THE TESTAMENT OF WILLIAM BEL. GENTLEMAN â—EFT WRITTEN IN HIS OWNE HAND SETT OVT 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. BONAVENTVRES Colledge in Dovvay and Professor of the sacred Hebrevv tongue in the same Electo meo foedus excidi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulgat Psalm 88. Disposui testamentum electis meis Permissu Superiorum AT DOWAY â— BALTHâ—â—â—◠〈…〉 TO THE RIGHT WORSHIPFVLL MR. EDWARD SHELDON of Beoley c. SIR Anciently when after the rihgt of nature the earth was CoÌ„mon and all the gooddes therof â—hat a man Could say to his neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast thou not all the earth before thee Genes 13.9 separate thy selfe from mee if thou go to the lefâ— hand I will keep the right iâ— thou go to the Right hand â— will howld the left Men gauâ— in theyr testaments to theyâ— children only coelestiall doctrines that to whom they had given being they mighâ— also giue well-being Psalm 77 By theeâ— meanes wee haue heard anâ— knowne so manie things declared to vs by our fathers which in the next generatioâ— were not hid from theyâ— children declaring the prayses of our Lord his virtues and mervailes done by him â—hat reised vp testimonie in â—acob and gaue a lawe to â—sraël how manie things did hee commande our fathers â—o make knowne to their â—onnes to the end that the â—ext generatioÌ„ might know â—hem that the children that â—hould arise and bee borne of â—hem might tell them againe â—o theyr children and all â—hat they might sett theyr â—ope in God not forget his â—orckes and search out his â—ommands Moyses Deut. 32. Reâ—ember the dayes of oulde thincke vpon everie severall generation aske thy father hee will declare thy elders and they will tell thee Men gaue I say from hand to hand the lawe of God his feare loue with benediction to the keepers malediction to the breakers of it Commending vertue condemning vice foretelling payne and glorie the rewardâ— of both Epist Iud. ca. 1.14 Such testament the seaventh man from Adam Gen. 48 49. Enoch made Such waâ— the Patriarch Iacobs testament disposed to his 12. sonnes such also those of thesâ— 12. Patriarches themselves A most ancient Hebrev booke called the testameÌ„t of the 12. Patriarchs But of that new everlasting testament of IESVS-CHRIST the sonne of God what shall I say therin is all knowledge of the heavenly kingdome the aeternall beatitude and foelicitie of man After this incomparable Testament in which are all the treasures of the riches and wisedome of God I may bring in that godly testameÌ„t of my holy Father S. Francis which after he was signed with the sacred stigmats of our Sauiour IESVS CHRIST full with fervour and the holy ghost neer the end of his life he left to vs his children that more sincerely and catholickly we might keep his Evangelicall rule Divers pious testaments haue been by sundrie devout persons at severall times ordained And not among the last doe I accoumpt this testament of my father a man knowne and esteemed of your worship no less then of M. r Raphe your father of happie memorie It hath been kept in his owne manuscript thees 44. yeares and more By divine providence it hath at last come to my hands who hauing been aboue 18. yeares out of my countrie in forraine lands neither sought for nor thought of anie such thing although seing it now I remember that in my younger yeares I haue seen it before when a graue father of our seraphicall order venerable for his well spent yeares from his infancie till 67. so â—owld he is at this day and no â—ess for his profownde iudgement and eloquence both in â—peach and style lighting â—pon it sent it out of England to mee with no small commendations therof His censure animated me to put it in print And for a patrone to whom I might dedicate it I had not farre to seeke your Constant Christianitie and professing of the Catholike Religion who like the great Patriarch Abraham to follow God haue gone out of land and Countrie and fathers house and friends and kinred and familiars or like Saint Peeter out of all doth Chalenge so christianlike a testament especially from mee who as appeareth in the 34. § of it am severely charged to bee serviceable towards you and yours That service together with my selfe I offer here to your worship for vs all that haue the charge there layde vpon vs that we be not chalenged with the vile vice of ingratitude or breach of the dead mannes will my selfe haue had part of my education froÌ„ M. r FraÌ„cis Daniel my vncle of whom mention is made in the 32. § who now liveth not on earth Of the ThrockmartoÌ„s of Coughton or FekenhaÌ„ mentioned in the 33. § I haue yet no knowledge nor of Sir Ihon Littletons house spoken of in the end of the 34. § I may liue to doe them service your selfe only remaines the man that most extended his godnes towards vs in accomplishing this wil in bringing vp my brother Edmund together with your owne sonnes to learning to musicke to the vniversitie of Oxforde as was required your sister also the Religious Ladie Russell gaue educatioÌ„ successiuely to two of my sisters Margarit Dorothe Receiue therfore from me this last will of my father as my first will to serue you which with my life shall last and bee my last so shall I fulfill that iterated precept of the holy ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverb 1.8 hear o my sonne the instruction of thy father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverb 6.20 keep o my sonne the precept of thy father God praeserue your worship long to his highest glorie the good of our familie and chiefly of our seraphicall order to which you haue alwaies shewed a charitable affectioÌ„ and finally chosen in our Convent at Namur Abrahams double caue for buriall to your happilie decessed wife and you From our celleâ— in S. Bonaventures Colledge in Doway this 7. of Ianuarie 1632. Your worships obliged Br. FRANCIS BELâ— â—N THE NAME of God Amen THE twentith day of October in the year of our Lord one thousand fiue hundred fowerscore and seaven and in the nine and twentith year of the reigne of our soveâ—igne Ladie Elizabeth I WilliaÌ„ Bell alias â—ellne of Temple-Broughton in the Countie of Wigorne Gentleman being 〈◊〉 good health of bodie of souÌ„d perfeâ—â— memorie our Lord be blessâ—d thankâ— therfore calling to my remembrance thâ—â— all fleshe is grasse according to the sayiâ—â— of the Prophet Esaia and borne to diâ— and that in this decaying age of the woâ—â— and triumphing time of sinne besides tâ—â— course of nature manie new and dangâ—rouse diseases doe arise manie malitioâ—â— complottes and practises of
