of stage-plaies or Comedies or other vaine pastimes at Beare or Bullgarden and afterwards do find their purses emptie the occasions to merchandise traffique and to get to be ouerpast Likewise they are like those mariners who comming a shore out of their Ship or Galley to prouide them of things necessary for the accomplishment of their voyage and arriual to their wished port and desired hauen doe linger and busie themselues in beholding the curiosities which are about the streets and in shops or by walking in curious gardens whereby Time ouerpasseth them without perceiuance and forget themselues of that they principally came for and that their Ship Galley or vessel was ready at hand vpon a set determined time to launch forth to strike saile and so remaine destitute of necessaries poore comfortlesse and miserable in a strange land because they came too late and vnprouided It may seeme to those who so without remorse or feeling do loose time that they possesse so much that they shall haue sufficient and inough for all things yea Time to spare to repent and amend their liues Whereas indeed it appeareth plainely that their vnderstanding knowledge do faile them considering Zeno Cliticus being an heathen man as Laertius reporteth did say Laert. in vita Philosopho That men had no such lacke or want nor such penurie of any thing as they had of Time and truly with good reason and sound probability because wee apprehend not that which is past nor that to come and Time present is so fleeting successiuely following on and so short that in one moment it is past A certaine deuoute holy man maruailing with himselfe and bewailing the estate of those idle persons who so fruitlesly without griefe and compunction of hart permitted Time to ouerpasse them did say The slothfull looseth both this and the other life blessed is he that spendeth his life his powers in the seruice of God I pray thee tell me If a well of wine or a fountaine of oyle were freely giuen thee which for the space of one whole day should continually runne in thy house wouldest thou being poore consume that one day in play or rather in looking out Barrels and vessels wherein to saue and preserue the same where by to become rich Without doubt if thou wert not mad thou wouldest do the latter So did that wise and discreete Widdow of whom mention is made in the second Book of the Kings by gathering vp and sauing of the oyle which the Prophet Elisha most miraculously procured for her to pay the debts of her late husband 2. Reg. 4,5 least the Creditors would take away her two sonnes for slaues till she had discharged that she owed But out alas saith that holy man our blockishnes and madnesse is such and our discretion so little that wheras God giueth vs Time and the life present whereby in the same through his diuine grace manifold blessings exceeding fauors we might with that maine and principal stocke he bestoweth vpon vs make our selues rich and satisfie that we owe least hereafter we be made slaues to the Diuell without remedy and without end yet we lauishly spend and consume the same in vanities and trifles Agreeable to which bee these wordes of most pariend Iob saying Iob. 24. Dedit ei locum poenitentiae God gaue man place of repentance and time for the same but hee hath conuerted the good vse to an abuse and in sinnes of Pride CHAP. 6. How the BODY detaineth in captiuitie the Time which is properly the SOVLES and how it exalts it selfe and rebels against the SOVLE THE Body after the fall so lifted vp it selfe withstood rebelled so much against the Soule as the flesh like another bondslaue Hagar towards her Mistris hath lost all awfull respect Gen. 16.4.5 and would seeme to be Lady and Mistris and that the Soule is but a slaue or seruant suggesting that all the Time of this life is only for the Body for his owne gallantnesse and recreation for the accomplishment of his sinfull lusts greedie appetites and further that the Body sheweth great fauour yea doth a very good turne vnto the poore Soule by yeelding it so much time as himselfe pleaseth who by reason of her deiection for sinne was brought vnto this miserable thraldome Wherupon shee may say vnto God counting her troubles and anguishes that which Ierusalē in her great griefes and sorrowes hath vttered Lam. 1.11 Vide Domine cōsidera c. Behold Lord and cōsider how I am become vile considering that my bondslaue esteemeth so litle of me and offereth violence vnto me And therein doth the Flesh greatly iniurie the Soule with a Stranger exalteth it selfe against all reason and iustice and is therefore bound to restore vnto the Soule that which properly is hers vpon paine least whē he shall haue neede of the Soule Body both of them doe faile to attaine their finall Saluation For prosecution of this point there can be no better doctrine written then that of S. Bernard in his Sermon of the Aduent Ber ser 6. de Aduentu Domini a great part whereof I will here rehearse The time of this life sayeth hee is not for the Body but for the Soule and for her onely was it assigned and appointed because the Soule is far more worthy then the Bodie and that which first fell and transgressed is first to be repaired and remedied and therefore because the Soule was first in the transgression came the Bodie to incur in the punishment and to participate thereof But incase we desire to be made liuing and true members of our head who is IESVS CHRIST wee are to manifest the same and to conforme our selues vnto him wherein our first thought and chiefest care should be concerning our Soules for whose behoofe most principally HE came into this world hath suffered the paines and tormēts of the Crosse and therefore let vs reserue and keepe the care of the Body against that day and time when our Lord shall come to reforme it as the Apostle saith Philip. 3.20 Saluatorem expectamus Dominum nostrum c. Wee looke and expect for a Sauiour who is Iesus safegard and preseruation dependeth vpon hers Be therefore somewhat curteous ciuill and discreet to giue place and preferre so honorable a guest Thou art in thy house and vpon thy ground for thou hast bene earthly and of earth thou art but the Soule is lodged in thy house and home as a stranger a pilgrime banished as an exile from her owne dwelling Tell me thou Body what rude rusticall Clowne or countriman though neuer so grosse or doltish block-headed fellow If a Prince or an Earle should come to lodge in his house would not he with hart and good-will retire and withdrawe himselfe to the worse part thereof whereby to suffer that Nobleman to enioy the best roome or chamber yea if it were necessary would go and sleepe
