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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	king_n	6,051	5	3.6079	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07625	The testament of William Bel. Gentleman Left written in his owne hand. Sett out above 33. yeares after his death. With annotations at the end, and sentences, out of the H. Scripture, fathers, &c. By his sonne Francis Bel, of the Order of Freers Minors, definitor of the province of England: guardian of S. Bonaventures colledge in Dovvay: and professor of the sacred Hebrevv tongue, in the same. Electo meo fœdus excidi	Bell, William, d. 1598.; Bell, James, d. 1643.	1632 (1632)	STC 1802; ESTC S113723	71,054	197

his spiritu●ll purpose tha h confide not in his owne possibilitie but in the miseration of our Lord to persever in the labour of his conflict vndertaken 1. Thess 5.24 He is faithfull that hath called you who also will doe it Esai 40.31 They that hope in our Lord shall change their strength they shall assume wings like Eagles they sh●ll runne and not labour they shall walke and not faint Pag. 24. lin 6. AFFECTION OF WIFE OR CHILDREN Luc. 14.26 If any one come to me and hate not his father and mother and wife and children and brothers and sisters and moreover his owne soule he can not be my disciple Idem Matth. 10.37 Pag. 25. § 11. By COVNTRIE FARRE DIVIDED Shee being of Acton by Long Melforde in the countie of Southfolke TRVE GENEROSITIE Seneca lib. de moribus The nobilitie of the mind is the generositie of the sense The nobilitie of bodie a generous minde NOT IGNOBLE Evill nobilitie it is that by pride maketh a man ignoble before God Aug. serm 127. de tempore Summa ingenuitas ista est in qua servitus Christi comprobatur Off. Agath 5. Feb. Pag. 25. § 12. lin 6. EDWARD THE FIRST This was the sonne of Henry the third King of England and beganne his raigne the 16. of November 1272. the same day that his father dyed Pag. 26. § 13. lin 8. lin 11. HENRIE THE 8. By the death of his father King Henrie the 7. began to raigne the 22. of Aprill 1509. Of one Arthur Plantagenet there is mention in Stovv at the fourth yeare of this King anno 1513. Pag. 27. § 14. FORCED TO GIVE OVER In suites of Law it is not enough to haue a iust cause or good title but a man must haue a good head vnderstanding and insight in the lawes abilitie and strength of body to follow the suite by ones selfe and aboue all other things a good purse that will never be drawne drie Quam praestat pro Deo renuntiasse mundo Matt. ● 40 Auferenti tunicam dimisisse pallium Pag. 28. § 15. GOD FORGIVE THEM Pater dimitte illis He prayeth for his enemies according to that Matth. 5.44 Loue your enemies wish well to those that curse you doe good to those that hate yee and pray for those that persecute and reproach yee Idem Luc. 6.28 ad Rom. 12.14 Blessed are they that suffer persecution for iustice because theirs is the Kingdome of heaven You are blessed when they shall curse you and shall persecute yee and speake all evill against yee for me lying against the truth Matth. 5.10 Idem Luc. 6.22 If sinning and beaten yee suffer what glorie is that but if doing well yee sustaine patiently this is grace with God 1. Pet. 2.20 3.14 4.14 Pag. 29. lin 20. I LEAVE IN MODESTIE TO SPEAKE OF If I presume to speake a little I hope I shall not sin against modestie ● Cor. 12.6 Veritatem enim dicam First for his Eloquence he was esteemed where he was knowne for an other Cicero and so much grace was in his speeche as therewith he was able presently to appease whatsoever tumult or commotion risen among the people In his yonger yeares when Queene Elizabeth came in progresse to Worcester he made there an oration before her at the request of the citie for which they gaue him 20. pounds The Queene commanded also to giue him a reward but Sir Robert Dudley making answere Madame he is a Papist he Lost that reward Alwaies going in circuit with the Iudges of Worcestershiere he employed the spare time he had in visiting the prisons speaking with every of the prisoners in particular exhorting them and giving them counsell how to answere in their owne causes the best way for their good and giving them encouragement Those that by their cause he saw would receiue sentence of death he would both before and after dispose to die in the most Christian māner and if he saw any good to be done and that a Priest were to be had without imminent danger they should not want him according