• Diogenes.
• Philoplutos.
• Cosmosophos.

A goodly day if men were as good: The Sunne I sée riseth vpon many, but not to their amendment. Good God what a Citie Athens is? Here are faire houses, but false hearts: Many tenemēts fit to make Temples for the Gods, but fewe owners in them that tempt not the Gods: I sée here goodly Palla­ces, & rich, that spue out their Maisters for Riot; A faire market place to encertain much mischiefe. I won­der when our great Maisters rise, how many sinnes shal rise with them? Damocles lately acquainted with Phi­lautia in speaking hir faire spendeth hir much, and ha­uing a bolde face hath gotten bountifull fortune, Ari­stippus though old yet liues he by the flatterie of Alex­ander, and whether is it better (my Genius) to be flea-bitten, or flout-bitten? There are so manie faces now in maske, that the World runnes all a masking: and so manie bad men thriue by countenance, that necessitie is the best mans cognisaunce. Athens hath manie men that will spend a treasure for a title, yet hauing gai­ned the worldly title of happines, (alas) how is it tickle? Is it not a gay world? I sawe Lais iest with Alcibia­des last night, and he endured it: But when Phocion the last day tolde him he was proud (Iupiter helpe me) how was he peeuish? Our Signiors are seuere, our [Page] Ladies austeare. It fareth in Athens as among the Sy­barites, who chace away Cocks frō their Cities, because they are too watchfull: and our Athenians counsaile from them, for feare they should become honest. What should Diogenes then doo but be singular, to sée the bet­ter sort so sensuall? I thinke it rather better to weare patches on my cloake, than to beare the patch on my head: & rather to féede on rootes, than to be defiled with royot: to serue Nature in want, than Fortune in wic­kednes. But why speake I of want? Breathe I not aire with the King? Is not sufficiencie a sumptuous ban­quet, warmth a worthie raiment, and a good thought a true kingdome? Tut, Diogenes is rich: who loytereth not on downe, whilest others lack deuotion: who sléepeth (with Aristotle) to wake, and studieth (with Cleanthes) to watch. But soft, Cosmosophos doore is opened, and Philoplutos is stirring: shrowde thée Diogenes, the one hath a stinking breath that corrupteth manie complecti­ons: the other a far reach which (excéeding the compasse of the Moone) maketh some men sicke for want of the Sunne. Soe, sée, how they prease foorth: O Mercurie, what God so euer hath a Temple, I am assured thou hast a plentifull Altare. In former ages Deuotion was thy father, now Dooblenesse is thy furtherer: thou haddest wings in thy hat, but they are moulten, and from their dust wickednes is sprung in thy followers hearts. Bles­sing on him, how grauely looketh Philoplutos, nodding on his Mule as Silenus on his Asse, pretending much grauitie, but not a graine of honestie. Now shall our Notaries get some coyne: but note this, there is some roosenage: the still streame is déepest, & the stearne looke doublest. Ah Foxe, are ye walking? But sée, they are in conference: the rot consume them, for they consume the world. Hide thée Cinick: it is better to be Lord in thy tub, than a lackey in their triumphes. They ap­proach me, I would my curses could driue them from [Page 2] me. They cleaue like burres to woollie garments, and draw fléeces of wit from Philosophers: applying it as craftie Phisitians doo their corosiues, smothering much paine vnder pleasant perswasion, and making the world beléeue that Venus is all wanton, in that (the re­port runneth) shee was bred of the fome of the water. Husht Diogenes, the vultures are at hande: silence in these dayes is a trim safeconduit.

God giue you a good morrow, Signior Philoplutos.

Thanks good Cosmosophos: whether away so early? I feare mee you be sick of Chrisippus coun­saile, thinking no time good that is not gainfull.

Trulie sir, to gaine experience I am watchfull, accompting the time verie well spent, where­in a man anie wayes learneth to be expert: what we lose in sléepe is but losse in life, neither can we purchase more in liuing, than not to be dead to liue.

You say well Cosmosophos: but some stu­die so much on time, that all their indeuours are out of time. I speake not this of you Sir, whose experience in worldly affaires, hath graced you among the better sort: but of those, who nodum in cirpo quaerunt, tempring their studies in such manner as Musitions doo their strings, who wrest them to so hie a reach, that they stretch them beyond time tune, or reason. But to let them passe, Cosmosophos, if your businesse be not of great conse­quence, shall I be bold to craue your companie.

You may commaund me: but whether, may it please you?

To Diogenes tub, who (as I vnderstand) by his long plodding in reprehensions, is become passing skilful in experience: and séeing manie faults, can more iudiciallie speake of follie. Now, since I am called to high estate, and he is continually conuersant in déepe stu­dies, I meane to question with him, following the qua­litie [Page] of the Bée, who sucketh his honie from hemlocke, and the prescruatiues of health from poysonable hearbes.

You doo verie well: but might I whisper in your eare. I could aduertise you of a matter of much consequence.

Say on (good Cosmosophos) mee thinkes these grey haires should include much experience: thou canst not but deserue well of the Commen-weale, when thou entendest my commoditie, who dare boldly say with Tully (who euer saith otherwise) that I am Pater patriae.

Your rare vertues (worthie Philoplutos) are in effect like Archidas Doue, whom each Artist be­held flying, but could not make flie: you beare the feather of a Phoenix in your bosome against all wethers & thun­ders, lawrell to escape lightning, and countenaunce to a­uoyd contempt: which maketh your felicitie more admi­rable, and your foes more milde. But to our purpose: since you are singled from your traine, may it please you in this manner to be certified; There are manie in our Common-weale of Athens, who haue ripe wits & rea­die toungs, who if they catch an inch, will claime an ell; if they put in the finger, will thrust in the head. Of these you must take héede: for it is an olde reason of Charon­das, (and not so olde as true) that yong fruitfull plants grafted on an olde stock, will soone suck out the substance; and that Aesops husbandman that warmed the subtil ser­pent in his bosome, was brought by him vnto his burial: such yong nouices must be checked like wanton whelps, their tungs must be wormed least they wound, and their fethers clipped least they conspire. If they talke wel, tel them they trip; it is better smother them in the egge, than smooth with them in the bird: for the meanest spar­row hath his neb, the lions whelpe his clawe, the weake thorne his prickle, and the poorest man his policie; which you may dreine from them, as the Uintners do the wine from the lées, if the wine bee too rich, giue it a dash with [Page] water, if the wit be too ripe, suppresse it with seuerenes: who meanes to sit solie on Olympus, must suffer no cli­mers. By this (Sir, I doubt not) you conceipt my in­tent.

I thinke thou art Oedipus (my Cosmoso­phos) thou art so priuie to my conceipts: But hark thée, I vse our Athenian young men, as curst mothers doo their vnhappie children, I cal them to me with a fig, and whip them from me with a twig, with few crownes buy I their gleanings, and imploy all this to mine own glo­rie: I know the heauens admits but one Sunne, & high places but one commaunder: which estate since my good fortune hath called me vnto, I will haue none sée through my spectacles but my self, nor carie an oare in my boate, least hee turne mee ouer boord. But sée where Diogenes sitteth gazing vpon the morning Sunne, who (desirous to sée the Summers beautie) hastely rouseth himselfe from the Ocean. God spéede thée Diogenes.

Euill may they spéede, if they spéede not thée Philoplutos: what, art thou risen this morning as a Wolfe to thy pray? or hath some fat foole falne into thy laps? sure it is, thou waightest for some profit, thou hast so soone for saken thy pillowe.

No Diogenes, I am risen thus early to en­tertaine thy counsaile, thou knowest I am called to high charge in this Citie.

I, and what of that?

My desire (for this cause) is, to be aduised by thée (good Cinick) how to behaue my self in this waigh­tie estate, considering the indisposed mindes of the com­mon people, the daungers that waight on high degrées; the policies that are required to entertaine all Estates, the disciplines that are to be vsed in reformation of abu­ses, and the rewards that are to be employed on such as deserue well.

