the meantime, [1824]madness itself, or violent death in the end.  The event of this is common to be seen in populous cities, or in princes’ courts, for a courtier’s life (as Budaeus describes it) “is a [1825]gallimaufry of ambition, lust, fraud, imposture, dissimulation, detraction, envy, pride; [1826]the court, a common conventicle of flatterers, time-servers, politicians,” &c.; or as [1827] Anthony Perez will, “the suburbs of hell itself.”  If you will see such discontented persons, there you shall likely find them. [1828]And which he observed of the markets of old Rome,

       “Qui perjurum convenire vult hominem, mitto in Comitium;
        Qui mendacem et gloriosum, apud Cluasinae sacrum;
        Dites, damnosos maritos, sub basilica quaerito,” &c.

Perjured knaves, knights of the post, liars, crackers, bad husbands, &c. keep their several stations; they do still, and always did in every commonwealth.

SUBSECT.  XII.—­[Greek:  philarguria], Covetousness, a Cause.

Plutarch, in his [1829]book whether the diseases of the body be more grievous than those of the soul, is of opinion, “if you will examine all the causes of our miseries in this life, you shall find them most part to have had their beginning from stubborn anger, that furious desire of contention, or some unjust or immoderate affection, as covetousness,” &c.  From whence “are wars and contentions amongst you?” [1830]St. James asks:  I will add usury, fraud, rapine, simony, oppression, lying, swearing, bearing false witness, &c. are they not from this fountain of covetousness, that greediness in getting, tenacity in keeping, sordidity in spending; that they are so wicked, [1831]"unjust against God, their neighbour, themselves;” all comes hence.  “The desire of money is the root of all evil, and they that lust after it, pierce themselves through with many sorrows,” 1 Tim. vi. 10.  Hippocrates therefore in his Epistle to Crateva, an herbalist, gives him this good counsel, that if it were possible, [1832] “amongst other herbs, he should cut up that weed of covetousness by the roots, that there be no remainder left, and then know this for a certainty, that together with their bodies, thou mayst quickly cure all the diseases of their minds.”  For it is indeed the pattern, image, epitome of all melancholy, the fountain of many miseries, much discontented care and woe; this “inordinate, or immoderate desire of gain, to get or keep money,” as [1833]Bonaventure defines it:  or, as Austin describes it, a madness of the soul, Gregory a torture; Chrysostom, an insatiable drunkenness; Cyprian, blindness, speciosum supplicium, a plague subverting kingdoms, families, an [1834]incurable disease; Budaeus, an ill habit, [1835]"yielding to no remedies:”  neither Aesculapius nor Plutus can cure them:  a continual plague, saith Solomon, and vexation of spirit, another hell.  I know there be some of opinion, that covetous men are happy, and worldly, wise, that there is more pleasure in getting