vpon hay or straw or neer the cinders and ashes vpon the very hearth or in the chimney corner Then likewise do thou the same and if it be expedient leaue off to eate and sleep for the good of thy Soule and for the loue thereof loose thy delights and pleasures forgo thy pastimes and sports Fast and keepe Dyet wherby shee may bee safe and whole chasten and discipline thy selfe let thy selfe bloud to tame and mortifie thy flesh if neede shall so require that thy Soul may liue For this Time is no time of mirth and solace but of lamentation and teares no time of rest and quietnesse but of labor and paine no time of worldly recreations and loose-liuing but of prayer and repentance nor time of any contentments but of tribulations and sorow Time may hereafter come of laughter when thou mayest reioyce and be mery together with her so as now thou bewaile and weepe with her For if thou sowe no tears thou shalt neither reape nor gather any alacritie or ioy Despise not thy guest esteeme her not of any smal worth or reckning though she seemeth vnto thee a Pilgrime and stranger but rather admire to beholde the manifold goodnesse and vnspeakable blessings that redound vnto thee as well because of her society and presence as also by reason of her participation communicating with thy selfe in all things That guest and that Soule is she who giueth sight to thy eyes hearing to thy eares words to thy tongue taste to thy palate and to all thy other parts their sense and seuerall motions yea all their grace comelinesse and beauty But if more cleerly thou desirest to vnderstand this point then consider what thou shouldest bee in case she were lacking I meane departed or fled out of thy house At that very instant thy tongue would be mute and dumbe thy eyes blind thy eares deafe thy nose would waxe pale all thy beauty and comelinesse would fade and perish and then shouldest thou remaine dreadfull and terrible foule filthy vgly frozen starke and stiffe loathsome irksome and horrible and wouldest bee a most stinking corrupted rotten carkasse and a dunghill of wormes These things being wel considered Wherfore doest thou for one momentanie and temporall delight pleasure greeue and offend so noble and profitable a member so principall a guest and bereauest her of her Time yea stealest and robbest her thereof and consumest the same so ill and so like a wicked scape-thrift The which false deceiuable delightes notwithstanding thou couldest not inioy incase thy soule were absent from thee Albeit neuerthelesse if such and so great glorie and treasures happen and befall thee by reason of her presence and fellowship though being a Soiourner in a forraine countrey by reason of Sin and Transgression banished out of the soueraigne Court and from the sight of her Lord Yet what shal come and redound to thee when of all sides both Body and Soule bee reconciled vnto the Almighty and so shall absolutely remaine in his grace and fauour in his friendship and inward familiaritie It is reason therefore that thou in all patience and meekenesse doest dispose and prepare thee to offer thy selfe to all things which may in any wise profit and serue for the obtaining and purchasing of that reconciliation and amitie Tell thy guest thy Soule that which Ioseph sayde to King Pharao his gentleman Butler or Cup-bearer I am sure certaine that ere it bee long the King will remember himselfe of thee Gen. 40.13 and will restore thee to thy former estate and therefore I prethee haue me in remembrance at that time So without doubt she will specially stretch her selfe for thy good and regard thee if now thou serue and vse her well and imployest the time about that which belongeth and appertaineth to the Soule and not about thine owne onely commodities and peculiar behouffes on her cost and charges And when she shall obtaine the grace and fauour of her Lord and enioy his presence she will intercede and intreate for thee and will be thy most faithfull friend and aduocate and will say Most mercifull and omnipotent Lord when for punishment of my offences I was exiled in the worlde and as a Pilgrime and stranger walked therein a certaine poore pittifull and godly boast receiued me into his house and dealt with mee most louingly For whom so effectually and so sincerely as I may I most humbly beseech thy most infinite Clemencie and goodnes that thou requite him who for the loue of mee gaue away all his Substāce vtterly vndoing himselfe for my sake and offered himselfe to performe whatsoeuer I thought behouefull and good forgoing his owne appetites fansies dainties and pleasures labouring and sweating wearying and vexing himselfe for me and induring thirst hunger faintnesse watching sorrowe and tribulation and for his owne proper necessities and peculiar affaires tooke the least part of Time euē as litle as might be whereby the more might remaine for me Hereupon no doubt wil be fulfilled that portion of Scripture which saith Our Lord executeth his will vpon them that feare him Psal 145.18.19 and will heare their prayers and supplications For when that King of infinite Maiestie shall come cōpassed with shining brightnesse and glorie accompanied with thousand millions of Angels to raise vp and restore our bodies and to reduce them like vnto his owne awakening thē out of that sleepe in which now they rest by that terrible and dreadfull noyse of the Trūpet thou hauing euer demeaned thy selfe towards thy Soule in all thy steps and cariage as thou oughtest and appertained Then will our Lord well reward thee with his glory who will glorifie and cloathe thee with those most pretious indowments of immortality mortality agility impassibility and brightnesse the which in the company of thy Soule thou shalt for euer enioy Desire not therfore I beseech thee to loose and ouerpasse a Glorie so glorious such delicates such wealth such honour for any short fading and perishing pleasure or for any seeming good tastes or carnall likings being indeede full of distastes and dislikes For which moreouer the wicked are to suffer and abide grieuous dolours euerlasting tormēts All which aboue rehearsed out of famous S. Bernard Such therefore who for their carnall bodies in this life doe challenge and assume the Time that belongeth to the Soule which they vainely misspend according to their owne lusts neglecting and contemning yea and as it were trampling their soule vnder their feete the Lord threatneth with great punishment in those wordes of holy Iob in the 24 chapter saying Iob. 24.20 Their mirth and pleasures shall most speedily end and finish and all their sweetnesse shall be turned into wormes and stings of conscience and all mercie and pittie will forget them for euermore and at last shall be buried in the perpetuall pit of obliuion they shall passe from hard frozen snowie waters into intollerable excessiue heate whereby their paines and
