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death_n	life_n	live_v	think_v	8,106	5	4.3475	3	true

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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

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

beleeue all that the Catholike and Apostolik● Church holdeth and beleeveth in the summe and substance of faith and in the godly ceremoniall rights of teaching therof and I protest to hold it and affirme it in the passage of my soule And I desire the eternall God for Christs sake to grant you my children his grace to doe the same without the which you can never possesse the ioyes of heaven And I beseech you in the mercies of CHRIST IESVS and charge you all as a father vpon my blessing that with continuall prayer you call vnto God to direct you this way to bring you to this faith and then no doubt but he will also bring you into life everlasting which CHRIST IESVS graunt you and me and all people Amen §. 10. And from a resolute heart and settled Faith I doe now here make protestatiō that if hereafter either by weakenesse or debilitie of bodie by meanes of sicknesse or for the shunning of any worldly dangers losses or persecutions wherof no part of the world ever knew halfe so many and so great as we now doe or for any torment or trouble wherof there be tragicall and wonderfull inventions or for any carnall affection of wife or children or by any temptation subtilty or shift of the adversarie whatsoever I shall bee of any other minde or my senses abused to offend against this faith which God for Christs sake forbid that then I doe now in perfect minde by the assistance of God his spirit vtterly denie detest and renounce the same as wicked and doe adhere and abide in life and in death to the former declaration of my faith Which protestation and resolution I will you my children and all men to witnesse with mee before God and his Angels in the dreadfull iudgement And I beseech our Lord I may then see the same found in you and all other men §. 11. Thus having briefly made knowne vnto you the faith and religion wherwith and wherin I meane to passe by Gods grace out of this world For as much as I may leaue you young and tender and your ●eere mother and I by countrie farr divi●ed and yet lastly conioyned by God in ●ariage wherby you may be ignorant of ●ome things not impertinent for you in worldly respects to know I haue thought good before I dispose of other things to ●cquaint you with what you are by me I may I hope commend you by descent of honest parentage as the world knoweth whose predecessors haue tasted of such infortune as in the world is not strange and for more Albeit true generositie consist in virtue and is lawfull for euery one to obtaine and not tyed to the only descent of flesh and bloud yet are you not ignoble that way Which I leaue you not by way of a vaine vaunt but rather to excite you therby to endeauour the obtayning and continuing of true generositie §. 12. The first of mine Ancestours by name within this Countie of Worcester was Hugo de Belne a Gentleman who as by tradition it hath continued in our familie was advanced as I take it in the time of Edward the first for service to him done by the long Bowe being an excellent Archer Et haeredibus masculis as it is said This King gaue vnto the said Hugo d● Belne and his heyres the fee-farme of diverse lands and teniments in Kingsnorton within the Countie of Worcester Whic● fee-farme cometh every yeare in charg● to the Sheriffe of Worcester-shiere out o● the Exchequour to this day vnder the title De terris tenimentis quondam Hugonis d● Belne c. the lands are called Blacke greue and Bells in value better then an hundred markes by yeare §. 13. From him the lands descended from on● to another of the heyres males by lineal descent wherof the Court Rolles of the manours of Bromesgroue and Kingsnortton remayning in the steeple at Bromesgroue can witnesse and all in the title o● gentilitie vntill the time of my great grandfather in the dayes of King Hērie the eight whose name was VVilliam Bel or VVilliam de Belne who marying to a second wife the bace daughter of Sir Arthoure Plantagener was for the maintenance of her dissolute life forced to sell all his patrimonie part wherof he solde vnto Sir Edvvard Littleton of Staffordshiere and part to ● r Sheldon of Spettesley whose heyre ●ilipp Sheldon at this day enioyeth the ●ne by means wherof my grandfather ●n Bel his heyre by the first wife was 〈◊〉 inherited §. 