Here beginneth a necessary instruction for all. Covetous rich men behold & learn what peril & danger they be brought into, if they have their consolation in their dangerous and miserable Mammon, made by John Mardeley Clerk of the Kings majesties mint in southwark. ¶ Cum Privilegio. ¶ To the right worshipful Master willian web, mar chant of Salisbury John M. wisheth continual increase of virtue and prosperous security of health, knowledge of gods verity, & everlasting phelycytie. THe cause & occasion, that I have taken upon me to communicate this simple work unto you, which I nominate, the dangerous, or miserable Mammon, was only to this end, and purpose (for as much) as experience openeth unto me, that not withstanding, (as now) every man hath I trust▪ or at the least e●itendeth to embrace the word of God, which is apparent before their eyes, and to take such fruit by the same, tha● the old fleshly Adam, may be mortified & to be renewed in a new conversation & life, and to walk in the light, & not to be carnally minded, which S. Paul Rom, viii. calleth death, but to be spiritually affected, according unto the word whereunto ye be now called: But truly it is a lamentable thing, to see the corruption of man's mind which beareth as it were a certain zeal, or affections, to the word To lease by knowledge i● bet●er not to know of God & can both speak of it, and also is desyrious to here of it, & yet their lives be not withstanding nothing agreeable▪ theridamas unto, but still dwell in the old man, as much coveting, riches and worldly substance, as they did before they had knowledge & rather more, who seeth not how greedy all kind of men be in these 〈◊〉, as well the clergy as the 〈◊〉. The mighty, as the merchant, which heapeth & chracheth in treasure, lands, and possessions so greedily, as though the world should continue for ever, having no regard, neither to the poor membres, neither it is to be feared, to their own souls health, it may not be: sayeth the apostle Paul, that they which were once Hebre, vi lighted, & have tasted of the heavenly gift, & were become partakers of the holy ghost, & tasted of the good word of god, should fall away (for such saith he) do crucify the son of god making a mock of him, alas who can express without a river of tearers. The a covetous mind to get riches is never satisfied which sufficient. insatiable desire that men have to obtain riches, hongering so much for them, that he forceth not if he may have gold treasure, & this transsytorie substance, by what means he cometh to it, besides the greet carks a care, & travel, he taketh night & day, to bring in goods, & riches, into his possession, & when he hath gotten it, he hordeth & keepeth it from the use, relieve, & help, of the poor brethren, which shall rather perish, than he will other lend, give, or succour, them with any of this his miserable mam mon. Which he so warily reserveth to himself, as though, he should inhabit the earth ever, contrary to the word of god, which these rich men have in their houses & many times reading the sa me, And also unto the law of nature, what else be these kind of covetous men, but even such as the Apostle speaketh of, in his epistle Hebre, ● to the Hebreus the .x. chap. saying, If we sin wilfully, of Who so sinneth against god shall be put out of the ●oke Exo. xxxi●. ter that we have received knowledge of the truth, there remaineth no more sacrifice for sins But a fearful looking for judgement, & a violent fire, which shall devour the adversaries. A Tyrable & most fearful sa●ēgis this unto all sinners, & in especial to all such as loveth gold/ better than god. The covetous man will here peradventure say/ no man doth love his riches/ better than god. Unto such I answer/ if thou see or know thy brother/ destitute of living/ to maintain his family and occupying/ & thou having in thy keeping/ more treasure than thou dost put in use/ but reservest it/ in thy coferes, thou than lovest thy gold/ better than god/ For S. John saith he that loveth not his bro Love is the first precept & cause of all good works. there knoweth not god/ as much to signify loveth not God for they are of the world/ and not of God/ for he that knoweth god heareth his word/ and loveth his brother/ for love is a commandment/ & hereby know we the sprite joan, iiii. of verity/ & the sprit of error But now and every man liketh the bred that is gotten with deceit Prove. xx. / at the last his mouth shall be full of gravel/ what shall the rich man take away with him more than shall the poor/ saving peradventure there may be more clothes found in his grave/ then in the poor man's/ it is a rueful thing to remember/ the whealynesse that the covetous rich be in, for the need and misery of the poor/ they neither feel/ not yet consider. For the wise pro. xxvii. man saith/ he that is full, abhorreth a honey comb. But to him that is hungry/ every sour thing is sweet. Alas how little be the poor brethren remembered of the rich, in this age it would petty a man's heart to consider it, for if he give a part of the scrapes of his table, or an. ob. or a penny/ he conteth with himself, he hath done as much, as