Of wisdom three books / written originally in French by the Sieur de Charron ; with an account of the author, made English by George Stanhope ...

The Fourth Distinction of Men, taken from their different Profes∣sions, Circumstances, and Man∣ner of Living.

PREFACE.

WE are now about to take another Difference between Some Men and Others, into Conside∣ration; which depends upon their different Professions, Conditions, and Ways of Life. Some follow a Life of Business and Company; Others avoid This, and make their Escape out of the World, by running into So∣litude. Some are fond of Arms and a Camp; Others hate and abhor them: Some have their Substance in Com∣mon; Others have their own distinct Properties. Some are fond of Offices and Employments, and would fain live in publick, and be conspicu••us in the World; Others de∣cline These when they might have them, and affect to live privately and unobserv'd. Some are absolute Courtiers to every Body, and upon all Occasions; Others regard and make court to nothing but Themselves. Some prefer the Diversions of the Town, and Others the Pleasures of the Country. It is not easie, nor is it indeed at all necessary and pertinent to our present Purpose, that I should take upon me to determine which of all these Men is most to be commended for the Wi••dom of his Choice; for every one of these ways of Living hath its Advantages and Dis∣advantages;

some particular Good, and some Evil, that attends, and is not to be separated from it: That which would be much more worth our Consideration and Pains, is to inform each of These in his Duty; for the main Point of all is, that this Choice be wisely made, and so as may suit best with every one's Temper and Abilities; and then after he hath chosen, that the Man be instructed how to make himself the most easie under it, and to make the best Improvement of it that the Case will bear. This must be our Business hereafter; but at present we will say just one single Word of each of these Conditions, and compare them a little with one another. Only per∣mit in the first place, that I make some short Observati∣ons upon That Life which is common to Men in all Capa∣cities, and which may be distinguish'd into Three Sorts or Degrees.

CHAP. LIII. The Three Sorts or Degrees of Life, as it is common to the Generality of Men, di∣stinguish'd and compar'd together.

IT is easie to observe Three distinct Sorts, and as it were Degrees of Life, common to Men in ge∣neral. One Private, in which every Man is una∣voidably concern'd; for by this I mean only what passes with each Man's Self, within, and in regard to his Own Breast. The Second is Domestick, in one's Own House and Family, with regard to what passes at Home, and in our ordinary Course of Af∣fairs. The Third is Publick, and respects what is exposed to the common View of the World. In the First of these there is no manner of Restraint;

in the Second no Pains or Study to recommend one's Behaviour, as being not accountable for our Own Management to Them that live under our Own Roof and Government; but all the Reserve, and Artifice, and Dissimulation is in a manner appro∣priated to the last of These. Now it is much more difficult to be regular and exact in the first of these Degrees, than in either of the other; and the Examples of Persons that are, or have been so, have been infi∣nitely fewer; and so in proportion the Case stands with the Second too, in comparison of the Third sort. The Reason is obvious and evident. For where there is no body to judge, or controul, or countermand; nay, where there is not so much as a Spectator to observe our Actions; where we have no apprehension of Punishment for doing amiss, no expectation of Reward for doing well, we are much more remiss and careless in our Behaviour. Reason and Conscience are here the only Guides we have to follow; and although These may be some Check, yet that is not comparable to the Restraints we feel, when placed in open View, and made the common Mark of All, who must needs see, and will take a Freedom of censuring our Actions. Applause and Glory, fear of Scandal and Reproach, or some other Passion of the like Nature, are much more powerful Motives; these carry and manage us after a very different manner. (And indeed the greatest part of Mankind are more govern'd by Passions of this Nature, than by any strict Sense of Duty, and regard to Virtue) These put us upon our Guard, and teach us Prudence upon force. And from the Influence of These it is, that many People have the Reputation of Holy and Excellent Persons; and behave Themselves as such in the Eye of the World; who yet in reality, and at the bottom, are mere Hypocrites, stark nought, and rotten at the Core, and have not one commendable

