doe take away our bodely goodes but the wicked doe robbe our soules of the treasor of vertue so much as the soule is more noble theÌ„ the body so much more oughtest thou to eschew the company of euill men then the companye of those that be infected with contagious deseases VVorldly men with their euill company doe moue the haâ—â— of man to folowe their vyces and although their workes be no perswasions nor inforcements to sinne yet be they shrewde temptations to moue thereunto for the good man seeing the wicked man doe euill is stirred thereby to folow him God commaunded the Israelites that they sholde not marrie with the Gentiles to the intent they sholde not learne their euill customes by keeping company with them The children of Seth which were good because they ioyned them selues to the children of Caine which were nought became also vicious lyke vnto them for which cause God sente after the great water of the floode That holy prophet whom God sent vnto Samaria was slayne of a lyon by the way because he did eate and drinke in the company of the false lying prophete Iosaphat the good king of Iuda being but in the company of Achab that was bad was welneare slayne for his labor and he was bitterlye rebuked therefore by the prophet of God vyces be sooner learned then vertues and therefore beware of the company of the wicked which is moste pernicious The Iewes which were the elect people of God because that they conuersed and kept company with the Gentiles they were reprehended by the prophete Esay saying Thy wyne is mingled with water wyne being mingled with water doth lose his strength and vertue So yf one be good and doe practise and keepe company with those which be nought he looseth part of his spirituall force And by little and little the feruour of his deuotion waxeth cold in hym Allthoughe thou doest not loose the vertue which thou puttest in greate aduenture yet to grow slacke in the seruice of God is a fault not to be neclected And yet yf that shold not happen which were almost impossible yet shalt thou loose at the least thy good name for thoughe the wyne being mingled with water doe not vtterlie loose his force and vertue yet muste it needes loose the color And so shalt thou loose the good opinioÌ„ that men had of thee For yf men doe see thee conuerse with those that be vitious they will take thee for such as those be with whome thou doest conuerse For yf thou wilt throughly know a man what he is doe but marke what his frendes be with whome he keepeth company for euerie like doth delight to be with his like And he that once knoweth with whom thou vsest to keepe company wil quickelie after know thee also For that cause did Elin reprehend Iob saying who is Iob that walketh with those which doe euill and keepeth company with those that be lewde It is a great signe that he is nought which keepeth contynual coÌ„pany with those which be nought To be good amongest those which be nought is as hard a thinge as to swymme agaynst the streme It is a vearie hard thing to lyue innocentlie amongest those that be bad There were but a few that lyued as loth did in the middest of Sodome whom God sent his holie Aungell to deliuer out of that lewde Citie that he shold not perish amoÌ„gest the wicked there And Iob of all other is highlie to be commended who liuing amongest synners contynued for all that good stil. The Apostle praysed the Philippians because they shyned like bright laÌ„pes dwellinge amongest wicked people It is a prayse proper to the Church of God that it still florisheth like a lillie amongest thornes It is a vearie hard thing that the tender and delicate lillie shold saue it selfe whole and perfect amongest the sharpe pricking thornes God saide vnto Ezechiell The destroyers vnbeleuing people doe abide with thee and with the scorpions is thyne habitation Now yf it be so hard a thinge to liue well amongest the wicked It foloweth that it is greate daunger to haue conuersation and frendship with them If thou wilte saue thy soule flie with Loth froÌ„ the cursed Sodome which is this world and the inhabitantes thereof and saue thy selfe vpon the toppe of the hill keeping company with the seruantes of Iesus Christ. THE COMMODITIES AND comfortes that are founde by them that keepe company vvith those vvhich be good be great many as is proued by sundrie examples out of the olde and nevv testament CHAP. 28. VVITH the holy thou shalte be holy and with the innocente thou shalte be innocent sayeth the prophete Dauid If thou keepest companye with the good thou shalte not know how nor when thou profitest but yet thou shalte finde well that thou hast profited by them draw neare to the good and thou shalte be one of them Saule being amongest the prophets became a prophet and did