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it, and he shall soon perceive, that it is far otherwise than he supposeth; it may be haply pleasing at the first, as most part all melancholy is. For such men likely have some lucida intervalla, pleasant symptoms intermixed; but you must note that of [1838]Chrysostom, "'Tis one thing to be rich, another to be covetous:" generally they are all fools, dizzards, madmen, [1839]miserable wretches, living besides themselves, sine arte fruendi, in perpetual slavery, fear, suspicion, sorrow, and discontent, plus aloes quam mellis habent; and are indeed, "rather possessed by their money, than possessors:" as [1840]Cyprian hath it, mancipati pecuniis; bound prentice to their goods, as [1841]Pliny; or as Chrysostom, servi divitiarum, slaves and drudges to their substance; and we may conclude of them all, as [1842]Valerius doth of Ptolomaeus king of Cyprus, "He was in title a king of that island, but in his mind, a miserable drudge of money:"

      [1843]———"potiore metallis libertate carens"———

      wanting his liberty, which is better than gold. Damasippus the Stoic, in Horace, proves that all mortal men dote by fits, some one way, some another, but that covetous men [1844]are madder than the rest; and he that shall truly look into their estates, and examine their symptoms, shall find no better of them, but that they are all [1845]fools, as Nabal was, Re et nomine (1. Reg. 15.) For what greater folly can there be, or [1846] madness, than to macerate himself when he need not? and when, as Cyprian notes, [1847]"he may be freed from his burden, and eased of his pains, will go on still, his wealth increasing, when he hath enough, to get more, to live besides himself," to starve his genius, keep back from his wife [1848]and children, neither letting them nor other friends use or enjoy that which is theirs by right, and which they much need perhaps; like a hog, or dog in the manger, he doth only keep it, because it shall do nobody else good, hurting himself and others: and for a little momentary pelf, damn his own soul? They are commonly sad and tetric by nature, as Achab's spirit was because he could not get Naboth's vineyard, (1. Reg. 22.) and if he lay out his money at any time, though it be to necessary uses, to his own children's good, he brawls and scolds, his heart is heavy, much disquieted he is, and loath to part from it: Miser abstinet et timet uti, Hor. He is of a wearish, dry, pale constitution, and cannot sleep for cares and worldly business; his riches, saith Solomon, will not let him sleep, and unnecessary business which he heapeth on himself; or if he do sleep, 'tis a very unquiet, interrupt, unpleasing sleep: with his bags in his arms,

      ———"congestis undique sacc indormit inhians,"———

      And though he be at a banquet, or at some merry feast, "he sighs for grief of heart" (as [1849]Cyprian hath it) "and cannot sleep though it be upon a down bed; his wearish body takes no rest," [1850]"troubled in his abundance, and sorrowful in plenty, unhappy for the present, and more unhappy in the life to come." Basil. He is a perpetual drudge, [1851]restless in his thoughts, and never satisfied, a slave, a wretch, a dust-worm, semper quod idolo suo immolet, sedulus observat Cypr. prolog. ad sermon still seeking what sacrifice he may offer to his golden god, per fas et nefas, he cares not how, his trouble is endless, [1852]crescunt divitiae, tamen curtae nescio quid semper abest rei: his wealth increaseth, and the more he hath, the more [1853]he wants: like Pharaoh's lean kine, which devoured the fat, and were not satisfied. [1854]Austin therefore defines covetousness, quarumlibet rerum inhonestam et insatiabilem cupiditatem a dishonest and insatiable desire of gain; and in one of his epistles compares it to hell; [1855]"which devours all, and yet never hath enough, a bottomless pit," an endless misery; in quem scopulum avaritiae cadaverosi senes utplurimum impingunt, and that which is their greatest corrosive, they are in continual suspicion, fear, and distrust, He thinks his own wife and children are so many thieves, and go about to cozen him, his servants are all false:

      "Rem suam periisse, seque eradicarier,

       Et divum atque hominum clamat continuo fidem,

       De suo tigillo si qua exit foras."

      "If his doors creek, then out he cries anon,

       His goods are gone, and he is quite undone."

