A word of Comfort.  
OR A DISCOURSE CONCERNING The late lamentable Accident of the fall of a room, at a CATHOLIC Sermon, in the Blackfriars at London, wherewith about fourscore persons were oppressed.  
WRITTEN For the Comfort of Catholics, and Information of Protestants, By I. R. P.  
Printed Anno M.DC.XXIII.   

TO THE READER.  
LET the duty of weeping for the Dead, 
Tempus flendi Eccl. 3.6.  in this late dismal Accident, so rueful to flesh and blood, which from our hearts both common Humanity and private Friendship enforce; 
Tempus loquendi.  give place unto the duty of writing in the behalf of the living, which at our hands both Christian Charity, and Priestly obligation exact. Let Nature, which at this present makes me more willing to wet my paper with tears then with ink, 
Ipsi pene vivendi usui cessationem hoc tempus indicit, nedum studijs. l. 2. de Consid. Cap. 4. 31. Cap. 9 1.  and (as S. Bernard saith of himself in a like doleful disaster) weary not only of studying, but even almost of living, that in lieu of penning discourses of erudition and learning, I could much rather pour forth untaught sighs in the language of jeremy his Threnes, Defecit anima mea propter Inte●fectos: My soul is gone from me in sorrow of them that are slain: and, Quis dabit capiti meo aquam, & oculis meis flumina lachrimarum, & plorabo die ac nocte Interfectos filiae populi mei! Who will give me water unto my head and floods of tears unto mine eyes, that I may be wail day and night the Slain of my Country! Let (I say) this weak inclination of Nature yield unto God's holy will, and unto the motion of heavenly Grace concurring with Obedience, to prefer before private sorrow for friends, the public defence of our Catholic Cause, seeing ignorant zeal is ready upon any the least occasion to disgrace it. Let mourning for corporal Death, which the Holy Ghost confines within the compass of seven days, 
Eccl. 22. v. ●●.  Luctus mortui septem dies, especially for them whose souls (as we with reason hope) do reign in glory, be changed into mourning for blind Ignorance and Impiety, which the same Holy Spirit will have commeasured unto the length of their life, luctus fatui & impij omnes dies vitae eorum, to wit, so long as there is hope by tears of instruction to reclaim them.  
This Duty is necessary for four ends, and undertaken for the satisfaction of four sorts of persons. First to refute their folly who with this dark mist of God's unsearchable Counsels, seek to obscure the clear light of his revealed Doctrine, shining in the Catholic Church. Secondly, to still their tears who think they cannot weep enough for their Friends, not so much at their death, as at their being taken away by so strange and dreadful a mischance. Thirdly, to allay the wondering of them that secretly may complain of the severity of God's judgements, that in these circumstances he would not spare his own People, not spare his own Name. Fourthly, to somewhat assuage their sorrow who grieve not for temporal respects, 
Psal. 41.3.  but their tears are to them bread day and night, to see God's Enemies insult upon his Church, & to say unto her, where is thy God? Which four kinds of persons stirred up and troubled with different affections, by one, and the same commiserable mishap, we shall endeavour to quiet by four kind of Arguments; by Testimonies of holy Scripture; by Examples of former Christian times; by comparison with some more prodigious events unto our Adversaries; finally by showing Gods ends in the permission of this Accident, of which we may make our Profit.   

CHAP. I. Comfort from the holy Scriptures.  
THere is not any greater affliction unto God's servants in this life, nor any more sharp corrasive unto their heart, than the happening of strange & dreadful mischances, that carry a show of his anger against their Religion, whereby the enemies thereof harden their souls as stone, against it. And God's Omnipotent Wisdom, as he resolved for reasons best known to himself, to divide indifferently amongst the good & bad, these terrible casualities of mortal life: So likewise in his Mercy, 
Cui vanitati intimandae totum illum librum vir Sapientissimus deputavit. Aug. l 10. de Civit. c. 3. The Preacher c. 8. 14.  he would have his servants warned hereof abundantly by his holy Word. For not only every Book of the divine Scriptures be full of documents against this discomfort, but also (as S. Augustine noteth) one whole book of that heavenly learning, to wit, that of Ecclesiastes, beginning, Vanity of Vanities, and all things vanity, is entirely spent in the prosecution of this argument, That there is this Vanity upon earth, that there be just men unto whom it happeneth according to the work of the wicked: again there be wicked men unto whom things happen as if they were just, that so (saith the same Father) Men might love the life that hath not Vanity under the sun, but verity under him that made the sun.  
Out of which book I will allege only one sentence, but the same so full, and so fit for our purpose, 
Cap. 9 initio.  as it may seem written a purpose by the spirit of Prescience, to be used in this occasion: This is the worst of all things under the sun, that the same things happen alike unto all, to the just and to the wicked, to the good and to the bad, to the clean and to the unclean, to them that sacrifice, and to them that contemn Sacrifice, to them that swear the Truth, and to them that are forsworn. Hence the hearts of the sons of men are filled with malice & contempt in their life time, and afterward shallbe carried unto Hell. To these words of the Holy Ghost, what can be added as more clear in proof of our Argument? what may be spoken more complete, proper, and pithy for our comfort in this accident?  
Hear by God's holy Word we are informed that such is his providence in this life, that an house or room may fall, no less upon the Just, as they are hearing his heavenly Doctrine, then upon the Wicked, as they are blaspheming his blessed Name. No less upon the Good, that are weeping for pardon and remission of their sins; then upon the Bad, that feast and banquet, riot and rejoice in their sins. No less upon the Clean, that by humble Confession and penal Satisfaction purify their souls, 
Psal. 6.26.2.  then upon the unclean, whose ways are at all times impure, the judgements of God (by the doctrine of only Faith) being taken away from before their eyes. No less upon them that offer the Christian unbloody Sacrifice of the immaculate Lamb, then upon them that contemn this holy Sacrifice, & would rather massacre the Priests that consecrated the same. Finally no less upon them that swear the Truth, that that doctrine is Christian which from the mouth of Christ, by the universal cry of Christian Preachers in all Ages hath been successively sounded unto them; then upon them that depose their private conceits gotten by their own inquisition into God's word, to be the only Christian divine saving Truth, so filling the world with innumerable dissonant sects. For as what fancy thinketh, that the bell ringeth: so what Heresy imagineth, that in their conceit the Scripture soundeth.  
This being so, why doth Heresy insult upon Religion, in regard of an accident common unto men, and unto which their own sect is continually subject? Why should Charity be frighted to see such deaths in their dearest Friends, that may happen, and often do happen unto greatest Saints? Why doth Faith complain or wonder at this course of God's providence which he hath set down to himself in his Word, and which hath been still his ordinary since the world? Why doth zeal grieve without comfort to see the Church her enemy's triumph, & not rather pity their case, that after a moment of malice and contempt, shall be carried to burn for ever in Hell? The Holy Ghost doth acknowledge this kind of Crosses to be the greatest, the worst under the sun, yet not so ill unto you the children of the Church, as unto the sons of men; I mean them, whose Religion as different from the Catholic is humane, nothing but a denial of high mysteries 
* As that the Eucharist is not bread, but the body of Christ. That the Saints hear our prayers. That God assist his Church she cannot err. That the Body of Christ is in sundry places at once. That Sacraments work Grace: Priests remit sins etc. Tobias c. 2.  contrary to the seeming of flesh and blood: Unto these Humanists, I say, this accident is worse, and causeth greater mischief then unto you. It doth grieve, and afflict your heart, it doth harden and obdurate their heart. It doth fill you with sorrow and sadness, It filleth them with malice and contempt. It bringeth tears from your eyes, groans from your breast, it fetcheth blasphemies from their mouths, injuries from their hands. It makes you weary of mortal and miserable life under the sun, not desiring comfort till you come to enjoy with your Friends the felicity above the sun: It makes them joy in the sunshine of the greatest vanity under the sun, not admitting of the light of Faith, that looketh above the sun; so continuing in their errors, until they be carried from under the sun, unto the greatest misery that is under the earth.  
Call to mind the Example of the holy Tobias, in whom you may behold a pattern of your present afflicted state. He was strucken blind with swallows dung falling into his eyes, when coming home from burying the bodies of the faithful that had been slain, he cast himself down under the wall of his house to sleep, through weariness of pious labour, not able to go further. A strange & miserable accident scarce ever heard of before, sent (as it might seem) by the hand of God's providence upon him even in his most fervent exercise of Religion. 
Amici & cognati eius deridebant eum. c. 2. v. 15.  Neither was infidelity then wanting strait to scorn and deride his piety, yea his own countrymen and kindred insulted upon him. Where is thy hope for which thou didst good works? Now thine almsdeeds appear. As if they had said: Now the fruit of thy deeds of Charity is seen. Now thy Religion of works is brought to light. Thou art punished with blindness, that thou mayst see thine own blindness, to think that one by works can please God, win his love, merit his favour, purchase heaven. Thus did ancient Infidelity speak in the Puritan language, which now daily sounds in our ears. Hence we know, that for God to send strange disasters upon his servants hath been ever his custom, whereby their Religion hath been brought into scorn, and themselves into sorrow, as now we are. In which occasion on what can we better think for our comfort, then on the golden words of this glorious Toby, which he spoke in answer unto his deriders, showing the Tradition of his holy Ancestors that delivered from hand to hand that doctrine unto him, from which they had changed: Nolite ita loqui, quia FILII SANCTORVM sumus, & vitam illam expectamus, quam daturus est ijs qui Fidem suam NUNQVAM MUTANT ab eo. Do not speak in this manner, because we are the Children of the Saints, or holy Fathers, and we expect that life which God will give unto them that NEVER CHANGE THEIR FAITH from him, upon any accident, or occasion whatsoever.  
Put before your eyes the patience of holy job, in that most rueful and horrible disaster, when all his ten Children with many servants were oppressed by the fall of an house, together all once. Betwixt which accident and our mischance there are so many similitudes, 
In domo fratris primogeniti job. 1 13. Le Filz aisné de l'Eglise. Hoc est Praecep●um meum. joa. 15. 22. Orig. l. 1. in job.  corporal in their behalf, spiritual on our side, as that may seem to have been a figure of this. That happened in the house of the first begotten son of job: This in his house who represents the person of that King, that is termed the fi●st-begotten Son of the Church. They were oppressed as they were sitting at the meat of their body: These as t●ey were taking the ghostly refection of their soul. They died as they were keeping a Feast in token of their fraternal unanimity and concord: These as they were at a spiritual banquet, at a Sermon, wherein was preached unto them the Christian Precepts of mutual charity and love. So the words of Origen are true of them both, Tunc novissimum unanimitatis & concordia prandium pranderunt super terram: In coelis namque aeternae gloriae & incorruptionis beatitudine pariter fruuntur. The cause of that slaughter was Satan in malice against the Religion of their Father; The cause of this slaughter was the same Satan (for he is the Author of all evil) in hatred of the Religion of their Forefathers, & of the Holy Catholic Church their Mother. 
See Titelmanus in job. Factum est in principio Hebdomadae. ita paraphrasis Chaldaica. job. 1.5.  They were slain after the circle of the seven days were run about, on the Sabbath when in the morning before, they had been sanctified by the sacrifice of their holy Father, offering an Holocaust for every one; These also were slain when the week was expired, on the day of the Christian Sabbath, when (the most of them at least) had been sanctified in the morning by the Christian most pure Sacrifice, and by being partakers of the Sacrament, or Holocaust of Christ his most precious Body and Blood, given whole and entire severally to every one.  
Compare your case with that of this holy Prophet, and consider what reason of comfort he had, which you have not much more strong? what cause of sorrow you have, which he had not in greater measure? what solace had job that you want? That his Children so suddenly slain were of holy life? 
Lib. 1. in job.  The same you may presume of these your Friends: and take the words of Origen as agreeing equally unto them both. They were simple and sincere of heart, chaste and pure in soul, of unspotted conscience, beloved of God, dear to his Angels for their innocency, full of brotherly charity one towards another, not any did, or could speak of them an evil word. That they had been sanctified not long before by the sacrifices then in use? These also on the very same day were expiated by the Christian Sacraments, & by a sacrifice of a fare greater force, yea of infinite price. 
De sanctitate secum loquentes & cum sororibus etc.  That they died holily in an action of brotherly charity and love? In a fare more holy action and exercise of piety were these taken away: that what Origen saith of them, is much more certain of these. They were taken as they were discoursing of Piety and Sanctity among themselves, honouring God in their hearts, praising him as their Creator, adoring him as their Benefactor, giving him thankes as unto their Foster-father. 
Filij sancti sanctissimi Patris.  As little Innocents' sit and stand, play and sport together without any malice or uncleanness in mind, so were these holy Children of their most holy Father, when the blow came upon them.  
On the other side, what cause have you of affliction that did not press more heavily upon the fatherly heart of holy job? You have lost them that were dear unto you; but not more dear than was unto him his whole family of children. A stroke (saith Origen) whereof none can comprehend the dolefulness, but such as know by experience what is the love of a Father, though the sole imagination thereof may move any man's heart unto tears of compassion. He lost his Sons whom he had nourished, to whom he had given best education, 
Orig. l. 1. in job.  that now were come to ripe years; His Sons whom he had brought up in piety, seasoned with the fear and worship of God, settled in charity and mutual love, made in all kind of sanctity like to himself; His Sons whose issue he did desire to see, whose posterity he did so earnestly expect, from whom in his old age he did hope for comfort; These Sons, and not they only, but also his Daughters, so chaste, so pure, so religious, immaculate, without blemish, on whose heads on the day of their marriage he did intent to set garlands of joy. All these perished together at once, and together with them, spes quanta nepotum! all his joyful hopes of glorious offspring.  
The death of your Friends was dreadful, horrible, whereof the very remembrance is execrable, how much more the sight? Not more rueful & terrible than the death of the holy Children of this blessed Patriarch, which Origen describes in these words? 
Orig. ubi supra.  They died not an ordinary but a most lamentable death, they were most miserably slain. Their bodies were torn in pieces with stones, bruised with the weight of beams, covered and defiled with dust, lime and rubbish. Mammocks of their torn flesh, together with pieces of their broken bones, their brains, their bowels, their blood, the brothers with their sisters, the sisters with their brothers lay mingled with clay, mortar and stone in one inseparable mass. For the Devil left nothing of them entire, not their sculls, not their bowels, not their stomaches, not their arms, not their hands, not their legs, not their feet, in sum not any part of their body. A rueful spectacle, a woeful sight, yea rather no spectacle, no fight at all. For nothing was to be seen, nothing that could be known, flesh and bones, stones and timber, clay and mortar, blood and wine lay so confusedly together in one heap; Neither the masters from the servants, nor the brothers from the sisters, nor his children among themselves were discernible the one from the other, either by their faces, or by their persons. Thus died the holy & innocent Children of job, whose death yet was dear and precious in God's sight, that we might not judge of the sanctity of men's lives, by the hideous ●hew of their deaths.  
But job his Religion (you will say) was not reproached in regard of this accident. Yes, and perchance much more than the Catholic now is, in respect of this late Event. For I am persuaded that all moderate Protestants behold this mischance with the eye of pity, as a misery indifferently incident unto mankind, not with eyes of disdain, as an argument of just contempt of the Religion of them that stood obnoxious thereunto. Neither do I think, that they, unto whom indiscreet aversion from every thing of our Church hath given the name of Pure, do press this fall as a just reason, to fall from our Religion, except they be so void of discretion and unwise, as to make the truth of GOD'S Word, which will not fail though heaven & earth pass away, to depend on the standing or falling of an house. If some, whom the temporalities they have gotten, by the banishment of our Religion engage, and late, vain, and idle fears of losing what they have gotten, enrage against the Roman Church; if these men (I say) by their declamations in pulpit, incense the rude vulgar multitude to take this occasion to insult upon our Religion, 
Beato job insultabant Reges. Tob. 2.15.  they do no more unto us than was also done unto the most holy job in his distress by the Ministers of Satan. For who knows not, how he was assaulted and iusulted upon, by them that upon the news of his mishap, came to comfort him; 
Orig. l. 1. in job.  but the Devil changed their hearts into bitterness against him, filled their mouths with blasphemies and injurious words. So that in place of consolation, they fell to reproach his Religion, urging the said mischance to condemn his sincerity of divine service, & true practice of piety.  
Wherefore as you are the consorts of holy job in your trial, so be like unto him in your trust and confidence in God, and from his goodness expect, in devout silence, the like reward of your constancy, not only a crown of patience in the next world, but also increase of temporal comfort in the present.   

