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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06436	Of prayer, and meditation Wherein are conteined fovvertien deuoute meditations for the seuen daies of the weeke, bothe for the morninges, and eueninges. And in them is treyted of the consideration of the principall holie mysteries of our faithe. Written firste in the Spanishe tongue by the famous religious father. F. Lewis de Granada, prouinciall of the holie order of preachers in the prouince of Portugall.; Libro de la oración y meditación. English	Luis, de Granada, 1504-1588.; Hopkins, Richard, d. 1594?	1582 (1582)	STC 16907; ESTC S100761	342,485	696

this time the feare and terrour of the wicked shal be so great that as the Prophet Esaie saieth Esa 2.19 they shall seike the cliftes of stones and the hollowe places of the rockes to hide them selues therein for the great feare they shall haue of oure Lorde and of the glorie of his maiestie when he commeth to iudge the worlde To conclude this feare shal be so great Apoc. 20. that as S. Iohn saieth both the heauens and the earthe shall flye from the presence of the iudge and shall finde no place where to hide them selues Now ô ye heauens why doe ye flye awaie What haue ye done Why are ye afraide And if by the heauens be vnderstode the blessed spirites that are in heauen O ye blessed spirites that were created and confirmed in grace At the daye of generall Iudgmente euen the blessed spirites shal be afrayde to see so greate maiestie and indignation in Christe the iudge why doe ye flye awaie What haue ye done Why are ye afrayde Vndowbtedly they are not afrayde for anie daunger that is towardes themselues but they be afrayde to beholde in the iudge such a great maiestie and indignation the greatnes whereof shal be able to stryke all the heauens with terrour and admiration When the Sea is outragious and tempestious euen he that standeth safe vpon the shore is in a kinde of feare and admiration When the father goeth like a lion about his howse in punishinge his bond slaue his innocent sonne is also afraide although he knowe right well that his fathers rage is not bent against him but against the slaue Now what shall the wicked doe at this time when euen the iust shal be so greatly afrayd If the heauens flye for feare what shall the earthe doe And if those that be wholly spirite doe tremble and quake what shall they doe that haue bene wholly fleashe Esa 64. And if as the Prophet saieth the mountaines shall melt in this daie before the face of almightie God What stonie harde hartes then haue we that for all this be nothinge at all moued The holie crosse shall come before Christe the Iudge at the daye of generall iudgemente and be a witnes againste the wicked Math. 24.30 Before the Iudge there shall come that royall standarde of the crosse to be a witnes of the redemption and remedie which almightie God sent to the worlde and that the worlde woulde not receiue it And so the holie crosse shall there iustifie the cause of almightie God and leaue the wicked voide of al maner of comforte and excuse Then shall all nations of the earthe saieth our Sauiour weepe and lament and they all shall stryke and beare vpon their brestes O how great cause shall they then haue to weepe and waile They shall weepe because at that tyme they can neither doe penancē nor flye from the iustice of almightie God nor appeale from his sentence They shall bewaile their sinnes past their shame present and the tormentes that are to come They shall bewaile their miserable happe their vnfortunat birthe and their cursed ende For these and manie other causes they shall weepe and waile verie bitterlie and as persons whollie dismayed and fettered in all partes and without all maner of comforte and remedie they shall wringe their handes and stryke thē selues vpon their brestes Our sauiour Christe the Iudge shall make a seperatiō betwene the good and the wicked Math. 25. Then shall the Iudge make a diuision betwene the euill and the good and place the goates at his left hande and the sheepe at his right hande O how happie and blessed shall those persons be that shal be though worthie to haue a place emonge those elected sheepe O Lorde I most humblie beseeche thee let me haue tribulation here in this worlde Punishe me here cutte me in peeces here burne me here so that I maie there be placed at thy right hande Then shall the generall iudgement beginne to be solemnised and the causes of each one shal be throughlie scanned and examined Accordinge as the Prophet Daniell writeth in these wordes Daniel 7.9 