vttermost farthing Oh Lorde that euery ryche man wolde consyder what his dutie and office ware toward his poore brethren Then wolde he not be so gredy to heape and gather riches To that end to vse them as many doth vnto theyr owne destruction as it is moche to be feared For amongest all kynde of men ryche couetous men be so blynded in the duste of theyr substauÌ„ce That they wil not se the necessytie of the poore but with al diligence loketh vnto them selues theyr chyldren and familie Lyuing in all lustes and pleasures as in sumptious farre Gorgyous apparell gallant and fayre houses Of these it is wrytten They satte done to eate and rose agayne to playe Oh wold vnto the lyuing god that the ryche men wolde remember who are theyr chyldren Then shuld they fynde that the hongrye thyrsty naked sycke and straungers by theyr chyldreÌ„ For whoÌ„ god hath made theyr houses an inne or an hospital for theÌ„ to be releued in Take example of Lote whyche shewed mercy vnto the poore And hyde them in hys house buryeng them by nyght whych were slayne by the fylthy Sodomytes and beware thou be not like vnto the ryche glotton whyche despysed the nead of poore Lazarus For the ryche man was buryed in hel and Lazarus was receaued into the bossome of Abraham By whych storye it is euydently declared that the substaÌ„ce of the ryche appartayneth vnto the poore and those whych haue not to defend the cares of this lyfe thou art bounden to help in al that in thy lyeth For a sacrifice well pleasinge vnto god is to attende to his coÌ„maundemeÌ„tes and to depart from al iniquitie and vnryghteousnes shewynge mercy vnto thy dettours as the Lorde dyd vnto hys seruaunte And gather not your treasure vpon the earthe where ruste and mothes corrupte and where theues breke thorowe steale But gather youre treasure together in heauen where neyther ruste nor mothes c. That thou mayste be blessed as Salomon sayth in the iii. of his Pro. Blessed is the man that fyndeth wysdom and obtayneth vnderstandinge for the gettyng of it is better then any marchandyse of syluer the proffyte of it is better then gold Therfore there is no precyous stones to be compared wyth vnderstandyng applye thy mynd oh ryche maÌ„ to vnderstande the dutye vnto thy poore brethren whome thou art bounden to succoure helpe and loue For saynete Jhon in hys secounde epystle saythe he that loueth his brother abydethe in the lyghte and he that hateth hys brother walketh in darkenes and cannot tell whether he goethe for darkenes hath blynded hys eyes Se therfore that ye loue not the worlde neyther the thynges that aâ— in the world For yf any man loue the world the loue of the father is not in hym For al that is in the worlde is lust of the fleshe Luste of the eyes and pryde of goodes whyche vanyssheth awaye and the lust therof â–ª But the couetous ryche men be of the world and therfore speake they of worldly thynges and the worlde heareth them they be also louers of them selues and make al the prouisyons possyble for the maynteynaunce of theyr owne belys to be estemed had in reputacion and great reuereÌ„ce for theyr ryches sake seakyng and procuryng myghty frendes vnto whom they make great feastâ—s and banckytynge hauynge plentye and haboundaunce of al thynges thus the worlde loueth the world and the ryche cheryssheth the ryche But the nead ye poore brethreÌ„ haue skase the croÌ„s or scrapes whyche falleth frome theyr tables And yet many tymes yf they gyue a halpenie or a peny to a poore maÌ„ it is thought to be a great benefyte vnto him Or yf they call a poore house hol der hauinge wyfe and chyldren hauing no help to get his liuing to soccour them wythal yet yf he and hys wyfe haue theyr bely ful of meat at the ryche mans table Theyr childreÌ„ cryeng for honger at home yet thynke they to haue done a charitable almes Alas thys is farre froÌ„ the almes and loue whyche thou oughtest to do vnto thy nedye brother For o thou ryche man whych hast plentye of gold syluer and other substaunce lyeng by the beyng more then y t shal be sufficient or requysyt for thine own