Examples within the first three hundred yeares.

BEing to alleadge Examples of dreadfull deaths, and mischances happened vnto Saints since the Christian tymes, where can I better beginne then with Christ Ie­sus himselfe,Heb. 12.2. Eph. 1.22. Rom. 8.19. the founder of our Fayth, the accomplisher of our Hope, the head of the Christian elect, the Patterne of perfection, according to the modell wherof the Saints of God are framed. Could the eternall Father designe for his beloued Sonne [Page 13] any kind of death more dismall and pittifull, more disgra­cefull and horrible then that of the Crosse? A death infa­mous vnto the Gentile, execrable vnto the Iew,Maledi­ctushomo qui pēdet in ligno. Deut. 21.23. branded with a curse by Gods owne word. Which Crosse though he imbraced out of his voluntary choyce and infinite cha­rity for the redēption of mākind, yet that the same might seeme more ignominious in the eye of the world, he would haue things carryed in such sort, as if against his will his enemyes, through the treachery of his disciple, & strength of their practises had preuayled to lay that horri­ble death vpon him. This course of prouidence, God vsed towards Christ Iesus the Saint of Saints, for the Comfort of Christian Saints, amongst whome (as Saint Angustin writes) Multi multarum mortium faeda varietate consumpti sunt: Lib. 1. de ciuit. c. 11. Many haue byn destroyed with strange variety of dread­full deaths. By this Exāple we are taught, that (as sayth the same excellent Doctour) No death is euill which is the se­quell of good life: That death is made miserable, not by the miseryes that go before it, but by the miseryes that follow vpon it: That men (seeing they must of necessity dye) are to regard not the horrour of the mischance by which they are taken away, but the quality of the place they are by death carryed vnto.

But as Christ Iesus in regard of the dignity of his per­son is without peere, so this example by reason of the strangenes therof, shall passe as incomparable, and not to be put in number with the rest. I will therfore pose proud presumers that dare determine when, & on whome God sendeth his vengeance, with the different kind of proui­dence he shewed towards two Roman Emperours of cō ­trary dispositions, to wit, Caius Caligula, Senec cō ­solat. ad Heb. Quid sū ­ma vitia in summa fortuna possint [...] Hieron. de obitu Ne­potiani. and Titus Vespa­sianus: The one surnamed the monster of mankind, whom Nature (as Seneca writes) may seeme to haue brought forth to no other end, then that in him as in a glasse, it might appeare vnto what extremity of wickednes man may arriue, when the basest dis­position vnto vice, and the highest condition of Prince, meete togea­ther in the same person: The other surnamed Delitiae generis humani, The ioy and pleasure of mankind, in whom was seene a secret neuer before, nor perchance since seen in the [Page 14] world,Nec caedes fecit nec amoribus inseruiuit comis & continens adeo mo­res statim mutauit. Sueton. in Tito. c. 11. Dio, & Sueton in Caio. Dio & Sueton in Tito. Philo de legat. ad Caium. one made better that is mild, modest, chast, cle­ment and courteous, by being raysed vnto the height and dignity of Emperour. I will not stande to rehearse the barbarous crueltyes of Caligula, without any cause vsed v­pon his nearest kindred and friendes; nor the incredible clemencyes of Titus towards his enemyes, and euen vn­to them that he knew by dayly practises went about to shorten his life. This I may further affirme, that the first, to wit Caius, was an enemy of true Religion, or rather a bloudy persecutour of all Religion, causing himself eue­ry where to be adored as the only God, with murders and massacres of thē that would not yeeld vnto this impiety. Titus on the other side a friend and fauourer of Christians, who stayed the persecution that Nero had raysed against them. Oh into what danger of erring do they precipi­tate thēselues, that presume they can diue into the depth of Gods secrets, and will iudge of men, and Religion by disasterous euents! For the dayes of the Empire of the most wicked Caius were full of prosperity,Sueton. in C [...]io. c. 31. no misfortune of warre, no famines, no plagues, no burning of townes, no earth-quakes, no falling of houses, in so much as the barbarous Tyrant was grieued thereat, wishing that his Empire by some memorable calamity, might be made re­nowned vnto posterity. On the other side, what of the short Empire of Titus? Sueton. in Tito. c 8. The same was from the beginning to the end infested with dreadfull aduersityes, with fires from heauen, with earth-quakes so strange and hydeous, as the like were neuer heard off before, nor recorded in a­ny History:Dion in Tito. Incendiū nō ex ter­r [...], diuinū potius quam hu­manum id malum fuit. wherwith not only townes and cittyes, but many whole countryes were layd wast and destroyed, chiefly the citty of Rome, with all the most excellent or­naments therof. These calamityes were the cause that he pined away with sorrow to the great griefe of all good men, particularly of Christians; his death being also hast­ned with poyson giuen him by Domitian his vnnaturall Brother, whose cruelty he could neuer ouercome with all kind of curtesies, clemencies, and tokens of more thē brotherly loue. Who considering these things, will not [Page 15] rest astonished at Gods inuestigable iudgments? Who will not with the Prophet acknowledge,Psal. [...]3.5. that he is terrible in his counsels aboue the Sonnes of men? Specially seeing Infidels tooke this occasion of calamityes happening vpon this Emperour the friend of Christians,Tertul. Apolog. cap. 40. otherwise so iust and benigne, to calumniate their Religion, as if all miseryes were sent vpon the world in regard of them? which scā ­dalous conceyt by this accident of Titus his vnfortunate raigne, tooke such roote in the hart of Pagans,Aug. l. 1. de Ciuit. c. 2. as it neuer afterward went out, so long as they breathed within the Roman Empire.

Heerin they were confirmed by the successe of the raigne of Gordian the Emperour, a friend of Christian Re­ligion, if not also a worshipper of Christ secretly,See the life of S. Cecily Virg. and Mart. Iulius Ca­pitolin. in Gordia­no. Nissen. in vita Greg. Thaum. Ciuitates omnes & quae circū circa Re­giones. Cyp. serm de mor­tal. Orig. con­tra Col. l. 3. and in hart. In the beginning of his Empire, when he had for­bidden the persecution raysed against Christians, by Ma­ximinus the Thracian his bloudy & barbarous Predecessor, presently happened most horrible Earth-quakes, wherwith whole Cittyes with all the people dwelling therin perished, and were swallowed vp aliue by the opening of the ground; many of them without question being Christians of very holy life. For Christians were then so multiplied, as they filled all Cittyes, Townes, and almost Villages of the Roman Empire: and S. Cy­prian beareth witnesse that in all kind of calamityes, fa­min, Pestilence, sacke of Cittyes, shipwrackes, Earth­quakes &c. Christians were destroyed & cōsumed with­out exception, as much as any other.

By which Mischances the hartes of Infidels were har­dened against Religion, euen as much as new Sectaries are in this Age, wherof Origen liuing at that tyme doth complayne in these wordes. Denuo calumniatores nostritan­torum motuum causamin multitudinē Fidelium conferre coeperūt quod non impugnemur à Principibus sicut superiori tempore: Heere agayne our calumnious Aduersaries, layd the cause of so miserable mischances vpon the multitude of the Faythfull dayly increasing, because now we are not persecuted by our Princes as in former tymes. Behold the auncient lan­guage of Infidelity, which heresie especially by hipocri­ticall [Page 16] Purity now hath made the vulgar English of our Country, wherby it may appeare, that both Pagans and Puritans impugne the same Church, and that both are moued to speake by the same spirit, seeing they vtter their mind so iust in the same forme of wordes.

Neyther was this the first insultation of Infidels ouer Christians in that Age, in regard of mischances, nor was this the first occasion they tooke of hardening their harts as stone agaynst them. A little before happened the lamē ­table murder of Alexander Seuerus a most iust Emperour, Lampri­dius in A­lexandro. a great admirer of Christian Religion, yea Mammea his Mother was esteemed a Christian. He kept in his Cabinet a picture of Christ, he exhorted Pagans to imitate the sanctity of Christians; when men were punished for any crime of in [...]ustice, he did vse by the voyce of the cryer to proclayme that Christian sentence, Quod tibi non vis, alteri ne feceris. Finally he was resolued to haue built a Temple vnto Christ, where Christians might worship him: but the Pagan South-sayers opposed against it, affirming (euen as heresy now doth (for all errour is guilty to its owne weaknes) OMNES Christianos futuros, & reliqua templa deserenda, Lampri­dius in A­lexandro. that then all would become Christians, & no other Temple be frequented. When I say this iust and good Emperour, such a louer of Christians was slayne, a most horrible earth-quake following therupon in most partes of the world, by which Christians were particu­larly consumed, it is incredible what an out-cry and vp­rore was raysed by the seditious worshippers of false Gods agaynst them, wherof Origen then also liuing ma­keth mention, & complayneth saying: Earth-quakes happen euen also amongst vs in sundry places, Origen. in Ioan. tom. 28. with the ruines of houses & swallowing vp of many people; the impious deuoyd of fayth, crying euery where that to punish Christians such earth-quakes are. And not only these, Firmil. in Epist. ad Cyprian. quae est 75 inter Ep. Cyprian. but they that seemed wise did in publicke affirme, that these Earth-quakes in regard of Christians were caused.