waite to gather Manna for the Sabbaoth day of the other life it will profit thee no whit but rather will be conuerted into wormes For therby wil remain in thy Soule whereof we now speake a perpetuall worme and sting of conscience Rachel was most faire Gen. 30.1 and beautiful aboue measure but barren withall and though Leah was not so well fauored yet was she fruitfull The other life is most beautifull and excellent but is sayd to be barren because there is no place for repentance good works proper vnto this present life the which though in comparison it be browne duskish foule laborious yet notwithstāding is fruitfull and fertile and apprehendeth that soueraigntie which causeth and produceth works both good and acceptable vnto God with the encrease of grace and assured hope of glorie and he who at first doth not respect these things and with alacritie and patience vnder go his labour and suffer griefe and tribulation and daily busie himselfe about good exercises cannot hope hereafter to enioy the exceeding and excellent beautie of Rachel the other life Matt. 20.7 Then be carefull thou Christian to labour and worke heere All that thou canst because hereafter thou canst not possibly doe it We are mercenarie workemen and hirelings and therefore there is no reason we should passe away our liues idlely nor in delights pleasures and dainties as though wee were great Magnificoes or Gentlemen of high reputation Before Adam had sinned GOD placed him in the Paradise of pleasure Gen. 2.15 the which he ordained for him that he should labour in that gardeine that in that lodge or pallace of pleasure he should be intertained spend his time and solace himselfe But after he had sinned he was banished out of Paradise and was made a labourer and a workeman of the terrestriall vineyard Considering therefore the case standeth thus labour and make speed my friend if thou beest desirous to liue without staine or spot of sinne and to end thy dayes in all ioy and spiritual happinesse Because this is not rightlie vnderstoode or rather because few indeauour or care to vnderstande and consider the same as they ought men now a dayes conuert this vineyard into gardens places of mirth and pleasure and passe away their lyues in all kind of sensuality and delight Who are rightly compared vnto king Ahaz of whō it is written 2. Reg. 16. that as hee beheld the Altar of Damascus he sent from that Citie the true patterne and platforme therof vnto Vriah the priest that thereby hee might frame and make an Altar according to the kings order and direction but the Altar of brasse and of mettall Ver. 8. which stoode till that day before the Lord hee took away out of the Temple and from before his presence That I say manie Christians now adayes doe practise who embrace Religion worship God but vpon the Altar of the Gentiles liuing as though they were Gentiles or heathen men enioying so much so many dainties pleasant tastes and delicates they can procure and attaine vnto they fall straightwayes to all such things as their appetites can wish and demaund without making of anie maner resistance they labour to fulfill and perform what their sensualities shal long and lust after Correct and chastice thou Christian man that body of thine tame subdue it busie thy selfe in the workes of a Christian labourer worke in thy vineyard dresse and prune it digge and delue it plough it tyll and manure the inheritance of thy soule and thou shalt see how thy sensuality will forgoe and forget her heady wilfulnesse her gallant brauerie and wantonnesse there shall not be found in the same such store of bryer-bushes nor so many thornie brambles and sharpe pricking thistles of Sinnes as otherwise there should So because the children of Israel should not be multiplied Exod. 1 1◠nor recouer any head or strength but that they should be kept vnder and solde Pharao made them worke and labour and appointed them ordinarie tasks which were not smal Knowe and acknowledge thou Christian the good time and the good day hourd them vp in store reserue them in thy store-house whereby that may not be said of thee which was spokē of the Hebrues The Kite the Storke Isaix 10. and the Swallow do know their times and seasons and well vnderstand the due value thereof and profit thereby But Israel neither knoweth nor regardeth the time of his visitation nor vnderstandeth how to profit by the occasion thereof and therfore shall some day weepe and lament most bitterly and shall much long for wish euen that which now hee neither esteemeth nor regardeth The people of Israel perceiuing the riuer of Iordan to be dry were therefore secure in the passage and least they should loose so good an opportunitie they made hast to passe ouer Iosuae 4.10 and indeede passed ouer most safely But if they had deferred their iourney till another day peraduenture they should haue come short found the passage shut vp We cannot secure to our selues the morrow and if this day thou mayest deferre it not let it not ouerpasse thee but conuert thy selfe to God for it may bee that to morrow thou shalt not be able or canst not Psal 95 7. To day saith Dauid if you will heare the voyce of the Lord who inuiteth and calleth you to repentance and to amendment of life poast it not ouer so hardening your harts Verse 8. and defer not till another day Consider thou miserable wretch thou blinde and ignorant Sinner that the Diuell to deceiue and delude thee saith Bestow vpon mee this day and the morrow thou shalt giue to God and to morrow hee will reiterate and say vnto thee the very same and so hee will cosen and vndoe thee S. Basil saith Basil hom 13 exhort ad Bapt. That he noted a most meruailous subtle shift of a certaine litle Bird which according to Elianus is the Partridge which perceiuing the Fowler to draw neere towards her nest where her young lay fearing that if hee had come any nearer he would haue made a pray of them all wherefore in respect they could not well flie she skipt out of her neast and lighted hard by him putting him in hope that hee might speedily catch her hauing her yong ones as he now imagined sure in his hands of purpose to make him to follow her into by-pathes and whereby he might forget to finde againe her litle young ones When the Fowler drew neare towardes the Partridge and thought himselfe sure of her shee suddainly flurted vp and alighted som short distance before him and after that maner alwayes flying and staying or rather limping and hopping still neare abouts him shee deceaued the Fowler by intertaining and withdrawing him aloofe so farre till at length her young ones by litle litle with short leapes and easie flight had prouided for themselues and digged