vse but only to horde kepte it in thy store box the same to lye vnocupied hauynge ouer and aboue that to mayntayne thy state and occupienge accordyng thy tn vocation thou ar bondeÌ„ to distribute lend and gyue it vnto soche as wante and as wolde therby lyue wythe moderacion and honestye for it is writteÌ„ he that doth aske gyue and from hym that wolde borow turne not thy face for we knowe S Iohn That we ar translated from death vnto lyfe because we loue the brethren But he that lo ueth not hys brother abydeth in deathe who so euer hateth hys brother is a manssear Do we not herby saythe he perceaue That for loue he gaue hys lyfe for vs and therfore ought we al so to gyue oure lyues for the brethren for whosoeuer hathe thys worldes goods that is habundaÌ„ce of ryches and seeth hys brother haue nede and shutteth vp hys compassyon from hym Now is the loue of god in hym Therfore let vs not loue in wordes toÌ„ge but wyth the dede and veri tie And so doyng we be fully sertyfied that we are of the veritye that is of god can before hym quyte our hartes that we haue loued our brethren here is a confortable lesson for the couetous ryche man to learne and also to follow But yf your hartes condemp you God is greater than your hartes shal condemp you for he knowethe all thynges he knoweth youre vnkyndnes ingratitude y t you shew to your brother iÌ„ kynd For though thou sayest I loue God and hate thy brother Thou art a lyer for how can be that louethe not hys brother whoÌ„ he seeth loue god whoÌ„ he hath not seen Oh most vayne man whych blyndisheth thy self to know god And eather in gettynge of thy ryches other else in the abusyng of the same thou nether knowethe God nor thy brethren for hauinge any superioritie ouer hym Thou shewest a stately and a proud couÌ„tenaÌ„ce vpoÌ„ hym and as ready to consume eate him vp wyth lordly wordes as to ouerwhelme and deuoure hym in pluckyng froÌ„ hym grouÌ„ de lyuing Therfore it is wrytten be circumspecte and take the more hede vnto those thynges whych ye haue harde for doubte leste ye peryshe It is a maruellous thynge that these couetous ryche men doth not or else be so blinded with auarice That they wyl not remember what is spokeÌ„ in the scripture agaynst theyr insaciable desyre of riches that the abundaunce of theyr ryches wyl not suffre the couetous man to slepe He is so bussyed in hys mynd nyght and day to bring it into hys kepyng And yet ryches holden and kept Is to the
Here beginneth a necessarie instruction for all Couetous ryche men beholde learne what perel daunger they be brought into yf they haue theyr consolacion in theyr daungerous and myserable Mammon made by Ihon Mardeley Clerke of the Kynges maiesties mynte in southwarke ¶ Cum Priuilegio ¶ To the right worshypfull Mayster williaÌ„ webbe mar chaÌ„t of Salisbury IhoÌ„ M. wissheth continual encrease of vertue and prosperous securytie of helth knowlege of gods veryte euerlastyng phelycytie THe cause occasyon that I haue takeÌ„ vpoÌ„ me to communycate this simple worke vn to you which I nominate the daungerous or myserable Mammon was only to thys ende and purpose for as muche as experience openeth vnto me that not wythstanding as now euerye man hathe I truste â–ª or at the least eâ—itendeth to enbrace the worde of God whyche is apparent before theyr eyes and to take suche frute by the same thaâ— the olde fleshlye Adam may be mortifyed to be renewed in a new conuersacioÌ„ lyfe and to walke in y e lyght not to be carnally mynded whych S. Paule calleth deth but to be spiritually affected according vnto y e worde wherunto ye be now called But truely it is a lamentable thyng to se the corruptioÌ„ of maÌ„s mynd whyche beareth as it were a certayn zele or affectioÌ„s to y e worde of God can bothe speake of it and also is desyrious to here of it yet theyr lyues be not wythstandyng nothing agreable â–ª ther unto but styll dwell in the olde man as moche coueting ryches and worldly substaunce as they dyd before they had knowledge rather more who seeth not how gready al kinde of meÌ„ be in these 〈◊〉 as wel the