Firmilianus a Bishop liuing in that Age affirmes, that such miseryes and strange vengeances, some of them were priuatae Christianis, fell vpon Christians only: as also Origen insi­nuats in the former wordes, euen amongst vs earth-quakes hap­pen. [Page 17] And Firmilianus addeth, that these earth-quakes were raysed by the inchantment and witchery of a woman professing her selfe a Christian, and a Prophetesse, being (as it is likely) of Montanus his sect, which then was in strength. Who will not wonder at Gods holy permissiō, that such miseryes should be inflicted vpon Christians, (as aunciently vpon holy Iob) by an hereticall Witch, so making Religion a scorne & obloquy amongst Infidels: As also this our mischance, though there was a naturall apparent cause therof, yet we need not doubt but Sathan therin had secretly his hand. But in these permissions and dolefull accidents we cannot say vnto God, Why doest thou so? We must with holy Iob and the auncient christi­ans, lay our selues prostrate at his feete, in the silence and sorrow of soule,Iudici [...] Dei abys­sus multa. Psal. 35. & Psal. 118.72. drowning our shallow selfe-humane wisdome in the bottomles depth of his iudgments, crying as they did with the Prophet, Thou art iust (O Lord) and righteous are thy iudgments. And agayne: The iudgments of God are iu­stifyed within themselues, though out of themselues, and vnto vs their iustification doth not alwayes appeare.

Of the scandall of Infidels and Heretiks, at the lamentable destruction of Nicomedia, and Nicea.

AFTER Constance had set vp the profession of Christian Religion euery where in the world, in the dayes of his Sonne Constantius, the whole Citty of Nicomedia, the place which so many christian Martyrs had consecrated with the precious effusion of their bloud, with Earth­quakes and fire was vtterly destroyed, being then not on­ly Christian, but also Catholike, or the most part,Ammian. Marcellin. l. 17. as ap­peares by S. Vrsacius his communion with them in Reli­gion and Prayers.

This dreadfull destruction of Nicomedia, was censu­red as a vengeance of God agaynst Christian and Catho­like Religiō, because it happened at the same tyme whē agaynst the errour of Photinus, and Aetius, a Councell of Bishops was thyther summoned to be held.Sozom. [...] 4. c. 15. The Bishops were in their way, yea some (though few) already ar­riued who perished with the rest. Amongst others, that most holy man Vrsacius, Episcopus Nicome­diae & alij ex Bos­phoro. Sozom. ibid. that had byn a glorious Confes­sour of Christ, in the persecution of Licinius, who forsa­king the court of the Emperour, hauing giuen away all to the poore, there lead an heauenly forme of Monasticall life in continuall fasting and prayer, renowned also for miracles, as casting out of Diuels, and by a word only killing a Dragon that infested the citty, who likewyse had foretold this calamity, wishing the cittizens, parti­cularly the Priests, by pennance and prayer to seeke to preuent the same. This great Saint I say, put into the Ca­tholike Martyrologe, was found dead in his cell,Martyrol. Roman. 16. Aug. or little cottage he had built to himself, lying prostrate on his face as he did vse in his prayers, eyther stifled with the smoake of the fire, or els dying in his prayer out of griefe: For he had desired of God that he might not liue after the destruction of that citty, wherin he had byn made a Chri­stian, & afterward professed the state of Euangelicall per­fection. [Page 20] The death of this holy man & of many others, was taken of Infidels as diuine vengeance vpon Christiā Religion, so that full of ioy they went triūphing vnto the Emperour, and mingling falshood with truth sayd, That the whole multitude of Christian Bishops and Priests, men, women, and children, had byn slayne by the vē ­geance of their Gods, within their very Churches, whi­ther they were fled for security and succour:M [...]gno E­piscoporū qui sacrae doctrinae fauebant dolore. yea that the famous Temple built vnto Christ, by Constantine his Fa­ther, was vtterly from the very foundation razed, as indeed it was to the great grief of the orthodoxe Bishops, especially in regard of the scandall that Heretikes and In­fidels tooke therat. Wherby the vanity and head-long blindnes of our Aduersaries may appeare, who insult vpō Catholiks in regard of a vulgar euent, a very trifle in cō ­parison of this. But something they must haue that may giue them occasion to rayle at our Religion, which by reason they cannot impugne, no nor dare looke vpon it truly related, they know the same to be so warrantable.

Not altogeather so terrible, yet in respect of the cir­cumstance of the tyme more scandalous was the wonder­full destruction of the citty of Nicea, where the first Chri­stian generall Councell was celebrated agaynst the Ariās, and the doctrine of Homousion, or Cōsubstantiality defined. When Valence the Arian Emperour began to persecute the Nicen Fayth, some few yeares after his being come to the Empire, iust at the same tyme the Citty of Nicea was ouerthrown from the very foūdations by an earth-quake. Saint Gregory Nazianzen tearmeth this earth-quake the greatest that had happened within the memory of man. whereby his holy Brother Caesarius then the Emperours Receauer, was in danger, and miraculously escaped. For being couered within the rubbish of the ruines, the same were a defence vnto him agaynst further mischiefe, till he was thence taken out a little hurt, and thereupon re­solued to giue ouer the world. Heere the Arians did tri­umph agaynst the Catholiks of that tyme, (euen as some hoat Puritans doe now agaynst vs) as if God togeather [Page 21] with the Emperour, heauen togeather with earth had cō ­spired agaynst the Nicene doctrine, of Christs being Coe­ternall and Consubstantiall vnto God his Father. These our Antagonists that are so iolly and iocund, so puffed vp with pride at the fall of a rotten chamber vpon some few at a Catholike sermō, where no doctrine was then prea­ched which they dare say was contrary vnto theirs; how insolent and intollerable would they be, if the Empe­rour should turne to be of their Sect, and persecute the Catholike Fayth; and that iust in that coniunction, the Citty of Trent, with the Church and place where the Councell did meete, and made their Decrees, should by some earth-quake or lightening from heauē be destroyed. And yet should they haue no greater argument agaynst the Tridentine, then the Arians had agaynst the Nicene defi­nition of Fayth. Whence one may gather how vayne, empty and destitute of solide causes of ioy their hart, and their Religion is, that do so much triumph at a trifle, wherby they make not their strength of Fayth, but their weaknes of iudgment, and want of charity, manifest vnto the world.

Progidious thinges that did happen at the change from Catholike Religion in England.

VVIll our Aduersaries themselues be content to haue their Religion put to this triall? If they be content, things in this kind recorded by their Annales, will bring their cause in danger. When King Henry the eight had withdrawne himself from the obedience of the Sea of Rome, togeather with Schisme (though agaynst his will) did enter Irreligion towards the most blessed Sacrament reserued in Churches, what happened?Stow, or Howes cronicle. they shall vnderstand in their owne Croniclers wordes. Vpon the 25. of May, the rood of S. Margarets Patins by the Tower­street in London was pulled downe and broken in peeces togeather with the Tabernacle. And three nights after, to wit on the 27. of May, was a great fire in the same S. Margarets Parish not farre from the Church, the which flre consumed there more then a dozen [...]ouses, and many persons, men and women brent to death. Was not this a iudgment? did not God presently punish that fact of Heresy with fire, the punishment by Christian cu­stome appoynted for that kind of impiety? Did not the fire come iust in time to punish that irreligious act, ha­uing [Page 28] giuen them first three dayes to repent, according to that decree of the Scripture,Esd. 10. 8. He that within three dayes shall not come backe to Hierusalē his whole substance shall be consumed? Did not the fire fall right in the place where the sin was committed, as if God by sending that fire had sayd vnto them, you haue disquieted my Tabernacle, violated my house, abused my sacred Body left you vnder the forme of bread, and would not repent: therfore in vengeance therof, I now burne your tabernacles, fire your houses, consume your bodyes into ashes.