what houre his Lord and Master will come Luc. 12.40.46 and that he be alwayes prouided in a readines with the accounting Booke of Receipts and Defrayments of Charges and Allowances against the Time he shall come to demaund an account of the Talents Mat. 25.19 which were vppon trust committed vnto his charge and deliuered to be kept that now they should be restored and of the increase and profite of the Vineyard which was rented and farmed vnto him and of his traffique and imployment All which is a manifest argumēt or signe that at all times the Lord expecteth that man beare fruite and be prepared as a faithfull and wise Seruant And he calleth his Time all the time of his life because that after the same as the Angell most solemnly hath sworn it There should be no more Time Apoc. 10.6 The tree which the Euangelist S. Iohn in his Reuelation did see which alwayes cōtinued with fruit and euery moneth yeelded his owne Apoc. 22.2 all which was wholesome and profitable yea the very leaues therof represent the iust man who alwayes beareth fruite at all times and in all the moneths of the yeare and throughout his whole age and all that is in him is good profitable as well thoughts words as deedes CHAP. 5. How worthy of reproofe idle persons are and who they be Seneca de breuitate vitae AMongest all men saith Seneca they onely are deemed idle who imploy and addict themselues to the studie and exercise of wisedome and knowledge albeit indeed they onely doe liue seeing they doe not onely preserue and liue out their own yeares and ages but also adde vnto their dayes the fore-passed times of former ages because they haue the fruition of that which in those dayes was registred for the behoofe of insuing posteritie whereof they reape great commodity and profit Which Idlenesse hauing bin so well imployed is laudable and prayse-worthy but excepting this al other idlenes which properly is idlenes indeed is most worthily to be reprehended For as the Bird was created to flie Iob. 15. so was Mán borne to labour And touching that Idlenes the same Seneca saith that it is the liuing mans sepulchre and that the healthful idle person loyterer that followeth nothing but idlenesse being as it were interred and buried therein is in great danger of falling into many offences against God Wherefore Ecclesiasticus saith Eccle. 33.26 That Idlenesse hath taught much malice and enuie A certaine Schooleman termeth Idlenesse Fr. Francis in sua regula the Enemie of the Soule Aug ad fra tres in Eremo ser 19. And S. Augustine writeth that no friend of idlenesse shall or can be any Citizen in the kingdome of Heauen Chrysost hom 8. in cap. 4. ad Ephes S. Chrysostome affirmeth that Idlenesse is a part of vice or rather no part at all but a most wicked peruerse root yea the very cause and occasion of all vices whereof Idlenesse is the Ringleader and Mistris That great Anthonie with lowde shrikes and sorrowfull lamentation to God almighty cried out in the wildernesse saying O my God and my Lord thou true Samaritane and right keeper and protectour of Soules and of bodies raise in me thy grace afford me such fauour and bestowe vpon thy Seruant so much mercy as that thou permit me not to be idle one iote in this Desert whereunto in like maner as the storie reporteth a voyce from heauen made him this answere Anthony thou hast rightly desired to please God Then pray when thou canst not pray labor and do some handy-work and alwayes imploy thy selfe in some one thing or other performing such thinges which on thy part are to be performed and done and then shalt thou neuer faile or misse the diuine fauour It was the opinion of the Fathers who liued in Egypt Cassian lib. 10. collat c. 3. That one onely Diuell tempted a labouring Monke but many the idle Howbeit because many thinges are written concerning and against that kinde of idlenesse my principall intent and chiefe purpose is not to intreat thereof so much as of spirituall Idlenesse Against which I will proceede freeing many of errour in that point who in their owne conceipt and imagination are much occupied manifesting and prouing with sufficiēt reasons how they are idle and how they with-holde Time captiuated imprisoned For which purpose I say hee is idle who vseth not Time conformable to that end whereto by our Lord it was graunted vnto vs but rather imployeth it in things vnlawfull and vniust which neither tendeth nor can be directed to his seruice nor to the benefit or profit of his Neighbour or about some other businesses which cānot be perfected or brought to passe for any honest or laudable end And so all Officers Labourers Marchants Tradesmen Workmen Hirelings Kings Princes Counsailors Aduocates Ministers Seruants and all maner of persons that are such doe as it were couer heauē with their Mantles and with-holde Time captiuated when they occupy and busie themselues in and about workes actions exercises and seruices which are vnlawfull and prohibited by the Lawes Decrees Constitutions diuine or not to that end and intent they ought or else doe liue so secure and retchlesse that they do no worke that is good or acceptable vnto God And therefore as before wee haue spoken Time was bestowed on man not to doe euill nor to be idle and he that is ill occupied is reckoned and accounted as idle before God In vaine hath he receaued a Soule Psal 15. who alwayes offendeth GOD with the same In vaine hath euery Sinner had all that Time wherein he liued in sinne and in vaine haue all those now the same who continue therein and for all the time their soules haue remained idle within them notwithstanding that they haue profited as touching the world and reaped benefit thereby and enioy the vse of their strengthes powers for other works actions exercises and seruices but as for the principall end whereto GOD graunted the same which was that they should serue him as acknowledged Seneca at length when hee said Seneca That God created all other thinges of the world for the vse of humane body the body for the fiue senses and the Senses for the Soule and the soule to contemplate and loue the diuine Beauty All the Time they spend and wast sinfully or doe not imploy thēselues in thinges about the seruice of God is idle and vaine And yet for all that you will say that the King is busie or a Counsailour or some Officer or Minister c. But I will terme such a one an idle Christian a loyterer or idle workman in the house of God millions of persons do remaine in hell for their idle loytering in that kinde of Idlenesse who in their owne imagination thinke themselues greatly occupied in this world All houres spent and consumed in vnlawfull playes murmuration