to his abilitie he would also releeue them with his worldly goods For many yeares after his death if any thing were done in the commonwealth against iustice in commutation or distribution no other voice was heard among the people then this alone things were not thus when M. r Bel was living nor would not be if now he lived Briefly I may iustly returne vpon him all those commendations which he giveth Sir Iohn Throkmarton in the § 16. Pag. 29. For he had in himselfe whatsoever he required in his children or commended in his friends Pag. 31. § 17. lin 5. TOWARDS GOD SO RELIGIOVS Rightly doth he call her Religious that did not cōtent herselfe with exercise of ordinarie perfection but aspired to the proper exercises of religious professiō delighting in the abnegation of her selfe and corporall austerities and in the same instructing her children being so much given to prayer as besides the office of our B. Lady of the Dead the Graduall and Penitentiall Psalmes Hymnes Litanies Office of the holy Ghost and H. Crosse prayers of the Manuall which were her daily exercise in the time of lent she would never sleepe before shee had read over the whole Passion of our Saviour according to one of the 4. Evangelists in Latin which she vnderstood well Living many yeares a widow with all the care of a great familie Shee meditated notwitstanding continually the Law of God reading also with licence of her ghostly father the new Testament with the Rhemes notes Sir Thomas Mores workes and other bookes of Controversies verie much by which shee often defended the Catholike faith against the hereticall Ministers that would come to dissuade her from it but found her ever immoveable as a Rock Ecclesiastic 26. Everlasting foundations vpon a solid rocke the Commands of God in the heart of a holy woman Whose prayse in holy Scripture is manifold Prouerb 11.16 A gracious woman shall get glorie 12.4 A woman of vertue is a crowne to her housband 14.1 A wise woman buildeth vp her house and 31.30 The woman that feareth God shall be praysed 18.22 He that hath found a good wife hath found a great good and shall get good will of our Lord. Ecclesiastic 25.11 Blessed is he that dwelleth with a prudent woman 26.1 Blessed is the man of a good woman and double is the number of his dayes The gift of God is a woman silent and prudent and no change is to be given for a well instructed soule 16. Grace aboue Grace is a modest faithfull woman and no weight is worth her continent soule The Sunne rising in the highest of Our Lord and the beautie of a good woman in the ornament of her house 7.26 The woman that honoreth her owne man shal appeare wise before all Depart not from a wise good womā for her grace is aboue gold 25.1 Beautifull before God and before men The concord

hence which even now are vnlooked for and yet at hand and are to want all remedie for ever the day must be prevented which is wont to prevent vs. He seduceth himselfe and playeth with his death that thinketh thus the indulgence of the last houre may helpe me securitie promissed at the last day is most perilous Then againe it is a most foolish thing to commit vnto the vnprofitable extremitie of the now faliing life that cause which treateth of eternall necessities It is odious before God when a man sinneth more freely through confidence of pennance that he will doe in oulde age Beleeue me my dearest it is a difficult thing for craftie dissimulation of ordering a mans end to be found worthie to obtaine perdon with that interpreter of the heart there wil● be admitted no arte to salvation But that blessed theefe of whom we haue spoken did neither wittingly deferre the time of his salvation nor with vnluckie fraude put the remedies of his state in the last moments nor reserue the hope of his redemption to the last of desperation Before that time he neither knew Christ nor Religion which if he had knowne he had beene perchance amongst the Apostles not the last in the number who became the first in the kingdome In this therfore he pleased God at the last because to the obtayning of the faith that was not the last houre but the first Necessarie therfore it is that by daily acts a man provide for himselfe and procure his consummation it is necessarie that all our life be such in conversation as we may deserue to be free in the end Thincking incessantly vpon the day of our passage and the time of iudgement Admit thou hast at last both health and memorie thou art