to him is commanded, no certainly. Thou art not so discharged of thy duty & reckoning, which thou must tender of thy bailiwick, as in this little treatis shallbe declared. For the wise man describeth what thou oughtest pro, xxviii to do unto thy brethren. Thus saith he, who that giveth unto the poor, shall not lack, But he that turneth his face from such as be in necessity, shall suffer great poverty Prou, xxix himself, Now seeing that the poor, & the lender shall both meet together, & the lord shall lighten both their eyes, I would consel all men whom god hath endued with riches. To ponder this little work, & to have an earnest purpose and ready will to order their substance according to these scriptures, not written by the holy ghost in vain, but to admonish us of the They that take not heed unto the word● of god ●e enemies to themselves will & pleasure of god, & to frame our life & conversation, after the precepts of the same, albeit, their be a great number which have the goods of this world, and esteymeth little or nought either the word which they have received other else their bounden duty unto their poor brethren, they be so blinded with avarice, & love of themselves. To animate such sort of men, I thought it my part to take upon me to put forth this small work as a thing very needful, for the foresaid considerations to move, & stir the rich, to bestow their labours, in the lords vineyard, that they may for their well doing, receive their penny of everlasting life, And for the love I bear unto you amongst all other my dear friends, I dedicate this the fruit of my spare hours, unto you, trusting ye will take it in good part which shall incorrage me here after to gratify you with some other work as occasion shall serve me, Thus god preserve your mastership in health and prosperious success▪ in all your godly affairs yours at commandment. John Mardeley ¶ Redderationem villicationis tue. Iu. xvi The dangerous and miserable Mammon. Amongst the hole multitude of evils thrown upon mankind, in this mortal life A poor man leading a godly life, is better than the rich that goeth in froward ways pro, xxviii is to be feared most grievously. The pricking thorns of riches which these wealthy worldlings be endued withal in such superflus habondaunce, that alas it is to be lamented. considering the great danger, & peril/ those men be in, which possess the same, & think it no part their bonden office, & duty, to minister unto the poor members of Christ, according unto the Gospel, But continually labour, and study, to enrich them / & their posterity even, as the use thereof, apparteyned unto them only, & none other inventing, by all the means they may possible, to get & obtain riches, lands & possessions, with great travel and care of mind/ as though the thing once gotten/ should ever remain/ & worldly riches is but a mutable thing ● passeth away like to ● dream still continue with them/ or else at the least/ their children and friends/ to enjoy the same after the getters decease: These kind of men, little pondereth, or weigheth in their minds, This fearful saying of our Saviour christ, spoken in the. xvi. of S. Luke'S gospel, where it is said, Come and give now account, of thy bailie wyke stand forth, Let me see, what account thou canst render, of such goods as thou hast had lent to thee, & how thou wilt discharge thyself, of the dystrubution of them unto whose use thou waste appointed to have the keeping of thy riches, & not unto thy noun go to make a reckoning quickly, Oh merciful lord, shall this street account, by this of the rich worldings demanded, yea truly, for when the evening cometh, which is the end of this world, them shall Where the faith of christ is, there is love to the brethren. every man give a just reckoning of his Bayliewyke, and take his reward good or bad, according as he hath employed his Talant here. Now if thou canst discharge this thine account, justly and truly. Then was their never any earthly lord, that so rewarded his servants, as thy lord then thy audytoure will reward thee, for he will give the life & joy, everlasting, But & if thou o rich man, be negligent & regard not thine own velthe, & take no heed unto this thy reckoning, no tongue can express the sorrow we & pain, that thou shalt suffer. Therefore, the desire of so great joy, & dread of so horrible pain, yea all though thou hadst no love of god in thy heart, yet at the least way it should make the continually to remember, that their must be account made of thy Baylywyke, Therefore be circumspect, & learn this lesson of the wicked steward & make you friends, of the wicked Mammon, which is your riches, that when ye have run your course in this transitorious life, & departed Luke xvi. hence, they may receive you into everlasting habitations, Consider o thou rich man, which with all thy studyouse diligence, laboureth & continually, traveleth, which all thy wit & endustrye to obtain riches, & to be of great substance, to purchase ample & great possessions, as though thou shouldest inherit the earth ever. Mark Luke, vi what is said to the in the gospel, Woe be to you that are rich. That have therein