world shall sport it selfe Io. 16.20 shall laugh and be merrie but you shall weepe and walke sadly and pensiuely Christ was crucified and buffetted for thy Sins and thou desirest to passe this life in Donayres c. Merry Iests fond delights mirth laughter and vaine pastimes CHAP. 8. That likewise it is lawfull yea very necessary for religious and Ecclesiasticall persons to vse some honest exercise which may serue for intermission recreation and rest THERE were certaine Heretickes Alph. de Castro aduers haeres lib. 11. verbe Oratio who misinterpreting these words of the Euangelist S. Luke where it is sayd that men ought alwayes to pray Luc. 18.1 and neuer to waxe faint brought into the Church that false and new coyned doctrine teaching that no other thing was to be done and performed neither night nor day but onely to pray and that without any manner of intermission interruption or ceasing howsoeuer For man ought onely to bee occupied and imployed therein But these Heretickes were sithence not without great reason condemned and banished out of the Church because it was not possible that our weaknesse and feeblenesse should endure and be able alwayes to pray in such sort as they haue affirmed Neither are the words of the Euangelist so to be vnderstoode and expounded neither hath the infallible Veritie spoken them in that sense That which by these wordes 1. Thes 5.17 It is expedient alwayes to pray and by those of the Apostle Salmeron Pray continually without ceasing is meant is this when as necessitie compelleth vs to aske any thing of God or when we are driuen to any straitnesse tribulation or aduersitie or doe feare any such thing then are wee to entreate and beseech with earnestnesse and perseuerance once twise thrise till hee shew mercy vpon vs reward assist and fauour vs without faile or fraud not ceasing nor being dismayed though presently hee doe not sensibly bestow or grant that which we demaund but that wee knock and call at the gate of his bountiful mercy vntill it be opened for vs and that if he please he bestow vpō vs our desires because of our importunacie euen as the Lord in the Parable of the widdowe and wicked Iudge doth teach vs the same which then to that purpose he propounded after he had said Luc. 18.2 seqq Men ought alwayes to pray who with meere importunacie and perseuerance came to wearie the Iudge for the grace and fauour she desired And this is confirmed by the example of the Church who prayed without intermission for the Apostle S. Peter while hee was detained in prison Act. 12.5 vntil he was deliuered thēce and that she saw him safe Moreouer that saying Pray continually is as much to say as Pray at houres time conuenient wherfore Dionysius Carthusianus sayeth Dionys Carthus Let him that prayeth pray without intermission in due times and he prayeth alwaies who prayeth when he may and hath occasion and fit opportunitie thereunto Simon de Cassia declareth it thus Simon de Cass in Iob. 7 All the life of man is a continuall triall and warfare and all the time he continueth and abideth here our enemies wage battell against vs both night day without ceasing or intermissiō And of our selues or by our owne proper strength and might wee are not able to ouercome or cōquer them nor to withstand their force and therefore it behoueth vs to pray continually and to entreate for aide and succour of that LORD who onely is able to graunt our requests for which cause the Spaniard saith En todas maner as es oportuna la oracion importuna that is By all meanes an importunate prayer is alwaies opportune and fitting And therfore it is not to be so intended that there must be no ceasing nor intermission of any Time in prayer considering that our sleepe our eating and drinking do often constraine vs as also our apparrelling and somtimes we must rest and ease our selues and men must haue time to prepare them selues to their seuerall offices and ministeries somtimes to recreate and repaire themselues for performance of corporall and spirituall works of mercie but that which is sought expected of vs is that our intention be wholy setled towards God and that all our workes be onely directed and intended to his glory that at times and houres conuenient our hearts and thoughts be lifted vp vnto him to pray begge that which we lacke and haue need of So as all our life time it behooueth to pray continually because throughout the whole course thereof there is neither day nor houre wherein man may say that there is no neede or can leaue vndone so necessarie and so important an exercise But euer and alwayes to continue in prayer meditation there is no head can beare it nor body endure it nor any Lawe of God that cōmandeth any such thing nor obligeth or bindeth vs to anie such taske because his yoke is easie pleasant and his burthen light and there are other thinges wherein wee ought to be imployed which charitie and necessitie demaund and require at our hands And for the accomplishment of all things how spiritual or holy soeuer a man be it is very needfull and requisite that he haue and exercise some lawfull occupation and honest exercise or some other function which may serue him for recreation and ease to lighten the heart because that variety as saith Theodoretus takes away the irkesomnesse and loathing Theodor. li. de prouid and causeth fresh desires and new appetite to spring and grow in vs and so afterwards man will returne with better liking greater abilitie with a more feruent desire and earnestnesse to his spirituall exercises Wherefore 3. Reg. 3. euen as the Wiseman in that his discreet Salomon iudgement and sentence 1. King 3.25 which hee gaue for satisfaction of the two women who sued for the child each of them affirming that it was hers where he commanded that it should be diuided parted in the middest and so distributed betwixt them both So the wise prudent spiritual mā is to part and diuide his Time betweene the Soule and Body yeelding rendring to either of them the part due to the same And as true husband Iacob with his two wiues Rachel and Leah Genes 29.23 ver 30. was wont by turnes to exercise himself in both lyues namely actiue and contemplatiue giuing the most he could to the most perfect and most excellent And because that in this miserable and wretched life the soule is not able to attend alwayes on spiritual things therfore all authors that write of spirituall life say that some interposition of Time is very necessarie whereby the spirituall man might exercise himselfe in some honest and lawfull trade or occupation which should neither withdrawe nor auert the soule nor restraine the spirit but such as should strengthen and comfort them and serue for