prophesie and amongest fooles he became a foole S. Peter beinge amongest the Apostles which were good men confessed Christ to be the sonne of God but after in Cayfas his house where he was with the wicked assembled together there did he deny him It seemeth hereby that a greate alteration was made in the man by reason of the company that he was withall then mayest thou thinke and be well assured that they with whom thou vsest to keepe company may well worke as great effect in thee VVith the good thou shalt be good and with the bad thou shalte be lyke vnto them If thou puttest deade coles amongst the quicke burning coles they will soone be on a fyre Draw thou neare vnto the burnyng coales which be the vertues of good men for thoughe thou be neuer so much wasted and coÌ„sumed by thyne owne euill lyfe yet the good meÌ„ with their vertues will reuyue thee and quicken thee agayne God did make Laban to prosper well because that Iacob was in his house which Iacob told hym saying Thou haddest but little before that I came vnto thee now hath God enriched thee by my coÌ„myng God blessed the house of Pharao the Egiptian kinge and multiplied it exceedinglie because of that vertuous yonge man Ioseph that was in it For the loue of good kinge Iosaphat Elizeus the Prophet did miraculouslie gyue water vnto the Armies of two noughtie kinges that were in his company The scripture is full of many such miraculous examples by which it is euident what they haue gayned and gotten that haue kept company with good and vertuous men S. Thomas because he did seperate hym selfe from the rest of his felowes did not see Christ when he rose agayne And when he ioyned hym selfe in company with them agayne our redeemer appeared vnto hym and so of an vnbeleeuing disciple was made a faythfull and true disciple And as much as he lost by deuyding hym selfe from the
good so much did he gett and recouer agayne by vniting hym selfe vnto them It is a daungerous thinge to forsake the coÌ„pany of them that doe feare God And it is a thinge of wonderfull profit to be conuersant amongest spirituall men The holye Ghoste descended vpon VVhitsonday where the disciples were gathered together And if thou wilte contynew amongest good men thou shalte receyue the holy Ghoste as they did thou shalte delyuer thy selfe from the daunger of euill company if thou wilte ioyne thy selfe to those which be good with their wholsome admonitions they doe keepe thee from many euill attemptes and with their vertuous examples doe they excyte thee to doe good workes Choose those for thy companions to walke withall to talke vnto and to imitate by whose sweete conuersation and fruytfull communication thou mayest be brought vnto the loue of God For euill speeches doe corrupt good manners As necessarie and as profitable as it is for the health of thy bodie to haue a good ayre and an holesome situation so necessarie is it for the health of thy soule to haue conference and conuersation with the seruantes of God And since thou fliest from vnsounde and vnholesome places for the coÌ„seruatioÌ„ of thy corporall health why doest not thou likewyse for the mayâ—enance of thy soules health Flye from all worldlie company and seeke out for the frendship and conuersation of those which are good and iust Flie worldlie company as thou woldest flie hell fire and conuerse with the frendes of God for at the ende of thy iourney thou shalte get more by it then thou canst now well imagine ONLY FOR THE LOVE OF God and for the desire of obeying his holie vvill ought man to despise the vvorlde and the vanities therefore yf he vvill that the despising of them shall serue hym for the gettinge of heauenlie glorie CHAP. 29. HE that leaueth his house his father mother and his brothers for my sake shal receyue a hundred tymes as much agayne sayeth our Lorde Many haue forsaken their possessions and neuer receyued rewarde therefore because they despised not the worlde for Christes sake They seeke them selues they loue their owne glory and desire to be talked of in other mens mouthes So much shall thy worke be meritorious as it shall be founde to beare iuste weighte with it iâ— the ballance of God his loue The Apostle sayeth If I shall gyue all that I haue to the poore haue no charitie it profiteth me nothing Let all thy desire pleasure be to contente to please God and let his loue onely moue thee to the seruice of hym despisinge wholie this world and pretending to thy selfe no profit or commoditie thereby God praysed Iob and the deuill replied agayne saying Happelie doth Iob serue thee for nothinge This deuill pleaded his cause subtillie with allmightie God for he denyed not the workes of Iob to be good but he argued vpon his intent sayinge that happelie he did them for his owne