CHAP. II. Comfort by the Examples of former Christian times.  
THe comfort of holy Scripture, is seconded by the practice of God's Providence in the Christian Church, 
Quaecunque sunt carnis incommoda, Sanctis sunt cum ceteris sine exceptione communia. Cyp. ser. de mortal.  which hath been still subject unto the dreadful mischances of mortality, no less than other men, whereby both Pagans and Heretics have been moved to insult upon the Catholic Christians, as I shall demonstrate by diverse Examples of the first six hundred years, during which time most Protestants dare not say that Christianity was unsound.  

Examples within the first three hundred years.  
BEing to allege Examples of dreadful deaths, and mischances happened unto Saints since the Christian times, where can I better begin then with Christ jesus himself, 
Heb. 12.2. Eph. 1.22. Rom. 8.19.  the founder of our Faith, the accomplisher of our Hope, the head of the Christian elect, the Pattern of perfection, according to the model whereof the Saints of God are framed. Can the eternal Father design for his beloved Son any kind of death more dismal and pitiful, more disgraceful and horrible then that of the Cross? A death infamous unto the Gentile, execrable unto the jew, 
Maledictushomo qui pendet in ligno. Deut. 21.23.  branded with a curse by Gods own word. Which Cross though he embraced out of his voluntary choice and infinite charity for the redemption of mankind, yet that the same might seem more ignominious in the eye of the world, he would have things carried in such sort, as if against his will his enemies, through the treachery of his disciple, & strength of their practices had prevailed to lay that horrible death upon him. This course of providence, God used towards Christ jesus the Saint of Saints, for the Comfort of Christian Saints, amongst whom (as Saint Angustin writes) Multi multarum mortium faeda varietate consumpti sunt: 
Lib. 1. de civet. c. 11.  Many have been destroyed with strange variety of dreadful deaths. By this Example we are taught, that (as saith the same excellent Doctor) No death is evil which is the sequel of good life: That death is made miserable, not by the miseries that go before it, but by the miseries that follow upon it: That men (seeing they must of necessity dye) are to regard not the horror of the mischance by which they are taken away, but the quality of the place they are by death carried unto.  
But as Christ jesus in regard of the dignity of his person is without peer, so this example by reason of the strangeness thereof, shall pass as incomparable, and not to be put in number with the rest. I will therefore pose proud presumers that dare determine when, & on whom God sendeth his vengeance, with the different kind of providence he shown towards two Roman Emperors of contrary dispositions, to wit, Caius Caligula, 
Senec consolat. ad Heb. Quid summa 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 seem to have brought forth to no other end, then that in him as in a glass, it might appear unto what extremity of wickedness man may arrive, when the basest disposition unto vice, and the highest condition of Prince, meet together in the same person: The other surnamed Delitiae generis humani, The joy and pleasure of mankind, in whom was seen a secret never before, nor perchance since seen in the world, 
Nec caedes fecit nec amoribus inseruivit comis & continens adeo mores statim mutavit. Sueton. in Tito. c. 11. Dio, & Sueton in Caio. Dio & Sueton in Tito. Philo de legate. ad Caium.  one made better that is mild, modest, chaste, clement and courteous, by being raised unto the height and dignity of Emperor. I will not stand to rehearse the barbarous crueltyes of Caligula, without any cause used upon his nearest kindred and friends; nor the incredible clemencyes of Titus towards his enemies, and even unto them that he knew by daily practices went about to shorten his life. This I may further affirm, that the first, to wit Caius, was an enemy of true Religion, or rather a bloody persecutor of all Religion, causing himself every where to be adored as the only God, with murders and massacres of them that would not yield unto this impiety. Titus on the other side a friend and favourer of Christians, who stayed the persecution that Nero had raised against them. Oh into what danger of erring do they precipitate themselues, that presume they can dive into the depth of God's secrets, and will judge of men, and Religion by disastrous events! For the days of the Empire of the most wicked Caius were full of prosperity, 
Sueton. in C●io. c. 31.  no misfortune of war, no famines, no plagues, no burning of towns, no earthquakes, no falling of houses, in so much as the barbarous Tyrant was grieved thereat, wishing that his Empire by some memorable calamity, might be made renowned unto 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 dreadful adversities, with fires from heaven, with earthquakes so strange and hideous, as the like were never heard off before, nor recorded in any History: 
Dion in Tito. Incendium non ex terr●, divinum potius quam humanum id malum fuit.  wherewith not only towns and cities, but many whole countries were laid waist and destroyed, chief the city of Rome, with all the most excellent ornaments thereof. These calamities were the cause that he pined away with sorrow to the great grief of all good men, particularly of Christians; his death being also hastened with poison given him by Domitian his unnatural Brother, whose cruelty he could never overcome with all kind of courtesies, clemencies, and tokens of more than brotherly love. Who considering these things, will not rest astonished at God's investigable judgements? Who will not with the Prophet acknowledge, 
Psal. ●3. 5.  that he is terrible in his counsels above the Sons of men? Specially seeing Infidels took this occasion of calamities happening upon this Emperor the friend of Christians, 
Tertul. Apolog. cap. 40.  otherwise so just and benign, to calumniate their Religion, as if all miseries were sent upon the world in regard of them? which scandalous conceit by this accident of Titus his unfortunate reign, took such root in the heart of Pagans, 
Aug. l. 1. de Civit. c. 2.  as it never afterward went out, so long as they breathed within the Roman Empire.  
Herein they were confirmed by the success of the reign of Gordian the Emperor, a friend of Christian Religion, if not also a worshipper of Christ secretly, 
See the life of S. Cecily Virg. and Mart. julius Capitolin. in Gordiano. Nissen. in vita Greg. Thaum. Civitates omnes & quae circum circa Regiones. Cyp. serm de mortal. Orig. contra Col. l. 3.  and in heart. In the beginning of his Empire, when he had forbidden the persecution raised against Christians, by Maximinus the Thracian his bloody & barbarous Predecessor, presently happened most horrible Earthquakes, wherewith whole Cities with all the people dwelling therein perished, and were swallowed up alive 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 Cities, Towns, and almost Villages of the Roman Empire: and S. Cyprian beareth witness that in all kind of calamities, famine, Pestilence, sack of Cities, shipwracks, Earthquakes etc. Christians were destroyed & consumed without exception, as much as any other.  
By which Mischances the hearts of Infidels were hardened against Religion, even as much as new Sectaries are in this Age, whereof Origen living at that time doth complain in these words. Denuo calumniatores nostritantorum motuum causamin multitudinem Fidelium conferre coeperunt quod non impugnemur à Principibus sicut superiori tempore: Hear again our calumnious Adversaries, laid the cause of so miserable mischances upon the multitude of the Faithful daily increasing, because now we are not persecuted by our Princes as in former times. Behold the ancient language of Infidelity, which heresy especially by hypocritical Purity now hath made the vulgar English of our Country, whereby it may appear, that both Pagans and Puritans impugn the same Church, and that both are moved to speak by the same spirit, seeing they utter their mind so just in the same form of words.  
Neither was this the first insultation of Infidels over Christians in that Age, in regard of mischances, nor was this the first occasion they took of hardening their hearts as stone against them. A little before happened the lamentable murder of Alexander Severus a most just Emperor, 
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 injustice, he did use by the voice of the crier to proclaim that Christian sentence, Quod tibi non vis, alteri ne feceris. Finally he was resolved to have built a Temple unto Christ, where Christians might worship him: but the Pagan Soothsayers opposed against it, affirming (even as heresy now doth (for all error is guilty to its own weakness) OMNES Christianos' futuros, & reliqua templa deserenda, 
Lampridius in Alexandro.  that then all would become Christians, & no other Temple be frequented. When I say this just and good Emperor, such a lover of Christians was slain, a most horrible earthquake following thereupon in most parts of the world, by which Christians were particularly consumed, it is incredible what an outcry and uproar was raised by the seditious worshippers of false Gods against them, whereof Origen then also living maketh mention, & complaineth saying: Earthquakes happen even also amongst us in sundry places, 
Origen. in joan. tom. 28.  with the ruins of houses & swallowing up of many people; the impious devoid of faith, crying every where that to punish Christians such earthquakes are. And not only these, 
Firmil. in Epist. ad Cyprian. quae est 75 inter Ep. Cyprian.  but they that seemed wise did in public affirm, that these Earthquakes in regard of Christians were caused.  
Firmilianus a Bishop living in that Age affirms, that such miseries and strange vengeances, some of them were privatae Christianis, fell upon Christians only: as also Origen insinuats in the former words, even amongst us earthquakes happen. And Firmilianus addeth, that these earthquakes were raised by the enchantment and witchery of a woman professing herself a Christian, and a Prophetess, being (as it is likely) of Montanus his sect, which then was in strength. Who will not wonder at God's holy permission, that such miseries should be inflicted upon Christians, (as anciently upon holy job) by an heretical Witch, so making Religion a scorn & obloquy amongst Infidels: As also this our mischance, though there was a natural apparent cause thereof, yet we need not doubt but Satan therein had secretly his hand. But in these permissions and doleful accidents we cannot say unto God, Why dost thou so? We must with holy job and the ancient christians, lay ourselves prostrate at his feet, in the silence and sorrow of soul, 
Iudici● Dei abyssus multa. Psal. 35. & Psal. 118.72.  drowning our shallow selfe-humane wisdom in the bottomless depth of his judgements, crying as they did with the Prophet, Thou art just (O Lord) and righteous are thy judgements. And again: The judgements of God are justified within themselves, though out of themselves, and unto us their justification doth not always appear.   