Sathan and 〈◊〉 ministers are taken in hand wherby our liâ— is continually endangered and sodeinly tâ—ken away wherof there be infinite naturaâ— some ruefull tragicall examples Aâ— having respect and regard of my fraile suâ—stance of my short pilgrimage in thâ— worlde and long account I haue to maâ—â— to my Maker in the worlde to come Aâ—â— desirous to make knowne to my posteriâ— the state of my soule and bodie I doe noâ— declare ordaine and publish my will aâ—â— testament as a farewell to the vaine and disembling world and doe therby giue aâ—â— bequeath deuise and declare in manner 〈◊〉 forme following §. 1. IN PRIMIS I giue and as a true Christian Catholike man bequeathe my â—oule into the hands and mercie of Almighâ—ie God by faith confessing and in hope reâ—osing my salvation to bee in the only meâ—ites death and Passion of CHRIST IESVS â—rusting to raigne with him in glorie that â—or the redemption of mee and all manâ—inde raigned and triumphed over sinne â—eath and hell it selfe in the Altar of the Crosse Wherunto I implore and beseech â—he assistance by prayer of the blessed and â—mmaculate Virgin MARIE and of all the â—oly companie of heaven who being now â—n glorie members of the triumphant Church haue in Christ compassion of the members of the militant Church And I will that my bodie when it shall bee disâ—olued into his first substance bee decently â—uried in the parish Church of Handburie â—r wheresoever else it shâ—ll please God to â—ppoint §. 2. And for as much as in this ruefull decay â—f the Catholike religion and in this most â—iurious and troublesome time I as a true â—hristian and carefull father haue a zealouse care to leaue to all the world and especially to my Children for their imitation a Confession of my faith §. 3. Bee it knowne to them and to all the world that I professe and from my heart protest to liue and die a member of Christs true Catholike and Apostolike Church out of the vnitie and fellowship wherof there never was nor is nor can bee salvation what plausible perswasions or pleasing pretences soever now bee or by the divels drift may hereafter bee devised to the contrarie In which faith and vnitie of which Church I acknowledge God the Father my Maker God the Son my Redeemer and God the holy Ghost my Sanctifier three persons and one very and eternal God §. 4. I beleeue and hold the twelue Articles oâ— the Christian faith as the Catholikâ— Church teacheth them The Nicenâ— Creed and Athanasius Creed I hold anâ— acknowledge the ten commandements a God declared them to Moyses to be thâ— substance of the Law I beleeue there be in Christs Church seaven Sacraments or fountaines of grace wherby the holy Ghost doth by our receiving and vse of the same worke in our soules grace that is to say Baptisme Confirmation Matrimonie Confession Orders Supper of our Lord â—nd Extreame Vnction and that to be deprived of the vse of these is an impediment â—nd stopping of Gods grace in vs wherof many a Christian soule doth in this time of â—inne feele a ruefull losse §. 5. I beleeue that in the Sacrament of the â—ords Supper otherwise called the Sacrament of the Altar after the words of Conseâ—ration in the sacrifice of the Masse done â—y the Priest duely ordained there remaiâ—eth the very Real preseÌ„ce of Christs Bodie â—nd Bloud without any other substance of â—reatures and that all figurative speeches all â—pirituall meanings all glosses of words all â—â—rmises of false spirits that suppose or teach â—he contrarie are derogatorie to the power â—f God and injuriouse to the salvation of â—hristian soules the words of the Gospell â—ying Take eate this is my Bodie and â—ke and drinke this is my Bloud §. 6. I beleeue that the examination of conscience and ConfessioÌ„ of sinnes to a ghostly father is a worke necessarie to salvation as the Church of God doth require it and that it is the most comfortable meane to stirre vp the soule sunke into sinne vnto repentance and amendment that can bee and that by the often vse therof Gods grace doth wonderfully worke in our mindes and that by the neglecting of the same Satan worketh his will §. 7. I beleeue that the doctrine of the Catholike Church concerning invocation of saints prayer for the dead and holding of the place for purgation of soules dying in the state of grace and of christian workes to be effect of christian faith is a most sound and wholsome doctrine and that the new found Doctrine of sole faith is the fine force of Satan to deceiue the world §. 8. I beleeue and firmely avow that the holy Ghost since Christs ascension hath bin and continued with this Catholike and Apostolike Church teaching her all truth and so shall continue to the end of the world and that the gates of Hell shall never prevaile against her according to Christs promise And that the pretended reformers of Religion are Divels transformed into the shape of Angels of light fallne into the delicacie of wordly mens delights in this latter age of the world And that this is true may be proued by a sensible consequent First of the new preteÌ„ded reformed Religion there was never publike profession in the Christian world before these fortie or fiftie yeares last past or thereabouts then it being fifteene huÌ„dred yeares since Christ established his Church either it is to be confessed that the Church and Religion that had beginning and continuance from Christs time vntill these pretended reformed dayes is the true Church and true Religion and that the contrarie is fâ—lse or else â—hat Christ hath not kept promise when he ascended saying that he would send to his dâ—sciples the comforter which should teach them all truth and coÌ„tinue with them to the end of the world but to say so were blasphemie as I trust every Christian heart will affirme And Christs Church is no hidden thing for in the scriptures shee is coÌ„pared to a Citie set vpon an hill that every one may see to a Candle set vpon a caÌ„dlesticke to lighten al that come into the house And a most ruefull and lamentable thing my deare infants it is that we should now condemne that Religion which we received first into this Realme aboue thirteene hundred yeares past and continued in vntill about fiftie yeares past and then altered into such a libertie of life a discharging of the conscience a carnalitie of pleasures a securitie of salvation a rash beleeving of spirits a condemning of the Fathers a pride af opinions a setting vp of sects a pretending of pietie a performing of impietie a dissolving of obedience and generally into such a pleasant safetie of sinning as I can not but in the charitie towards all Christians and especially of you my deare children that may haply liue to see and feele the truth of these things with an inward sorrow of heart remember §. 9. For conclusion I holde and
