Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	holy_a	son_n	trinity_n	2,763	5	9.8407	5	true

Text snippets containing the quad

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

nor ceremoniall sacrifices doe please thee or shall at any time hereafter content thee for thou art a Spirit and wilt bee vvorshipped in Spirit And therefore The sacrifice of God is a troubled spirit a broken and contrite hart ô God shalt thou not despise And because I knovve that no man in this vvorlde so long as he liueth doth come too late to desire mercy and fauour at thy hands but that he shall alwayes finde thee ready to giue it vnto vs therefore I desire thee againe O be fauourable and gracious vnto Sion build thou the wals of Ierusalem Deale with mee ô Lord graciously mercifully according vnto thy good will and pleasure and giue mee grace that the decayed and ruinous walls of my soule which are able to hold out no force of the enemy may againe bee inwardly reedified that I may offer vnto thee the true works of inward righteousnes which presently shall follow the outward being signes of the inward From whence afterwards as from a liuely fountayne shall flow the edifying of my neighbour frō which duplicity of works shall arise a sweete harmony acceptable vnto thy diuine Maiesty and a sacrifice ioyned to that with which thou thy self saidst that thou art well pleased For then shalt thou accept the sacrifices of righteousnes euen the burnt offering and oblation then shall they offer calues vpon thine Altar All these things I say ô Lorde shall they offer vpon thine Alter as a new sacrifice of which the Prophet spake This shall please the Lorde better then a young bullocke that hath hornes and hoofes that is the humanity of Christ our Redeemer thy Sonne and his sacrifice by whose merrits our workes before vnworthy of no value are made gratefull and acceptable in thy sight After this manner therefore ô Lord both I and others with mee who haue beene sinners lyuing now in thy worship and seruice will say Glory be to the Father and to the Sonne and to the holie Ghost As it was in the beginning c. VVe will prayse and glorifie thee alwaies both in this world and in the other as the Father Creator maker of all things and thy Sonne the Deuine Wisedome as him by whom we alone are worthy to be called and to be in deed thy Sons and the holy Ghost as the Doctour Teacher of grace the Comforter Patrone and Leader to all good purposes VVho in the distinction of persons in a perfect Trinity in the vnity of substance and in Maiesty doe liue and raigne without beginning vvithout end for euer and euer world without end Amen A most deuout Prayer of the name of Iesus O Good Iesus ô sweete Iesus ô Iesus the Son of the virgin Mary full of pitty and mercy O sweete Iesus haue mercy vpon me according to thine infinite goodnes O bountiful Iesus I an vnwoorthie sinner doe pray thee by that thy precious blood which thou dist shed vpon the Crosse for sinners vngodly men that thou wouldest wash me from all my sins that thou wouldest not despise thy seruant who humbly prayeth and calleth vpon this most holy name of Iesus This thy name Iesus is a sweet name yea it is sweeter then any Nectar or Ambrosia this thy name Iesus is a sauing name For what is Iesus but a Sauiour Therefore ô good Iesus who of thy goodnes hast created mee and vvith thy precious blood hast redeemed mee doe not suffer my soule to be haled downe to hell by reason of my many and great transgressions Let not mine iniquities ô good Iesus condemne my soule created of thine infinite goodnes Acknowledge in mee ô good Iesus and chalenge vvhat is thine that is my soule and take from mee that which is anothers that is all my sins and enormities O good Iesus haue mercy vpon mee as long as I am in this world least I be condemned in that fearefull day of iudgement O good Iesus if I a peruerse sinner shal deserue according to thy iustice to bee damned by reason of my greeuous and enormous sinnes I humbly appeale from thy seuere iustice to thy gracious pittifull mercy assuredlie trusting that thou my Lord Iesus wilt be gracious and mercifull to my soule as a gracious Father and a mercifull GOD. VVhat profit ô good Iesus will there be in my flesh if my soule goe downe to hell For it is certaine ô Lord that no man in hel shal yeeld praise to thy holy name Iesus O most mercifull Iesus bee mercifull to vs. O most sweet Iesus deliuer vs from all our tribulations and anguishes O good Iesus be gentle and kind to vs wretched sinners O most holy Iesus associate our soules with thine elect in heauen O most pittifull Iesus the saluation of all them that hope in thee comfort vs. O Iesus the Sonne of the most holy virgin Mary bestow on vs thy mercy grace wisedome charity chastitie humilitie and patience in all our aduersities and extreamities that wee may alwayes blesse glorifie honour and prayse Iesus Amen Laus tri-vni Deo FINIS Eccles 1. Eccle. 