Of the scandal of Infidels and Heretics, at the lamentable destruction of Nicomedia, and Nicaea.  
AFTER Constance had set up the profession of Christian Religion every where in the world, in the days of his Son Constantius, the whole City of Nicomedia, the place which so many christian Martyrs had consecrated with the precious effusion of their blood, with Earthquakes and fire was utterly destroyed, being than not only Christian, but also Catholic, or the most part, 
Ammian. Marcellin. l. 17.  as appears by S. Vrsacius his communion with them in Religion and Prayers.  
This miserable mischance is by Ammianus described in these words. Strait after the break of day, a sudden concourse and thickening together of dark clouds took away the sight of the sun, which was risen clear unto the world, so that for want of light men could not see things that were near unto them, and which they touched with their hands. Then as if God had resolved to send a fatal destruction upon them, calling the winds from the four coasts of the world for that purpose, behold a most horrible fury of storms invaded the City. An hideous noise was heard from the mountains round about shaken with the violence of the winds, as also from the shore beaten with the rage of roaring waves. Heerupon ensued horrible whirlwinds with such dreadful shaking of the ground, as therewith both the City and the Suburbs were overthrown. And as a great part of the city stood upon the side of hills, buildings fell one upon another, men languishing away with fear and grief through the most rueful noise caused, aswell by the cracking of houses that fell on every side, as also with the lamentable cries & screeches of men and women, bewailing the loss of parents, husbands, wives and children, and whatsoever else by the band of kindred was near and dear unto them.  
At two of the clock after dinner somewhat before three, the sun shined out of the clouds clear and bright, as it were smiling at their misery, and coming a purpose to discover unto them, and lay before their eyes as it were upon a Theatre, the whole most execrable spectacle of that rueful slaughter. Many under the ruins pitifully broken & chrusht in pieces by the weight of things that fell upon them. Some covered in the rubbish up to very neck, only their heads being out, might have lived if any had given them their helping hand, who for want of succour perished. Others hung in the air upon the end of beams and rafters, which had pierced into their bowels, and through their bodies. Many hundreds lay together in one heap slain at one clapp; a little before, a company of living men, now nothing else but a mangled multitude of deformed corpses. divers within their own houses were with ruins round about enclosed and imprisoned alive and sound, to be consumed with anguish and hunger, amongst whom Aristenaetus governor of the town, breathed out his soul by the torment of a long death. Some in their falling had their heads bruyzed & broken one against another, some their legs, some their thighs, some their arms, some their very shoulders strooken off from their bodies, who lay groaning betwixt life and death, with most pitiful cries and obsecrations, imploring the aid of them that were in the same misery. A great part of that infortunate City, alwell of Churches as of houses and men, might notwithstanding this calamity have remained, had not terrible globes of flame issued out of houses, which wandering every where about the City for fifty days and fifty nights, consumed into ashes whatsoever was obnoxious unto fire. Thus Ammianus.  
This dreadful destruction of Nicomedia, was censured as a vengeance of God against Christian and Catholic Religion, because it happened at the same time when against the error of Photinus, and Aetius, a Council of Bishops was thither summoned to be held. 
Sozom. ● 4. c. 15.  The Bishops were in their way, yea some (though few) already arrived who perished with the rest. Amongst others, that most holy man Vrsacius, 
Episcopus Nicomediae & alij ex Bosphoro. Sozom. ibid.  that had been a glorious Confessor of Christ, in the persecution of Licinius, who forsaking the court of the Emperor, having given away all to the poor, there lead an heavenly form of Monastical life in continual fasting and prayer, renowned also for miracles, as casting out of Devils, and by a word only killing a Dragon that infested the city, who likewise had foretold this calamity, wishing the citizens, particularly the Priests, by penance and prayer to seek to prevent the same. This great Saint I say, put into the Catholic martyrologue, 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 use in his prayers, either stifled with the smoke of the fire, or else dying in his prayer out of grief: For he had desired of God that he might not live after the destruction of that city, wherein he had been made a Christian, & afterward professed the state of Evangelicall perfection. The death of this holy man & of many others, was taken of Infidels as divine vengeance upon Christian Religion, so that full of joy they went triumphing unto the Emperor, and mingling falsehood with truth said, That the whole multitude of Christian Bishops and Priests, men, women, and children, had been slain by the vengeance of their Gods, within their very Churches, whither they were fled for security and succour: 
M●gno Episcoporum qui sacrae doctrinae favebant dolore.  yea that the famous Temple built unto Christ, by Constantine his Father, was utterly from the very foundation razed, as indeed it was to the great grief of the orthodox Bishops, especially in regard of the scandal that Heretics and Infidels took thereat. Whereby the vanity and headlong blindness of our Adversaries may appear, who insult upon Catholics in regard of a vulgar event, a very trifle in comparison of this. But something they must have that may give them occasion to rail at our Religion, which by reason they cannot impugn, no nor dare look upon it truly related, they know the same to be so warrantable.  
Not altogether so terrible, yet in respect of the circumstance of the time more scandalous was the wonderful destruction of the city of Nicaea, where the first Christian general Council was celebrated against the Arians, and the doctrine of Homoousion, or Consubstantiality defined. When Valence the Arian Emperor began to persecute the Nicen Faith, some few years after his being come to the Empire, just at the same time the City of Nicaea was overthrown from the very foundations by an earthquake. Saint Gregory Nazianzen termeth this earthquake the greatest that had happened within the memory of man. whereby his holy Brother Caesarius then the Emperor's Receiver, was in danger, and miraculously escaped. For being covered within the rubbish of the ruins, the same were a defence unto him against further mischief, till he was thence taken out a little hurt, and thereupon resolved to give over the world. Hear the Arians did triumph against the Catholics of that time, (even as some hot Puritans do now against us) as if God together with the Emperor, heaven together with earth had conspired against the Nicene doctrine, of Christ's being coeternal and Consubstantial unto God his Father. These our Antagonists that are so jolly and jocund, so puffed up with pride at the fall of a rotten chamber upon some few at a Catholic sermon, where no doctrine was then preached which they dare say was contrary unto theirs; how insolent and intolerable would they be, if the Emperor should turn to be of their Sect, and persecute the Catholic Faith; and that just in that conjunction, the City of Trent, with the Church and place where the Council did meet, and made their Decrees, should by some earthquake or lightning from heaven be destroyed. And yet should they have no greater argument against the Tridentine, than the Arians had against the Nicene definition of Faith. Whence one may gather how vain, empty and destitute of  causes of joy their heart, and their Religion is, that do so much triumph at a trifle, whereby they make not their strength of Faith, but their weakness of judgement, and want of charity, manifest unto the world.   

Other Examples strange and wonderful.  
HOw much did Infidels rejoice when the Christians of Moguntia were slain by the Barbarians, 
Ammian● l. 20.  not as Christians in hatred of their Religion, for than they had been happy martyrs, but as subjects of the Roman Empire, and out of their aversion from the same, which S. Hierome deplores, saying: 
Hier. ep. 11. ad Aregut.  Moguntiacum in former times a famous and glorious City, is now destroyed, and many thousands murdered within the very Church. As also in the death of jovian Emperor, that under julian had suffered persecution, and presently upon the death of julian, was by the consent of the army chosen Emperor. 
Ammian. l. 25.  When Christians were fullest of joy, glorying that the Empire was given him of God, in reward of his constancy in Christian Religion, 
jovianus gustatis tantùm Imperialibus bonis prunarum foetore, suffocatus est. Hier. ep. ad Heliodo. de morte Nepot. Socrates l. 7. c. 38.  in the midst of their acclamations & triumphs, he was taken away by sudden death, choked with the smoke of coals, in the 7. month of his Empire.  
How did the Novatians exult against the Catholics, when in a most strange and horrible conflagration of the City of Constantinople, all the chief monuments of the city & Catholic Churches being wasted with fire, only the Novatian Church or meeting place for prayer escaped, the houses round about being all in a flame. Which they did attribute unto the prayers of their Bishop, who was then praying in their Church, and in memory of that supposed miracle did early keep a solemn feast; and yet after their triumphs & insultations against Catholic, their sect vanished away, & within short time after, there was scarce any memory thereof, which willbe also the end of these torrents of error that now swell with waters, and keep a noise in the world. How great was the joy of the Pagans, when at the time of the banishment of S. Chrysostome, the Church of Constantinople being consumed with casual, or with procured, or (as other rather think) miraculous fire, together with the Emperor's palace, & house of the Senate? all Christian monuments were wasted and consumed, and in particular the statuas of Constantine, and Theodosius the great, the two Christian Emperors whom Idolatry did most detest, yet two images or Idols, the one of jupiter, and the other of Minerva, were found in the confused mass of ashes untouched: Infidels did interpret this prodigy that the Gods had not forsaken the Empire, but would again return. Which foolish conceit of comfort, was but a lightning before death, seeing presently the Goths prevailing, together with their entrance, Paganism was wholly & utterly extinct, not any practice thereof being left in the Empire.  
I will conclude with one more Example of the divine providence, in afflicting his servants the Orthodox Christians, in such sort that in the judgement of men and Heresy he might seem to mislike their Religion. The city of Antioch, being by situation of the place subject to earthquakes was free and quiet from such mischances, in the government of three Eutychian Emperors Zeno, Basiliscus, and Anastasius, for the space of threescore and seven years, Heresy rejoicing and flourishing therein. 
Euagrius l. 4. c. 5.  justine the most Catholic Prince succeeding them in the Empire, the Catholics of Antioch were exceedingly comforted to see their long persecution now at end. For, Severus the Eutichian, and head of the Acephali being expelled, a Catholic Patriarch was ordained in his place, chosen by the Pope and the Emperor, 
Ammian. l. 3. c. 6.  with exact care to give the afflicted Antiochians the best they could find. The Catholics being full of content in respect of this change, and peace, after so long molestations, God in his secret judgements would allay their wine with water, their joys with sorrow. For their Bishop being come, behold a suddan earthquake surpriseth the city, at dinner time, as they were at meat. And a whirlwind rising unfortunately at that very instant, blew the fire and flame of the kitchens, than burning according to the time of the day, upon the buildings that were shaken by the earthquake. So the commiserable city set upon by a double mischief and enemy together at once, was destroyed with the most of her inhabitants: amongst them was her Catholic and holy Bishop Euphrasius, who (his head being first strooken off by the fall of a pillar) was buried in a sepulchre of fire, to the excessive joy of the Eutychians, and Severus their ringleader, but to the great lamentation of Catholics, specially of the good Emperor. 
Paulus Diaconus in Miscell. l. 15.  For upon news hereof he put off his Diadem and purple, vested himself in sackcloth, sat solitary many weeks together weeping in silence, not admitting of any mirth, though the days were solemn and festival, upon which his custom was to go with great pomp and splendour unto the Church. Where also we may note, that the joy the Eutychians took in this mischance, was but the dancing of death, seeing presently hereupon they were so rooted out, that in the histories of the next succeeding Age, there is no memory of them.  
As catholics have cause of comfort in these Examples, to see things succeed with them, as they did with the orthodox Christians and Saints of God in former ages, so likewise our Censurers, that making themselves of God's Privy Counsel give out their Writs against us, may tremble, to see themselves hardened in malice, as former Heretics were, and to feel the same lightnings of death as they did. And for conclusion of this Chapter, I will again repeat the words of the Holy Ghost wherewith I began, in which catholics may receive comfort, & our insulting Adversaries may hear their doom from Gods own mouth: This is the worst of all under the sun, that the same things happen alike unto all, to the good, and to the impious. Hence the hearts of the sons of men, are filled with malice and contempt in their lyfe-time, and afterward they shallbe carried into Hell.    