Quality belonging to them. What passes before Men is all Farce and Counterfeit; we put it on for Convenience, and are concern'd to appear thus to the Spectators; but the Truth of us is con∣ceal'd, and the Man can have no true Judgment made of him, but from what he does in private and alone. We must see him in his constant and every-day's Dress, and strip him of those Orna∣ments that set him off when he comes abroad: We must know his Temper and his usual Deport∣ment, for all the rest is Fiction and Constraint.* 1.1 All the World are Actors, and play their Parts to please the Audience. And it was well observ'd by a Wise Man, That none are good, except such as are so inwardly, and by Themselves: And that Virtue is always the same; as cautious, as prudent upon the account of Conscience, as it is in Obedience to the publick Laws and Customs of the World; as fearful of offending one's own Self, and as careful to avoid the Condemnation of one's own Breast, when no Eye sees us, as it is of the Observation and Reproaches of all Mankind. Publick Actions, such as Exploits in War, delivering an Opinion in Senate or Council, discharging an Embassy, go∣verning a Nation, or the like, are bright and loud; every body sees, every body hears of them; and therefore These are perform'd with all possible Di∣ligence and Circumspection; but such Private and Domestick ones, as Chiding, Laughing, Selling and Buying, Borrowing and Paying, and Con∣versing with our own Families, and most intimate Acquaintance, are silent and dark; they make no Noise, fear no Discovery, and are therefore thought worthy very little, or not any Attention or Con∣sideration at all. Nay, we are sometimes scarce so

much as sensible of them when we do them. And if in These, Men be so unthinking, a little Reflecti∣on will soon convince us, that they are infinitely more so, in Those yet more secret and merely internal; such as Loving, Hating, Desiring, of which none is or can be conscious, but their own Minds.

There is one Thing more, fit to be observed up∣on this Occasion, and a very sad and wicked Thing it is (viz.) That Men, being depraved by a kind of Hypocrisie, natural to them, have taught Themselves and Others to make a greater Con∣science, and be infinitely more Scrupulous and con∣cern'd, for their outward Behaviour; (which con∣sists in Shew, and Form, and is perfectly free and at their own Disposal, of no Consequence in the World, but all over Set-Countenance and Cere∣mony, Things of no real Difficulty, and as lit∣tle Substance and Effect) than they are for in∣ward Miscarriages, or private Actions; (such as are buried in Secrecy, and make no Figure, but yet are highly Expedient and Necessary, very Va∣luable in Themselves, and therefore very Difficult) For upon these Last, the Reforming of our Souls, the Moderating of our Passions, and the Regula∣ting our whole Life and Conversation depends. And yet the Former are not only preferred before them in our Care and Concern, but the Matter is so ordered, that even They who find themselves well disposed, will by constant Study and Sollici∣tude to discharge those outward Actions punctual∣ly, degenerate into Formality of course, and by insensible Degrees grow Cold, and Negligent, in their Regard for the others.

Now, of all these Sorts, it is plain, that the Men (as Hermits for Instance) who live in per∣fect Solitude, and have but One of these Three, That of the Internal and most private Life only to

take Care of, are upon better Terms, and have an easier Task to discharge, than Those that have Two; and so likewise he that hath the Domestick Care added to the former, and so lies under a Du∣ty in Two Capacities, is exposed to less Difficulty than the Persons of a Publick Life and Character, upon whom the Care of all the Three Degrees is incumbent.

CHAP. LIV. A Life of Company and Business, compar'd with one of Retirement and Solitude.

THey that upon all Occasions recommend and cry up a Solitary Life, are so far certainly in the Right, that it is an Excellent Means of Ease and Quiet; a sure Retreat from the Hurry and Troubles of the World; a very proper and ef∣fectual Defence against the Vices and Extravagan∣ces of a profligate Age; which are commonly propagated by Infection and Example; and are very likely to Spread and Reign, where much the greater Part of those we converse with, are already tainted with the Disease. For not One in a Thou∣sand is Vertuous and Good; the Number of Fools is Infinite, and the thicker the Crowd, the greater the Danger. Thus far, I say, they have Reason on their Side; for ill Company is certainly one of the most fatal and ensnaring Things in the World; and that, not only in Regard of the Cor∣ruption, but of the Punishment and Vengeance it exposes Men to. Accordingly we may observe how very careful Men that went to Sea, used to be, that no Blasphemer or profane Person should embark in