clargye as the 〈◊〉 The mightie as the marchaunte whych heapeth chracheth in tresure landes and possessyons so gredely as though y e worlde shuld continew for euer hauing no regard nether to the poore membres nether it is to be feared to theyr own solles helth it may not be sayeth the apostle Paul that they which were once lyghted haue tasted of the heuenly gyfte were become partakers of the holy ghoste tasted of y e good word of god shuld fall away for soche sayth he doo crucifie y e son of god makinge a mock of him alas who caÌ„ expres without a riuer of tearers The insaciable desyre y t meÌ„ haue to obtaine riches hoÌ„geriÌ„g so much for theÌ„ y t he forceth not yf he may haue gold treasure this traÌ„ssytorie substaÌ„ce by what meanes he cometh to it besides y â— greet carkâ— a care trauell he taketh nyght day to bryng in goodes ryches into hys possessioÌ„ wheÌ„ he hathe gotten it he hordeth kepeth it froÌ„ y e vse relyue help of the poore brethren which shal ra ther peryshe than he wyll other lende geue or socoure theÌ„ with any of thys hys myserable mam mon. Whych he so warely reserueth to him selfe as thoughe he shuld inhabit the erth euer contrary to the word of god whych these ryche meÌ„ haue in theyr hou ses many tymes redyng the sa me And also vnto the law of nature what els be these kynde of couetous men but euen soche as the Apostle speaketh of in his epistle to the Hebreus ye. x. chap. â—ayeng Yf we synne wylfully af ter that we haue receyued knowledge of the truthe ther remayneth no more sacrifice for synnes But a fearful lokyng for iudgement a violeÌ„t fyre whych shal deuoure the aduersaries A Tyrable most fearful saâ—eÌ„gis this vnto al sinners iÌ„ especial to all soche as loueth gold better then god The couetous maÌ„ will here peradueÌ„ture saye no man dothe loue his ryches better then god Unto soche I answere yf thou se or know thy brother destitute of lyuing to mayntayn hys family and occupieÌ„g thou hauinge in thy kepyng more treasure theÌ„ y u doest put in vse but reseruest it in thy coferes thou then louest thy gold better theÌ„ god For S. IhoÌ„ sayth he y t loueth not his bro ther knoweth not god as muche to sygnifye louethe not God for they are of the worlde and not of God for he that knoweth god heareth his word and loueth his brother for loue is a coÌ„maundement hereby know we y e spryte of veritie the spryt of erroure But now and euery man lykethe the bred that is gotten with disceate at the last hys mouth shall be full of grauell what shall the ryche man take away wyth hym more then shal the poore sauyng paraduenture ther maye be moo clothes founde in hys graue theÌ„ in the poore mans it is a rufull thynge to remember the whealynesse that the couetous ryche be in for the neade and myserie of the poore they neather fele not yet consyder For the wyse man saythe he that is ful abhor reth a honye combe But to hym that is hongrye euerye sowre thing is swete Alas how lytle be the poore brethreÌ„ re meÌ„bred of the ryche in thys age it wold petie a mans harte to coÌ„syder it for yf he geue a parte of y e scrapes of his table or an ob or a peny he conteth w t hym self he hath done asmoch as to him is coÌ„maÌ„ded no certaynly Thou arte not so discharged of thy dutie reconiÌ„g which y u must reÌ„der of thy bayliwike as in this lytle treatis shal be declared For y e wyse maÌ„ discribeth what y u oughtest to do vnto thy brethren Thus sayth he who y t geueth vnto the poore shal not lack But he that turneth hys face froÌ„ soche as be in necessitie shal suffre great pouertie him self Now seyng y t the poore the leÌ„der shal both mete together the lord shal lyghten both theyr eyes I wold consel al meÌ„ whoÌ„ god hath endewed wyth ryches To ponder this litle worke to haue an earnest purpose and ready wil to order theyr substance according to these scriptures not wrytteÌ„ by the holy ghost in vayn but to admonish vs of y e will plesure of god to frame our lyfe coÌ„uersacioÌ„ after y e preceptes of y e same Albeyt theyr be a great noÌ„ber which haue y e goodes of this world