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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

by the labour of his hands Those things we are most properly said to be Lords of which doe most immediately obey the power of our will Mans will is immediately subiect to Gods will and not as other creatures are by the governement of Angels or influence of the heavens And man ought to call Our Lord and not The Lord when the matter spoaken of is directly belonging to his will subiect only to God and to no creature whatsoever Which freedome he hath given vs because he will shew himselfe a loving and not a tyrannicall Lord. In these places as of the Lords supper c. There is no speciall mention of our subiection but of his voluntarie gift c. Therfore it may well be called The Lords supper The Lords death c. Pag. 19. § 5. lin 3. OF THE ALTAR The Heretikes of these times haue none only Catholikes haue an Altar Heb. 13 10. Mala. 1.10 Lin. 3. WORDS OF CONSECRATION How can that which is bread be the Bodie of Christ Ambros de Sacramentis lib. 4. cap. 4. By consecration Consecration then with what words and by whose speeches is it by the words and speeches of our Lord IESVS for by all other things that are said praise is given to God prayer is made for the people for Kings for others when they come once to make the venerable Sacrament the Priest vseth not his owne words but the words of Christ The speech of Christ therfore maketh this Sacrament What speech of Christ verily that by which all things are made Our Lord commanded and the heavens were made Our Lord commanded and the earth was made Our Lord commanded and the seas were made Our Lord commanded and every creature was engendred you see of what operation the word of Christ is If therfore there be so much force in the speech of our Lord IESVS as that which was not beginneth therby to be of how much greater operation is it to let the things be which were and change them into other things the heaven was not the sea was not the earth was not but harken to him that saith He said the word and they are made he commanded and they are created That therfore I may answere thee there was not the bodie of Christ before the consecration but after the consecration I say to thee that now it is the bodie of Christ He hath said and it is made he hath commanded ●●d it i●●●●●ted SACRIFICE MASSE Malach. 1.11 In every place i● sacrifized and offered to my name a pure oblation which none haue but the Catholike Church FIGVRATIVE SPEECHES By connexion of one place with another by comparing the antecedent with the consequent words of Scripture Scotus in 4. D. 10. Q. 1. num 3. Will haue vs to gather whether things be spoken figuratiuely or not and argueth that here they be not figuratiue out of the words following for when Christ had said Take and eat this is my bodie to declare that he meant his verie bodie and no mysticall bodie he said immediately which shall be delivered for you and his bodie was the same night delivered to death for all mankind betrayed by the false Apostle Iudas Pag. 20. § 6. lin 1. EXAMINATION OF CONSCIENCE Wherof the Apostle 1. Cor. 11.28 Let a man proue himselfe and 31. if we would iudge our selves we should not be iudged No paine is more grievous then a wicked conscience An evill conscience is tossed with his owne prickings if publike fame condemne thee not thy owne conscience condemneth thee because no man can fly from himselfe Wilt thou be never sad Liue well good life hath alwaies ioy the conscience of the guilty is alwayes in paine Bernard Tract De interiori domo cap. 45. Among the manifold tribulations and innumerable molestious afflictions of a mans soule there is no greater affliction then conscience of sinne Greg. in septimum Psalm poenitent vers penult And on the contrarie there is no greater consolation then a conscience adorned with vertues Vide Aug. serm 10. ad frat in eremo Tom. 10. serm 45. How beautifull is the brightenesse of the soule How happie the conscience full of good works If he be potent that commands the world how happie is he that in his conscience beareth God Aug. serm 7. de Tempore By good life a good conscience is gained that by the good conscience no paine may be feared let him therfore learne to feare that will not feare let him learne for a time to be solicitous that will alwaies be secure Aug. serm 214. De tempore No man reioyceth in God that liveth i● vice Aug. lib. 50. Hom. hom 33. in medio serm 215. No man hath vniust gaine with out iust dammage where gaine is there i● dammage gaine in the coffers dammage i● the conscience There is no better pleasure then th● grace of a corrected conscience Amb. lib. 2 de Abraham cap. 11. Tom. 4. REPENTANCE AND AMENDMENT Confession maketh contrition or repentance more intense and as it selfe is caused by them so it doth againe cherish and encrease them and of them both proceedeth amendment for he that with contrition confesseth submitteth himselfe also to make amends and doe satisfaction according to the iudgement of him to whom he confesseth and not only to amend by leading a new life but as well by satisfiyng for that is past Of satisfaction or penance for sinnes Daniel 4.24 Matth. 