the same Vessels, no profligate, wicked Wretch to endanger their Safety, or render their Vo••age Disa∣strous or Unsuccesful. One single Jonas you see, whom God was Angry with, had like to have lost all the Ship's Crew: And Bias, when some wicked Wretches call'd upon their Gods in a Storm, made them this ingenious Reproof by way of Raillery, Hold your Peace, that they may not discover such vile Wretches as you are on board. Albuquerque, who was Viceroy of the Indies under Emanuel, King of Portugal, when in extreme Danger, laid hold on a young Boy, and clung fast to him, that so his Innocence might be a Shelter and Sanctuary to him, against the Wrath of God. So beneficial hath Virtue been esteemed, and so destructive Vice, not only to the Guilty, or the Vitious Persons themselves, but to all that are concerned with them, or come within the Reach of their Influence.

But yet to esteem a Life thus retired and at a Distance from Evil, absolutely the Best, and most Excellent; to think it better qualify'd than any other, for the Exercise and Perfection of Virtue; to call it more Difficult and Unpleasant, more La∣borious and Painful than any other, as some who extol a voluntary renouncing the World, would fain persuade us to believe, is a mighty Error in themselves, or a gross Cheat upon other People. For, quite contrary, it is the most effectual Expe∣dient of throwing off the Cares and troublesome Incumbrances of Life, and rendring it light and easie; and to say the very Best of it, is but a ve∣ry mean and moderate Attainment, an imperfect Beginning, or rather a mere Disposition to be Vir∣tuous. It is, not to meddle with Business, to a∣bandon Difficulties and Troubles; But how is this done? It is not by engaging with, and bravely o∣vercoming them, but by cowardly running away, declining the Combate, and hiding ones self from

them. It is to play least in Sight, and be bu∣ried alive, for fear we should not live well when we are seen. No Doubt is to be made, but a Prince, a Magistrate, or Parochial Priest, are more perfect, more valuable, when Good in their kind, than Monks and Hermits: For in truth, such So∣cieties and Seminaries were only design'd to pre∣pare Men for Dignities and Business; to qualifie them for Society and the World. And Colleges and Cloisters do not give, but only lead Men to Usefulness and Perfection. He that maintains his Post in the World, and satisfies the Duty which the several Relations and Capacities he stands in re∣quire from him; that converses with Wife, and Children, and Servants, and Neighbours, and Friends; that manages his own Estate, and engages in Bu∣siness fit for his Condition; He, I say, that under∣takes to act so many different Parts, and to an∣swer the several Characters as becomes him, hath incomparably more Work upon his Hands, and is infinitely more Valuable, if he perform it, than the Recluse, who is determined to one single thing, and hath only the Duty to himself to take care of. For Company and Variety of Conversation is infi∣nitely more hazardous, than Solitude; and Plenty much harder to manage than Want. In a State of Abstinence, and Freedom from Business, a Man hath but one Pass to guard; in the Use and Manage∣ment of several Things, many Considerations must be attended to, many Duties discharged, and he lyes open to Attacks from several Quarters at once. And there is no Doubt in the World to be made, but a Man may much more easily conquer Himself to disclaim and refuse Riches, and Honours, great Offices and gainful Preferments, than he can go∣vern himself in the Use, or come off with Virtue and just Commendation in the Discharge of them. It is no very difficult Matter to live without a Wife,

but to live with a Wise, and behave ones self in all Respects, as a Husband ought to do; to order and edu∣cate Children, and bear due Regard, and make fit Pro∣visions for a Family, and all its Dependencies; is a Task Men seldom give themselves the trouble to con∣sider. But They that do, and make a right Judgment of it, will be very far from extolling Caelibacy, as some do, or think it an Argument of higher Virtue, or a State of greater Difficulty than Marriage.

