A new yeres Gift, intituled, a Christal glas
for all Estates to looke in, wherein they may plainly see the just rewarde, for
Unsaciate and Abhominable Covetousnesse.
M.D.LXIX.
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ACcordyng to my custom, daily I did muse,
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Upon Gods holy worde, which for ever shall endure,
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I thought it the best exercise that any man could use,
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Daily to be frequented in the Scripture,
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The .xii. of Luke I beheld a place both plaine and pure,
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Geving generall warning in saying these wordes to us,
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Beware of Covetousnesse, saith Christ Jesus.
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It first confounded Adam being then in Paradice,
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Coveting to be as God, and so began to slide,
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He presumed to have knowledge, and also to be wise,
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Not contented with his state, nor therin did abide,
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His coveting (Alas) set him cleane beside,
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Regarding Sathans wordes which coveted his transgre-ssion
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Covetously he presumed, to be his own confusion,
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The roote of all evill it is, as witnesseth the Scripture,
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An odious and secret mischeif, as any man can sow,
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For what Blossom or bud, thinke ye that can prosper,
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Or what Flower or Fruite, did ever man se grow,
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But a roote it must have first, this full wel we know,
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Beware therfore of it, for this I do confesse,
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The originall of all sin, must needes be covetousnesse,
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Of all sin covetousenesse, first poluted Adam,
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Linked with infidelitie, Pride, and disobedience,
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Which pestiferous sin, dwelleth almost in every man,
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For lacke of grace, constancy, and good intelligence,
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So we like Adams children, forgetting our obedience,
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Seking our destruction, without cause or reward,
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Like Achab, and Jezabell, coveting Nabothes vineyard.
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Thus covetousnesse slew Naboth against all right,
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The nature of it is such, it never was founde good,
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Wo be to the covetousnesse thou wofull wight,
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That without all mercy, so canst thirst for bloud,
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Thou broughtest the generall Deluge at Noes Flud,
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And Gehezie by covetousnes, if ye herken to this songe,
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Became a foule Lipper, even all his life longe,
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King David by covetousnesse deceyved was,
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And by concupiscence the story doth testify,
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In coveting the onely wife of Urias,
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Greatly offended Gods devine majesty,
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But reproved by Nathan, wept and cried bitterly,
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Serche now the scripture, and do what you can,
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For nothing is founde worse, then a covetous man.
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He that delighteth in covetousnes, hath his soule to sell,
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Thus saith Sirach, to such as they are,
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Christ by Justice must condempne such to hell,
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As maketh Marchandice of any such ware,
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The covetous man doth alwaies both scrape and spare,
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Still to satisfie, but his greedie desire,
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Which at last shall bring him to unquenchable fier.
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In gathering therfore of Riches, be not to bolde,
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For with assurance they are but as dunge,
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For when many sinnes are waxen olde,
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Then Covetousnesse will seeme most yonge,
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This my Pen uttereth in steede of my tunge,
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The children of the covetous beyng stoute and brave,
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Daily wisheth in their harts, to se there fathers grave.
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Locke not in thy breast this sinfull covetousnes,
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Foster it not up, for any flattering fees:
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Beware and be not nurce to such wickednes,
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Least thou be founde as a Droane amonge Bees,
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Not esteemed in common wealth, but as rotten trees,
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Worthy to be brent where ever that thou dwell,
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According to Gods providence, fier brandes in Hell.
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Herod the kinge coveted to slea the onely Lorde,
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Resisting thereby his only salvation,
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As too manie there be that hateth Gods worde,
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And shall therefore receive dampnation,
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The second of Mathewe maketh declaracion,
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How Herode coveted a kingdom not permanent,
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And therfore slew many a yonge Innocent.
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Some coveteth to bie both house and lande,
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But hospitalitee they will none keepe,
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For Covetousnesse taketh cruell thinges in hande,
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Devouring the poore as the Wolfe doth the sheepe,
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In securitie of sinne, they are rockt fast a sleape,
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Night and day caringe for thinges that be vaine,
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But wotteth not who shal be lorde of al his travel & paine
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Sainct Barnards Chariot they will ride in,
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Wherin let them continew and dwell:
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Which named is Securitie of vice and sin,
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Leading them poast to the Devill of Hell,
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For such myzers have their soules to sell,
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Foure wheeles it hath to carie on the same,
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Of all which foure I will shew you the name.
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The first wheele is called Gredie desire,
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Ingratitude, and contempt of God for other twaine,
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And forgetfulnesse of Death, therto they require,
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Which foure wheeles do continew and remaine,
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To the Charet of Avarice which is led certaine,
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By three strong horses which runneth forth the race,
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Named, past shame, past repentaunce, and past grace.
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To this Chariot, a carelesse Carter they must have,
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Whose name is called Never contente,
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His whip in his hande, like a cruell slave:
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With two stringes called wilful paine, & restlesse torment
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These are ordeyned for everlasting punishment,
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To belong to this Chariot, for their negligence,
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To carie away covetous persons from good mens presence
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This Chariot of Avarice with his horses so fell,
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Daily is set a worke toto in many a place:
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But whether goeth this Chariot I pray you now tell,
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Some thinke to Sathan to be resident in place,
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Caried away by violence from all mercy and grace,
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To follow the generacion of ungodly store,
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Never to have mercy nor se light any more,
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Seing covetousnesse doth rob us of mercie and grace,
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Being the roote of all sinne and wickednesse,
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Let us remember whilst we have space,
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Calling to god to be our righteousnesse,
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To ayde and succour us, in all distresse,
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And now to covet his everlasting presence,
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With him to raigne for ever when we depart hence,
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What is the cause of both sacralige and Simony,
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I will now declare and manifestly expresse,
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And shew the iniciation of detestable usery,
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Now being compelled the truth to confesse,
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The origenall of both is very covetousnesse,
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Likewise of Bankeroutes and Informers as I here tell,
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Covetousnesse lately invented by Sathans counsell,
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