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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12614	The ransome of time being captive Wherein is declared how precious a thing is time, how much he looseth that looseth it, & how it may be redeemed. Written in Spanish, by the R. Father Andreas de Soto, confessor to the most excellent Infanta Clara Eugenia. Translated into English by J.H.	Soto, Andrés de, 1553?-1625.; Hawkins, John, fl. 1635.	1634 (1634)	STC 22937; ESTC S101240	58,513	218

P. Salmeron Ies. Seneca Simon de Caffia P. Soarez Ies. T. Thaulerus Theodoret. S. Thomas of Aquine Thomas de Kempis V. P. Viegas Ies. Virgil Po. Z. Zedrenus The Chapters in this treatise contained Cap. 1. WHAT à pretious iewell Time is pag. 1. Cap. 2. That we are Lords of Time and for what end God bestowed it on vs and in what manner it should be employed pag. 28. Cap. 3. How God abbre●iateth shorteneth yea taketh away time when there is great want thereof to him who tooke no care thereof when he possessed it nor sought he ough to make go●● vse thereof according to his duety power pag. 45. Cap. 4. That even now whilest we have time it concerneth vs to take paines with feruency and speed and that we ought to employ it well pag. 64. Cap. 5. How iustly the sluggish deserve reprehension and who so called pag. 91. Cap. 6. How the body doth captivate that time which is designed for the soule and thereby exalteth it selfe pag. 101. Cap. 7. That lawfully secular people may vse some entertainements of mirth solace and pastime to recreate their spirits pag. 131. Cap. 8. That it is lawfull also yea even necessary that spirituall men vse some convenient exercise vvhich may tend for an intermission recreation and solace pag. 148. Cap. 9. Of the meanes to redeeme time vvhere shal be given to vnderstand more expressely vvho are they and of vvhat condition they are vvho loose it pag. 165. Cap. 10. Hovv it is to be vnderstood that the dayes are bad and hovv since so it is that they are to be redeemed pag. 181. FINIS THE RANSOME OF TIME BEING CAPTIVE THE FIRST CHAPTER What a pretious iewell Time is IT is the stile and manner of holy scriptures deliuery that whensoever it teacheth or admonisheth 〈◊〉 ought which is very notable 〈◊〉 of great importance it prepare●● vs with the fore sending of some marvailous and extraordinary vision or figure which may invite and rayse serious attention which may awaken and sprightly quicken our mindes and hold them in suspence and admiration as ordinarily is read in the kookes of the Prophets and especially in the Apocalypse of S. Iohn the Euangelist where among other admirable visions and figures that which he writeth in the 10. Chapter is very remarkable which ioyntly with those wordes of the Apostle in the epistle to the Ephesiās Redeeme thy time for thy daies are euill shall be the Theme and groūd of this our treatise and exhortatiō He then further sayth that he sawan Angell goodly mighty and powerfull to apprehēsion to come dovvne from heaven environed vvith a Cloud vvho brought vvith him on his head in lievv of à Diadem Heavens Rainebow his face was resplendant as is the Sunne at full Noone with his irradiations his glistering beames his Feete were like Columnes or great pillars of purely bright-burning fire In his hand he held a booke opened and treading on the Sea with his right foote and on the earth with his left foote so loudly strained he his voice and in such à māner that he seemed not vnlike a Lion when he roareth and pointing at Heauē with his fore-finger sware by him who liveth and shall live for ever ād ever him who created heauen earth and sea ād whatsoever is in thē cōtained that after the dayes of the seavēth Angell time should cease for ever and ever that time should haue no being at all To declare breifly the mysteries which herein are comprised This Angell according to the exposition of many Authors is Christ our Lord the Angell of the great high and mighty Counsaile or is One of the most blessed Angells who representeth his person who hath from him the office of his Legate or Embassadour descended From heaven for apparantly most visibly he is to come downe from thence in a resplendent a cleerly-bright and most glorious Cloud with great and mighty power to giue Iudgment on all the world Yet observe also that his being covered in a cloud doth signifie the confusion the strange conturbation which in those last daies will appeare as well in the time of the raigne and fearefull persecution of Antichrist as also when there shall appeare such terrible such horrible such dreadfull signes which are to fall out and evidently to be shewen before the vniversall iudgment the day of doome when as the fearful presence of the Iudge is from moment to moment looked for The Rainebow is the Embleme or signe of peace The Fire of Anger fury and chastisment And in the two vttermost boundes of humane body which are the Feete and heade the beginning and ending thereof are delineated the two severall commings of Christ to the world whereof the first was of mercy to make peace betweene God ad Man and hence is it that for deuise he beareth on his head the Rainebow of Heauen for signe that the waters of the Deluge the afflictions and fore-passed chastisements were ceased And in the other he shall come as a iudge and hence is it that he is delineated with Feete of fire which signifie inflexible