2. Nor are Men less mistaken, when they sup∣pose that Solitude is a safe Shelter from all man∣ner of Vice; and that He, who takes Sanctuary in it, and sequesters himself from the World, rides in Harbour, and is out of the Reach of Tempests and Temptations; for These find a way to pursue, and overtake us even There. This is indeed a Con∣venient Retreat from the Corruptions of ill Com∣pany; from the Clutter and Crowd of Cares and Business, and the Mischiefs that threaten and come upon us from Without; but there are other Ene∣mies and Dangers from Within, which we always carry about us, and cannot run away from, Spiritu∣al and Internal Difficulties, Domestick and pecu∣liar Evils; and the Scripture takes express Notice, that the Wilderness was the Place, where our Savi∣our was Assaulted, and Tempted by the Devil. Re∣tirement is a dangerous Weapon in the Hands of Young Men; such as are Hot and Imprudent, Rash and Unskilful; and there is great Reason to fear, that, what Crates said to a Young Man whom he found walking all alone, is generally true of such Persons; and that such, when they are by Themselves, are in very bad Company. This is the Place where Fools lay their wicked Projects; here they find Leisure and Opportunities for con∣triving their own Ruine; here they cherish and in∣dulge unlawful Desires; file, and polish, and re∣fine upon their own Passions, without Observation,

without Controul. A Man had need be very Wise, to know how to make the best Use of Privacy; watchful and well fortify'd, before he is fit to be trusted with Himself; For many times ones Own Hands, are the very Worst he can be put into. It is an excellent Petition, which the Spaniards use, even to a Proverb,* 1.2 O Lord, I beseech thee, preserve me from My Self. Very few indeed, have discretion e∣nough to be left to Themselves, and nothing is so bad, but Secrecy and Solitude, are powerful Temptations to comply with it. But for Men to take up their Heels, and skulk in a Corner, upon any Private and Per∣sonal Consideration, though it be a lawful and commendable one in it self, which yet is the best, and not always the Truth of the Case (for very often Cowardice, and Weakness of Spirit, Peevish∣ness and Pets, or some other discontented or vici∣ous Passion is at the Bottom of all this pompous and pretended Contempt of the World) is to turn Deser∣ter, and not dare to stand to our Arms. There is a mighty Difference between forsaking the World, and falling out with it; between conquering, and not hazarding our Persons in the Engagement. And when Men are in a Capacity of becoming be∣neficial to Others, and may be Instruments of Great and General Good, to excuse Themselves from serving the Publick, and abandon all Socie∣ty when they might adorn and be useful in it, is to betray their Trust, to bury their Talent in a Napkin; to hide the Candle, which God hath lighted, under a Bushel, when the setting it on a Candle-Stick, might enlighten others, and do great Service to all that are in the House. It requires then much Deliberation, and many uncommon Circumstances, to give Men a

Right thus to dispose of Themselves. And they who presume to do it merely out of private Con∣siderations, and make the Publick no part of their Concern, are so far from deserving to be applaud∣ed for their Virtue and Resignation, that they are guilty of a great Fault, and liable to very just and severe Censure.

CHAP. LV. A Life in Common, compared with That of distinct Properties.

SOme Persons have been of Opinion, that a Life, where all Things are in Common, and there is no such Distinction as Mine or Thine, hath the greatest Tendency to Perfection, and is best accommodated for the cherishing and maintaining of Charity and Concord, and Union among Men. But Experience shews us daily, that whatever Con∣veniencies it may really have of this kind, yet are they not so great, nor so effectual to the Purposes before-mention'd, as those Persons have imagined. For in the first Place, whatever Appearance there may be outwardly of Kindness and good Agree∣meent, yet there is no such Thing as an entire and hearty Affection, nor the same tender Regards for That which is in Common, as a Man finds where he alone is concern'd. To this purpose it is, that we have two Proverbs, The College Horse is always ill saddled, and Every Body's Business, is No Body's Bu∣siness. Men consider, that Others are equally con∣cern'd in the Care, and in the Damage; that the Loss is not immediately their own, and that each Member of the Society stands in that respect equal∣ly