Sirha, who appointed thée to gouern in this state?

My Prince.

How ignorant was hee to admit thée to that place the which thou art not able to supplie. Is not hée an Asse that putteth his affaires in the hand of the igno­rant? his ship to the conduct of a witlesse Pilot? his stock to the disposing of an ignorant banquer? or his citizens to his charge that hath not long conuerst with counsail? Heare me Philoplutos, I feare me thou art quicke of sent with Demades, thou wilt smell more than thine owne, and thy high countenance in this citie will be an occasion for thee to coulor thy wickednes? Thou Iouest wealth too much to entertaine wisedome, and the desire of the one killeth the hope of the other: yet since thou art Cocke on horsebacke, Ile fit thy stirrop, and tel thée what becommeth thée, though I am assured thou wilt not entertaine it. Plato, with all the law-makers of antiqui­tie, as Charondas, Solon, Sesistus, before them Boetis the Babilonian, Anacharsis the Scythian, with others, haue first (in the institutions of their Common-weales) induced a feare of the Gods: which being naturally ingrafted in the hearts of men, maketh them enter­taine the written lawes with more reuerence. Numa (to colour his policies) said, he had his instructions from Egeria, Romulus (before him) from Iupiter: in briefe, the whole aime of vertuous men in times past, hath béen to deriue their lawes from the Gods, and to confirme their Citizens in souereigne awe of their hea­uenly Protector. First therefore, (Philoplutos, since thou art made a Maiestrate) sée thou diligently intend the seruice of the Gods, drawe thy decrées from their diuine motions: so shall thy people more voluntarily accept them, & thou with better conscience publish them. And (as a special rule) learne this second lesson, Me­dice, cura teipsum: pull the beame out of thine owne eye, then helpe thy brother: reforme thy faultes, then punish others folly. For men in authoritie are eyes of [Page 4] estate, according to whose life, euerie priuate man ap­plieth his manner of life: so that the Poet said truly,

Such béefe such broth, such lips such lettice, such Lords such lay-men. In Traians time all men studied iustice, in that hee was iust: in Octauius dayes each one would bee a Poet, because he delighted in Poesie. Order thou therefore thy life in such sort, as it may bee said of A­thens, as Plutarch speaketh of Sparta, The yong men carrie olde mens mediocritie, the olde men are youth­full in magnanimitie. In thy lawes respect the nature of thy people: looke into Athens, a proud assemblie of fine toungd fellowes, daintie in attire, studious of no­uelties, fond of fashion, too much addicted to couetous­nesse, inclinde to deceiue their neighbours: now exa­mine these by the strict lawes of morall vertue, and since they degenerate, deuise how to daunt them. What so is not of vertue, is against it: it is an vlcer & must be laun­ced, an ill humor, and should be purged. Let me haue in­formers for sinne, not for breach of custome: a Censor to correct sinne, not an incenser to continue sinne. Let vs haue more hospitalls for the poore, and fewer pallaces for the rich: let souldiers haue more pay, and vsurers lesse profite; let Catelines bee cut short, and Ciceroes calde home: then shalt thou rule well in Athens, and the Citizens be better ruled.

O how well speaketh Diogenes?

Oh, how fondly flattereth Cosmosophos? Sirha, shall I counsaile thée?

Doo, good Diogenes.

These kinde words require a curteous requital: harke thée Cosmosophos, thou knowest Timons fig trée.

And what of that?

Why goe hang thée thereon, the world hath too manie loue-worlds, but too few hate-worlds: shall I sute thée Cosmosophos?

How meane you that:

Why bestow a funerall bountie vpon you in conceit, and tell you how in conscience it ought to bee li­ked.

Say on.

O ripe word, a kin to euerie lack-penie, who haue learned the say on their backs, but wil neuer sée the discharge of their bonds. Harke Cosmosophos, I wil haue thée apparailed according to discipline and order: Thou shalt weare a bare hat, because thou art too great a niggard to buy a new; and carrie wolues skinnes for thy facing, because thou art a wolfe in thy fashions. With the finger and the thombe thou shalt poynt at sinnes so long, till thou catch them in thy bosome: and garter thy selfe vpon a straight stocke, till thou hast prooued thy selfe to haue a large conscience. I appoynt thée no more continencie, than to eate while thy bellie is full, nor con­stancie, but to brawle rather than burne: a filbert is bet­ter than a faggot, except it be an Athenian she handfull: you know that Cosmosophos, euer since your last mari­age, how doth the father of your sonne in law?

Dost thou mocke me?

No, I meane to moue thée, and transforme thy thoughts into actuall seruants to waite vpon thée: Thy kinde thoughts (which may bee duely called actuall Ae­quiuocations) shalbe translated into fleshly seruitours, and they of this sort shalbe called by the name of flatte­rers: these shall carrie Ostridge plumes in their partie colored hats to waue with euerie winde, & aspen leaues in their mouthes in stead of roses, by reason of their in­certaintie in wordes: For their liuerie, if they borrowe it of Iris, it is all one: partie colours serue them best that are neuer one: For their other thoughtes, they shall like the trim Asse in Aesop haue trapping of golde, and a great choller of that whereof one linke will buy them an hundreth halters. They shall be called Mercanti, [Page 5] Mercadanti, Impostini, Cacodemones, Daimones, Somni­sophoi, Calopluti, Crusoponeroi, Nay if they were worthy of Christendome they should not want names: Being thus attended I know if Philoplutos be they friend, Dio­genes with the Wolues may barke against thée as the Moone, but neuer bite thée whilst thou art a man.

Thou abusest my friend, Diogenes.

Nay dost not thou abuse him? Trust him not Cosmosophos: here in Athens the father hath suffred his sonne to bée hanged for forty sickles, and hée worth 400. talents: The brother hath beggerd his brother in his ouerfaithfull credulitie, beléeue not these sort of men, who so are married to their money are farre from mer­cie: I haue knowne ten men of his name and neuer a man honest. A man néede not Aristotles instance if he can but point at them, there is no word so common in Athens, as My friend: the vsurer pretending Cose­nage, will say, you are welcome My friend: My friend, (saith the retailer) by my soule it cost me thus much, yet sels this man his soule for two pence, and bobs thée out of thy Coine with My friend: Nay I will canuasse a friend out of breath: Philoplutos, because you are so néere mée, It is an olde prouerbe and not so olde as true, Amicus certus in re incerta cernitur, A true friend is knowne in a doubtfull matter: and what is more doubt­full, than when in borrowing money a man findes no friends? So Mosse his mare leaping ouer my Lords ditch, saide my Maister féedes me in Lanes, and is this friendship? Yet a fling at friendes, you are my Friend quoth the Cobler, if I haue but a peny for my clout: My Friend (sayth the shoomaker) your shooe is good on the Last, but who so puts it on shall find small peniworth in the lasting: All now a daies vse this word Friend most commonly, yet liueth there not any one who abuseth it not most contemptuously. Trust not this friendly flatte­ring Philoplutos, Cosmosophos; for if thou trie him, [Page] thou shalt finde but a weake staffe to stay vppon: for a­mong all the vncertainties of this world friendship is least certaine, apparailed (in these dayes) onely in good words, and fawning onely on prosperitie:

Well Diogenes, these words were better kept in, you are too plaine with Philoplutos, who is a man of worship and must be honoured.

A worshipfull man, a good word, he must be ho­nored; what for a saint? Beshrow Diogenes if he déeme so, and fond art thou if thou imagine so: Honour is due to our Gods, not to men rich in goods, I haue séen Phil­lips statue erected here in Athens for reléeuing Greece: yet neuer knew I ante merit honour for deceiuing his Citizens.