implacable rigour and terrible anger Ignis ante ipsum praecedet said David he shall come casting forth fire abūdantly The Forme and figure of Colum●es import the mighty povver which hee will extend in the rigid execution of his iudgement and iustice The Open booke in his hand doth give vs to vnderstand the eternall sapience eternall wisdome which he hathas God by vertue whereof the office of a iudge is his proper attribute and the fulnes of science of knowledge of wisedome which he hath as man to discerne and discusse the reall grounds of things the demeanor and desert of all the sonnes of Adam and the decreed rate of the Divine law according to the which they are to be adiudged The placing one foote on the Sea and the other on the Land is as much as to say that he surroundeth that he comprehendeth the Sea and land the land and Sea and that there is not ought which can be exempt from his hands nor hide it self from his presence The roaring not vnlike to that of a Lion doth declare the strange anger and inexpressible irefull countenance of the iudge when he shall pronounce the heauy and most dolefull direfull sentence of the condemned And the so Solemne oath doth expresse the infallible certainty which shall be in the full accomplishmēt and cōpleat executiō of that which hee declareth he pronoūceth he preacheth to mākinde that in the dayes of the seauenth Angell when as that dreadfull trumpet shall be heard and horridly resound which shall summon to iudgement all the offspring of Adam time for euer and euer shall cease shal be consumed shall haue its full and vttermost bound and last end and that eternally that everlastingly it shall be wanting to them who oportunely did not benefit themselves by it but deferred their well doing when as they possessed this Time vnto the

marvailous greedy of wealth and strangely solicitous thereō and oftentimes immeasurably profuse wonderfully prodigall although such is the condition of thinges that coueteousnes the earnest desire of having possessing and compleatly enioying of time is that vvhich is truely iust and really laudable vvorthy to be esteemed and honored vvith praise for truely as immediately after in the same booke he delivereth time is the most pretious ievvell of all others to bee farre preferred before any vvhat soever is or can bee conceived yet notvvithstanding it of all other things is least valued yea and indeed to say more despised for it 〈◊〉 reckoned as a thing of nothing of no vvorth at all There is not any vvho esteemeth it vvhen hee hath it if so it occurre that any one be sicke nay their ●ingers but even ake you shall see them croutch cringe yea even bovv their knees before the Physition and be it that he feare the prognostick the sentēce the doome of death he vvill give the physition his vvaight in gold for his recovery for ransome of his life The blessed S. Laurence Iustinian cōsidering vvhat time is and of vvhat value breaketh forth into these vvords Ah! vvho is there vvho is capable vvho is he vvho can vvith full extent of spirit and vnderstanding apprehend of vvhat price of vvhat vvorth is time Oh! vvhat grace of delivery vvhat eloquence what sweetly-spun or flowing speech of man can declare it lively and sprightly expresse it they who want time and haue it not at all know it Then would they trucke all the possessions of the world honors dignities prelacyes pompes of the age corporall delights and all that is vnder the Sunne wherewith they are taken entertained and marvailously pleased with for one one-sole houres-time if possibly they might regaine it acquire it possesse it For in this breife time in this most short space they might appease the diuine Iustice they might reioyce the Angells they might escape the terrible dreadfull most direfull doome of eternall losse euerlasting damnation and hence might they merit and without all doubt might winne euerliving life eternall blisse The carelesse vnhappy ah vnfortunate are those to whom the sunne of mercy is set And they are passed of without hope of any recovery they are descended to the Lake of misery vvhere is nothing but confusion and ever lasting horror And not without all reason pardon is denyed them for that they misseprised it when it was offered vnto them nay they did not once desire either to meditate to consider or know what time its worth was nor the much necessity thereof and the great want that they vvere to suffer thereby so living to please their palates and their appetites as if they vvere never to dy Oh! if they to ke●t into consideration they should vvell apprehend they I sav vvho employ their time ill and liue car●lesly hovv they vvithout once reflecting thereō miserably loose it for vvhat is there more precious then time vvhat is more excellent vvhat more deare vvhat of greater benefit oh vvhat is there more beautifull more to be beloved then time More is the pitty greater is the griefe that there is not any thing so vilified so despised so the least of leasts esteemed of nor so vnvvorthily possessed it being that through vvhich may be heaped treasures and eternall revvards vvonne in any one part thereof Hence is that they vvho well observe vvell knovve that vvhich is vvorth let not the least time passe be it never so short vvithout fruite vvithout returne of profit and vvhy for that they haue to render to God an exact and strict account And glorious S. Bernard