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

CHAP. XII. The maintaining a True and Uninterrupted Tranquillity of Spirit, which is the very Crown and Glory of Wisdom: And the Last Head of this Book.

[unspec 1] A Quiet and Contented Mind is the Supreme Good, the utmost Felicity Man is capable of in This World. This is that Rich and Noble, in∣deed that inestimable Treasure, which the Wise Men of Old with so much Labour and Application sought after; the Fruit of all their Travels, the End of all their Studies, the Sum and Complement of all their Philosophy; and This is the very Reward of all the Pains, and the Crown of all the Wisdom, to which I am now Instituting my Scholar in this Treatise. But This, like other Excellencies, is fre∣quently misunderstood; and therefore to prevent any such Errors at present, I must first acquaint you, That the Quiet I now speak of, does by no means consist in a Retreat from the Noise and Clutter of the World, Leisure from Business, Time at Com∣mand, no Cares to disturb one; a Delightful, Nice, and uninterrupted Solitude, full of Ease and Plenty; or in a profound Neglect and Oblivion of what is done Abroad: Were this the Case, what an infinite Number of happy Persons should we have? Care∣less and Idle Women, Slothful and Insignificant Fellows, Cowards and Coxcombs, the Sensual and Luxurious, would have this Blessing at Command. For if want of Thought and Business give a Title

to it, Theirs is indisputable; and what the Wise aspire after, and think a Prize sufficient for a whole Life's Study, These attain to by a much easier way. This then is the first Principle we are to go upon, That Multiplicity of Business, or Having nothing to do, neither of them constitute or destroy, take from or contribute to, the Tranquillity we are now speaking of. But This is a Decent and Beauti∣ful, a Gentle and Mild, an Equal and United, a Firm and Pleasant Composure of Temper. Such a Steadiness of Mind, as neither Business nor Leisure, neither Prosperous nor Adverse Fortune, no Turn of Time or Chance can disturb or change, exalt or de∣press. For This is the Property and* 1.1 Character of true Tranquillity, Never to be shaken; but to continue immoveable, and unconcerned; always in humour, and always the same.

[unspec 2] The next Consideration upon this Occasion, is, By what Methods a Man may rise up to this Sedate∣ness and Elevation of Soul; how we shall attain; and when attained, how we shall preserve, and maintain our selves in it. And for This we need on∣ly refresh our Memories, with what hath been al∣ready delivered in this Second Book: For They are the Rules, by the Observation and careful Practice whereof we may hope to gain our Point. And therefore, for the Reader's Ease and better Conve∣nience, I will here very briefly repeat the Substance of them. They consisted, you remember, of Two sorts. First, such as either carry off, or prevent all those Qualities, that are Obstructions to our Im∣provement in this Happiness. And 2dly, Such as fur∣nish and adorn the Mind, with such Virtues as tend to the Increase and Conservation of it. Those Things that are aptest to hinder, or to disturb the Ease and

Quiet of the Mind; are Popular Opinions, and Common Prejudices, which, notwithstanding they have made themselves almost Universal, are yet, for the most part, False and Groundless; and a Man would wonder, which way Notions could get so much Credit, which have so very small a Stock of Argument to set up upon. The next Impediment to be removed arises from our Passions and Desires, for These indulged quite spoil and break our Tem∣per; they make us Nice and Squeamish; Humour∣some and Difficult; and These are Qualities utterly inconsistent with Contentedness: Now These Passi∣ons and Appetites are kindled and put into motion, by the Two contrary sorts of Events, which we call Prosperity and Adversity; for They are the Winds and Storms, that swell and disorder the Soul, and make all within foul Weather, and a troubled Sea. The last thing to be remedied is that mean and narrow-spirited Captivity of Thought, by which the Mind (that is, the Judgment and the Will,) is Chained down like a Slave to his Galley, or cramp'd up like a Beast with his Yoke, to set Forms, parti∣cular Opinions, and Local Customs. Now the first thing a Man hath to do, is to knock off all these ••etters, and break through such unreasonable Ty∣ranny and Consinement; to set one's Mind at large, assert our native Liberty, and resolve to be at our own disposal. To entertain free, extensive Noti∣ons of things; and be Open and Universal, Inqui∣sitive and Discerning, enlarging our Studies and our Idea's, and ranging through all the spacious Plains of the World and Nature in general. For a Wise and Happy Man must answer that Description;* 1.2 Born for the Publick, considering this whole World as

one Common House and Family, concerning himself with all the parts of it, and employing his Contemplation upon every thing that passes there.

