The Hymns and Carols of Christmas

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.

For the New Year

Author: W. Fering, 1569
Imprinted at London in Fleetstreete,
by William How, for Richarde Iohnes:
and are to be solde at his shop vnder
the Lotterie house.

Source:
A New Yeres Gift, Intituled, a Christal Glas, HEH Britwell 18299
The Huntington Collection
Located at English Broadside Ballad Archive
University of California, Santa Barbara

Accordyng to my custom, daily I did muse,
Upon Gods holy worde, which for ever shall endure,
I thought it the best exercise that any man could use,
Daily to be frequented in the Scripture,
The .xii. of Luke I beheld a place both plaine and pure,
Geving generall warning in saying these wordes to us,
Beware of Covetousnesse, saith Christ Jesus.

It first confounded Adam being then in Paradice,
Coveting to be as God, and so began to slide,
He presumed to have knowledge, and also to be wise,
Not contented with his state, nor therin did abide,
His coveting (Alas) set him cleane beside,
Regarding Sathans wordes which coveted his transgre-ssion
Covetously he presumed, to be his own confusion,

The roote of all evill it is, as witnesseth the Scripture,
An odious and secret mischeif, as any man can sow,
For what Blossom or bud, thinke ye that can prosper,
Or what Flower or Fruite, did ever man se grow,
But a roote it must have first, this full wel we know,
Beware therfore of it, for this I do confesse,
The originall of all sin, must needes be covetousnesse,

Of all sin covetousenesse, first poluted Adam,
Linked with infidelitie, Pride, and disobedience,
Which pestiferous sin, dwelleth almost in every man,
For lacke of grace, constancy, and good intelligence,
So we like Adams children, forgetting our obedience,
Seking our destruction, without cause or reward,
Like Achab, and Jezabell, coveting Nabothes vineyard.

Thus covetousnesse slew Naboth against all right,
The nature of it is such, it never was founde good,
Wo be to the covetousnesse thou wofull wight,
That without all mercy, so canst thirst for bloud,
Thou broughtest the generall Deluge at Noes Flud,
And Gehezie by covetousnes, if ye herken to this songe,
Became a foule Lipper, even all his life longe,

King David by covetousnesse deceyved was,
And by concupiscence the story doth testify,
In coveting the onely wife of Urias,
Greatly offended Gods devine majesty,
But reproved by Nathan, wept and cried bitterly,
Serche now the scripture, and do what you can,
For nothing is founde worse, then a covetous man.

He that delighteth in covetousnes, hath his soule to sell,
Thus saith Sirach, to such as they are,
Christ by Justice must condempne such to hell,
As maketh Marchandice of any such ware,
The covetous man doth alwaies both scrape and spare,
Still to satisfie, but his greedie desire,
Which at last shall bring him to unquenchable fier.

In gathering therfore of Riches, be not to bolde,
For with assurance they are but as dunge,
For when many sinnes are waxen olde,
Then Covetousnesse will seeme most yonge,
This my Pen uttereth in steede of my tunge,
The children of the covetous beyng stoute and brave,
Daily wisheth in their harts, to se there fathers grave.

Locke not in thy breast this sinfull covetousnes,
Foster it not up, for any flattering fees:
Beware and be not nurce to such wickednes,
Least thou be founde as a Droane amonge Bees,
Not esteemed in common wealth, but as rotten trees,
Worthy to be brent where ever that thou dwell,
According to Gods providence, fier brandes in Hell.

Herod the kinge coveted to slea the onely Lorde,
Resisting thereby his only salvation,
As too manie there be that hateth Gods worde,
And shall therefore receive dampnation,
The second of Mathewe maketh declaracion,
How Herode coveted a kingdom not permanent,
And therfore slew many a yonge Innocent.

Some coveteth to bie both house and lande,
But hospitalitee they will none keepe,
For Covetousnesse taketh cruell thinges in hande,
Devouring the poore as the Wolfe doth the sheepe,
In securitie of sinne, they are rockt fast a sleape,
Night and day caringe for thinges that be vaine,
But wotteth not who shal be lorde of al his travel & paine

Sainct Barnards Chariot they will ride in,
Wherin let them continew and dwell:
Which named is Securitie of vice and sin,
Leading them poast to the Devill of Hell,
For such myzers have their soules to sell,
Foure wheeles it hath to carie on the same,
Of all which foure I will shew you the name.

The first wheele is called Gredie desire,
Ingratitude, and contempt of God for other twaine,
And forgetfulnesse of Death, therto they require,
Which foure wheeles do continew and remaine,
To the Charet of Avarice which is led certaine,
By three strong horses which runneth forth the race,
Named, past shame, past repentaunce, and past grace.

To this Chariot, a carelesse Carter they must have,
Whose name is called Never contente,
His whip in his hande, like a cruell slave:
With two stringes called wilful paine, & restlesse torment
These are ordeyned for everlasting punishment,
To belong to this Chariot, for their negligence,
To carie away covetous persons from good mens presence

This Chariot of Avarice with his horses so fell,
Daily is set a worke toto in many a place:
But whether goeth this Chariot I pray you now tell,
Some thinke to Sathan to be resident in place,
Caried away by violence from all mercy and grace,
To follow the generacion of ungodly store,
Never to have mercy nor se light any more,

Seing covetousnesse doth rob us of mercie and grace,
Being the roote of all sinne and wickednesse,
Let us remember whilst we have space,
Calling to god to be our righteousnesse,
To ayde and succour us, in all distresse,
And now to covet his everlasting presence,
With him to raigne for ever when we depart hence,

What is the cause of both sacralige and Simony,
I will now declare and manifestly expresse,
And shew the iniciation of detestable usery,
Now being compelled the truth to confesse,
The origenall of both is very covetousnesse,
Likewise of Bankeroutes and Informers as I here tell,
Covetousnesse lately invented by Sathans counsell.

Note:

Some types of New Year's ballads were intended to spark the conscience, and were paired with Christmas ballads during these times, with the ultimate goal to be a reminder of the Second Advent (the Second Coming of Christ, and the subsequent Judgment). Examples of such ballads include:

Other New Year's Broadsides include:

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