saith that there is not any thing vvhich is more of value more pretious then is time but novv a daies is there foūd ought more despicable more contemptible The day of safety of vvell being doth like shadovves passe and there is not any body vvho according to reason doth lament the losse of that vvhich hath no regresse no returne But let men vnderstand that even as no haire of the head shall perish evē so neither more nor lesse 〈◊〉 any least moment of time vnlesse there be thereof an account and reason None of you bretheren esteeme ought the time you cast avvay in idle and most vaine vvordes Wordes irrecouerable fly yea and time flyeth irremediably not to be repaired alas not to be helped and the sottish foole taketh no notice of vvhat he looseth It is not amisse nay rather I may vvell say that it is euen lavvfull vvill some one vrge to chatt to talke a vvhile and to continue familiar discourse betvveene man and man vntill one hower be runn out vvhat that hovver that God almighty freely and mercifully gave thee to doe pennāce that hence thou mightest obtaine pardon hence to vvinne grace and merit glory oh vntill time glide away fully make his flight vntill the houre compleatly be runne Time oh that time thou hadst to labour to procure to vvinne divine mercyes propiriousnes favour indulgency and vvhē thou oughtest to haue made all hast vvith fulnes of diligence to come vnto the society of Angells to sigh and breath for the eternall inheritance to suscitate to avvakē thy luke-vvarme thy sluggish vvill and to vveepe bitterly on thy forepassed life the iniquities thou hast transgressed in All these are S. Bernards wordes Oh! if this merchādise sayth the blessed S. Bernardin of Siena of time could be saleable in hell there for one halfe hovver what vvould they proffer nay what would they give ah alas yes they vvould part with a thousand worldes if they were possessed of them their state cōsidered they there knovving hovv it is with such miserably distressed although they vvere in being againe Time is of more value then is vvhat soever the vvorld hath for of such nature is it that thereby may be acquired gained merits through which one may arriue to the possession and enioying eternall be atitude God himself the infinite good and ●●easure And if the deuill vvere but maister of a litle time in vvhich he might doe acts of repentance he vvould saue himselfe and gaine that which vvithout all redemption he hath vtterly lost The selfe same Saint further delivereth That thing is of great value very pretious of vvhich asmall quantity is as much vvorth as is a greater vvaight and quantity of an other And so it is vvith gold for that with litle there of is bought great waight of any other thinge or mettall what soever Then contemplate time vveigh it vvell for that there with in an instant if you were practized in trading you shall be enabled to get heavē and life everlasting as did the good Theife Well knevv Arsenius the Abbo● the price of time for when as he vvas in the hermitage of custome so vvell busied and vvas so earnestly coveteous of time that is vvas his wonted saying An houre of sleepe is enough for a Monke And vvhen once

all the world and admonisheth each one that they conserue that they be tender of time that they leaue to sinne that they forsake euill for that this iewell of time was not benignely bestowed on them to the end they should doe ill but they should doe well And the state of an idle man in the person of a worke man and day-labourer is also reprehended by the maister of à family much more reprehension might be and iustly laid of him who ' is more aged who hath runne à longer course of life alas à longer time And if so that the Kingly Prophet Dauid in the beginning of his Psalmes compareth the truely iust man vvith the tree which is planted hard by à current of waters which yeildeth his fruite seasonably yet doth not he at all imply he meaneth not that euen ●s the tree yeildeth no fruite but in his proper moneth and destined time of yeare and not othervvise so hath the iust man to tender his one dayes moneths and precise times strictly determined of and not in any other but vnderstand aright that euen as that the owner of à tree vvhich giueth fruite in it's due season vvould cut it vp and grubbe it by the roote vvere it not so euen so man ought to doe his duety according to his vocatiō his being and his profession timely novv man's time runneth the full end and vvhole course of his life And so it is aduised and coūsailed in the name of God that it is expedient for à man to pray euermore yea and vvithout ceasing and to be alvvaies vvatchfull and avvake vvith à burning candle in hand for that it is not known at vvhat time his Lord and Maister will come to reckon with him and that he be à good accountant of what is laid out and receiued of those thinges which were comitted to his charge and of the profit of the vineyard which they let and set and of his traffique and commerce all which are manifest tokens that at all times our Lord requireth of vs that we bring fruite and he that so doth is valued to be à true seruant à true à prudent à most discreet seruant And the time which man is maister of is the whole time of his life vvherefore after it as the Angell hath solemnely svvorne time hath to haue no more being The tree vvhich the Euangelist S. Iohn in his Apocalypse did see which euer