your consolation, Woe be to you that are full, for ye shall hunger, Woe be to you that now laugh for ye shall way●e Luke. xvi. & weep. etc. Oh how far passeth the wisdom of the children of this world, from the children of light. For what soever he be which loveth money and fixeth his heart upon the vain riches and substance of this world, Eccle, v ●s never contented nor satisfied for all his delight, and pleasure ●s in riches and yet, for all that saith the wise preacher, he shall have no profit thereof. Is it not to be grievously lamented and so ●owed, to see what insatiable desire many men have to get riches and be so careful & studious for It is a helly pain to be infected with a covetous mind the optayninge of the same, that in manner all their whole care & study is the way. And unto what end & purpose, do they thus torment themselves nothing else, but to heap up, & gather in, to enrich their children, wife, & friends, to be lords over the poor, and to live here in great wealthiness, having no consideration of this street account, to be rendered, both for the inordynat gathering thereof, and also for the not helping of their weak brothers, which perish for exterme need, & lake of things necessary to maintain them and their family, And many be The miserable life of the covetous man is not to be excogitate. yet so miserable in getting goods, and riches, that they pinch their bodies, aswell by the travel labour, & pain which continually they take, but also be such nigardes that truly it is to them a helly pain to bestow some part of their money, upon their own belys. And many times for feebleness being exersysed in their covetous chraching up/ this worldly glaze, which is all but vanity, that they die miserably To these men speaketh the wise Eccle. xiiii man, which saith nothing is more wicked, and ungracious, than is a covetous man, for their silver nor their gold shall not be Doph●. i. able, to deliver them in the day of the lords wrath. Therefore beware o thou rich covetous man that thou get not thy goods, wrongfully as by extortion stealth usury, or deceit, if that thou have than woe shallbe unto thee, at this dreadful day, of thine account making, for thus saith S. austin, Austen, i. if he be cast into the fire that hath not given of his own goods justly gotten. Where shall he be cast that hath stolen other men's goods, thinkest thou? Or if he shall burn with the fiend? that hath not clothed the naked. Where judgest thou he shall barn, that hath made naked those that were clothed. Oh how few doth thes rich men cloth now a days. Almost none, but careth all to cloth himself (& his) Remember what the scripture Eccle, iiii. saith unto him. That of his car full travel hath no end. And that his eyes cannot be satisfied with riches, nor will excogitate which himself, (& say) for whom do I take this painful travel. For whose pleasure do I thus consume my Eccle, two life. And yet after all his labours, he shallbe fain to leave his goods to another. That ne ver traveled nor sweat for them, therefore is it not a vain thing To it not a great folly & madness to be carful for those why the he ●oth not know and a great misery, for a man all the days of his life to travel labour & study to enrich other which shall (even his own son) Cast▪ his arms abroad, & in all ●alcyuyousnes, & wantonness consume this riches which thou hast so grievously all the days of thy life cared for, yea in a small time he shall waste & spend it away riotously, And unthryftely, art y● goods gotten by covetousness is s●ent las●iuyously many times, of y● eyre's not the cause of this evil thyself which by thy life wouldest not bestow thy substance, according, as thou art bounden. Both by the commandment of God, and the law of nature. dost thou not understand that the bread of the hungry is the life of the poor. And he that defraudeth him of his bread defraudeth him of his life. And is it not also written. Prou. xi. He that trusteth in proue●. xi prouer. ix. riches, shall come to nought, And it is much better to have a little with the fear of the lord, than great & insatiable treasures. Be hold saith the holy prophet ●f, xxxvii●. David in the third & eight psalm. He heapeth up treasure, and yet knoweth not he for whom he gathereth it, is it not more than madness (yea) very madness itself. To be so desyrious of great riches which is so dangerous, & excludeth many out of the kingdom of heaven, it is said in the gospel. My little Math. nineteen babes, how hard is it for them that trust in their riches, to enter into the kingdom of heaven, whereby it is more easier, for a cable, to go The entering of the rich into heaven is is hard. thorough the eye of a needle, than a rich man to enter into the kingdom of heaven, Ponder well these words o thou man, which art choked with the thorns of riches, & worldly substance, weigh I say from the bottom of thy heart, what peril, & jeopardy, Isaiah▪ ● thou art in, which join house to house, & field to field, shall ye alone inhabit the earth? The preacher Eccle. ●i in the second of his book saith I made gorgeous fair works. I builded my houses orchards & gardens of pleasure. I