The REDEMPTION of lost Time Ephes 5.16 Redeeme the Time for the daies are euill LONDON Printed by N.O. for Richard Sergier 1608. TO THE RIGHT HONORABLE SIR EDWARD COKE KNIGHT LORD chiefe Iustice of the Kings Maiesties Court of Comon Plees VOuchsafe my good Lord to patronage this small Treatise of the Redemption of lost Time which heere I present vnto your Honor as an vndoubted token of my dutifull affection towards you not presuming thereby to instruct your Lo. in any thing you learned not before being a Person wel known to haue deepe insight in the due value and worth of TIME and wisely to vnderstand how to estimate imploy and diuide the same rendring to euery action his due Time and to euery Time his right function But that vnder the shadowe of your wings and protection I may bee freed frō that Taxe whereof the best Bookes now adayes imprinted cannot escape censure And verily if they bee commended whoe bring vs any commodities drugges or delights fashions or fruits from forraine Countries how can I be iustly reproued if after long pursuit in a strange land J bring home a dish of rare dainties profitable and necessary a pretious Iewell richer then the gold of Ophir the Redemption of lost Time Thus ceasing to interrupte your Honors waightier businesses I cōmend this vnto your Lordsh fauour and your Lordsh to the Almightie his protection London the 10. of May. 1608. Your Lordsh humbly to command Daniel Powel To the Reader IT is true which is spokē in the Castilian Prouerb El bien no es conocido hasta que es perdido The good is not knowen vntill it be lost as I haue at last found by experience in my selfe who haue but since my late Trauels neither apprehended what TIME is nor vnderstood the power and value thereof which verily doth not a little griue and vexe me in that all this while I lost so much good Wherefore I could hartily desire with the Poet O si praeteritos referat mihi Iupiter annos That if it wre possible I might once againe enioy the yeares that are already past whereby I might imploy them as I ought and redeeme them from the captiuitie wherein they haue beene detained But he who once so little regarded to knowe and estimate the Time as appertained is nowe well worthy to wish and want that which sometimes he had in aboundance and vainely mispent Yet notwithstanding I hold it for a speciall gift and grace giuen me of GOD that now at length he hath vouchsafed me this knowledge that henceforth I may better imploy the time which the Lord in mercy shall hereafter graunt vnto me and that now I throughly vnderstand what it is to come out of Babylon to know God in Christ to worship him only to read the Scriptures to heare Gods word to be partaker of the Sacraments and to pray in a knowne tongue which I speake not as if I had beene at any time affected otherwise then now I am but because I neuer heretofore esteemed either TIME or any of these benefites according to their iust value and worth as now I do And in this respect I could wish all men to constitute me their Proctor Aduocate aswell to sue for their ransome as also to teach and instruct such negligent Sinners as detaine Time captiuated how they ought to Redeeme the same how much it concernes and imports them to admonish secure and carelesse Christians rightly to waigh the Benefites which in great abundance GOD hath mercifully bestowed vpon this Church and Common wealth and to beseech all others that they loose neither houre nor moment of any Time or Season For accomplishment whereof I desire all men to peruse this small Manual wherein they may plainely vnderstand learne both how and from what TIME is to be redeemed and afterwards in what sort they ought to imploy the same And though haply some men may thinke that in discoursing of TIME much Time may be spent which though otherwise I acknowledge may be true yet hold I not the Time imployde in this Treatise either lost or ill spent I hartily pray and beseech our Lord GOD euen for his most precious bloud sake which was the price of our Redemption that euen as I wish and desire so this Redemption of Time lost may be beneficiall and profitable to the Reader D. P. The Contents of the Chapters which are contained in this Treatise CHAP. 1. What a precious Iewell TIME is Fol. 1. CHAP. 2. That we are Lords of Time and to what end GOD did bestow it vpon vs and wherein we are to imploy the same Fol. 17. CHAP. 3. How GOD in his iust Iudgement cutteth off sinners from inioying the benefit of Time who before made no reckoning thereof to profit themselues thereby as they ought and might haue done Fol. 29. CHAP. 4. He that now inioyeth the Benefite of TIME must with great feruencie and zeale labour to imploye it altogether well Fol. 41. CHAP. 5. How worthy of reproofe idle Persons are and who they be Fol. 57. CHAP. 6. How the BODY detaineth in captiuitie the Time which is properly the SOVLES and how it exalts it selfe and rebelleth against the SOVLE Fol. 72. CHAP. 7. That lay persons may lawfully enioy some recreations and intertaynements of mirth solace and pleasure Fol. 84. CHAP. 8. That likewise it is lawfull yea very necessary for religious and ecclesiasticall persons to vse some honest exercise which may serue for intermission recreation and rest Fol. 96. CHAP. 9. How TIME is to bee redeemed and who they be that detaine the same in captiuity Fol. 108. CHAP. 10. How it is to bee vnderstood that the dayes are euill and howe that therefore TIME is to be redeemed Fol. 119. EPIGRAMMA PRimus vt antè liber docuit sperare salutem Tarda tui quamuis fuerit moestitia cordis Dum syncera tamen promit sic docta secundus Dogmata quêis discas â primo flore iuuentae Subdere colla Deo rocteque impendere Tempus Tempus obrizo longè praestantius auro Cui magnae cedat famae Carbunculus atque Arcana quaecunque iacent tellure reclusa Non si sorte tibi non applaudente reperta Diuitia pereant spes est reuocare volantis At non est horae fas instaurare ruinam Obseruat natura vices rapidusque polorum Tempore transigitur cursus fit circulus atque Vertitur in gyrum rursus rursusque recursat Nec tamen vna redit transacti temporis hora. Resnullareuocanda prece precióue beatum Quae faciat stygios aut certè mergat in amnes Si tibi currenti fructus cum tempore cedit Otiá declinas remanent te praemia verùm Si teris incautè Tempus quando vltima tandē Hora aduentârit fueritque occasio cassa Virtutis lugens inferni claustra subibis Ergo agè quando datū est virtuti insistere cura Vt tutus Christum valeas audire vocantem G. B. THE Past the
