The French academie Fully discoursed and finished in foure bookes. 1. Institution of manners and callings of all estates. 2. Concerning the soule and body of man. 3. A notable description of the whole world, &c. 4. Christian philosophie, instructing the true and onely meanes to eternall life. This fourth part neuer before published in English. All written by the first author, Peter de la Primaudaye, Esquire, Lord of Barre, Chauncellour, and Steward of the French Kings house.

The Author to the Reader.

THe Philosophers teach vs by their writings, and experience doth better shew it vnto vs, that to couet and desire is proper to the soule, and that from thence all the affections and desires of men proceed, which drawe them hither and thither diuersly, that they may attaine to that thing, which they thinke is a∣ble to leade them to the enioying of some good, whereby they may liue a con∣tented and happie life. Which felicitie, the most part of men, through a false opinion, or ignorance rather of that which is good, and by following the in∣clination of their corrupt nature, doe seeke and labour to find in humane and earthly things, as in riches, glory, honour, and pleasure. But for as much as the enioying of these things doth not bring with it sufficient cause of contentation, they perceiue themselues alwaies de∣priued of the ende of their desires, and are constrained to wander all their life time beyond all bounds and measure according to their rashnesse, and inconstancie of their lusts. And although they reioice for a little while at euery new change, yet presently they loathe the selfe same thing which not long before they earnestly desired. Their owne estate seemeth vnto them to bee worst, and euery present condition of life, to bee burdensome. For one estate they seeke after another, so that now they withdraw themselues from the seruice of Princes, and mislike publike charges, and by and by they blame the priuate life, laboring that they may be emploied. They forsake one countrey to go & dwel in another, and suddenly they desire to returne againe into their former waies. They that haue nei∣ther wiues nor children, seeke and wish for them, and when they haue them, they desire oftentimes nothing more then to bee rid of them: and soone after yee shall see them to bee married againe. Haue they heaped vp great store of wealth, and encreased their reuenewes by halfe so much more? They desire notwitstanding to make it altogether as much. The Souldier seeketh to be Captaine: from a Captaine to be master of the Camp: from the master of the Camp to be Lieutenant to the King: then he would gladly make himselfe King. The sillie Priest would be a Curate: from a Curate, Bishop: from a Bishop, Car∣dinall: from a Cardinall, Pope: and then would commaund Kings and Soueraigne Princes. Kings are not contented to reigne ouer their owne Subiects, but bend themselues alwayes to inlarge their limits to make themselues (if they can •• the onely Monarchs. Briefly, all men whose hearts are set vpon worldly goods, when they are come to this estate of life, they would attaine to that: and beeing come thereunto, some other newe desire carrieth them farther, so that this mischiefe of continuall, vncertaine, and vnsatiable lustes and desires doeth more and more kindle in them, vntill in the end death cut off the threed of their inconstant, and neuer contented life. This commeth to passe, because the alteration of an Estate and condition of life plucketh not out of the minde that which presseth and troubleth it: namely, the ignorance of things, and imperfection of reason. But they, who through the studie of Wisedome are furnished with skill and vnderstanding, and know that all humane and earthly things are vncertaine, deceitfull, slipperie, and so many allurements vnto men to draw them into a down∣fall and destruction, they I say, doe lay a farre better and more certaine foundation of their chiefe Good, contentation, and felicitie. For they are so farre off from beeing carried away, as worldlings are, with the desire of greatnesse, riches, and pleasure, that they rather desire lesse then they haue, con∣temne them, and so vse them as though they had them not. And deliuering their soules by the grace of God, from all those perturbations which besiege them in the prison of their bodies, they lift vp their wishes and desires, yea, they referre all the endes of their intents and actions to this onely marke, to be vnited and ioyned to their last ende of their soueraigne Good, which is the full and whole fruition of the essence of God, that their holy affections might bee at once fulfilled and satisfied, by enioying that diuine light, through a most happie and immortall life, when they shall bee vnclothed of this body of death, and of all concupiscences and passions, and reioyce in such a f••licitie, as neither eye hath seene, nor eare heard, nor euer entred into the heart of man.