commoditie and not freelie of good will For yf Iob had bene moued to doe those workes which he did for his owne interest and profit and not for the loue and glorie of God he had proued by good reasoÌ„ to God allmightie that Iob had bene neyther a iust man nor a good man The seruante of God oughte in all that he doth to haue no other respect principallie but vnto the seruice and honor of God yf he will that his worke shal be meritorious vnto hym for the wicked men doe many good morall workes but the difference is that good men doe their workes in the fayth of God for his loue It is against all reason that the goodes of the earth sholde be preferred before God Art thou better then he that thou doest esteeme thy selfe more then his deuyne Maiestie If thou doest forsake synne eyther onely or principally because God sholde gyue thee glorie therefore thou shalt neuer enter into that glorie Or yf thou despisest the world and leauest synne onlie or cheefelie because thou woldest not come in hell thou hast takeÌ„ euen thereby a redie way thether For yf thou coÌ„siderest all this well thou shalte fynde that it proceedeth from the loue of thy selfe and if thou doest examine well thyne owne intention and meaning herein thou shalte see how the loue that thou haste to thy selfe doth inuyte thee and moue thee thereunto and then arte not thou full lord of thy selfe neyther arte thou throughly mortified neyther canst thou yet tell what thing it is to serue God Doe not thou thinke that all they whiche haue forsaken their temporall goods haue therewith also forsaken them selues nor that all they be the frendes of God that doe despise the world But who is the frend of God in deede Euen he that doth forsake the world for God And who is the seruant of Iesus Christ. Euen he that hath no will in this world but to fulfill the will of Christ. The Prophet Dauid saide I haue inclyned my hart to doe thy commaundementes for a reward The reward that moued that holie man Dauid was God hym selfe According vnto that which God him selfe had told the Patriarke Abraham long before saying I am thy greate and thyne aboundant rewarde God ought onelie to moue thee principally thy will ought to be chieflie to haue hym for the reward of all that thou shalt doe Let al thine intentioÌ„ be onelie to please God and thou shalt merite much euen by the smalest workes that thou doest which ought not yet to be called small when they doe proceede out of that roote Seeke onelie the glorie of God and folow the counsayle of the Apostle which sayeth Doe all that thou doest for the glorie of God The perfect true louer seeketh God in all that he doeth and despiseth hym selfe for charitie is a bonde of loue by the whiche wee be vnited vnto God renouncing our selues Althoughe that naturall loue and diuine loue be like in their outward workinge yet be they farre differinge in the â—ntention for charitie doth not in any â—hing loue it selfe and naturall loue doth â—n all thinges seeke his owne good onelie for it selfe He may well and ought to be esteemed an euill man that is good onelie for his owne pleasure and delighte Let Christ be the cause and the end of all thyne actions yf thou wilt not loose thy tyme in the poing of them THE CONTINVAL REMEMbrance of death and that our bodies must be turned into Ashes is the perfectest and the best remedie against the temptation of sinne CHAP. 30. REMEMBER the last thinges and thou shalt not synne for euer The memory of death helpeth much to make vs lightlie to esteeme the vanitie of this world He will easelie despise all thinges that remembreth he must die God appareled our father Adam with the skynnes of dead beastes because he shold haue euer in his memory the senteÌ„ce of death which he fell into by his
on the table first And afâ—ter that whiche is of the meaner sorte sâ— sayde the Stewarde of the Mariage feast aâ— Cane in Galile So is it lykewyse the common guyse of the world to begynne witâ— ioy end with sorow after But at the feaâ— where Iesus Christ is present hym selfe 〈◊〉 is all coÌ„trarie for he gyueth trouble in thâ— begyninge and after great comforte anâ— coÌ„solation The pleasant begynninges doâ— couer the euill whiche is in the worldâ— which the end doth afterwarde discoueâ— VVhen they shall talke and crie out peacâ— and securitie most of all then shall sodeinâ—lie come ruyne destruction vpoÌ„ theâ— The perfectioÌ„ of any thinge is knowâ— allwayes by the end Suche as the ende iâ— suche are likewyse the thinges that thoâ— delightest in The end of pleasures is toâ—â—ment The end of much eatinge is infirmiâ—tie And the ende of this lyfe that thoâ— delightest so muche in is nothinge but woormes and Ashes The end and conclusion of euerie mortall sinne shal be great and euerlasting