more and at all times bare fruite each moneth gaue it mature ripe all which was very wholesome yea and euen to the very leaues of the tree is an embleme or figure of the iust man who alwaies and in all times beareth fruite as vvel in each moneth as also in the vvhole course of his age and vvhatsoeuer he attendeth to is of great benefit and singular profit as well his thoughts as also his workes and words The end of the fourth Chapter THE FIFTH CHAPTER How iustly the sluggish deserue reprehension and who are so called AMong all men saith Seneca those cheifely yea and onely are to be accounted idle least busy though most serious who employ themselues giues themselues ouer quite to the practise of piety and wisedome and these solely and onely liue for that hence they doe not alone conserue and well keepe their owne time but likewise they annexe to their owne dayes other ages and other times for that which they haue gathered and are made Lords of turneth to their vse their profit their well being hereof they auaile themselues hereof they make singular benefit This vacancy this idlenes so well employed is laudable is worthy of all praise indeed set this apart thus vnderstood all other vacancy all other idlenes which is really such and so esteemed of so truely valewed is right worthy of reprehension euen as the bird was ordained to fly so is man to labour to take paines And of this vacancy this idlenes speaketh the fame Seneca that it was the sepulcher of a living man in such sort that an idle man not employed and one who addicteth himselfe to nothing but idlenes is buried therein and in extreme danger to fall into many sinnes and greiuous trespasses against God Hence is that Ecclesiasticus deliuereth that idlenes hath occasioned mach malice much sinne our Seraphick Father S. Francis in one of his rules calleth it the enemy of the soule and the glorious Augustine sayeth that it will ne●er come to passe nor can it be that à Citizen of heauen be freind of idlenes of sluggishenes And S. Chrysostome professeth that idlenes is a part of vice or to say more oppositely is no part but is the occasion and peruerse roote for that it is the teacher of all sinnes and director to them The great Anthony spake earnestly yea and cryed out with à loud voice in the heremitage which voice was heard in heauen and these were his wordes O my God and my Lord true Samaritan and true wat●h and protector of soules and bodyes resuscitate in me raise a new in me thy grace newly enable me herewith and grant vnto thy seruant so much mercy that indulgently thou permit not that I euer be in the desert idle to these his feruent acclamations is answered from one of heauē from some one or other appointed messenger of God Anthony desirest thou indeed in earnest really to please God then doe thou pray and vvhen so that thy spirits in prayer are enfeebled are become weake then labour let thy hands worke and euermore entertaine thy self in some what or other doe but thy endeauour so will the diuine fauour neuer be vvanting vnto thee It was the sentence the iudgement of the Fathers who liued in Egipt that one Deuill waited to doe mischeife through his temptations to one onely monke employed but on him who is idle many attend yet for that of this idlenes of this sluggishnes of this remissenes much hath been vvritten and that hereof hath been various disputes on one the other parte and that my principall aimeth at the spirituall against that sluggishnes I will arme my self I will moore processe against it by making apparant to many who in their opinions are well employed the deceipt hereof declaring and sufficiently proouing that they are no otherwise to be v●●ewed then idle persons and that they loose their time and that so it is and no otherwise with them alas For necessarily you must grant that he is an idle sluggish man vvho maketh not the same vse of time which is conformable to it's vse to it 's end for vvhich God Almighty bestowed it yea farre other wise employeth it vnlawfully and vniustly vvhere appeareth that nothing in such his course goeth or can any waies tend to God his seruice or to the benefit of his neighbour nor can they be made good as to any vpright laudable and praise worthy end And euen so as many handy crafts men

the Lamentations vsed Vide Domine considera c. Behold Lord and consider how I haue been come to be abject since that my seruant yea my slaue doth so vilify me more offereth outrages against mee And in such māner doth the body draw on great burthē on the soule which it doth extremely wrōg doth raise and exalt it selfe with vvhat is not agreable rather contrary to all reason and iustice and it is bound to returne to the soule what properly belongeth vnto it vnder paine vnder amerce that vvhen the soule hath as also the body each of them both of them may be lost vvithout any redemption or any safety And to giue life to vvhat hath been deliuered as also what is to follow what better doctrine can be set downe then that vvhich the glorious Bernard hath in à sermon of the comming of our Lord of Aduent vvhereof I vvill here recite à great part The time of this life sayeth hee appertaineth not to the body it belongeth properly to the soule and for it vvas it appointed for of much more value is the soule then the body and it hath first to repaire and procure remedy vvhich first fell for it's fall it 's transgression