Moreouer, wee ought to knowe, if wee haue neuer so little iudgement and reason, that in all worldly things how great and goodly soeuer they seeme to our carnall eyes and senses, there is such a mixture of bitternesse and dislike ioyned with the fruition of them, that if wee could diuide the euill from that which of the ignorant sort is called Good, and weigh them one against another, there is no doubt but the bad part would easily weigh downe what goodnesse soeuer could bee found amongst them. But how shall wee call that good, which is so mingled with euill, which oftentimes burteth more then it prositeth, and which beeing possessed abundantly, cannot keepe the possessor thereof from being wretched and miserable? What contentation can a man finde therein seeing that such a Good commonly slippeth away as soone as it is receiued, and alwayes worketh an vnsatiable desire thereof? What felicitie shall wee expect and looke for in the fruition of that thing which waxeth olde and perisheth, and which men are alwayes afraide to lose? Now I pray you, who can doubt iustly, but that the qualitie and nature of riches, of glorie, of honour, and pleasure is such? Whereupon wee must conclude, that man can finde no goodnesse, contentation, or happinesse, in any thing that is earthly and mortall. Besides, who knoweth not sufficiently the poore estate of mans life, which in the fairest of his race commeth to nothing in the twinkling of an eye; so that all his bodily shew and brightnesse turneth suddenly into putrifaction? Who doeth not trie more then hee would, how full his life is of sharpe griefes, and pricking miseries, and how it is assaulted with continuall troubles? With how many pearcing cares doeth it abound, and what gri∣ping griefes doe pursue it? Briefly, as a wise Grecian said, hauing but the bare name of life, it is in effect and trueth a continuall paine. And truely that thing hath no beeing indeed, which changeth without ceasing, as the nature of man doeth which neuer continueth in the same estate, no not the least moment that is. I would gladly aske of thee who readest this, or doest meane to reade it, what day, or what houre thou hast passed, or now passest ouer, since thou hadst any iudgement or knowledge, wherein thy bodie hath not felt some griefe, or thy heart some passion? As there is no sea without tempest warre without danger, or iourney without trauell: so there is no life without griefe, nor calling without enuie or care: neither did I euer see or know that man, who hath had no cause to bee grieued, or to, complaine.

Doth not experience daily teach vs, that no man liuing can make choise of any estate voide of all trouble, or flee one inconuentence, but that hee is in danger to fall into another? Is it not also most certaine that a sudden ioy or prosperitie, is but a fore warning or signe of some griefe and heauy calamitie at hand? But what? Shall wee for all this thinke man so miserable, that sailing all his life time in stormes and tempests, hee cannot possibly attaine to any safe hauen against the rage of them? shall wee in such sort depriue him (during the time of his being in this world) of all Good, contentation and happinesse, as if there were no meanes to auoide, or at leastwise to moll••fie the mishaps and miseries of mankinde, that hee faint not vnder the heauy burthen of them? Wherefore then doe wise men by so many learned writings inuite vs diligently to seeke after, and with a burning zeale to em∣brace holy vertue, saying, that by her alone a man may liue happely and contentedly in euery calling, and may enioy therein the soueraign Good, through the tranquilitie and rest of his soule, purged of perturba∣tion by Philosophie? was it in vaine and fruitlesse, that an infinite number of famous personages, whom Histories the mother of Antiquitie set before our eies, imploied so great trauel passed infinit watchings forsooke and conte••ned riches, pleasures, honors, and worldly commodities, to get and treasure vp vertue only? And why do we, after their example, despise all these things and spend that which we account most precious, I meane time, that wee may be adorned and cloathed with vertue, if it cannot make vs hit that marke, which euery one so much desireth and seeketh after with such great p••ine and labor, namely, that they may enioy some chiefe Good in this world, and leade thereby a contented and happy life? Be not o∣uertaken (friendly Reader) with this smal difficultie which perhaps might cause a grosse and feeble head not well instructed in wisdome, to stagger and depart out of the right way. Now, although the heauen∣ly word onely hath the perfect and sound knowledge of wisdome, because he is that ••eternall wisdome it selfe, yet man being his workemanship, and aided with his grace, must not leaue off to seeke for, and to require earnestly of him that guift of the knowledge and participation of the secrets of that incompre∣hensible truth, (so farre fourth as hee may and shall bee necessarie for him) that his soule thereby may obtaine her permament and lasting happinesse. Moreouer, albeit our soueraigne and chiefe Good, our perfect contentation and absolute felicitie be onely in heauen in the enioying of that diuine light, yet wee must not in the meane while, (albeit wee cannot fully possesse that) leaue off to seeke without ceasing, or giue ouer in any sort to keepe and follow that good and infallible way of vertue, which causing vs to passe ouer quietly, and to sustaine with ioy of spirit, the miseries of mankinde, and appeasing the pertur∣bations of our soules, from whence proceed all the euils that torment vs, and making them void of all damnable effects, will teach vs to leade a pleasant, peaceable, and quiet life, and to effect all things

