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.

Of Voluptuousnesse and Lecherie. Chap. 22.

ACHI∣TOB

AMong those faults which men commit, beeing led with desire and pleasure that is naturally in them, we noted a little before, luxuriousnesse and whoore∣dome. But because we then reserued it to a more ample handling of Voluptu∣ousnesse, and of a lustfull life, which is the chiefe worke thereof, and whose desire and conten∣tation is in lechery, to the end we may the better discouer that sugred poyson, which lurketh vnder these detestable vices, I am of opinion that we must begin to enter into this large field, so fruitfull for thornes and thistles, which to sicke eies many times seeme faire blossomes of some goodly fruits: propounding to the sight of euery one, the nature and effect of the ty∣rannicall power of pleasure, a mortall enemy to the reigne of Vertue.

ASER.

Pleasure (saith Plato) is the hooke of all euils, because men are taken thereby as * 1.1 a fish by a hooke. For it quencheth the light of the soule, hindereth all good counsell, and through inticements turneth men aside from the way of vertue, throwing them down head∣long into the gulfe of confusion, which is luxuriousnesse and whooredome, a most wicked and abominable vice aboue all others, whereby all vertue is hurt and offended.

AMANA.

Hee that is giuen to pleasure (saith Cicero) iudgeth all things, not according

to reason, but according to sense, esteeming that best, which most delighteth him: so that he easily suffereth himselfe to be kindled with the burning fire of luxuriousnesse, which is hurt∣full to euery age, and extinguisheth olde age. But let vs heare ARAM vpon this matter.

ARAM.

It is no new opinion, that many iudging according to their sensuality and being altogether ignorant of the true nature and immortality of the soule, haue placed their soue∣raigne Good in pleasure, & in the inioying of those things which most of all tickle the senses. Aristippus and all the Cyrinaiks, Epic••••us, Metrodorus, Chrysippus, and many others, who falsly * 1.2 tooke vnto themselues the name of Phylosophers, labored to prooue it by many arguments, cloaking their wickednesse with graue and lofty words, saying: that none could perfectly at∣taine to pleasure, except he were vertuous and wise. But that which Cicero alleadgeth against them, is sufficient to discouer the maske of their impudencie, and to conuince them of lying: namely, that we must not simply looke to mens sayings, but consider whether they agree in their opinions. For how is it possible, that he which placeth his chiefe Good in the pleasure of the body, and in neuer feeling griefe, should make account of to imbrace vertue, which is an enemy to delights and pleasures, & commandeth ••s rather to suffer a cruel & dolorous death, than to start aside against duty, It is certaine, that he which placeth his chiefe Good in pleasure hath noregard to do any thing but for his priuate profite. Wherby he declareth sufficiently, that he careth not at al for vertue, especially iustice, which cōmandeth nothing so much, as to leaue our own particular pleasure & profit, and to imbrace, though with our peril and losse, the publike welfare. Moreouer, how could he be couragious, if he thought that griefe were the extreamest and greatest euill; or temperate supposing pleasure to be perfect felicitie? Besides what can be more vnseeming man, appointed for all great excellent things, then to take that for his chiefe Good, whereof bruite beasts haue better part than we, and to leaue the care of that which is diuine and immortall in vs, to attend to that which is mortall and subiect to corruption? But these erronious & false opinions, being contrary to themselues, are so absurd and full of blockish ignorance, that we neede not heere lose much time in confuting them, & conuincing them of lies. Notwithstanding, it being so common a thing with men, to imbrace pleasure as the principall end of their actions, because naturally they desire pleasure, and shun griefe: will it be easie for vs to shew, that ignorance onely guideth them, when being depri∣ued of the knowledge of that Good which is to be wished for, and is pleasant and acceptable, they seeke after, through an euill choise, the greatest mischiefe of all. I meane pleasure vnseparably followed of griefe, which men labour most of all to eschue. Let vs then see what pleasure is, and what fruites shee bringeth with her. Voluptuousnesse or pleasure (saith Cicero) is properly called that delight, which mooueth and tickleth our senses, * 1.3 which slideth and slippeth away, and for the most part leaueth behinde it occasions ra∣ther of repentance, than of calling, it againe to remembrance. For many through wicked and vnnecessary pleasure haue fallen into great diseases, receiued great losses, and suf∣fered many reproaches. It alwaies (saith Plato) bringeth dammage and losse to man, in∣gendring in his minde sorrow, sottishnesse, forgetfullnesse of prudence, and insolency. * 1.4 Wheresoeuer sweete is (saith Anchipho) there presently followeth sowre. For voluptuous∣nesse neuer goeth alone, but is alwaies accompanied with sorrow and griefe. Pleasure (saith Plutarke) resolueth mens bodies, mollifying them daily through delights, the con∣tinuall vse of which mortifieth their vigor, and dissolueth their strength, from whence abundance of diseases proceedeth, so that a man may see in youth the beginning of the weakenesse of old age. Voluptuousnes is a cruel beast, making men her slaues, and chaining them (as Sophocles saith) with diamond chaines. She is so much the more odious, by howe much the more she hideth hir venome, putting vpon hir the garment of good liking, betray∣ing vertue, and killeth a man euen when she flattereth him. When pleasure come (saith E∣rasmus) they flatter vs with a disguised visage & whē they depart, they leaue vs full of sorrow and sadnes. Which Xenophon very wittily deuised vnder the name of Hercules, saying, that as he went one a day into the fields, in a certaine threefold high way he met Vertue and Vice, * 1.5 both of them being in the shape and apparell of women. Vice being cloathed in a stately, de∣licate gorgious and lasciuious gown, with a smiling, painted, & coloured countenance, which did wonderfully allure by reason of the sweetnes & flourishing beauty that seemed to be in it, offered hir selfe suddenly vnto the said Hercules saying: that if he would follow hir, she would cause him to leade his whole life in delight & pleasure. But Vertue with a sorrowfull, leane, & dismaide face, & clad with a long and plaine robe, without any decking of her speech, vsed these words: If thou wilt come to me Hercules, thou shalt be indued not with bodily ornamēts

