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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	david_n	lord_n	saul_n	9,635	5	10.3237	5	true

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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

all other entertainements other emploiments for man to busy and seriously attend the seruice of our Lord It is likewise called a time of labour according to those wordes of our Sauiour by S. Iohn Euangelist his wordes Now is the time of paines taking whilst day is yet in being for night will come in which no body can worke There is a time enstyled a time of sowing and a time of reaping and of carrying in the Corne the graine the haruest for it is the time that one may deserue well and gather in the fruites of merit whereby the reward of heauen is to be gained Hence it is that the Holy Ghost sendeth the idle careles and sluggish for his shame and confusiō to the carefull fully solicitous Ante goe thou to the Ante saith he in the Prouerbs of Salomon and obserue well how that in the summer season he maketh his prouision for the fall of the leafe for that time of the yeare and how he laboureth and gathereth his graine and how he hoordeth and keepeth it in such places not vnlike granaries corne lofts and hee maketh his prouision for that in winter there is no time to gather graine but to eate and liue by what is before gotten and conserued Our Lord bestowed time on vs said the blessed Laurentius Iustinianus that we should lament and sigh and bitterly be waile our trespasses it was giuen vs for to doe pennance to acquire vertue to multiply merits to obtaine grace to excuse hence to defend and to vindicate our selues from the tormēts of hell and to acquire the glory of heauen And such is this truth that time hath been giuen vnto vs to employ in good workes that that onely which we spend on them and practises of vertue is ours properly and that onely time is registred in the account of our life and of our dayes and of whatsoeuer else is no reckoning made nor memory in heauen nor in the booke of life Although the world numbreth them and recordeth thē our Lord knoweth not those dayes at the least to vnderstād him aright he saith he knovveth them not as that which neither pleaseth him nor is ou●ht agreable to him but rather offendeth him And in like manner Origenes expounding these wordes of Dauid our Lord knoweth the dayes of men who are without blott or staine who are the iust thus deliuereth It is written in sacred scriptures that God knoweth nothing else but what is good and that hee knoweth not euill he forgette●h it not for that his science his vnspeakable fulnes of all knowledg doth not reach apprehendeth not all what good or euill is the meaning hereof is for that they are vnworthy of his sight his taking notice of his knowledge I know you not said he to the foolish virgins and as much to the workmen of mischeife of iniquity Our Lord knoweth the way of the iust said the kingly Prophet Dauid And Salomon delivereth that our Lord vnderstandeth the right hand way And likewise saith Dauid that our Lord knoweth the howers and the daies and their time who liue without staine of sinne and knoweth not the dayes of transgressors Sacred Scripture registreth no more then onely two yeares of Saul his Raigne although he bore the scepter forty yeares for that he liued well but two yeares and vvithout blemish of sinne all the rest of his dayes vvere inquinated vvith foule and shamefull blotts Dionysius Cassius vvriteth that in a Citty of Italy vvas found an auncient sepulcher on the tombe-stone vvhereof vvere insculp't vvere these vvordes vvritten Here lieth Similus a Roman Captaine vvhose life although long it vvas yet he liued not in all this time but seauen yeares onely for during that time he being retired from Court and freed from the sollicitude the care the charges vvhich hee had held dedicated and fully deuoted himself to vertue to it's schoole it 's exercise it 's practise The glorious Damas. in the history of S. Barlaā and Iosaphat recounteth that Iosaphat demanding of Barlaam vvhat vvhere his yeares of vvhat age he vvas had deliuered to him this answere I am if I deceiue not my self forty and fiue yeares old to many there are runne since I vvas borne What is your ansvvere I vnderstand you not said Iosaphat for to my eye to my coniecture you are aboue seuenty if so that you account strictly from the time of my natiuity you say right vvell and you erre not ought for I am aboue seuenty but I can no wayes admitt they be reckoned more for they seeme not to me at all yeares of life nor cā the rest which I haue misspent in the vanities of the world be accounted of For as at that time being slaue to sinne I liuing at pleasure at full swinge of sensuality of my body and outward man I was then vndoubtedly a dead man without life according to the inward mā so farre forth that I cānot call them enstile them vnder the title of yeares of life which were of death I liued not then But after that by the grace of our Lord I was crucified and dead to the world likewise the world to me and that I haue despoiled my selfe of the old man and quite cast him of now I liue no more sensually nor to please the body the spirits enemy but onely for Iesus Christ and such my yeares liued in I call yeares of life of health safety and saluation And beleeue it most assuredly that all they who are in sinne and obey the deuill and passe away I say cōsume their liues in delights and vaine concupiscences are dead and buried vtterly lost for that sinne is death of the soule as Saint Paul affirmeth Diuine S. Ierome in his exposition on the third chapter of the Prophet Aggaeus deliuereth That all the time in which we serue vice perisheth becommeth vtterly lost and so is it reputed as if it had not beene at all it is reckoned for a thing of nothing It is recorded of Titus Vespasian that being at supper one day when hee called to minde that he had donne no good office for any one that he had not been to any beneficial to all the standers by to each one present with resentment with sensiblenes and not vvithout greife he breathed forth these words O my friends hovv much I am perplexed and afflicted that I haue passed of this day vnproffitably that I haue lost this day Let the Christian obserue vvell let him knovv that the day vvhich hee hath ill passed hath ill spent let him account it not his that in it he hath no propriety at all And that this is euident Seneca vvitnesseth in these vvordes that many there are vvho leaue to liue before they begin to liue Time vvas benignely bestovved on vs saith that famous Doctor Thomas de Kempis to spēd it well to employ it well in good workes not to let it passe idely nor to heare nor to tell Fables and