and esteymeth lytle or nought ether y e word whiche they haue receyued other els theyr bondeÌ„ dutie vnto theyr poore brethreÌ„ they be so bliÌ„ded with auaryce loue of theÌ„ selues To anymate soche sorte of men I thought it my part to take vpon me to put forth this smale worke as a thing very neadful for the forsayd consideracioÌ„s to moue styre y e ryche to bestowe theyr laboures in y e lordes vyneyarde y t they may for theyr wel doing receyue theyr peny of euerlastinge lyfe And for y e loue I beare vnto you amongest all other my dere freÌ„des I dedicate this y e frute of my spare houres vnto you trustyng ye wyl
Wo to y e proud welthy in Syâ— eueÌ„ soche as thinke theÌ„ selues sure vpon y e mouÌ„te Samaria lo these vngodlye ryche men thynke to possesse theyr ryches perpetually They drinke theyr wine out of goblets playeÌ„g vpoÌ„ istrumeÌ„ts anoyntiÌ„g theyr heads w t y e best oyle but no maÌ„ is sory for Iosephs hurt No maÌ„ tendereth the nead of other Eue ry maÌ„ hopeth in vayne thynges And prouideth for his own he is a wyse man which can by his wit and pollicie get heap ryches to gether moch in estimacioÌ„ with the wycked O say they se how y e worlde goeth wyth thys man he hath by hys endustrie in fewe yeres gotteÌ„ great substance possessions surely he is a wyse man But what is wrytten of soche worldly wyse Wo be vnto theÌ„ y t ar wyse in theyr own syght And thynke theÌ„ selues to haue vnderstanding for that which is hyghly estemed among meÌ„ is abhomâ— nable in y e lyght of god Ryches is a perelous trape many be takeÌ„ in the snare for by the inordynate coueting therof many heapeth vp theyr own destructioÌ„ for the pleasure therof in y e end it is verye greuous bytter The ryche glottoÌ„ y t had so great pleasure in his ryches was caste down into hel The great riche Epulo whiche fared so deliciouslye hadde soch an insaciable couetous hart to haue treasure had poured iÌ„to hys mouth hoote molteÌ„ gold as the hystorie maketh mencioÌ„ Couetyse is cause y t ryche men eate poore men euen as beastes eate grasse And wyl not let theÌ„ grow vp but kepeth theÌ„ loo not helpinge theÌ„ in theyr necessities but setteth theyr pasture froÌ„ theÌ„ S Ambrose wel paiÌ„teth fourth these ryche couetous meÌ„ saying how farre wyll ye ryche men stretch oute your couetousnes wyl ye dwel a lone vpoÌ„ the erth haue no poore meÌ„ with you why put you out your felowe in kynd couite ryches and possessioÌ„s which kynde nature hath made coÌ„meÌ„ to all both poore riche wil ye theÌ„ ryche meÌ„ chalenge propertie therin Nature kynde knoweth no ryches for she bryngeth fourthe all men poore Naked we come naked the earth taketh vs agayn nature maketh no differeÌ„ce betwen ryche poore loke amoÌ„g the dead bones and se yf thou canst know the ryche froÌ„ the poore What auaylethe thy ryches then o thou couetous man whych arte neuer fully satisfied so loÌ„g as thou art in this corrupt stincking fleshe Behold how god hath plaged couetous persones for Innocentius speaking of y e harme That co meth of couetousnes saythe Oh how many meÌ„ hath couetousnes deceyued spylled for couetousnes sake Wold not Balaam for gyftes that kyng Balac promysed to haue cursed Israel dyd not his own asse reproue his conscieÌ„ce hurt his fote at a wall not wythstanding yet he was ouercome And lead awaye wyth couetousnes Achane was stoned for couetousnes Gyhesye was strykeÌ„ w t leprosy for sellyng of Amanes helth that came by y e grace of god many moo as Iudas kiÌ„g Achab other innumerable whiche couetousnes hath broughte to distruction for it is wrytten The couetouse maÌ„ shall receyue punyshmeÌ„t wheÌ„ he dieth also it is wrytteÌ„ in Hierime the. ix cha Let not y e ryche maÌ„ glorye in his ryches For they be mutable and traÌ„sitorye thiÌ„ges It was not w t out cause y t the wyse man sayde Blessed is y e maÌ„ y t is fouÌ„d wtout spot hath not gone after gold nor hath had truste in the treasure of money Whyche is he we wyll prayse hym for he hath done myracles in hys lyfe as though he wolde say ther is none or at the leaste very fewe but al