worthy and beseeming this certaine hope, that we shall one day (by the grace of God) bee framed a new i•• that eternall, most happy, and contented life. Let vs therefore account this world, and all the riches thereof, as a thing belonging to another, as a stranger and nothing appertaining to those men, who being regenerated by the Spirit of grace, haue profited well in the schoole of wisedome. Let vs not seeke for friendshippe vpon earth: let vs not couet after riches, glory, honour, and pleasure: which none but fooles d••e ext••ll, desire and wonder at. Wee are not of this world, but strangers onely therein, and therefore let vs set all worldly things behind vs, and account them vnworthy of the care of our immortall soules if wee meane not to perish with the worldby ioyning our selues thereunto. Let vs forsake it, I say forsake it boldly, how precious soeuer it bee, that wee may abundantly treasure vp that great, sweet * 1.1 and durable wealth, I meane vertue which is honoured, loued, and desired for it selfe onely, which is the true and wholsome medicine for diseased soules, the rest of the mind oppressed with care, the cause (by the will of GOD) of that chiefe Good wherein the principall ende of the soule consisteth, and the onely assured guide which leadeth to the Hauen so much desired of euery one, namely, the conten¦tation of minde. Which thing this present Academy doth not onely set before our eies, but also doth saue and keepe vs beeing already entred into this Hauen of safety, against all tempests, if wee will our selues, and not spare our labour to reape profite of those learned and wise instructions, that are heere giuen vnto vs by the precepts of doctrine, and examples of the liues of auncient, vertu∣ous, and famous men. For first of all wee shall learne hereby to know our selues, and the ende of our being.

Secondly, we shall be instructed in good manners, and taught how we may liue well and happily in eue∣ry estate and condition of life whatsoeuer. Yea we shall finde in the basest and lowest estate, which of the ignorant and common sort of people is oftentimes called miserable, as much ioy and happines, as a mo∣narch can be partaker of in the fruition of his greatnes, yea much more than he, if he bee wicked: because vice in all estates maketh thee possessor thereof wretched, and contraiwise Vertue maketh euery conditi∣on of life happy. Moreouer we shall see in this Academie, that euery one louing and fearing GOD, may obtaine this inestimable good of vertue, and thereby remaine a Conqueror ouer the perturbations of his soule, which breede all his misery, remembring this point alwaies, so farre foorth as the fraile nature of man, aided by the authour of all goodnes can attaine to this perfection. Wee shall learne heere how we ought to gouerne our selues wisely and dutifully in all humane actions and affaires, and in all charges and places whatsoeuer, either publike or priuate, whereunto wee shall bee called. We may note here the cause of the subuersion and ruine of many Empires, Estates and Common wealths, and of the glistring shew and glory of infinite others: as also the cause of the wretchednes, and destruction of a great num∣ber of ••••n, and what hath lift vp other, and crowned them with honour and immortall praise. Wee shall be taugh•• here the gouernment of a house and family, the manner of the education & instruction of chil∣dren, the mutuall duties of married couples, of brethren, of masters and seruants, how to command, and how to obey.