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

thee for thy study and to serious readinge of holie Scriptures and to the informing enabling thee therewith and when so that thou hast passed some time and the care of thy soule shall haue a-wakened thee and moued thee to kneele humbly and often on the ground thou shalt if thou wilt be aduised by mee vse some corporall labour or some manufacture in thy cutt of howers in the houres thou hast to spare as the worke made of wooll or Cotton spinne flax or wind vp yarne worke with the needle à while or some such like worke or entertainement of time for if so that you employ your time the dayes will neuer seeme long but euen very short And diuine Bernard in the treatise of à solitary life aduiseth the same saying After the daylie sacrifice of prayers after study after examination discussion of conscience thou shalt giue thy selfe to some entertainement or corporall exercise where with the soule may solace and recreate it selfe à while and breathing time without that it be distracted or remisse out of which when thou wilt and shalt finde it expedient thou canst not deliuer thy selfe freely part from without some difficulty For euen as man was not ereated for à woman but à vvoman for à man euen so corporall exercise is for spirituall and for to assist it and not to bee à hinderance to it And euen as the companion vvhich God gaue to Adam vvas very like to him and made of his ribbe asvvell bone as flesh euen so the help and exercise vvhich hath to accompany spirituall life ought to haue à proportion and solicitude to the spirituall state and to symbolize and correspond vvith it euen as it is to meditate any thinge one vvrit or vvrite ought one hath read for vvere it soe that they vvere workes of great labour and wearisomnes oppressing the spirits and senses much and vvearing the body the spirits viuacity deuotion would hence proue lessened grovve weake and alas feeble and cold Yet let the religious and spirituall person be aduertised that long time bee not consumed in corporall exercises but breife and in such manner that easily he from them call himselfe to those of the spirit and the condition thereof ought not goe alone and euen solely such but it ought to be accompanied and to be associated vvith that of the spirit Corporall exercises are those vvhich are vnder the denominatiō of manufactures handy-vvorkes for others vvherein necessary it is that the body take paines and suffer vvatches fastings austerityes and such like penances and sharpes and mortifications do not onely not hinder nor dravv on any prejudice to the spirit nor are they workes aduerse to it but farre othervvise they are favourers and friends be it so that they be vsed vvith discretion vvit and ansvvereable to true iudgement And the same Bernard writing to à certaine sister of his à Nunne delivereth himselfe in this the seruant of GOD must alwaies either read pray or worke left that the luxurious spirit get advantage and possesse it selfe of an idle spirit carnall pleasures are overcome with busines paines-taking and employments Diuide thy day Sister into three parts in the first pray in the second read in the third doe some or other labour and handy-worke Prayer doth purifie vs reading doth teach vs and labour gaineth vs happinesse according to what David sayed Thou shalt be blessed and thy affaires all vvill haue good successe because thou shalt eate of the labours and works of thy hands And he vvho shall dispose and passe his time ouer shall haue no account to giue to God for time ill employed and lost nor shall hee haue time to lament of to complaine of nor to accuse himselfe at the day of Iudgement that he neglected time cast away time lost time The end of the Eighth Chapter THE NINTH CHAPTER Of the meanes to redeeme time where shal be giuen to vnderstand more expresly who are they and of what condition they are who lose it The Apostle Saint Paul among other doctrines exhortations and counsailes that he giueth to the Ephesians and vnder them to all Christian people after that hee had admonished them that they should beware of Luxury and couetousnes and of all other workes of darkenes and that they converse not cōmunicate not with hereticks the enimies of light these are his words Videte quomodo cautè ambuletis c. You haue well seene already how many dangers there are and traps snares impediments ambushes in the way to heauen and how many theeues pirats and enimies hence vvell obserue and take tender most solicitous care how you trauaile stand on your guard prudently and that vvith very great sollicitude and cautelousnes vvith watch and circumspection that you miserably fall not into their hāds Runne not the course of fooles but entertaine the discretion of the wise discreete prudent subtle and sound solid men that vvell know what to doe and hee following his intent and continuing his discourse sayeth Redimentes tempus c. Redeeming time for the dayes are ill and the first exposition of the first vvords is Saint Ierom's the later shal be explaned in the following Chapter time vnto men that they might therein serue him and that they might employ themselues in good workes and meritorious vvhich is at large read in the second Chapter hence appeareth it that they loose time vvhen so they employ it ill and vnvvorthily as in bad workes which is the true losse most culpable most to be blamed and most to be deplored and euen so hath time to be redeemed to be ransomed by the doing of good workes and then à man buyeth redeemeth it and maketh it his owne proper vvhich was formerly detained impawned engaged nay sold. The second declaratiō is this Many times God Almighty doth shorten and cutt of sinners from daies and time vvhich according to the course of nature they were to runne had they been good as the third Chapter sheweth so that the just the vertuous and vvho so employeth his time vvell redeemeth it ransometh it for he doth recover and re-assume that part of time and space of life that though he were à sinner God Almighty as à just judge will acquitt him and it so happily falleth out that he liveth to his full yeares destined him and dyeth enioying à long course of life and many years The third exposition is that he ransometh time who parteth vvith parcell thereof from vvordly affaires to offer it vp to God and in serious applying himselfe to God and to enjoying of inward comfort of his soule and that seeming to doe nothing he employeth it in an holy vacancy from worldly addictions according to the exāple of S. Mary Magdalene And also he who carefully and strictly boundeth his time in so much as he abridgeth it's addiction to tēporall affaires maketh as litle consuming thereof as he can as it were some