Dauid said of himselfe In te proiectus sum ex vtero So from your mothers wombe were you cast vpon God where our Lord graunt that you may fasten your selues foreuer §. 20. Of the effect of prayer and the most sweete comforts therof no man can speake more effectually then I your father and herein I protest before the sacred Majestie of Almightie God to whom I must yeeld account of all my words deedes and thoughts that I will speake no more then truth That from the time of my infancie wherin I was taught to pray to this present day as I haue many and sundry times in my life felt sicknesse neede of many worldly things sorrowes losse of friends false accusations the sting of envie as a matter that did ever oppresse me cloase imprisonment in an innocent cause householde troubles false friends and infinite others and aboue all the lacke of the highest mysteries and sweetest comforts to both soule and bodie so ever in all my necessities repayring vnto God by prayer I haue ever found reliefe comfort and deliverance therby Wherof no creature vnder heaven could shew you more rare and notable examples then I which in this place I omit Onely crying vnto you from my whole heart to be earnest zealous perseverant in prayer and if you had nothing in the world to releeue you yea all the world opposed against you yet shall you prevaile and receiue the blessing from God by faithfull prayer §. 21. Hitherto having made knowne vnto you the Confession of my faith my worldly course and my counsels in the same I am now to make my purposed legacies and bequests among you wherin I first giue commend you all to the mercifull care and protection of God the Father God the Sonne and God the holie Ghost to the assistant prayers of all the blessed companie of heaven beseeching CHRIST IESVS that bought vs all with his pretious bloud to blesse you saue you make you heires of his Kingdome And I desire Almightie God so to dispose of you in your several callings in this world as may be most to his glorie and your owne soules health and that it may please him to powre downe the dew of heauen vpon you blesse you increase you and all your labours and all things that you shall take in hand and evermore deliver you from the power and evill purposes of your enemies Amen §. 22. Concerning my worldly goods as I received nothing in this world from my parents but mine education to them considering the course of my life both carefull and costly so hauing not much in respect of the tyme an enemie to the thrift of a distressed conscience I can not much bestow and yet blessed bee God for his increase shall leaue you something §. 23. The worldly goods I haue I giue and bequeathe to Dorothe my deare louing wife therewith charging and requiring her in the faith shee beareth me and in the loue shee beareth my children to see them vertuousely brought vp and instructed in learning the more readily to prepare them to the service of God and true knowledge of him §. 24. The chiefest thing I doe desire therein is to haue Edmund and VVilliam trayned in schoole to learning as their capacities will admit and so to goe to the vniversitie of Oxford if by any meanes they may obtaine that preferment and there to Balliol Colledge of which house I was fellow and where Doctor Bel founded two schollerships for Worcestershiere men or else wheras it may be obtayned §. 25. After they are entred in their learning and are 7. or 8. yeares of age I would they should be taught plainesong and pricksong skilfully and to play vpon the lute and virginales a shill not alonly comfortable in it selfe to the haver but a verie good meane of preferment or a gratefull entertainement with the best and to such of them as shall best affect the same I bequeathe my best lute sythorne and gittorne Item if either Edmund or VVilliam shall be enabled and haue a desire to studie the common lawes of the Realme which I greatly desire then to him so affected and enabled and doing the same I giue and bequeathe al my law-bookes which I wish should be duely preserved together for that purpose §. 26. Item if Francis my sonne doe hereafter recover speech then I will that he be according to his birthright mine heyre and to haue all my lands tenements and hereditaments to him and his heyres males for ever and not otherwise yeelding paying to my sonne Edmund out of the same after my said sonne Edmund shall accomplish the age of 21. yeares *** by yeare during his naturall life at two tearmes in every yeare that is to say at the feast of S. Michael the Archangell and the Annunciation of our blessed Ladie the vergin by equall portions But if Francis my sonne doe not recover speech and good discretion then I doe now giue and bequeathe to Edmund my sonne to be mine heyre and he to haue all my manour of Templebroughton and lands tenements and hereditaments to him and to the heyres males of his bodie lawfully begotten and not otherwise §. 27. Item I giue and bequeathe to Marguerite my daughter to her preferment in mariage when shee shall accomplish the age of 18. yeares *** and if I haue no issue male then I giue vnto the said Marguerite all my lands tenements and hereditaments to haue to the said Marguerite and her heyres for ever §. 28. Item albeit I haue formerly giuen all my goods and chattels to Dorothey my wife yet is there in the same gift an imployed trust which shee hath promised me and which I doe most certainely assure my selfe shee will never breake nor violate towards me and those that are hers and mine §. 