THE FRENCH ACADEMIE , wherin is discoursed the institution of maners , and whatsoeuer els concerneth the good and happie life of all estates and callings , by preceptes of doctrine , and examples of the liues of ancient Sages and famous men :

By PETER de la PRIMAVDAYE Esquire , Lord of the said place , and of Barree , one of the ordinarie Gentlemen of the Kings Chamber : dedicated To the Most Christian King Henrie the third , and newly translated into English by T. B.

Imprinted at London , by Edmund Bollifant for G. Bishop and Ralph Newbery .

1586

SIR , hauing at length finished the Translation of this French Treatise of Morall Philosophy , I presume the rather to recommend it to your Worships fauour , bicause your selfe did first commend it vnto me for the varietie of excellent sayings and examples wherewith it is replenished . And surely I perswade my selfe , that howsoeuer for want of a skillfull Translator it hath lost much of that grace , which otherwise it might haue had , yet by reason of the matter it selfe , & good disposition obserued throughout the whole booke , it will be of some account with so many as preferre the soundnes of substance before the swelling froth of curious phrases . True it is , that many words vsed by the Author , and retained by me , are almost the same with the originall toongs from whence they were deriued , and peraduenture will sound harsh at the first in their eares that neuer heard them before ; but if they will haue patience a while , and let them passe to and fro vpon the file of their teeth , no doubt but in short time they will be as smooth as other Greeke and Latine words which now are taken for meere English . I might heere alleadge reasons to prooue the necessitie of retaining such words in translating : namely , that many of them are proper names and words of Arte , that as all occupations and handicrafts haue their seuerall names of instruments belonging to their science , so is it with Philosophy , and with euery part thereof : but I make no doubt of finding the Reader fauourable in this point , considering that it tendeth to the enriching of our owne language , and hath beene practised by the learned of all nations that haue gone before vs , as is euident to such as are skilfull in the toongs . Concerning the profite of this booke , I referre the Reader either to the title thereof , which promiseth no more ( in my opinion ) than is performed with aduantage in the bodie of the same , or else to the Authors Epistle to the Reader , wherein he setteth downe a summarie of that doctrine , which is afterward handeled more at large . Wherein howsoeuer he hath very excellently behaued himselfe , and ( as I am perswaded ) gone farre beyond those that haue handled the same matter before him , yet considering each mans infirmitie to be such , that he attaineth not to perfection in any worke , neither speaketh all things that are to be spoken of the same thing , nor yet is free from error in those things which he speaketh or writeth , I exhort all that shall peruse this Treatise following , so farre onely to approoue euery sentence and example of life , as it may be prooued out of the records of holie Scripture . Moreouer , as many as are desirous to be bettered by the reading of this booke , they must thinke seriously vpon that ende vnto which this Author had regard when he penned it , which was the same that Aristotle had Arist. lib. 2. Eth. cap. 2. in writing his Ethicks or booke of Manners : namely , the practise of vertue in life , and not the bare knowledge and contemplation thereof in braine . And , least any man should haue that opinion of these Morall precepts , which all men haue of Platoes Common-wealth , or of Aristotles Felicitie , of Tullies Orator , or of Moores Vtopia , that they containe in them rather an Idaea of good life , than such a platforme as may be drawne from contemplation into action , he hath ioined works with words , practise with precept , and the fruits of rare examples with the faire flowers of Philosophicall instructions . But many are so farre from conceiuing any such excellencie in them , that so soone as they heare the name of Philosophy , they thinke they haue sufficient cause to condemne as hurtfull , all the writings of Philosophers , alleadging that sentence of S. Paule : Beware least there be any man that spoile you through Philosophy : not considering that the Apostle doth in the very next wordes expound himselfe , and sheweth that he meaneth nothing els but the deceitfull conclusions of mans reason , disagreeing from the doctrine of Christ reuealed vnto vs in his word . I grant that the word of God is onely perfect , and containeth in it an absolute rule both of pietie towards God , and humanitie towards men , but it followeth not therefore , that we may not vse the benefit of humane precepts , or tread in the steps of heathen men , so farre foorth as their learning and liues dissent not from the truth of holy Scriptures . Will any man refuse pearles bicause they are offered him in base vessels ? Or not vse a light bicause it