I stode saieth he attentiuely and I sawe certaine seates set in their places and the auncient of yeares sat downe whose garmente was white as snowe and the heare of his head like the pure wolle The throne wherein he sat was like flames of fier and the wheeles thereof like burninge fire And a riuer of raginge fire issued and came forthe from before him Thowsande thousandes were attendant to serue him and tenne hundered thousande thowsandes stode waitinge before him c. I behelde all this in the vision of the night and I sawe one comminge in the cloudes who seemed to be the sonne of man Hetherto are the wordes of the Prophet Daniell Wherevnto S. Iohn addeth and saieth Apoc. 20.12 I sawe all the dead both great and smalle standinge before this throne and there the bokes were opened and an other boke opened which is the boke of lyfe and the dead were iudged accordinge to the contentes in those bokes accordinge to their workes Beholde here deare Christian brother the measure whereby thou shalt be iudged Beholde here the taxe and prices whereby all thinges that thou doest shal be valued and esteemed and not by the fonde iudgement of the worlde which hath the false and counterfeit weightes of Canaan in their handes Os●● 12. in whose ballance vertue and vice are iudged to be of smalle weight and accompte In these bokes are written all our whole lyfe and that with such care and diligence that a worde hath no soner passed thy mowth but it is foorthwith noted and set in his proper register But of what thinges trowe ye will the Iudge require an accompte of vs Of what thinges we must giue an accompte Iob. 31.4 O Lorde saieth Iob thou hast nombered all the steppes of my lyfe Certainly there shall not be somuch as one idle worde nor one onely thowghte whereof an accompte will not be required in that iudgement Yea Math. 12.36 and not onely of those thinges that we either thinke or doe but also of those that we leaue vndone of such thinges I meane as we are bownde to doe If thou saie at the daie of Iudgment ô Lorde I haue not sworne the Iudge will answere that thy sonne or thy seruant hath sworne whom thy dutie was to haue chastised and corrected And we shall geue an accompte not onely of our euill workes but also euen of our good workes with what intention and after what maner we did them Finally as S. Gregorie saieth S. Gregorie Math. 12.36 An accompte shall there be required of vs of euerie point and moment of our lyfe how and after what sorte we haue spente them Consideringe therefore that such a strait accōpte shal be required of vs how happeneth it that we that beleue this as a most certaine truthe doe neuerthelesse liue with such securitie and

all this but that the holie Ghost intended by all these metaphors to expresse vnto vs the cōtinuall exercise and cōsideration wherewith the iust man is alwaies occupied in searchinge the worckes and wonders of almightie God And for this verie cause Psalm 1. Eccles 31. emonge the praises of the iust mā this is put for one of the most principall that his exercise is to meditate vpon the lawe of our lord daie and night and that he is alwaies cōuersāt in the secrecie of parables geuing vs hereby to vnderstand that all his trade and cōuersatiō must be in searching and meditating vpō the secretes and wōderfull worckes of almightie God And euen for this verie cawse also Ezech. 1. were those misticall beastes of Ezechiel represented vnto vs with so manie eies to signifie vnto vs that the iust man stādeth in greater neede of the continuall consideration and sight of spirituall thinges then of a nomber of other exercises By this therefore we see plainlie what great neede we haue of this holie exercise and consequentlie how blyndelie and fowlie they are deceaued that either despise or make little accompt of the holie exercise of praier and meditation not considering that this is openlie to gaynesaie and contemne that thing which the holie Ghost hath with so great instancie commended vnto vs. I wishe that such persons would reade those fiue bookes of cōsideration which S. Barnard wrote vnto EVGENIVS the Pope And there shall they perceaue of how great importance this holie exercise is towardes the obteyning of all vertues Now for this cause manie Catholike and religeous persons vnderstanding what great and inestimable fruit ensueth of this godlie meditation haue gone abowt to exercise them selues ordinarilie therein and haue appointed euerie daie certein speciall times and howeres for the same Howbeit oftentymes they waxe colde and geue ouer this holie exercise by reason of two difficulties they