knowe perceaue in theÌ„ selues what gredy desyre loue they haue to money And yet to blear the eyes of the poore this couer of shame vyce Hath couetyce whych they cal bodely sustenaÌ„ce neadful to natur vnder shadow of y â— which couetyse to obtayne ryches doth labour iÌ„ordinately vnsaciably out of rule al godli measure by alâ— meanes possible he caÌ„ ymageÌ„ thus w t al his dilygeÌ„ce he goeth after gold trusteth in the treasure of his money wil not suffre hys money to followe hym that money may remaine for his sake And not he for the money sake lyke as a bondman to hys Mammon to loue the money to set hys harte vpon it for wher your tresure is ther shal be your harte also For ye cannot serue God and Mammon together for thys cause the apostell â—aull he calleth no other synne Idolatrie But onely couetousnes for a couetous man declareth hys carnal wil and how that he hath more trust in hys ryches then in God For he thynketh to haue more gayne by hys money than by god It is to be lamented to se these wealthy worldlinges what maner of glorie and confydence they haue in theyr riches calling and substauÌ„ce for yf they be not yet of the notable soorte of the myghty ryche couetous meÌ„ Yet yf they be extolled to anye offyce but as feed men It loke they a lofte wyth a lordly couÌ„tenaunce vpon theyr inferyours whyche hathe theyr lyuinges of the same fountayne out of the which they same lycoure for theyr owne lyuynges as though y e same ware thrall or bondeÌ„ seruaÌ„ts vnto theÌ„ whych is contrarye vnto the sayinge of S. Luke in the. vi chapter of his gospel whych sayth an euyl man yet vseth lyberalytye vnto hys frendes And the brutall beestes of theyr own kynde be good and lyberall vnto theyr owne nature how moch therfore oughte a christen man thynke it a hygher thynge that hys goodnes and lyberalytie shuld helpe them that be indigent Euen those whych deserue it not Yea hys enemyes and euen theÌ„ that haue hurte hym For except thou help thy enemy whych hath neade of thy help and soccour hym in his necessytie it is euen as thou haddeste stolen from hym For thou arte bonden to helpe hym So sayth S. Ambrose fede the hongrye saythe he for yf thou fede hym not y u kyllest hym as moche as in the is For yf thou be a couetous man and dwellethe in thy riches Thou hast nether charytie here in earth vnto thy brethren nor to God in heauen for thou beareste thys pote as is before spoken of Into the lande of Samarâ—e That is to saye into the land of stenche that is hell for theyr is stenche in steade of swet smellynge Beware o thou couetous ryche maÌ„ That liueth to thy owne comodytie That thou go not with thys pote into the lake of darkenes Consydre that thou muste render a streate accompt of thy bayly wike Therfore bestow thy substauÌ„ce discretelye And make the frendes of this wycked Mammon whyles thou arte the vser of it for else Thou shalte be an inhabyter of euerlastinge death shalt there paye the
great deteremeÌ„t and hurt of hym that hath them in possession for often tymes they peryshe wyth greate mysery and trouble Yea and yf it happen he haue a chylde yet getteth he nothynge But as he came naked into the world euen so shal he goo agayn is not this a myserable plage That the couetous ryche man shall not enioye hys ryches and maye theyr chyldren neyther For it is wrytten god geueth a maÌ„ ryches and good and yet geueth he hym not leaue to enioye the same But a nother maÌ„ spendeth them Therfore whyles thou art vser of thy goodes remeÌ„ber that thou must gyue a streat accoÌ„pt of thy Bayly wyke according as the scripture doth teache the do That is lay thy bread vpon wete faces so shalt thou fynde after manye dayes that is hap thy nedy brother that wepeth for want of succour and thou shall haue manye dayes in perpetuall blesse for euer for whan the cloudes be full they poure out rayne vpon the earth Cease not therfore Wyth thy hande to sowe thy seed whether it be in the morninge or in the euening for y u knowest not what frut shal grow therof vnto then crease of thy saluacioÌ„ for god loued a glad