gathered silver, & gold, plenty. etc. And I see all is vanity under the son, shalt thou not leave all these things To other, what madness is this saith S. Austen, to lose life, & ●u●u, ●●● grace, & to procure, the soul's damnation to win gold & lose heaven, psalm, li●●● And therefore saith the prophet psal. liv. unhappiness, shall compass thee, round about, travel & unrighteousness, in the mids among them Abacuc. ●●. doth not the prophet Abacuc say. Woe be to them that gathereth together. That which is not of his own. And heapeth up thick clay against himself: Therefore saith a holy Doctor. The clay of Egypt The clay of Egypt is fleshly caveting carnal pleasures, and transytorious things of this world. is tough stinking, & meddled with blood, & the slats were hard to be undone. For they were baken with the fire of covetous, & with the lair or earth of lusts: Alas in this do travel rich men & in this they watch lying await for poor men. Here what is said of such. They have led their days in vanity & wealth. And in a moment they be gone done into hell, this is a fearful sentence, to be feared of these rich worldlings But alas I fear that two things specially, make men thus to live by coveting & rape of other men's goods. That is desire of honour and dread of poverty. But take heed & beware saith S. Lu. in the Luke. v● vi. of his gospel of covetousness. For no man's life standeth in the abon dance of things which he possesseth. And S. Austen saith, we see Austen saith he, that ravenous fishes, have some measure. For when they hunger, they reap & eat. But when they be full, they spare. But the covetous rich man, he is never satisfied nor fulfilled, but ever he taketh. And never hath enough, riches endureth but a month & the owners also vanisheth in the twync●lls of an eye▪ zacha▪ vi without dread of god or shame of man He occupieth dead men's goods, as though he should never die To such it shallbe said: thou fool This night will they fetch away thy soul from the. Than whose shall thou things be, that thou hast so greedily gathered together. what vengeance falleth of this sin of coveteusnesse. Reed in the Prophet zacharia the sixth chapter / and thou shalt se. When zachary was commanded of the angel to life up his eyes to see what it was that goeth out, the prophet asking what it was, it was answered, This is the pot going out And that is the eye of the earth, this pots covetise, which ever more gapeth after worldly goods riches and honour/ And as riches is the gods of the u●ady, the liquor in the pot profiteth not to the pot self. But unto them that draw, & drink thereof, so worldly goods, oft profiteth not the keeper. But other that come after for it is written. He that hath money, shall have no fruit of it, full sore be the covetous persons blinded. That they see not how they should come to heaven. But to win ne transitory things, they have as many eyes as Argus had & more, for they are like to owls and nightroves that seeth better by He that hath not compassion of the poor loveth not god, night than by day. And thorough this vile avarice/ a man doth lose the pity, he should have of his own soul. For by that deadly sin is lost the life of the soul. In getting riches & thereby is lost also the pity they should have unto their bodies, putting themselves in much great jeopardy, both by sea, & land, & also loseth the ruth and compassion, they should have of job. xx other poor men's indigence and nead, for it is said when he is filled he shallbe stopped, oh what tie rabble sayings of the scriptures be these, will they not take away that inpietie which is thus closed by obstination that this cove tousnes may go out of the rich man's heart/ by repentance/ & to fol low the saying of christ which saith in the gospel of S. lu. That Luke. xvi. he which is faithful in that which is lest, the same is faithful in moche. And he that is unfaithful in the least, is unfaithful also in much So then if ye have not been faithful Math. vi. in the wicked mammon, Who will believe you in that which is true, if ye have not been faithful in another man's business, who shall give you your own, As who should say Whosoever hath the substance of this world ought to be a distributter to the poor, the rich covetous man, is but the keeper for the poor, & aught to be a just & true minister, & a faithful distrubutter as well in the least as in the moche, that is to give of his little as of his moche, quantity for quantity, being his own for no man liveth to himself but to benefit other. And therefore if the rich men, be not faithful in the poor man's business, who shall give him his own, for god shall for not doing his bonden duty unto his weak brethren, take psa, xxxv●● it from him (for it is written) They bear no burdens, but be in all ease and riches. They be not oppressed with mortal misery of men neither pinched with nead, like other men wherefore they are puffed up with pride. They be droned in mischief, & injury, so that for their wealthy riches. They be given to all lusts & follow the desires of their own hearts. But lord how suddenly are they banished, & destroyed. And with sundry mischiefs