[unspec 3] When the Platform is thus cleared of Rubbish, and the Ground prepared, and ready to begin upon, the next thing in order is to lay the Foundations; and those are Two, An entire substantial Probity of Mind, and The Fixing one's self in such a Calling or Condition, as our Nature, Circumstances, and other Qualifications have fitted us for. The Mate∣rials, with which this Building must be carried up, and wherein both the Strength and Beauty of it will consist, are these that follow. The First and Principal is, True Piety; whereby a Man Con∣templates Almighty God, not with a Soul full of Horror and Amazement, but with a Mind full of Purity, with Freedom and Delight, with profound Respect, and fervent Devotion. For God is the Absolute, the Universal Lord and Governor of all Things; and, though his Nature and Essence be nei∣ther visible to our Senses, nor fall within the Com∣prehension of our Understandings, so that we are not able to give our Selves, or Others, an exact and perfect Account what He is in Himself; yet it is our Duty to Acknowledge and Confess Him; to pay him all possible Honour, and Homage, and humble Adoration; to Serve Him Zealously, and with our whole Heart; to entertain becoming Thoughts of his Providence and Perfections; to Hope and Trust in Him for all manner of Good, from the Being who is Goodness in the Abstract; to apprehend nothing of Evil or Injury from Him; but be assured, if any thing we resent as such, hap∣pen to us, it is the Effect of our own Provocations and Follies, and most justly inflicted. In the next place, Simplicity and Integrity in Conversation must be added, Conformity without troublesome and un∣necessary Scruples to the Laws and Customs of the

Place where we dwell; Living without Hypocrisy or Dissimulation, Dealing Fairly and Above-board, no Crafty Reservation or Disguise, but to let our Words and Actions speak our Heart; and the inmost recesses of our Soul be thus laid open to God and the World. This is another Character given of a Wise Man; That he* 1.3 Spreads his Conscience, as it were, and exposes it to Publick view, Lives and Acts con∣stantly, as if all Mankind were Conscious of what he does, and hath a greater Reverence for Himself than for the Observation of Others. He that Manages himself thus, can never want Encouragement to do well, nor powerful Restraints from doing otherwise. Then fol∣lows Moderation, which must extend to All Persons and Things; our Selves, and All that can be any way concerned or converse with Us; our Thoughts, and Words, our Designs, and Actions, must All be regulated by it. For Moderation is the Original and Source, the Nourisher and Cherisher of Tran∣quillity; by This we learn to lay aside and to de∣spise all Pomp, and Shew, and vain Superfluities; to bring our Desires within their proper compass; to keep them under Government, and to content our selves with a Competent provision, such propor∣tions of every thing as our Occasions require, when really and rightly considered, without any of those Imaginary Wants, which we are apt to form to our selves: And thus Disposed we come to like, and be very well pleased with our present Condition, not envious of other People's Enjoyments, not fond of Change. How much all this conduces to Happiness and Tranquillity, a very slight Reflection will serve to convince us: For when Moderation hath thus furled the Sails, The Storm, when it blows hard,

hath less to fasten upon; and cannot do us any Da∣mage comparable to that we should suffer, if our De∣sires were enlarged, and the Sheet let fly to the Wind. By thus contracting our selves, we are for∣tified against every Accident that might Shock or In∣jure us; we bear our Minds up above all manner of Fear; despise all the Assaults of Fortune, and the Malice of Death it self; looking upon that, as the period of all our Sufferings; a kind Friend which takes us out of the way from infinite Calamities, but creates not, nor exposes us to any one. Thus also the Wise Man is described.* 1.4 One that despises all those things which are the Plagues and Torments of Human Life; above the reach of Accidents, without Anxiety, without Fear, without any kind of tender or troublesome Concern. Thus a Man must secure Steadi∣ness of Mind, and a good Agreement with himself; he must look for his Satisfaction in his own Breast; Live Easily, and have no Disputes, no Trouble within; but keep all there Peaceable, and Chearful; Rejoycing and Congratulating with one's own Mind; and Dwelling, as we call it, at Home, with full Contentation, and a sort of Self-sufficiency; such as is highly Necessary and Commendable, such as nothing but Wisdom can give, and without which neither It, nor the Happiness it proposes for our Re∣ward, can possibly subsist.† 1.5 No Body but the Wise Man is pleased with his own Condition. All Folly in a little time grows sick of it self; No Man is Happy, who does not think himself so.

