cite as instances in contradiction to my assertion, those slovenly hypocritical vagabonds, who, under the pretext of religion, get their living without labour, and make their pretended poverty and contempt of worldly things a most copious source of gain. A well constituted state will not encourage these lazy rogues, but it will prefer those citizens who are willing to work for the benefit of the human race.”[161] Andrew of Constantinople, in quality of moderator, replies to Lusco, and points out the distinction which the latter had artfully confounded, between a desire of the good things of life, and Avarice. This desire, says he, if moderate, is virtuous; if immoderate, it degenerates into covetousness, and becomes a vice. He then proceeds to answer the arguments of Lusco in regular order. In the course of his harangue he takes occasion to stigmatize the avaricious disposition of sovereign princes, and of the clergy; and in conclusion he supports his opinion by various quotations from the fathers and the ancient classic authors. The remarks of Andrew meeting the approbation of his auditors, the conference is closed.[162] In the sentiments of disapprobation with which the good taste of Poggio led him to regard the harangues of the popular preachers of his time, he is supported by the weighty suffrage of Tiraboschi. “Some of the sacred orators of the fifteenth century,” says that judicious critic, “are mentioned with praise, not merely by vulgar and unpolished, but also by the most cultivated writers.—On the other hand, we have an opportunity of inspecting the discourses of these famed orators; and generally speaking, we cannot see in them the shadow of that eloquence for which they are so highly commended. Let any one read the sermons of S. Bernardino da Siena, Fra Roberto da Lecce, B. Alberto da Sarteano, Fra Michele da Carcano, and of many others, who, as the writers of that age inform us, attracted whole cities and provinces to hear them: and then judge whether they deserve the character of eloquent orations. They are generally nothing more than dry treatises on scholastic points, or on matters of theological morality, full of quotations of sacred and profane authors, where we see coupled together St. Augustine and Virgil, Chrysostom and Juvenal. The force of their eloquence consists in some exclamations, to which is sometimes joined a description of the vices of the times, which would now excite the most immoderate laughter, but which then caused the audience to melt into tears.”[163]