torment VVYSE MAN OVVGHTE allvvayes diligentlye to consider the end of his actions to the intent that knovvinge the filthie ende that synne bringeth vvith it he maye vvell take heede and bevvare thereof CHAP. 6. MAN being once in honour and knew it not was coÌ„pared vnto the vnreasonable beastes and is become like vnto theÌ„ sayth the Prophet Dauid God gyâ—â—ge vnto man reason and prudence to â—â—esee and consider what was after for to â—â—ne and what end these vanities of the â—â—rld did tend vnto he would not take 〈◊〉 oportunitie and benefite thereof but â—â—ie beheld the preseÌ„t honour he stoode â—and did forgett the bitter payne of the partinge therefrome He remembred 〈◊〉 pleasure that he had before his eyes 〈◊〉 thought nothing on the payne that was folow after yea the payne was euen vpoÌ„â—n before he remembred it or aduysed â—n of it Ecclesiasticus sayth I sayed of 〈◊〉 sonnes of men that God should make â—â—ofe of them and trye whether they â—re like vnto the beastes or no. God maâ—â— AdaÌ„ apparell of the skynnes of beastes after his synne to declare thereby vntâ— hym that he was by his faulte made likâ— vnto them The synner offendeth God and as sooâ— as he hath done he wisheth that he had neâ—uer offended hym synce by experience 〈◊〉 findeth how full of malignitie the world is and how sorow is still ioyned vnto pleaâ—sure But why coÌ„sidered he not this befoâ—â— he synned It is the propertie of a wyseman to conâ—sider thinges in the begynninge And of foole to aduise him selfe when it is to laâ—â— A wyse man bethinketh him first but tâ—â— foole sayth I thought not thereon at all 〈◊〉 thou woldest thinke beforehande of tâ—â— vnpleasant ende whiche these worldâ—â— thinges doe bring with them thou shouâ—â—dest haue no cause of repeÌ„tance after Tâ—â— Prophet Dauid sayth I thought vpon 〈◊〉 wayes and I retourned back from the wâ—â— that I was walkinge in Of the thinkinâ— of the end of synne groweth the desireâ— forsake sinne to retorne againe to keeâ— the commaundementes of God If thou shouldest passe by a waye the whiche it had bene toulde the befoâ—â— that theues murderers did haunt woâ—â—dest thou not forsake thine intended wâ— and take some other In the waye of thâ— pleasures which now thou art entred in there be theeues which seeke to destâ—â— the grace of God in thee to take awaâ— froÌ„ thee thy meanes of meriting Take 〈◊〉 â—ouncell with thee and turne the backe â—gayne yf thou wilt escape death Assone â—s temptatioÌ„ beginneth to assayle thee coÌ„â—ider the way that it leadeth the vnto And â—f thou occupyest thyne vnderstandinge â—ell in the remembringe therof I doubte â—ot but that thou wilt soone turne backe â—gayne The Apostle sayeth That the reward of â—â—nne is death Iacob Esau were in their â—â—others wombe together and contended â—â—gether whiche of them shoulde come â—â—rth first and when they were borne Iaâ—â—b tooke Esau by the sole of the foote â—he head is the first and principall parte 〈◊〉 man and the foote is the last and extreâ—est parte of all the whole man And this 〈◊〉 the difference betwixt euill men and â—â—od The good doe take vice by the foote â—nd the wicked take it by the heade The â—icked imbrace all kynde of pleasures â—â—nours vanities And looke not toward â—â—e end of these matters But the good â—â—ke the world by the foote and doe conâ—â—â—er the bitter end of all these pleasures The pleasures and prosperities of this â—orlde doe shyne brighte like a burninge â—â—ndle whilest the flame thereof dothe 〈◊〉 but wheÌ„ the substaÌ„ce therof is wasted â—endeth with a smoke and an euill saâ—â—ur And euen so doe all these worldlie â—â—â—asures end And allthowgh the shynyng â—his vanitie doth nowe for a tyme deâ—â—â—t thee yet deceyue not thy selfe for in the end it will breede thee great affliction and much remorse of mynde In the Psalme it is writen As the smokâ— coÌ„sumeth so doe all sinners vannysh away froÌ„ the face of God And as wax coÌ„sumeth at the fier so do sinners coÌ„sume perish in the presence of God If thou be wyse thoâ— wilt prouide for that which is to come That which hath bene is an instructioâ— of that which is to come Remember saytâ— the Apostle the thinges that are passed 〈◊〉 consider thereby what is to folow after what proffit sayth he hast thou reapeâ— of all those thinges wheroof thou art noâ— ashamed Reduce in to thy memorie hoâ— vnfruitfull the tyme which thou hast speâ—â— in the worlde hath bene vnto thee Anâ— looke thou retorne not agayne to thy foâ—â—mer follies Allthoughe thou doe lyue iâ— the greatest glorie of the worlde yâ—â— thinke that it must soone haue an end Thâ— vayne muste those worldlie pleasures 〈◊〉 which haue so vayne an end The Prophet Dauid sayth They hâ—â— yet in their mouthes their meate and