When Queene Elizabeth in the second yeare of her reigne, had put Catholiks from all Churches, not per­mitting them so much as one for the Religion that all her Christian Progenitours Kings of England had professed: who knowes not what happened vnto the Chiefe, the most goodly and glorious of all those Churches, presently vpon the very next yeare, their Religion being scarse yet warme in the profession thereof?An. Reg. 3. On the fourth of Iune (sayth the same Annalist) betweene foure and fiue of the after­noone, the steeple of Paules in London was fired by lightening. The fire brast forth (as it seemed to the beholders) two or three yardes beneath the foote of the Crosse, and from thence, brent the speere (which was of two hundred and sixty foote) downe to the stone-worke and bells, so terribly that within the space of foure houres the same steeple with the roofe of the Church so much as was timber or otherwise combustible, were consumed, which was a lamentable sight, and pittifull remembrance to the beholders therof. Thus he. This was the welcome Heauen gaue vnto the new Reli­gion then entring into our Kingdome, by fiering vpon them that most magnificent Temple, which vnder Ca­tholikes had stood almost a thousand yeares. They that vrge the falling of an old chamber as miraculous ven­geance sent from heauen vpon Catholike Religiō: what can they with any shew of probability answere vnto thē that will presse them with this prodigious lightening & fiering which came directly from heauē vpon them? Spe­cially seeing therwith their Communion-table was also fired, though their Cronicler, to saue the credit of their [Page 29] Ghospell make no mention therof? Neyther is it without mystery, that this fire brake forth from vnder the foote of the Crosse, as comming agaynst the enemyes of the signe of the Crosse, and to shew Gods anger agaynst them for their contempt of that most holy instrument of our re­demption.

What will they say vnto another Prodigy also set downe in their Annals, that vpon the tyme their Reli­gion was begotten by Q Elizabeth, and christened in En­gland? Iust at the same tyme so many monstruous births happened within two or three moneths, as the like is not noted in any of our antiquityes. This yeare (sayth the sayd M. Stow) were many monstruous births. In march a mare brought forth a foale with one body and two heades, and as it were a long tayle, growing betweene the two heades: also a Sow farrowed a pig with foure leggs, like to the armes of a man-child with handes and fingers &c. In April a Sow farrowed a pig with two bodyes, eight feete, and but one head. Many calues and lambes were monstruous, some with collars of skins growing about their neckes like to the dubble ruffes of shirts and neckercheffs then vsed. On the twen­tith of May, a man-child was borne at Chichester in Sussex, the head armes and legges wherof were like an anatomy, the breast and bel­ly monstrous bigge, from the nauill, as it were a longe stringe was hanging, about the necke a great collar of flesh and skinne like to the ruffe of a shirt, comming vp aboue the eares playting and folding. Thus he. Was it by chance (thinke you) that so many monstruous and vgly Births happened thus on a heap to­geather with the birth of your Ghospell? or rather were they not sent by Gods prouidence, to lay before euē your carnall eyes, the fedity and deformity of your change from the fayth of all your Christian Auncestors?

I will heere conclude without passing into forrayne countryes, only I will intreate our Aduersaries to looke out of England no further then they may almost from thence reach with their corporall sight, to wit, vnto the Hill on the Sea-shoare neere vnto Deepe. There the rui­nes of one of their Temples are yet to be seen, which fell vpon their reformed Puritan Auditory, at the tyme of the [Page 30] Preach, wherwith foure hundred with the Minister were oppressed. The cause of this ouerthrow was not vulgar and ordinary as in our case, but a strange and terrible whirle-winde, raysed and sent by Gods speciall proui­dence to punish them. The remembrance of this whirl­wind and wofull accident will happily take from them their insulting spirit, or at least so blow away their vayne and friuolous clamors, that this accident was Gods ven­geance vpon vs for our Religiō, as they will not be heard with esteeme by any man of iudgment.

The death of the Catholike Preacher of this Ser­mon, compared with the death of Caluin and Zuinglius.

BVt they thinke we shall not find amongst their Mini­sters, any that was stroken with so suddayne and dis­astrous a death as the Iesuite Preacher of this Sermō was. This shews how ignorāt they are of their owne Church, and how like the Lamiae, of whome Plutarch writes, that being at home they pull their eyes out of their head,Luther. tom. 7. Wittēb. fol. 230. a. post medium. Conradus Schlussel­burg. in Theolog. Caluin. l. 2. fol. 72. and locke them vp in coffers, and they only vse them, when they are disposed to goe abroad to visit their Neighbours. Doth not Luther write, that their great Grand-sire Oeco­lampadius was killed in his bedde, shaken with horrible frights, the Diuell appearing to him, and this in punish­ment of his errour agaynst the Sacrament? Doth not a fa­mous Protestant Super-intendent giue this testimony of the death of the Puritans Dad Iohn Caluin? God (sayth he) in the rod of his fury punished Caluin before the dreadfull houre of his vnhappy death with his mighty hand. For being in despayre and cal­ling vpon the Diuell he gaue vp his wicked soule, swearing, cursing & blaspheming. He dyed on the disease of lice and wormes, increasing in a most loath-some vlcer about his priuy partes, so as none present could endure the stench. These be the wordes of that Prote­stant.

But because this happend within the walls of Geneua, and in Caluins priuy Chamber, we cannot haue such proofe therof, but Puritans will outface both Protestants and vs. Wherfore we will bringe them out of the walls of Geneua into the open field, out of Caluins closet into the sight of heauen and earth,Iuell de­fence of the Apo­logy. pag. 6 [...]6. Osiander in Epitom hist. Eccl. Cent. 16. pag. 203. Gualt. Apol. fol. 30. a. pro­pe finem obijt in bello Zu­inglius, & Armatus obijt. vnto a spectacle wherof two whole armyes were witnesses. Behold Hulderick Zuinglius whom they honour as a Prophet ioyned in commission with Lu­ther, to preach the eternall Ghospell, as an excellent man sent of God to giue light vnto the whole world, in the midst of darknes whē truth was vnknowne and vnheard off. This Minister or rather Patriarke of the Ministry, as themselues confesse, hauing sought by famine to oppresse fiue Catholicke townes, and force them by want of victuals to consent vnto his doctrine, when they stood in their defence, came armed into the field, where hauing first embrued his sword in much Christian bloud, him­selfe togeather with fiue other Militant Ministers, was slayne in the battayle.

I desire the Christian to compare togeather these two deaths, the one of Robert Drury that dyed preaching by this last accident: The other of the Reformitan Zuin­glius which I haue set downe out of their owne recordes. This done then in the sight of that God that hateth iniquity and loueth charity, let him define which of the two deaths be iudgeth most Christian and happy, or with which of the two Preachers he would rather wish his soule.Lutherani apud Gu­alterū in Apol. fol. 8. a initio. Gladium à Christo prohibitū corripuit Gladius Spiritus, quod est verbum Dei. Eph. 4.26. Zuin­glius the Patriarke of Puritans & Ministers dyed as he was pransing on his warlike palfrey with his pistoll at his side and launce in his hande. This Father of the Society of Iesus, sitting in a chayre, the seate and ensigne of Apo­stolicall authority to preach, clothed with such Priestly ornaments as the Church doth prescribe, for the more de­cent performance of that office. The one with a sworde in his hand, stretching forth his arme to spill Christiā bloud: the other with the sword of Gods holy truth in his mouth, the enemy only of sinne and vice, spreading abroad his ar­mes, to gather into the bosome of God and his Church, soules redeemed with Christ his most precious bloud. [Page 32] The one exhorting both by word and example his armed audi­tory,Noui & exquisitis­simi faci­noris fax. & auctor. Osiand. vbi supra. to reuenge, to murder, to massacre: The other (His text was, serue nequam omne de­bitum dimisi tibi &c. Superbia, & crude­litate im­pulsus. Osiand. Epitom. hist. fol. 30 Qui ma­net in cha­ritate in Deo ma­net. 1. Io. 4.16. Qui non diligit manet in morre. 1. Io. 3.15. Valerius Max. l. 4. c. 4. Daniel. 12. [...]. for that was the subiect his sermon) preching the Precept of charity, perswading his deuout Auditours to loue their e­nemyes, to forgiue iniuryes, to roote reuenge and ran­cour cleane out of their hart. From the eyes of one sparkled fire of anger and Martiall fury, not to be quenched but with the bloud of his enemyes; From the eyes of the other sprunge teares of Deuotion and Piety, which by Sympathy caused waters of Contrition in the harts of his hearers, which flowing out at their eyes, might serue as a second Baptisme, to wash their soules pure in that moment of dis­solution and death.

