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

A Brief Account OF THE AUTHOR.

From the French.

PETER CHARRON was born at Paris, in the Year 1541. and Baptized in St. Hilary's Church in the Clos Brunean. His Father was one Theobald Charron, a Book∣seller; and his Mother's Name was Nicole de la Barre. By Her, Theobald had One and Twenty Children; and Four more by a for∣mer Wife: So that our Author had no less than Four and Twenty Brothers and Sisters; and yet, which is very remarkable, among all this numerous Family, there is not any Male-Issue now remaining. The Condition of his Parents was not very plentiful; and their Expence, 'tis plain, was great; but however, in regard they saw something in their Son Peter, which was very forward and promising, and argu'd a more than common Capacity, they took the Hint from Nature's

Kindness, and put him out to a very good School. After he had made sufficient progress in Greek and Latin, he took care to quali∣fie himself with other Sciences, and Parts of Human Learning, and study'd Logick, Me∣taphysicks, Moral and Natural Philosophy. From thence he proceeded to the Civil and Canon Law in the Universities of Or∣leans and Bourges, where he commenced Doctor in that Faculty. At his return to Paris, he betook himself to the Profession of the Law, and was admitted Advocate in the Court of Parliament; Where Business often call'd him to the Barr, which he always de∣clar'd to be the best and most impor∣ving School in the World: And accord∣ingly, he took care to lose none of the Pub∣lick Hearings; From whence his Mind took so strong a Tincture, that a Man may plainly discern the Effects of it in his Dis∣courses, by the proper Application of Maxims and Terms of Law. This Course he conti∣nu'd some Five or Six Years; but foresee∣ing, that Preferment this way, if ever at∣tained at all, was like to come hard and slow, (he neither having Relations among the Sollicitors and Proctors of the Court, nor particular Interest, nor Spirit little enough to cringe, and flatter, and wriggle himself into Business) he gave over that Employ∣ment, and apply'd himself close to the study of Divinity. To this purpose he read the Fathers, and eminent Doctors of the Church; and having a Tongue well hung, and a

Style free and easie, but yet refined and lofty too, above the rate of common Preachers; he made use of this Talent, by the Permis∣sion of the Parochial Clergy, and that with so good Success, that he quickly came into Reputation and Esteem with the Greatest and most Learned Men of his Time; Inso∣much that the Bishops and greatest Prelates about the Town, seem'd to be in some sort of Strife, which of them should get him in∣to his Diocess. Particularly my Lord Arnaud de Pontac, Bishop of Bazas, a Prelate of ex∣cellent Learning, having heard him preach at St. Paul's Church, in the Year 1571. was so in love with him, that he took him away from the place of his Birth, and carry'd him to Xaintes and Bourdeaux, and into his Bi∣shoprick of Bazas, and several other places in Gascony, and Languedoc, where his admi∣rable Eloquence acquired so just Renown, that he had Proffers made by several Bi∣shops, of being the Theological Canon (or Divinity-Lecturer) in their Churches; and of several other Dignities and Benefices, be∣sides several noble Presents made him. In short, he was Theologal at Bazas, Ars, Le∣thoure, Agen, Chaors, and Condom successive∣ly; Canon and Schoolmaster in the Church of Bourdeaux, and Chanter in the Church of Condom. Queen Margarel, Dutchess of Va∣lois, was pleased to entertain him for her Preacher in Ordinary; and the then King, tho' at that time of the Reform'd Religion, was extremely pleas'd with his Sermons, and

frequently did him the Honour to hear them. He was also a Retainer to the late Cardinal d' Armagnac, Legat to his Holiness at Avignon, who had a great value for him. He did great good by his persuasive way of Preaching, and by the Excellencies both of his Life and Doctrine, for Two and Thirty Years together, converted and establish'd ma∣ny. He never took any Degree or Title in Divinity, but satisfy'd himself with deserving and being capable of the Highest; and had therefore no other Title or Character but That of Priest only. He never saw Paris in Seventeen or Eighteen Years, and then re∣solv'd to come and end his days there; but being a great lover of Retirement, he had obliged himself by Vow to become a Carthu∣sian; and was absolved of it about the end of the Year 1588. He went from Bourdeaux coming by Xaintes and Angers, where he made several learned Sermons, and arriv'd at Paris, at the time the States were conven'd at Blois. Then he presented himself to the Prior of the Car∣thusians, one John Michel, a Person of great Piety, who since dy'd Prior-General of the great Carthusian Monastery in Dauphiné. To Him he communicated his Intention; but it was not accepted, by reason of his Age, which was not less than Seven or Eight and Forty. And all the most pressing Intreaties he could use were ineffectual; for the Excuse was still this, That That Order required all the Vi∣gour of Youth to support its Austerities. Hereupon he addrest himself to the Provin∣cial