In a word. To this Composition of an Easy and Quiet Mind Two Ingredients are indispensably re∣quisite. The First, and indeed the Chief, is a Clear and a Good Conscience; which does inspire Men with wonderful Strength and Assurance, and is a mighty Stay, and Defence, and Support in all man∣ner of Contingencies. But yet This, as mighty as it is, will not singly be a sufficient Defence; for sometimes the Tempest is so exceeding fierce and strong, that all the Innocence in the World is not able to bear up against it. How often do we see very good Men in very grievous Calamities, deject∣ed and at a loss? Nay, our Blessed Saviour himself mentions some Tribulations of his foretelling, which should endanger even seducing the very Elect. To This therefore we must add One more, which is Strength of Mind, and Natural Courage; and of this too it must much more be allowed, that It alone is by no means sufficient for our purpose. For the Force of Conscience is prodigious, and almost un∣conceivable; It stares us in the face, haunts and dogs us with guilty Remorse, makes us betray, ac∣cuse, and turn Enemies to our selves; and for want of other Evidence to convict us, it compels us to inform, and give Testimony of our own Crimes.

* 1.6For why must Those be thought to 'scape, who feel Those Rods of Scorpions, and those Whips of Steel, Which Conscience shakes, when she with Rage controuls, And spreads amazing Terrors through their Souls? Not sharp Revenge, nor Hell it self can find A fiercer Torment, than a guilty Mind.

It draws our Indictment, Arraigns, Tries, Condemns, and puts us to Death: So different are the Parts it

acts, and yet so dextrous and powerful is it in sup∣plying the place of Adversary, Witness, Judge, and Executioner, that we need no other. No Covert can do the Ill Man's business, says Epicurus; for let it be never so close, yet he can Never think him∣self safe; for Conscience will be sure to discover him to Himself, and that Discovery will always re∣present, and sometimes create Danger.

† 1.7Though Bribes or Favour shall assert his Cause, Pronounce him guiltless, and elude the Laws, None quits Himself, his own impartial Thought Will damn, and Conscience will record the Fault. This first the Wicked feels—

So that upon the whole matter, let a Man be never so Holy and Good, yet at the same time, if he be in his own Temper Timorous and Faint-hearted; and again, let a Man be naturally never so stout, and a stranger to Fear, yet if he be not a Good Man, and his Conscience cannot speak Peace to him; neither the One, nor the Other of these Persons will ever be capable of this happy Tranquillity of Spirit, this Perfection and Fruit of Wisdom, which we are at present treating of. There must be a Friendly Correspondence, a Mutual Assistance of Both; and They, in whose Souls both meet together, are qualified to do Won∣ders; and such are the most Eminent Persons, which we find renowned in Story for Great and No∣ble Actions, and Intrepid Behaviour in Times of greatest Trial. Such were Epaminondas, Cato and Scipio in particular, whose Unconcernedness in Dan∣ger and Death is admirable. These two Romans, when publickly accused, put those very Persons, who

preferred the Complaint against them, to the blush; and made them betray their Shame to the whole Ass∣embly. They gained over the Judges to their side, and struck all the Audience so, as not only to win their Favour, but to raise their Admiration. And all this only with that astonishing Unconcernedness, and Equality of Mind, which appeared in their Carriage; for the Character Livy gives of Scipio, and the reason of his voluntary Exile assigned there, is, That he had a heart too big, too generous, to know how to be treated like a Criminal, or descend so low as complying with the Custom of desending his own Innocence by a for∣mal Apology.* 1.8.

Notes

• * 1.1

  Vera Tranquillitas non concuti.
• * 1.2

  In commune genitus, mundum ut umm domum spectans, toti se inferens mundo, & in omnes ejus actus contemplationem suam mittens.
• * 1.3

  Conscientiam suam aperi••ns, semperque tanquam in publico vivens, se magis veritus quàm alios.
• * 1.4

  Contemptor omnium, quibus torquetur Vita: supra omnia quae contingunt acciduntque eminens. Intrepidus, Impertur∣batus.
• † 1.5

  Nisi Sapienti sua non placent. Omnis Stultitia laborat fastidio sui. Non est beatus, esse se qui non putat.
• * 1.6

  Occultum quatiente Animo to••tore slagellum

  Juv. Sat. 13.
• † 1.7

  —Prima est haec Ultio. quòd se Judice nemo nocens absolvitur.

  Ibid.
• * 1.8

  Major animus ac Natura erat, quàm ut Reus esse sciret, & submittere se in Humilitatem causam dicentium.

  Tit. Liv. Hist. Lib. 38.