in a well, as one riseth another falleth, one’s empty, another’s full; his ruin is a ladder to the third; such are our ordinary proceedings.  What’s the market?  A place, according to [352]Anacharsis, wherein they cozen one another, a trap; nay, what’s the world itself? [353]A vast chaos, a confusion of manners, as fickle as the air, domicilium insanorum, a turbulent troop full of impurities, a mart of walking spirits, goblins, the theatre of hypocrisy, a shop of knavery, flattery, a nursery of villainy, the scene of babbling, the school of giddiness, the academy of vice; a warfare, ubi velis nolis pugnandum, aut vincas aut succumbas, in which kill or be killed; wherein every man is for himself, his private ends, and stands upon his own guard.  No charity, [354]love, friendship, fear of God, alliance, affinity, consanguinity, Christianity, can contain them, but if they be any ways offended, or that string of commodity be touched, they fall foul.  Old friends become bitter enemies on a sudden for toys and small offences, and they that erst were willing to do all mutual offices of love and kindness, now revile and persecute one another to death, with more than Vatinian hatred, and will not be reconciled.  So long as they are behoveful, they love, or may bestead each other, but when there is no more good to be expected, as they do by an old dog, hang him up or cashier him:  which [355] Cato counts a great indecorum, to use men like old shoes or broken glasses, which are flung to the dunghill; he could not find in his heart to sell an old ox, much less to turn away an old servant:  but they instead of recompense, revile him, and when they have made him an instrument of their villainy, as [356]Bajazet the second Emperor of the Turks did by Acomethes Bassa, make him away, or instead of [357]reward, hate him to death, as Silius was served by Tiberius.  In a word, every man for his own ends.  Our summum bonum is commodity, and the goddess we adore Dea moneta, Queen money, to whom we daily offer sacrifice, which steers our hearts, hands, [358]affections, all:  that most powerful goddess, by whom we are reared, depressed, elevated, [359]esteemed the sole commandress of our actions, for which we pray, run, ride, go, come, labour, and contend as fishes do for a crumb that falleth into the water.  It’s not worth, virtue, (that’s bonum theatrale,) wisdom, valour, learning, honesty, religion, or any sufficiency for which we are respected, but [360]money, greatness, office, honour, authority; honesty is accounted folly; knavery, policy; [361]men admired out of opinion, not as they are, but as they seem to be:  such shifting, lying, cogging, plotting, counterplotting, temporizing, nattering, cozening, dissembling, [362]"that of necessity one must highly offend God if he be conformable to the world, Cretizare cum Crete, or else live in contempt, disgrace and misery.”  One takes upon him temperance, holiness, another austerity, a third an affected kind of simplicity, when as indeed, he, and he, and he, and the rest are [363]"hypocrites, ambidexters,” outsides, so many turning pictures, a lion on the one side, a lamb on the other. [364]How would Democritus have been affected to see these things!