29. Item I would that every one of my children should haue a ring of fine gold weighing 3 l wherin should be written this sentence well enameled Iacta super Dominum curam tuam ipse te enutriet Which may be engraven in two roūds because it is too much for one and these rings to be made presently after my decease and to be delivered them at 18. yeares of age Which rings I charge them on my blessing never to depart withall to their dying day And which of them soever wilfully breaketh this charge it will goe worse with him be he well assured §. 30. Item if my wife be now with childe such care as I haue had of my other children I would should be had of it be it man or woman which care I must commend to my deare wife and shee with that God hath lent vs to provide for it and the rest as God shall enable vs and my will is and I doe giue to Dorothey my wife the issues and profits of all my lands teniments and hereditaments till my sonnes come to 18. yeares of age then so to allow Edmund *** yearely during her life
his dayes be measured whose verie substance is as nothing in the sight of God LONG ACCOVNT Long and strict Mat. 12.36 when of every idle word which men haue spoken they shall render an account therof in the day of iudgement Every one of vs shall render to God an account for himselfe Rom. 14 12. § 1. Pag. 17. A TRVE CHRISTIAN CATHOLIKE MAN By this title did S. Augustine stile himselfe Sed de me quid dicam Lib. de vtilitate credeÌ„di qui iam Catholicus Christianus eram But of my selfe what shall I say who was now a Catholike Christian The name of Christian was given to the Disciples first at Antioch in the very beginning of the Apostles preaching of Christs Gospell Act. 11.26 The Apostles themselves in their symbole called the Church Catholike and the members therof Catholiks As many as being baptized haue put on Christ are called Christians this the vse of the name hath obtained although with some nations he is not holden in common vnderstanding for a true Christian that is not also a Catholike and the one name comprehendeth as much as the other and they be convertible Besides these so ancient names wherby ever since Christs time those of the true Religion haue beene knowne whosoever bringeth in another doth iniurie to the catholike cause which the Hereticks of our times haue laboured much in to haue vs called Roman Catholikes that coÌ„sequently themselves might also be called catholikes of other particular Churches suppose of Amstelrodam Geneua or the like This they doe pricked on by the sting of envie seing vs alone to beare away from theÌ„ that most ancient and glorious name while they therby shut out of the whole must of necessitie remaine sects and by one name whatsoever they be be called Heretikes This fraude and the poyson of their malicious intention some Catholikes not perceiving take vpon them the addition of Roman Which although it be good in it selfe because the Roman Church is the Catholike Church yet more glorious it were for vs and more confusion to our adversaries to stand fast to that our first name of Catholike which we haue prescribed from them and never suffered to goe out of our hands Aug. de vera Religione Tom. 1. Taking Catholike in the true sense it signifieth a man that professeth the only true Religion wherin one God is worshipped and with most purified pietie knowne and acknowledged for the beginning of all nature by whom all the vniverse is both begunne and perfected and conteined in the one onely and vniversall Church which is called Catholike and not tyed to one place but diffused into all places and all times We Saith S. Augustine Aug. de vera Religione c. 7. must hold the Christian Religion and the communicatioÌ„ of that Church which is Catholike called Catholike not only of those that are her owne but also of all her enemies For whether they will or noe the verie Hereticks themselves and nourtured in schismes when they speake not with their owne coÌ„pagnions but with strangers they call Catholike nothing else but Catholike for otherwise they can not be vnderstood vnlesse they discerne her by this name by which shee is called of all the vniversall world Of vniversall Saith S. Augustine Aug. contra litteras Petiliani c. 38 Tom. 7. Act. 1. Catholike tooke the name our Lord himselfe saying It is not for you to know the times which my Father hath kept in his owne power but you shall receiue the vertue of the holy Ghost comming vpon you and ye shall be witnesses for me in Hierusalem all Iudea Samaria and through all the earth Behold froÌ„ wheÌ„ce Catholike is called A Christian I am and a Catholike I am of the same Christian faith that the Disciples were at Antioch and the same Catholike faith that was founded vpon saint Peter and continueth in his successours the vicars of Christ at Rome which is to be a Christian Catholike man simplie and absolutely He that calleth himselfe a Roman Catholike doth like him that calleth a man a risible reasonable man giving no more distinction in the last then at the first for all that they will haue a Roman Catholike to signifie is but the same that is signified by a Catholike A Roman Catholike soundeth in some sense as if one should say a particular vniversall Augustine Aug. contra GaudeÌ„t lib. 5. tom 7. Marke a little what Church Cyptian called Catholike when he defended the vnitie therof the Church sayth he spread through with the light of our Lord streacheth out her beames through the whole world Yet it is one light which is everie where diffused and the vnitie of the bodie is not separated Shee extendeth her branches over the vniversall earth with copious plentie her large spread streames more broad shee layeth forth yet the head is one and the origin one and one mother copious in successions of fecunditie ...... if yours be â—he Catholike Church shew her stretching â—er beames over the whole world Shew â—hat shee extends her branches with coâ—ious fertilitie over the vniversall earth For hence is Catholike of the Greeke â—ord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 named and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holon in Greeke maketh in English the whole or â—niversall so that through the whole or â—ccording to the whole is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholon from whence Catholike â—s called To be a Christian