thâ— anger of God fell downe vppon theâ— These worldlie men likewyse begynneâ— sooner to tast of the vayne pleasures 〈◊〉 this life but the Iustice of God doth coâ—â— vpon them and chastise them for thâ—â— sinnes And since that afflictioÌ„ is thus ioâ—â—ned to all worldlie thinges consider 〈◊〉 end in the begynnynge and forsake the vanities thereof betymes HOVV MAN OVVHGT NOT to muche to be aggreeued vvhen men doe murmure against hym Nor reioyce ouermuche of prayses that be gyuen vnto hym for before the face of God the iudgemeÌ„ts of men doe neither hurt nor good CHAP. 7. CAST thy care vpon God sayth the prophet and he will reeleue the. Let all thy care be to please God and theÌ„ thou shalt not be lifted vp with the vayne prayses â—f men nor beaten downe or troubled â—hen they speake euill of the. The occasion whie their euill speeches â—oe offend the is because thou pretendest â—ith thy selfe to please and content them â—nd the cause for which their prayses doe 〈◊〉 much delight the is for that
all the fieldes meadowes fresh and greene when sommer cometh the heate of the sonne drieth vp withereth away the greenes of the fieldes and then be the trees in their cheefe bewtie all fresh and florisshing with their greene leaues and their fruyte vpon them This miserable lyfe of ours is nothing els but a sharpe a hard wynter in which worldlie men be fresh and galante like the greene fieldes enioying all the glorie and pleasure of this world But let them nâ—â— put any trust therein for when the pleasaÌ„t sommer cometh of the next lyfe which shall last and continue for euer they shal be dried vp and quyte coÌ„sumed away Death will mowe downe all their grasse and make therewith matter to increase the flame of the fierie fornace of hell I saw sayth Dauid the wicked man exalted aboue the high trees of libanus and a little after I looked agayne and beholde there was not any such The iust men were accompted and holdeÌ„ for dead like vnto the trees in wynter whose true vertue remayneth hidden in the roote which made them to be counted of the worlde for vnprofitable and nothing worth But the sommer cometh and their vertue florisheth and then shall they appeare in their glorious array The iust shall say the winter of our tribulatioÌ„ is past and now doe the flowers shoote vp in our land which shall shyne like the sonne and so be presented before the face of our God Put not thy trust in the greene and glorious shew of this worldly vanitie for all this freshnes is sone gone in an instant is quyte consumed Loue not the worlde which thou seest slide so fast away for the loue and frendship of this world is enemy vnto God Salomon sayth that the world shall passe away like a sodayne tempest as a thunder clap which maketh a great noyce in the ayer and like a sodayne shower of rayne which soone passeth away and by and by cometh fayre weather agayne so is all the pompe and glorie of this world which no sooner cometh but it is gone agayne Loue thou the lyfe eternall which shall for euer endure be carefull to gett that lyfe which lasteth euer where thou maiest allwayes lyue without feare of fallinge into death And yf thou canst loue this lyfe wherein thou fyndest so much trouble and busines how much more oughtest thou to esteeme that lyfe in which there is all rest and quyetnes Remember that thou â—rt but a pilgrime in this world be diligeÌ„t therefore to get the a sure restinge place in heauen All thinges in this world passe like a shadow away And as worthie of prayse be they that will not florish with the world that florissheth as they be worthie of reprehension which doe delight to perish with them that doe perish That payne which thou takest here to deferr death and to prolong this transitorie lyfe of thyne thou mightest doe well to bestowe vpon the getting of the lyfe eternall which can neuer perish THE DESIRE THAT MAN hath to content his ovvne vvill and to abounde in the thinges of this vvorld doth cause hym to haue much care trouble of mynde vvhich neuer vvill let hym be quyet but doth put hym still into nevv thovvghtes more anguyshe of mynde CHAP. 15. YOv shal serue straunge goddes which will neuer let you haue rest neither by day nor night sayth God Allmightie The world will not gyue thee any rest at all If thou doest folow thyne owne appetite thou shalt neuer want trowble and disquietnes In the thinges of this lyfe thou must neuer looke for quyetnes And greater disquietnes can no man haue then in seruing his owne passions Thou which doest serue the world art in asmuch vnquyetnes as the wheeles of a clocke by meanes of thy contynuall carefulnes and taking of thought which doe growe in thee by occasion of the counterpeases of worldlie loue which doe hange vpon thy will This is that which turneth