Is there any man so voyd of Christianity that will not preferre this death in charity, and therfore in God, before that death of hatred and reuenge, and therfore a death not of body only, but euen of soule? Oh that the Spirit of God with the gale of his aspiring Grace, would driue a­way the cloudes of human sorrow that ouer-whelme the harts of flesh and bloud, that pure Christian Fayth, shi­ning in her proper brightnes, might giue sentence of the quality of this accident! Then we would not soe much pitty, as enuy such happy passages out of this life, nor tearme them disastrous, but rather (if I may so speake) A­struous deaths. For (that I may apply the wordes of a prophane Authour vnto a true subiect) Non ita homines ex spirant, sed Astra sedes suas repetunt. These be deaths by which men fall not to the ground, but STARRES returne vnto their heauenly home: those starres I meane, wherof Daniel sayth, They that informe men vnto righteousnes, shall shine as STARRES in the firmament for all eternity. Certainly his bo­dy fell not so fast to the ground, but his soule flew vp as fast vnto heauen, like the Doue into Noe his Arke, with the branch of Oliue, the Word of Peace and Charity in mouth. King Euander in the vntimely death of his only sonne, tooke comfort to consider he dyed in a glorious enterprize of human friendship, in the conducting of his exiled friends into theit promised Country of rest, pro­fessing [Page 33] that he would euer ioy in the memory of that he­roicall death, — ‘Ducentem in Latium Teucros, cecidisse iuuabit.’

What greater, or more glorious endeauour of Diuine Charity, then to guide soules made to Gods image into the felicity of their cecestiall Country, that is, the blisse­full vision of the face of their Creatour? Seing it was Gods holy pleasure to take them out of the world, whose longer liues in our iudgment would haue byn beneficiall vnto his Church; though we cannot but feele their im­mature death, yet we cannot also but ioy in this happy circumstance therof, that they dyed in the exercise of the highest act of Christian Mercy; that their last breath was, in calling men vnto God, most blessedly spent, that the sweat of death they felt, was no other, but the sweat of burning charity towardes God and man, — ‘Ducentem ad caelos animas, cecidisse iuuabit.’

Here we may with reason take into our mouth King Dauid his funerall songe in prayse of Abner, As the slouthfull vse to dy, thou didst not dye, O Abner: 2. Reg. 2.3 not groning & breathing forth thy soule and spirit in bed, but thundering and breathing forth Gods holy Word and spirit in pulpit. Thyne handes were not bound, but still mouing in charitable deedes, so long as they had motion of life. Thy feete were not put into fetters, but free; and that of them particularly the Prophet may seeme to haue spoken,Isa. 52.7. How beautifull are the feete of him that doth preach Peace, that doth denounce the best things! For what thing better then charity & loue? as men fall before the sonnes of iniquity, so thou fallest, a Martyr in the sight of God & his Angels, though the persecutor appeared not in the sight of men. What shall I say more? I will conclude with the words of our Sauiour,Matth. 24.45. so proper to set forth the happines of this death, as I shall not need to adde so much as a word by way of application. Who is the faythfull and prudent seruant whom his Lord hath put ouer his family to giue them MEATE in tyme? Non in pane sed in VER­BO. Blessed that seruant whom his Master coming shall finde SO DOING. Verily I say vnto you, he will place him ouer all his goodes.

Protestants that were present at this Sermon defended.

SOme vrge this accident as a iudgment of Gods ven­geance, not so much agaynst Catholikes as agaynst Protestants, that hauing preachers of their owne, would resort vnto this Catholike Sermon, whom I will refell briefly, not by way of Rhetoricall discourse, but by way of Syllogisme, prouing by their owne principles these fower ensuing propositions, vnanswerably.

Reasons in regard of Protestants.

VVIll Protestāts haue a reasō why God would haue this Iesuit dye before their eyes, preaching forgi­uenes of iniuryes, charity and peace, that they might be witnesses of the fight agaynst the vulgar Puritan slaūder, that Iesuits incense Catholike people agaynst them, vnto bloud-shed and murder? Behold a Martyr, a witnesse that lost his breath in the refutation of this slaunder: Nor can their accusers name the Iesuit, that for the time he was Ie­suit, killed any man, or euer drew sword in anger, or wēt armed into the field. They be present indeed many tymes in battayle to help the soules that are wounded, and can make vse of their helpe: and though they walke in the mid'st of dangers, yet haue they no other armour, then their habit, no other pistoll but their beades by their side,Iniquissi­mus belli Author. Osiander Hist. Cēt. 16. fol. 30. no other sword and lance, besides a Crosse in the one hand, and their Breuiary in the other. How would Pu­ritans insult, and traduce Iesuits as manquellers, could they proue one of them to haue dyed as did their Arch­minister Zuinglius, with his fiue Martiall Mates, fighting in the field vnto death, drowned lyke Pharao in the red sea of bloud, of the effusion wherof himselfe was Author?In hoc co­gnoscent homines quòd dis­cipuli m [...]i­estis. Ioa. 14, 15.

Will they haue a reason? God would haue this Ca­tholike Priest dye in the commendation of Charity, then which no doctrine is more properly Christian, that they might feele euen with their handes, the rashnes of them [Page 40] that iudged the fall was to punish the then preaching of Doctrine Antichristian. They iudged (being ignorant of the Catholike custome) that our Ministers of Gods holy Word be like theirs, who commonly spend the time, not in exhortations vnto good life, but in bitter declamatiōs agaynst the Pope. This accident hath made knowne our Sermons to be made in another Tune, as opposite vnto theirs, as is light vnto darknes, sweetnes vnto bitternes, Charity vnto hatred, mildnes vnto arrogancy.

Will they haue yet another reason? God permitted this accident, that the zeale of hearing Gods word, & the hard condition of Catholikes might heereby be made knowne vnto the Christian world. All the Churches of England haue byn erected by our Catholike Ancestours, and yet Catholikes now haue not permitted thē so much as one Church of so many, to heare the word of that Chri­stian Fayth, wherby the same were founded. They must eyther want the comfort of the bread of life, or els resort to priuate Chambers for the same with danger of mischance; that the aunciēt cause of Ieremy his complaint may seeme renewed in vs,Thren. c. 5. 10. In animabus nostris afferebamus nobis panem: With losse of our liues we get the bread of our soules. And which is worse, when such disasters happē, they that haue taken our Churches from vs, insult agaynst vs, and the Re­ligion that built them.

We may yet adde hereunto a fourth Reason. Seeing God in his iudgments still aymeth at the finall end of his mercyes, why may we not thinke he permitted this Ac­cident to mitigate men harts towards Catholike Religiō,Disponit omnia su­auiter. causing, according to his sweet course of prouidence, the instinct of nature to concurre heerin with the motion of Grace? For such is the disposition of mankind, that the most Innocent being in excesse of prosperity, are enuyed, their great vertues suppressed, small faults eagerly pursued to their disgrace. On the other side, when men are fallen from the highest of felicity into the depth of misery, euen the wicked'st are pittyed, their faultines extenuated, and what may be in them worthy of prayse, is presently called [Page 41] to mind. Iehu when he saw Iesabel stand in her window, looking proudly & wantonly into the streete,4. 10 comman­ded her to be cast downe. When she was dead and her body lay bleeding in the way, her knowne immēse wic­kednes could not hinder his hart from a compassionate re­membrance of her worth, saying, She was a Queene, Sepelite eam qui [...] filia Regis est. v. 23. and a Kings daughter, let her be buried with honour. Who knowes not the weeping of Alexander at the death of Darius? The teares of Caesar vpon the fight of Pompey his head, through remē ­brance of his former high worthines and state? The de­stroyers of Hierusalem, as Ieremy foretold,Iosephus de bello Iudaico. Herem. 2. 15. wept in her de­struction; yea the Emperour that was Gods instrument therein, passing afterward by occasion that way, shed many teares vpon her, This is Hierusalē that was once the fayre and beautifull Citty, the ioy of the whole earth. If misery be thus able to purchase fauour vnto wicked persons and mortall enemyes, how much more vnto Catholike Religion that in so many of her children, slayne in that their inno­cent exercise of deuotion, lay so wofull a spectacle to our Country? It is scarse possible, but by that pittifull sight, men should be warned to remember her Sanctity, her Dignity, her inestimable Benefits in former tymes besto­wed on this Land; and in their hearts to say: This is the Religion, that, from her Head-Citty Rome, sent hither Christiā Preachers,Beda hist. Angl. Tob. 13.22 Per vicos Alleluia cātabitur. Anglorū gens quae nihil no­uerat nisi Barbarū frendere, nunc Ho­braeum didicit Al­leluia cā ­tare. Greg. wherby we Englishmen were first conuerted frō Idolatry vnto Christ, and by the merits of his Bloud wa­shed from the crimes of our cruelty, in the heauenly lauer of Purity. This is the Religion that did first banish from our mouth the vncouth names of Panime Gods; that taught vs first to pronoūce the sauing Name of IESVS; by whose meanes the sweet Alleluia began first to be songe in our streetes, in hope of heauenly felicity. This is the Religiō that for a thousand yeares togeather was the sole Christiā Queene raigning in all our Catholike Princes, working in their harts knowledge and loue of celestiall things, & mouing their handes to leaue monuments of their piety, memorialls of their charity, religious exāples of sanctity, to the ioy of heauen and wonder of earth. These cogita­tions [Page 42] of truth, and the like are both easy and obuious to be had of any that will not shut their eyes agaynst them,Sperādo­rum sub­stantia. Heb. 11.1. Granum frumenti cadens in te [...]ram. mortuum. Io. 22.24. & most efficacious to moue harts not altogeather deuoyd of humanity. How can Christians be so barbarous as to hate that Church, by which they were first changed from Barbarisme vnto Christianity? Or persecute and seeke to ouer­throw that Religion, that is the only ground and pillar of hope, that any of their Christian ancestors were saued? We may therfore thinke that God would haue these Catholiks as so many graynes of wheate, to the end that they might beare fruite in abundance fal togeather in terram bonam & optimam, vpon the ground of the good,Luc. 8.15. yea of the best natures that are; no nation being (if affection do not deceaue me) more then English merciful by kind? And so we cannot but hope the Catholike Religion, so full of inestimable worth, and of motiues to winne loue, her doctrine being thus sowed in harts mollified by iust compassion, will bring forth a stock, if not of feruent profession therof, yet at least of more clement disposition towardes them that professe it