consumed. etc. Woe to the proud wealthy in Sy●, even such as think themselves sure upon the mount Samaria, lo these ungodly The rich do neglect the necestie of their brethren rich men, think to possess their riches perpetually, They drink their wine out of goblets playing upon istruments, anointing their heads with the best oil, but no man is sorry for joseph's hurt. No man tendereth the nead of other. every man hopeth in vain things. And provideth for his own, he is a wise man which can by his wit and policy get & heap riches together & much in estimation with the wicked. O say they, see how the world goeth with this man/ he hath by his endustrie in few years gotten great substance & possessions surely he is a wise man. spot. ●●●●. But what is written of such worldly wise. Woe be unto them that are wise in their own sight. And think themselves, to have understanding ●uc. xvi Math. vi for that which is highly esteemed among men is in the light of god. riches is a perilous trap, & many be taken in the snare, for by the inordinate coveting thereof, many heapeth up their own destruction, for the pleasure thereof in the end it is very grievous & bitter. The rich glutton that had so great pleasure in his riches, was cast down into hell. The great rich Epulo which Epulo fared so deliciously & had such an insatiable covetous heart to have treasure/ had poured into his mouth hoot molten gold as the history maketh mention. covetise, is cause that rich men, eat poor men, even as beasts eat grass. And will not let them grow up, but keepeth them loo not helping them in their necessities/ but setteth their pasture from them. S Ambrose Ambro. de suo ubell● de saboth well painteth fourth these rich covetous men, saying how far will ye rich men stretch out your covetousness, will ye dwell alone upon the earth, & have no poor men with you, why put you out your fellow in kind & covite riches & and possessions, which kind & nature hath made comen to all both poor & rich, will ye then rich men challenge property therein. Nature & kind, knoweth no riches, for she bringeth fourth all men poor. Naked we come & naked the earth taketh us again, nature maketh no difference between rich & poor, look among the dead bones, and see if thou canst know the rich from the poor. What availeth thy riches then o thou covetous man, which art never fully satisfied so long as thou art in this corrupt & stinking flesh Behold how god hath plagued covetous persons, for Innocentius Innocen. speaking of the harm. That cometh of covetousness saith, Oh how many men hath covetousness deceived & spilled, for covetousness Num. xxii sake. Would not Balaam for gifts that king Balac promised to have cursed Israel did not his own ass reprove his conscience, & hurt his foot at a wall & not withstanding yet he was overcome. And lead away with covetousness: Achane was stoned for Ios●●▪ ●●● covetousness. Gyhesye was stricken with leprosy for selling of Amanes health that came by the grace of god, & many more as judas king Achab & other innumerable which covetousness, hath brought to destruction (for it is written). psalm xii. The covetous man shall receive punishment when he dieth, & also it is written in Hierime the. ix. cha. I●tem. ix. Let not the rich man glory in his riches. For they be mutable and transitory things. It was not which out cause that the wise man said. Blessed is the man, that is found without spot, & hath not gone after gold nor hath had trust in the treasure of money. Which is he, & we will praise him, for he hath done miracles in his life (as though he would say) there is none, or at the least very few/ but all know & perceive in themselves, what greedy desire & love, they have to money. And yet to blear the eyes of the poor, this cover of shame, & vice. Hath covetise, which they call bodily sustenance, needful to nature/ under shadow of the which covetise to obtain riches, doth labour inordinately, & unsatiably out of rule & all godly measure, by al● means possible he can ymagen thus with all his diligence, he goeth after gold, & trusteth in the treasure of his money, & will not suffer his money to follow him/ & that money may remain for his sake. And not he for the money sake, like as a bondman to his Mammon, to love the money, & to set his heart upon it for where Luc. xii Luc. xvi your treasure is, there shallbe your heart, also. For ye cannot serve God and Mammon together, & for this cause the apostle ●aull he calleth no other sin Idolatry. But only covetousness, for a covetous man declareth his carnal will, and how that he hath more trust in his riches, then in God. For he thinketh to have more gain by his money than by god. It is to be lamented to see these wealthy worldlings what manner of glory and confidence, they have in their riches, calling and substance, for if they be not yet of the notable soorte, of the mighty rich covetous men, Yet if they be extolled to any office but as feed men, It look they a loft with a lordly countenance upon their inferiors, which hath their livings of the same fountain, out of the which they same liquor for their own livings, as though the same aware thrall or bounden