12. Esay 30 A similie What wee are to do in the morning What we are to doe at night What we are to doe when the houre soūdeth What we are to doe when wee sit at meate A prayer against tēptations A Prayer Iohn 17. Ierem. 20. Hugo lib. 3. de anima What man was before hee was borne Eccles 3. S. Augustine S. Bernard in his meditations Innocentius of the miseries of mans life Iob 14 Gene 3 Iob 10 Iob 21 Isidore Chrysost. Epist. ad The odor Laps The deuil is the King of pride Iob. 41. Greg. lib. 34. Moral cap. 25. 1 Iohn 3. Sinne is to be eschewed for three things Iob. 7. Apoc. 2. Esay 53. Ibidem God plagueth and punisheth sinne euery where Micah 7. A Simily A Simily Psal. 51. Sinne maketh the deuil merry Gen. 14. Gregory A Simily Iob 1. Iob 30. 1 Pet. 5. Iob 40. Luke 15. The dammage and hurt that comes to the soule by sinne Esay 59. Augustine Ezra 6. Ester 7. Prou. 19. Lib. 3. de consol Philoso cap. 1. Soph. 2. Psal. 21. Esay 59. A simily Esay 10. August Ser. 144. de tempt Lib. 4. de consola Philos. Psal. 49. 1 Iohn 3. Iohn 8. Math. 16. Luke 9. Hier. in an Epistle to Susanna Hier in an Epistle to Iuliana cap. True repentance August in his Soliloquies Three parts of repentance Contrition what it is In his 16. Sermon vppon the Cant. August Cassianus vpon the 120. Psalm Chrysost. of the compunction of the hart Confession In his 30. Sermon to the brethren in the wildernes In his 5● Sermon de tempore Ierem. 8. Isidor lib. de Etym. Leo in a Sermon Satisfactiō Augustine in his Soliloquities Gregory Hom 5 ad Monachos Augustine in Psal 50 In what things satisfaction cōsisteth 1 Iohn 2 Ecclus 35 Luke 11 The fruites of almes-deedes Prou 16 2 King 4. Esay 58. Tob 4 Lib. 18. Moral c. 10 1 Kings 1● Prou 3 Three

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 AT LONDON Printed by Iames Robarts for I. B. Anno. Dom. 1598. To the valorous and noble minded Gentleman Captaine Iohn Sammes Esquire F. M. hartily wisheth in this life the health yeeres happines of Galen Nestor and Augustus and in the other the delight rest and ioy of Abraham Isaac and Iacob THere bee three thinges Right worshipful greatlie desired in this lyfe Health VVealth Fame it is a question which of these is cheefe the sicke sayth Health the couetous commendeth VVealth and both these place good name last of all But they be both partiall Iudges because Health VVealth though they be neuer so good and so great end with the body and are subiect to time But honour fame renowne and good report doe tryumph ouer death and make men liue for euer Nunquā stigias fertur ad vmbras Inclyta virtus Immensum calcar gloria habet there is not a greater inticement vnto vertue then Fame true glory Spes famae solet ad virtutem impellere multos This made Alexander in honor of armes to emulate Achilles Scipio Africanus to imitate Xenophons Cyrus Caesar to patterne himselfe by Alexander Selimus Prince of Turkes to trace the steps of Caesar and Carolus Quintus to fire his thoughts at Philip Cominaeus his Lodouicus xi King of Fraunce Proceede noble and heroyick Spirite with young Troylus to ayme at Hectors glory And as the pregnancie of your Hopes promiseth to be an Huniades to the Turkes a Talbot to the French and a Drake to the Spanyard so also bee an Artaxerxes to Hippocrates an Alexander to Pindarus and Aristotle a Scipio to Ennius an Augustus to Virgil a Traian to Plutarch and a Mecaenas to all Schollers And then as the sworde dooth defend the penne of the Scholler so the penne shal grace the sword of the Souldiour shall tunablie sonnet that paracleticall verse out of Horace Dignum laude virum Musa vetat mori Learning indeede vvould bee soone put to silence without the ayde support of noble bountifull and generous spirits In hope of which ayde and supportation I present these diuine and celestiall meditations vnto your