of the Celestines in Paris; but there too with the same Success, and upon the same Reasons alledged for repulsing him. Thus after having done his utmost to fulfil his Vow, and himself not being in any de∣gree accessory to its not taking effect, he was assured by Faber Dean of the Sorbon, Tyrius a Scotch Jesuite, and Feuardent a Franciscan, all very learned and able Divines, that there lay no manner of Obligation upon him from that Vow: But that he might with a very safe and good Conscience, continue in the World as a Secular, and was at large, and at his own Disposal, without any need of en∣tring into any other Religious Order. Here∣upon, in the Year 1589. he returned back by Angers, where he preached the whole Lent, to the great Admiration and Benefit of the People. From thence he went back again to Bourdeaux, where he contracted a very intimate Acquaintance and Friendship with Monsieur Michel de Montagne, Knight of the Order of the King, and Author of the Book so well known by the Title of Mon∣tagne's Essays. For him Monsieur Charron had a very great Esteem, and did from him re∣ceive all possible Testimonies of a reciprocal Affection: For, (among other things) Mon∣sieur Montagne order'd by his last Will, that in regard he left no Issue-Male of his own, Monsieur Charron should after his decease, be entituled to bear the Coat of Arms, plain, and as they belong'd to his Noble Family. The Troublesome Times detaining Monsieur

Charron at Bourdeaux, from the Year 1589. to that of 1593. he composed his Book cal∣led Les Trois Veritez, The Three Truths, and published it in 1594. but without his Name to it. This was received with great Ap∣plause of Learned Men, and they printed it after the Bourdeaux Copy two or three times at Paris, and afterwards at Brussels in Flanders, under the Sham-Name of Benedict Valiant, Advocate of the Holy Faith; because the Third Part of that Book contains a De∣fence of the Faith, in answer to a little Tract concerning the Church, written formerly by the Sieur Plessis de Mornay. The Publica∣tion of this Book brought him into the Ac∣quaintance of Monsieur Antony d' Ebrard de S. Sulpice, Bishop and Count of Caors, who upon perusing and liking the Book, sent for Monsieur Charron, tho' he had never seen him before, made him his Vicar-General, and Canon-Theologal in his Church, which he ac∣cepted; and there he put out the Second Edi∣tion, with his own Name to it in 1595. en∣larging it also with a Reply to an Answer, printed at Rochelle, and written against what he called his Third Truth.

While he was at Caors, the King was plea∣sed to summon him to the General Assembly of all the Clergy of France, held the same Year 1595. Hither he came in the Quality of a Deputy, and was chosen first Secretary to the Assembly. As he was in this Atten∣dance, an Invitation was sent him to preach at St. Eustache's Church, the most populous

Parish in the whole City of Paris, which he did upon All-Saints-Day 1595, and two Days after. As also the Six Sundays in Lent 1596. In 1599 he returned to Caors, and in that Year, and 1600. he composed Eight Discourses upon the Sacrament of the Lord's Supper; as many others upon the Knowledge and Provi∣dence of God, the Redemption of the World, the Communion of Saints: And likewise his Books of Wisdom. While he was thus em∣ploying himself, and enjoying that Retire∣ment at Caors, my Lord John Chemin Bishop of Condom presented him with the Chanter∣ship in his Church, to draw him over into that Diocess: But having at the same time an Offer from M. Miron, Bishop of Angiers, and being courted by Him, to reside at An∣jou, this was most agreeable to his Inclinati∣on. The making a determinate Resolution was a Work of Time; for his Affection and Convenience drawing several Ways, kept the Balance long in suspense. Anjou he look∣ed upon as the sweetest Dwelling, the most delightful Retreat that France could give him; but that Province being then embroyl'd in Civil Wars, (for Bretany was not then re∣duced, and so like to make a very trouble∣some Neighbour) Condom carry'd the Point. It happen'd too, that the Theologal Chair at Condom was just then void, and this being tendred him by the same Bishop, he accept∣ed that, and resolved to set up his Staff there. To this purpose he bought a House, which he built new, and furnished to his own Fan∣cy