finde in it Two difficulties in the exercise of praier and meditation The one is the want of matter and of consideratiōs wherein they maie occupie there cogitation at that time And th' other is the want of feruencie and deuotion which is verie requisite to accompanie this holie exercise in case we mind to haue anie fruit and commoditie thereby In steed whereof they find manie times great drynes of hart and withall a great combate of diuers and sondrie thowghtes The ordre and diuisiō of the contentes of this booke For remedie of which two inconueniences I haue ordeined this present booke which is deuided into two principall partes The first part for remedie of the first inconuenience treateth of the matter of praier The firste parte of this booke or meditation wherein are conteined fowertience meditations seruing for all the seuen daies of the weike both in the morninge and euening And these meditations do conteine the principall places and misteries of our faith and especially the consideration of those misteries that are of most force and power to brydle our hartes and to incline them to the loue and feare of God and to the abhorring of sinne In like maner there are sett out the fiue partes of this exercise which be Preparation readinge meditation thankes geuing and petition which is done to this end that a man maie haue great varietie of matters wherein to occupie his hart wherewith to procure and stirre vp the tast of deuotion and withall wherewith to illuminat and instruct his vnderstanding with diuers cōsiderations and instructions Besides this there is also treated therein of six kindes of thinges that are to be considered in euerie one of the pointes of the Passiō of our Sauiour that both they and all the rest maie minister vnto vs more plentifull matter for meditation These three thinges are sett forthe in the first part of this worcke for remedie of the first inconuenience The seconde parte of this booke The second part for remedie of the seconde inconuenience treateth of those thinges that do helpe vs vnto deuotion and likewise of those that doe hinder vs from the same It treateth also of the most common temptations that are wont to molest deuout persons Moreouer there are geuen certein aduices to be a direction vnto vs that we erre not in this waie These fowre articles are sett out in the seconde part of this booke The thirde parte of this booke After these I haue added the third parte in which is treated of the vertue of praier and of her two companions fasting and almes deedes to the intent that when a man seeth that in all the booke there is treated of praier and of the paines he ow●●ht to take for the same he maie vnderstand how well his labour is employed which is bestowed in obteining of a thinge of so great and wonderfull profitt Peraduenture the Christian reader wil be offended with the length of the meditations which we haue here sett fourth for the seuen daies of the weike Howbeit for this I haue manie answeres The first is considering that in these meditations is treated of the principall places and misteries of our faith the consideration whereof is of so great importance for the due orderinge and reforming of our liffe it behoueth me therefore to enlarge my style in these matters espetiallie by reason of the great fruit and commodetie that maie ensue vnto vs by the same For in this booke our meaning is not onelie to geue matter of meditation but much more to showe the ende of meditation which is the feare of God and amendment of our liffe The ende of meditation is the feare of God and amendemente of our life For the procuring whereof one of the thinges that most helpeth vs is the profound and long consideration of the misteries that are treated in these meditations For certeinlie these fourtene meditatiōs be as it were so manie sermons in which is laide as it were a certein batterie to mans hart to cawse it to yeald so much as is possible and to surrender it selfe vp into the handes of his rightefull and true souereine Lorde This was the cheifest cause that moued me to make the meditations so longe Besides this I see not why the ghest that is inuited should complaine that the table is to full furnished with manie dishes sith we bynd him not as by waie of constraint to make an ende of them all but onely emonge so manie sundrie thinges to make his choice of that which serueth best for his purpose Moreouer that there might be the lesse occasion of complaint I haue putt the somme of each meditation at the beginninge thereof to the intent that such as minde not to passe anie further might there haue such thinges breiflie abridged as be necessarie for the time they intend to bestowe in this holie exercise THE ENDE OF THE PROLOGE THE FIRST PARTE WHICH TREATETH OF the matter of consideration THE FIRST CHAPTER Wherein is treated of the great profitt and necessitie of