is glorious and may suffice vs in as much as he that is a good Christian must necessariely be a good Catholike for he is a Christian that being baptized professeth the whole doctrine of IESVS CHRIST in his Church and the same is also a Catholike which name was given to distinguish betweene some and others of the baptized that not professing the whole doctrine of Christ did sticke to parts and making a doctrine of their owne leaving the whole are therfore Heretikes which only name is condistinguisht against Catholikes that whosoever is not a Catholike is by the same an Heretike and not a Luthers Catholike as the Germans call it nor a Calvins Catholike nor no Catholike for no other sort of Catholike is there or can bâ— then a Christian Catholike S. Peeter Maâ—men dyed a Martyr at Damascus about thâ— yeare of our Lord 742. Slaine by the Arâ—bians for saying Everie one that embraceâ— not the Christian Catholike faith is daâ—ned like as Mahomet your false prophâ— is Mart. Rom. 9. Kal. Mart. Theophan in hiâ— Miscell lib. 22. Anno 2. Constant 6. Imp. Aug. l. 1 Quaest ex Mat. Good Catholikes and evill Catholike S. Augustin admitteth Calling those eviâ— Catholikes who although they beleeuâ— those things to bee true which appertainâ— to the true doctrine of faith and if theâ— be any thing that they doe not know theâ— thinke it is to be sought out and withouâ— breach of pietie doe discusse it withouâ— any preiudice to the truth it selfe and in aâ—
beleeved of vs they are no other thing then hoped for Now what shall I say of loue without the which faith profiteth nothing and hope without loue cannot be To conclude as S. Iames saith the divelles beleeue and tremble and yet they doe not hope or loue but rather that which bâ—leeving wee hope for and loue they feare shall come vpon them Wherfore the Apostle Paul approoveth commendeth the faith which worcketh by loue which verily cannot be without hope nor hope without loue nor both without faith D. Thom. 2.2 quaest 17. Eternall beatitude is the proper obiect of hope For we may not hope for lesse of God then himselfe in enioying of whom consisteth life everlasting And supposing our vnion to our neighbour by loue a man may by the vertue of Theologicall hope hope for beatitude for him as well as for himselfe Psalm 145. Hierem. 17.5 but to confide in Princes or the sonnes of men concerning salvation or to set our hope in man the holy Ghost forbiddeth and giues a curse to him that doth it That faith being old will I keep in which a childe I was borne Hieronymus ad Pammachium Oceanum paulo ante finem Tom. 2. Now doth faith swimme in many mens lippes when in their heart there is either none at all or that that is doth vehemently languish For who doth not professe that which we reade in the Deuteronomie Heare Israel Deut. 6. 10. thy Lord thy God is one Lord And thou shalt adore thy God and serue him alone Who doth not daily recite with mouth I beleeue in God the father Almightie notwithstanding he beleeveth not in God that doth not place in him alone all the trust of his felicitie neither hath he one God and Lord that by harlottrie by riotte and avarice doth the commands of Sathan nor doth he serue him alone that serveth his bellie that is given to this world which is set all vpon wickednesse The heathens thinke there be many Gods and dost thou seeme to thy selfe a perfect Christian because thou art persuaded that there is but one God What great matter doest thou the Iewes doe the same who daily blaspheme the Sonne of God in their Synagogues the same doe the divells beleeue and tremble at it If truly thou beleevest in God beleeue him to be iust and true Iust in rewarding the good and punishing the evill true in his promises beleeue that there is no hope of salvation but only in his Sonne whome he delivered to the crosse for all of vs and to death beleeve that no evill can fall to them that deliver themselues wholly over vnto his will and doe persever in the same this is to beleeue in God the Father this is to beleeue in his Sonne this is to beleeue in the holy Ghost Cyprian de duplici martyrio longe ante finem Tomo 4. Vnexercised faith soone languisheth and idle is tempted with frequent discommodities the craftie enemie breakes in vpon remisse sentinels but externe fraude instructs the man that 's exercised in warre and beares him gloriously to the palme of victorie Peace therfore to the faithfull is matter of corruption Ambros serm 11. in Psal 118. longius ante fineÌ„ Tom. 4. Psalm 141. I haue cryed to thee O Lord I haue said thou art my hope my portion in the land of the living Psal 26 Abide our Lord deale manfully and thy heart shall be comforted and sustaine our Lord. Because the world what it promiseth seemeth here to giue in the land of the dying and our Lord what he promiseth is to giue in the land of the living many are wearie of expecting the true ioy and are not ashamed to loue the deceitfull of such the Scripture saith Eccle. 2 Woe to them that haue lost their patient sustayning and diverted into wicked wayes Aug. de verbis Apost serm 25. Tom. 10. Spe salvi facti sumus Spes non confundit by hope we are saved hope confoundeth not How hope should be without faith I doe not finde for no man hopeth that he can attaine that which he doth not beleeue to be It behooveth therfore that al three be in the minde faith hope and charitie that both a man beleeue the things be true to which he is called and hope that he may attaine to them and that he loue them Aug. lib. 21. sententiarum sent 8. One hope is of the eternall rewards another of comfort in the humilitie of tribulation Aug. enarr in Psalm 118. super Memor esto verbi tui servo tuo in quo mihi spem dedisti Tomo 8. Because the man that is converted to God hath his delight changed the things that he delights in are also changed and not taken quite away for all our delights in this life are not yet in deede but the hope it selfe is so certaine as it is to be preferred before all the delights of this world Aug. enarr in Psalm 74. Tomo 8. Pag. 17. § 1. lin 5. IN THE ONELY MERITS All our merits are founded in the merits of Christs incarnation life and passion which ground worke taken away no man hath or ever had or could haue since Adam any merits towards life everlasting which by his demerits he lost and merited