related to them, and that begets a Coldness and Indifferency among them. But, which is a great deal worse, this State does naturally produce Quarrels and Discontents, Murmuring and mutu∣al Hatred; every Community is but too full a Demonstration of it, and the very Holiest and Best that ever was, the Primitive Church it self, could not, you see, be exempted from the Misfortune. For, though the Institution design all Things should be equal, yet unless you could make the Desires of the Persons so too, they will always be full of Complaints, and Jealous, that some are preferred, and others neglected;* 1.3 like the Grecians and their Widows in the Daily Distributions. The Nature of Love, is like that of Great Rivers; which, while they continue united in one Stream are Navigable, and carry Vessels of Vast Burden; but if you cut them into fresh Channels, and divide the Water, they are no longer Serviceable in that kind; and thus, when Men's Affections are divided, and part∣ed, as it were among a great many Objects, not any one of those Persons or Things is of very tender Concern; for all the Force and Vigor of the Passion is scattered and broke to Pieces. Now, in a Life of Community, there are several Degrees; To live, that is, to eat and drink together at a common Table, is very decent and well, (Thus we find it practised in some of the best and most ancient Commonwealths, as Lacedemon and Crete particularly) such publick Meals are very useful for the teaching Men to be Modest and reserved, and keeping up Dicipline, Society, and Good Or∣der; and they do also minister occasion for great variety of very useful and improving Discourse. But to think of pulling up the Fences and Inclo∣sures, and lay all in Common, is a wild Imaginati∣on. Plato was once of this Opinion, but he thought better of it afterwards. And indeed the Project

would be so far from reconciling and uniting All, that the certain Consequence of it would be to over∣turn and confound All.

CHAP. LVI. A Town and a Country Life compared together.

THis is a Comparison very easie for any Man who is a true Lover of Wisdom, to make; for almost all the Advantages lie on one side. The Pleasures and Conveniences both of Body and Mind, Liberty, Contemplation, Innocence, Health, and Delight. In the Country a Man's Mind is free and easie; discharg'd, and at his own Disposal: But in the City the Persons of Friends and Acquaintance, one's own and other People's Business, foolish Quar∣rels, ceremonious Visits, impertinent Discourse, and a Thousand other Fopperies and Diversions steal away the greatest part of our Time, and leave no Leisure for better and more necessary Employment. What infinite Perplexities, Avocations, Distractions of the Mind, and, which is worst of all, what a∣bominable Debaucheries, and Depravation of Man∣ners does such a Life expose Men to? Great Towns are but a larger sort of Prisons to the Soul, like Cages to Birds, or Pounds to Beasts. This Celestial Fire within us will not endure to be shut up, it re∣quires Air to brighten and make it burn clear; which made Columella say, that a Country Life is Cousin-German to Wisdom: For a Man's Thoughts cannot be idle; and when they are set loose from the World, they will range and expatiate freely in noble and profitable Meditations. But how shall a

Man hope to command his Thoughts, or pretend to call them his Own, in the midst of all the Clut∣ter, and Business, the Amusements, nay the Con∣fusions of the Town? A Country Life is infinite∣ly more plain, and innocent, and disposed to Pu∣rity and Virtue. In Cities Vice assembles in Troops; the very Commonness of it makes it unobserv'd; it hardens and reconciles us to the Practice, Exam∣ple, and Custom; and the meeting with it at every Turn, makes the thing familiar; and thus the Di∣sease seizes us strongly and presently, and we are gone all on the sudden, by living in the midst of the Insection. Whereas in the Country, those things are seen or heard with Abhorrence and A∣mazement, which the Town sees and does every Day without Remorse or Concern. As for Plea∣sure and Health, the clear Air, the Warmth and Brightness of the Sun, not polluted with the Sul∣try Gleams, and loathsome Stenches of the Town; the Springs and Waters, the Flowers and Groves, and, in short, All Nature is free, and easie, and gay; The Earth unlocks her Treasures, refreshes us with her Fruits, feasts every Sense, and gives us such En∣tertainment, as Cities know nothing of, in the stifling press of Houses; so that to live there, is to shut one's self up, and be banish'd from the World. Besides all this, a Country Retirement is more active, and sit for Exercise; and this creates an Appetite, preserves and restores Health and Vigour, hardens the Body, and makes it lusty and strong. The greatest Commendation of the Town is, Conve∣nience for Business and Profit. It is indeed the Seat of Trade and private Gain, and therefore fit to be the Darling of Merchants and Artificers: And it is the Place accommodated to Publick Ad∣ministrations; but this latter but a very small part of Mankind are call'd to, or capable of. And Hi∣story tells us, that heretofore excellent Persons

were fetch'd out of the Country, to undertake Af∣fairs of the greatest Importance; and assoon as they had finish'd these, they retir'd again with won∣derful Delight, and made the Town not a Matter of Choice, but Necessity and Constraint: This was the short Scene of Labour and Business to them; but the Country was the Seat of their Pleasure, and more constant Residence.