the wheeles aboute This is that whiche maketh thee leade so euill a lyfe This is that whiche neuer suffereth thee to haue rest but doth keepe thee in a contynuall motion There was greate stryfe and contentioÌ„ betwixt the shepherdes of Lott and the shepherdes of Abraham and the cause thereof grew by no other thinge but by their wealth and their aboundance of riches They were both vearie welthie in worldlie substance but what els did it but minister vnto them matter of trouble and disquietnes And it was the cause that these twoe greate frendes and neare kynnesmen were driuen to deuide and seperate them selues one from another This is the good that groweth by much riches One of the greate plagues that God visited Egipt with all was the little busie flies whose properties are allwayes to be buzing about men to molest to vex them And yf they be driuen away froÌ„ one place of a maÌ„s bodie they will get vnto an other And like vnto these be the cares of worldlie men which will neuer suffer them to rest nor be in quyetnes And these cares be sent by God to vex the riche ambitious man as the flies were sent to vex the Egiptians Esay sayth of wordlie men They haue weyued the spiders web The spiders doe consume them selues with much trauayle and payne in making of their fyne webbes to catch flies And so doe worldlie men consume them selues with much â—â—omaginge of their consciences for the getting of riches and honours which doe after worke their owne ouerthrowe vndoinge VVhat proffit and coÌ„moditie doe they gett by all their trauaylles susteyned for the wynnynge of worldlie honour and riches They get nothing at the last but care and trouble And is not this a greate infelicitie for a man to trauaile long and take greate paynes and to haue therefore nothing but care and vnquietnes in the end And in the same chapter the prophet Esai sayeth further They haue put their trust in nothing Thou art much deceaued if thou thinkest that thou canst haue any true reste in the goodes of this world their trust is like vnto a spiders cobweb sayeth Iob. All is with them but trauaile and care and affliction of spirite and if it were but for the vnquietnes that these worldly folke are subiect to thou oughtest to flye the vanities of this world For two causes did the children of Israell desire to departe out of Egipte the one was for the great torment which they susteyned by the tyranny of Pharao the other was for the goodnes and happines of the land of promise The trouble which thou suffrest in the worlde doth inforce thee to forsake the worlde let the goodnes and happines of the lande of the liuinge which is promised thee inuite thee as well to leaue all these false gooddes of the worlde Be not as a number of those Israelites were which wolde rather suffer the vntollerable seruitude of Pharao then
remoue it thence and carrie it vp to some higher roome But God him selfe telleth thee that thyne hart is corrupted and cast away here in these lowe base thinges of this world and therefore wold haue thee to lyft it vp toward heauen and yet arte thou vnwilling to doe it Flie from this vnholesome and contagious place that thou mayest lyue for euer in the lande of the liuinge IN NOTHINGE DOTH THE vvorld keepe any assured stay but coÌ„tynuallie in euerie thing maketh nevve alterations and chaunges therefore ought not any man to put any trust in it but onlie to place all his confidence in God CHAP. 25. THOV hast moued the earth and it was troubled close thou vp the ruptures thereof because it is so sore moued and shaken sayth the Prophet Dauid The mutation chaunge which the world maketh so often were sufficient to make it breake in peeces If a conyng carpenter or mason wolde tell thee that the house where thou dwellest were like to falle downe woldest not thou quickelie get thee out of it But God hym selfe who is the cheefe workeman of all doth tell thee that both heauen and earth shall passe away And S. Iohn sayth This world doeth passe away and the concupiscence thereof The three pillers vpon which the world is borne vp sayth S. Iohn are pride couetousnes concupiscence of the flesh Doest not thou see â—owe these three pillers on whiche the â—orlde standeth doe tremble and shake And yet wilt thou stand still and not flie â—way Honors and vanities doe falle away â—nd are moued and remoued euerie day â—arke how many chaunges and variations â—here haue happened in these honors of â—he world first the monarchie of the world â—egan with the Assirians but it stayed not â—here longe but passed thence to the Perâ—ians from them agayne it went to the Greekes and contynuinge still in chaunge â—nd alteration came at last vnto the Romaynes and at this present the Empire is â—mongest the Almayns Now yf the whole