gifte quomodo potest esse misericors And o howe moche is it for to be mercyful to thi brother iÌ„ kind for yf god hath endewed thy wyth ryches Thou mayste not emagyn and thynke That god hath geueÌ„ theÌ„ vnto the for thyne owne vse and profyte onely But that thou arte made but a steward ouer them to distribute and bestowe them vnto the profyte of the comeÌ„tie for doubtles the ryche maÌ„ is not the very owner of theym But onely God he it is whyche is the owner for he sayth by the Prophete Agget Golde is myne syluer is myne and he hath but coÌ„mitted substaÌ„ ce vnto vnto thy hand But for a ceason to se how thou wilt distribute theÌ„ to thy brother for al is but vniuersa vanitas omnes homo viuens Now yf thou be a faithful disposer of this wycked mammon accordyng thy dutie and godes coÌ„maundementes and for by cause that thou shalt well knowe it is thy office to mynister to thy brother note the Parable of the ryche glotton as is aforesayd whyche was clothed in sylke faryng dylycately was buryed in hell Upon thys place sayth S. Gregorie that he was not dampned because of hys despoylynge and gettynge of others But because he did not distribute his goodes to other as the processe of y e texte dothe declare And seynge thou must neades geue accomptes of all that is geuen the TheÌ„ canste thou not glorie in thi riches but rather to feare tremble in weiinge wythe thy selfe howe moche thou hast to accompte for before the hygh iudge myghty audytor Christ for he wyl not be delu ded all though the world may be blinded haue a ê‘petuall study by al the wayes meanes that may be in y e to benyfyt do good to the neady poore for yf thou shut vp thy charitie froÌ„ thy brother thou sleyth hym as moch as in the lyeth for the prophet saith Wo be vnto the crowne of pryde whose great poÌ„pe is a flour that fadeth away from such as be in welth ouerladeÌ„ w t ryches And therfore sayth he trust not in thy riches for it shal not help in y e tyme of veÌ„geauÌ„ce ther is nothiÌ„g worsse thaÌ„ a couetous maÌ„ no nor a more wickeder thing theÌ„ to loue money for it is but fylthy douÌ„ge Heare these wordes o thou couetous riche maÌ„ which seaketh rest in thy substaÌ„ce taketh coÌ„solaci on plesure in thy ryches wilt not vse it as thou art appointed to y e easment of thy poore brethreÌ„ And according vnto the coÌ„maundemeÌ„t of loue whyche is to loue thy neighbour eueÌ„ as wel as thy self But alas who so doeth now a daies in al thiges do vnto his neyghbour as he wolde be done vnto who geueth hym who lendeth him assysteth eadeth him in al his necessyties as he wolde his neyghbor shuld do vnto him yf he ware in lyke neade fewe or none in the world for y e wild asse is the lyons praye eueÌ„ so are the poore the meate of the ryche for y e couetous ryche maÌ„ he hath no coÌ„passioÌ„ of the poore but all hys eye is vnto hym self careth not for y e misery y t his brother endureth He doth not vnderstand what is writteÌ„ Good euel lyfe death pouertie ryches ar of god As who shuld say god may geue ryches make y e riche poore at his pleasure for it is an easy thiÌ„g in his syght to enriche a poore maÌ„ quickly also to put downe the proud froÌ„ theyr seate to exalte y e humble A perellous time shal come vpoÌ„ the ryche as sayth the prophet Abacuc which heapethe vp other mens goodes And wo vnto him y t couetousli gathereth goodes into his house y t he may let his â—est on hye to escape froÌ„ y e power of mysfortune The very stones of the wal shal crye out of it saith this holi ê“phet though it be far of for a tyme yet at the laste shall it come to passe not fayle Oh theÌ„ in that daye what accoÌ„pt wilt y u make of thy Baylywyke what answere wilt thou make of the wytholding a way y e goodes of the poore shalte y u not reÌ„der a streat accompt therof yea truly to thi vtter daÌ„natioÌ„ Therfore beware how y u getteth riches wheÌ„ thou hast gotteÌ„ theÌ„ that y u dispose theÌ„ godly vpoÌ„ thy poore brethren by kynde for whose vse they ar geueÌ„ vnto y e not onely vnto thyne own as I haue before declared vnto the in this simple tretyse