Reasons for Puritans, and the Inhumanity of some of them.

VVIll Puritans haue a reason of Gods permittāce on their behalfe? God permitted it, to the end that by occasion therof that might happen, wherby they may see the rudenes of their Pretented Holy Discipline, behold the inhumanity their Heresy putteth into peoples harts,Hooker l. 4. Ecc. Polit. and so endeauour some remedy therof; Least (as a learned Protestant warnes them) vnder pretence of rooting out Popery, they bring extreme Barbarity into the Church. For there did not want a multitude,Tuleruut lapides Iudaei. Io. 8.58. & 10.31. that not only with con­tumelious speech, flowing from bitternes abunding in their hart, not only with durt, the image of their contaminate soule; but euen with stones, the instrumēts of Iewish cruel­ty, set vpon the poore creatures hurt by that fall, presently [Page 43] as they were taken vp from vnder the ruines and rubbish, that some Gentlewomen were forced to leaue their coach to saue themselues in a house of their Friendes. This was not the fact of Englishmē; they are of more noble nature: Nor of English Protestāts; Heresy hath not made them so wild: but of Puritans, not of the whole Lande,See their Pamphet tearmed, Somthing nor of all London (let vs excuse as many as we may) but of one particle of London, which Puritans boast to be their speciall Nest. How behofefull it is, that this people so pure in name, rude in manners, were taught the first rudi­ments of Christianity;Whitak, de Ecc. cont. 2. q. 5. pag. 301. Si quis a­ctum fi­dei habe­at, ei pec­cata non nocere, id omnes di­cimus. Lut. tom. 1. ep. latin. fol. 334. Etiamsi millies in die &c. 1. Ioan. 3. Trabem in oculo tuo habes. Luc. 6.42 Est pecca­rum ad mortem. 1. Io. 5.15. that the doctrine of good workes and Christian Charity were more frequently preached vnto them; that the fancy of sole Fayth were silenced, to wit, that (if they once belieue) they neuer cease to be the chil­dren of God and gracious in his sight, though they commit murder an hundred times a day. I confesse that no circumstance of this accident doth so grieue me to the hart as this; not for any hurt they did therin vnto vs, for the hurt was only to themselues. They shewed themselues more dead in con­science for want of charity, then the other were dead in body for want of life: the Beames that did oppresse and buize the bones of Catholikes were not so heauy nor so deadly, as were the beames of passion and hatred in the eye of these miscreants, bruyzing and wounding their soule with the sinne vnto death, it being better as the holyS. Wen­ceslaus. King of Bo­hemia said, to dye an Abel, then to liue a Cayn. The cause of my griefe is, that any in our Country, should be found so voyd of common humanity, to the discredit of our Natiō, this being done in the eye of the Stranger, whence now it is spread abroad, to the horrour of the Christian world.

For euery Nation vnder the Cope of heauen, both Christian and Heathen, both Ciuill and Barbarous doth by custome pitty, yea reuerence them that are newly sa­ued from vnder the death-blow of chaunce. Wherof we may giue three reasons grounded on the pious instinct of nature. The first is, because men saued from this deadly stroake, seeme then to beginne to liue, and to be then as it were borne a new. Wherfore nature bidds men to con­gratulate, [Page 44] & welcome thē againe into the world: and the cōtrary, to wit, to seeke to stop the first breathings of this their new life, is the greatest barbarity that may be. Against which, one bitterly but iustly inueigheth, as we may read in the Prince of Poets, whose inuectiue I could wish none of our Natiō had drawne particularly vpon themselues.

What wild mē be these? what barbarous coūtry is this?

The second reason is, because the stroake of chance, as it is in truth, so is it taken by the instinct of nature, as the stroake of Gods speciall prouidence, and hand. From this stroake they that are saued, as they liue by his speciall will and loue towards them, so they are regarded of others as things sacred vnto God,Cicero Act. 7. in Verrem initio. Vehemē ­ter vere­rentur ne quem vi­rum for­tuna ser­uasset &c. Viri Ni­niuitae surgent in iudicio &c. Matth. 14. Propter iniquitatē corripui­sti homi­nē. Ps. 38.1 [...]. and by speciall bande of Religiō tyed vnto him, that it is a kind of sacriledge to violate them. An Oratour of Rome (as Tully writeth) pleading for the life of a Captayne, that had in the field receaued many dangerous woundes on head and breast, shewed the scarres or markes therof vnto the Iudges, wherwith he moued them not so much to pitty, as to religious re­uerence of the Man, that they feared to condemne him to death, from so many dangers wherof he had byn by fortune, that is Gods speciall protection, most strangly saued. Thes [...] Iudges in the Day of Iudgment shall condemne the Puritans, seing they being Heathens bare more reuerence vnto the dead & darke signes of Diuine Protection in a guilty person, then these did vnto the fresh tokens of Gods speciall sal­uation, in innocent Christian Women.

The third reason is, because the punishment of disa­strous change, is by the instinct of Nature accounted the punishment of God, as it were taking the execution of Iustice immediatly into his owne hand. Hence it is that they, who from the hand of Diuine execution escape af­flicted, [Page 45] frighted, wounded and hurt, are to be held as set free by Gods speciall warrant, as punished inough, accor­ding to the equity of his iudgment. Wherefore presently to set vpon them, as deseruing more punishment, is not only iniustice and cruelty, but also a kind of impiety and condemnation of God, as if he wanted eyther wisedome to know, or iustice to hate, or power to punish suffici­ently the grieuousnes of mans sinnes.

We will not stand vpon the Deniall, but this chance might be sent vpon these persons as a punishment of God in regard of their lesser or veniall sinnes; seing euen Mar­tyrdome it selfe, the death most glorious of all other, may be inflicted as a punishment in this kind, [...]. Mach. 6.14. as the Machabees Martirs sayd: Nos propeccatis nostris ista patimur. At least they that suffer, may & ought to make that accoūt, as S. Cyprian counselleth, Decet Martyres verecundos esse, Cyprian. in exort. Martyr. & supplicia sua pec­catis ascribere, & non se de passione iactare. Wherfore these woū ­ded Catholike men and women, supposing in Christian humility this to haue byn the stroake of Gods hande for their sinnes, how properly might one of them haue tur­ned vnto the Puritan with the wordes of holy Iob, Iob. 19, 22. Haue pitty, haue pitty on me, for the hand of God hath strucken me, for my sinnes, as you suppose, and I do not deny; yet the nū ­ber of them, & how great or small they are, God knowes much better then you do. Deserued I punishmēt? Behold these bleeding woundes, witnesse I haue already had my punishment at the handes of the liuing God; Creatures may well spare me, at least you my friendes, allyed vnto me both in nature and country, whome the like morta­lity (may not I say the like iniquity?) makes liable vnto the same mischance. Call to mind the saying of our Sa­uiour vnto the eager enemyes of the guilty Woman, He that amongst you is without sinne, let him cast the first stone at her, Ioan. 8, 7. Quare persequimini me sicut Deus, & carnibus meis saturamini? Why do you pursue me, as if your were God,Iob. 19.22 innocent from sinne, pure from misery, your selues? yea rather why do you pursue me as if you were more then God, eyther more wife to apprehend, or more zealous to detest, or [Page 46] more stronge to reuenge the greatnes of my sinnes, that wheras He after punishment hath set me free, you to fill vp the supposed defect of his iudgment, would come vpō me with a new supply of your strokes. Haue pitty, haue pitty on me, for the hand of God hath stroken me.