not sure the grace shall then be offered which often offered thou hast refused Thou that despisest Isaia 33. Eccles 7.40 shalt thou not also be despised Remember in all thy words thy last things and thou wilt not sinne for ever Hieron Epist ad Paulin. in fine tom 3. Aug. serm 10 de Sanctis tom 1● He will contemne all things with ease that alwaies thinketh how he is to die If men would alwaies beare their day of death in minde they would restraine the same from all covetousnesse or malice But that which wholsomly now they will not thinke vpon necessarily hereafter without all remedie they shall sustaine For the last day will come vpon them the day of iudgement will come when neither it shall be lawfull for them to doe pennance nor can they by good works redeeme themselves from everlasting death then with such deepe thought the sinner is strooken as dying he forgets himselfe who whilest he lived did forget his God They that were hired to the vineyard Aug. de verb. Domini serm 59. tom 10. when the father of the familie went out and hired for examples sake those that he found the third houre did they say vnto him expect we will not goe thither till the sixth or those that hee found the sixt houre did they say we will not goe till the ninth or those that he found the ninth houre did they say we will not goe till the eleventh for he will giue all alike and wherfore shall we wearie our selves more then the rest What he is to giue and what he wil doe is in his owne power the counsell is to himselfe doe thou come when thou art called for equall reward is promised to all but about the houre of working there is a great question for if they for examples sake that were called at the sixth houre constitute in that age of bodie when the youthfull yeares are fervent as at the sixt houre it is hot if those young men called should say expect for we haue heard in the Gospell that all shall receiue one reward we will come at eleven when wee be old being to receiue alike wherfore shall we labour it would be answered them and said wilt thou not labour that knowest not whether thou shalt liue to be old thou art called at the sixth houre come the father of the familie indeed hath promised thee thy pennie if thou come even at eleven but whether thou shalt liue till the seventh houre no bodie hath promissed thee I do not say till the eleventh but till the seventh Wherfore then doest thou put off and deferre him that calleth thee being certaine of thy wages and vncertaine of the day Looke ●o it lest perhaps what by promise he is to giue thee thou by deferring take frō thy self If a man doe pennance when he hath power to sinne and while he liveth correct his life from all crime there is no doubt but that dying he passeth vnto everlasting rest But he that living wickedly do●h pennance only in perill of death as his damnation is vncertaine so is his remission doubtfull He therfore that in death desireth to be certaine of indulgence let him doe pennance while he is sound let him sound and in health bewaile his passed heinous facts Isidorus lib. 2. de summo bono cap. 13. If any one being now in the last extremitie of sicknesse will and doth accept of pennance and immediatly is reconciled and depart●th hence I confesse to you we denie him not what he asketh but we presume not that he departeth hence well I do not presume I deceiue you not I do not presume The faithfull living well departeth hence secure he that was baptized but an houre before departeth hence secure he that doth pennance and is reconciled while he is in health and after liveth well departeth hence secure he that doth pennance at the last and is reconciled whether he depart hence secure I am not secure Aug. lib. 50. hom 41. In vaine doth he powre out his prayers before the tribunall of Christ who neglecteth the time of pennance given him Aug. serm 71. ad fratres in eremo Integritie of the mind and not health of bodie is required in the testatour at that time when he maketh his testament Digest lib. 28. tit 1. Gen. 47 ● SHORT PILGRIMAGE Iacob said to Pharao The dayes of the yeares of my Pilgrimage are 130. yeares short and bad haue the dayes of the yeares of my life beene and they haue not reached to the dayes of the the yeares of my ancestours liues in the dayes of their Pilgrimages By way of malediction was mans life first cut from the ordinarie length of 500. or in some 900. and stinted to 120. Gen. 6.3 Psal 89 The dayes of our yeares in themselves are 70. yeares And if in able men they bee 80. yeares what is aboue that is labour and griefe Psal 38 Behould thou hast set my dayes measurable how short is our life that is to be measured not the dayes of it only but the houres but the moments not by the divine or Angelicall science alone but by everie man that hath but a little tasted of Arithmetike Well may