nor with fading and vanishing beauty, but with certaine other riches which are more worth and endure for euer. For whosoeuer beleeueth me, forsaking that which seemeth faire, and cleauing to those things which outwardly appeare austere and hard, he receiueth in the end an eternall felicity. Let vs vnclothe voluptuous men (saith Plutarke) and consider their do∣ings. They are drunkards, whooremongers, fluggish in all weighty matters, neglecting the be∣nefit of the Common-wealth, of their parents and of their friends. But of all kind of volup∣tuousnesse, lechery is most defiled, filtby, vile, and pernitious, whereof especially we are now to discourse, beeing properly called of the Philosophers a furious passion, which corrupteth * 1.6 the sence of man, and a burning fire that consumeth him. All vnmeasurable pleasure, which men take by their fiue sences, is vile and dishonest: but the Graecians after a speciall manner called those men incontinent and immoderate, who exceeded in tasting and touching. And Hippocrates said, that he supposed copulation to bee a part of that foule disease, which wee call the Epilepsie or falling sicknesse. And truely there is nothing more certaine, than that immo∣derate vse of the venerous act spoileth beauty, defileth the body, drieth it vp, and causeth it to sti••ke, maketh the face pale, wa•• or yellow, weakeneth the members and ioints, ingendreth * 1.7 Sci••ticke goutes, collicke passions, griefes of the stomacke, giddines of the head, or dimnesse of sight, the l••prosie and pocks. It shorteneth life, taketh away the vnderstanding, darkeneth the memory and as the Prophet Osey saith, taketh away the heart. Moreouer, how odious all whooredome ought to bee vnto vs, so that it bee not so much as once named amongst * 1.8 vs, the onely curse that is laid vpon it of God, ought sufficiently to perswade vs, seeing there∣by hee condemneth it both with temporall and with eternall death. But wee haue besides, many goodly sentences and notable examples of Ethniks and Pagans, and namely of the iust punishment, which for the most part followed this detestable vice hard at the heeles, and which ought to stir vs vp to hate it, and to flye from it with all our might, especially when adultery is ioyned therewith, which is when the sacred knot of marriage is violated and bro∣ken. Concupiscence (saith Aristotle) changeth mens bodies, and breedeth madnesse in their soules. The ende thereof is luxuriousnesse, from whence proceede a thousand wrongs, * 1.9 violences, incests, murders, poysonings, and innumerable other impieties. Is it not then a signe of great loosenesse and basenesse of minde, for a man to subiect himselfe to carnall concupisences, which are disordered desires contrary to reason, and whose office and pra∣ctise is to choose euill for good? Let vs here giue eare to Socrates disputation with Euthydemus, being very fit for our present matter. Tell me O Euthydemus, doest thou thinke that liberty is a good, great, and profitable possession, whether it belongeth either to a man, or to a citty? * 1.10 Very great. Therfore whosoeuer serueth the pleasures and vnbrideled desires of the body, so that for loue of them he cannot execute that which he knoweth to be very good; doest thou thinke that hee is free? No. It may bee thou iudgest it a thing worthy a free man to bee able to put in practise whatsoeuer hee taketh to bee good, and contrariwise, to bee hindred from so doing, to be seruile and slauish. So it is. Thou beleeuest then that no incontinent men are free. Yea truly, and that iustly. Thinkest thou that incontinent men are hindred from doing that which is honest, or compelled to commit vicious things? I thinke they are as much compelled to doe the one, as hindred from practising the other. But what masters doest thou thinke them to bee, who forbid well doing, and constraine men to imbrace euill? In good truth, very wicked. And doest thou not thinke that bondage of all others is most troublesome, when one serueth most wicked and naughty masters? Yea. Then incontinent men are of all others most miserable, of what estate or condition soeuer they be. Besides, hee that neuer thinketh vpon goodnesse, but seeketh by all meanes to fulfill his vntamed desires of pleasure and lust, hath no more vse of reason, than beasts haue. This wise Philosopher teacheth vs sufficiently how hurtfull and pernitious a thing it is, to suffer the desires of the flesh to reigne in vs, considering that they draw vs vehemently to the practise of them, to our owne destruction: especially whoredome, which bringeth with it all kind of mischiefe, dissol∣ueth and weakeneth the body, and offendeth all the vertues and goods of the soule. Through * 1.11 her it commeth that men abase themselues so low, as to submit both their bodies and soules to the inconstant will and vnruly desire of a foolish woman. For we see some men so bewitched with a harlot, that if neede bee, and shee command it, they will hazard their honour and credit, and oftentimes make themselues an example to a whole countrey vpon an open scaffold. And then they labour to couer their folly with this goodly name of Loue, which is better tearmed Euripides by the name of Fury and madnesse in men. For true and good loue, which is the fountaine of friendship, is alwaies grounded vpon vertue, and