But these wordes would not haue moued mercilesse harts, and so those distressed soules might better (as per­chance they did) lift vp their eyes vnto God in holy Da­uid his complaynt:Psa. 78.27 Quem tu percussisti persecuti sunt, & super dolorem vulnerum meorum addiderunt: ego sum pauper & dolēs, sa­lus tua Deus suscepit me: Whom thou hadst struken they pur­sued, and added new griefe vnto my woundes: I am poore and in payne, thy saluation hath taken me vp. O cruelty of men! they had not pitty of me being poore, de­stitute of ayde, nor commiseratiō of me bleeding in payne, not only outwardly through the woundes of body, but also inwardly though griefes and frights of soule. They bare no respect vnto me, as a thing particularly behol­ding, and belonging vnto thee, as one whom thy salua­tion tooke vp into thy handes out of those ruines. If a Ty­gar or Shee-wolfe hauing a man in her pawes should out of compassion let him free, how cruell would he be thought that should seeke to make that man away pre­sently vpon his escape? O Lord thyne anger (as the Pro­phet sayth) is as fierce as the Shee-beare that hath lost her whel­pes. Osee 13.8. Whence we may gather how wild and sauage they are, that would stone them to death, that come bleeding from vnder the hand of thy terrible anger, Whome thou hadst struken, they pursued, and added new griefe vnto my woundes. But shall such cruelty passe without punishment? No. They shall receaue the greatest punishment that God in his implacable anger can lay vpon men in this life, which is set downe in the wordes that next follow: Appone ini­quitatem super iniquitatem eorum, & non intrent in iustitiam tuā: deleantur de libro viuentium, Psal. 68.28.29. & cum iustis non scribantur. Lay vpon them iniquity vpon iniquity, and let them neuer enter into thy righteousnes: let them be blotted out of the booke of life, and not be written amongst the iust.

And this may be another reason of this permission in regard of Puritans, to wit, for the greater obduration of the more hoat, vnmercifull and obstinate sort of them. For as their malice is such, as they would, if they could, loade the Catholike Church with wound vpon wound, so God permitting mischances to happen before the eyes of their body, that carry some shew of scandall, & subtra­cting from before the eyes of their soule the light of his grace to make due inspection vnto them, giues them oc­casions, wherby they heape iniquity vpon iniquity, filling their hearts, more & more, with malice & contēpt, till being come to the measure of Gods appoyntmēt, they be carried into Hell. These iudgmēts of God are so much the more terrible, be­cause they least of all regard thē whom they most cōcern being so blinded & deluded with the delightful imagina­tions of selfe-fancy in their interpretation of Scripture, as they neuer so much as apprehend the heynousnes of their offence in contēning the perpetuall Christian Tradition of the Church. I will not insist vpon this poynt, but re­ferre it vnto the inward search of their Conscience, desiring them in Christ Iesus, and as they tender their sal­uation, that they will call to mind how many thousands of Heretikes haue byn in former Ages, that thought thē ­selues no lesse secure of the truth then they now doe, did alledge Scriptures for their errours as fast as they now do, and more cleere and expresse then they can doe any, & yet now burne for euer in hell, for their contempt of the Tradition and Authority of the Church.

Reasons in the behalfe of them that were slayne, & the happines of their death.

TO come to the principall intendment of God, who in the midst of his iudgments, is euer mindfull of his mercyes: Psal. 33.8. He permitted this mischance for the same cause for which he permitted the misfortune of the Christian army in the holy Land, whither by his speciall ordinance they were [Page 48] called agaynst the Saracens.Godefred. in vita Bern. l. 3. c. 4. Otto Fri­sing. in Fred. l. 1. c. 38. Baron. Tom. 12. An. 1145. S. Bernard was summoner of this Holy Hoste, in which the Emperour was in person with other great Princes of Europe. And the Saint wro­ught many miracles, as the healing of diuers that had byn borne blind and lame, to shew it was Gods will they should goe. They went, they were dispersed, they were killed, they dyed of Famine, very few returned backe into their countryes. A most sad accidēt, and so dreadfull, as it filled all Europe with lamentations and teares. Why was this done? Gods holy purpose heerin was, that men by that leauing their friends and country, by the pious la­bour of the iourney,Vide ep. Bern. 333. by that offering their liues vnto dan­ger for Christian Religion, being cleansed, and hauing satisfied for their sinnes, might in the seruour of their pen­nance happily dy, & be eternally saued. Some holy mē that liued in that Age,Io [...]annes▪ Abbas Casaema­rij. had reuelations, wherin whilest the whole Christian world was drowned in sorrow for the dishonour and death of their friendes, they saw the Angels exult in heauen, and heard them reioyce & singe, because many of their seates, made voyd by the fall of their fellowes, were filled agayne with the saued soules of them that dyed in that voyage. O how contrary vn­to the iudgments of flesh & bloud are the courses of God! who to worke the saluation of soules, little regards, yea laughes at the temporall disgrace, ouerthrow and slaugh­ter of a thousand of armyes: and no wonder, seing in this case he spared not the bloud of his only Sonne.

What can Christian Piety thinke better of Gods in­finite goodnes, but that he ordayned this meeting for the saluation and entrance into heauen of many soules at once, seing they were afore hand so Religiously prepared for death. For that day (the most of them) were puri­fied by the Sacrament of the Church, and all of them af­terward sanctified by the preaching of Gods holy Word, and the doctrine of Charity, which hydeth the multitude of sin­nes. Prouerb. 10.12. 1. Pet. 4.8. Isa. 6.3. Why then may we not thinke, that as their bodyes by the weight of nature fell to the ground, so their soules with the Seraphicall winges of Charity, which the Sermon [Page 49] gaue them tooke their flight togeather at the same tyme into the bosome of God.Illumina­tos oculos cordis. Eph. 1.18. They that haue the eyes of their Fayth more quicke then their sight of flesh and bloud, will easily belieue there was not greater weeping a­mongst their friendes on earth for their bodyes, then was reioycing among the Angels in Heauen for their soules. [...] the saying of S. Hierome be true (and what more true being taken from the mouth of Verity it selfe?Hier. ep. ad Heliod. Luc. 12.37. Beatiser [...] quos cum venerit Dominus inuenerit vigilātes.) Happy the [...]an whom the LAST HOVRE findes imployed in the Diuine [...]eruice, Then were these men most happy whom the LAST HOVRE, yea moment of life, found in the [...]blest act of the Diuine seruice, hearing his holy Word [...]ith great content and deuotion of soule.

As for Protestants that were present, it is likely there were few such in hart, yet it there were any, we may [...]pe, yea we need not doubt, of Gods mercy towardes [...]hem in that moment. He endued their harts with the [...]ght of true Fayth, with sorrow for their sinnes, with [...]uall, or at least virtuall desire of the Sacraments of the Church, and so they found by happy experience the [...]th of that Diuine promise,Isa. 45. 1 [...] & Ezec. 18.21. 1. Pet. 3. Matth. 24.37. Hier. in qq. Hebr. Bellar. l. 4 de Christ. c. 11. In whatsoeuer houre the sinner [...]ene vnto me, I will not remember any of his sinnes. If many that [...] been incredulous in the dayes of Noe, feasting and banquetting, i [...] derision of the Deluge he threatned to come vpon them, [...]en they saw themselues inclosed with inundations of water, cryed vnto God, and God as soone as they cryed [...] pardon, sent vpon them the Spirit of his grace, heard [...] grones and sighs of their pennance, notwithstanding [...] hydeous roaring of waues; may we not with more [...]son hope of the conuersion of these that came sponta­ [...]ously to this Sermon? They were taken, not feasting [...]d banquetting, but in an exercise of piety, not as they [...]e deriding, but as they were diligent in hearing Gods [...]y Word▪ and as they were by the power therof mol­ [...]ied, togeather with others, to sorrow for their sinnes; Could the cracke of the chāber in the fall so drown their grones, as they passed not into the eare of Gods mercy? Could the dust & rubbish so hide their lifting vp of harts [Page 50] and handes for pardon, as not to be perceaued by the eye of his goodnes? Can we thinke that God that loueth soules, brought these men desirous of sauing truth to a Sermon where the same was preached,Sap. 11.17. to dye in the very prea­ching therof, but that they should be saued? He prouided them a Preacher to sound the word of Saluation to their care; & shall we thinke his spirit was wāting to print the same in their hart? A Sparow (though not worth a farthing) falles not to the ground without the heauenly Father; Matth. 10.27. and could men desirous of sauing truth for whome Christ dyed, fall with the sound therof in their eare, without the Hea­uenly Father working in their soules? No, no: Surely it was for their eternall happines, that he conducted them where they should be so Religlously occupyed, so de­uoutly disposed,Eue. 13.30. so penitently affected, in that moment on which eternity dependes. Comming with the last, they were rewarded with the first, and they haue proued with the holy Prophet,Psal 83.11. that it is a better choyce, Abiectus esse in domo Domini quàm habitare in tabernaculis peccatorum, To be abie­cted or cast downe to the ground in the house of God, thē to liue in the Tabernacle of sinners.