and Convenience; resolving to give him∣self all the Ease and Diversion he could, and make the best of his growing Years, the Infirmities whereof would be soften'd at least by good Humour, and a pretty Dwelling. After he was setled at Condom, he printed those Christian Discourses mention'd just now, which were Sixteen in all; and also his Books of Wisdom at Bourdeaux, in the Year 1601. which gave him a great Reputation, and made his Character generally known: So that Monsieur Charron began from that time to be reckon'd among the Glories and top∣ping Wits of France. Particularly Messieur Claude Dormy, Bishop of Bologne by the Sea, and Prior of St. Martin's in the Fields at Paris, wrote him several Letters upon that occasion; expressing the great Esteem he had for Him and his Writings, and as a Testimony of his Value and Opinion of him, offer'd him the Theologal's Place in his Church. These Let∣ters made Monsieur Charron desirous to see Paris once more, that so he might contract a Personal Acquaintance with, and express his Acknowledgments for the Favours of this great Prelate; and at the same time, in hope to get an Opportunity of reprinting his Books and Discourses, with the Addition of some new Tracts. For indeed the Impression at Bourdeaux he thought wanted correcting; and upon a Review was not at all to his Satisfaction.

In pursuance of this Design, he arriv'd at Paris the Third of October, 1603. and in a

convenient time afterwards he went to pay his Respects to the Bishop of Bologne, who receiv'd him with great Civility and Kind∣ness, and repeated his Offer of that Preferment, merely to have him near himself, and more within the Eye of the Court. Monsieur Charron return'd him many Thanks for the Honour he had done him, and the good Intentions he was pleas'd to entertain for his Advance∣ment. And with his usual Freedom, told an Advocate in the Parliament, who was a par∣ticular Friend of his, that he could be well pleas'd to accept that Preferment for some Years, but that the Moisture and Coldness of the Air, and its Nearness to the Sea, did not only make it a Melancholy and Unplea∣sant Place, but very Unwholsome, and Rheu∣matick, and Foggy too. That the Sun was his visible God, as God was his invisible Sun; and therefore, since he had no Hope of seating himself at Bologne with Safe∣ty to his Health, he thought it much better not to venture thither at all.

During his Stay at Paris, he lodg'd at one Bertand's a Bookseller, that he might be near the Press, and correct the new Edition of his Books of Wisdom, of which he liv'd to see but Three or Four Sheets wrought off. For on Sunday the Sixteenth of Novemb∣ber, 1603. going out of his Lodging, about one of the Clock, at the Corner of St. John Beanvais Street, he call'd to his Servants and complain'd he found himself Ill: And imme∣diately, while they ran to hold him up he sell

upon his Knees, and with his Hands and Eyes lifted up to Heaven, he expired upon the Spot, without the least Agony or Appear∣ance of Pain. His Disease was an Apoplex, and the Quantity of extravasated Blood was so great, that no Humane Help could have preserved him. The Body was kept Two Days, but the Physicians being well satisfied that he was actually dead, and the Blood too which settled about his Throat, beginning to mortifie, and grow offensive, they buried him with great Decency, and a very Honoura∣ble Attendance, in St. Hilary's Church, the Eighteenth of the same Month; where his Father, Mother, most of his Brothers and Sisters, and a great many other Relations were Interred. The Day of his Funeral he had his Face expos'd to view, and his Body drest in the Priest's Habit, as if he had been go∣ing to Officiate at Mass. And this was done by a particular Direction of his own; for he had frequently left those Orders in Charge, provided his Death happen'd to be such, as wrought no mighty Change or Deformity in his Person.

As to his Person, He was of a moderate Stature, inclining to Fat; of a smiling Coun∣tenance and cheerful Humor; a large open Fore-head; streight Nose, pretty large down∣wards; light blue Eyes; his Complexion Fresh and Ruddy; his Hair and Beard very White, though he had not yet got through his Cli∣macterick, being about Sixty Two Years and a Half when he died. The Air of his Face

was always Gay, without the least Allay of Melancholy; his Mien Graceful; his Voice Strong and Distinct; his Expression Masculine and Bold: His Health Firm and Constant; he had no Complaints, either from Age or Indispositions, till about Three Weaks before his Death. Then indeed he now and then, while he was in Motion, felt a Pain in his Breast, and found himself opprest with Short∣ness of Breath. But this presently went off again after a little Rest, and fetching his Breath deep. However he acquainted his Phy∣sician the eminent Sieur Marscot with his Case, who advised him by all means to open a Vein; assuring him, that all his Illness pro∣ceeded from fulness of Blood, and, if some Course were not taken speedily to prevent it, a Suffocation might ensue. And accord∣ingly it happen'd; for in all probability, the neglecting this Advice of bleeding quickly, was the very thing that cost Monsieur Char∣rou his Life.