triumphant conqueror goeth downe into hell clothed with brightnes and strēgthe whose entrie Eusebius Emisenus describeth in these wordes O beawtifull light which shininge from the highest parte of heauen diddest geaue light with a suddaine and vnwonted brightnes to them that were in darckenes and in the shadowe of deathe For at the verie instant that our Sauiour descended thither immediatlie that euerlastinge darke night shyned verie brightlie and the noyse of them that there lamented ceassed forthwith and all that cruell route of tormentors trembled Exod. 25. to beholde our Sauiour Christ present There were the princes of Edom troubled and the mightie of Moab quaked for feare and the inhabitantes of the lande of Canaan were sore amased and astonied Incontinently all those infernall tormētors beganne in the middest of theire obscure darkenes to murmure emōge themselues and to saye Who is this that is so terrible so mightie and withall so bright There was neuer seene anie man like vnto this in oure quarters There was neuer the like person sent into these dennes from the beginninge of the worlde vnto this daie What he loketh as one that woulde rather assault vs than paie here anie dette and as one that woulde soner geue vs an ouerthrowe than be punnished as a sinner He seemeth to be a Iudge and no guiltie person He cōmeth with great might to fight and not to suffer anie payne Where stoode our garde and the porters of our gates when this conqueror brake our stronge inclosures and entered thus perforce vpon vs What maie he be that is of such a mightie puissance If he were faultie he woulde not haue bene so hardie And if he had broughte with him anie obscuritie of synne he coulde neuer haue thus geuen light to our darkenes with his brightnes If he be God what hath he to doe in hell If he be a man how is it that he is so bolde If he be God what hath he to doe in the sepulchre If he be a man how happeneth it that he hath spoyled our stronge prison of Limbus O Crosse that hast after this maner defeyted our hopes and bene the cause of this our great losse Genes 3. and dammage Vpon a tree we gayned all our riches and now vpon a tree we lose them all againe Suche wordes as these murmured those infernall feindes emonge themselues at what time the noble triumphant conqueror our Sauiour Christe entered therein to deliuer his prisoners There stoode all the soules of the iust gathered together that had from the beginninge of the worlde vntill that howre departed out of this lyfe There might yee haue seene one Prophet sawed a sonder an other stoned an other hauinge his necke brokē with a barre of yron and others that had with other kyndes of death glorified almightie God O gloriouse companie O most noble treasure of heauen O most magnificent and riche parte of the triumphe of our Sauiour Christe There were those two first persons to wit Adam and Eue who in the beginninge peopled and increased the worlde whiche two as they were the first in synne so were they the first also in faith and hope Genes 6. There was that holie olde man Noë who by buyldinge of the great Arke preserued seede that the worlde might be replenished and peopled againe after the ceasinge of the waters of the floude There was the Patriarke Abraham the first father of the beleeuynge people who deserued before all others to receiue the testament of God and the signe and separation of his familye from others by the marke of Circumcision in their fleashe Genes 22. There was his obedient sonne Isacke who in caryenge vpon his shoulders the woode wherewith he shoulde be sacrificed represented the sacrifice ād redēption of the worlde Genes 27. There was Iacob the holie father of the twelue trybes who by puttinge vpon him an others apparell and straunge garmentes gayned his fathers blessinge which figured the misterie of the humanitie and incarnation of the euerlastinge worde Luc. 2. There was the holie S. Iohn Baptist also as a guest and newe inhabitor of that lande and likewise the blessed olde man Simeon who woulde not depart out of this worlde vntill he had seene with his eies the redeemer of the worlde and receyued him in his armes and songe like a swanne before his death that sweete songe Nunc dimittis c. Luc. 15. There had the poore seelie Lazarus mentioned in the gospell his place also