Now to returne vnto the Catholikes slayne, some may obiect that they dyed suddainly whē they did not think. I answere that suddaynes of death is a fauour in them that are prepared as these were. In this their death cōcurred, what is good and to be wished in each kind eyther of suddaine or expected death. The good of suddaynes is to be quit of the terrour of expectation of death, which many times is more terrible then death it selfe. [...] longè grauior expectata quàm il­lata mors. Hier. in vita Mal­chi. They that expect death as imminent, their good is to be prepared by harty cōtrition of sinnes agaynst it, the want wherof is the only thing feared in them that are suddainly taken away. Now be­hold the happines of these men, they wanted the terrour of the expectation of death, but not the piety of prepara­tion for death, through the suddaines of the accident wherby they dyed, the weakenes of Nature had scarse any time to feele the terrour of death: through the sanctity of the action wherin they dyed, the power of grace had [Page 51] the fittest commodity to make them feele contrition of their sinnes. The expectation of death was layd before their eyes, not by the violence of sicknes, but by the verity of Gods Word, which caused in thē not sadnes,2. Cor. 7.10. according to the world, but sadnes according to God, which (as the Apostle sayth) worketh pennance with assured saluation. Hence their purposes to leaue sinne were as harty as in the sad expe­ctation of present death, and their purposes to doe good workes as absolute as in the prudent expectation of long life. They then resolued to liue better then the custome of other men,Rapti sūt ne malitia mutaret mentem. Sap. 4. 11. when they thought (as they might) they should liue aswell as other men; but they were straight ta­ken away, and not put to the triall, wherein they might haue fayled aswell as other men. In them that looke to dye, griefe for sinne is stronge, but commonly stayned with some seruility of feare: in them that thinke to liue, though griefe for sinne may be pure, yet commonly it is so weake as it doth not conquer the ensuing temptations of sinne. The death of these was hidden and sudden, hid­den from their eyes of flesh, that feare might not stayne the purity of their pennance; sudden, comming in the very instant, that tyme might not weaken the constancy of their purposes.

But some agayne will say, their death was dreadfull, their bodyes bruyzed, their faces disfigured, they were not knowne of their friendes. Let S. Augustine answere.l. 1. de ciu. c. 6. Seing (sayth he) Christians belieue the death of Lazarus among doggs licking his sores, more happy then the death of Diues in purple and fine linnen; they that lead holy liues, Quid illis horrenda genera mortium obfuerūt. qui bene vixerunt? 1. Reg. 6. v. 24. 2. Reg. 6.6. & 7. what are they worse in that they dyed terrible deaths? God will haue his children feare any the least sinne more then any the dreadfullest death, and therfore sometymes he doth punish small offences with horrible slaughters. The Bethsamites in the midst of their pious ioy, for the returne of the Arke, were slayne by fifty thousands, only for a curious looke: Oza that put his hand to saue the Arke from falling, was strucken dead, because he did it in lesse reuerent manner. In the Bookes of Kings is recorded the death of an holy Prophet, pre­sently [Page 52] vpon his working a most strange miracle, [...]. Reg. 13. 24. Greg. l. 3. ep. 10 [...] killed by a Lion for a sinne of meere ignorance. S. Gregory writes of many holy Monkes and Religious Officers, that dig­ged out of deuotion for the greater ornamēt of the place about the tombe of S. Laurence; because, though by chāce and agaynst their will they opened his Shrine and saw his body, fell presently sicke, and dyed all within ten dayes after. Vi [...]ae Patr. Herebert. [...] libell. [...] In vitis Patrum we read of a godly man going [...]o vi­sit an Ermite his friend: As he passed in the streete he saw the body of a great rich mā famous for wickednes that had dyed a still death in bed, carryed with great honour vn­to his Sepulture: When he came to the wildernes he found the Ermite that had lead an holy and austere life deuoured of wild beasts. Astonished therat with many teares, he besought of God he might know the reason of this proceeding, and God thought good for our instru­ction in like euents to reueale him the mystery by his An­gel. The richman amongst many enormous crimes had done some smaller good deedes; These were rewarded with peaceble death & honourable exequyes, whilest his soule for the other burned in fire inextinguishable. The E [...]mite with his many dayly excellent workes had min­gled some lesser offences, which were expiated by that horrible death, that his soule might goe presētly to enioy his Crowne.

Can the world discerne any difference of vnhappi­nes betwixt the death of our King Edmund the Martyr. and the death of our King Richard the Tyrant? They both were defeated in field, both killed and couered with an heape of slaughter, the dead bodyes of them both came into the power of their enemyes to be scorned. Compare the death of King Lewis the Saynt, with the death of King Antiochus the wicked, no dissimilitude appeares in outward shew. Both dyed in a strange country, both af­ter a shamefull repulse, both stroken with a lothsome pe­stilent vlcer. And yet these deaths, such paralells in the aye of flesh and bloud, did differ no lesse then Heauen & Hell in the sight of God and his Angels. Man iudgeth acco [...] ­ding [Page 53] to the face, God looketh into the hart: 1. Reg. 10. 7. It is fedity of soule not deformity of body that makes God say vnto some, I know you not. It little importes the dead that their bodyes be knowne of their friends, who when they know them will but lay them vnder earth to be the food of wormes.Matt. 25.1 [...] That which importes thē, is that their soules be knowne of the Angels, that going out of their bodyes, Luc. 10. [...]. & 22. they may be car­ [...]d by them into the bosome of Abraham, and into the euerlasting [...]rnacles.

And yet I dare say, their bodyes were not so disfigu­ [...]d as they may compare in deformity with the body of their crucified Lord and Sauiour,Isa. 53.4. of whome the Prophet sayth, We saw him, and there was neyther shape nor figure in him, so we know him not, but made esteeme of him as of a leaper, and as of a man strocken of God. It is a part of their honour they were so like to their Master, and the day shall come when the disfigured bodyes of their humility, Phil. 5. [...]. shall be configured vnto the body of his clarity, then be so much the more beautifull, by how much now they seemed horrible.

Reasons for the Profit of Catholikes: and the Conclusion.

TO Conclude with whome I began. You the wor­thy Children of the Church; God hath permitted this Accident to be vnto you a Warning, a Triall, an Occasion, a Presage: a Warning of Death, a Triall of Charity, an Occasion of more Pennance, a Presage of Comfort.

The Deaths of these our Friends, are Documents how incertayne life is, and Warnings to be at all tymes, and in euery place prouided for death. God shewed in his Saynts what may happen vnto sinners, he stroake their bodyes with suddayne and short oppressiō of death, to strike into our soules longe and perpetuall meditation of death. The Chambers of impurity haue no priuiledge a­gaynst death, more then the Chapells of sanctity; nor haue [Page 54] riotous feasters in a Tauerne, a surer warrant of life then Religious hearers of a Sermon. Death which came vpon these as they were in the act of abhorring, may likewise set vpon them as they are in the act of committing sinne. Behold here,Heb. 11.1. as I may say with the Apostle, Nubes testiū, a whole cloude of witnesses, suddaynly dissolued into the bloudy rayne of death, that vpon the consenting testi­mony of so many dying men, we may belieue and still remember, that our life, when it is at the best, is but va­pour, Iacob. 4. 15. Eccl. c. 7.3 ad modicum parens, a shining cloude or vapour which in a trice, ere one can thinke is vanished. The holy Ghost wisheth vs to resort often vnto the house of Mourning, wherein we are warned of the end of all liuing thinges. Behold here that holy House of Mourning, which ringes of this Warning, with so sharpe and shrill a sound, as may pene­trate into the deafest hart. For the Auditors of that sermō became Preachers in their death, crying vnto all men, BE READY FOR GOD IN EVERY PLACE, AT EVERY MOMENT, who will come when men least think: This is ours, to morow will be your dying day: in this dolefull cry we must breath out our soule that the wholsome soūd thereof MAY NEVER DYE IN YOVRS.