3.8 Luc. 3.8 Wherupon see Greg. hom 20. in Evangel Bernard serm 66. in Cant. Chrysost hom 10. in Matth. Aug. aut poenitendum aut ardendum Looke to doe penance or to burne Pag. 20. § 7. lin 2. INVOCATION OF SAINTS Who being like the Angels of God can both attend to our need the visiō of God Mat. 22.30.18 10. Luc. 15.10 PRAYER FOR THE DEAD Saint Peeter instructed vs to haue a gard over the acts of our life every houre he instructed vs also to burie the dead and to performe their exequies diligently and to pray for them and to giue almes Clemens epist 1. ad Iacobum fratrem Domini Dionys de Eccl. Hierarch cap. 7. Then comming the venerable Prelate readeth a most holy prayer over him that the divine clemencie will forgiue the dead all his sinnes committed through humane infirmitie and place him in the light and region of the living in the bosome of Abraham Isaac and Iacob in the place whence is banished all sighes sorrow and sadnesse Chrysost hom 69. ad populum It was not rashly ordained by the Apostles that in the dreadfull mysteries there should be commemoration made of the dead They that loue their friends dead in bodie and not in soule with spirituall loue and not carnall alone let them carefully and instantly exercise those things that helpe the soules of the dead as offerings prayers and almes Aug. Lin. 4. PVRGATION OF SOVLES Matth. 5.25.26 12.32 Luc. 16.22 1. Cor. 3.13 CHRISTIAN WORKS The iust man is iudged by his works Iacob 2.22 2. Petri

respect the spirituall doctrines or temporall distributions may haue the name of a Testament of the first all of the latter each one respectiuely are instituted heyres the Author with full ●ower of testation for everie man may ●ake a Testament that is not specially pro●ibited no. glo Bart. in l. si quaeramus ff e. ●e in ti de instru edic in § compendiose Facultie of making Testaments is a ●hing graciously graunted men be ause ●he testatour disposeth of that time wherin ●e is not to be Lord of any thing for a Testament is confirmed in death Vt in c. ●um Marthae de cele miss That is after his death when he ceaseth to be Lord or haue ●ny dominion Whence although the disposition be made when he is Lord and at ●u●h time as he is able yet the effect is bestowed at such time as he is vnable which of meere right or law should not be ●a●full l. quod sponsae c. de dona ante ●nup Testamentum according to the etymologie of the word is testatio mentis a testification or witnessing of a mans minde the Hebrewes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compact or covenant betweene the dead and the living which as the dead cannot so the living may not change Paul ad Heb. 9.16 Where there is a Testament of necessitie the death of the testatour must come in for a Testament is confirmed in the dead otherwise it is of no force while he liveth that made the Testament God Almight● in the death of CHRIST IESVS disposed t● new Testament to his elected the sonn● of adoption Aug. Epist ad Gal. circa medium exposi● lib. 1. Tom. 4. A humane Testament is muc● more infirme then the divine and yet th● confirmed Testament of a man none da● make voide nor ordaine any thing a ne● vpon it for when the testatour changeth h● Testament he changeth an vnconfirme● Testament because it is confirmed by th● testatours death And looke of what valu● is the death of the testatour to confirm● his Testament because he can now n● more change his counsell of the same valu● is the incommutabilitie of Gods promise t● confirme the inheritance of Abraham whose faith is reputed for iustice The Author of this Testament confirmed the same in his death 11. yeares after the making of it dying in the same profession of the Christian faith with all the rites of the holy Catholike Church leaving the Testament whole and entire in all except the disposition of his goods which by reason of the death of some and birth of other children encrease of his goods and other occurrences he left crossed in some places and in others vnperfect all which places ●o● noted in the margent with semicircles 〈◊〉 with asteriscs or interpunctions in the ●ddle of the line IN THE NAME OF GOD A Christian ●me of beginning not only Testaments ●t every good worke and with great ●son doth he call vpon God in all his ●rks that cannot be much lesse worke of ●mselfe man that is by the will of God ●st doe all things in the name of God Enosch the sonne of Seth Gen. 4.26 the sonne of A●n being borne then was the name of our ●ord first begunne to be invocated that is ●th more expresse forme of words and ●es then before Every one that invocateth the name of ●r Lord shall be safe Ioël 3.5 vulgata 2. 32. not that everie one ●at sayeth Lord Lord shall goe to heaven ●t that there is no salvation for any vpon ●hom the name of the true God is not in●ocated Hieremias 14.9 And thou Lord art most ●ward to vs and thy name is invocated of 〈◊〉 forsake vs not 1. Reg. 18. vulgat 3. Reg. All nations doe ●vocate the names of their Gods Elias Yee shall call vpon the names of our gods and I will invocate in the name ●f the Lord. Coloss 3.17 All things whatsoever yee doe in word or worke doe al in the name of o● Lord IESVS CHRIST Psalm 123 Our aide is in the name 〈◊〉 the Lord that made the heaven and eart● When others haue confidence some i● their chariots and others in their horses 〈◊〉 will invocate the name of the Lord o● God Psalm 19. Iudic. 