His Books of Wisdom and Christian Di∣scourses were printed off after his Death, by the Particular Care of an Intimate Friend, whom he had charged with the Inspection of them in hi•• Life-time: And abundant Satis∣faction was given to the World, that the Au∣thor himself had in this Impression added, and corrected several Passages. Some parti∣cularly, which not Others only, but Him∣self also thought necessary to be changed from that first Impression at Bourdeaux, in 1601, By these Alterations he hath explained

his Meaning, strengthened his Arguments, softned many Expressions without any Mate∣rial Alteration of the Sense. All which was done Principally in Compliance with the World; to obviate the Malice of Some, and condescend to the Infirmities of Others. The whole had been perused and approved by some very good Friends, and Persons of sound Judgment; and till They had declar'd themselves satisfied and pleas'd, he could not prevail with himself to be so. But above all, he submitted his Writings to the Church; and hop'd there was nothing there, that might call for a just Censure, or Minister ground of Offence, either to Religion in general, or to that Communion, of which he was a Mem∣ber in particular.

As to his peculiar Manner of handling the Subjects he undertook to treat of, whether in Books or Sermons, he was us'd to say, that there are Three Ways of expressing and communicating a Man's Thoughts, which bear Proportion, and seem to be adapted to the Three Several Faculties of the Mind; the Imagination, the Memory, and Ʋnderstanding. One of these proceeds upon Rules of Art, runs upon Etymologies and Distinctions of Words and Things, Definitions, Divisions, Subdivisions, Causes, Effects, Accidents, and the like. A Second collects together what other People have thought or said upon the Occasion, and values it self upon the nicety of quoting Books, and Chapters, and Pages: The Third is free and generous, including

and doing in a manner all that both the for∣mer pretend to, but without any Ostenta∣tion of doing so, or enslaving it self to Ni∣ceties of Method, and Rules of Art. The First of These he used to say was sit for Schools, and to instruct young Beginners: The Second too much in Vogue with Preachers and Orators, who in Effect only tack to∣gether other Peoples Notions, and those too very often after an affected and impertinent Manner; for having nothing to say for them∣selves, they make other People speak for them, though never so little to the Purpose. In respect of this Way he declar'd himself of a Judgment directly opposite to the generality of the World; That to stuff a Discourse with Quotations was an Argument rather of Weak∣ness and Ignorance, than of Wisdom. That Men took this Course in all likelihood to set themselves and their great Reading off to the World, which after all amounts to no more than a good Memory: And This, if not attended with Judgment, is no such mighty Commendation. That These things are oftentimes brought in at random, and all Adventures; picked up from Common∣place Books, and Indexes, where they find Stuff ready made up to their Hands, and so they vend it without more to do. Al∣legations indeed have their Uses and proper Seasons; they are absolutely necessary in controverted Points, where the Cause is to be decided by Authorities; But then they ought to be used with Moderation, and in

Measure; and good Care taken, that they be home to the purpose; that Prudence be used in the Choice of them; for generally the Fewer and the Weightier, to be sure the Better they are. For it was his Opinion, that of all the Three Manners of Expressing our Thoughts, This was the least valuable.

As for the Third, That indeed was infi∣nitely the best, and the Persons who make it their Method, are by much the greatest and most significant Men. Antiquity and Au∣thority were thus far of his side; The An∣cient Homilists being so many Examples of it, in whose Writings and Orations you ve∣ry seldom, or never, find a Quotation; and in truth the old Authors, of all Sorts and Professions, seem to make sound Reason, and good Sense their Business. This being the proper, the generous Food for entertaining Men desirous of Knowledge, and of distin∣guishing Minds; This relishes and shews more of Judgment, and Understanding, which are Nobler, and more Exalted Parts of the Mind, than Memory. Lastly, This is infinitely the most Free and Noble in it self, and more Delightful and Improving to Hearers, Readers, and the Person who makes Use of it too, than any other Method what∣soever: For by this, Men are rather made Wise than Learned; and more accustomed to examine and make a Judgment of things. Consequently the Will is directed, and the Conscience informed this way, whereas the rest are good for nothing, but to stuff his

Memory, and Imagination, with other Peo∣ples Notions, or little trifling Niceties. This Account I thought not improper to trouble the Reader with, because from hence he will guess, what he is to expect in this Treatise, and see withal what kind of Tast our Au∣thor had in Matters of this Nature.