Diogenes, you are too peremptorie, we came not hether to heare reprehensions, but to entertain coun­sailes: neither should Philosophers (as you are) bee so forgetful of their duties; it is an olde saying and a true, A controller is not without contempt: cease therefore (good Cinicke) to complaine of my faults, least thou bee conuicted of thine owne folly, and prosecute that which thou hast enterprised, and aduise me in the administrati­on of this our Common-weale of Athens. Thou hast in thy induction laid a good ground, inducing the seruice of the Gods, and continued thy policies with iudgement, as touching the loose behauiour of the Athenians: since therefore thou art so good an Oedipus, I pray thée runne through all estates in our Citie, that finding the imper­fection of euerie member, we may the better establish and bring in frame the whole bodie.

Thou speakest wel Philoplutos, I wil play the worldling a little to please thée, and leaue to rub thée on the gall, since thou art loath thy imperfections should bée: discouered. What estate shall we deale with first?

That which I ought not to complaine of.

Then vse Noli altum sapere, and féede on my rootes: who haue long handes can catch a farre, such as haue cléere eyes will quickly sée, yet Argus non videt om­nia. It was a custome among our Athenian Painters to decypher the back parts, not the fore parts of Venus, i­magining least in painting the moale on her face, they should displease, or in drawing her pale colour to a right sanguine, she should condemne them of flatterie: Quae su­pra nos, nihil ad nos, Grosse Cinickes dare not talke of great Signiors: I had rather my Crow should say, A­ue Caesar, than he should answere me with Knaue Dioge­nes. Tut, though I be singular, semper excipio Platonem.

What think you then of inferior Magistrates?

If they be good, it is the better for them, if they be not good, Iupiter mend them. Thou knowest Philo­plutos, that the prouerbe is olde, euerie thing is worse for the wearing.

I, and what of that?

I wonder then, why some Athenians haue bin worne so long time, and haue so much wooll: I speak not of shéepe, but of Wolues and Foxes.

Why, doo Foxes & Wolues weare wooll?

I, in winter Cosmosophos, it is a iolly medi­cine against a colde disease to be well lined.

Your comparisons may be excepted against.

Why, dare men be touched with the shadow of beasts? a wise man regards it not, for a foole it matters not. The sea (according to the Egyptian Philosophers) is the well of all showers, and the lodging place of all flouds. All flouds (saith one, I would either of vs were so honest) enter the sea, and hee yeeldeth them out a­gaine, and the flouds returne to their place they came from, that they should flow againe. I will for this nei­ther alleadge lines nor leaues; but so the Scripture saith, by the head of Diogenes.

[Page] This sea by reason of his great magnificence and power went to the banke thereof and saide, I meruaile greatly at thy hardnes, and wonder at thy stout heart, thou art euer contrary vnto me, and continually with­standest me, thou letcest me that I may not eate the earth and sufferest me not to confound that which I would con­sume: I desire thée therefore to be remooued from thy place, that I may preuaile against the earth, & put him vnder foote, els shall I not surcease to procure thy tor­ment, and incense my selfe to thy trouble. The banke hearing this bold attempt, answered and said, Thou art deadly bewitched my good brother, for the maker of all things hath ordained me in this sort, and I suffer great trauail in containing thée, in respect that I would please him. Thou commest vpon mee oftentimes, and puttest mee to great griefe, I beare and suffer for the loue of God, in séeking to reprehend thée of thy gluttonie, thou oughtest not then to multiplie vnkinde wordes against me: for I may not chaunge my place, nor be mooued for thy peremptorie threates. The sea hearing this, aun­swered in great woodnes; Since thou maist suffer, suf­fer still, for neuer shalt thou haue peace, but I will beate and punish thée with all my power. The Banke said no­thing, and so I tooke a péece of bread and chéese, & went my way.

And what meane you by this, Diogenes?

That which I sweare neuer to tell thée, vnles thou wilt be vnhonest.

How meane you that?

I meane thus, I sweare neuer to tell it vntill thou hearest it, neither can I tell it so soone as thou wilt be dishonest: This caueat is for such as you Philoplu­tos, or (if you please) for all sorts. Such as are to go­uerne in Cities, ought to admit Counsailers like the sea bankes to containe them, and such as are Counsailers, are to behaue themselues like the sea bankes, to resist [Page 7] the sinfull if they excéede, as the banke withstandeth the billowes if they mount: yet is there an honest Church man satth, As the sea euer rebelleth, and repugneth a­gainst the bankes, by which it is restrained and kept in: in like sort some persons repugne aduice, which proo­ueth they are worthie of punishment. Such as counsaile, must haue Clarkes which like good shepheards néed not dread the malicious threatning's of the bad: yet such as counsell the diuell, cannot mend him of his euill. But to the purpose: The sea banke I told you of, should re­semble you, if you dissemble not. Oh how I mistake? You should resemble the sea bankes, which as they resist al stormes whatsoeuer: so should you (in such manner as waking shepheards are wont to doo) kéepe your shéepe from cruell beasts, least Leodore come in with this I­tem, Euill shepheards take no heede of their sheepe, & hired men if they see the Wolfe charging the flocke, they sodainly flie. O you sea bankes, let me speake vn­to you before one of your Masters, when flie you away? Certainly, when you are still and dare not speake before the mightie, and when you are timorous and fearfull to withstand such as are tyrannous and froward. Shall I comfort you with an olde father? I marrie sir, and will I: Entend you to please the Gods, as for the threatning of man you néede not care. Philip of Macedon (Phi­loplutos) was a wise felow as thou art, lame on his legs as I wish thée not: This Philip besieging Athens, in stéede of raunsome of the Estate required ten Orators of his choyce: but harke what Demosthenes said, I tell you, or your worship, or your manship (for that should bée the best style) I marrie will I, thus said he to the people, and thus say I to Philoplutos: Wolues on a time spake to the shepheards, and said, Your Dogs are al the cause of the discord which is risen twixt you and vs: if you wil be at one with vs, deliuer vs your Dogges, and we shal be friends for euer. When the shepheards had so done, [Page] the Wolues at their owne pleasure deuoured the shéepe. Take therefore good handfast Philoplutos on such as are worthie to resist Wolues, and let not Athens be of them vnfurnished: and as those be to be estéemed, so set not by thy quick-sented houndes, who if they faile thée (as they begin to fawne on others,) I beléeue in loo­sing thy dogges thou wilt prooue but a shéepe, and they in scorne barke out; A murren on those rotten Rammes which will be so couetous.

Why, thou art altogether preposterous in this discourse Diogenes, vsing such equiuocations, and quiddities, that I am beyond my selfe to thinke on them: now alludest thou the bankes to great men, now the sea to no man; now the bankes to their followers, now the strength of those banks to the seas misfortune: truly, truly, I know not where to finde thée.

Then am I like Philoplutos flatterers, full of all religions, yet following none: whatsoeuer I say, I will not stand too, if anie man say I speake ill, I will desire him to teach me better: if I hit by hap like a blind woodman in the dark, let men not blame my frowardnes but their owne fortune. Haue we talkt of Magistrates all this while?

Yes Diogenes, hethertoo we haue discour­sed onely of such as haue the administration of iustice in this Common-weale of Athens committed vnto them from the higher powers.

Then mattereth it not how ambiguouslie I speake, for wee ought not to bee too playne with such as they: yet will I prosecute my purpose to please thée Philoplutos. Such men are like owches in golde, they are eyes of a Common-weale, if not blinded with golde: they buy more faire words and caps in a yeare with fa­uour, than they can well disgest with wisedome: euerie one pretendeth them seruice in hope to ende their sutes, the flatterer studieth by night how to deceiue them by [Page 8] day, there is no fashion lost that fitteth not their fancie, yet some haue falne in fancying fashions: they haue ma­nie Phisitions for the bodie, but few true Phisitions for the soule: they often light on good seruants, but seldome kéepe them: in briefe, if they be not at enmitie one with another, they are happie: for I haue heard among beasts that corrupt intention to defraude, and vngodly purpo­ses to deuoure, hath cost the deceiuer his head, and swa­lowed him in his owne snare.

How among beastes Diogenes?