CHAP. III. Comfort, by comparison with our Adversaries, and Gods clear judgements against them.  
BEfore I begin to discourse of this Argument, I must here meet with an Objection, which I know will be made against what hath been said; to wit, If mischances happen alike to the good and to the bad, to the Christian and to the Infidel, to the Catholic and to the Heretic, Why doth Cardinal Bellarmine make Temporal felicity a Mark, 
De Eccles. l. 2. c. 20.  whereby to discern the true Christian Church? I answer, that without all doubt there is a kind of Temporal felicity proper unto the true Church, according to the prediction of the Prophets that have spoken so much of the Temporal glory and happiness thereof. This felicity (though the same be mingled with many private mischances) is apparent, and may be discerned from the felicity of profane worldlings by three notes, by the Author, by the End, by the Effect thereof. The Author of this felicity is God, not working according to the ordinary course of things, but by miracle, sending the same down from heaven. And therefore it is termed by Bellarmine, Divinitùs data, 
Lib. 5: de civet. c. 46.  especially given of God; and by S. Augustine, A Deo evidentissima largitate concessa, coming apparently from the special bounty of God. This felicity God useth to grant when the same is necessary for the defence of true Religion against Infidelity and Heresy: and it appeared manifestly in the victories obtained by Constantine the Great, by Theodosius the great, by Honorius his Son, by Charles also the great. Neither hath the like special providence and supernatural assistance been wanting or less apparent in sundry battles fought in this age betwixt Catholics and Heretics. For though God permit strange accidents sometimes, which tend to particular trial of his servants, yet misfortunes and miraculous overthrows, dismal & unfortunate deaths fall more frequently upon his enemies, as might be proved by examples ten for one, if need so required. 
Lib. 5. de civet. c. 18.  God (saith S. Augustine) that men might not think that the prosperity of this life, were not to be gotten but by serving the Devil, adorned the two most Christian Emperors Constantine and Theodosius, with all kind of worldly felicity the heart of man could wish: On the other side that Christians might know that they are not to serve God for these temporal goods, he would have the reign of jovian a most pious Emperor more short, then that of julian the Apostata. Also Graetian a godly Prince (not so gracious in name, as in manners) he permitted unto the sword of a rebellious Tyrant.  
Secondly this felicity the Mark of the Church, is known by the End, which is the salvation of souls, by dilatation of Christian Religion amongst Heathens, and by maintenance of peace & unity in the Christian Church against the breaches of factious doctrine. For without question, Felicity that serves to so divine & heavenly an end, is divine and heavenly, and showeth the Church, in favour whereof the same is granted, to be the only true Christian Church. Neither it is hard for any man to discern unto which Church this felicity, maintaining peace of Religion amongst Christians, & dilating Christian Religion among the Heathens, doth belong: as also where that accursed kind of felicity is found, by which no Nation of Infidels hath been converted, but only the quiet of Christendom, in matters aswell of Religion, as of civil Government, perverted.  
Thirdly, this felicity proper unto the Church, is made evident by the Effect, to wit, by the pious works & godly liberalities thereof, shining in the Princes unto whom the same is granted. For as God doth by special providence, honour and enrich these Princes for the benefit of his Church; so likewise by secret inspiration, he doth infuse acknowledgement hereof into their heart, and moveth them to discharge their debt of gratitude towards him, by showing their liberalities unto his Church. Thus Cyrus though a Pagan did acknowledge his temporal felicity in being made Monarch of the world from the hand of the God of Israel, 
2. Paralip. c. 36. v. 23.  for the comfort of his banished people; whom therefore he set at liberty, restored unto their country, and assisted them both with his authority and liberality to rebuild their Temple. Who doth not know the reverence unto the Church, the obedience unto Bishops, the magnificent bounty of erecting every where Temples unto Christ that shined in the most mighty and fortunate Christian Emperors, as were Constantine, Theodosius, and Charles, all three surnamed the Great? Who doth not see the works of true Christian felicity in our country, and of what Religion those Princes were, by whom Churches, Monasteryes, Hospitals, and other works of Piety, with their temporal endowments were founded?  
This then is that kind of Temporal felicity, which is to be held a Mark of the Church, to wit, That, whereof Gods miraculous providence, is the Author, Propagation of Christianity amongst Heathens, the end, liberalities in temporal works of Piety, the effect. Without these respects, to make happy Event a note of the truth, or unlucky success a sign of falsehood, what is it, but to set Religion on the dice, to expose Conscience unto chance, to make Faith mutable with the wind? If the Professors of true Religion, cast out of Churches, by the piety of their Ancestors built, meet to hear God's word in a private chamber, shall Truth that remains for ever, 
Veritas Domini maner in aeternum. Psal. 136.  stand obnoxious unto the rottenness of the room? must their faith also fall to the ground and perish with their bodies, if happily the place break through the weight of the multitudes that thither over-zealously flock? Desire of the food of their soul, so drawing away their thoughts, as they did not aforehand apprehend the danger of their corporal life? God forbidden.  

Progidious things that did happen at the change from Catholic Religion in England.  
WIll our Adversaries themselves be content to have their Religion put to this trial? If they be content, things in this kind recorded by their Annals, will bring their cause in danger. When King Henry the eight had withdrawn himself from the obedience of the Sea of Rome, together with Schism (though against his will) did enter Irreligion towards the most blessed Sacrament reserved in Churches, what happened? 
Stow, or Howes chronicle.  they shall understand in their own Chroniclers words. Upon the 25. of May, the rood of S. Margaret's Patins by the Tower-street in London was pulled down and broken in pieces together with the Tabernacle. And three nights after, to wit on the 27. of May, was a great fire in the same S. Margaret's Parish not fare from the Church, the which flre consumed there more than a dozen ●ouses, and many persons, men and women brent to death. Was not this a judgement? did not God presently punish that fact of Heresy with fire, the punishment by Christian custom apppointed for that kind of impiety? Did not the fire come just in time to punish that irreligious act, having given them first three days to repent, according to that decree of the Scripture, 
Esd. 10. 8.  He that within three days shall not come back to Jerusalem 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 said unto them, you have disquieted my Tabernacle, violated my house, abused my sacred Body left you under the form of bread, and would not repent: therefore in vengeance thereof, I now burn your tabernacles, fire your houses, consume your bodies into ashes.  
When Queen Elizabeth in the second year of her reign, had put catholics from all Churches, not permitting them so much as one for the Religion that all her Christian progenitors Kings of England had professed: who knows not what happened unto the Chief, the most goodly and glorious of all those Churches, presently upon the very next year, their Religion being scarce yet warm in the profession thereof? 
An. Reg. 3.  On the fourth of june (saith the same Annalist) between four and five of the afternoon, the steeple of Paul's in London was fired by lightning. The fire braced forth (as it seemed to the beholders) two or three yards beneath the foot of the Cross, and from thence, brent the spear (which was of two hundred and sixty foot) down to the stone-work and bells, so terribly that within the space of four hours the same steeple with the roof of the Church so much as was timber or otherwise combustible, were consumed, which was a lamentable sight, and pitiful remembrance to the beholders thereof. Thus he. This was the welcome Heaven gave unto the new Religion then entering into our Kingdom, by firing upon them that most magnificent Temple, which under Catholics had stood almost a thousand years. They that urge the falling of an old chamber as miraculous vengeance sent from heaven upon Catholic Religion: what can they with any show of probability answer unto them that will press them with this prodigious lightning & firing which came directly from heaven upon them? Specially seeing therewith their Communion-table was also fired, though their Chronicler, to save the credit of their Gospel make no mention thereof? Neither is it without mystery, that this fire broke forth from under the foot of the Cross, as coming against the enemies of the sign of the Cross, and to show God's anger against them for their contempt of that most holy instrument of our redemption.  
What will they say unto another Prodigy also set down in their Annals, that upon the time their Religion was begotten by Q Elizabeth, and christened in England? Just at the same time so many monstruous births happened within two or three months, as the like is not noted in any of our antiquities. This year (saith the said M. Stow) were many monstruous births. In march a mare brought forth a foal with one body and two heads, and as it were a long tail, growing between the two heads: also a Sow farrowed a pig with four legs, like to the arms of a manchild with hands and fingers etc. In April a Sow farrowed a pig with two bodies, eight feet, and but one head. Many calves and lambs were monstruous, some with collars of skins growing about their necks like to the double ruffs of shirts and neckercheffs then used. On the twentith of May, a manchild was borne at Chichester in Sussex, the head arms and legs whereof were like an anatomy, the breast and belly monstrous big, from the navel, as it were a long string was hanging, about the neck a great collar of flesh and skin like to the ruff of a shirt, coming up above the ears plaiting and folding. Thus he. Was it by chance (think you) that so many monstruous and ugly Births happened thus on a heap together with the birth of your Gospel? or rather were they not sent by God's providence, to lay before even your carnal eyes, the fedity and deformity of your change from the faith of all your Christian Ancestors?  
I will here conclude without passing into foreign countries, only I will entreat our Adversaries to look out of England no further than they may almost from thence reach with their corporal sight, to wit, unto the Hill on the sea-shore near unto Deep. There the ruins of one of their Temples are yet to be seen, which fell upon their reformed Puritan Auditory, at the time of the Preach, wherewith four hundred with the Minister were oppressed. The cause of this overthrow was not vulgar and ordinary as in our case, but a strange and terrible whirlwind, raised and sent by God's special providence to punish them. The remembrance of this whirlwind and woeful accident will happily take from them their insulting spirit, or at least so blow away their vain and frivolous clamours, that this accident was God's vengeance upon us for our Religion, as they will not be heard with esteem by any man of judgement.   