14. My father whose name was also Iohn in ●s lifetime vnderstanding that the lands ●ere entayled to the heyre male with re●ainder in the Crowne made entrie into a ●essuage and lands called Blackgreue but ●eing not able to proceede in the tryall for ●ant of abilitie was forced to giue over ●hich moved him to extend his abilitie for ●y maintenance in learning hoping there●y to procure a recoverie of our inheri●●nce for that the commune report of him ●as that the lands were but mortgaged ●ith condition of redemption at any ●me §. 15. At schoole I continued in the Countie ●f Warwicke vntill I was 18. yeares of age From thence I went to the vniver●●tie of Orford where with good allowan●● of my good father whose soule our Lo●● blesse I continued 7. yeares proceeded b●chelour of art and was fellow of Ball● Celledge there and being readie to pr●ceede Maister of A●te by time of yeares was envied by some vngratefull God fo●giue them accused of discontentation Religion and called to answere the sam● But declyning the malice of time I retyre my selfe by favour of my Colledge with cause allowed for on yeare And after r●turning and finding the malice continuin● for the quiet of my conscience I was force to leaue my societie and to commit m● selfe to the fauour of God in the world b● whose direction and vpon earnest reque●● to me made I came then to a right worth● Magistrate and worshipfull Gentleman Sir Iohn Throkmarton Knight chiefe Iustic● of the Marches of Wales with whom ● continued in especiall good favour an● credit and in entertainement as a dear friend of his by the space of 12. yeares i● so great contentation everie way and suc● liking both in minde and bodie as respec●ting the securitie I found not else where t● bee hoped for at that time But perceiuin● my yeares increasing and mine habilitie a● ye● nothing I was in part perswaded by the ●d Sir Iohn Throkmarton to vndertake the ●die of the common lawes of the Realme the Innes of court Wherupon admitting 〈◊〉 selfe a Fellow of Clements Inne in ●amber and bed with that Worshipfull ●entleman M. r George Sherley I fell to the ●●die of the Lawes Where finding vpon ●o yeares experience that the ayre of the ●ttie did vtterly ouerthrow my heath ●eing never well in health one whole ●onth together I was forced to returne 〈◊〉 to the countrie where was willingly af●rced me by Sir Iohn Littleton knight

one God Although the Father haue begotten the Sonne and therfore the Sonne is not whom the Father is and the Sonne is begotten of the Father and for that he is not Father which is Sonne and the holy Ghost is neither Father nor Sonne but only the spirit of the Father and Sonne himselfe also coequal to the Father and Sonne and pertayning to the vnitie of the Trinitie And yet not the same Trinitie borne of the Virgin MARIE vnder Pontius Pilate crucified and buried to haue risen the third day and ascended into heauen but only the Sonne Nor the same Trinitie to haue descēded in likenesse of a doue vpon IESVS baptized or on the day of Pentecost after the Ascension of our Lord with sound made from heauen as if a vehement blaste were carried along and in divided tongues like fire to haue sitten vpon every one of them but only the holy Ghost Nor the same Trinitie to haue said from heaven thou art my Sonne when either he was baptized by Iohn or vpon the mount when the three disciples were with him or when the voice sounded saying I haue both clarified againe wil clarify but only the Fathers voice to haue beene made to the Sonne although the Father Son and holy Ghost as they are inseparable so do they inseparably worke This is also my faith because this is the Catholike faith Pag. 18. § 4. lin 1. I BELEEVE AND HOVLD The Apostles Creed the Nicene Creed Athanasius Creed the 10. Commandements the 7. Sacraments and in a word all that the Catholike Church teacheth and holdeth for to beleeue profiteth nothing vnlesse we also hold and keepe in worke what we beleeue and that wholly and entirely Epist Iacobi c. 2. 