Thus among beastes Cosmosophos: The Wolfe on a time sawed with the Asse, but the Asse la­boured truely aboue, the Wolfe deceitfully beneath: the Wolfe was malicious and drewe the sawe vnderneath, séeking an occasion to deuoure the Asse, and to induce his quarrel, he thus doggedly attempted him: Why doest thou throwe the dust into mine eyen? The Asse being a beast of much patience, aunswered and said: I wrong thée not but gouerne the sawe according to my science: if thou wilt sawe aboue I am pleased, and I labour be­neath painfully. To whome the Wolfe said, I cannot, But if thou throwe any dust in mine eyes, I will pul out thine. Notwithstanding these wordes, they continually sawed, and amidst their labour the Wolfe blewe with all his power, being verie willing to fill his fellowes eyes with the dust, but the timber stopped it, and caused the dust to fall into the Wolues eyes, by reason where­of he was grieuouslie pained, and swore, that he would ouerthrowe the porters and bearers, which he practising to doo, the timber fell sodainly in the midst of his saw­ing, and the Asse lightly lept away, and was deliuered: but the Wolfe in his enuious imaginations was sup­pressed.

And what of this?

Nothing by the faith of a Cinick as touching good men, but if there be an enuious man in Athens that [Page] néede rubbing, let him scratch: the more he striues, the more scald wil it proue. I wish no one to seeke the sup­pression of his equall, no not his neighbour, least in drawing the sworde, they dye by the smiter. Who laye nettes to betray fat foules or fooles, or what you list: may they not at last fall in the springe with the Wood­cocke? He that ordaineth a pit for his neighbour, shall fall into it him selfe. If you remember Aesops Mouse Philoplutos, he teacheth a good lesson, but I am verie wearie.

Why Diogenes.

In that wée talke of the starres which are fa­tall in their workings: and when they are disposed to be retrograde or opposite, they worke wracke. Striue not with a mightie man (saith Seneca) nor contend not with thy better. I will not iudge with Midas to get long eares with pulling, I had rather scape a pinch, than imploy a reprehension, vnlesse the worlde were in Athens as in olde time it was wont to be, when men thought no wordes bitter that sauoured any wit. To be bréefe: if in the common weale the feare of our Gods be well planted, the Prince well counselled, the Nobles better learned than bolde of beléefe, the high­waie is alreadie found out to good gouernement, wée shall not néede any long disputation. But say there be a good Solon in a citie, Alcibiades may royot, Timon may curse, Diogenes may bite, Aristippus may flat­ter: yet shall all these be but flea bytings, & may bréede a spot in estates, but not the spoyle of state.

What thinke you of Diuines & Lawyers Diogenes?

As of Diuines and Lawyers. If good, the ci­tie hath too fewe of them: If bad, the gallowes is sicke for them. I cannot admit in these sorts any mediocri­tie: for lukewarme professors in these things are lost professors: heare my tale Cosmosophos, The Hare [Page 9] went to Athens to schoole, and in processe of time be­came a good Lawyer, furnished therefore with Artes, & fully stuffed with argumentes, he repaired to the Lyon the soueraigne of beasts, and the sole patterne of boun­tie, and after a Schollers curtesie, with his round cap in his right hand, his pen and iuke at his girdle, and his hood on his shoulders, he began thus: My good Lord, I haue spent my goods in following goodnes, and my liue­lihoods to attaine literature: since therefore I haue at­tained the fulnes of the one through the default of the other, I beséech your Maiestie that I may be maintai­ned, that hauing deserued worthely, I may liue wor­shipfully, vnder your Maiesticall protection, and the sha­dow of your bountie. The Lyon séeing his graue lookes, his vnkembed lockes (like Senecaes Philosopher) repli­ed thus: Friend, I will first make a proofe of thy wise­dome and cunning, and afterward puruey thee of wealth and content: goe therefore with me to sée diuers things, that I may prooue thy learning and relieue thy lacke. And as they went both by a wood side, there passed by a hunter with his bow and arrowes, who setled himself to shoote at a Beare and a Foxe: but the Foxe was wylie, and when she espied the bow and arrow, shee lept aside, and escaped from the stroke: the Beare (contrariwise) was proud, and trusted to his owne strength, and ranne so hastely against the man who intended to wound him, that the Hunter loosed his arrowe, and smote the Beare and killed him. The Lyon beholding this, said vnto the Hare, Make me a prouerb of this, that I may know thy science, whereby I may with more will admit thée to thy sallarie. The Hare (after a draft of merrie goe downe) wrote this,

The Lyon hearing this conceipt, commended the Pro­uerbe, and led the Hare with him to a Citie, where they [Page] found a Lord rebuking his seruants, of which the one patiently endured the seuere reprehensions of his Ma­ster, the other was impatient, and full of froward aun­sweres: for which cause, the Lord in his yre all to beate him, and spoyled him, and expulsed him out of his ser­uice, and kept still the patient seruant, & promoted him to honour. Uppon which occasion the Hare wrote this:

The Lyon was no lesse delighted with this second Pro­uerbe than he was with the first: for which cause he lead the Hare into another towne, in which they found a La­bourer yoking his Oxen, assigning them to their iournie to eare twelue acres of land, deliuering vnto each of them for their féeding a bottle of hay. One of these beasts went foorth, and bare his hay without grutching: but the other began to speake boldly and proudly, & said, What should it suffice vs to beare hay with vs, he shall not féed vs so: and vsing these contumelious words, he would not carie hay to féede himselfe. But when they came to their la­bour, and had eared whilst the euening, hee that had the bottle of hay refreshed himselfe: the other was wearie, & hauing nothing whereby he might be comforted, he dyed for great hunger▪ Wherevpon the Hare wrote to the Lyon, saying in this wise:

The Lyon considering all this, said vnto the Hare, Tru­ly (my sonne) thou hast studied well, & canst decide wise questions. This said, the Lyon promoted him, to what I knowe not, but somewhat hee had, and well he deser­ued it.

And what of this?

Oh worldly wiseman, you are still entring into the marrow of matters: but I will fit you or Ile fail my selfe. All students of whatsoeuer profession in Common [Page 10] weales, séeking for honours from their Prince, must pre­uent their Countries preiudice: you must studie if reli­gious, to reprehend without flatterie, if Lawyers, to iudge without partialitie: so shall their good Prouerbes get them pence, and they deserue it, for the Labourer is worthie of his hyre. But, oh you Hares, take héed of the Foxe in the long gowne, that goes in sheepes cloathing, but is inwardly a rauening Wolfe, who is singular with Diogenes to single out his praye, and sets light by his superiours: follow not his counsaile, take maintenaunce when you deserue it, least with the proud Oxe you die for hunger. To be prouident is your daylie lessons, let not therefore curiousnes licke the fat from your fingers, by Iupiter I hope you will not, for there is no doubt but age will bring on discretion.

Which wayes should the Lawyer applye himselfe best:

In silence, till his vainglorie bee ouercome with iudgement, in abstinence when hee is tempted with bribes, in sufferance when he is baighted with iniuries, in vprightnes when he decideth controuersies.

How should the Diuine apply himselfe best?

In speaking the truth without hypocrisie, in reprehending all sinnes without flatterie, in liuing him­selfe vprightly, and discoursing on the Scriptures reue­rently, in affecting no partialitie, but ordring all things in sinceritie.

I, but Diogenes, the world is such now a daies, as the purging of growen sicknesses procureth death, plaine dealing commonly in this world weareth a bare coate. Such therefore as will thriue in the worlde, they must some times dissemble: for since of two euils the least is to be chosen, I thinke it better to forbeare than to beare the fagot, & more méete to beare the fagot, than to burne by the fagot.

I knowe thou speakest according to thy [Page] conscience Cosmosophos, and I beare with thée. But heare you me, those men that are called to the seruice of the Gods, must haue vpright hearts, neither selfe will nor worldly promotion must withdraw them, What pro­fiteth a man to winne the whole world, and to loose his owne soule? Such as are teachers of the simple sort must be as starres in darke nightes, lampes in blinde walkes. What profiteth it the talent to be hidden, or what is gold vnlesse it byde the tryall? Those that haue care of soules, must be carelesse of the worlde, careles of wealth: and if danger threaten their flocke, they ought rather to suffer death, than to sée them seduced, as I wil teach you by a prettie tale if you will heare it?