tendeth to that end: but this slipperie and loose loue, is a desire founded vpon a the opinion of a Good, which indeede is a most pernitious euill. And if adulterie follow vpon it (which ac∣cording to Aristotle is a curious inquirie after another mans loue) the vice is twofold more detestable and wicked, because that hee which committeth it, seeketh against all dutie of na∣ture to take away another mans honour and reputation, spoileth him of that which hee ac∣counteth * 1.12 most precious, namely, of the loue and friendship of his wife, breaketh the peace of a house, causeth the wife to lose her soule, who otherwise peraduenture would not haue yeel∣ded, if he had not corrupted her. In a word, it is the cause of infinite miseries and offences which we daily see come to passe. Among the ancients this vice was so odious, that it was narrowly sought out, and chastised with very grieuous punishments. Insomuch that Iulius Caesar caused one of his Captaines to be beheaded, because he had dishonoured the mistresse of the house where he lodged, not staying vntil one accused him, and without any complaint made vnto him by her husband. There was a law among the Locrians, established by Zaleucus, which condemned all those that were conuicted of this vice of adulterie, to haue their eies * 1.13 pulled out. This law was afterward so well kept, that his sonne being taken with the fact, and all the people intreating for him, Zaleucus would neuer suffer the punishment to be any thing lessened. And yet to satisfie their importunitie in some sort, he caused one of his owne, and another of his sonnes eies to be plucked out, choosing rather to beare halfe the punish∣ment allotted for the offence, than that it should remaine vnpunished, and the law violated. Augustus Caesar made the law Iulia, intituled of Adulteries, wherein is declared, how processe ought to proceede against those that are attainted of it, and how such as are conuicted there∣of * 1.14 are to be punished, euen to permit the father to kill his daughter beeing taken in the fact with the adulterer. After that Fabius Fabritius was slaine by his wife through trecherie, to the end that she might haue greater liberty to commit adulterie, one of his yonger sonnes when he came to age slew his mother with the adulterer, & was absolued therof by the Senate. We read also that the least punishment vsed by the Egyptians against adulterers, was to cut off * 1.15 the womans nose, and the priuie parts of the man. Briefely, we shall finde, that in all nations where honour and ciuilitie is neuer so little regarded, this vice of adulterie hath beene grie∣uously punished, and greatly hated of all noble mindes. Herein the example of Alexander is worthy to be remembred, who, when a woman was brought vnto him one euening, deman∣ded of her why she came so late: to whom she answered, that she staied vntill her husband was gone to bed. Which he no sooner heard, but he sent her away, being very angrie with his men, because they had almost caused him to commit adulterie. He would not so much as touch his friends Concubine, although he loued her: and he tooke on wonderfully with Cassander, because he would by force kisse a minstrels maide. So farre off was he from beeing willing to suffer his courtiers to force any wiues or daughters of his subiects, or to induce them to suborne any for him. But contrariwise we see now adaies, that they are most estee∣med of great men whose skill is greater in corrupting of women. Antonius Venereus Duke of Venice may be vnto them an example worthie to be followed, who caused his owne sonne * 1.16 to die in prison, because he had rauished a maid. But let vs note a litle the eie witnesses of Gods wrath, who neuer, or very seldome suffereth whoordome to goe without present paiment meet for such peruerse wickednesse. The reading of holy Scriptures doth furnish vs with no∣table examples, in the death of foure and twentie thousand Israelites for whoordome: in the punishment of the same sin committed by Dauid, with the death of more than threescore * 1.17 thousand men in Israel: in the punishment of the same sinne in Salomon vpon his sonne, who was depriued of ten parts of his kingdome: in the ouerthrow of the cities of Sodomah and Gomorrah, and in many other places. When Satan seeketh for a readie way to cause men to fall, he commonly vseth whoordome. When Balaam taught Balaac that subtill practise to cause the Israelites to commit adolatrie, it was by meanes of the faire women of his countrie, thereby to cause them to fall into the wrath and indignation of God. Concerning histories written by men, the number of examples of Gods wrath vpon whoormongers is infinite, of which we will here alledge some, making mention of violent punishments, and of the depri∣uation and subuersion of flourishing estates, which haue proceeded from the same cause of whoordome. And truely it is more dangerous for a prince in regard of his estate, than a∣ny * 1.18 other vice, yea than crueltie it selfe. For crueltie maketh men fearefull, and striketh a ter∣ror in the subiects, but whoordome draweth with it hatred and contempt of the prince: be∣cause euery one iudgeth an effeminate man vnworthie to command a whole people. Tar∣quinius king of Rome, for his loftinesse surnamed the Proud, was depriued of his kingdome,