The death of the Catholic Preacher of this Sermon, compared with the death of Caluin and Zuinglius.  
But they think we shall not find amongst their Ministers, any that was strooken with so sudden and disastrous a death as the jesuite Preacher of this Sermon was. This shows how ignorant they are of their own Church, and how like the Lamiaes, of whom Plutarch writes, that being at home they pull their eyes out of their head, 
Luther. tom. 7. Wittemb. fol. 230. a. post medium. Conradus Schlusselburg. in Theolog. Caluin. l. 2. fol. 72.  and lock them up in coffers, and they only use them, when they are disposed to go abroad to visit their Neighbours. Doth not Luther write, that their great Grandsire Oecolampadius was killed in his bed, shaken with horrible frights, the Devil appearing to him, and this in punishment of his error against the Sacrament? Doth not a famous Protestant Superintendent give this testimony of the death of the Puritans Dad john Caluin? God (saith he) in the rod of his fury punished Caluin before the dreadful hour of his unhappy death with his mighty hand. For being in despair and calling upon the Devil he gave up his wicked soul, swearing, cursing & blaspheming. He died on the disease of louse and worms, increasing in a most loath-some ulcer about his privy parts, so as none present could endure the stench. These be the words of that Protestant.  
But because this happened within the walls of Geneva, and in Caluins privy Chamber, we cannot have such proof thereof, but Puritan will outface both Protestants and us. Wherefore we will bring them out of the walls of Geneva into the open field, out of Caluins' closet into the sight of heaven and earth, 
jewel defence of the Apology. pag. 6●6. Osiander in Epitome hist. Eccl. Cent. 16. pag. 203. Gualt. Apol. fol. 30. a. prope finem obijt in bello Zuinglius, & Armatus obijt.  unto a spectacle whereof two whole armies were witnesses. Behold Hulderick Zuinglius whom they honour as a Prophet joined in commission with Luther, to preach the eternal Gospel, as an excellent man sent of God to give light unto the whole world, in the midst of darkness when truth was unknown and unheard off. This Minister or rather Patriarch of the Ministry, as themselves confess, having sought by famine to oppress five Catholic towns, and force them by want of victuals to consent unto his doctrine, when they stood in their defence, came armed into the field, where having first embrued his sword in much Christian blood, himself together with five other Militant Ministers, was slain in the battle.  
I desire the Christian to compare together these two deaths, the one of Robert Drury that died preaching by this last accident: The other of the Reformitan Zuinglius which I have set down out of their own records. This done then in the sight of that God that hateth iniquity and loveth charity, let him define which of the two deaths be judgeth most Christian and happy, or with which of the two Preachers he would rather wish his soul. 
Lutherani apud Gualterun in Apol. fol. 8. a initio. Gladium à Christo prohibitum corripuit Gladius Spiritus, quod est verbum Dei. Eph. 4.26.  Zuinglius the Patriarch of Puritans & Ministers died as he was prancing on his warlike palfrey with his pistol at his side and lance in his hand. This Father of the Society of jesus, sitting in a chair, the seat and ensign of Apostolical 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 sword in his hand, stretching forth his arm to spill Christian blood: the other with the sword of God's holy truth in his mouth, the enemy only of sin and vice, spreading abroad his arms, to gather into the bosom of God and his Church, souls redeemed with Christ his most precious blood. The one exhorting both by word and example his armed auditory, 
Novi & exquisitissimi facinoris fax. & auctor. Osiand. ubi supra.  to revenge, to murder, to massacre: The other (
* His text was, serve nequam omne debitum dimisi tibi etc. Superbia, & crudelitate impulsus. Osiand. Epitome. 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 subject his sermon) preaching the Precept of charity, persuading his devout Auditors to love their enemies, to forgive injuries, to root revenge and rancour clean out of their heart. From the eyes of one sparkled fire of anger and Martial fury, not to be quenched but with the blood of his enemies; From the eyes of the other sprunge tears of Devotion and Piety, which by Sympathy caused waters of Contrition in the hearts of his hearers, which flowing out at their eyes, might serve as a second Baptism, to wash their souls pure in that moment of dissolution and death.  
Is there any man so void of Christianity that will not prefer this death in charity, and therefore in God, before that death of hatred and revenge, and therefore a death not of body only, but even of soul? Oh that the Spirit of God with the gale of his aspiring Grace, would drive away the clouds of human sorrow that overwhelm the hearts of flesh and blood, that pure Christian Faith, shining in her proper brightness, might give sentence of the quality of this accident! Then we would not so much pity, as envy such happy passages out of this life, nor term them disastrous, but rather (if I may so speak) Astruous deaths. For (that I may apply the words of a profane Author unto a true subject) Non ita homines ex spirant, sed Astra sedes suas repetunt. These be deaths by which men fall not to the ground, but STARS return unto their heavenly home: those stars I mean, whereof Daniel saith, They that inform men unto righteousness, shall shine as STARS in the firmament for all eternity. Certainly his body fell not so fast to the ground, but his soul flew up as fast unto heaven, like the Dove into No his Ark, with the branch of Olive, the Word of Peace and Charity in mouth. King evander in the untimely death of his only son, took comfort to consider he died in a glorious enterprise of human friendship, in the conducting of his exiled friends into their promised Country of rest, professing that he would ever joy in the memory of that heroical death,— Ducentem in Latium Teucros, cecidisse iwabit.  
What greater, or more glorious endeavour of Divine Charity, then to guide souls made to God's image into the felicity of their cecestiall Country, that is, the blissful vision of the face of their Creator?  it was Gods holy pleasure to take them out of the world, whose longer lives in our judgement would have been beneficial unto his Church; though we cannot but feel their immature death, yet we cannot also but joy in this happy circumstance thereof, that they died in the exercise of the highest act of Christian Mercy; that their last breath was, in calling men unto God, most blessedly spent, that the sweat of death they felt, was no other, but the sweat of burning charity towards God and man,— Ducentem ad caelos animas, cecidisse iwabit.  
Here we may with reason take into our mouth King David his funeral song in praise of Abner, As the slothful use to die, thou didst not dye, O Abner: 
2. Reg. 2.3  not groaning & breathing forth thy soul and spirit in bed, but thundering and breathing forth God's holy Word and spirit in pulpit. Thine hands were not bound, but still moving in charitable deeds, so long as they had motion of life. Thy feet were not put into fetters, but free; and that of them particularly the Prophet may seem to have spoken, 
Isa. 52.7.  How beautiful are the feet of him that doth preach Peace, that doth denounce the best things! For what thing better than charity & love? as men fall before the sons 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 Saviour, 
Matth. 24.45.  so proper to set forth the happiness of this death, as I shall not need to add so much as a word by way of application. Who is the faithful and prudent servant whom his Lord hath put over his family to give them MEAT in time? 
Non in pane sed in VERBO.  Blessed that servant whom his Master coming shall find SO DOING. Verily I say unto you, he will place him over all his goods.   

Protestants that were present at this Sermon defended.  
SOme urge this accident as a judgement of God's vengeance, not so much against Catholics as against Protestants, that having preachers of their own, would resort unto this Catholic Sermon, whom I will refel briefly, not by way of Rhetorical discourse, but by way of Syllogism, proving by their own principles these four ensuing propositions, unanswerably.  

The first Proposition. Protestants by the Law of God, may hear Catholic Sermons.  
THis is proved. Because Protestants may hear the Ministers of God's holy word, that have Divine Order, Divine calling, Divine Commission to preach it. For whom may they hear, if they may not hear them whom God appoints? But the Priests of the Roman Church have Divine Order, Divine Calling, Divine Commission to preach Gods holy Word, as now Protestants, & even Luther did, who saith, The Papists have the TRUE office of Preaching, 
In Papatu est VERUM prudicandi officium. Luth. cont. Anabapt. Mason his book of this argument.  acknowledge with full consent: yea they pretend and contend to have a Divine Order, Calling, and Commission to preach and administer Sacraments, by the Tradition of our Church, from hands of Catholic Bishops, originally from the Pope. Therefore Protestants by the law of God, may hear the Sermons of Catholic Priests, at the least with the same proviso, wherewith they hear their own, to approve what they find to agree with Scripture, and reprove what they find preached against it.   

The second Proposition. Protestants should rather hear Catholic Sermons, than Puritan.  
THis is proved. Because wisdom teacheth, that in doubtful Questions we choose the surest side, specially in affairs that concern the everlasting salvation of our souls. Wherefore in this question, whether Catholik or Puritan Preachers are to be heard, we must rather choose the certainest part. But that Catholic Priests are the Ministers of God, endued with Divine Order and authority to preach his Word, and consequently the Men who by Divine Ordination are to be heard, is most sure and certain: because all agree therein; in so much as Protestant's as I said, challenge their Orders from the Roman, that if the Roman ordination be not currant, 
M. Bridges defence of the Governor pag. 1276.  much less can theirs be currant, as saith the Protestant Bishop of Oxford: If the Roman Priests be not Ministers, then are not we Ministers at all, for we are Ministers of those Ministers. Therefore out of the principles of Christian wisdom, men should rather hear Catholic, than Puritan Preachers.   

The third Proposition. Protestants by the principles of their Religion, 
See john White his way, pag. 126. Every particular man must judge of the Churches teaching.  are bound to hear Catholic Sermons.  
THis I prove: because the judge is bound by the law of God and man, and light of reason to hear both parties before be give sentence for, or against either, and to condemn either side unheard is intolerable wrong: But every particular Protestant, and every one of the common people is a judge apppointed of God, having the public authority of God's spirit, speaking openly unto all in Scripture, whereby he may reprove the greatest and most Catholic Church in the world, 
No private judgement but the public censure. A private man may find fault with the best Church. pag. 128.  to wit, the Roman, and may find a fault in the best Church in the world, to wit, the Protestant, as themselves most earnestly teach; averring that this doctrine was never denied by any Church, but the Roman, that knowing her doctrine to be dross, durst not put herself to this trial. Therefore every particular and private Protestant is bound by the law of God, and Man, Grace and Reason, to hear the Roman Church, as well as the Protestant.   

The fourth Proposition. They that hear not our Sermons, but condemn us upon trust of their Ministers, cannot be saved.  
THis I prove. Because they that built upon the trust and credit of the Protestant Church, and pass not to the trial that they may say of their certain knowledge this is error, this is truth, these cannot be saved. This is clear, because none is saved without divine, and supernatural most certain Faith: 
Sine Fide impossibile placere Deo. Heb. 11.6. Field in his Appendix p. 2. p. 18.  but Protestants themselves acknowledge that Faith built upon the authority of their Church, is but humane, acquisite, and fallible, seeing the same may err: therefore, they that build upon the trust and credit of their Church cannot be saved. But they that hear not the Roman Church, condemn her only upon the trust and credit of the Protestant, for they cannot say upon their own knowledge that this, or that is her doctrine, nor consequently that she is in error: Therefore except they hear the Catholic Church her sermons (if they can) that they may say of their own knowledge her doctrines are erroneous and theirs the truth, 
Every particular man must Try all things. john Whites way p. 126.  they cannot be saved. For how can they be saved except they comply with that Precept, Try all, and hold the best: this Precept as Protestants teach being Divine, and such a one as doth concern every private man? Is not the Roman Religion one amongst all Religions that are to be tried, yea the only one, amongst them all? How then can they be saved that will not try the Roman among the rest, that not upon trust, but by their own trial they may know whether her Doctrine is to be held? Wherefore they that reprehend those Protestants for coming to this Sermon are ignorant, even in the first principles of their own Faith.  
Hence I infer, that our Adversaries cannot esteem of this Accident as a punishment of God, if without passion they will pronounce sentence by the principles of their own Religion, supposing (which is most certain) that the subject of the sermon was the duty of Charity to forgive each other, & to be ready to give account unto God when we are called out of the world. For what was there in that Sermon that God may be thought to have punished by that fall, the Doctrine preached & the order to preach it, being both his own? If this mischance ought to be taken as a token of God's vengeance against the doctrine of the jesuits, surely God was singularly offended with that doctrine the jesuit did actually preach at that very instant, when by the fall his breath was stopped, which was the doctrine of Charity and Peace. O heavenly doctrine, and O happy breath that is lost in the preaching thereof! which was the last sermon and Cygnaean song as of this Father of the Society of jesus, 
Hier. in ep. ad Gal. l. 3. c. 6.  so likewise of the Disciple beloved of jesus, whose life ended, whose breath expired in breathing forth this doctrine, Love each other.  
Hence also appears the vanity of them that have found this fare fetched argument against us. This accident, say they, happened upon the Papists on the fifth of November, stilo novo, therefore it was a punishment of the Treason they intended against us on the 5. of November stilo veteri. First this their arguing is folly, because in their comparison or congruence, against the rules of Logic▪ they do transire degenere ad genus, that is, compare things together of different kinds, stilo novo, & stilo veteri, being different kinds of computation. So that if we take the thing according to the truth, and not according to the sound of words, the 5. of November stilo veteri, is not the 5. but the 15. of november stilo novo. Secondly against this vanity grounded upon words without sense we have an argument invincible derived from the first principles of Christianity, to wit, that God being just, cannot punish men for sins they never committed, but ever detested. Now these that fell at this Sermon, never intended that gunpowder-treason (as these accusers belly them) nor ever thought thereof but with detestation and terror. Therefore certainly God being holy & just, did not intent this accident to punish that sin upon them. Finally what sense or congruence is there in this providence, for that a sin committed against Christian Charity, many years ago, God should now punish men altogether innocent thereof: and this in the act of preaching Christian Charity, against rancour and malice, which doctrine of all other, is opposite unto such execrable undertake?  
Some perchance will say, that though he preached Charity, yet he preached in the Popish fashion, that by deeds of charity they merit heaven. I do not know if he made mention of merit; 
De Civit. l. 2. c. 29. Casta celebritate confluunt, ubi audiant quàm bene ad tempus vivere debeant ut beató semperque vivere mereantur.  suppose he did: Is the sermon and meeting to be censured in this respect? Let these censurers receive their doom by the mouth of S. Augustine. They be (saith he) impious, they are ungrateful unto God, they are deeply oppressed by the wicked spirit, who murmur against the chaste celebrity of such meetings, where men are taught, how they are to live well for the time in this present world, that so they may MERIT to live blessedly for ever in the next world.     