11. Invocate the gods that yee hat● chosen Ionas 1. Arise invocate thy God Many invocate not but in swearing cu●sing or blaspheming contrarie to th● Exod. 20. Thou shalt not assume the nam● of thy God in vaine and Levit. 19. Tho● shalt not periure the name of God Tho● shalt not pollute the name of God Esaia 4. Let only thy name be invocate of vs c. To those that invocate him o● Lord is of much mercie Psalm 85. To a● that invocate him in veritie And therfo● is alwaies adioyned Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veritie particle of one assenting and yeeldin● trust as if it were said let it be firme be ratified be it truely so be it done indee● truly certainly in verie deed constantl● which if it be redoubled becommeth s●perlatiue after the vse of the Hebrew to●gue Amen Amen most truly most ce●tainely Esaias 65.16 He that blesseth himse● earth shal blesse himselfe in God Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is this God Amen de●andeth Rabbi Racanat vpon the 15. of ●odus Whereto the Cabalists answere by ●e rule of Notariacon where a letter stan●eth for a word א For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai Our ●ord ם For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melech A King ● For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neeman Faithfull true Which is no ●hit dissonant from the faith and confi●ēce which he that prayeth ought to haue ●ut rather much confirmeth it when at the ●nd of everie prayer he addeth Amen that 〈◊〉 Dominus Rex Fidelis Our Lord is a faith●ull King Our Lord is Potent and of good will to graunt vs our Petitions made in his ●ame Greg. Nazianz. in Apologetica The best order of every word or worke is that we ●ake our beginning from God and referre the consummatiō thereof vnto him againe OVR SOVERAIGNE LADIE ELIZABETH Shee was proclaimed Queene the 17. of November 1558. the same day that Queene Marie dyed TEMPLE BROVGHT ON This Manour belonged in former times to the order of the Templars HEALTH OF BODIE AND OF SOVND AND PERFECT MEMORIE The first is necessarie in as much as it conduceth to the latter which is absolutely necessarie For whatsoever is by a man done without it although it be the action of a man as the action of a brute beast is the action of a brute beast yet is it not a humane action Which proceedeth from a deliberate will hauing free facultie to worke or not to worke and also sufficient light in the vnderstanding to consult and deliberate vpon the things that are to be done and to discerne betweene morall good and evill Which actions alone and no others doe merite or demerite serue to the end of a man and beare away reward Want of health and olde

much as they can doe loue and honou● those that ar● good and whom they think● to bee good yet they liue wickedly and full of heinous crimes otherwaies then the● beleeue that they ought to liue And good Catholikes are those which follow both entire faith and good manners Aug de Civitate Dei l. 10 c. 32. What is the vniversall way but tha● which everie nation hath not proper only to it selfe but is given from God that i● may be common to the vniversitie of nations to all people this is our pietie which therfore is called Catholike because it is not delivered to any certaine people as to the Iewes but to all humane kinde and excludeth not any one by this all may be saved and without it none and in this every nation hath not his owne religion like as with the Gentils for with the Romans other Gods were and worshipped after another manner then with the Greekes others with them then with the French Spanish Scythians Indians Persians all nations that haue professed Christ doe worship the same God and with the same kind of sacrifice and Augustine Aug. Breuiculi cōt calleth the Church Catholike not alone for the plenitude of sacraments therin but also for the vniversitie of nations and people that therin communicate S. Athanasius Luc. Act. 11.26 Mart. Rom. 8. Kal. mart in his dispute against Arrius giveth the reason of the Disciples being called Christians thus All that beleeued in our Lord IESVS CHRIST were not called Christians but only Disciples And because there arose many Authors of new opinions contrarie to the Apostolicall doctrine they called all their followers Disciples and there was no difference in name betweene true and false Disciples whether they were Christs or Dosithees or the followers of one Iudas or of Iohn that confessed themselves as it were of Christs Church but all were called by that one name of Disciples Then the Apostles cōming together as by S. Lukes narratiō the Acts beare witnesse called all the Disciples by one name Christians differencing them from the common name of Disciples and that the saying of the divine Oracle pronounced by Isaias 62.2 might be accomplished which hath And thou shalt be called by a new name which the mouth of our Lord shall declare c. Epipha haeret 27. Not long after the Heretikes had emulation to this name and the Carpocratians first vsurped it whom others followed reproaching so great a name with false doctrine evill manners as now they would doe with the name of Catholike Rom. 10. Pag. 17. § 1. lin 4. BY FAITH CONFESSING With the heart we beleeue to iustice with mouth Confession is made to salvation Faith in the heart confession in the mouth This is the word of faith which