Say on good Diogenes.

I will satisfie thée Philoplutos. A Hauke called Ormarillus being a stout birde of pray, & séeking out for a péere, met with a Goshauke, who became his confederate: these two bold winged rauenors, séeking in the Summer euening for their ordinarie Supper, made this couenant betwéene themselues, that whatso­euer they tooke should be equally deuided betwéen them: vpon which conclusion, they both at once seazed vpon a Quaile, and séeing her a little bird too abiect a morcell for their hungrie mawes, they began coulorably to vn­dermine her, in hope to surprise both her and her young, and courted her in this manner: Choose thée whether (faire bird) thou hadst rather be deuoured alone, or else conducting vs to thy chickens and yong ones, to suffer death with them, to satisfie our pleasures. The Quaile being in a quandarie said: Anguish and trouble is falne vpon me on euerie side, and what I should do I shunne to doe. Should I loose my yong ones? whome I haue carefully couered in the shell, and clocked vnder my wings? whom I haue fed by my toyle, and brought vp with much care? no I will not. Lesse hurt is it for mée to die, and to fall into their handes my selfe alone, than [Page 11] to suffer both my selfe and the sillie ones both at once to perish, whereupon without replye shée humbled her to their grype; they gréedily deuoured her, and the diuell send them surfets that loue such suppers.

How apply you this?

Whie thus Sir: After the manner of this Quaile ought our truely qualited diuines demean them selues, of two harmes they must choose the lesse: better had they suffer with a good conscience, than their whole flock should be deuoured in error, or missed through their enuie, and made insolent with their singularitie. They are bound to die rather for a Common profit, than to liue for a singular auaile. Among the Barbarous, many haue béene peremptorie for their cities safetie. Marcus Regulus being taken prisoner in a certaine battaile by the Carthaginians, was sent by them to Rome vpon his faithfull promise of returne, to raunsome other cap­tiues which were in the hands of the Romanes: who en­tering the Senate house being an old man well stept in yeares, in stéede of persuading his associates for the safetie of the enimie, voluntarilie disswaded them from exchange, alledging his olde yeares, his broken me­morie, his vnable bodie, whereby he was vnfit to plea­sure his countrie, nay rather he feared to be a burthen: for which cause he humbly intreated them with teares in his eies, to returne him home to Carthage, and to de­taine the noble yong enimies: in briefe with much ad­miration he attained his suite, returned to Carthage, & dyed constantly and confidently for his countrie. Such should diuines vs, but I will leaue to talke of them who are best able to teach vs: they that weare the shooe can best tell where it wringeth, and no doubt they will a­gainst newfanglenes at last speake: for the best sort of them are like those Orators, which in cases they spake of seldome, are sure then to deale verie soundly.

Now as touching Soliciters in Law, vnlet­tered [Page] Curates? What déeme you of them?

The first are like Coloquintida in a common pot of pottage, they make all bitter, drawing their be­nefite from nothing but contention: they deuise so many stresses that they breake plaine mens heart-strings. They buzze in rich mens eares till they be lords of poore mens ernings. And then comes Sir Iohn slitpen to a Bailifes office, or else to kéepe a Leece, where he will so hunt poore mens titles with the slender countenance of Littletons Tenures, as they shall sooner catch a louse than kéepe their liuing. They write so much ad opus & vsum eiusdem Iohannis, that they inuert all good vses: When as all controuersies in Athens were wont to be decided among curteous neighbors, and the gang tooth was a seale of more truth, then the best bunch of seales in the subtillest Scriueners shop in this Citie. Oh what swarmes of them sée I in this Land, they iet vp and downe the stréetes grasping a paper in their hands for feare a man should spie a true finger in the fist, carrying a pen in their eares to note that which they deserue not, their gowne is carried sidelong by the wind like a misne saile, shewing they are fit to turne to all subtilties, their thumbes are goodly Alcumistes that with the very touch translate a fée of ten groats to a signet of thrée poundes. But Philoplutos and Cosmosophos, sharpe though I be, and Cynicall in reprehending, yet is Diogenes as farre from enuie as these petifogging pratlers he mea­neth from honestie, and reuerenceth the graue and vp­right Lawyer, as the instrument of the Gods, poynting by their wisedomes the wickeds punishment, and the in­nocents preseruation, giuing to euerie man his proper right, and ending iustly long hidden controuersies: these dooth Diogenes reuerence with the Sunnes arise, and bans the other at his going downe, who cast oyle into fire, and set a candle to kindled flaxe: who hauing by such gleanings gotten once into their gards, waxe then so [Page 12] gréedie, that no subornations are by them ouerslipt, till the good Lawiers finding their subtilties, sende them where they cannot slip till their eares be slit. These are like hungrie Dogges, who fight for a boane one with an other, and play the wantons together when their Cli­ants so them not. They haue learned the pulling of the Goose beyonde our Athenian kitchin mens conceit. They are not content with the fethers, but they will haue the fell: Shall I tell you a prettie tale of them which may be pithilie alluded to them.

Aske vs not whether thou shalt tell, but tell vs, matters of woorth among men of wit may neuer want attention.

Among men of wit: well applyed Philoplu­tos to thine owne flatterie, Thou attributest a pound of that to thy selfe, which a good man can scarcely wring from thée by the penie-worth. But let that passe, and heare my pretence: There was a faire goodly Cocke with partie-coulored plumes, and a crimson combe, the verie Chauntecléere of all the dunghill. This proude birde was lockt vp in a faire yarde with a fat Capon: the Cocke like the bird of the Sunne was the comman­der ouer the hennes, the Capon enioyned to pennance, in that he had lost his stones, was nothing so stout. So it was, that amid the iollitie of the Cocke, and humilitie of the Capon, it vnfortunately happened, that the Fox fin­ding a gap in the hedge, came and caught the Cocke, and for all his courage deuoured him, and finding his flesh tough and somewhat rammish, hee cast in his minde by what meanes he might catch the Capon, wherevpon re­seruing the combe of the Cocke, like a graue fellow in a garded gowne, he came and spake in this manner, Bro­ther Capon, thy fellow Cock is departed, and in token of great loue I haue brought thée his goodly combe, which he bare continually on his head. The Capon sitting on the roust began to giue great regard, and tickled like a [Page] Samon trout in the gill was quickly beguiled, and now came it into his minde that if hee coulde compasse the Combe he might be Lord ouer the heus, and attaine the preheminence of honour, for which cause hee descended from the Roost, the Fox started and caught him, and ha­uing deceiued him deucured him, &c.

And what of this?

Euen like the Fox haue our false hearted At­turnies dealt, First with faire wordes haue they got a fléece from the rich, leauing them a small title for a great summe of money, yea some are suckt so néere the bone as they haue no marrowe, a pitifull matter: Nowe these Foxes hauing furnished them with their coine, begin to gather countenance, and making poore men beleeue all by their big looks, they so rent them that they leaue them no Rent, and trouble them with so many writs that some of them are beside their wits: Alasse poore Capons, are you so gréedy to buy a Cockescombe? Truely our hus­bandmen héere about Athens, are like Aesops Cocke whom the Foxe espied perched on a trée and bearing a péece of flesh in his crooked nebbe: For which cause the crafty beast incensed with hunger, bethought hir selfe howe to beguilde him, and therefore shée spake and saide: Brother Crowe behold me and marke my sayings; thy beauty passeth the beauty of all birdes, and thy strength exceedeth the strength of all other fowles, but I am one­ly sorry that thou hast no voice, nor cunning in tunable and deliuer notes to excell the musicke of the Nightin­gale, whome thou excéedest in colour although shée bée thought to bée more cunning in cackling: The Crowe tickled with vaineglory sodainely began to sing, when as vnawares the flesh fell out of his mouth, which the Fox caught and eate vp, and smilingly went away. Such careles Crowes are our Country men till they loose their crownes, for hauing money in their fist they imploy it in recouery of things in discontinuance, and so at last loose [Page 13] both the estate and the stocke. Oh sir (saith the Attur­ney) your father had it in possession thus long, and will you lose it? What though your Landlord be rich, there is law for him? Thus so long they law it with the poore man, that he prooueth a dawe in the end. And what sayes the Atturney then? In faith your Counsaile told me the case was plaine. But oh ye Athenians, hold your own, trust not, for trust is soonest betraide: it is better to haue one bird in the fist, than two in the field. Marke Catoes wordes, Beleeue not thou another man, for beliefe is the step to deceipt.