This accident is a Triall, not of your Fayth (which being built on the Rocke cannot be shaken with the fall a roome,Matt. 16.15 Matt. 5.51. yea the same would stand, though Heauen and earth should passe away) but of your Charity. To loue Protestants that in their noble and courteous disposition, pittyed the mischance; to loue those worthy Magistrates that being in authority did their endeauour to shew their humanity by their deedes. Euen as those foure renowned Magistrats of the Citty of Samaria stood against the immanity of their brethren that would haue tyranized vpon them they had taken of the Tribe of Iuda, [...]. Paral. 28 v. 12. & sequent. crying vnto them: Nequaquam facietis, grande enim Peccatum est. Quid vultis noua cumulare delicta? And hauing freed them out of their han­des, restored them with all kind of courtesy vnto their friends. To loue these I say, with inmost affections, to shew towardes them all kind of gratefull acknowledg­ment [Page 55] as farre as you are able both by word and fact, you will be, as Duty requires, most foreward. You may rather feare, promptnes of Nature heerein will preuent, or out­runne Grace, and so depriue you of a Reward.Matt. 5.48. For (as our Sauiour sayth) If you loue them that loue you (vpon human and no higher behoofes) what reward shall you haue? But to respect them that insult vpon you, to requite bitternes with loue, iniuryes with good turnes,Rom. 1 [...].10. to heape the coales of charity on their heades, that cast stones of cruelty at yours, This is the patience, this is the charity of Saynts, in the exer­cise whereof these our Saynts dyed. For the pardoning of iniuries, the rooting reuenge out of their hart was the Te­stament & last will they made vpon earth, in the sermō of that subiect, by a publick Notary, according to the authē ­ticall instrumēt of Gods word. And as they haue left you the heyres of their Fayth, so likewise they haue made you the executors of their Will: neyther can you do them a­ny greater pleasure, then to pray for these their enemyes and yours, whom for their part in that their last will they did aforehand eternally pardon. Excuse this their zeale with all kind of mild interpretation within your hart; Belieue that in many it was but a passion in the heate of bloud, wherof perchance since they are abashed: do not forget to alleadge vnto God, our Sauiours excuse of his crucifiers, nesciunt quid faciunt? Consider with hope that they may happily repent: call to mynd the sweet saying of S. Augustine, Lib. 1. de ciuit. c. 35. sufficient to banish all bitternes out of heart. In inimicis nostris latent conciues futuri, adhuc ignoti, non solum nobis sed etiam sibi: Amongst our now enemyes ly hid­den those that shallbe our fellow cittizens in Heauen, as yet vnknowne not only vnto vs, but euen to themselues. You heard the seuere sentēce of Gods iustice agaynst thē, That they shall neuer enter into his righteousnes, and shallbe blotted out of the booke of life. Seeke with teares of sorrow and ear­nest intreaty to blot out this sentence agaynst them, offer vnto God your bloud (if need be) to be shed by their handes, for the inke wherewith to write their names a­mongst the saued. O that there were a Moyses now vpon [Page 56] earth, so gracious with God, so charitable towardes these men, that he might and would effectually say, Lord [...] ­don them, [...]. 1 [...]. [...]. or blot me out of the Booke of Life.

But in your Charity towardes other, forget not the per [...]ection of [...]our owne conscience, for which God per­mitted this accident, to giue you an occasion to increase [...] mortification & pennance. [...] As holy Iob vpon the new [...] [...] the dolefull death of hi [...] children, rent in peeces his [...] and [...]ate in sacke-cl [...]n and ashes, so take you hold of [...] to cast away from you such need­ [...]esse vanitye [...] [...]he choyce of you [...] [...]art, but the [...] of tyme hath put vpon you. [...] Now sayth S. Pete [...] [...] that i [...] chas [...]isment and affliction [...] [...]f God, so that, they that are of his house­hold, his seruāts▪ his Saynts must nyther themselues mortify [...]nd chasti [...] [...]eir desires of worldly content, or th [...] ­ [...] expect punishment & restrain [...] from Gods heau [...]e [...] [...]nde. If we did iudge our selues sayth S. Paul [...] we shoul [...] [...]ot be iudged [...]d when we are iudged we are chastized of God, [...] [...] with the world we be not damned. For the heauenly Fa­ther a [...] he loueth you, so is he iealous of you: he will [...] let you liue without a Crosse to puis [...]e you, that your Loue may neuer rest vpon earth, but still be flying towardes him and your true country. [...] Which [...]ather [...] Prouidence he shewed towards his speciall Saynts Me [...]e [...] & Samuel, as Dauid sayth, Propitius suit eis▪ vleiscens in [...] affectiones eorum, as S. Augustine reade, He was [...] ­ [...]ull vnto them, taking reuenge of their affections vnto life, by t [...] crosse of contradictious people, who made life a torment vnt [...] [...]hem. You haue more need of admonitions in this kind now [...]hen before, as you stande now in greater danger [...] his life▪ which some mitigation of troubles had [...]de lest [...] bitter. The safe ariuall of your Hopefull [...]o [...] [...]ed Pr [...]nce deliuered from the daungers of sea, [...] [...] of con [...]ent, wherein though you were in [...] Dutifull and Diuine [...]spects, yet i [...] [...] Nature many tymes hath secretly a part. And if he [...] your mortall flesh ouerdesirous of ease from [Page 57] persecution made you sicke of a Plurisy of Ioy, you see the carefull hand of our heauenly Surgeon comes in tyme to let you bloud.

Finally God permitted this accident, to be a presage of your approaching Comfort, & of the speedy ouerthrow of your hoater Aduersaries: Their ouerthrow I meane in their errour, and heresy, not in the life of their bodyes, which we desire may not be shortned, but runne out, according to the full length of Natures race and Gods holy will. You may remember the examples of former Heresies I brought in the second Chapter, that dauncing for ioy at the mishap of Catholikes,Psal. 9.7. leapt themselues out of the world. And that the saying of the Prophet may be true of all, Perijt memoria eorum cum sonitu, their memory shall perish with an empty sound of exultation and ioy. Such also shalbe the Conclusion of the last Infidelity in the end of the world, to wit, that of Antichrist. When the two Prophets shalbe slayne, and their bodyes ly a bloudy spectacle in the streetes, then shall his followers exult and triumph. Gaudebunt super illos (sayth the Scripture) & iu­cundabuntur, & munera mittent inuicem, Apoc. 11.8. quia hi duo Prophetae cruciauerant eos. They shall make such reioycing and tri­umphing, as our Aduersaries full of the persecuting spirit, now make for the bodyes of these two Catholike Priests and Preachers slayne in their Puritan streete: so shewing the saying of Wisedome to be true, ante ruinā exaltatur spiritus. Prou. 10.16. Dominus Iesu inter­ficiet spi­ritu oris sui. 2. Thess. 2▪8. Apoc. 11.13. For this reioycing in the death of the two Prophets, is to be the last flash of Antichristan felicity and light, which presently therupon by the breath our Sauiours mouth, shall be blowne out, and they conuerted to giue glory vnto the God of Heauen.

And as vayne and empty ioy is the Presage of the ru­ine of Heresy, that the same will soone vanish out of their harts; so likewise affliction sent on Gods seruants by him, is the harbinger of Comfort, that according to the prognostication of Saynts, the surest presage of a fayre Day is a misty Morning, as doth signify the Prophet Amos. For hauing foretold a great affliction that God [Page 58] would send vpon his people, straight added these com­fortable wordes, wherwith I will conclude this Word of Comfort. Postquam haec fecerit tibi, praeparare in occursum Dei tui O Israel, Amos. 4.12.13. quia ecce faciens nebulam matutinam: When he hath layd this affliction vpon thee, then O Israel, make thy selfe ready to go meete thy God, for behold he ma­kes a mist in the morning: as one should say, when you see a mist of affliction in the morning, then prepare your selfe for the fayre and lightsome day of comfort. We now are in the mist of sorrow and affliction for this mischance, that hath cast a mist of new darkenes and ignorance ouer the eyes of some, which the light of truth ioyned with the burning flames of your charity and mer­cy, and also with the shining beames of humility and mildnes, may soone dissolue. And these Innocents that dyed in this so pious exercise of Religion, will be your Aduocats with God, your Aduocats with men; they will pleade your cause in Heauen, they will pleade your cause on earth; their bloud will in tyme mollify harts as hard as Dyamond: The voyce of their bloud hauing a better cry then that of Abell, Heb. 11.24 will penetrate into the eare of your mercifull Sauiour, into the eare of your Gratious Soue­raigne, and obtayne more then you perchance would presume to aske.