the body vnderwent incurred punishment And if vve desire to liue and be true members of our head vho is IESVS CHRIST our Lord our duety is to imitate him and to conforme our selues to him the way wee must walke the principall care and sollicitude must be of our soules for vvhich he cheifly came into the vvorld and suffred the torment of the Crosse and let vs reserue the care of the body for that day and time vvhen our Lord shall come to reforme them to change them into à better state as said the Apostle Saluatorem expectamus nostrum c. We looke for our Sauiour who is IESVS-CHRIST our Lord and his comming to Iudge vvho will reforme or according to the Greeke text vvill transforme our body meane abject and full of imperfections and miseries and it shall be according to his similitude vvho is replenished with clearnes and splendour Hence striue not no attempt not oh thou body ill to be regarded ill to bee esteemed of to impatronise thy selfe of time by force and vvith violence before time for albeit thou maist occasiō yea hinder safety to thy soule yet canst thou not vvithout it procure it for they selfe alas no. All things haue their time permit suffer and consent that the soule may worke freely nor be thou any impedimēt vnto it rather helpe it and labour iointly vvith it for if you trauaile together if you shall suffer with it you shall raigne vvith it and so much as thou troublest and hinderest it's safety thou troublest and hinderest thine owne for thou canst not be reformed vntill that our Lord see in thy soule his image reformed Oh! body obserue vvell that thou hast vnder thy roofe à most noble guest à guest of grand rancke and quality vvhich is the soule and that thy well being and safety dependeth on it Be therefore some what like à Courtier well mannered and discreet and giue vvay respect and free entertainement vnto so honorable à guest Thou thy selfe art in thine owne house and in thine owne proper soile for thou art earthly and of earth but the soule is but à guest in thy house euen as à stranger à trauailer and exiled alas banished from his proper place of residence Let mee freely enterchange à word vvith thee oh body vvhat rusticall rude lowne very block head and course conditioned fellow should bee be valiewed to vvhose house might happen à Prince or Earle to come to allodge vvho would not willingly and most readily giue way and betake himselfe to the worst roome of his house to present him vvith the best roome and best lodging of his house yea if it vvere necessary vvould sleepe on hay and straw or by the chimnyes harth cinders Let this be thy way forsake thy meate sleepe litle if so it be expedient and necessary for the good of thy soule and for the loue of it let passe thy pleasures thy entertainements and passetimes fast and be regular sober and temperate in thy diet to the end that it may be in good time and perfect health and so perseuere correct thy selfe sharply bleed and mortifie thy selfe that it may liue this time is not the time of laughter but of teares not of repose but of labour not of dantinesse nicenesse but of pennance not of delight not pleasure but of anguish of sharp tribulation the time vvill come about there vvill come à time of mirth of joye and of laughter together vvith it so be it that with it thou lament thou suffer thou at the present poure forth thy teares and if together thou so west in teares together thou shalt reape gladnes hearts-comfort hearts ioy and vilifie not nay esteeme not at an ordinary value thy guest for that hee seemeth to come vnto thee from forraine countries as à stranger but contemplate obserue vvell the many and singular benefits which accrew to thee through his society his conuersation and presence This guest this soule is it vvhich giueth life spirit and vigour to thy sight and to thy eares faculty of hearing speach to thy tongue to thy palate it's tast and sense of feeling and motion to all thy entire body beauty and gracefull comlines And if so that thou vvilt vvell obserue and ponder what I now deliuer let it be your serious attention vvhat is it that you would be found to bee if so that it should faile you and that it should depart frō you that it should at any time leaue you abandon you and vtterly forsake you your house in this euen point and instant of time thy tongue will not be able to doe his office thou wilt be vtterly bereaud of speach thine eyes will become blind thou wilt be depriued of thy guift of hearing thy countenance will appeare pale all thy beauty will fade and fully perish and thou shalt proue to be terrible foule vgly stark cold irksome and horrible and thou shalt be an vnsauory carcasse and altogether rotten and à dunghill for vvormes Since Since that vvhich I here deliuer is true from whence is it that for à small momentary delight that thou dispensest and thou notably offendest so great à guest one of such quality and so profitable as of whom so inexpressible vse might haue been well made and that thou takest away it's time doth injure it and stealest from it and employest it so ill but thou canst not haue euen this thy shadowed delight if it vvere not vvith thee And if so great guifts depend and accrue to thee through it's presence and society not withstanding it be in à forraine Countrey and banished for sinne from the high and mighty Court of heauen and from the sight of it's Lord thinke maturely what