VVorship which vnder the title of your protection may doe as much good in England as they haue done in Spayne Portugall Italy Fraunce and Germanie Lodouicus Granatensis the Authour of these heauenly and spyrituall Meditations hath so cunningly portrayed in this Treatise the myseries and calamities of this lyfe and with such diuine eloquence depainted the future blessednes of the other that for stile hee seemes to mee another Cicero and for sounde and emphaticall perswasion a second Paule VVhose diuine spirit heauenly writing as it hath moued the Italians Camillus Camilli Georgius Angelierus Timotheus Bagnus Iohannes Baptista Porcacchius to translate his works into theyr language and Michael of Isselt to conuert thē into Latine Philippus Doberniner into the Germaine tongue so also hath it mooued me to digest thē into English that nowe at the length our Country might enioy that rare Iewel vvhich those famous Countries doe so highly prize For further commendation of the Authour and thys Booke I referre your VVorship to the present discourse which I assure my selfe will worke those motions in you that it shal neyther yrke you of your paines nor mee of my labour Thus boldlie presuming on your curteous acceptation I commit you to hys sacred protection who graceth heere vpon the earth the memories of the valiant and vertuous by the pennes of Schollers and glorifieth them in heauen with his chosen men of vvarre who with Iosua haue fought his battailes and with Dauid haue vnsheathed their swords to auenge his quarrell London the 24. of Nouember 1598. At your Worships commaundement Francis Meres The Contents of the seuerall heads discoursed in this Booke THE Prologue a briefe manner of Meditation Page 1. The first Meditation for Monday Of the miserie in which man is created page 21. The second Meditation for Tuesday of sinne and what discommodities come by it page 39 The third Meditation for Wednesday how dangerous it is to deferre repentance page 63 The fourth meditatiō for Thursday of the contempt of the world and with what hatred and diligence it is to be eschewed page 99. The fift Meditation for Friday of the vanity of the glory and magnificence of this world 120 The sixt Meditation for Saterday how death is to be feared and that a Christian ought so to liue that death may neuer find him vnprepared 147. The seauenth Meditation for Sonday of the ioyes of the blessed in heauen and of the paynes of the damned in hell page 166 Lastly there is annexed to these seauen celestiall Meditations an excellent Exposition vpon the one and fifty Psalme 208. THE Prologue and a briefe manner of Meditation ALl thinges passe away except the loue of GOD. Whē as the wise man had contemplated and by long experience learned the mutabilitie of all things neither had found any constancie or certainelie very little in any thing created in this world but many desires an vnsatiable thirst of men which violently forced them to hunt after these transitorie things at length he cryeth out Vanity of vanities all is vanity affliction of spirit And when he had runne thorow and experimēted all things in the world with a most wholesome councell he concludeth his disputation saying Remember thy Creator in the dayes of thy youth whiles the euill dayes come not nor the yeeres approch wherein thou shalt say I haue no pleasure in them whiles the Sun is not dark nor the light nor the Moone nor the starres nor the clowdes returne after the raine Feare God and keepe his commaundements for this is the whole dutie of man And because the whole safety of our soules and all our blessednes dependeth of this councell it is most aptly and fitlie spoken of S. Gregory That there is no such sacrifice offered to the Almightie as the zeale of the soule is vvhich sheweth by vvholesome doctrines the vvay vnto celestiall glory I beeing therefore moued by this zeale although vnworthy to teach haue gathered this short tractate out of diuers authorities of holy doctors that a soule drowned in the pollution of sinne beeing conuicted by these instructions authorities of holy men and enlightned of the holie Ghost might bee reduced to her Creator and Redeemer as a straying and lost sheepe or at the length might know her estate and the errors and daungers which she in this vvorld is in whilst shee continueth in sinne and being touched with the sorrow of contrition might returne vnto God and returning