Wee shall see heere the order and establishment of Policies and Superiorities: what is the duty of the Heads of them, of Princes and Gouernors of nations, as also what the duty of their subiects is. Briefly, both great and small may draw out from hence the doctrine & knowledge of those things which are most necessary for the gouernment of a house, and of a Common wealth, with sufficient instruction how to frame their life and manners in the moulde and patterne of true and holy vertue, and how by meanes thereof (the grace of GOD working in them) they may runne the race of their duties in ioy, happinesse, rest and tranquility of Spirit, and that in the middest of greatest aduersities, which the vncertainety and con∣tinuall change of humane things may bring vpon them. Now because the sequele compounded of the sundry treatises and discourses of this Academy, will sufficiently instruct thee in all things aboue menti∣oned, as it promiseth in the fore front and title thereof, I will not dilate this matter any farther, but onely desire of thee (Reader) patiently to heare these Academicall students, from the first of their discourses vnto the last.

Their intent was onely (as thou maist vnderstand more at large in the entrance of their assembly) to ••each themselues, and next euery one according to their ability, the institution of good manners, and rule of good liuing, for all ordinary and common estates and conditions of life in our French Monarchy, to the and that euery member of this politike body (brought thus low with euils, and beaten with tempestuous storms) might somewhat help & profit it by their counsels & instructions. And this thou maist do (friend¦ly Reader) if thou takest pains to reade wel, to vnderstand better (& which is best of al) to follow the pre∣cepts, instructions & examples▪ which thou shalt find here: as also, if thou bringest hither a good will, & cheereful dispositiō, void of al malicious enuy, which at this day is cōmonly practised by most men of this our age (who like to malicious Cēsurers) busie thēselues rather in seeking out what to bite at, & to repre∣••ēd in other m••ns works, thā to draw out, & to cōmend that which is good, or to assay to make thē better.

Besides, thou shalt haue somewhat to commend in the order of these discourses, and in the manner of teaching which is in them. For after the handling of that knowledge which is especially necessary for m••n, all those vertues follow which hee ought to imbrace, and those vices which hee is to shunne. Next, hee is instructed in that which concerneth house keeping: then in that which hath respect to Estates and Policie; and last of all how he may die wel, after he hath liued well. As for the manner of teaching, which is diligently obserued by these Academickes, thou shalt see that first they praise that vertue, or dispraise that vice which they propound to themselues to discourse vpon, that they may mooue and frame mens minds, as well to hate the one, as to desire the other. Then they define that whereof they discourse, that the ende of the present subiect may bee better knowen. Afterward, they giue precepts to finde out the meanes whereby to attaine to that which is Good, and to eschew the euill. Lastly, they adde ex∣amples, which are liuely reasons, and of great weight to mooue men with delight to imbrace vertue, and to flee vice. Now if thou thinkest that too little is spoken, considering the goodly and large matter heere propounded, it is not because they knew not that the excellencie of euery thing put foorth here is so great, and the reasons so abundant, that a man might well make a Booke thereof by it selfe, as many learned men haue done: but the chiefe scope and drift of these Interspeakers, was to discourse briefly of such things as are necessarily required in the institution of manners, and of a happie life. Neuerthelesse, it may well be, that that which thou findest not sufficiently followed in one place, may be learned in another, if thou lookest vnto the end. Moreouer, they who are here named, and who mind to retaine alwayes the name of disciples, neuer purposed or presumed to set downe resolutions, or to appoint Lawes whi••h are necessarily to be kept, and may not bee changed in any wise by th••se that are cleare sighted, according to the occurrence and benefite of the estate of this Monarchie, but grounding their coun∣sels and instructions vpon the soundest and most approoued opinion of the writing of learned men, both of ancient and late times, and vpon such as drew nearest to the infallible rule of the holy Scriptures, ac∣cording to the small measure of grace giuen them from aboue, they haue left to euery one (following ther∣in the ancient Schoole of the Academickes) libertie to compare the motiues of the one side, with there•••• sons on the other, that the truth of all things might bee deligently searched out and inquired after, tha•• none through an headstrong conceit should bee wedded to priuate opinions: and that afterward ch••ise wight bee made of the best, and of such as are most certaine thereby to order and rule all intents and actions, and to referre them to the perpetuall glory of that great Lord of Hierarchies, who is the onely cause and chiefe fountaine of all Good, contentation, and happinesse.

Spe certa quid melius,

Notes

• * 1.1

  This com∣mendation of vertue is chief¦ly to be vn∣derstood of faith the root of all good vertues.