who by meanes of his soores and patience deserued to be partaker of that so noble companie and hope All this quyer and assemblie of holie soules were there mourninge and sighinge for this daie And in the middest of them as maister of the chappell was that holie kinge and Prophet Dauid who without ceassinge repeted his auncient lamentation As the hart longethe after the fountaines of waters Psalm 41. euen so doth my soule longe after thee my God My teares were bread vnto me daie and night whiles they saie vnto my soule where is thy God O holie kinge Dauid if this be the cause of thy lamentation now maist thou cease from singinge this songe for here thy God is now present and and here is thy Sauiour whom thou maist now enioye Chaunge this songe therefore and singe that other songe which thou diddest singe longe before in spirite Psal 84. Thou hast blessed thy lande ô Lorde thou hast deliuered Iacob out of captiuitie Thou hast pardoned the iniquitie of thy people and hast dissembled the multitude of theire sinnes And thou holie Ieremie that wast stoned to death for the same Lorde shut vp now thy booke of lamentations which thou diddest wryte when thou beheldest the destruction of Ierusalem and the ruine of the temple of God For euen within these three daies thou shalt see an other temple builded vp farre more beawtyfull than that was and thou shalt see an other more goodlie Ierusalem renewed through out the worlde Now when those blessed fathers sawe their darkenes chaunged to a goodlie bright light The greate ioye of the olde fathers in Limbo patrū at the descendinge of our Sauiour thither to deliuer them frō thence Exod. 14. Exod. 15. when they sawe the tyme of their bannishemēt expired and their glorie now begonne what tonge is able to expresse the passinge inwarde ioye that they felt O how glad were they to see themselues now deliuered out of the captiuitie of Egipt and their enemies drowned in the redde Sea How hartelie did they singe altogether and saie Let vs singe vnto our Lorde for he hath gloriouslie triumphed He hath ouerthrowen both the horse and the horsemen into the sea With what inwarde affection trowe ye did the first father of all mankinde prostrate him selfe before the feete of his sonne and Sauiour and saie vnto him Thou art now come my dearlie beloued Lorde whome I haue so longe tyme loked for to redeeme my synne Thou art come to fulfill

The verie birdes and brute beastes are fed without anie occupation labour or paine but man is constrained to sweat daye and night and to turmoyle both by Sea and lande to get his liuinge This is that miserie whiche the Prophet lamented when he saied Psalm 89. The daies of our lyfe consume awaie like the spyders webbe For like as the spyder laboureth daye and night in spynninge of her webbe wastinge euen her owne bowels and consuminge her selfe to bringe it to an ende and all this longe and costly trauell is ordeyned to none other purpose but onely to make a fine and tender nett to catche flies withall euen so the seely miserable man doth nothinge elz but labour and toile night and daie both with bodie and minde and all this his trauell serueth to none other ende but onely to catche flies I mean to procure vayne and trifelinge thinges and of very smalle valewe And sometimes it falleth so out that after much trauailinge vp and downe and great labour and paines taken therein when the webbe is fully finished and browght to an ende there commeth sodainly a blusteringe blast of winde that carieth awaie the webbe and the owner with all and so both the worke and the workman perishe who lye together at one instant And yet were it so that with all these paynfull trauels and labours Our shorte lyfe is not safe and secure 〈…〉 ●●●●nite daungers and diseases our lyfe were safe and secure then our miserie shoulde not be so great as it is but though our lyfe be secure from famine and honger yet is it not from the plague and pestilence and from infinite other daungers and diseases that doe dailie and howrelie assault vs. Who is able to numbre how manie kindes and diuersities of diseases nature hath ordained for mans bodie The bokes of the phisitions are full fraught with the declaration of diuers diseases and remedies for the same And yet we see that their science increaseth euerie daie with the comminge of newe and straunge diseases insomuche as the number of the diseases whereof we haue presently experience were vtterlye vnknowen vnto the auncient phisitions that were in times past And yet emonge all these remedies scarcely shall ye finde one that is pleasant or delectable yea