CHAP. FOUR Comfort, from the Ends and Intentions of God in this Accident, whereof we may make Profit.  
IF the Doctrine preached was so pious, and the Preacher authorised to preach by Divine Order, why was the sermon overthrown by sudden death, in the midst thereof? Why? Because God is Lord, he may permit, he may do as he pleaseth, and yet no man may say unto him, Why dost thou so? 
Propter fines nobis ignotos, Deo notiffimos, in die judicij declarandos. August.  He will not have man think he hath right to be of his privy Council, nor in his doings to reprehend what he doth not comprehend. Notwithstanding why this mischance fell on these persons rather than on others, is a mystery that lies hidden with a million of more in the treasury of God's secrets, to be revealed at the day of judgement: yet in general why this same was permitted in some Catholics, reasons may be rendered, by which we may reap both comfort and profit.  

Reasons in regard of Protestants.  
WIll Protestant's have a reason why God would have this jesuit dye before their eyes, preaching forgiveness of injuries, charity and peace, that they might be witnesses of the fight against the vulgar Puritan slander, that jesuits incense Catholic people against them, unto bloodshed and murder? Behold a Martyr, a witness that lost his breath in the refutation of this slander: Nor can their accusers name the jesuit, that for the time he was jesuit, killed any man, or ever drew sword in anger, or went armed into the field. They be present indeed many times in battle to help the souls that are wounded, and can make use of their help: and though they walk in the midst of dangers, yet have they no other armour, than their habit, no other pistol but their beads by their side, 
Iniquissimus belli Author. Osiander Hist. Cent. 16. fol. 30.  no other sword and lance, besides a Cross in the one hand, and their Breviary in the other. How would Puritan insult, and traduce jesuits as manquellers, could they prove one of them to have died as did their Archminister Zuinglius, with his five Martial Mates, fight in the field unto death, drowned like Pharaoh in the red sea of blood, of the effusion whereof himself was Author? 
In hoc cognoscent homines quòd discipuli majesty. joa. 14, 15.   
Will they have a reason? God would have this Catholic Priest dye in the commendation of Charity, than which no doctrine is more properly Christian, that they might feel even with their hands, the rashness of them that judged the fall was to punish the then preaching of Doctrine Antichristian. They judged (being ignorant of the Catholic custom) that our Ministers of God's holy Word be like theirs, who commonly spend the time, not in exhortations unto good life, but in bitter declamations against the Pope. This accident hath made known our Sermons to be made in another Tune, as opposite unto theirs, as is light unto darkness, sweetness unto bitterness, Charity unto hatred, mildness unto arrogancy.  
Will they have yet another reason? God permitted this accident, that the zeal of hearing God's word, & the hard condition of Catholics might hereby be made known unto the Christian world. All the Churches of England have been erected by our Catholic Ancestors, and yet Catholics now have not permitted them so much as one Church of so many, to hear the word of that Christian Faith, whereby the same were founded. They must either want the comfort of the bread of life, or else resort to private Chambers for the same with danger of mischance; that the ancient cause of jeremy his complaint may seem renewed in us, 
Threns. c. 5. 10.  In animabus nostris afferebamus nobis panem: With loss of our lives we get the bread of our souls. And which is worse, when such disasters hap, they that have taken our Churches from us, insult against us, and the Religion that built them.  
We may yet add hereunto a fourth Reason. Seeing God in his judgements still aimeth at the final end of his mercies, why may we not think he permitted this Accident to mitigate men hearts towards Catholic Religion, 
Disponit omnia suaviter.  causing, according to his sweet course of providence, the instinct of nature to concur herein with the motion of Grace? For such is the disposition of mankind, that the most Innocent being in excess of prosperity, are envied, their great virtues 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, even the wickedest are pitied, their faultiness extenuated, and what may be in them worthy of praise, is presently called to mind. jehu when he saw jesabel stand in her window, looking proudly & wantonly into the street, 
4. 10  commanded her to be cast down. When she was dead and her body lay bleeding in the way, her known immense wickedness could not hinder his heart from a compassionate remembrance of her worth, saying, She was a Queen, 
Sepelite eam qui● filia Regis est. v. 23.  and a King's daughter, let her be buried with honour. Who knows not the weeping of Alexander at the death of Darius? The tears of Caesar upon the fight of Pompey his head, through remembrance of his former high worthiness and state? The destroyers of Jerusalem, as jeremy foretold, 
josephus de bello judaico. Herem. 2. 15.  wept in her destruction; yea the Emperor that was God's instrument therein, passing afterward by occasion that way, shed many tears upon her, This is Jerusalem that was once the fair and beautiful City, the joy of the whole earth. If misery be thus able to purchase favour unto wicked persons and mortal enemies, how much more unto Catholic Religion that in so many of her children, slain in that their innocent exercise of devotion, lay so woeful a spectacle to our Country? It is scarce possible, but by that pitiful sight, men should be warned to remember her Sanctity, her Dignity, her inestimable Benefits in former times bestowed on this Land; and in their hearts to say: This is the Religion, that, from her Head-Citty Rome, sent hither Christian Preachers, 
Beda hist. Angl. Tob. 13.22 Per vicos Alleluia cantabitur. Anglorungens quae nihil noverat nisi Barbarum frendere, nunc Hobraeum didicit Alleluia cantare. Greg.  whereby we Englishmen were first converted from Idolatry unto Christ, and by the merits of his Blood washed from the crimes of our cruelty, in the heavenly laver of Purity. This is the Religion that did first banish from our mouth the uncouth names of Panime Gods; that taught us first to pronounce the saving Name of JESUS; by whose means the sweet Alleluia began first to be song in our streets, in hope of heavenly felicity. This is the Religion that for a thousand years together was the sole Christian Queen reigning in all our Catholic Princes, working in their heart's knowledge and love of celestial things, & moving their hands to leave monuments of their piety, memorials of their charity, religious examples of sanctity, to the joy of heaven and wonder of earth. These cogitations of truth, and the like are both easy and obvious to be had of any that will not shut their eyes against them, 
Sperandorum substantia. Heb. 11.1. Granum frumenti cadens in te●ram. mortuum. Io. 22.24.  & most efficacious to move hearts not altogether devoid of humanity. How can Christians be so barbarous as to hate that Church, by which they were first changed from Barbarism unto Christianity? Or persecute and seek to overthrew that Religion, that is the only ground and pillar of hope, that any of their Christian ancestors were saved? We may therefore think that God would have these Catholics as so many grains of wheat, to the end that they might bear fruit in abundance fall together in terram bonam & optimam, upon the ground of the good, 
Luc. 8.15.  yea of the best natures that are; no nation being (if affection do not deceive me) more than English merciful by kind? And so we cannot but hope the Catholic Religion, so full of inestimable worth, and of motives to win love, her doctrine being thus sowed in hearts mollified by just compassion, will bring forth a stock, if not of fervent profession thereof, yet at least of more clement disposition towards them that profess it   

Reasons for Puritans, and the Inhumanity of some of them.  
WIll Puritan have a reason of God's permittance on their behalf? God permitted it, to the end that by occasion thereof that might happen, whereby they may see the rudeness of their Pretended Holy Discipline, behold the inhumanity their Heresy putteth into people's hearts, 
Hooker l. 4. Ecc. Polit.  and so endeavour some remedy thereof; Lest (as a learned Protestant warns them) under pretence of rooting out Popery, they bring extreme Barbarity into the Church. For there did not want a multitude, 
Tuleruut lapides judaei. Io. 8.58. & 10.31.  that not only with contumelious speech, flowing from bitterness abunding in their heart, not only with dirt, the image of their contaminate soul; but even with stones, the instruments of jewish cruelty, set upon the poor creatures hurt by that fall, presently as they were taken up from under the ruins and rubbish, that some Gentlewomen were forced to leave their coach to save themselves in a house of their Friends. This was not the fact of Englishmen; they are of more noble nature: Nor of English Protestant's; Heresy hath not made them so wild: but of Puritans, not of the whole Land, 
See their Pamphet termed, Something  nor of all London (let us excuse as many as we may) but of one particle of London, which Puritan boast to be their special 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 etc. 1. joan. 3. Trabem in oculo tuo habes. Luc. 6.42 Est peccarum ad mortem. 1. Io. 5.15.  that the doctrine of good works and Christian Charity were more frequently preached unto them; that the fancy of sole Faith were silenced, to wit, that (if they once believe) they never cease to be the children of God and gracious in his sight, though they commit murder an hundred times a day. I confess that no circumstance of this accident doth so grieve me to the heart as this; not for any hurt they did therein unto us, for the hurt was only to themselves. They shown themselves more dead in conscience for want of charity, than the other were dead in body for want of life: the Beams that did oppress and buize the bones of Catholics were not so heavy nor so deadly, as were the beams of passion and hatred in the eye of these miscreants, bruyzing and wounding their soul with the sin unto death, it being better as the holy 
* S. Wenceslaus.  King of Bohemia said, to dye an Abel, then to live a cain. The cause of my grief is, that any in our Country, should be found so void of common humanity, to the discredit of our Nation, this being done in the eye of the Stranger, whence now it is spread abroad, to the horror of the Christian world.  
For every Nation under the Cope of heaven, both Christian and Heathen, both Civil and Barbarous doth by custom pity, yea reverence them that are newly saved from under the death-blow of chance. Whereof we may give three reasons grounded on the pious instinct of nature. The first is, because men saved from this deadly stroke, seem then to begin to live, and to be then as it were borne a new. Wherefore nature bids men to congratulate, & welcome them again into the world: and the contrary, to wit, to seek to stop the first breathe of this their new life, is the greatest barbarity that may be. Against which, one bitterly but justly inveigheth, as we may read in the Prince of Poets, whose invective I could wish none of our Nation had drawn particularly upon themselves.  
Quod genus hoc hominum? quaeve hac tam barbara morem  
Permittit Patria?—  
What wild men be these? what barbarous country is this?  
We being saved from sea, even from the jaws of death,  
They rise against us strait, they do not us permit  
In quietness to set first footings on the ground.  
Bella cient, primaque vetant consistere terra.  
The second reason is, because the stroke of chance, as it is in truth, so is it taken by the instinct of nature, as the stroke of God's special providence, and hand. From this stroke they that are saved, as they live by his special will and love towards them, so they are regarded of others as things sacred unto God, 

