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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06448	Granados spirituall and heauenlie exercises Deuided into seauen pithie and briefe meditations, for euery day in the vveeke one. Written in Spanish, by the learned and reuerend diuine, F. Lewes of Granado. Since translated into the Latine, Italian French, and the Germaine tongue. And now englished by Francis Meres, Maister of Artes of both Vniuersities, and student in Diuinitie.; Meditaciones para todos los días de la semana. English	Luis, de Granada, 1504-1588.; Meres, Francis, 1565-1647.	1598 (1598)	STC 16920; ESTC S107751	68,524	280

thinges to be considered in almes Math 25 Prouerb 21 Augustine in his Epistles Eccles. 11. Ambrose in his offices Hiero. to Nepotianus Leo of the apparition of our lord Eccles 12 Ecclus 20 It is wicked and naught to promise vnto thy selfe a longer life Malach. 1 Gregory Hope of a longer life is worse thē the former circūstances in respect of the sinner himself Iohn 8 August in his 4. booke of the cittie of God Apoc 18 The perswasion of a longer life is most vile and vngodly Psalm 38 Wised 8. Gregory in his morals 1 Iohn 2 In his seconde tractate vpon the Epistle of S. Iohn The worlde is as a man excommunicated A speech fact of Saladine Iames 4 Gregory Vpon the 7. chapter of Mich. 1 Iohn 5 Of conuersion vnto the Clergy chap 30 The world is to bee eschewed for 4 causes Tom. 9. Epi. Euseb. ad Damasum de morte Hieron The second cause why the world is to be eschewed Math 26 Gregory in his morrals The thyrd cause Ecclus 9 The worlde is a sea The fourth cause Ecclus 9 August in his medita Bernard In his meditations Ierom vpō the 17 of Mathew Gregory Iames 4. August vpon the 56. psalme Seneca in his 59. epistle In his book of consolatiō to Mat. chap. 22. Baruch 3 Why worldly felicity is to be eschewed 1 Macca 2. A simily In an Epistle to Iulia. chap. 4. The glory of the world is vnconstant Esay 40. Ecclesiasticus 10. 1 Maccha 1 The glory of the world is deceitfull The glory of the world is euill and malicious in retribution Ose 4. Math. 19. Math. 25. An obiection The aunswer How dangerous it is to defer repentance to the houre of death Late repentance sildom true Esay 14. Ecclesi 14. Ecclesiast 7. Bernard Augustine Hierome Petrus Damianus to a Countesse The forerunners of death Who stand by him that is yeelding vp the ghost The soule shall curse the body Psal. 7. Gregor de diuersis cuius initi●m dignū valde est Bernard in Epist 106. In his book of Similitudes from the 47 chapter to the 74. Seauen beatitudes appertaining to glorified bodies Beauty Math. 13. Agility A simily Fortitude Liberty Health Psalm 36 Delight Perpetuitie Wise 5 The seauen beatitudes which the soules of the righteous enioy in heauen Wisedom Friendship Concord A similie Honour Psalm 82 Power Securitie Perfect ioy Augustine August in his Manuel chap 15 Psalm 84 In the sixt chap. of his Manuell August in the 16. chap. of his Manuell The paines of hell shall be diuers In his 4. booke of dialog cap. 43 and in the 9 book of his morrals cha 27 A Simily chap 20 The fire of hell shall shine to the greater torment of the damned See Gregory in the 9 booke of his morals chap 49. Whether the damned doe see the Saints In his 40. hom vpon the Euang. Whether the damned do see what is doone in this world Whether the damned doe wish that all might bee damned with them For thys cause that rich glutton would not haue hys brethren damned Whether the damned shal remember what they haue done in this life Two pun●shments in hell Apoc. 16. Apoc. 9. 〈◊〉 reparat lapsi ad Theod. Hom. 47. ad pop Antioch Whether it be iustice to punish a finite sinne with an infinite torment Lib. 4 Moral cap. 12. Arist. 7 Ethicorum Luke 10. Esay 64. 1 Cor. 2. Diuers names of God 2 Cor. 1. Wised 5 Esay 55 Gene 3 Psalm 23 A Simily Psal 69.