      Timidus Plutus, an old proverb, As fearful as Plutus: so doth Aristophanes and Lucian bring him in fearful still, pale, anxious, suspicious, and trusting no man, [1856]"They are afraid of tempests for their corn; they are afraid of their friends lest they should ask something of them, beg or borrow; they are afraid of their enemies lest they hurt them, thieves lest they rob them; they are afraid of war and afraid of peace, afraid of rich and afraid of poor; afraid of all." Last of all, they are afraid of want, that they shall die beggars, which makes them lay up still, and dare not use that they have: what if a dear year come, or dearth, or some loss? and were it not that they are both to [1857]lay out money on a rope, they would be hanged forthwith, and sometimes die to save charges, and make away themselves, if their corn and cattle miscarry; though they have abundance left, as [1858]Agellius notes. [1859]Valerius makes mention of one that in a famine sold a mouse for 200 pence, and famished himself: such are their cares, [1860]griefs and perpetual fears. These symptoms are elegantly expressed by Theophrastus in his character of a covetous man; [1861]"lying in bed, he asked his wife whether she shut the trunks and chests fast, the cap-case be sealed, and whether the hall door be bolted; and though she say all is well, he riseth out of his bed in his shirt, barefoot and barelegged, to see whether it be so, with a dark lantern searching every corner, scarce sleeping a wink all night." Lucian in that pleasant and witty dialogue called Gallus, brings in Mycillus the cobbler disputing with his cock, sometimes Pythagoras; where after much speech pro and con, to prove the happiness of a mean estate, and discontents of a rich man, Pythagoras' cock in the end, to illustrate by examples that which he had said, brings him to Gnyphon the usurer's house at midnight, and after that to Encrates; whom, they found both awake, casting up their accounts, and telling of their money, [1862]lean, dry, pale and anxious, still suspecting lest somebody should make a hole through the wall, and so get in; or if a rat or mouse did but stir, starting upon a sudden, and running to the door to see whether all were fast. Plautus, in his Aulularia, makes old Euclio [1863]commanding Staphyla his wife to shut the doors fast, and the fire to be put out, lest anybody should make that an errand to come to his house: when he washed his hands, [1864]he was loath to fling away the foul water, complaining that he was undone, because the smoke got out of his roof. And as he went from home, seeing a crow scratch upon the muck-hill, returned in all haste, taking it for malum omen, an ill sign, his money was digged up; with many such. He that will but observe their actions, shall find these and many such passages not feigned for sport, but really performed, verified indeed by such covetous and miserable wretches, and that it is,

      [1865]———"manifesta phrenesis Ut locuples moriaris egenti vivere fato."

      A mere madness, to live like a wretch, and die rich.

      SUBSECT. XIII.—Love of Gaming, &c. and pleasures immoderate; Causes.

      It is a wonder to see, how many poor, distressed, miserable wretches, one shall meet almost in every path and street, begging for an alms, that have been well descended, and sometimes in flourishing estate, now ragged, tattered, and ready to be starved, lingering out a painful life, in discontent and grief of body and mind, and all through immoderate lust, gaming, pleasure and riot. 'Tis the common end of all sensual epicures and brutish prodigals, that are stupefied and carried away headlong with their several pleasures and lusts. Cebes in his table, St. Ambrose in his second book of Abel and Cain, and amongst the rest Lucian in his tract de Mercede conductis, hath excellent well deciphered such men's proceedings in his picture of Opulentia, whom he feigns to dwell on the top of a high mount, much sought after by many suitors; at their first coming they are generally entertained by pleasure and dalliance, and have all the content that possibly may be given, so long as their money lasts: but when their means fail, they are contemptibly thrust out at a back door, headlong, and there left to shame, reproach, despair. And he at first that had so many attendants, parasites, and followers, young and lusty, richly arrayed, and all the dainty fare that might be had, with all kind of welcome and good respect, is now upon a sudden stripped of all, [1866]pale, naked, old, diseased and forsaken, cursing his stars, and ready to strangle himself; having no other company but repentance, sorrow, grief, derision, beggary, and contempt, which are his daily attendants to his life's end. As the [1867]prodigal son had exquisite music, merry company, dainty fare at first; but a sorrowful reckoning

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