liue sufficiently To liue long wee haue need of fate to liue sufficiently a minde Life is long if it be full and it is full when the mind hath gotten the maisterie o● good and into its owne hands power over it selfe What availe a man 80. yeares passed in sluggishnesse Such a man hath not lived but made a stay in life nor is he late dead but long He hath lived 80. yeares all the matter i● from what day you count his death He hath lived 80. yeares rather he hath beene 80. yeares vnlesse you meane he hath lived so as trees are said to liue Let vs not measure our life by time but facts As in little stature a perfect man may be so in a little terme of time a perfect life may be Age is an externall thi●g how long I am is anothers but how long I am good is mine To liue vnto wisedome is the space of mos● ample life Idem lib. 1. de tranquilitate vita● cap. 10. There is no viler thing then an aged ould man that hath no other argument bu● yeares to proue that he hath lived long Lin. 21. IT SHALL PLEASE GOD TO APPOINT Man purposeth and God disposeth Therfore saith S. Iames the Apostle Epist cap. 4. Say if our Lord will or if we liue we will doe this or that because we know not what shall be to morrow So the soule bee safe it is no great matter where the bodie lye many a holy bodie lyeth in the sea many burned to askes many devoured by wild beasts c. Yet every man ought so much to esteeme of Christian buriall as he ought to seeke for it by all lawfull meanes and is bound to ordaine as providently as he can and a good reason why is giuen in the leafe here before out of S. Maximus Pag. 17. § 2. RVFVLL DECAY OF THE CATHOLIKE RELIGION Begunne in England by Henrie 8. breaking obedience with the sea of Rome by act of Parlament 1533. and made more full by Q. Elizabeth AS A TRVE FATHER A true father is he that according to the law of nature provideth for those whom he hath gotten into the world not only bodily but spiritually which law is so firmely engraffed in nature as it needs no expresse law writtē to command it as the children haue to honours their parents the care of providing corporally for childrē is in some parēts over much and the provision for their soules the chief part too little These are not true fathers that care not to leaue to their children a true inheritance but false fathers leaving inheritāce of false riches such as vvhen they haue slept their sleepe they shall find nothing in their hands The true father hath his principall care to instruct his children in the law of God that as not only the earthly goods but celestiall doctrines vvere by his forefathers delivered to him so he keeping them in the customes and maners of his life deliver the same to his posteritie at his death The sonnes most commonly follow the steps of their fathers and thinke all lawful to doe that they see them vse Great is the obligation of parents in the education of their children Ioan. 5.19 The sonne can doe nothing of himselfe but vvhat he seeth his father doe for vvhatsoever he doth the sonne likevvise doth Isaias 38. Mat. 10.32 Marck 8.38 Luc. 9.26 12 8. Pag. 18. § 3. BE IT KNOWNE TO THEM AND TO ALL THE WORLD The father to his children shall notifie thy truth Every one tha● shall confesse me before men I vvil● also confesse him before my Father vvhich is in heaven And he that shal● denie me before men I vvill also denie him before my Father vvhich is in heaven S. Aug. serm 181. de tempore Vide supra §. ● by faith confessing Tom. 10. Heb. 11. Sine fide Without faith it is impossible to please God this faith he acknowledgeth in our hearts that searcheth reines and hearts but for conserving of the Churches vnitie for the dispensation of this time with faith of heart is also necessarie confession of mouth because vvith the heart vve beleeue to iustice and vvith mouth vve make confession to salvation not only of preachers but also of those that are instructed Otherwise one brother of another could not have notice nor the Churches peace be conserved nor one teach another nor learne of another necessarie things to salvation vnlesse vvhat