is not put into a siluer candlesticke ? And shall we passe ouer without profite , so many good precepts and woorthy examples of learned men , bicause they proceede from the twilight of naturall knowledge , and not from the cleere sunne-shine of the word of God ? Let vs rather harken to S. Augustine in his second booke of Christian doctrine , where he hath these words agreeing very fitly to this matter . As for those ( saith he ) that are called Philosophers , if they Aug. lib. 2. de doct. chr. cap. 40. haue vttred any truth agreeable to our faith & doctrine ( especially the Platonists ) we are not onely not to feare it , but rather to challenge it from them as from vniust possessors thereof . For as the Egyptians had not onely idols and heauy burdens , which the people of Israell were to detest and flye from , but also vessels and ornaments of gold , siluer and raiment , which that people at their departure out of Egypt challenged couertly to themselues for better vses , although not of their owne authoritie , but by the commandement of God , &c. So the doctrine of the Gentiles hath not onely counterfet and superstitious forgeries and heauy packs of needeles labour , which euery one of vs departing from their societie vnder our Captaine Christ , ought to detest and shun : but also liberall Arts meete to set foorth the truth by , and certaine profitable precepts of manners , yea some true points concerning the worship of one onely God . What their knowledge was concerning themselues , and their dutie one towards another , the whole Treatise following expresseth at large , vnto which I had rather referre you , than vse any needeles repetition in this place . And as for that other point concerning the knowledge of one only God , it is most certaine , that from the light of Nature holpen with industrie , studie , and education , ( according to the wisedome and dispensation of God ) many notable conclusions proceeded from sundry of them , as Augustine him selfe sheweth by a long discourse in his eight booke De Ciuitate Aug. lib. 8. de ciuit . Dei , cap. 6. 7. 8. &c. Dei , where among other he alleadgeth these out of Plato : That God is a spirite , and of a farre more excellent nature than the soule of man , or any other spirite whatsoeuer : that God is one and the same , and alwaies like vnto himselfe : that God is the light of our minds , wherby we attaine to all our knowledge and vnderstanding : that no man is therefore blessed and happy , bicause he hath abundance of wealth , honor , strength beautie , or of any externall thing , nor yet for any gift of the mind , but bicause he enioyeth God the soueraigne Good . How diuinely doth Aristotle write of God , and of his fatherly prouidence , in his tractate De Mundo dedicated to Alexander ? I know that many with force of reason carying them thereunto , haue vehemently suspected , that this peece of worke came neuer out of his shop . Which although it be granted for true , yet the book it selfe doth euidently declare , that the Author thereof was a meere heathen man , and directed onely by his pure Naturals when he wrote it : which being sufficient to shew how farre the darkenes of nature doth comprehend the light and knowledge of heauenly things , is as much as I Aristotle de Mundo . require . This treatise being wholy occupied in these two principall points : namely , in the description of the vniuersall frame of the world , and in the declaration of the nature of God the workemaister thereof , I will briefly set before you the summe of the last part , which the Philosopher painteth out vnto vs very notably in liuely and orient colours . First he acknowledgeth , that all things are of God , that they consist and haue their being by his power , that no nature whatsoeuer is able to continue , if it be not maintained and preserued by him . And in setting out the manner of working whereby this mightie power of God is forceable in the gouernment of all things , he goeth beyond the common reach of naturall men , affirming , that although God be present euery where , yet not by any bodily or locall presence , as the common receiued opinion then was , That all things whatsoeuer we perceiue by sight , hearing , or any other sense , were full of Gods , and as Seruetus blasphemously taught of late yeeres , That God was an essentiall part of euery creature , but that he gouerneth all things by his power and vertue , whereby he effecteth whatsoeuer pleaseth him . Againe , as he subscribeth to the almightie power and prouidence of God in the being and rule of all things , so he laboureth to make knowne the great wisedome of God by the contemplation of the excellent course of nature , which is certaine without inconstancie , beautifull without blemish , & diuers without disorder . For what can be more certaine than the ordinarie course of the Sunne , Moone , & Starres , which haue continued in their appointed race from time to time , and from one age vnto another ? What greater certaintie than that which to our comfort appeereth in the mutuall turnes and returnes of times and seasons , of Sommer and Winter , Spring and Autumne , day & night ? In regard of which constant continuance of the irreuocable order appointed by God in this whole frame , the world is called by the Hebrewes gnolam : and in the Epistle to that people , it is expressed by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( which many times signifieth perpetuitie ) Heb. 1. 