Selected quad for the lemma: world_n
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A06888
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Here beginneth a necessarie instruction for all couetous ryche men to beholde [and] learne what perel [and] 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
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Mardeley, John.
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1548
(1548)
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STC 17319; ESTC S108365
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16,887
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56
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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
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