Now for ignoraunt and vnlettered Cu­rates?

In faith I leaue to speake of them, till such as you bridle the impietie of Farmers, Grasiers, & such greasie Patrones, who neither are able to supply the place, nor will part with any indifferent maintenance for a sufficiēt man: so I passe them to their superintendents, whose wisedomes can see best into their vnworthines: I will onely note a merrie iest of Arlotto, which proueth their ignorance for the nonce. In the famous Citie of Millaine there sometimes dwelled a Curate, a feat and delicious companion, cunning in merriment, but igno­rant of his Masse-booke: this Cleargie man and igno­rant Clearke, happening to read the storie of Iacob ha­bens duodecim filios, fortuned in his Portasse to finde Ia on the one side, and cob on the other, and being verie ear­nest to prooue himselfe a tall a b c Clearke, he read on, & Ia Ia Ia Ia, and wetting his fingers so rubbed them with impatience, that at last with blushing enuie turning ouer the leafe, and finding long concealed cob hidden on the o­ther side, with an open mouth and a full throate he cried out, Cob sta vostre signorie in questo luoco: was not this a pretie fellow at a Cob Philoplutos? Beléeue me one ler­ned Milo would carrie too manie of these Calues, who by vse if they prooue not Oxen, are Asses in their age. But [Page] this common place is too plentifull, and my minde too peremptory, therefore I will leaue it (as I saide) to the good Pastors and Patrones to sée into these faultes, and to salue them by their discretion.

So doe Diogenes: and now to the Mer­chants, a greatlim of this City, men of mighty possessi­ons and woonderfully monied.

Oh stay there Cosmosophos, they are thy kin­dred, praise them not too farre, for thou art accessary to their faults: these men attributing all to fortune, are all of them most drowned in folly: Insatiable are their de­sires, & subtill their imaginations, they thirst after pro­motions vehemently without moderation, wherein they séeme to imitate the bird Laurus, of whom Solinus vseth this pretty discourse. Laurus (saith he) liueth on the wa­ter as well as on the land, a byrd of black colour and ex­céeding fat. This Laurus was a shipman the greatest that could bee, yet in all his trauels hee euer ouercharged his ship, trusting to his owne cunning. For which cause his friendes many a time and oft rebuked him of his folly: yet neuerthelesse he amended not, but intended his coue­tous course, in hope of sodaine profit and lucre. It for­tuned therefore vpon a time, that hee fraught his ship ex­cessiuely with diuers merchandise, insomuch as he coulde not guide it by reason of the great burthen and trou­blous waues which inforced it, and for this cause the ship sunke into the bottome of the sea and was drowned: and so this Laurus was vtterly vndone and prooued banke­rupt: In conscience Cosmosophos, was not this a very foole?

So I heard that Cato was woont to al­lude, who neuer condemned himselfe more than for tru­sting the sea: but let vs heare this parable applied, good Diogenes.

I wil, because it is waighty: Merchants should take héed hereto, and not couet hasty winnings in hope to [Page 14] be sodainely rich by great perill, but surely to increase in wealth with moderation: for Barnard saith (yet Bar­nardus non videt omnia) I will not sodainly bee made greatest, but I will profit and increase moderately from more to more. Heare an other pretty fable: There was a fat Churle that had a fruitfull hen which laide euery day an egge, whereupon hee gathered many and solde them, and increased to his owne aduantage. At last he thought (as couetousnesse still hatcheth newe mischiefe) that if this hen were killed and opened, hee shoulde haue many egs in hir, for which cause he commaunded the hen to be slaine: which done he found hir void of egs, and to his vt­ter losse failed both of the fowle and the fruit, according to the common prouerbe, Hee that coueteth all, often­times looseth much. Merchants and Chapmen ought therefore to beware lest they get any thing wrongfully, for vniust mens goods shall be soone destroyed, according to the opinion of the Philosopher: who saith, that riches lightly gotten may not last long. Another also giueth them this lesson, Heritage that is hastely purchased in the beginning, shall lacke blessing in the ende. Harke thée Cosmosophos a true tale, a fit note for all Marchants, When a certaine Merchant on the sea vppon a time had sold his wines which were mixed halfe with water, for as much money as if it had béene pure wine, hee fortuned to open his bag to cast in the money, when as an Ape at that time playing aboue the batches, espied the place where he buried it, and in secrete wise comming and cat­ching the bagge with the whole money, he fled to the An­chor & began to verefie the old prouerbe, ill gotten goods neuer prosper: for sitting thereupon, and beholding the playing of the billowes against the barke side, he played the vpright dealer, for he opened the bag and threwe one piece into the sea, the other into the ship, and thus deligh­ting himselfe in his Apish vprightnes, (being ordained to punish the Merchants dissembling) ceased not but cast [Page] out euery pennie, insomuch as the Merchaunt had no a­uayle by his fraud: so iust are the heauens against al co­uetous dissemblers, who vsing such tricks prooue them­selues but shifting Merchants.

I, but Diogenes, I haue read that Usury is allowable, our Princes haue wincked at it, in that it hath enriched the State.

Thou wouldest say; in that it hath robbed the State. I will tell thée, this practise of corrupt heart, is the rotting sore of Athens. The Hebrues well looking into the lamentable effectes thereof, called it Neschech, that is to say, a biting: a diction which is drawen from the theame Naschech, a word attributed to Serpents: for as the Serpent stingeth and biteth, so Usurie (accor­ding to the opinion of Rabbi Salomon) is the henemoust poyson among men. For as hee that is stung by a Ser­pent in the foote, with small paine falleth a sléepe, and in his slumbers (the poyson beeing dispearsed) suffereth death: so the biting of Usurie makes but a little wound at the first, vntill such time as it hath growen to fulnes, it consumeth a poore mans whole estate, and substaunce. The Chaldees in their Theologie, call it Habuliah, that is to say, perdition and corruption: for it destroyeth and ouerthroweth men according to the saying of S. Chri­sostome, who following the Etymologie of the Hebrue, compareth Usurie with the venome procéeding from the biting of a certaine Serpent, whose woūd and sting is so swéete at the beginning, that it engendreth a desire of sléepe, and then in the end the sléepe killeth him which is wounded, at such time as the venome spreadeth it selfe through all the members of the bodie: so hee which is in­chained in Usurers debts, thinketh in the beginning to receaue some profit, but he doth but cast himselfe a sléepe, and not acquitting himselfe at any time of the principal, in the end he consumeth himselfe altogether. There are Lawyers and Legists, who (according to the opinion of [Page 15] Saint Hierome) compare vsurie vnto a certain worme, who naturally is so malignant, that after he hath so long gnawen the wood that he may turn him in the hole which he hath made, he engendreth another worme of the same mallice: so the Usurie with the debtor that maketh sa­tisfaction vpon the dayes of paiment, hatcheth vp ano­ther vsurie: & poore borrowers hatch wormes ad infini­tum to their vtter wrack. And in that the vsurer is com­pared to a worme, he shall haue in recompence of his vil­lanie, a worme which shal incessantly féede vpon him, and tyre vpon his conscience, as the Uultures that gnaw the poore liuer of Titius, according to Homers opiniō: & this is my opinion. This is the worme that shall not die as a Prophet spoke, more famous than Plato for a Philoso­pher. The Usurer likewise is compared vnto fire, an actuall and insatiable element: for as it burneth and con­sumeth all such wood as is cast vppon it, so the vsurer the more he hath in his purse, the more he gnaweth and de­uoureth, resembling in this poynt hell mouth. But I I may say to thée Cosmosophos, I must now laugh har­telie.