we preach saith the Apostle that if thou confesse our Lord IESVS in thy mouth and beleeue in thy heart that God hath raised him from death Aug. de fide ad Petrum Tom. 3. thou shalt be safe S. Augustin to Peter the Deacon I am glad indeed that thou hast so much solicitude for the keeping of the true faith without any vice of perfidiousnesse without which faith no conversion can profit nor yet be at all for the Apostolicall authoritie saith that without faith it is impossible to please God because faith is the foundation of all good things faith is the beginning of humane salvation without this faith no man can come to the number of the Sōnes of God because without it neither in this world doth any one obtaine the grace of iustification nor in the world to come shall he possesse life everlasting And if any one doe not walke here by faith he shall not come to the vision Without faith all mans labour is in vaine for such it is as without the true faith whosoever will please God by contempt of the world as if one bending toward the countrie in which he knoweth he shall liue blessedly should leaue the right way and improvidently follow errour by which he cannot come to the blessed Citie but fall into precipice where will be no ioy giuen to him that cometh but destruction brought in to him that falleth IN HOPE REPOSING MY SALVATION A right order first to beleeue and confesse then to hope I haue beleeved and therfore haue I spoaken and am over much humbled saith the Psalmist as it were betwixt hope and feare Augustin Encheridion ad Laurentium Tom. 3. What can be hoped for which is not beleeved and yet something may be beleeved which is not hoped for As which of the faithfull beleeveth not the paines of the damned and yet he doth not hope for them and whosoever beleeveth that they be now at hand hanging over his head and with a flying motion of his minde doth abhorre them is better said to feare then to hope Which Lucan distinguishing hath set downe thus Lett him that feareth hope Faith is both of evill things and good for both good and evill things are beleeved and that with good and not with evill faith Faith is also of things past and present and to come for we beleeue that Christ dyed which now is passed We beleeue that he sitteth at the right hand of the Father which now is We beleeue that he shall come to iudge which is to be Faith is also of a mans owne things and of other mens for everie man beleeveth of himselfe that he had a beginning and that he was not ever and such other things nor only of other men but also of the Angels we beleeue many things that appertaine to Religion But hope is only of good things and those to come and belonging to him that is said to hope for them All which being so for these causes faith is to be distinguished from hope as well in reasonable difference as in the name For in that belongeth to the not seeing either those things that are beleeved or hoped for it is common to faith and hope In the Epistle to the Hebrewes the testimonie wherof the illustrious defenders of the Catholike rule haue vsed faith is said to be a convincing of those things which are not seene Although when any one saith himselfe to haue beleeved not words nor witnesses nor any arguments but the evidence of the present things that is to haue given credit to them it seemeth not so absurd that he might rightly be reprehended in word and it should be said vnto him thou hast seene and therfore thou hast not beleeved whence it may be thought not to be consequent that whatsoever thing is beleeved must not be seene but better we call that faith which is taught by the divine word of those things to witt which are not seene And of hope the Apostle saith hope which is seene is not hope for that which one seeth what doth he hope for but if we hope for the things that we see not we expect with patience When therfore future good things be

Aug. de Civis l. 13. c. 11. in fine but cast the fault vpon the woman nor shee confesse but cast the fault vpon the serpent deceived in this that to God rebuking and chastizing he esteemed he should bring a iust excuse and such as easily he would admit if he should say he did it to gratifie his companion and that companiō not which he had assumed to himselfe but which our Lord had given him How many hard labours and painefull pilgrimages haue some men vndergone to expiate their sinne which never the lesse they could never disburden their consciēce of vntill they confessed So much availeth confession as when it can be had without it no contrition doth suffice and when it cannot be had to make contrition valuable to salvation we must haue confession at least in desire and will Aug. lib. 50. hom Tom. 10. hom 12. Dearely beloved brothers in all the divine Scriptures we be profitably healthfully admonished that we ought to confesse our sinnes continually and humbly not only to God but also to holy men and those that feare God For God will not therfore haue vs to confesse our sinnes because he cannot otherwise know them but because this the divell desireth that he may finde what to obiect against vs before the tribunall of the everlasting Iudge therfore he had rather we would defend than accuse our sinnes On the contrarie side our God because he is pious and mercifull will that we confesse them