As for what relates to his Temper, Man∣ners, Conversation, and Actions, whether in Publick or Private, I shall need to say only thus much; That he made it his Constant Business, to render them conformable to those Rules and Maxims contained at large in this Second Book of the following Treatise; and was very successful, and very accurate in the Undertaking: What Persua∣sion and Church he was of, his Three Verities abundantly declare; as do likewise his Chri∣stian Discourses, which were printed since his Death, and make a convenient Volume by themselves. How strict and conscienti∣ous he was, may appear from this single In∣stance; That, though he were possest of several Theologal Canonries one after an∣other, yet he would never be prevailed with to resign any of them, in Favour of any Person; nor to name his Successor; for fear of giving Occasion to the Censure, of having upon private Respects put in an unqualify'd Man, and One who was not worthy to fill such a Post. But he constantly gave them up freely and clearly, into the Hands of those Bishops who had collated him.

The last thing I shall mention upon this Occasion is his Last Will; which was made and written all with his own Hand in Ja∣nuary 1602. and after his Decease, registred in the Office at Condom. In This he first returns most humble Thanks to God, for all the Mercies and Benefits which by His Boun∣ty he had enjoyed in his Life-time; begs him most earnestly for his infinite and in∣comprehensible Mercies Sake, in the Name of his Well-beloved Son, and our Blessed Sa∣viour Jesus Christ; and for His Merits shed and multiplied upon all his Members the Elect Saints, to grant him Favour, and full Pardon for all his Offences; to receive him for his own Child; to assist and conduct him with his Holy Spirit, during his Conti∣nuance in this World, that he might ever remain in a sound Mind, and the true Love and Service of Him his God; and that at the Hour of Death, he would receive his Soul to himself, admit him into the Society and sweet Repose of his Well-beloved ones, and inspire all his Holy and Elect Saints with a Pious and Charitable Disposition, to pray, and make intercession for him.

Then proceeding to the Legacies, he be∣queaths among other things; To the Church of Condom, provided his Corps be Interr'd there, Two Hundred Livres (Tournois) up∣on Condition that every Year upon the Day of his Death, High Mass shall be once said in his Behalf, and Absolution once pronounc'd over his Grave. He gives moreover to the

Maintenance of poor Scholars, and young Girls, Two Thousand Four Hundred Crowns, the yearly Income hereof to be distributed for ever, the one Moiety to Three or Four Scholars; the other to Three, Four, or Five young Maidens, at the Discretion of his Exe∣cutors, of which he constituted Five: The Master of St. Andrew's School, and Rector of the Jesuites at Bourdeaux for the time being; his Heir, and Two of his Friends; the Three Last to name some other Persons to succeed in this Trust after their Decease, with This Qualification, that they nominate such only, as are well known and reputed for their Abilities, Honesty, and Charity. And that any Three of these in the Absence of the rest, might manage, and dispose things as they should see convenient: Likewise he gives, and bequeaths to Mrs. Leonora Montagne, Wife to the Sieur de Camin, Kings Counsel in the Parliament at Bourdeaux, half Sister to the late Sieur de Montagne, the Summ of Five Hundred Crowns. And her Husband, Mon∣sieur Camin, he constitutes his sole Heir; He paying the Charges, and Legacies contained in his Will, amounting in the whole to a∣bout Fifteen Thousand Livres Tournois, in the Gross Summ.

What hath been thus lightly touched up∣on, is a sufficient Evidence how Religious and Conscientious a Person Monsieur Charron was; that he feared God, led a pious and good Life, was Charitably disposed; a Person of Wisdom and Conduct, Serious and Conside∣rate;

a great Philosopher, an eloquent Ora∣tor, a famous and powerful Preacher; richly furnished and adorned with the most excellent Virtues and Graces both Moral and Divine: Such as made him very remarkable and sin∣gular; and deservedly gave him the Character of a Good Man and a good Christian; such as preserve a great Honour and Esteem for his Memory among Persons of Worth and Virtue, and will continue to do so, as long as the World shall last.