Sepulchre wherein vpon the Tomb or vpper stone therof were written or ingraued these words Here lieth Simil the Romaine Capitaine whose life though it were long yet for all that is reputed to liue but onely seauen yeares because in them hee retired himselfe from the Court and being freed of the cares and charge in Office which formerly was imposed vpon him he addicted himself to the studie of vertue to his owne meditations and godly exercises Damascen in his historie of Barlaam and Iosaphat reporteth Damasc histor Barla cap. 18. that when Iosaphat demanded of Barlaam of what age hee was of he made him this aunswere if I be not deceaued I am fourty and fiue yeares of age and so many yeares there are since I was borne What doest thou answere mee replied Iosaphat for thou seemest to mee that thou art past seauentie I mary sayed Barlaam if thou reckonest my yeares euer since I was borne into this world thou sayest right and art not deceaued for that I am past seauentie But those yeares doe by no meanes seeme vnto me yeares of life nor can such be reckoned in the Account which were spent and consumed in the vanities of this world because then as seruant to my sinnes I liued after the taste of my sensuality and appetite of my flesh and outward man being then without all doubt dead according to the inward mā and so I may not call them yeares of life which rather were yeares of death But after that by the grace of God I was crucified and dead to the world and the world to me and haue put off the olde man then liued I no more after my sensuality nor after the flesh being enemie to the Spirit but onely to Iesus Christ and those yeares I call yeares of life and saluation And I beleeue that all those who remaine in sinne and obey the diuell and consume their lyues in delights and vaine concupiscences are departed this life and dead because that Sin is the death of the soule Rom. 6.19.21 as affirmeth the blessed Apostle S. Paul Rom. 6.21 Godly S. Ierome expounding the first Chapter of the Prophet Haggai sayth Hieron in Agg. cap. 1. All that Time wherein we giue place to Sinne and serue our owne vices perisheth and will be lost and as though it had neuer beene shall be reputed for nought It is reported of Titus Vespasian that being one day at supper and calling to minde that in that day hee had shewed no curtesie nor rewarded any body nor had performed any good turne or done any good deede to any person hee spake with great feeling sorrow of heart to all them that were then present Oh my friends how grieuously sorie am I to haue lost this day Then let a Christian man holde for lost that day which by him is ill imployed and make that reckoning that hee shall haue nothing for it For manifestatiō of this truth that the yeares spent and consumed in vices and wickednesse are not properly OVRS Seneca saith Seneca That there are many who first must leaue to liue before they cā begin to liue Time sayeth that famous Doctor Thomas de Kempis was bestowed vpon vs Tho. de Kemp. 1. pag. Serm. ad Nouit cap. 7. to performe good works not for idlenesse nor to heare or rehearse olde tales fables vanities nor things of no value Wherefore my good Sonnes speaking to the Nouices in Religion let neither houre nor anie time ouerpasse you without some fruit and profit And when you are freely licensed to speake you are not permitted to talke or conferre about any other thing but what shall be commodious necessarie and profitable For as you are to giue reckoning to God almighty for euery idle word Mat. 12.36 so are you bound to yeeld a straite account for all the Time which you haue lost and ill imployed Ludouicus Blosius amongst other his exhortations which he giues to such as Lud. Blos purpose to leade a spirituall life aduiseth and sayth That he should regard and weigh the estimation and value of Time and esteem the least part thereof if ill spent how litle soeuer it be for a very great losse And that mysticall Thaulerus Io. Thauler amongst other documents admonitions hee giues to religious persons sayth Take heede and beware as from the most pestiferous poyson that is of the least losse of Time And so one of the Offences whereof the Remembrancers or Chequer-officers and our Accusers at the day of Iudgement shall accuse and taxe vs withall will be losse of Time according to that which the Prophet Ieremie in his Lamentations doth giue vs to vnderstand Lame 1.21 Vocauit aduersum me Tempus The Lord called Time to be witnesse against mee The which place Thomas of Aquine expoundeth of the day of iudgement Tho. de Aquin Sap. 5. because amongst other things wherof we are there to be charged burthened one will be Time Where all the whole orbe of the earth in defence of Gods honour will commence hard suite against all sottish senselesse sinners accusing thē requiring Iustice against them for the wrong and hurt they did against both their Creator the creatures by abusing and misimploying them and halling them by the haire against their wills to serue their owne lusts wicked appetites CHAP. 3. How GOD in his iust Iudgement cutteth off sinners frō enioying the benefit of Time who before made no reckoning thereof to profit themselues thereby as they ought and might haue done NOTwithstanding that solemne Oath of the Angell whereof wee spake in the first chapter that on some day Time should finish make an end of all in generall at the day of vniuersall Iudgement after which there should be no more Time to deserue either wel or ill or to make any sauing repentance And that euery man in particular in the last day of his life is to expect his owne peculiar Iudgement yet for all that it is greatly to be feared considered That God accustometh for the punishment of the heedlesse and negligent sinner to cut off Time from him to shorten his life least he should profit himselfe thereby as he ought and might haue done considering that hee hath ill imployed and mis-spent the same So teacheth that famous Bernardine de Sena S. Bern. art 3. cap. 4. and for proofe thereof citeth that place of the Apocalipse Apoc. 3.3 Si non vigilaueris veniam ad te tanquam fur If thou watch not I wil come on thee as a thiefe and thou shalt not know what houre I wil come vpon thee Whereupō God threatneth the carelesse sinner who frō day to day deferreth prolongeth his conuersion and amendment dreaming imagining that he shall haue Time enough yea to spare sayeth thus Be not negligent and carelesse neither iest nor dally thou with Time neither esteem the same so certaine so sure so long nor so at thy