Cicero Act. 7. in Verrem initio. Vehementer vererentur ne quem virum fortuna seruasset etc. Viri Niniuitae surgent in iudicio etc. Matth. 14.  
Propter iniquitatem corripuisti hominem. Ps. 38. 1●.   and by special band of Religion tied unto him, that it is a kind of sacrilege to violate them. An Orator of Rome (as Tully writeth) pleading for the life of a Captain, that had in the field received many dangerous wounds on head and breast, shown the scars or marks thereof unto the judges, wherewith he moved them not so much to pity, as to religious reverence of the Man, that they feared to condemn him to death, from so many dangers whereof he had been by fortune, that is God's special protection, most strangely saved. These judges in the Day of judgement shall condemn the Puritans, seeing they being Heathens bore more reverence unto the dead & dark signs of Divine Protection in a guilty person, than these did unto the fresh tokens of Gods special salvation, 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 justice immediately into his own hand. Hence it is that they, who from the hand of Divine execution escape afflicted, frighted, wounded and hurt, are to be held as set free by God's special warrant, as punished enough, according to the equity of his judgement. Wherefore presently to set upon them, as deserving more punishment, is not only injustice and cruelty, but also a kind of impiety and condemnation of God, as if he wanted either wisdom to know, or justice to hate, or power to punish sufficiently the grievousness of man's sins.  
We will not stand upon the Denial, but this chance might be sent upon these persons as a punishment of God in regard of their lesser or venial sins; seeing even Martyrdom itself, the death most glorious of all other, may be inflicted as a punishment in this kind, 
●. Mach. 6.14.  as the Maccabees Martyrs said: Nos propeccatis nostris ista patimur. At least they that suffer, may & aught to make that account, as S. Cyprian counselleth, Decet Martyres verecundos esse, 
Cyprian. in exort. Martyr.  & supplicia sua peccatis ascribere, & non se de passione iactare. Wherefore these wounded Catholic men and women, supposing in Christian humility this to have been the stroke of God's hand for their sins, how properly might one of them have turned unto the Puritan with the words of holy job, 
job. 19, 22.  Have pity, have pity on me, for the hand of God hath strucken me, for my sins, as you suppose, and I do not deny; yet the number of them, & how great or small they are, God knows much better than you do. Deserved I punishment? Behold these bleeding wounds, witness I have already had my punishment at the hands of the living God; Creatures may well spare me, at least you my friends, allied unto me both in nature and country, whom the like mortality (may not I say the like iniquity?) makes liable unto the same mischance. Call to mind the saying of our Saviour unto the eager enemies of the guilty Woman, He that amongst you is without sin, let him cast the first stone at her, 
joan. 8, 7.  Quare persequimini me sicut Deus, & carnibus meis saturamini? Why do you pursue me, as if your were God, 
job. 19.22  innocent from sin, pure from misery, yourselves? yea rather why do you pursue me as if you were more than God, either more wife to apprehend, or more zealous to detest, or more strong to revenge the greatness of my sins, that whereas He after punishment hath set me free, you to fill up the supposed defect of his judgement, would come upon me with a new supply of your strokes. Have pity, have pity on me, for the hand of God hath strooken me.  
But these words would not have moved merciless hearts, and so those distressed souls might better (as perchance they did) lift up their eyes unto God in holy David his complaint: 
Psa. 78.27  Quem tu percussisti persecuti sunt, & super dolorem vulnerum meorum addiderunt: ego sum pauper & dolens, salus tua Deus suscepit me: Whom thou hadst struken they pursued, and added new grief unto my wounds: I am poor and in pain, thy salvation hath taken me up. O cruelty of men! they had not pity of me being poor, destitute of aid, nor commiseration of me bleeding in pain, not only outwardly through the wounds of body, but also inwardly though griefs and frights of soul. They bore no respect unto me, as a thing particularly beholding, and belonging unto thee, as one whom thy salvation took up into thy hands out of those ruins. If a Tiger or She-wolf having a man in her paws should out of compassion let him free, how cruel would he be thought that should seek to make that man away presently upon his escape? O Lord thine anger (as the Prophet saith) is as fierce as the She-bear that hath lost her whelps. 
Osee 13.8.  Whence we may gather how wild and savage they are, that would stone them to death, that come bleeding from under the hand of thy terrible anger, Whom thou hadst struken, they pursued, and added new grief unto my wounds. But shall such cruelty pass without punishment? No. They shall receive the greatest punishment that God in his implacable anger can lay upon men in this life, which is set down in the words that next follow: Appone iniquitatem super iniquitatem eorum, & non intrent in iustitiam tuam: deleantur de libro viventium, 
Psal. 68.28.29.  & cum iustis non scribantur. Lay upon them iniquity upon iniquity, and let them never enter into thy righteousness: let them be blotted out of the book of life, and not be written amongst the just.  
And this may be another reason of this permission in regard of Puritans, to wit, for the greater obduration of the more hot, unmerciful and obstinate sort of them. For as their malice is such, as they would, if they could, load the Catholic Church with wound upon wound, so God permitting mischances to happen before the eyes of their body, that carry some show of scandal, & subtracting from before the eyes of their soul the light of his grace to make due inspection unto them, gives them occasions, whereby they heap iniquity upon iniquity, filling their hearts, more & more, with malice & contempt, till being come to the measure of God's appointment, they be carried into Hell. These judgments of God are so much the more terrible, because they least of all regard them whom they most concern being so blinded & deluded with the delightful imaginations of selfe-fancy in their interpretation of Scripture, as they never so much as apprehend the heinousness of their offence in contemning the perpetual Christian Tradition of the Church. I will not insist upon this point, but refer it unto the inward search of their Conscience, desiring them in Christ jesus, and as they tender their salvation, that they will call to mind how many thousands of Heretics have been in former Ages, that thought themselues no less secure of the truth than they now do, did allege Scriptures for their errors as fast as they now do, and more clear and express than they can do any, & yet now burn for ever in hell, for their contempt of the Tradition and Authority of the Church.   

Reasons in the behalf of them that were slain, & the happiness of their death.  
TO come to the principal intendment of God, who in the midst of his judgements, is ever mindful of his mercies: 
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 special ordinance they were called against 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 Host, in which the Emperor was in person with other great Princes of Europe. And the Saint wrought many miracles, as the healing of diverse that had been borne blind and lame, to show it was Gods will they should go. They went, they were dispersed, they were killed, they died of Famine, very few returned back into their countries. A most sad accident, and so dreadful, as it filled all Europe with lamentations and tears. Why was this done? God's holy purpose herein was, that men by that leaving their friends and country, by the pious labour of the journey, 
Vide ep. Bern. 333.  by that offering their lives unto danger for Christian Religion, being cleansed, and having satisfied for their sins, might in the fervor of their penance happily die, & be eternally saved. Some holy men that lived in that Age, 
Io●annes▪ Abbas Casaemarij.  had revelations, wherein whilst the whole Christian world was drowned in sorrow for the dishonour and death of their friends, they saw the Angels exult in heaven, and heard them rejoice & sing, because many of their seats, made void by the fall of their fellows, were filled again with the saved souls of them that died in that voyage. O how contrary unto the judgements of flesh & blood are the courses of God who to work the salvation of souls, little regards, yea laughs at the temporal disgrace, overthrow and slaughter of a thousand of armies: and no wonder, seeing in this case he spared not the blood of his only Son.  
What can Christian Piety think better of God's infinite goodness, but that he ordained this meeting for the salvation and entrance into heaven of many souls at once, seeing 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 God's holy Word, and the doctrine of Charity, which hideth the multitude of sins. 
Proverb. 10.12. 1. Pet. 4.8. Isa. 6.3.  Why then may we not think, that as their bodies by the weight of nature fell to the ground, so their souls with the Seraphical wings of Charity, which the Sermon gave them took their flight together at the same time into the bosom of God. 
Illuminatos oculos cordis. Eph. 1.18.  They that have the eyes of their Faith more quick than their sight of flesh and blood, will easily believe there was not greater weeping amongst their friends on earth for their bodies, than was rejoicing among the Angels in Heaven for their souls. 〈◊〉 the saying of S. Hierome be true (and what more true being taken from the mouth of Verity itself? 
Hier. ep. ad Heliod. Luc. 12.37. Beatiser●● quos cum venerit Dominus invenerit vigilantes. ) Happy the ●an whom the LAST HOUR finds employed in the Divine service, Then were these men most happy whom the LAST HOUR, yea moment of life, found in the … blessed act of the Divine service, hearing his holy Word ●ith great content and devotion of soul.  
As for Protestants that were present, it is likely there were few such in heart, yet it there were any, we may … pe, yea we need not doubt, of God's mercy towards … him in that moment. He endued their hearts with the … ght of true Faith, with sorrow for their sins, with … fall, or at least virtual desire of the Sacraments of the Church, and so they found by happy experience the … th' of that Divine 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 whatsoever hour the sinner … even unto me, I will not remember any of his sins. If many that ●●● been incredulous in the days of No, feasting and banqueting, i … derision of the Deluge he threatened to come upon them, … en they saw themselves enclosed with inundations of water, cried unto God, and God as soon as they cried 〈◊〉 pardon, sent upon them the Spirit of his grace, heard 〈◊〉 groans and sighs of their penance, notwithstanding 〈◊〉 hideous roaring of waves; may we not with more … son hope of the conversion of these that came spontaneously to this Sermon? They were taken, not feasting … d banqueting, 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 thereof mol … ied, together with others, to sorrow for their sins; Can the crack of the chamber in the fall so drown their groans, as they passed not into the ear of God's mercy? Can the dust & rubbish so hide their lifting up of hearts and hands for pardon, as not to be perceived by the eye of his goodness? Can we think that God that loveth souls, brought these men desirous of saving truth to a Sermon where the same was preached, 
Sap. 11.17.  to dye in the very preaching thereof, but that they should be saved? He provided them a Preacher to sound the word of Salvation to their care; & shall we think his spirit was wanting to print the same in their heart? A Sparrow (though not worth a farthing) falls not to the ground without the heavenly Father; 
Matth. 10.27.  and could men desirous of saving truth for whom Christ died, fall with the sound thereof in their ear, without the Heavenly Father working in their souls? No, no: Surely it was for their eternal happiness, that he conducted them where they should be so Religlously occupied, so devoutly disposed, 
Eue. 13.30.  so penitently affected, in that moment on which eternity depends. Coming with the last, they were rewarded with the first, and they have proved with the holy Prophet, 
Psal 83.11.  that it is a better choice, Abiectus esse in domo Domini quàm habitare in tabernaculis peccatorum, To be abjected or cast down to the ground in the house of God, them to live in the Tabernacle of sinners.  
Now to return unto the Catholics slain, some may object that they died suddenly when they did not think. I answer that suddaynes of death is a favour in them that are prepared as these were. In this their death concurred, what is good and to be wished in each kind either of sudden or expected death. The good of suddaynes is to be quit of the terror of expectation of death, which many times is more terrible than death itself. 
● longè gravior expectata quàm illata mors. Hier. in vita Malchi.  They that expect death as imminent, their good is to be prepared by hearty contrition of sins against it, the want whereof is the only thing feared in them that are suddenly taken away. Now behold the happiness of these men, they wanted the terror of the expectation of death, but not the piety of preparation for death, through the suddaines of the accident whereby they died, the weakness of Nature had scarce any time to feel the terror of death: through the sanctity of the action wherein they died, the power of grace had the fittest commodity to make them feel contrition of their sins. The expectation of death was laid before their eyes, not by the violence of sickness, but by the verity of God's Word, which caused in them not sadness, 
2. Cor. 7.10.  according to the world, but sadness according to God, which (as the Apostle saith) worketh penance with assured salvation. Hence their purposes to leave sin were as hearty as in the sad expectation of present death, and their purposes to do good works as absolute as in the prudent expectation of long life. They then resolved to live better than the custom of other men, 
Rapti sunt ne malitia mutaret mentem. Sap. 4. 11.  when they thought (as they might) they should live aswell as other men; but they were strait taken away, and not put to the trial, wherein they might have failed aswell as other men. In them that look to dye, grief for sin is strong, but commonly stained with some servility of fear: in them that think to live, though grief for sin may be pure, yet commonly it is so weak as it doth not conquer the ensuing temptations of sin. The death of these was hidden and sudden, hidden from their eyes of flesh, that fear might not stain the purity of their penance; sudden, coming in the very instant, that time might not weaken the constancy of their purposes.  
But some again will say, their death was dreadful, their bodies bruyzed, their faces disfigured, they were not known of their friends. Let S. Augustine answer. 
l. 1. de ciu. c. 6.   (saith he) Christians believe the death of Lazarus among dogs licking his sores, more happy than the death of Dives in purple and fine linen; they that lead holy lives, 
Quid illis horrenda genera mortium obfuerunt. qui bene vixerunt? 1. Reg. 6. v. 24. 2. Reg. 6.6. & 7.  what are they worse in that they died terrible deaths? God will have his children fear any the least sin more than any the dreadfullest death, and therefore sometimes he doth punish small offences with horrible slaughters. The Bethsamites in the midst of their pious joy, for the return of the Ark, were slain by fifty thousands, only for a curious look: Oza that put his hand to save the Ark from falling, was strucken dead, because he did it in less reverend manner. In the Books of Kings is recorded the death of an holy Prophet, presently upon his working a most strange miracle, 
●. Reg. 13. 24. Greg. l. 3. ep. 10 ●  killed by a Lion for a sin of mere ignorance. S. Gregory writes of many holy Monks and Religious Officers, that digged out of devotion for the greater ornament of the place about the tomb of S. Laurence; because, though by chance and against their will they opened his Shrine and saw his body, fell presently sick, and died all within ten days after. 
Vi●ae Patr. Herebert. 〈…〉 libel. 〈…〉  In vitis Patrum we read of a godly man going ●o visit an hermit his friend: As he passed in the street he saw the body of a great rich man famous for wickedness that had died a still death in bed, carried with great honour unto his Sepulture: When he came to the wilderness he found the hermit that had lead an holy and austere life devoured of wild beasts. Astonished thereat with many tears, he besought of God he might know the reason of this proceeding, and God thought good for our instruction in like events to reveal him the mystery by his Angel. The richman amongst many enormous crimes had done some smaller good deeds; These were rewarded with peaceble death & honourable exequies, whilst his soul for the other burned in fire inextinguishable. The E●mite with his many daily excellent works had mingled some lesser offences, which were expiated by that horrible death, that his soul might go presently to enjoy his Crown.  
Can the world discern any difference of unhappiness 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 covered with an heap of slaughter, the dead bodies of them both came into the power of their enemies to be scorned. Compare the death of King Lewis the Saint, with the death of King Antiochus the wicked, no dissimilitude appears in outward show. Both died in a strange country, both after a shameful repulse, both strooken with a loathsome pestilent ulcer. And yet these deaths, such parallels in the aye of flesh and blood, did differ no less than Heaven & Hell in the sight of God and his Angels. Man judgeth according to the face, God looketh into the heart: 
1. Reg. 10. 7.  It is fedity of soul not deformity of body that makes God say unto some, I know you not. It little imports the dead that their bodies be known of their friends, who when they know them will but lay them under earth to be the food of worms. 
Matt. 25. 1●  That which imports them, is that their souls be known of the Angels, that going out of their bodies, 
Luc. 10. ●. & 22.  they may be car●●●d by them into the bosom of Abraham, and into the everlasting ●●●●rnacles.  
And yet I dare say, their bodies were not so disfigured as they may compare in deformity with the body of their crucified Lord and Saviour, 
Isa. 53.4.  of whom the Prophet saith, We saw him, and there was neither shape nor figure in him, so we know him not, but made esteem of him as of a leper, 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 bodies of their humility, 
Phil. 5. ●●.  shall be configured unto the body of his clarity, then be so much the more beautiful, by how much now they seemed horrible.   