And why?

Because this their fire of Couetousnesse shall burne the Author, not only in this world where the wic­ked begin their hell: but in the other world, where the fire of hell is vnquenchable. In briefe, these vsurers (as Barnard saith) are Master burgesse théeues, who as the Pyke in the pond deuoureth all other fish, so doth the U­surer the poore people in Cities, Townes and Uillages, till some wilde fire cut them short. Cicero and Cato ac­compteth them for homicides, & Ausonius the Poet saith Usurie killeth sodainly. We Gréekes cal Usurie Tocos, which is a name deriued from Ticto, which signifieth as much as to bring forth, in such manner as infants are be­gotten: for with losse of time it bringeth foorth and be­getteth much money: a plague on the fathers of such [Page] monsters. Aristotle calleth this cursed lucre, an infant begotten against Nature. To speake in a word, this Usurie is against the lawes both naturall, diuine, & hu­mane. That it is against the lawes naturall, the Philo­sophers haue sufficiently testified, who haue detested the gaine of Usurie: Plato in his lawes hath forbidden the vsage of Usurie, and hath commaunded to punish the U­surer with the losse of his principall, and the forfeiture of the arrearage. Plutarch hath also made an expresse Treatise vpon the same, where he prooueth that by Na­ture we ought not to vse feneration and vsurie: and for this cause al Nations haue it in horror, as the Turkes, Moores, Saracens, Tartares and other Infidels. The first proofe is taken from Aristotle, who saith, that money cannot ingender money, for it is against Nature, that a thing beeing of it selfe barraine, should be are frute. Hee then that séeketh frute from his money, which is not ad­mitted in the number of natural genetrices, how sinneth he against the right naturall? The second reason, It is iniustice to séeke to draw profite from that which is not his owne: but it is certaine, that siluer lent, is not his own that hath lent it, but both in the propertie and vsage is his for the time to whom it is lent, and therfore such a loane in Latine is called Mutuum, of mine it is made thine, and if it be mine, it cannot at that instant be thine. The third reason, To take anie thing twice, is Larceny▪ the Usurer doth the same. And how? First he receiueth and taketh the principall summe, and secondly the inte­xest of the same, which is most gret iniustice. The fourth, He that selleth one thing twice, committeth Larcenie & iniustice: but the Usurer dooth so. For in receiuing his money, he receiueth siluer for siluer in the same equalitie, and then in exacting the ouer-plus he selleth the vse, and that is (in effect) to sell twice, considering that the vsage cannot be seperated from the thing. I could yéeld exam­ples of all these, but it were vaine, since the examples be [Page 16] continually laid before the eyes of Philoplutos.

But how is Usurie against the law of God, where it is written, that each man may make profite of his owne?

O Sir, that is to take toward a decent main­tenance of your liuing, not to the hurt of your neighbor. But that Usurie is against the Lawes diuine, it appea­reth both in the olde and new Testament, which though I haue neuer read, yet as inspired I will preache them foorth: for I am assured of the trueth thereof. First, God who commaundeth in Athens and in all places, shew­eth in these especiall words, that he is displeased with U­surie: Si pecuniam tuam dederis (saith he) populo meo pau­peri, qui habitat tecum: non vrgebis eum quasi exactor, nec vsura opprimes. And in another place, Si attenuatus fra­ter tuus fuerit, ne vsuras accipias ab eo. Marke what the Psalmist saith, Lord, who shall dwell in thy Taberna­cle? who shall rest vpon thy holy hill? He that hath not giuen his money to vsurie. Ezechiel writeth (as hauing the reuelation from God, that That man is iust, and shall liue eternally, which hath not lent vnto V­surie, and hath taken no ouer-plus: and he who shall doo the contrarie, shall die, and his bloud shall bee vpon him. Hearke what Ecclesiastes saith in the xxix. chapter, and Iesus Christ in the Gospell likewise sayth openly, Date mutuum, nihil inde sperantes, lend willing­ly, looking for nothing againe. As touching humane Lawes, are not all Usuries streightly forbidden? These are diuided into Ecclesiastical lawes and Politique: the Ecclesiasticall Lawes abhorre and detest it, as you may read in the facred Chronicles and reuerend Councells, as well generall as particular, in the volumes of the Cannon Lawe, in the Decretalls, in the worthie and me­morable writings of the auncient Fathers and Doctors, as well Grecians as Latins, whose large Treatises a­gainst this vnmercifull sinne, if Diogenes should recite, [Page] it would cost him a whole volume, for which cause I wonder at Bodinus an old friend of all these vsuring fac­tions which holds some vsuries lawful with Christians. But if his mastership, or doctorship shall please to exa­mine the lawes politique in generall, he shall finde that in all ages in all times and seasons, they haue forbidden them, principally the excessiue vsuries themselues. The Lawes of the most greatest Politicians, as of Solon, of Licurgus, of Plato, of Aristotle, and likewise of the tenne Commissaries deputed to correct the customes of Rome, and to make choice of the most profitable lawes: These men and Magistrates would not admit that vsu­rie should excéed the compasse of one pennie for an hun­dred by the yeare, which they call vnciare, for that the vsurie of euery moneth, amounted not but to an Ounce, which was the twelfth part of the hundred Crowne or Denier which a man had lent: in such sort as the vsurer who sought more great profite, was punished seuerely. The same lawe was afterwardes published vpon the re­quest of the Tribune Duilius the yeare after the founda­tion of Rome 396, and tenne yeres after, vnder the Con­sulate of Torquatus and Plantius, it was reduced vnto halfe an ounce by the moneth, and halfe a Denier in the hundred for a yere, in such sort as the surplusage should not egall the principal, but in the space of two hundred yeares. The yeare after, vsurie was forbidden by the lawe Gemetia, afterwardes by the lawe Gabinia which chasticed the vsurer which had imployed his money be­yond the permission of the law, with the losse of his prin­cipall. Likewise the lawes of Dioclesian commaunded to punish the vsurer which practised grieuous and ma­nifest vsuries. And Plato saith that the auncients were accustomed to punish the vsurer with the fourth part, and to drawe the thiefe to the paiment of the double: and not without cause, for the Usurer (saith the said Plato) is cō ­pared to the Homicide. And saint Ambrose compareth [Page 17] them to the thiefe and the Robber: as much saith saint Chrisostome and saint Barnard. Valentinian, afterward Theodorus and Arcadius, commaunded that all they should be punished with a quadruple paine, which excee­ded the vsury of a hundreth. The prolixity would sur­passe if I would séeke further into the Ciuill law.

I but Diogenes, it is most certaine that some Christian Emperours haue approued Usury, as Iustinian: therefore euery way ought you not to con­demne it.