2. & 11. 3. Concerning the beautie and glorious shew thereof , what thing more beautifull than the glittering face of the heauens , decked and adorned with starres both great and small , as it were with iewels and pretious stones of all sorts ? And for this self same cause it receiued that name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Grecians , and of Mundus from the Latines . Lastly , if we looke either to the variable motions of the Spheres in the ethereall region , or to the contrary qualities of the elements in the aerie and lower part of the world , or to the varietie of foules , fishes , beasts , plants , graine , stones , mettals , &c. and consider withall what a sweete harmonie ariseth from all these , as it were from a well tuned instrument that hath strings of all sorts , or like to a liuely picture that hath all kinds of colours mingled in it , or to a well ordered citie compounded of sundry occupations , callings , & conditions , of poore and rich , yoong and old , bond and free , we may see if we haue but halfe an eie , and feele if we be blind , that in this rare peece of worke and frame of the world , there is most excellent conueiance without confusion , great varietie concurring in vnitie , and diuersitie of all kinds without disorder . All this and much more is attributed by the Author of that booke De Mundo , ( be he Aristotle , or some other heathen Philosopher ) to the onely working of the power of the inuisible God , of whome ( saith he ) we must thus conceiue , that for his power he is most mightie , for his beautie most excellent , for his life immortall , and for his vertue most absolute : and therfore he cannot be seene of any mortal creature , but is notwithstanding known by his works . For all accidents in the aire , in the earth , and in the water , may truly be called the works of God , who containeth and preserueth this world , of whome ( as Empedocles saith ) proceeded , All things that were , that are , and shall be here , Plants , Men , Beasts , Birds , and fish in waters cleere .

But this Philosopher not contenting himselfe with this consideration and view of God in his works , entreth into a deeper meditation of his nature , by setting downe a very good exposition , and as it were a Commentarie vpon those names and titles , which vsually were attributed in his time vnto God , thereby to make his powerful gouernment ouer all the world more knowne vnto men . Although ( saith he ) that God be but one , yet we call him by many names , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bicause we liue by him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bicause he is of an immutable nature : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bicause nothing is done by chance , but according to his most certaine decree : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bicause no man can possibly auoide him , or flie from him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bicause he abideth for euer . And as for that fable ( faith he ) of the three sisters of destinie , I meane of Clotho that spinneth of Leachesis that draweth out to a iust length , and of Atropos that cutteth off the threed of mans life , it is to be vnderstood of God onely , who ( as it was said in old time ) is the beginning , midst , and end of all things . To conclude , there is a iustice that is neuer separated from God , which is the reuenger of al transgressions committed against the law of God , wherin euery one must be well instructed that would be partaker of humane felicitie and happines . Now iudge , I pray you , whether a Christian may not with profit enter into this schoole of nature , and reape commoditie by this little light of naturall knowledge , which as it serued to make them without excuse that were endued therewith , bicause they knowing God , did not glorifie him as god , neither were thankfull , but became vaine in their imaginations : so it is to be feared , that those selfe same men shal rise vp in iudgement against vs that professe Christianitie , and condemne vs in that great and terrible day . For how many of vs want that knowledge of the eternall power , diuinitie , & prouidence of God , which was in Parmenides , Plato , Aristotle , & others , endued onely with the light of nature , whereby they were led from the view of the creatures , to the consideration of the inuisible things of God ? And if we looke into the liues of men in these daies , & consider what neglect there is of those mutuall duties which God commandeth vs to exhibite one to another , we shall soone see , that many a million of carnall Gospellers come farre short euen of those ciuill apparant and halfe vertues of the Heathen , & Lib. 6. Strommat . may therefore be sent backe to learne holines of Socrates , iustice and innocencie of Aristides , charitie of Cymon , vpright dealing of Phocion , fidelitie in perfourming promises of Regulus , moderation of Camillus , parsimonie of Curius , grauitie of Cato , & what not of Heathen men , whose sight in these thinges was better at midnight , than ours is at mid-day . But my meaning is not to approoue that Apocriphal tradition of Clemens Alexandrinus , who saith , that as the Lawe was a schoole-maister to the Iewes to leade them to Christ : so Philosophy was to the Grecians to bring them to saluation . Now , although this erronious doctrine be as contrary to truth , as darkenes is to light , and as hel is to heauen , yet did Andradius defend it in a booke set foorth by him at their instigation ( as himselfe protesteth ) who were of greatest authoritie in the late Tridentine Councell . Doth not the Lorde by the mouth of Esay tell vs , that there is no light in them that haue not recourse to the Lawe and to the testimonie , and speake not according to his word ? Esay 8. 20. Dooth not our Sauiour Christ sende vs to the Scriptures for euerlasting life ? Iohn 5. 39. Howe then dare anie professing Christianitie , affirme , that Philosophers by the light of nature , and knowledge of Philosophie , without the direction of the written word of God were made partakers of the righteousnes that commeth by faith , and so consequently of eternall happines ? But to let this blasphemous mouth passe , let vs make that account of the writings of men which they deserue , and reape that commoditie by them , which we may without preiudice to the written word . For my meaning is not in commending Philosophie , to giue greater credite vnto it , or further to allow the vse thereof , than may stand with the maiestie of the holy and sacred Scripture , which being the Mistres of all humane arts and disciplines , vseth them as hir handmaids to serue and obeie hir . Therefore as it is vnseemly for a maid-seruant to go before hir Mistres , to speake before she be spoken vnto , or to vse three words for hir one , especially in companie where seruice and modestie is most required : so it beseemeth not the ambassadors of Gods word ( vnto whom indeed the knowledge of toongs and humane arts is a singular helpe ) to vse these gifts otherwise than as handmaids in their studies and meditations to setue the Scripture to the more plaine and pure exposition of it , seeing they are sent to edifie others , and not to set our themselues . Now when they stuffe a great part of their speech with poeticall philosophicall sayings and examples ( as also they are woont to alledge Hebrew , Greeke , and Latine sentences to draw men into admiration of their great learning ) they set the Mistres behind , and giue the first and chiefest place vnto the handmaidens . Is not this To make the crosse of Christ of none effect ? I. Cor. I. 17. To vse that kind of preaching that standeth in the inticing speech of mans wisedome ; and not in plaine euidence and power , is it not to build faith vpon the wisedom of men , and not vpon the power of God ? I. Cor. 2. 4. 5. If disagreement of matter and forme be vnseemely , how vndecent is it in spirituall doctrine to vse a carnal and humane kind of teaching , I. Cor. 2. 13 ? to alay the strength of the word of Christ with the waterish sayings & fables of men ? to put vpon the naked and glorious face of God the beggerly clokes of Poets & Philosophers ? When the Lorde hath sanctified , not the corruptible seede of the sayings of men , but the incorruptible seede of his owne most holy worde to the begetting of faith , are not these new begetters ashamed to bring in another way of regeneration ? When Gods will is to haue his children nourished with the sincere and vnmingled milke of his worde , dare man vse the infusion of water , to the weakening of them whome he ought to confirme ? When the King hath appointed for his sonnes and daughters the purest and finest wheate , shall the Steward , as if they were swine , prouide Acornes for them ? But I detaine you too long from entering into the pleasant walks of this Platonical Academie & Schoole of Moral Philosophy , which being hewen out of the choicest timber of all Countries , was raised vp , and set togither in France , and is newly rough-cast ( as you see ) by an English workeman : whose earnest desire is to haue this small labour of his knowne to other , and receiued of you as a monument of his gratefull mind towards your Worship , for the manifold benefits which he hath from a child receiued at your hands . In consideration whereof I am bold or rather bound , to offer my self togither with these my first fruits vnto your good liking , beseeching him that turned your bountifull hart towards me , to knit it so neere vnto himselfe , that he may be your chiefe riches in this life , & your only happines in the world to come . Thus commending you and that good Gentlewoman your wife with all yours , to the grace of God , I take my leaue of you this 17. of October .