Reasons for the Profit of Catholics: and the Conclusion.  
TO Conclude with whom I began. You the worthy Children of the Church; God hath permitted this Accident to be unto you a Warning, a Trial, an Occasion, a Presage: a Warning of Death, a Trial of Charity, an Occasion of more Penance, a Presage of Comfort.  
The Deaths of these our Friends, are Documents how incertain life is, and Warnings to be at all times, and in every place provided for death. God shown in his Saints what may happen unto sinners, he stroke their bodies with sudden and short oppression of death, to strike into our souls long and perpetual meditation of death. The Chambers of impurity have no privilege against death, more than the chapels of sanctity; nor have riotous feasters in a Tavern, a surer warrant of life then Religious hearers of a Sermon. Death which came upon these as they were in the act of abhorring, may likewise set upon them as they are in the act of committing sin. Behold here, 
Heb. 11.1.  as I may say with the Apostle, Nubes testium, a whole cloud of witnesses, suddenly dissolved into the bloody rain of death, that upon the consenting testimony of so many dying men, we may believe and still remember, that our life, when it is at the best, is but vapour, 
jacob. 4. 15. Eccl. c. 7.3  ad modicum parens, a shining cloud or vapour which in a trice, ere one can think is vanished. The holy Ghost wisheth us to resort often unto the house of Mourning, wherein we are warned of the end of all living things. Behold here that holy House of Mourning, which rings of this Warning, with so sharp and shrill a sound, as may penetrate into the deafest heart. For the Auditors of that sermon became Preachers in their death, crying unto all men, BE READY FOR GOD IN EVERY PLACE, AT EVERY MOMENT, who will come when men least think: This is ours, to morrow will be your dying day: in this doleful cry we must breathe out our soul that the wholesome sound thereof MAY NEVER DIE IN YOURS.  
This accident is a Trial, not of your Faith (which being built on the Rock cannot be shaken with the fall a room, 
Matt. 16.15 Matt. 5.51.  yea the same would stand, though Heaven and earth should pass away) but of your Charity. To love Protestants that in their noble and courteous disposition, pitied the mischance; to love those worthy Magistrates that being in authority did their endeavour to show their humanity by their deeds. Even as those four renowned Magistrates of the City of Samaria stood against the immanity of their brethren that would have tyranized upon them they had taken of the Tribe of juda, 
●. Paral. 28 v. 12. & sequent.  crying unto them: Nequaquam facietis, grande enim Peccatum est. Quid vultis nova cumulare delicta? And having freed them out of their hands, restored them with all kind of courtesy unto their friends. To love these I say, with inmost affections, to show towards them all kind of grateful acknowledgement as fare as you are able both by word and fact, you will be, as Duty requires, most forward. You may rather fear, promptness of Nature herein will prevent, or outrun Grace, and so deprive you of a Reward. 
Matt. 5.48.  For (as our Saviour saith) If you love them that love you (upon human and no higher behoofes) what reward shall you have? But to respect them that insult upon you, to requite bitterness with love, injuries with good turns, 
Rom. 1●. 10.  to heap the coals of charity on their heads, that cast stones of cruelty at yours, This is the patience, this is the charity of Saints, in the exercise whereof these our Saints died. For the pardoning of injuries, the rooting revenge out of their heart was the Testament & last will they made upon earth, in the sermon of that subject, by a public Notary, according to the authentical instrument of God's word. And as they have left you the heirs of their Faith, so likewise they have made you the executors of their Will: neither can you do them any greater pleasure, then to pray for these their enemies and yours, whom for their part in that their last will they did aforehand eternally pardon. Excuse this their zeal with all kind of mild interpretation within your heart; Believe that in many it was but a passion in the heat of blood, whereof perchance since they are abashed: do not forget to allege unto God, our Saviour's excuse of his crucifiers, nesciunt quid faciunt? Consider with hope that they may happily repent: call to mind the sweet saying of S. Augustine, 
Lib. 1. de civet. c. 35.  sufficient to banish all bitterness out of heart. In inimicis nostris latent conciues futuri, adhuc ignoti, non solum nobis sed etiam sibi: Amongst our now enemies lie hidden those that shallbe our fellow citizens in Heaven, as yet unknown not only unto us, but even to themselves. You heard the severe sentence of God's justice against them, That they shall never enter into his righteousness, and shallbe blotted out of the book of life. Seek with tears of sorrow and earnest entreaty to blot out this sentence against them, offer unto God your blood (if need be) to be shed by their hands, for the ink wherewith to write their names amongst the saved. O that there were a Moses now upon earth, so gracious with God, so charitable towards these men, that he might and would effectually say, Lord ●●●don them, 
〈◊〉. 1●. ●●.  or blot me out of the Book of Life.  
But in your Charity towards other, forget not the perfection of ●our own conscience, for which God permitted this accident, to give you an occasion to increase 〈◊〉 mortification & penance. 
〈…〉  As holy job upon the new●● 〈◊〉 the doleful death of hi● children, rend in pieces his 〈…〉 and ●ate in sacke-cl●●n and ashes, so take you hold of 〈…〉 to cast away from you such needless vanity 〈◊〉 ●he choice of you●●art, but the 〈◊〉 of time hath put upon you. 
〈…〉  Now saith S. Pete● 〈…〉 that i● chastisement and affliction 〈…〉 ●f God, so that, they that are of his household, his servants▪ his Saints must nyther themselves mortify ●nd chasti●●●●eir desires of worldly content, or th●●● expect punishment & restrain●● from God's heau●e●●●nde. If we did judge ourselves saith S. Paul● we shoul●●ot be judged ●●d when we are judged we are chastised of God, 
〈…〉  〈◊〉 with the world we be not damned. For the heavenly Father a● he loveth you, so is he jealous of you: he will 〈◊〉 let you live without a Cross to puisne you, that your Love may never rest upon earth, but still be flying towards him and your true country. 
〈…〉  Which ●ather● Providence he shown towards his special Saints Me●●e● & Samuel, as David saith, Propitius suit eye▪ uleiscens in 〈◊〉 affectiones eorum, as S. Augustine read, He was ●●●●ull unto them, taking revenge of their affections unto life, by t●● cross of contradictious people, who made life a torment vnt●●hem. You have more need of admonitions in this kind now ●hen before, as you stand now in greater danger 〈…〉 his life▪ which some mitigation of troubles had ●●de least bitter. The safe arrival of your Hopeful ●o●●●●●●ed Pr●nce delivered from the dangers of sea, 〈◊〉 〈…〉 of con●ent, wherein though you were in 〈…〉 Dutiful and Divine aspects, yet i● 〈…〉 Nature many times hath secretly a part. And if he●●● your mortal flesh overdesirous of ease from persecution made you sick of a Pleurisy of joy, you see the careful hand of our heavenly Surgeon comes in time to let you blood.  
Finally God permitted this accident, to be a presage of your approaching Comfort, & of the speedy overthrow of your hotter Adversaries: Their overthrow I mean in their error, and heresy, not in the life of their bodies, which we desire may not be shortened, but run out, according to the full length of Nature's race and Gods holy will. You may remember the examples of former Heresies I brought in the second Chapter, that dancing for joy at the mishap of Catholics, 
Psal. 9.7.  leapt themselves 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 joy. Such also shallbe the Conclusion of the last Infidelity in the end of the world, to wit, that of Antichrist. When the two Prophets shallbe slain, and their bodies lie a bloody spectacle in the streets, then shall his followers exult and triumph. Gaudebunt super illos (saith the Scripture) & iucundabuntur, & munera mittent invicem, 
Apoc. 11.8.  quia hi duo Prophetae cruciaverant eos. They shall make such rejoicing and triumphing, as our Adversary's full of the persecuting spirit, now make for the bodies of these two Catholic Priests and Preachers slain in their Puritan street: so showing the saying of Wisdom to be true, ante ruinam exaltatur spiritus. 
Prou. 10.16. Dominus jesu interficiet spiritu oris sui. 2. Thess. 2▪ 8. Apoc. 11.13.  For this rejoicing in the death of the two Prophets, is to be the last flash of Antichristan felicity and light, which presently thereupon by the breath our Saviour's mouth, shall be blown out, and they converted to give glory unto the God of Heaven.  
And as vain and empty joy is the Presage of the ruin of Heresy, that the same will soon vanish out of their hearts; so likewise affliction sent on God's servants by him, is the harbinger of Comfort, that according to the prognostication of Saints, the surest presage of a fair Day is a misty Morning, as doth signify the Prophet Amos. For having foretold a great affliction that God would send upon his people, strait added these comfortable words, wherewith 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 laid this affliction upon thee, then O Israel, make thyself ready to go meet 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 yourself for the fair 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 darkness and ignorance over the eyes of some, which the light of truth joined with the burning flames of your charity and mercy, and also with the shining beams of humility and mildness, may soon dissolve. And these Innocents' that died in this so pious exercise of Religion, will be your Advocates with God, your Advocates with men; they will plead your cause in Heaven, they will plead your cause on earth; their blood will in time mollify hearts as hard as Diamond: The voice of their blood having a better cry than that of Abel, 
Heb. 11.24  will penetrate into the ear of your merciful Saviour, into the ear of your Gracious Sovereign, and obtain more than you perchance would presume to ask.   
FINIS   

Faults escaped in the Printing.  
Pag. Lin. Errata. Correct. 8. 26. all at ibid. vlt. precepts precept 17. 23. Constance Constantine ibid. 30. or for 30. 20. they then 32. 26. true truer ibid. 25. astruous astrious 33. 24. deleatur and  38. 6. terror horror 38. 8. for that that for 39 12. reason why God. & deleatur why. reason? God,