because of the violence which one of his sonnes offered to Lucretia, a Romane Lady. And al∣though he gathered together great forces, thinking thereby to re-enter into his estate, yet he could neuer attaine thereunto. Since which time the name of a king hath beene so odious a∣mong the Romanes, that they would neuer suffer any to beare that title amongst them, but from that time forward, changed the gouernment of a Monarchie into a Democracie or po∣pular estate, abolishing all lawes appertaining to a king. In place of which they sent to the Athenians for Solons lawes, which afterwards were obserued by the Romanes, and called the lawes of the twelue tables. Appius Claudius, one of those ten that had all authoritie in the go∣uernment * 1.19 of the Romane estate, because he would haue rauished Virginia, daughter to Virgini∣us a Citizen of Rome, who slue her to saue her honour, was banished with all his companions in that office, and their manner of gouernment changed into the authoritie of Consuls. What was like to haue befallen that mighty Caesar, after he had conquered France Almaigne, * 1.20 England, Spaine, Italy, and Pompey himselfe, but a shamefull death, by reason of a foolish loue, which caused him to goe into Alexandria in disguised apparell to enioy Cleopatra, where an Eunuch and a childe had almost slaine him, if he had not cast himselfe from a high tower in∣to the sea, and so saued himselfe by swimming to his campe vnder the gallies of his enemies? Teundezillus king of Spaine was, for committing violent adulterie with a Lady of a noble house, depriued both of life and kingdome. Marcus Antonius Caracalla Emperour, being car∣ried * 1.21 away with intemperate lust, married his mother in law: and within a while after he lost both his Empire and life. Childericus the first of that name, king of France, after he had reig∣ned a long time, was driuen out of his kingdome for his whoordome. Iohn, Countie of Armi∣nacke, * 1.22 married one of his owne sisters, and being therefore excommunicated of the Church, was depriued of his estate and life by the Emperor Charlemaigne. Rodoaldus king of Lumbar∣dy being taken in adulterie, was slaine by the womans husband, whom hee abused. Roderigo king of Spaine, was depriued of his kingdome and life by the Sarasins, who were called in by an Earle named Iulian, that hee might bee auenged of his king, who had forced his daugh∣ter. Geleatus Maria Duke of Millan being at Masse, was slaine by a citizen, who strooke him into the stomacke with a dagger, faining that hee would haue spoken with him. The * 1.23 chiefe cause hereof was for a suspition which he had conceiued, that this Prince entertained his wife. In the time of Philip the faire, king of France, two knights that were brothers, na∣med * 1.24 ••' Aunoy, were flaied aliue for their whoordomes committed with a Queene of Na∣uarre, and with the Countesse of March, daughter to the Countie of Burgundy, which twaine also were condemned to perpetuall prison. Not long since, Peter Lewes Duke of Pla∣centia, was murdered for his incest, and incredible whoordoms. Among other things, it is * 1.25 written of him, that he forced Cosmes Cheri Bishop of Valentia, whom he caused to bee held by his men, and after poisoned him, least he should haue accused him to the Emperour. Also not long ago, the cities of Almendine and Delmedine, were cut off from the kingdome of F••z, and brought vnder obedience to the Portingales, because a yong woman was taken a∣way * 1.26 by force from her husband, by the Gouernour of them, who was afterwards slaine. Abu∣sahid also king of F••z, was murdred with sixe of his children by his Secretarie, whose wife hee had abused. This is set downe by Leon in the description of Africke. In our time, and euen amongst vs, too many such examples of the pernitious fruits of whoordome haue fallen out. Neuerthelesse, it beareth such sway in this desolate France, that they are accounted the gal∣lantest * 1.27 men, who are the greatest pillars of whoordome. Yea, the greater sort, that ought to be patterns of chastitie to others, are bolde in the practise therof, thinking to couer their shame, to cloke & disguise their whoordome with the maske of vertue, accounting it a point of glo∣ry and honour to be the chiefest and most expert in that schoole. But let vs know that this vi∣zard is but to make them altogether without excuse before him, from whom nothing can be bidden, and who abhorreth all maliciousnes and shameles impudency, wherewith whoor∣mongers set forth their face. And seeing that he, whose mercie is endlesse, supplieth the want and infirmitie of his creatures, this vice of whoordome is without all colour of excuse before him, because he hath giuen vs a holy and honourable remedie against it, which is marriage, permitted to euery one, but yet despised of all whoormongers, to their ruine and eternall * 1.28 confusion. And if they were not wholly blinded through continuance in vice, the scourges of ciuill warre, of heresie, of famine, and of rebellion which France at this day suffereth, would be more than ynough to vnseale their eyes, that they might acknowledge the wrath of the Almightie, ready to destroy them both body and soule. Therefore let vs that are better instructed by our Academic, learne of Socrates, that a wise man ought to passe by