company and euil society For a man becomes such a one as the company he keepeth The Wolfe dooth neuer dwel with the lamb a chast man doth flie the company of the luxurious I think it impossible that a man shoulde long cōtinue honest who daily vseth the societie of wicked mē With the holy thou shalt be holy sayth the Psalmist with the innocent thou shalt be innocent and with the frowarde thou shalt learne frowardnes For as euill companie hurteth so good company profiteth Nothing can bee compared to thys treasure He that findeth good society findeth life and aboundeth with wealth I speake truly and confidently a man is made verie sildome eyther good or euill but through company society The hart of a chyld is said to bee as a Table in which nothing is paynted Therefore that he receiueth from company hee keepeth till his old age whether it bee good or euill These things spake S. Ierome beeing ready to yeelde vp the ghost Therfore seeing that the worlde is so euill wee ought to eschewe and auoyde it as an ill neighbour who can worke vs great mischiefe by hys neighbourhoode and vicinitie and hurte vs very much by sinnes and sinners of vvhich it is full The second cause vvhy the worlde is to be eschewed is because vvise and considerate men doe auoyde those places in which they feare the intrappings and snares of theyr enemies least they fall into theyr hands and thys is the revvard that the world rendereth vnto her louers that shee at the length deliuereth thē into the hands of the deuils theyr deadly enemies The wordes of the the traytour Iudas are to be referred hether saying to them to whom hee sold and betrayed the Sonne of God Whomsoeuer I shall kisse and say peace be vnto thee that is he lay hold on him VVhich vvordes the world saith also to the deuils to vvhomsoeuer I shall gyue the kisse of peace of riches of pleasures and honors lay holde on him binde him hand foote and cast him into hell Wherfore S. Gregory saith not without good cause It is a manifest signe of perdition whē the effect and euent dooth fauour affected iniquitie and no contrarietie dooth hinder what the peruerse minde hath cōceiued And Saint Ierome sayth It is a manifest token of damnation to bee loued of the vvorld to enioy prosperity to haue all things what the vvill desireth Certaine therefore it is that they are exceedingly deceiued in finding out the way to felicitie who thinke that they may enter into glory and into the kingdome of heauen by riches and pleasures The third cause why vvee ought to eschew the worlde is this because wise wary men doe flie auoyde dangerous places such as the sea is wherin we saile with feare Whervpon the Wise-man saith They that saile ouer the sea doe tell of the dangers of it Dauid certifieth vs that thys world is a great spacious sea in which the greater parte of the marriners perrish Thys is manifest because as Bernard saith many do miscarry in it and fewe are saued The worlde is as an Ocean in which of foure shyps scarcelie one is saued as the Deluge in vvhich so many thousand men were drowned and so fewe escaped and as the Fornace of Babylon kindled with hell fire in which a man is sette on a light flame with one word of the fire of vvrath in vvhich luxury dooth burne and couetousnes is inflamed by the onely looke and aspect The fourth cause vvhy we ought to forsake the world is because euery man that is wise beeing admonished ought to eschew that place in which his mortal deadly enemy dwelleth Thys place is the vvorld which the deuill our capitall enemie inhabiteth hee hath his signory and dominion in thys world who alwayes threatneth destruction vnto vs and thyrsteth for our deathes Therfore let vs flye from the worlde as from the deuill according to the counsell of the VViseman Keep thee far from the man that hath power to slay These reasons thus beeing sette before our eyes let vs bee wise for we see manifestly by these things which haue beene spoken that the world cannot be better ouercome by any other way then by flying from it VVee haue an example of thys in the life 's of the Fathers of Achrimus who being Emperour standing in his pallace prayed thus vnto GOD. Lord I desire thee shewe vnto me the way of saluation And behold hee heard a voyce saying vnto him Achrimus auoyde the concourse and solemnities of the worlde entangle not thy selfe in the snares