Empire which standeth vpon the highest â—oppe of worldlie honor hath gone so often aboute what thinge is there iâ— this world that a man may accompte to be stable and firme Riches and all sensuall delightes be much more subiect to mutabilitie and doe sooner passe away Seeing then that the pillers of the worlde doe tremble and â—hake and be so frayle and moueable it is â— daungerous thing for to lyue in a world that is so mutable and so ready to moue continually thou must flie away excepte â—hou be contented that it sholde fall vpon thee and kill thee If the worlde which is alwayes in readines of falling be so much beloued what sholde it then be if it were quiet and staâ—ble How woldest thou forsake it if it weâ—â— fayre and bewtifull if thou doest now 〈◊〉 much esteeme it being foule and filthieâ— VVhat pleasure woldest thou take in it if it sholde bring thee fourth sweete flowers that takest such delite in these thornes and brambles Thou wilte not forsake the worlde but continually follow it and yet doth the worlde still forsake thee put not thy trust in these presente thinges which in truth can not well be called presente beinge in continuall motion and neuer standing still Doe not thou take that for good quyetnes wherein there is not any perfecâ—â— rest at all if thou doest loue those thinges that be moueable thou must not looke 〈◊〉 be thy selfe immoueable The sayler whether he will or noâ— must needes moue when the shippe moueth all thinges iâ— this lyfe be moueable and not permaneâ—â— to day they be to morow they be not so that thou canst not haue any perfecte and assured contentment in them The name that doth most aptely expresse almighty God is this worde Esse to be He that is sayed Moyses hath sent me vnto you speakinge of God who sent hym to kynge Pharo Of a mutable maâ— the comon vse is to say that he hath not the being of a man and therefore men will auoyde to haue any dealinge with hym And euen so is the world It were good for â—â—ee therefore not to haue any thinge to â—â—e therewith or to enter in to any frendâ—â—ipp with it Loue those thinges that are â—f continuance and beinge and not those â—â—inges which for their variatioÌ„ chaunâ—ing haue no perfect being at all It is a daungerous thing for thee to â—yue where contynuall earthquakes be â—oe not build thy house where Cities doe â—â—se to falle and kill the inhabitantes â—uyld vpon a sure grounde where thou â—ayest lyue quyetlie and in good safetie â—et thy care be to buyld thy house in â—eauen which thou mayest be sure is allwayes firme and quyet The wynde of flaâ—erie which is inclosed within the bowels of the earth which be the Pallaces of Princes and the houses of greate men when it seeketh to breake out to ascend â—o honor and highe dignities is the cause of these greate earthquakes in the world Make not thou thyne habitatioÌ„ in so daungerous a place Seeke not to dwell in the Pallaces of kinges and Princes for ther are contynuall earthquakes by reason of the greate wyndes of ambition that are there kepte vnder and couered with hypocrisie which breaking out at the last doe cause great disorders and vnreasonable turmoyles Thou shalte dayly see in the worlde continuall alterations and almost euery houre new chaunges some thou shalte see riche to day that were poore yesterday and some as poore agayne that were bâ—fore very rich if thou doest laugh to day make no great reckening thereof for thâ—â— mayest happely weepe to morrow so muâ—table is the worlde that it will this day shewe thee a good countenance and 〈◊〉 morow agayne not once looke vpon thee The sunne shyneth brighte and cleare iâ— the morning but strayghte way cometh there a clowde and turneth all the fayâ—â— wether into a tempeste VVhat is all this but for our instruction to teach vs that iâ— this worlde there is no stabilitie but greaâ— chaunge alteration in all thinges of this world All hangeth in doubtefull ballance and such entermedling is there in it that pleasure is no sooner paste but strayghte way entreth sorow and displeasure The mutabilitie that is in the world is iâ— nothing better expressed then in the vsage and handling of our blessed Sauiour whome the people receyued in the mornynge with greate feast and ioye and in the euenyng folowinge was forsaken of them all They went with greene bowes to receyue hym and to welcome hym in and within fower dayes after with dried bowes they knocked hym on the head They tooke of their garmeÌ„ts and strawed his way with them as he sholde passe by and shortlie after they spoyled hym of his owne clothes both to beate hym and to crucifie hym They sayde first blessed be he that cometh in the name of our Lorde And sodeynlie after they chaunged their voyce and cryed out alowde to Pilate that he sholde