CHAP. LVII. Of a Military Life.

THE Profession and Employment of a Soldier, if we respect the Cause and Original Design of it, is very worthy and honourable; for it pre∣tends to protect the Safety, and promote the Gran∣deur of one's native Country; to preserve it in Peace, and guard it from the Insults of Enemies a∣broad, and turbulent Spirits at home; than which nothing can be more just, nothing more univer∣sally beneficial. It is also noble and great in the Execution of this Design: For Courage, which is its proper Quality and Character, is the bravest, most generous, most Heroick of all Virtues; And of all Humane Actions and Exploits, Those of War are the most celebrated and pompous; insomuch that the Titles and Ensigns of Honour, borrow their Names from, and are assign'd as Rewards to Them. It hath also many Pleasures peculiar to it; the Con∣versation of Men of the first Quality, in heat of Youth, and full of Fire and Activity; the being familiarly acquainted with strange Accidents, and wonderful entertaining Sights; freedom of Behavi∣our, and Converse without Trick or Art; a Mas∣culine

and hardy way of living, above Ceremony or Form; Variety of Attempts and Successes: The moving Harmony of warlike Musick, which entertains the Ears, charms all the Senses, warms the Soul, and inspires it with Valour; the Grace∣fulness of Motion and Discipline, that transport and delight us with a pleasing Horrour; that Storm of Shouts and Alarms, which the louder it grows, the more ravishing and animating it is; and the roar∣ing Ordinance of so many Thousand Men that fall on with incredible fury and eagerness.

But when all These, and as many more Excel∣lencies as its most zealous Patrons can attribute to this Calling, have been allow'd, every reasonable Man must acknowledge on the other hand, that the Plundering, Undoing, Murdering one another, and especially the making These a Matter of Art, and Study; a Science and a Commendation, seems highly unnatural, and the effect of Barbarity and Madness. Nothing is a stronger Evidence against Mankind, of their Weakness, and Imperfection, and foul Degeneracy; for it sets us below the ve∣ry Brutes themselves, in the most savage of which the Original Impressions of Nature are not defac'd to this scandalous Degree. What an infinite Folly, what an execrable Rage is it, to create all this Di∣sturbance, and turn the World upside-down, to en∣counter and run thro' so many Hazards by Sea and Land, for a Prize so very doubtful and full of Chance, as the event of a Battle? Why should we make Campaigns abroad, and turn Volunteers to foreign Princes, to run with so much eagerness and appetite after Death, (which may be found, nay which of its own accord meets us at home, and offers it self every where) and that without proposing to our selves so much as decent Burial? To fall on, and kill Men that we have no Spite, no Resentment against; nay, Men that are abso∣lute

Strangers, and whom we never saw in all our Lives? Why this mighty Heat and Fury, to one that hath done thee no hurt, given thee no pro∣vocation? What a Madness is it to venture Loss of Limbs and Blood, Wounds and Bruises, which when they do not take Life quite away, make it subject to Remedies and Pains a Thousand times more grievous and insupportable than Death? Had you Obligations of Duty and Conscience, it were another Matter; but to do this for Breeding and Fame; to sacrifice and destroy one's self for a Man that you never saw, who hath no manner of Ten∣derness or Concern for you; and only strive•• to mount upon the dead or maim'd Body, that he may stand a little higher, and enlarge his own Prospect; Nothing but very weighty Reasons, and the necessary Defence of all that is dear to us, can make such an Undertaking prudent and commen∣dable: And in such Cases all personal Considera∣tions ought to be despised as much as otherwise they are fit to be valu'd. And I hope too, the Reader takes notice all along, that I speak of those who choose the Trade for Mercenary Ends, or out of false Notions of Gallantry; and not with any intention to discourage the Duty of Subjects to their Prince, whose just Quarrels they ought always to account their Own.

Notes

• * 1.1

  Universus mundus exercet histrioniam.
• * 1.2

  Guarda mi, Dios de mi. Nemo est ex imprudentibus, qui sibi relinqui debeat. Soli∣tudo omnia persuadet.
• * 1.3

  Acts vi.