pleasures as by the Syrens, if he long to attaine to vertue, his most happy countrey and dwel∣ling place. And for a good helpe hereunto, let vs take the counsell of Ep••ctetus, saying; When thy spirit is drawne with some desire of pleasure, beware thou tumble not into some downefall: and me∣ditate * 1.29 a little, considering diligently, that after thou hast beene ouercome of pleasure there remaineth no∣thing but repentance, and thy hatred against thyselfe. Whereas if thou abstainest, a steadfast and assured ioy possesseth thy heart, which wholly driueth away sorrow. Thus let vs endeauour to decke our selues with puritie, chastitie, and vprightnesse, hating in such sort voluptuousnesse and leche∣ry (the deere and costly pleasure whereof passeth away as the winde, and leaueth behind it a shamefull remembrance) that following the will of our law-maker, we sh••n all dissolutenesse tending that way, whether it be immodest garments, vnchast gestures and countenances, or vile and filthy words, which may induce others to euill. Let vs remember in good time what Archelaus, a great Philosopher said to a yong man clothed with superfluous apparell, that it was all one in what part soeuer of his body he declared his vnchastnesse, and that it was euermore to bee condemned. But aboue all things let that diuine sentence sound without ceasing in our eares, that no whooremonger hath any inheritance in the kingdome of Iesus Christ. And if, being naturally * 1.30 giuen to loue pleasure, and to feare griefe, we would delight our soule with a ioy that is both profitable and pleasant: let vs lift it vp in the meditation of those vnspeakeable and endlesse riches, which are promised vnto it in that happie immortalitie: and so wee shall weaken and make fruitlesse that desire of worldly pleasure, which is borne together with vs.