10. Whosoever keepeth otherwise the whole law and offendeth in one point becommeth guiltie of the whole as if he had transgressed in all That the Sacraments are the conducts wherby the grace of God is derived vnto mankinde Their number order names c. 1. BAPTISME He rekoneth the Sacraments in such order as they occurred at the present to memorie Matth. vlt. Whose right order is first baptisme wherby we are regenerate and borne a new in Christ to spirituall and everlasting life who before were borne of our parents in the world to corporall and without this Sacrament to everlasting death Ioā 20. Act. 2. Confirmation wherby we be spiritually strengthened and grow as in our infancie we be lapped and bound corporally vntill our ioynts be knit and we made able to stand by our naturall forces Eucharistie Ioan. 6. praedicatur Euch. Mat. 26. Iacob 5 Ioā 20. Mat. 16. wherby we be nourished and fed in soule as by corporall foode we be fed in bodie Penance wherby the wounds of sinne that we receiue in our soules after baptisme are cured Extreame vnction Iacob 5 Marc. 6. which strengtheneth vs in our passage out of this life when of our selves we be too weake to resist the assaults of the divell who then most of all rageth tendens insidias calcaneo nostro Of these fiue see Scotus in 4. D. 2. Q. 1. Conclusione 1. Whose words are these Like as in the naturall life first is generation after followeth nutrition and corroboration and reparation of the health lost and these 4. appertaine to every singular person and yet besides these something is requisite pertayning to the communitie by which a man is constitute in necessarie degree toward some act necessarie for the communitie So spiritually to complete perfection outwardly there must be some helpe pertayning to spirituall generation and secondly something pertayning to nutrition thirdly pertayning to roboration or strengthning fourthly to reparation after falling and fiftly besides these things is required some being wherby he that departeth be finally prepared For this spirituall life is a certaine way ordaining that he who liveth well in the same may without impediment passe out of it to the other for which he is prepared These things therfore are required as necessarie helps to every person for himselfe Of the other 2. Order and Matrimonie Scotus ibi And for the good of the communitie observing this law is required also carnall multiplication because the same is presupposed to the spirituall good as nature to grace and spirituall multiplication of others in the same law So therfore it was congruent to haue seven helpes bestowed vpon the observers of the Evangelicall law wherin might be both intensiue and extensiue perfection and sufficient for all things necessarie to the observance of this law and these are as the Maister of Sentences hath in his text Baptisme appertaining to spirituall generation Eucharist necessarie to nourishment Confirmation for strengthening Penance to the reparation of those that are falne Mat. 19. ex 1. 2. Genesis Mat. 26. Ioā 20. Extreme vnction to the finall reparation Matrimonie to multiplication in the being of nature or carnall being and Order to multiplication in the being of grace or spirituall being CONFESSION By this name the Author calleth the sacrament of Penance as by the part of that Sacrament which then was and allwaies hath beene by the divell and his ministers the Heretiques most opposed The first part of the Sacrament of Penance is contrition or inward sorrow of heart through consideration of Gods goodnesse and our owne wickednesse No Heretikes are so barbarous nor any people in the world that acknowledgeth any God but they hold this part necessarie as indeed it is and hath alwaies beene to salvation This they call ●epentance and not improperly if rightly vnderstood But wheras they hold this to be sufficient to blot out sinnes committed after baptisme it is false for since the cōming of our Saviour Christ and preaching the law of grace which taketh not away but accomplisheth the former law sinne is not remitted by only contrition but confession of it to a Priest is also required and moreover Satisfactiō must follow that the partie wronged whether God or our neighbour may againe be appeased and satisfied yea even before the time of our Saviour Christ these seeme to haue beene in vse 2. Reg. 12.13 David confessed his sinne to Nathan the Prophet and did satisfaction by penall worke adiudging also him that had wronged the poore man by taking his sheepe and sparing his owne to fourefould restitution The people of all estates that came confessing their sinnes to S. Iohn the Baptist Luc. 3.10 demanded and were by him enioyned what they should doe Luc. 19 8. The rich Zachaeus offered our Saviour to giue the halfe of his goods to the poore and restore foure times as much to any man that he might hap to haue defrauded In confession is the greatest humilitie a man will easier part with his goods or paine his bodie to satisfie or be contrite in heart than in Confession to accuse himselfe which kind of Pride we inherited from our first parents Adam would not confesse his sinne to God that knew it