torments might be the greater and their punishments prolonged The cause whereof will be Pauit enim sterilem Verse 21. c. Because they fed and pampered the Barren they righted not the widowe That Barren signifieth the Body for the more it is cockered and pampered the lesse fruite of Godlinesse doth it yeeld It is all one as if they pampered and cherished a dry woodden blocke The widdowe signifieth the Soule because there is no widowe so mured vp in a corner nor so solie left as her selfe is in the house of the Sinner To conclude therefore I hartily pray and intreate all Sinners for the loue of Iesus Christ yea all such as bereaue the Soule of Time and assume it for the lustes appetites of their owne bodies diligently to consider of all here before spoken and then to reforme themselues and hartily to repent them for the enormities wickednesse they haue committed and that they imploy for the good of their Soules all the time they may considering that on her health and happinesse dependeth all that of their Bodies and by the welfare of the Soule must they come to abound and be replenished of that glorie which for euermore they hope to enioy CHAP. 7. That lay persons may lawfully enioy some recreations and intertainments of mirth solace and pleasure BEcause as holy Iob saith our Flesh is neither of brasse Iob. 6.12 nor of steele nor the power and strength therof of hard and strong flint but brittle sensible soft feeble tender and such as will be tired and wearied yea dulled with labor and paine with manifold businesses and affaires and likewise for that the Soule being vnited and as it were incorporated with the grosse Body it is to be granted that at sometimes shee must inioy her desires and solace as also the old maried man though neuer so wise and discreet yeeldeth and vseth some youthfull behauiour towards his wife specially if shee be a young woman Wherefore some interposition of mirth is very requisite and necessary amongst many businesses of care and respect for the refreshing of the continuall trauell and wearisomnesse of the body For if man should alwaies without intermission worke and labour he would not onely make dull and wearie his vnderstanding and memorie continually wast the vigour and strength of his health but also should most speedily spend and consume his life withall And so whereby generally both men and bruite beasts might interchangeably enioy trauel and ease labour and rest Also the naturall disposition and condition of sleepe and of the varietie of Time it was ordained that the night should succeed and follow the day wherein as Wisedome speaketh Wisd 18.14 All things do keep silence and according to Virgil Virgilius All the field as well birds as beasts are quietly at rest And because that the ordinary rest was thought too litle the Feriae which we call Feasts were ordained which throughout all Nations Countries and people at seuerall seasons are vsed obserued It is conuenient and expedient therefore that after labour there should be rest whereby men might repaire their strength recouer and obtaine a longing desire and will to returne vnto their labour and businesses againe without which euerie worke labour occupation and exercise would be so heauie and toylesome that our weakenesse and feeblenesse could not be able to beare and sustaine For as Ouid saith Quod caret alterna requie durabile non est Ouidius Nothing can endure or long continue which wanteth interchangeable rest which according to Plutarch is the very health and preseruation of labour It is written of King Amasis that when his publique affaires were finished hee was wont for a while to recreate himselfe with his familiar friends And of Sceuola that vpon vacant houres he played a while at tennis Howbeit of our Sauiour Christ setting aside the heathens pagans it is not written that at any time he laughed but that he oftentimes wept as at the raising vp of Lazarus and ouer that vngratefull citie of Ierusalem Io. 11.35 Luc. 19.41 Heb. 5.7 and vppon the Crosse Neuertheles for recreatiō sake when he thought it necessarie and expedient he somtimes lead his Disciples with him to the fields and said vnto them Rest and pause ye a while you that are weake and mortall men eate your selues refresh yee Take breath recouer strength spirit whereby you may with more ardent feruour and alacritie of spirit returne to your seuerall offices ministeries and functions So that by all which hath beene said in the precedent Chapters wee are not condemned for all the time that is spent in play recreations sports solaces spectacles sights which apprehend the same ends and causes but rather let vs note and diligently obserue that if it be necessarie to keepe order temperance and moderation in causes of weight and moment much more is it in trifles and friuolous matters the which though most cunningly handled framed yet at times are wont to be disordered and reduced to somwhat for the perill danger which remaineth and ariseth out of the excesse and vnmeasurablenes thereof Wherfore according to the Apostle A Christian man ought to performe and do all things orderly 1. Cor. 14. 40. much more it behoueth him to prescribe limit taskes and measure in his recreations 3. Tho. 22. qu. 168. and vpon the time which therein he shall wast And for that respect there is a vertue which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Comitas Gentenesse or good behauiour conformable to which GOD would that men should recreate and sport thēselues in such sort S. Ambr. that as saith S. Ambrose it behoueth not to loose our grauitie or sobrietie in pleasure least the harmonie of good life should be dissolued Aristotle saith Aristot that as a litle salt will serue to season one messe of meate So a little recreation sufficeth life which recreation is to bee vsed in the same manner as salt is And so their play sports and entertainements ought to be lawfull short seldome honest and not preiudiciall or offensiue to any accomodate fitting to the time place and persons with such moderation and sobernesse as that which he taketh and assumeth for helpe and ease be no let or hinderance vnto him nor any impediment of his vertuous exercises and other iust offices or duties That which is to be recouered and obtained is abilitie and strength whereby things may be the better compassed and brought to passe and effected without default or difficultie For when the faintnesse of our naturall disposition is well refreshed it incourageth and animateth vs to proceed perseuere therin As on the other side it is such an enemy vnto labour and amendment of life as that our appetite doth couet and long for pleasures without rule or order vnlesse great care diligent respect be had and that Mediocritie bee kept wherein all vertue consisteth Otherwise