learne of y e wise precher Ecclesiastes what holsome frutful instructioÌ„s he geueth to soche eouetous ryche meÌ„ whych be so insaciable in gatheringe heapynge vp of goodes neuer coÌ„tented thus saythe he I was weary of my labour which I had takeÌ„ vnder the SuÌ„ne because I should be fayne to leaue theÌ„ vnto another maÌ„ y t cometh after me who knoweth whether he shall be a wyse maÌ„ or a foule and yet shal he be lord of al my laboures Is not this a vayne thing a very vanitie That a maÌ„ shal leaue his laboures vnto another that neuer swet for theÌ„ Therfore I ê‘ceaue ther is nothinge better for a man thaÌ„ to be ioyful in his laboure to bestowe distrubute his goodes whiles he lyueth for that is his porcion for who wyl bryng hym to se the thyng y t shal come after hym for as they be al dust so shall they all turne vnto duste agayn now here hast thou hard by the word of god in what perel Ieoperdie The ryche couetous maÌ„ staÌ„deth in wheÌ„ he shal gyue vp his reconiÌ„g at y e last day how he ought to distribute bestowe theÌ„ of the nedy poore so that in the so doying he may aduoyde the dauÌ„ger of eternal daÌ„pnatioÌ„ And to obtayne y e celestial ioyes of heaueÌ„ vnto y t which god bring vs all So be it FINIS All ye whych be endewed w t ryches and tresure RemeÌ„ber your streate accoÌ„pt that ye must render Be mercyfull to the neadye gyue Mammon wyth measure To succour theyr wante whoÌ„ ye ar bonden to tender Be lyberall to gyue and also a free lender Then be ye good Baylyffes and mynysters profytable Else shal ye perishe yf ye god des worde do pounder For hiding your talent with the seruaunte reprouable ¶ Here endeth a smale treatyse named the Daungerous and Myserable MammoÌ„ ¶ Imprinted at London in saynct Andrewes Paryshe In the waredrop By Thomas Raynalde Rom viii To lease by knowledge iâ— betâ—er not to know Hebre vi a couetous mynde to get ryches is neuer satisfyed w t sufficiente Hebre â— Who so sinneth against god shal be put out of the â—oke Exo. xxxiâ— Loue is y e fyrst precept cause of all good workes Ioan iiii Proue xx pro. xxvii pro xxviii Prou xxix They that take not hede vnto the wordâ— of god â—e enemyes to them selues A poore maÌ„ leding a godly lyfe is better theÌ„ y e riche y t goeth in froward wayes pro xxviii Worldlye ryches is but a mutable thiÌ„g â— passeth away like to â— dream Where y e fayth of christ is ther is loue to the brethren â–ª Luke xvi Luke vi Luke xvi Eccle v It is a helly payn to be infected wyth a couetous mynde The myserable lyfe of y e couetous man is not to be excogitate Eccle. xiiii Dophâ— i. Austen i. Eccle iiii Eccle ii To it not a great fo lye madnesse to be carful for those why the he â—oth not know goodes gotten by couetousnes is sâ—eÌ„t lasâ—iuyously many tymes of y â— eyrâ—s proueâ— xi prouer ix â—f xxxviiâ— Math. xix The entering of the ryche into heauen is is harde Esaye â–ª â— Eccle. â—i â—uâ—u â—â—â— psalm liâ—â—â— Abacuc â—â— The claye of Egypt is fâ—eshlye cauetynge â—arnal plesures and traÌ„sytorious thynges of this worlde Luke vâ— Austen Ryches endureth but a moneth y e owners also â—anisheth in y e twyncâ—lls of an eye â–ª zacha â–ª vi Ryches is y â— gods of the uâ—ady He y t hath not coÌ„passyoÌ„ of the poore loueth not god Iob. xx Luke xvi Math. vi â–ª Whosoeuer hath y e substance of this worlde ought to be a distributter to the poore psa xxxvâ—â— The ryche do neglecte y e necestie of their brethren â—pot â—â—â—â— â—uc xvi Math. vi Epulo Ambro. de suo ubellâ— de â—â—both Innocen Num. xxii Iosâ—â— â–ª â—â—â— psalm xii Iâ—tem ix Luc. xii Luc. xvi â—uâ—e vi Ambrose Euery ryche mans house is an hospifor y e nedy â—u xâ— i â–ª â— Ecâ—l xxxv Mat. xviii Math. vâ— â—uâ— xii Prou iiâ— the louâ—ts of â—world loue not god Ihon. iiii i Ioh. iiii He that hath no petye of y e poore loueth not god he y t loueth not hys â— brother loueth nyt god Paul ad Hebreus ii chapter Eccle v Iob i d. â— Tim. vi Eccle vi Eccle xi Math. v â—â—a xxviii â–ª Iesus the sonne of Syrach â— Iesus the sonne of Cyrach xiii Eccle â—â— Abacuc 〈◊〉 Eccle â–ª ii