will refresh thee But if all these thinges my Brother which thou hast hetherto read of do not moue thee heare what the same famous Doctor of the Church Bernard sayth of the louers of the world Woe be vnto those vnhappy and wretched ones saith he for whom is prepared intollerable sorrow incomparable stinch and horrible feare Woe bee to them for whom is prepared that place where nothing shall be heard but vveeping and wayling lamentation and howling mourning gnashing of teeth where nothing shall bee seene but the worme vgly deformed and horrible tortures and terrible fearefull deuils where they shal cal seeke for death but shal not find it where there is no order but where perpetual horror euerlastingly abideth How great feare how great sorow how great mourning will there be whē sinners are seperated frō the righteous deliuered to the power of deuills with whom they shall be cast headlong into the eternall tormēts of hel without hope euer to see the face of the Lorde or heauenly glory without any hope to bee euer freed from those torments where neyther the torturers shal be wearied nor the tortures haue any ende where death shall neuer die nor lyfe bring any ioy Tell mee ô sinner sayth S. Ierome if we had the wisedom of Salomon the beauty of Absolon the strength of Sampson the long life of Enoch the riches of Craesus and the felicitie of Octauian what would these things profit vs when as our fleshe at the length is to be giuen to the wormes of the earth and our soules to the deuils to bee euerlastingly tormented with the rich Glutton in hell The shortnesse of time the breuity of life and the vncertainty of death ought to moue thee to contemne the worlde those vaine delights that be in the world Wherefore Saint Gregory sayth Reprobates doe many things wickedly because they hope to liue long heere Contrariwise the righteous whilst they consider the shortnes of theyr lyfe they auoyde the sinnes of pride and vncleannesse Of the breuity of this life S. Iames saith What is your life it is euen as a vapour that appeareth for a little tyme. And Saint Augustine sayth If thou haddest lyued all that time since Adam was expelled out of the garden of Paradice euen to this day certainly thou shouldest well perceiue that thy life was not perpetuall vvhich hath so passed avvay but the lyfe of one man what is it adde as many yeeres as it pleaseth thee adde a very long and lasting old age what then Is it not yet morning Bee it that the day of Iudgement is farre of assuredly thy last day cannot bee farre of therefore nowe prepare thy selfe for as thou departest out of thys life so shalt thou bee presented to the other lyfe Thys sayth hee And in another place All the time that wee liue heere is taken from life so that the lyfe present is none other thing but a short way by which wee passe vnto death in which no man can long stay nor linger or walke softly and at leysure but euery day thou must finish by little and little some part of thy iourney All things passe away sayth Soneca and are in continuall diminution augmentation None of vs is the same in olde age that wee vvere in youth Not any one of vs is the same in the morning that wee were the day before Our bodyes passe away after the manner of running riuers vvhatsoeuer thou seest runneth away with the time Nothing remayneth steadie of all those thinges vve see behold they are changed whilst I speake and I also am changed And in another place The Fates doe ply their worke and doe take away frō vs the sence and feeling of our death and that death may creepe vpon vs more easily it lurketh vnder the very name of life Childhood cōuerts infancie into it youth childhood manly age youth and olde age takes away manly age The very increases if thou doost well account thinke of them will be founde to be losses If my deere Brother thou lettest these thinges into thine eares and meditatest on thē in thine hart well considerest them thou wilt say that thou rather runnest vnto death then that thou canst hope for long lyfe The fift Meditation for Friday of the vanitie of the glory and magnificence of this world THE Prophet Baruch detecting and laying open the great and intollerable mockerie of vaine glory and riches and the subtile deceits of this vvorlde in the third chapter of his prophecie sayth Where are the Princes of the Heathen and such as ruled the beastes vppon the Earth They that had their pastime with the foules of heauen and hoarded vp siluer and golde wherein men trust and made none end of their gathering For they that coyned siluer and were so carefull of their worke and whose inuention had none end are come to naught and gone downe to hell and other men are come vp in their steades Where are the inuincible victors and heroicke conquerours of Coutries who by theyr conquests purchased such tryumphs and by their riches prepared such magnificent feastes and banquettes Where are the Emperours and Captaynes of huge Armies Where are the managers tamers of horses and other creatures vvhere are the Iudges tyrants great theeues of the world they are novv nothing but dust and ashes Looke and looke againe looke I say into theyr Sepulchers whether this is a rich man or that a poore man Whether this man is valiant or that man faint-harted tosse turn ouer their bones distinguish if thou canst a rich man from a poore man a valiant man frō a coward a beautifull man from him that is deformed Wherfore my brother let vs be wise at the last being admonished by this Scripture and let vs assuredly persvvade our selues that all mans glory whence soeuer it commeth is to be auoided of vs. First because of his owne nature it is vile secondly because it is deceitfull in his promises thirdly because it is vaine brickle frayle fleeting and momentany fourthly because it is euill and malicious in rendering a reward First I say that mans glory is to be eschewed because of his owne nature and condition is vile and base as it is manifest in the first booke of the Macchabees where Mattathias dying sayth to his Sonnes Feare not yee the wordes of a sinfull man for his glory is but dong and vvormes VVhat in this world is more filthy thē dong What more vile then wormes Therefore if all mans glorie consisteth in dong it is not to be desired but auoyded Mans glorie as the Phylosopher sayth is as corruption and the rottennesse of vvood Which thing also experience teacheth vs for as the little vvorme Teredo that eateth vvood in the night shyneth and maketh a crackling but in the day time is knovvne to bee a worme putrefaction so also vayne glory shineth and glittereth vvith great