Notes

• * 1.1

  Pleasure the hooke of all euill.
• * 1.2

  Who they were that pla∣ced their chiefe Good in pleasure.
• * 1.3

  What pleasure is.
• * 1.4

  The fruits of pleasure.
• * 1.5

  The sundrie proffers which Vice and Ver¦tue made to Hercules.
• * 1.6

  What whoor∣dome is.
• * 1.7

  The effects of immoderate copulation.
• * 1.8

  Osey 4. 11.
• * 1.9

  The effects and end of concupisence
• * 1.10

  Socrates dis∣putation a∣gainst incon∣tinency.
• * 1.11

  The fruits of whoredome.
• * 1.12

  The misera∣ble effects of adulterie.
• * 1.13

  Zaleucus law against adul∣terie.
• * 1.14

  The law of Iulia against adulterers.
• * 1.15

  The punish∣ment of adul∣te e••s vsed a∣mong the Egyptians. Alexander hated adulte∣rie.
• * 1.16

  Antony Duke of Venice. Testimonies of Gods wrath against whor∣dome.
• * 1.17

  Numb. 25. 9. This sinne of Dauid was in numbring the people, as ap∣peareth.

  2. Sam. 24. 1. 1. King. 12. Gen. 19.
• * 1.18

  The danger that depen∣deth vpon the loosenesse of a Prince. Tarquinius.
• * 1.19

  Appius Clau∣dius.
• * 1.20

  Caesar.
• * 1.21

  Teundezillus. Caracalla.
• * 1.22

  Childericus. Ioh. Earle of Arminack. Rodoaldus. Roderigo.
• * 1.23

  Galeat. Duke of Millian.
• * 1.24

  Two brothers flaied aliue.
• * 1.25

  Peter Lewes.
• * 1.26

  Almendine & Delmedine. Abusahid.
• * 1.27

  The whoor∣dom of Frenchmen.
• * 1.28

  The scourges that 〈◊〉〈◊〉 endu••eth.
• * 1.29

  Good coun∣sell against whoordome.
• * 1.30

  1. Cor. 9. 9. Ephes. 5. 5.