in the world that we be not confounded for them in the world to come The divell therfore knowing the vertue of pure confession with all his forces endeavoreth to hinder a man that he doe not confesse and as at first he suggested to make man fall so after the fall he hindreth vs from rising because he knoweth we cannot rise without confession It is worse that a man will not confesse then to contemne the law That a man will not by satisfaction appease the offense of God is worse then by sinning to offend the goodnesse of God for although sinne be forgiven by contrition yet vocall confessiō is necessarie either in deede when opportunitie is had or in purpose when the article of necessitie excludeth the same and not contempt of Religion and so the necessitie of confessing after contrition is not in such case for necessitie of the remedie but for the obligation of the precept Conveniently was confession instituted that he who being in his owne power had departed from God put vnder the power of an other with humilitie and deuotion may returne Chrysost hom 3. op imperfect de Confessionis vtil Confession of our sinnes is a signe of a good minde and the testimonie of a conscience that feareth God Perfect feare breaketh through all shame and there only is the turpitude of confession seene where the paine of the future iudgement is not beleeved And because the very shame is a grievous paine therfore God commandeth vs to confesse our sinnes that we may suffer the blushing for paine for this verie thing is part of the divine iudgement He is worthy of perdon that seeketh not to excuse his sinne for where confession is there is remission because shamefaced confession holdeth the next place to innocencie Aug. de poenitentiae vtilitate Because it is a great shaming to confesse ones sinnes he that vndergoeth this shame for Christ is worthie of mercie Greg. lib. 12. moral c. 14. Let those that will mervail at in everie iust man the continence of chastitie let them mervail at the integritie of iustice let them admire the bowels of pietie I doe no lesse admire at the most humble confession of sinnes then so many sublime deedes of virtue Aug. vbi supra O foole why art thou ashamed to tell to a man that which thou wert not ashamed to doe in the sight of God Remoue from thee shame runne to the Priest reveale thy secret confesse thy sinne otherwise contrition of heart will nothing profit thee vnlesse confession of the mouth if thou cannest doe follow it Confession is the health of soules dissipatour of vices restorer of vertues oppugnatour of the divels what will you more it stoppeth the gates of Hell and openeth the gates of Paradise Pag. 19. § 5. SACRAMENT OF THE LORDS SVPPER Although not only in many other places but even in the immediatly ensuing words the mind of the author he sufficiently declared yet because the wise that few are must speake with the multitude and accommodate themselves to wise and vnwise to whom we are debters with the Apostle It is here to be noted concerning this maner of speaking Everie word absolutely set downe standeth first for his principal and more general signification So that Dominus vnlesse it be limited and drawne to more particularitie of signification by some terme of restriction must after his generall signification be called A Lord or The Lord and not our Lord more then your Lord or my Lord or his Lord or their Lord which signification it must take from some of these adioyned expressely our their his mine c. Which of it selfe it hath not but a more noble because lesse limited Far more it is to be The Lord by which we vnderstand The Lord of all then Our Lord which according to the very letter doth not sound Lord of all but rather excluding others would seeme to be ours not theirs In some places as where it is said Ego Dominus it cā haue none other sense but I The Lord for sencelesse it were to say I our Lord and not much better to say I your Lord the true is I The Lord. The Lord and Our Lord neither kind of speech is to be reproved but according to the occurrent matter both vsed indifferently Dominicam Coenam saith S. Paul 1. Cor. 11.20 The Lords Supper and vers 26. Mortem Domini the Lords death which is better expressed in the other sacred tongues as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth Adonai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the Lord. When this speech Our Lord is vsed out of a more feruent devotion towards God it is to be applauded because we will shew therin a particular relation that we haue to him more then all other creatures haue and that he is Our Lord with dominion over vs that are after his likenesse more then over other creatures that are lesse or nothing after his likenesse which is insinuated to vs in the booke of Genesis where God is never called The Lord before the creation of man but 35. times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and after Gen. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord. What dominion hath a man vnlesse over men that are of his likenesse and vsing reason Over the brute beasts he vseth no speciall act of lordship or dominion but as he serueth himselfe with them so also he serveth them Over insensible more improperly is man said to haue dominion because they cannot obey his command but are disposed of