Approued it? I denie your assertion, but it may be they haue permitted it, should I say they haue permitted it? I must then say they haue permitted it as a necessary euill, so as Cato was wont to say of women: you will tell me that the Ciuill law withstandeth not the contracts of vsury with a certaine moderation, neither punisheth them; & approoueth them then; I deny the consequence. For he which approoueth giueth fauour and license to execute that which he approoueth: but so it is that there is not any imperiall Lawe whatsoeuer which hath fauoured Usurers, for if so it were, they should both inuert the diuine Lawe, and intort the lawes of Nature, and therefore the Emperor commaunded an inuiolable obseruation of the Counsaile of Nice, by which all vsu­ries haue béene prohibited. But inough of Emperours, let vs containe our selues in the walles of this Citie, which I woonder it sincketh not for sin, there is so much extortion, craft, and vsury exercised in it. The Romanes excéeded but in ounces, but we in pounds: their lawes admitted them some sufferance in the compasse of a hun­dreth, but we excéede in thousandes, we lacke but some wise wag like Alcibiades to burne the Usurers bonds, bils and contractes in the market place, which if they were set on fire, the bonfire would be so big, as I feare me would consume the whole Citie: poore men cry out daily, widdowes waile, all exclaime, there is none to comfort [Page] them, and how may it be possible whereas all men study their owne gaine? Oh Philoplutos thou hast many Offi­cers vnder thée, let one iust man haue a fée, who honou­ring equity from his heart may relieue the fatherlesse, and comfort the desolate, for surely such as forsake the poore in néede, will at last be themselues forsaken: such as leaue their neighbours and deny them helpe when dangers shall oppresse them, shall themselues be denied, for no one man by worldly pollicy can warrant a peace without change, neither is there any place so fortified that may not endure a change or name of estate: As I will teach thée Philoplutos, with this thy friend Cos­mosophos, in a pretty tale if you will heare me. Isodore in his twenty two of Etymologies describeth the Gri­phon after this manner: The Griphon (saith hee) is a feathered bird and fewer footed, and these kind of birdes be engendred among the Hiperbore mounts, that is, in Scithia, Asiatica: This bird is like vnto an Eagle both in head and wings, and in all other parts of his body hee is like vnto a Lyon, and he destroyeth both men and hor­ses, and putteth a Smaragdine stone in his nest, against venemous beastes of the mountaines, hee slayeth and de­stroyeth all men that dwell néere about him, neither is his insatiable couetousnes euer satisfied: This Gri­phon tooke a great prouince to rule, and the more to show his tyranny & couetousnes hee commanded thrée things: First, that no stranger should be entertained in his coun­try either to buy or to sell: Secondly, that no manner of creature should come thither from other coūtries: Third­ly, that none of all his people should be so hardy to trauel into other countries. All which thrée commaundements were obserued by his subiects, and he liued in delicious­nes and pleasures, and gathered goods and no wonder: For whatsoeuer came into his possession hee parted with no man, but kept it straightly to his owne proper vse: But so it fortuned vpon a time by the rightful iudgment [Page 18] of God: that thunder, tempest and lightninges destroyed all the country: For which cause the Comprouincials and inhabiters thereof ran altogether to the Griphon crying and saying: Let vs hence oh king lest we die for hunger. And he sent forth Legats to other Nations that were next adioyning vnto him, that they should send of their goods and graine vnto him, and sell them at their owne price. To whom they answered and saide: Thou wouldst neuer sell vs any of thy goods, neither now in thy néede will we sell thée any. Grieued with this answere hee sent againe other messengers desiring them to come with merchandize and to haue frée passage at their plea­sure but they answered, thou wouldst neuer receiue vs before this time, neither shalt thou now receiue vs: The third time he sent vnto them, and praied them to receiue him and his people. But they said, Thou neuer camest vnto vs till now at this time necessity inforceth thée, and for that cause we will not receiue thée, but rather driue thée from vs if thou come vnto vs: and so forsaken of all in great wretchednes both he & his people were famished.

And what gather you by this.

A lesson for thée Cosmosophos and rich vsu­rers▪ of the City, intende more pitty, stretch your purse stringes, helpe the néedy, fauour the good deseruing, sur­cease your vsuries and oppressions, for stormes will fol­low calmes. It is therefore good to be curious and to re­ceiue forraines and strangers, and to vse merchandize with other Nations, and to depart our worldly goods with other, and employ them for common profite: For our Sauiour saith, Mat. 7. All things that you will o­ther men do vnto you, doe you the same vnto them, so biddeth the Law and the Prophets in generall. It is read that when Alexander marched by the way with his Host, and both hee and all his traine were well nigh lost with thirst, one came and presented vnto him a cup of faire water for a precious gift, and he with great speede com­manded [Page] it to be powred out, neither would he once drink himselfe in that hee coulde not giue part to his Knights. Such a minde shoulde Philoplutos carry in respect of well deseruing students, poore fatherlesse children, wid­dows, and the aged, such minde shoulde the Usurer car­ry in respect of those whome hee hath suppressed, such should Cosmosophos bee, in regarde of those whom hee hath seduced: but the couetous man saith contrary. Eccle. 10. I haue found rest vnto mee, and I will eate of mine owne goods alone. Such couetous men as these should be detested: wherefore in old time such as loued Auarice should not be preferred in the common weale, as Valerius in his sixth booke telleth vs, that when two Consuls of Rome should haue béene sent into Spaine, and the Ro­manes tooke counsaile and deliberation thereupon; one a­mong the rest (the famous Scipio) said thus: Neither of them liketh me, for the one of them hath nothing, and the other will be satisfied with nothing, iudging equally po­uerty and auarice in malicious people. Also Valerius telleth that Tiberius the Emperor changed his Officers very seldome, because they which were newe ordained, were very prompt and ready to receiue. An example hereof is shewed by a man who was wounded, whose déepe stripes a swarme of flies couered, at which time it fortuned that one came by and saw them and droue them away to whom the other said: Thou hast done me wrong, for these were full and repleat, now shal other come that be more hungry, and do me more grief. In like sort Iud­ges when they bee néedy or couetous, they bee gréedy to catch, and desirous to haue. It is read in one fable of Poetry, that Midas desired of Apollo that whatsoeuer he toucht might be turned into gold and it was granted him, so when hee shoulde touch meate or drinke with his hands or his lips it was turned into gold, and he was of­ten hungry and perished for sustenance, so abundance of riches maketh a couetous man hungry & destroyeth him. [Page 19] It is read in the Chronicles of Persia, how Tomyris the Queene of Scythia (after shee had taken Cyrus King of Persia) caused his head to be smitten off, and put into a boale full of bloud, saying after this manner, Thou hast euer thirsted after bloud, now drinke bloud thy fill: so shall it fall out in after-dayes with couetous men and cursed tyrants, who desire the bloud of the poore people, and the spoiles of the fatherles, that is to say, their goods and sore labours. Couetous men in hell shal drinke mol­ten golde, as a Philosopher telleth, that Nero the Em­perour was séene in hel bathing himself in séething gold: and when he saw a great number of commers by, he said vnto them, Come hether you wretches that be sellers of your neighbours, and bath you here with me, for I haue reserued the better part for you.

Enough of this matter good Diogenes, there is a matter of more waight to be decided, wherein your iudgement is most ripe. Thou hast lately (as it is re­ported) visited Lais, to whose house our greatest Gentle­men resort: there thou receiuedst an iniurie. It shall therefore stand with thy iudgement, to set down prescrip­tions to Philoplutos, what luxury and licentiousnesse is, that knowing the detestable fruites thereof, he may pre­scribe lawes to coole Lais, and preferre lessons to young Gentlemen, who now a dayes are too much by wantons withdrawen.

Well Cosmosophos, I sée you would driue the raine from your boore, this last storme I perceiue hath wet you: but that matters not so thou mend, for I bit thée to that end. Now as touching luxurie, I neede not much define vpon it in generall, since in particular signification, it is a voluntarie effusion of humane séede, and a disordinate carnall copulation without marriage: and this is one of the seuen mortall and deadly sinnes, called a capitall vice, for that there are eight infernall daughters sprong from it, and all these (Philoplutos) [Page] richly bestowed on thy sonnes. The first Cecitie or blind­nes of spirite. The second precipitatim. The thirde, in­consideration. The fourth, inconstancie. The fifth, self-loue. The sixth, the loue of the worlde. The seuenth, the hate of God. The eighth, the horror of that other worlde. The sinnes of lecherie might make Diogenes ashamed to shewe them, and you to heare them. I will therefore onely discourse vpon her infernall daughters, who haue cursed qualities euen in them, to discouer their mothers imperfections, and first as touching her daughter Cecitie or blindnes of spirite, shée wil proue a prettie blindfold mischieuous childe I warrant you.