pompe in the night of this world to weak dimme eyes vvhich cannot iudge but by outward appearances But when that cleare and bright day of iudgement shall come wherein God shall reueale the darkest and obscurest thinges of our soules and shall manifest the secret counsailes of our harts then those that seemed happy and glorious shall be knowne to be filthy vile and without any hope of saluation Wherefore these mighty mē are like vnto Owls which flying in the darke doe seeme to cast some light from them but when the day ariseth they show blacke as they are If these gloriosoes had eyes to looke into theyr most vile riches and to behold the stinch and corruption of their owne flesh which shall be turned into ashes they that are nowe swelled and puffed vp and doe despise others through the noblenes of their birth theyr power and dignity should well perceaue hovve abiect base blacke and corrupt they are Wherefore I cannot be induced to thinke otherwise but that if they would deeply consider and weigh these thinges they would presently cast out of their harts al the earthly glory of this world knowing as Hierome saith that it is impossible that any one should be happy in both worlds and appeare glorious both in heauen and in earth Secondly the glory of thys world as we sayde is to be eschewed because it is fraile and without any cōstancy or foundation therfore it is like vnto a smoke or a vapour which the higher that it is lifted the lesse it is seene and to a flower of a good sent and fairenes which a little Sun-shyne dooth dry vp in a short time is vvithered with a little blast of wind and dooth loose all the beauty and fragrancy Such is the glory of the vvorld of vvhich Esaias sayde All flesh is grasse and all the grace and glory thereof is as the flower of the field The grasse withereth the flower fadeth and the glorie thereof passeth away Such are the louers of thys temporall momentany glory vvorthily compared to grasse vvhich grovveth on the topps of houses to day greene and to morrow not seene VVherefore the Wiseman sayth All power is of short continuance and hee that is a King to day to morrow is dead Tell me where is the povver and glory of King Assuerus vvho gouerned an hundred and tvventy prouinces VVhere is the glorie of great Alexander at whose presence the vvhole earth vvas husht to vvhom all Kings and Tyrants payed tribute as it is in the first Booke of the Macchabees VVhere is the glorie of that great Empyre by vvhich he conquered and subdued vnder him almost all the Kingdomes of the vvorlde Where are all the Princes and Potentates of the vvorld vvho raigned ouer both man and beast They are passed and gone avvay as a straunger or a Soiournour that tarryeth but for one day Trulie not one of them remaineth all their dayes vvere spente in vanitie and theyr yeares svviftly posted avvay Death feareth no man it swepeth all avvay without any difference or partiality it is a fierce cruell beast that spareth not any body it taketh avvay both the king and the begger and maketh all equal alike Thirdly the glory of thys world is to be auoided because it is deceitfull and dooth performe none of those thinges it promiseth but deceaueth all men in this life Which of the Princes and Emperours hath it not deluded promising vnto them long life peaceable honours a quiet empire when as it cannot prolong mans lyfe one houre VVho in earthly glory was lyke vnto Alexander who was neuer subdued in any warre who alwayes triumphed ouer his enemies vvho ouerthrew huge hoasts with a litle army who neuer besieged Citty but he tooke it neyther was there any prouince which did not obey his Empire But now when he seemed an absolute conquerour and purposed to passe the rest of his time in peace and tranquillity hee vvas on a suddaine poysoned Tell mee why doest thou follow and hunt after the glory of the world which cannot succour thee in death Fourthly as I said humaine glory and applause is to be auoyded and eschewed because it is a very euill and naughty pay-mayster for it promiseth glory and payeth euerlasting perdition and eternall confusion Wherfore the Lord saith by the Prophet I will turne their glory into shame So theyr strength shall bee turned into weakenes their wisedome into foolishnes and their pleasures into punishments For according to the quantity of the falt shall be the quantity of the punishment vvhich they shall be tormented vvith Heereupon Saint Hierome speaketh thus to the louers of this fleeting and deceitfull vvorld Woe bee vnto you miserable vvretches vvho endeuour to goe to heauen by the vvay of riches and pleasures and vnderstand not vvhat our Sauiour sayth That it is easier for a cammell to goe through the eye of a needle then for a rich man to enter into the kingdome of heauen Remember that this is a Diuine sentence and the words of him who sayth Heauen and earth shall passe but my words shall not passe O miserable vvretches and more inconstant then any wind howle mourne who are onely great and noble by the benefit of fortune but in deed are base abiect and blind vvith the smoake of vanitie with deceaueable honours and false dignities of this vvorlde Doe yee not see the shortnes of time howe death perhaps this might shal cut off the thred of your liues and that yee shall be tormented for euer in hell vvhere yee shall alwayes liue dying without end yea more dying then all the men that die in the world vvhere no rest shall be giuen but torments shall alwayes liue to reuenge Where yee shall not onely be tortured with men but also with deuils For so much the greater shall thy punishment be there as thy glory was greater here as thou hast liued in greater delicacies and delights See how our Sauiour that vnchāgable truth al whose deeds words are one instruction amōg his twelue apostles whō he choose would haue but one Bartholomew a noble man one Matthew a rich man hee chose all the other poore men and fishers that he might signifie that the noble and rich men of this world can hardly be saued and be made worthy of heauen For if by one onely sinne man became guilty of hell fire how shall a rich man be saued desirous and greedy of populer applause hunting after the fraile and mortall glory of this life which is none other thing then a filthy impure vessell and receite for all sinne full of pride and luxury full of couetousnes in the rich mighty and noble men of this world These are theeues that robbe the poore of that they should liue by vvho eate vp their labours killing and treading them vnder theyr feete vvhen notvvithstanding God hath blessed them vvith great aboundance of vvealth that they therby might nourish