damnation Aug. CoÌ„fess cap 13. tom 1. Et de Trinit l. 13. c. 10. tom 8. Whosoever reckeneth vp his merits to thee what doth he but recken vp thy free guifts What was so necessarie to erect our hope and deliver mortall mindes deiected with the very condition of mortalitie from despairing of immortalitie as that it should be demonstrated vnto vs how much God weighed vs and how much he loved vs And what token of this more manifest and more excellent then that the Sonne of God immutably good remaining in himselfe what he was and taking of vs and for vs what he was not without detriment of his soules nature vouchsafing to enter into our fellowship first without any evill merit of his owne he would beare our evils and so now beleeving how much God loveth vs and hoping for that which before we despaired of with bountie no way due he would bestow his gifts vpon vs without any good merits of ours yea with many precedent euill merits for even those things that are called our merits are his gifts for that faith may worke by loue the charitie of God is diffused in our hearts by the holy Ghost given vs. Aug. enarr in Psalm 144. tom 8. Gratia salvi facti estis Where thou hearest grace vnderstand gratis if therfore gratis then thou hast brought nothing thou hast merited nothing For if any thing be rendred for merits it is wages and not grace by grace saith he you are saved through faith Expound that more cleerely for the arrogant for those that please themselves for those that are ignorant of Gods iustice and will constitute their owne And this selfe same thing more openly And this quoth he that you are made
inheritance communicateth with the holy Angels Whosoever he be and of what condition soever he be he is no Christian that is not in the Church of Christ Our Lord IESVS CHRIST like a whole perfect man both head bodie Aug. in Psal 90. CoÌ„cio 2 Tom. 8. the head wo acknowledge in that man which was borne of the Virgin MARIE suffered vnder Pontius Pilate was buried arose ascended in to heaven sitteth at the right hand of the Father from thence we expect him iudge of the living and the dead this is the head of the Church the bodie of this head is the Church not which is in this place but which is in this place and over all the world nor that which is in this time but even from Abel vnto those which are to be borne and to beleeue in Christ even till the end all the people of Saints pertayning to one citie which citie is the bodie of Christ whose head is Christ Whosoever separated from the Church is conioyned to an adulteresse is separated from the things promissed to the Church neither doth he appertaine to the rewards of Christ that leaueth the Church of Christ he is an Alien he is prophane he is an enemie he cannot now haue God his father which hath not the Church his mother If hee could escape that was without the arke of Noe then he shall escape that is without the church Cyprianus tract de simplicitate Praelat sive de vnitate Ecclesiae I following no first but Christ am consociated to thy beatitude that is to the chayre of Peeter I know the Church was built vpon the Rocke whosoever out of this house eateth the lambe is profane If any one be out of the arke of Noe while the floud rageth he shall perish Hieronymus epist 1. ad Damasum tomo 2. The Roman Church in all I seeke to follow Ambros lib. 3. de Sacramentis cap. 1. post â—edium parte 1. No man blotteth out of heaven the constitution of God no man blotteth out of earth the Church of God Aug. epist 162. in fine That is the holy Church the one Church the Catholike Church the true Church fighting against all heresies fight it may bee vanquished it cannot All heresies haue gone out therof as vnprofitable sprigs cut from the vine but shee remaineth vpon her roote vpon her vine vpon her charitie the gates of hell shall not overcome her Aug. lib. 1. de symb ad cathecum cap. 5. in fine The sunne is easier extinguished then the Church obscured Chrysost hom 4. in 6. Esaiae Theodosius the great Aug. de Civitate lib. 5. cap. 26. gloried more that he was a member of the Catholike Church then that he reigned vpon the earth What is more honorable then the Emperour to be called a child of the Church Ambro. de Eccl. noÌ„ trad Haereticis Heb. 11. this is that Moyses preferred before the Aegyptian treasures denying himself to be Pharaos sonne and choosing rather to be afflicted with Gods people then to haue the pleasure of temporall sinne Gregor Naz. epist ad 150. Episc For before God there is nothing so magnificent and illustrious as pure doctrine and a soule instructed and made perfect with divine opinions Pag. 28. § 3. lin 11. I acknovvledge God the Father my maker God the Sonne my redeemer c. Matth. 28.19 Going teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost Aug. l. 1 de fide ad PetruÌ„ c. 1. Tom. 3. The faith of the Trinitie In what place soever thou beest constitute because according to the Rule promulgated by the coÌ„mand of our Saviour thou knowest thy selfe to be baptized in one name of the Father Sonne and holy Ghost principally and without doubt retaine with thy whole heart that the Father is God the Sonne God and the holy Ghost God that is the holy and ineffable Trinitie to be naturally one God Deut. 6. Mat. 4. of whom in Deuteronomie it is said Heare Israel thy Lord thy God is one God And thou shalt adore thy Lord God and serue him alone Yet because this one God who only is naturally the true God we haue said to be neither Father alone nor Sonne alone nor holy Ghost alone but together Father Sonne and holy Ghost we must beware lest as we truly say the Father and Sonne holy Ghost in that belongeth to their naturall vnitie to be one God so we dare say or beleeue which is altogether vnlawfull that he which is Father is the same that the Sonne or holy Ghost Or â—e that is Sonne either Father or holy Ghost Or he that is holy Ghost called properly in the confession of this Trinitie to say or beleeue that he is personally the Father or the Sonne For that faith which the holy Patriarchs and Prophets received from God before the incarnation of the Sonne of God which also the holy Apostles heard from our Lord him selfe in flesh and by the magisterie of the holy Ghost instructed not only preached in word but also to the healthfull instruction of posteritie left