servants unto them which is contrary unto the saying of S. Luke, in the. vi. chapter ●u●e. vi of his gospel, which saith an evil man, yet useth liberality unto his friends. And the brutal beasts, of their own kind be good, and liberal, unto their own nature, how much therefore ought a christian man, think it a higher thing, that his goodness and liberality, should help them, that be indigent. Even those which deserve it not. Yea, his enemies, and even then that have hurt him. For except thou help thy enemy which hath need of thy help, and soccour him in his necessity, it is even as thou hadst stolen from him. For thou art bounden to help him. So saith S. Ambrose, (feed the hungry Ambrose. saith he) for if thou feed him not, thou killest him, as much as in the is, For if thou be a covetous man, and dwelleth in thy riches. Thou hast neither charity here in earth unto thy brethren nor to God in heaven, for thou bearest this pote as is before spoken of, Into the land of Samar●e. That is to say: into the land of stench, (that is hell) for their is stench in stead of sweat smelling. Beware o thou covetous rich man. That liveth to thy own comodytie. That thou go not with this pote into the lake of darkness. consider that thou must render a street account of thy bailie wike. Therefore bestow thy substance discretely. And make the friends of this wicked Mammon, whiles thou art the user of it (for else) Thou shalt be an inhabiter of everlasting death, & shalt there pay the uttermost farthing. Oh Lord that every rich man would consider what his duty, and office ware toward his poor brethren. Then would he not be so greedy to heap and gather riches To that end to use them as many doth, unto their own destruction, as it is moche to be feared. For amongst all kind of men, rich covetous men, be so blinded in the dust of their substance. That they will not see, the necessity of the poor, but with all diligence, looketh unto themselves their children and family, living in all lusts and pleasures as in sumptious far, Gorgeous apparel/ gallant and fair houses. Of these it is written. They sat done to eat, and rose again to play. Oh would unto the living god, that the rich men would remember who are their children. Then should they find that the hungry, thirsty, naked, sick and strangers, by their children. For whom god hath Every rich man's house is an hospifor the needy made their houses an inn, or an hospital, for them to be relieved in. Take example of Lote which showed mercy unto the poor. And hide them in his house burying them by night, which were slain by the filthy sodomites, and beware thou be not like unto the rich glutton which ●u. x● i▪ ● despised the nead of poor Lazarus. For the rich man was buried in hell, and Lazarus was received into the bosom of Abraham. By which story it is evidently declared, that the substance, of the rich, appertaineth unto the poor, and those which have not to defend the cares of this life, thou art bounden to help in all that in thy lieth, For a sacrifice well pleasing unto god, is to Ec●l. xxxv attend to his commandments, and to departed from all iniquity, and unrighteousness, showing mercy unto thy debtors, as the Mat. xviii Lord did unto his servant. And gather not your treasure upon the earth, where rust and moths corrupt, and where thieves Math. v●. break thorough & steal. But gather your treasure, together in heaven where neither rust nor moths etc. That thou mayst ●u●, xii, be blessed as Solomon saith in the three of his Pro. Blessed Prou, ii● is the man, that findeth wisdom and obtaineth understanding, for the getting of it, is better than any merchandise of silver, & the profit of it is better than gold. Therefore, there is no precious stones to be compared with understanding apply thy mind oh rich man to understand the duty unto thy poor brethren, whom thou art bounden to succour help and love. For saynete John in his second epistle saith, he that loveth his brother, abideth in the light and he that hateth his brother, walketh in darkness, and cannot tell whether he goeth for darkness hath blinded his eyes. See therefore that ye love not the world neither the things, the lou●ts of ●world love not god. that a● in the world. For if any man love the world, the love of the father is not in him. For all that is in the world, is lust of the flesh, Lust of the eyes, and pride of goods which vanisheth away and the lust thereof▪ But the covetous rich men, be of the world, and therefore speak Ihon. iiii. they of worldly things and the world heareth them, they be also lovers of themselves, and make all the provisions possible for the maintenance of their own belys, & to be esteemed, had in reputation, and great reverence, for their riches sake, seeking and procuring mighty friends unto whom they make great feasts and banckyting having plenty and abundance of all things thus the world loveth the world, and the rich cheryssheth the rich. But the nead ye poor brethren have skase the crons or scrapes which falleth from their tables. And yet many times, if they give a halfpenny or a penny to a poor man, it is thought to be a great benefit unto him. Or if