he hath in his heart with signes of voice as it were with certaine chariots he sent to the hearts of others Faith is therfore both to be kept in the heart and brought forth with the mouth for faith is the foundation of all good things and beginning of humane salvation without this no man can come to the number of the sonnes of God and without it neither doth he obtaine the grace of iustification in this world nor shall he possesse life everlasting in the world to come And if one walke not by faith he shall not come to vision The holy Apostles having regard to this delivered a certaine rule of faith which according to the Apostolicall number comprehended in 12. sentences they called the symbole by which the beleevers might hould the Catholike vnitie and by which they might convince hereticall pravi●ie c. A MEMBER OF CHRISTS TRVE CATHOLIKE AND APOSTOLIKE CHVRCH Signes of the true Church are that it is one holy Catholike and Apostolike therfore he adioyneth OVT OF THE VNITIE AND FELLOWSHIP WHEROF THERE NEVER WAS NOR IS NOR CAN BE SALVATION No more then was for those that were without the arke of Noe. The true Church can be but one in as much as truth is one and can be but one errour manifold and in a manner infinite A man that going a iourney bent to one place if he leaue the right way which can be but one it is no more matter which way he take of so many wayes as lie round about him for in all he erreth and shall not come to the place intended because he hath left the way that only leades therunto Aug. serm 181. de tēpore prope finem Tom. 10 Symbol Apost The holy Catholike Church It is to be knowne that we must beleeue the Church and not beleeue in the Church because the Church is not God but the house of God Catholike he saith diffused over all the whole world because the Churches of diverse Heretiks are therfore not called Catholike because they be contained in places every one in their owne Provinces but this even frō the Sun rising to the setting of the same is diffused with the splendour of one faith There are no greater riches no treasures no honours no greater substance of this world then is the Catholike faith which saveth men sinners illuminateth the blind cureth the infirme baptizeth Cathecumēs iustifieth the faithfull repayreth penitents augmenteth the iust crowneth martyrs ordeyneth clerks consecrateth Priests prepareth for the kingdome of heaven and in the everlasting

it not depart from truth Let not thy speech be vaine but let it either persuade or moue or comfort or command Praise sparingly dispraise more sparingly for overmuch praise is as reprehensible as immoderate dispraise that is suspected of flatterie this of evill nature or malignitie Seneca lib. de 4. virtutibus Loue silence where much speech is there is oftentimes lying where lying there is sinne The speech sheweth what the man is In the mouth of the Priest or Religious let never any word be wherin the name of Christ soundeth not Tom. 4. epist Euseb ad Damas de morte Hieronymi in medio WITH DISCRETION Coloss 4.6 Your speech alwaies gracious with a graine of salt that you may know how to answere every man Yong man speake when there is need of thee if thou be twice asked let thine answer haue a head Ecclesiastic 32.9 According to the septuagint Bring thy answer to a briefe sūme or answere cōpendiously Vse thy eares ofter then thy tongue and whatsoever thou art to say say to thy selfe before thou say it to others Seneca lib. de moribus § 42. BE NOT CVRIOVS Nothing is sweeter to men then to speake o● other mens things and to haue care of other mens matters chiefly if it chance that they be prevented with loue or hatred towards some from whom alwaies the truth is hidden or at least obscured Greg. Naz. in Apolog. Only obserue thy selfe Deut. 4.9 1. Cor. 10.11 Matt. 7.3 and keepe thy soule very vvarily He that thinketh himselfe to stand let him looke he doe not fall What seest thou a mote in thy brothers eye and doest not see the beame in thine owne eye O man that iudgest thou art inexcusable Rom. 2. for in iudging another thou condemnest thy selfe doing the same things that thou spendest thy iudgement vpon § 43. BE SECRET AND SILENT Prou. 25.9 Reveale not the secret of another Id. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isaias 24.16 My secret to my selfe my secret to my selfe Ecclesiasticus 32.5 Where others hearken powre not out speech and vvith importunitie haue not a vvill to seeme vvise Pag. 50. § 44. lin 3. LOOKE TO YOVR CALLING Ecclesiastic 3.22 Seeke not things aboue thee Rom. 11.20 Be not overvvise but feare Lin. 4. LIVE IN OBEDIENCE Ephes 6. Col. 3 Children obey your Parents Servants obey your Lors and maisters Heb. 13. Obey those that are put over yee Tit. 3.1 Admonish them to be subiect to their Princes and superiour powers to obey their word c. 4. Reg. 9 1. Par. 11. 28. Prou. 21 Tob. 12.6 1. Pet. 2.13 17 LEAVE KINGS AND THEIR CAVSES TO GOD They be supreme governours vnder God The Annoynted of God The elected of God Their hearts are in the hand of God and he directeth th●ir counsell To hide the mysterie of the King is good and to be subiect to him and honour him is commanded Prou. 16 14. Lin. 8. HATH DESTROYED The Kings anger is the messenger of death and a wise man will appease it In the light of the Kings face is life and his good will is like a cloude of the evening raine Page 50. § 45. VSE TEMPERANCE S. Aug. Tom. 1 l. 1. de lib. Arbit c. 13. Temperance is an affection brideling and keeping in the appetite from those things that are coveted with foule desire Et de morib ecclesiae Cath. lib. 1. c. 15. Temperance is loue yeelding it selfe entire to that is loved Fortitude is loue easily tolerating all things for that is loved Iustice is loue serving the beloved onely and therfore rightly bearing rule Prudence is loue wisely selecting the things by which it is holpen from those by which it is hindered But this is not the loue of whosoever but of God that is of the chiefest good of the chiefest wisedome of the chiefest cōcord therfore you may define it so say temperance is loue keeping it selfe entire and vncorrupt to God c. And Tom. 4. l. 1.83 Q. 31. Temperance is a firme and moderate rule of reason over lust and other not right motions of the minde The parts therof are continence clemēcie and modestie Continence by which concupiscence by the governemēt of counsel is ruled Clemencie by which minds rashly provoked and stirred vp to hatred of any one are by gentlenesse retained Modestie by which honest shame getteth cleere and stable authority And Q. 61. Prudence is knowledge of things to be desired and to be shunned Temperance the refraining of concupiscence from those things that doe temporally delight Fortitude is a firmitie of the mind against those things that temporally molest vs. Iustice which is diffused through them all is the loue of God and our neighbour BEWARE OF DRVNKENNESSE As a thing tumultuous Prou. 20 31. and that can keepe no secret forbidden by the Apostle Rom. 13. Gal. 5. With drunkennesse is alwaies ioyned luxurie Hieron l. 3. in Ep. ad Gal. c. 5. I will never beleeue that the Drunkard is chast Hieron in c. 1. Ep. ad Titum pag. 246. Eccles 9.25 Eccle. 5. § 46. lin 2. THE RASH MAN Is odious in his vvord Speake nothing rashly nor be hasty to bring forth thy word before God for God is in heaven and thou vpon earth therfore let thy vvords be few for as sleepe comes in multitude of businesse so the voice of the foole in multitude of vvords Pag. 51 § 47. BE CONSTANT Act. 23.11 Sap. 5.1 The iust shall stand with great constancie A good man vvhat he thinketh he may honestly doe although it be laborious he vvill doe it although it be losse to him he vvill doe it although it be perillous he vvill doe it And againe that vvhich is dishonest he vvill not doe it although it bring in money although it bring pleasure although it bring power From the honest he vvill by nothing be deterred to the dishonest he vvill by no hopes be invited Seneca lib. 10. epist. 77. in medio Horace Iustum tenacem propositi virum c. Impauidum ferient ruinae Iacob 1.8 The man of two minds is vnconstant in all his waies Sap. 4.12 The inconstancie of concupiscence perverteth even the mind that is without malice Eccl. 6. 9. 12. FAST IN FRIENDSHIP There is a friend only at table a table fellow but doe not thou forsake an old friend A new friend is like new wine A friend cannot be knowne in good but in malice you shall know him c. Pag. 51. § 48. VSE PATIENCE Psal 9. Prou. 19 Luc. 21. Iacob 1 The Poores patience will not be lost in the end A mans doctrine is knowne by hi● patience In your patience you shall possesse your soules It hath a perfect worke The armes of the iust are by giving vvay to overcome Amb. lib. 1. off cap. 5. Tom. 1. If any adversitie befall thee and it seeme grievous and bitter to thee beare it so as thou thinke nothing to haue befallen thee but according