of humaine vanities thou shalt be safe At the hearing of which voyce hee betooke himselfe foorth-with to a strict solitarie course of lyfe And saying an other time the same prayer he hearde a voyce saying Fly ouercome bee silent at rest And surely these be the rootes and the grounds not to sinne For by flying the cōcupiscence of the flesh is ouercome by being silent the pride of lyfe and by beeing of a peaceable and quiet mind couetousnesse greedines of gaine are subdued and ouerthrowne Saint Isidore admonishing vs that wee shoulde contemne the world sayth If thou desirest to lyue quietly couet nothing that is in this world cast frō thee what-soeuer may hinder thy holy purpose Be dead to the world and therefore being deade doe not thyrst after glory and thou shalt lyue in tranquilitie and rest being cōtent with thine owne Despise that in thy life which thou canst not keepe in thy death S. Augustine speaketh thus of this deceitfull world This life is a miserable life a fraile life an vncertaine life a painefull life an impure lyfe a lyfe Lady of enormities Queen of pride ful of miseries errors which is not to be called a life but a death in which wee die dailie through sundry defections of mutability and by manifolde kinds of death A brickle lyfe an incōstant life which the faster it goeth on the nerer it approcheth to death a deceitfull and vnsteady life full of the snares of death Although it be replenished with these and other greeuances sorrowes and inconueniences yet ô greefe howe many dooth it ensnare with vanities and howe many are deceiued with false and deceitfull promises And albeit of it selfe it is so false and bitter that it cannot cōceale these incōueniences from her blinde louers yet it maketh drunk an infinite multitude of fooles with the golden cup which she beareth in her hand As they are happy so are they rare that refuse her familiarity that despise her perfunctory ioyes that contemne her society least with this perishing deceiuer they bee also forced to perrish This sayth he Beholde sayth Bernard the worlde cryeth I shall fayle thee and the flesh crieth I shal infect thee which then ô miserable sinner vvilt thou follow the failing world or the infecting flesh Both of them are euill therefore followe Christ who

thou wouldest purge me with hysope I shal be clean that thou wouldest wash mee and I shall bee whither then snow VVash mee ô Lorde with the water of that fountaine which floweth to eternall life vvhich thou didst promise to the vvoman of Samaria and purge me with the hysope of thy grace and with the fire of thy loue charitie burne away all the errors of my frailetie and all my wickednesse and then I shall bee cleansed frō all my sinnes then I shall returne vnto the state of innocencie then I shall be more pure and whiter then the whitest snowe Then Thou shalt make mee heare of ioy and gladnesse that the bones which thou hast broken may reioyce Then all my sences which hetherto serued the worlde the flesh and the deuill that lay drowned in pleasures world lie delights which are rather to be called sorrowes miseries afflictions and confusions shall receiue of thee ioy gladnesse and rest and they shall begin to heare and tast howe good and sweete ô lord thy Spirite is to them that serue thee with humilitie I hauing tasted of thy Spirit my flesh and bones which are nowe broken because they serued earthly and vile thinges shall returne with gladnesse to the obedience of thy Spirit They shall taste of the high misteries of thy workes shall know a great part of thy goodnesse graciousnesse which both heeretofore thou hast vsed and stil vsest daily to all the nations of the world wherefore they shall persecute those thinges vvith a deadly hate vvhich they haue passed thorow and that which heeretofore was sweet pleasant vnto them now they shall esteem it bitter that which they refused as bitter now they shall desire it as most sweet shall giue thee immortall thanks because thou hast deliuered them out of the depth of misery in which they wallowed beeing deciued with a false vizard of pleasure gladnes because now ô lord throgh thy gracious goodnesse I am come to the knowledge detestation of my sinnes beeing the ready way to saluation O Lord I pray thee Turne thy face from my sins and put out all my misdeedes Turne thy diuine face I say the beholding and contemplating of which is