and there be manie of them that are more irckesome and painfull than the verie sicknes or diseases them selues Insomuche as one great tormente can not be remedied without an other greater than it And if there be anie complexions so happie as they haue not bene assaulted with these kinde of miseries yet are they not secure and exempte from other calamities and mischaunces wherewithall we see those men to be dayly molested that haue not bene much vexed with sicknes and diseases How manie thowsandes of men trow yee are drowned euerie daie in the Sea How manie are deuowred in warres How manie are endaungered by earthequakes How manie with ouerflowinges of riuers and great waters How manie with fallinge downe of howses How manie with the stinginge and strikinge of venemous beastes How manie wofull women in trauaile of their children doe purchase full dearlie their childrens liues with their owne painfull deathes Now althoughe it be so that the brute beastes doe fight against vs and although in a maner all thinges that were made to serue vs be no lesse noysome than seruiceable vnto vs yea rather it seemeth that they all haue as it were conspired against vs yet for all this I saye there might be some remedie founde if men woulde accorde and agree together emonge them selues and were as conformable in peace as they are in nature But alas it is farre otherwise For euē they themselues are in armes against them selues Emonge all creatures man is most cruell against the companiō of his owne nature and emonge all creatures in the worlde there is none against whom man is more cruelly bent than against the companion of his owne nature How many kindes of engins artillarie munition and weppons haue men inuented to defende them selues and to offende others How manie are dailie spoiled of their liues by the cruell swoorde of their enemies How manie threatninges robberies iniuries woundes deathes reproches sclaunders and emprisonmentes doe men daily susteine by the malice and crueltie of other men We see that neither the lande nor the sea nor the highe waies nor the cōmon streetes are free from theiues robbers murderers pirates and enemies The cruell anger and rage of the furyous man is at all times redie to be reuenged of his enemie yea and he taketh greate pleasure in it What meane so many kinde of weapons Such diuersitie of artillarie Such store of munition Such abūdance of gonpowder So manie deuisors and inuentors of newe kindes of stratagemes and cruell practices of warre but onely to multiplie and increase on euerie side the miseries and calamities of mākinde Insomuch as when we are not molested with the aier nor with the elementes we are persecuted by the companions of our owne verie nature It is written of one onely man called Iulius Cesar Iulius Cesar who emonge all the Emperors was most commended for clemencie that euen he alone with his armyes slewe in diuers battells aboue a million and a hundered thowsand men Cōsider now how manie more woulde he haue slaine if he had bene cruell seinge he slewe so manie beinge commended and praised for a verie gentle and mercifull prince Tullye also maketh mention of a notable Philosopher who wrote a booke concerninge the deathes of men Tullye wherein he rehearseth many occasions of mens deathes that haue happened in the worlde as by fluddes plagues pestilences destructions of Cities concourse of wylde beastes which comminge sodainly vpon some nations haue vtterlie slaine and deuowred them And yet after all this he concludeth that a farre greater nomber of men haue bene destroied by men than be all the other kindes of calamities though they were all ioyned together Now what thinge can be more ruethfull and of greater greife and admiration than this This is that politique and sociable creature that is borne without nayles without weapons and without poyson to liue in peace and concorde with other liuinge creatures and yet he is full of hatred crueltie and desire of reuengement Of the miseries incident vnto all the ages and states of this life But now if we woulde make a discourse and ronne throughout the miseries that are incident to all the ages and states of this lyfe we shoulde finde our selues to be yet in farre worse case How full of ignorance is the time of our infancie How light and wanton are we when we growe to be striplinges How rashe and headlonge be we in the time of our youth How heauie and vnweldie when we waxe olde men What els is an infant but a brute beast in the forme of a man What is a yonge boie but as it were a wylde vntamed colte and vnbrydled What is a heauie and