in their writings preacheth the Trinitie to be one God that is Father Sonne and holy Ghost But it were no true Trinitie if one and the same person were called Father and Sonne and holy Ghost For if as the substance of the Father and Sonne and holy Ghost is one so the person were one there were nothing wherin it might be truly called a Trinitie Againe it were indeed a true Trinitie but that Trinitie should not be one God if as the Father and Sonne and holy Ghost are in proprietie of persons distinct from one another so they were distinguished in diversitie of natures But because in that one true God Trinitie not only that it is one God but also thaâ— it is a Trinitie is naturally true therforâ— that true God is in persons a Trinitie and in nature one By this naturall vnitie all thâ— Father is in the Sonne and holy Ghost alâ— the Sonne in the Father and holy Ghost all the holy Ghost in the Father and Sonne none of these is without any one of them because none is before another in eternitie or exceedeth in greatnesse or surpasseth in power because in as much as perteineth to the vnitie of the divine nature the Father is neither before nor greater then the SoÌ„ne nor holy Ghost nor the eternitie and immensitie of the Sonne as it were before or greater can naturally precede or exceed the eternitie and immensitie of the holy Ghost Aug. de Trin. cap. 4. Tom. 3. All that ever I could reade of that before me wrote of the Trinitie which is God the Catholike handlers of the divine bookes both new and old haue intended to teach this out of the Scriptures that the Father and Sonne and holy Ghost of one and the same substance with inseparable equalitie doe insinuate the divine vnitie therfore they be not three Gods but
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 desceÌ„ded 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 IoaÌ„ 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 IoaÌ„ 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. IoaÌ„ 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 â—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 coÌ„ming 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 SatisfactioÌ„ 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
1.10 Apoc. 22.11 Which places makâ— also against sole faith 1. Cor. 15.58 Pag. 21. § 8. lin 4 TEACHING HEâ— ALL TRVTH Ioannes 14.16 16.13 Lin. 6. GATES OF HELL Mat. 16.18 Lin. 10. ANGELS OF LIGHT Aâ— Gal. 1.8 But although we or an Angel from heaven evangelize to you another thing besides that we haue evangelized to youâ— Anathema Idem 2. Cor. 11.13 Lin. 11 DELICACIE OF WORLDLâ— MENS DELIGHTS Contrarie to thâ— delights of good men who renouncing thâ— world haue fixed their delight in God Oâ— such the Apostle warned his Disciple 2. Tim. 3. Know that in the last dayes therâ— shâ—ll be dangerous times and there shall bâ— men loving themselves covetous loftie proude blasphemous disobeying Parents vngratefull wicked without affection without peace laying crimes vpon others incontinent rude without benignitie traitours sawcie puffed vp and lovers of pleasures more then of God having the appearance of pietie but denying the vertue therof Avoide these Lin. 17. FORTIE OR FIFTIE YEARES Luther fell from the Catholike Church anno 1517. Yet there was no publike profession of Lutheranisme or libertie so soone Pag. 22. lin 5. A CITIE SET VPON AN HILL Mat. 5.14.15 Where also of the light of it and Marc. 4.21 Luc. 11.33 Pag. 22. lin 12. THIRTEENE HVNDRED YEARES England first received the Christian religion from Ioseph â—b Arimathia that buried Christ and came after into England preached there the Gospell and baptized them that beleeued as Gildas Sapiens wrighteth Venerable Bede Polydore Vergill and others And Baronius at the yeare of our Lord 35. num 3. But more fully it was converted 180. yeares after Christ in the reigne of King Lucius by S. Fugatius and S. Damian sent thither from Rome by Eleutherius Pope And also 400. yeares after that by S. Augustine and his fellowes sent thither by S. Gregorie the great about the yeare 600. Pag. 22. § 9. I HOLD AND BELEEVE ALL THAT THE CATHOLIKE AND APOSTOLIKE CHVRCH If any one come to you and bring not this doctrine receiue him not into the house nor say to him God saue you 2. Ioan. 1. Ambrose He denyeth Chrâ—st that confesseth not all things that are Christs Hilarius It becommeth the ministers of truth to professe true things Aug. lib. de fide ad Petrum cap. 39. Most firmely hold and no way doubt that every Heretike or Schismatike baptized in the name of the Father and of the Sonne and of the holy Ghost if he be not aggregated to the Catholike Church how many almesdeeds soever he doe although he shed his bloud for the name of Christ can by no meanes be saved For to every man that holdeth not the vnitie of the Catholike Church neither Baptisme nor Almes how copious soever it be nor death for the name of Christ vndergone can be of any value to salvation as long as he persevereth in that hereticall or schismaticall pravitie which leadeth vnto death Cap. 40. Most firmely hold and no way doubt that not all which are baptized within the Catholike Church shall receiuâ— life everlasting but they which having received baptisme do liue a right that is whâ— haue abstained them from the vices anâ— concupiscences of the flesh For the kingdome of Heaven as Infidels Heretikes and Schismatikes shall not haue it 〈◊〉 wicked Catholikes can never possesse it Vincentius Lyrenensis He is a true and naturall Catholike that loveth the truth oâ— God the Church the bodie of Christ who before the divine religion before the Catholike faith preferreth nothing not the authoritie of any man not loue nor wit nor eloquence nor Philosophie but despising all these and there remaining fixed and steedfast whatsoever vniversally from all antiquitie he knoweth the Catholike Church to haue holden that only he decreeth with himselfe to hold and beleeue and whatsoever afterward he perceiveth new and vnheard of to haue beene introduced by any one otherwise then all or contrarie to all the Saints that he vnderstandeth to appertaine not to Religion but rather to temptation Lin. 4. GODLY CEREMONIALL RIGHTS He that will condemne the ceremonies of Gods Church let him first trie if he can himselfe leade a humane life amongst civill men