and feel himself advanc'd a great way , without his own Pains : And those Pains need not be very great , where he is not so much obliged to conquer , as to promote Nature , and moves with speed and inclination towards the Prize he aims at : But if the Temper on the other hand be amiss , All will be difficult and strained : Industry must then correct and supply , oppose and subdue Nature ; as Socrates observed of himself , that by infinite Pains , and laborious Study of Philosophy , he had at last got the better of a very ill Disposition .

In proportion to these two Helps , there are on the other Hand two Hinderances , or powerful Countermines , which carry Men into Folly ; the one natural , the other acquir'd . The Former proceeds from the Distemper of the Brain , whether that be Original or Accidental ; by this means it happens sometimes to be too soft , or too moist , or the Parts of which it consists are too heavy and gross ; from whence proceed Dulness of Apprehension , Weakness of Judgment , Dark and confused Notions of Things , flat , and low , and little Thoughts , such as we generally sind among the mean and illiterate sort of People : Or else in the other Extreme , It is too hot and dry , which disposes the Person to be furious and bold , extravagant and intractable in Vice . These are the two Extremes , like Fire and Water , Mercury and Lead , each of them improper for Wisdom , which requires a strong and vigorous , but at the same time a sixt and steady Mind ; and such as in the midst of all its Gallantry and Firmness , may be manageable , and yielding , and modest . This Second Desect however , of the two , seems the easier to be redrest ; the First is hardly curable .

The acquir'd Obstruction proceeds either from Want of all Instruction , or from being Ill instructed ; which , among other things , consists very much in strong Prepossessions , wherewith the Mind was early tinctur'd , and so finds it self captivated to them , not able to get above these first Impressions , nor to think freely and impartially . Such Men we commonly say are Headstrong , and touch'd in the Crown , Whimsical , and wedded to their own Opinions : And , if to that Obstinacy of Humour , there happen to be added any degree of Learning , This blows them up into Presumption and Arrogance , puts Weapons into their Hand to defend their Prejudices , finishes them in Folly , and renders their Disease incapable of all Remedy . Natural Defects , and Acquired Prepossessions , are indeed two very formidable Obstructions ; and if Learning do not , as in truth it very seldom does , cure them , it adds to the Disease , and renders them impregnable . Which yet is by no means any Reflection upon Learning , or Dishonour to it , as some may be apt to imagine , but rather a Commendation , and to its Advantage .

Learning is , without all Controversie , a most excellent Weapon , but not fit to be trusted in every Hand ; and he who knows not how to manage it , will find more hurt than good from it . For it makes sick and weak Minds giddy and conceited , perfects and polishes Fools , no less than it does those of good Capacities and Dispositions . A weak and injudicious Man knows not how to use his Weapon ; on the contrary it weakens and over-powers Him : He is opprest with it , like a Stomach over-charged with more Meat than it can digest , or an Arm that is benumb'd and born down by a Staff heavier than it can use . The strong and sound Mind , quite contrary , plays with it dexterously , shews a masterly Skill in the use of it , turns it to Advantage perpetually , forms his Judgment , rectifies his Will , pours in this Oil to make the Lamp of Nature burn stronger and brighter ; is the wiser and better for that very thing which makes the other but the more exquisite and more insupportable Fool. But , all this while , Learning is not accountable for those ill Consequences , any more than Wine is guilty of all the Excesses committed by it , or a good Medicine ill apply'd , for the Patient's growing worse upon it . Now against these conceited half-witted Fellows , whom Nature hath disposed to Folly , and their own Acquisitions have perfected in it , I denounce formal War in my Book , as looking upon them to be irreconcilable Enemies to Wisdom ; and the sittest Title I can find to distinguish them by , is that of Pedants ; for which I have the Authority of several good Writers , who have used the Word in this Signification . It is confest , that in its Original Language and proper Sense , it is taken in a very good and commendable Meaning ; but in latter Times , and other Languages , the great Abuse and Corruption of Learning hath given occasion for the fixing a very ill and contemptible one upon it ; a vile , sordid , peevish , stiff way , that makes no other use of Learning , but for Gain and Ostentation , Arrogance and Presumption ; In short , all That which makes Learning despicable and derided , is signify'd by it . And so this , like Tyrant , Sophister , and the like , is one of those Words which hath absolutely lost its first Signification , and is now become a Mark of Reproach and Contempt .

It is very possible some Persons may be offended at my using this Term , imagining that I design an Affront to those who make Learning their Business and Profession . But they , I hope , will be satisfy'd with this ingenuous Declaration , that I have not the least Intention of reflecting upon any Science or Condition of Men , particularly not the Gown , which I have the honour to wear , and to be one of those who are called Men of Letters , my self ; my meaning is only to charge a certain Quality of Mind , a sort of Souls which I have been describing , of mean and low Capacity , but moderately provided by Nature , and afterwards depraved by Art and Study ; Men prepossest , and obstinate , and sierce in certain Opinions ; and these are to be found in all Robes , and all Conditions ; as in truth there is a World of Mobb in the Pit and Boxes , as well as in the Upper-Gallery . Vulgum tam chlamydatos quam coronam voco . Let these Objectors but find me another Word as expressive of those Qualities , and I will most readily consent to the Exchange . In the mean while , after this Declaration , I think I may justly say , that whoever shall still be peevish , and have any resentment upon this account , does but injure Me , and accuse Himself . 'T is true , there are other Terms of Opposition to the Wise Man ; but not any , I think , so extensive and significant as This. The Vulgar , the Ignorant , and Others , which I frequently take occasion to make use of ; These are opposed more directly , like Low to High , Weak to Strong , Common to Scarce , a Servant to his Master , Prophane to Sacred : Thus likewise Fool is set the most directly in opposition to Him ; but then This is , as Crooked is opposed to Streight , Vain-glorious to Modest , Constraint to Freedom , Sickness to Health . But now Pedant includes all this , and a great deal more , in the Sense which I apply it to : For it gives us an Idea of a Man , not only different from , and contrary to a Wise Man , as the rest of them do , but a Fellow that hath the Impudence to oppose and make Head against him ; that comes armed Cap-a-pe , sawcily challenges him to Combat , and talks magisterially and dogmatically . And , because in the midst of all this Vanity and sierce Arrogance , he hath some sort of Misgivings , and thinks himself discover'd ; therefore he bears an inveterate Spight to this Person who checks his Follies ; is eternally censuring , condemning , running him down ; esteeming and behaving himself as the only Person who has any Right to that Character of Wisdom ; tho' in reality he infinitely exceed all others in the exquisiteness and troublesomness of his Folly .

Having thus given my Reader a short Account of the Argument and Design of the following Treatise , it may not be unseasonable to premise one Word or two concerning the Order and Method observed in it . He must know then , that it consists of Three Books . The First directs the Knowledge of a Man's Self , and the Condition of Human Nature in general . This is laid as a necessary Preparation to Wisdom ; and largely illustrated under Five General Considerations , each of which is subdivided into several Particulars . The Second contains the principal Lines and general Rules of Wisdom . The Third descends to particular Instructions and Circumstances , branched out under the Four Cardinal Virtues , of Prudence , Justice , Fortitude , and Temperance ; and here every Part and Relation of Human Life , hath some provision made for the Duties it engages us in .