eternall lyfe deale not with me after my deserts but looke vpon mee with the eyes of thy mercy and take from mee all my wickednesse Purge me ô lord and cleanse me not only from sinnes past but from all those that may happen to mee heereafter Create in mee a cleane hart ô God and renue a right spirite within mee Take from me my stony hart which hetherto hath delighted it selfe with the loue and contemplation of abiect and vncleane things and therefore it is vncleane and polluted I pray thee ô lord take this from mee and vouchsafe to create another in me cleane pure and chast Take from me the spirit of pride of vaine-glory of couetousnes of luxury and of many other vices and slaueries which hath raigned in mee renew within me a right mild and humble spirit vvhich may thirst after all righteousnesse Thou knowest ô lorde that we are earth and a masse of iniquitie and that vnlesse thou doost support vs with thine hand we cannot do any thing but that which is earthly there-I pray thee Cast mee not away from thy presence and take not thy holy spirit from me But alwayes direct mee preserue mee with thy right hand that I may say as the Prophet sayd in times past The Lord is my Sheepheard I shall not want Take not from mee thy holie Spirit the true comforter of the afflicted who is the way of truth to all them that as wanderers lost and desolate doe enter into the blinde Laborinth of thys worlde yea rather Lord Restore to mee the ioy of thy saluation and stablish me with thy free spirit Giue mee grace that by meditating on those things vvhich thou hast wrought for our saluation and workest daily in beholding thy will who desirest not the death of a sinner but that hee may be conuerted and liue I may enioy that true ioy and rest which they enioy who beeing guiltie of eternall death doe heare that theyr sins are forgiuen them not of thē that haue no power to doe it but of him that is omnipotent who can neyther deceiue nor be deceiued who as hee cannot die so hee cannot fayle in his promise Take from me ô lorde the spirit of bondage which I haue hetherto obeyed and strengthen me in thy loue and grace with thy royall and free spirit not subiect to the worlde the flesh or the deuill that we may serue thee with ioy in the perfection of the works of righteousnes in the libertie of the Gospell to the which vvee are restored by thy Sonne Christ our lord and Sauiour And then ô lorde I beeing strengthened by thy mercie I shall not onely be free clean frō all sin but I shal march into the fielde as a couragious warriour valiant captaine I shall teach thy wayes vnto the wicked and sinners shal be conuerted vnto thee Who seeing me to be made of wicked iust of weake mighty of a seruaunt free of a subiect thine adopted sonne and considering thys to be doone not by mans strength but by diuine power they will bee conuerted vnto thee with all their hart and with all theyr soule But I pray thee ô my lord and the GOD of my saluation whilst I am conuersant vvith wicked peruerse and vngodly men doe not suffer me to sin with them or to pollute my selfe with theyr blemishes But Deliuer mee from blood-giltinesse O God thou that art the God of my health and my tongue shall sing of thy righteousnesse As the sunne vvith his beames dooth pierce and penetrate all thinges both pure impure and is not onely not polluted but also dooth purge those things that are infected corrupted so I beeing clothed with the beames and heate of thy charitie and loue may with out spotte and blemish be conuersant among the impure vncleane Thys if thou vvilt grant mee my tongue beeing directed and guided by thy grace and ayde shall plant thy righteousnes in their harts and they shall be deceiued when they shall thinke that it is my worke seeing that it is thine For of my selfe I am not sufficient to doe it nay I am not able to speake a worde without thy helpe grace That therfore they may acknowledge this and yeelde thee thy due prayse and not bestowe it on mee Open thou my lippes ô Lorde and my mouth shall shew forth thy prayse And now ô lorde I offer thee my spirit afflicted troubled because I haue offended thee to which I add a purpose of amendement Which sacrifice I know doth please thee to be that which thou requirest For thou desirest no sacrifice though I woulde giue it thou delightest not in burnt offerings For now is the time in which no burnt offerings