â—ithout all ceremonie let him separate all substance from his accidents and see whether it be worth the looking vpon As in accidents there is difference and some make the substance to be better accepted then others for examples sake in colour in savour c. So ceremonies doe according as they are better or worse set out the substance of the thing wherabout they be vsed What is any artificers worke although according to the substantiall part it be wholly finished vnlesse iâ— be also polite As God gaue to his people iâ— the old law precepts Morall Iudiciall and Ceremoniall so in the new testament there are Doctrine Sacraments with their ceremonies and Discipline Deut. 6. Keepe the precepts of thy Lord God the testimonies and ceremonies which he hath commanded thee Lin. 13. CONTINVALL PRAYER Luc. 18. Wee must alwaies pray and never faile Psalm 118. Psal 5. VtinaÌ„ dirigantur viae meae ad custodiendas iustificationes tuas Dirige Domine Deus meus in coÌ„spectu tuo viam meam Be instant in prayer watching therin with thanks-giving Coloss 4.2 Pray without intermissioÌ„ 1. Thess 5.17 Psalm 24. Dirige me in veritate tua doce me ...... dirige me in semitam rectam 89. Opus manuum nostrarum dirige Pag. 23. § 10. FROM A RESOLVTE HEART No temptation doth so soone seaze or overthrow him that is well resolved and constantly settled in his minde as it doth him that is doubtfull and wavering 2. Cor. 8.12 If the will be prompt according to what it hath it is accepted The works of our will that spring immediately from it cannot suffer violence from any power but in those workes or acts that are of other powers commanded by the will shee may suffer violence S. Thomas 1. 2. Q. 6. A. 4. Violence Feare Concupiscence Ignorance c. May assaile the will but cannot overcome it to cause it doe a thing for that no agent in his action can be compelled Violence and feare may diminish and make an act lesse voluntarie Concupiscence ofter encreasseth and maketh it more voluntarie Ignorance maketh it not to be voluntarie but not involuntarie or against ones will He that doth but foresee the dangers is lesse strooken by the dint of them Heb. 13 9. The best thing saith the Apostle is to establish the heart with grace And Ecclesiastic 2.1 Comming to the service of God stand in iustice and feare and prepare thy soule for temptation Our wavering mind addeth forces to the temptation Prosper 3. de vita contemplativa Every man vntill by certaine definition he confirme himselfe in that he hath chosen being as it were in a forked way of vncertaine deliberation is torne in peeces by the very diversitie of wills Vertue exhorteth and provoketh a man that all ambiguitie of definition deposed he vndertake
beleeue all that the Catholike and Apostolikâ— 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 protestatioÌ„ 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 â—eere mother and I by countrie farr diviâ—ed and yet lastly conioyned by God in â—ariage wherby you may be ignorant of â—ome things not impertinent for you in worldly respects to know I haue thought good before I dispose of other things to â—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 dâ— Belne and his heyres the fee-farme of diverse lands and teniments in Kingsnorton within the Countie of Worcester Whicâ— fee-farme cometh every yeare in chargâ— to the Sheriffe of Worcester-shiere out oâ— the Exchequour to this day vnder the title De terris tenimentis quondam Hugonis dâ— 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 onâ— 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 oâ— gentilitie vntill the time of my great grandfather in the dayes of King HeÌ„rie 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 â— r Sheldon of Spettesley whose heyre â—ilipp Sheldon at this day enioyeth the â—ne by means wherof my grandfather â—n Bel his heyre by the first wife was 〈◊〉 inherited §. 14. My father whose name was also Iohn in â—s lifetime vnderstanding that the lands â—ere entayled to the heyre male with reâ—ainder in the Crowne made entrie into a â—essuage and lands called Blackgreue but â—eing not able to proceede in the tryall for â—ant of abilitie was forced to giue over â—hich moved him to extend his abilitie for â—y maintenance in learning hoping thereâ—y to procure a recoverie of our inheriâ—â—nce for that the commune report of him â—as that the lands were but mortgaged â—ith condition of redemption at any â—me §. 15. At schoole I continued in the Countie â—f Warwicke vntill I was 18. yeares of age From thence I went to the vniverâ—â—tie of Orford where with good allowanâ—â— of my good father whose soule our Loâ—â— blesse I continued 7. yeares proceeded bâ—chelour of art and was fellow of Ballâ— Celledge there and being readie to prâ—ceede Maister of Aâ—te by time of yeares was envied by some vngratefull God foâ—giue them accused of discontentation Religion and called to answere the samâ— But declyning the malice of time I retyre my selfe by favour of my Colledge with cause allowed for on yeare And after râ—turning and finding the malice continuinâ— for the quiet of my conscience I was force to leaue my societie and to commit mâ— selfe to the fauour of God in the world bâ— whose direction and vpon earnest requeâ—â— to me made I came then to a right worthâ— Magistrate and worshipfull Gentleman Sir Iohn Throkmarton Knight chiefe Iusticâ— of the Marches of Wales with whom â— continued in especiall good favour anâ— credit and in entertainement as a dear friend of his by the space of 12. yeares iâ— so great contentation everie way and sucâ— liking both in minde and bodie as respecâ—ting the securitie I found not else where tâ— bee hoped for at that time But perceiuinâ— my yeares increasing and mine habilitie aâ— yeâ— nothing I was in part perswaded by the â—d Sir Iohn Throkmarton to vndertake the â—die of the common lawes of the Realme the Innes of court Wherupon admitting 〈◊〉 selfe a Fellow of Clements Inne in â—amber and bed with that Worshipfull â—entleman M. r George Sherley I fell to the â—â—die of the Lawes Where finding vpon â—o yeares experience that the ayre of the â—ttie did vtterly ouerthrow my heath â—eing never well in health one whole â—onth together I was forced to returne 〈◊〉 to the countrie where was willingly afâ—rced me by Sir Iohn Littleton knight