they call a poor house holder, having wife and children, having no help to get his living to soccour them withal, yet if he and his wife have their belly full of meat at the rich man's table Their children crying for hunger at home, yet think they to have done a charitable alms. Alas this is far from the alms and love which thou oughtest to do unto thy needy brother, For o thou rich man which hast plenty of gold silver and other substance, lying by thee, being more than that shallbe sufficient or requysyt for thine own use, but only to hoard & kept it in thy store box, & the same to lie, unocupied, having over (and above that,) to maintain thy state and occupy, according thy tn vocation thou are bounden to distribute lend and give it unto such as want and as would thereby live with moderation and honesty (for it is written) he that doth ask give, and from him that would borrow turn not thy face, for we know S, john. That we are translated i, joh. iiii. from death unto life, because we love the brethren. But he that loveth not his brother, abideth in death, & who so ever hateth his brother is a manssear: Do we not hereby (saith he) perceive. That for love he gave his life for us, and therefore ought we all so to give our lives for the brethren, for whosoever, hath this worlds goods that is abundance of riches, and seeth his brother have need, and shutteth up He that hath no petty of the poor loveth not god. his compassion from him. Now is the love of god in him. Therefore let us not love in words & tongue, but with the deed and verity. And so doing we be fully sertyfied, that we are of the verity that is of god, & can before him quite our hearts, that we have loved our brethren/ here is a comfortable lesson, for the covetous rich man, to learn and also to follow. But if your hearts condemp you, God is greater than your hearts, & shall condemp you for he knoweth all things, he knoweth your unkindness, & ingratitude, that you show to your brother in kind. For though thou sayest I love God, and hate thy he that loveth not his ● brother loveth nyt god. brother, Thou art a liar, for how can be that loveth not his brother whom he seeth, love god whom he hath not seen? Oh most vain man, which blyndisheth thyself to know god. And either in getting of thy riches, other else in the abusing of the same, thou neither knoweth God, nor thy brethren, for having any superiority over him. Thou showest a stately and a proud countenance, upon him, and as ready to consume & eat him up with lordly words, as to overwhelm and devour him, in plucking from him, ground & living. Therefore (it is written) be circumspect and take the more heed unto those things, which ye have hard, for doubt Paul ad Hebreus two. chapter lest ye perish. It is a marvelous thing that these covetous rich men, doth not, or else be so blinded with avarice. That they will not remember what is spoken Eccle, v in the scripture against their insatiable desire of riches, that the abundance of their riches will job, i, d. not suffer the covetous man, to sleep. He is so bussyed in his mind, night and day to bring it into his keeping. And yet riches holden and kept. Is to the great ●, Tim. vi. deterement, and hurt of him that hath them in possession for often times they perish with great misery and trouble. Yea and if it happen he have a child, yet getteth he nothing. But as he came naked into the world, even so shall he go again, is not this a miserable plague. That the covetous rich man shall not enjoy his riches, and may, their Eccle, vi children neither. For it is written god giveth a man riches and good and yet giveth he him not leave to enjoy the same. But another man spendeth them. Therefore whiles thou art user of thy goods remember that thou must give a street account of thy Baylywyke, & according as the scripture doth teach the do, That is, Eccle, xi lay thy bread upon weet faces, & so shalt thou find after many days, that is, hap thy needy brother that weepeth for want of succour and thou shall have many days in perpetual bless for ever, for when the clouds be full they pour out rain upon the earth, Cease not therefore. With thy hand to sow thy seed, whether it be in the morning or in the evening, for thou knowest not what fruit shall grow thereof unto then crease of thy salvation for god loved a glad gift, quomodo potest esse misericors. And o, how moche is it for to be merciful to thy brother in kind for if god hath endued thy with riches. Thou Math. v mayst not emagyn and think. That god hath given them unto the for thine own use and profit only. But that thou art made but a steward over them to distribute, and bestow them unto the profit of the comentie, for doubtless the rich man is not the very owner of them. But only God he it is which is the owner, for he saith by the Prophet Agget. Gold is mine, & silver is mine and he hath but committed substance unto unto thy hand. But for a season to see how thou wilt distribute them to thy brother, for all is but universa vanitas omnes homo vivens. Now if thou be a faithful disposer of this wicked mammon, according thy duty and gods commandments and for by cause that thou shalt well know, it is thy office to minister to thy brother, note the Parable of the rich glutton as is aforesaid which was clothed in silk faring dylycately, & was buried in hell Upon this place saith S. Gregory that he was not dampened because of his despoiling and getting of others. But because he did not distribute his goods to other as the process of the text doth declare. And saying thou must needs give accounts of all that is given thee, Then canst thou not glory in thy riches, but rather to fear & tremble in weighing with thyself how moche thou hast to account for, before the high judge, & mighty auditor Christ, for he will not be deluded all though the world may be blinded & have a perpetual study, & by all the ways & means that may be in the to benyfyt & do good to the needy & poor, for if thou shut up thy charity from thy brother thou slayeth him as much as in the lieth, for the prophet saith Woe be unto the crown of pride ●●a, xxviii. whose great pomp is a flower that fadeth away, from such as be in wealth & overladen with riches. And therefore saith he, trust not in thy riches, for it shall not help in the time of vengeance, & there is nothing jesus the son of Syrach, ● worse than a covetous man, no nor a more wickeder thing, than to love money for it is but filthy dung Hear these words o thou covetous rich man, which seeketh rest in thy substance, & taketh consolaci on & pleasure in thy riches, & wilt not use it, as thou art appointed to the easement of thy poor brethren And according unto the commandment of love, which is to love thy neighbour, even as well as thyself. But alas who so doth now a days, in all thiges, do unto his neighbour as he would be done unto, who giveth him, who dareth him, assisteth & eadeth him, in all his necessities, as he would his neighbour should do unto him if he were in like need, few or none in the world, for the wild ass jesus the son of Cyrach. xiii is the lions pray, even so are the poor the meat of the rich, for the covetous rich man, he hath no compassion of the poor, but all his eye is unto himself, & careth not for the misery that his brother endureth He doth not understand what is written. Good & evil, life & death Eccle, ●● poverty & riches, are of god. As who should say, god may give riches, & make the rich poor, at his pleasure, for it is an easy thing in his sight to enrich a poor man quickly, & also to put down the proud from their seat, & to exalt the humble. A perilous time shall come upon the rich as saith the prophet Abacuc, which heapeth Abacuc. 〈◊〉 up other men's goods, And woe unto him that couetousli gathereth goods into his house, that he may let his ●est on high to escape from the power of misfortune. The very stones of the wall shall cry out of it saith this holy prophet & though it be far of for a time, yet at the last shall it come to pass & not fail. Oh then in that day what account wilt thou make of thy Baylywyke, what answer wilt thou make of the wytholding a way the goods of the poor/ shalt thou not tender a street account thereof yea truly, to thy utter damnation. Therefore beware how thou getteth riches & when thou hast gotten them, that thou dispose them godly upon thy poor brethren by kind for whose use they are given unto the & not only unto thine own as I have before declared unto the in this simple treatise, & learn of the wise preacher Ecclesiastes what wholesome & fruitful instructions he giveth to Eccle.▪ two. such eovetous rich men, which be so insatiable in gathering & heaping up of goods & never contented, thus saith he. I was weary of my labour which I had taken under the sun, because I should be fain, to leave them unto another man, that cometh after me & who knoweth whether he shall be a wise man, or a foul, and yet shall he be lord of all my labours Is not this a vain thing & a very vanity. That a man shall leave his labours, unto another that never sweat for them. Therefore I perceive there is nothing better for a man, than to be joyful in his labour, & to bestow & distrubute his goods whiles he liveth, for that is his portion, for who will bring him to see the thing, that shall come after him, for as they be all dust, so shall they all turn unto dust again, now here hast thou hard by the word of god in what peril & jeopardy, The rich covetous man standeth in when he shall give up his reckoning at the last day & how he ought to distribute & bestow them, of the needy & poor, so that in the so doing he may avoid the danger of eternal damnation. And to obtain the celestial joys of heaven unto that which god bring us all. So be it. FINIS All ye which be endued with riches and treasure Remember your street account, that ye must render Be merciful to the needy, give Mammon with measure To secure their want, whom ye are bounden to tender Be liberal to give, and also a free lender Then be ye good bailiffs, and ministers profitable Else shall ye perish, if ye god's word do pounder For hiding your talon, with the servant reprovable ¶ Here endeth a small treatise named, the Dangerous, and Miserable Mammon. ¶ Imprinted at London in saint Andrew's Paryshe/ In the waredrop By Thomas Raynalde.