Gods three arrovves plague, famine, svvord, in three treatises. I. A plaister for the plague. II. Dearths death. III. The Churches conquest over the sword. By William Gouge Doctor in Divinity, and preacher of Gods Word in Black-Friers, London.

THE EXTENT OF GODS PROVIDENCE: Set out in A SERMON, preached in Black-Friers Church, 5. Nov. 1623. on occasion of the Downe-fall of Papists at a Iesuites Sermon in a Chamber at the said Black-Friers, 1623. Oct. 27. stilo vet. Nov. 5. stilo novo.

§. 1. Of the meaning of the text.

Mat. 10. 29,Are not two sparrowes sold for a farthing? and one of them shall not fall to the ground without your Father. 30,But the haires of your head are all numbred.31.Feare ye not therefore: ye are of more va∣lue then many sparrowes.

THE maine Scope of the latter part of this Chapter, from the sixteenth verse to the end, is to encourage Christs Disciples in speciall, but in generall, all Christians against all that (for their vocation and profession sake) can by man be done to molest or annoy them.

Among other arguments tending to that Scope, one is with much emphasis pressed in this text. The argument is ta∣ken from Gods Providence: and enforced by the extent of that Providence. In expressing hereof every word hath his weight.

1. Among Creatures upon which the divine Providence exerciseth it selfe, not the glorious Creatures in heaven, but such as are a 1.1 upon earth, are culled out to give evidence thereof.

2. Among creatures on earth, choice is made not of such as are Lords, or beare the divine image in their reasonable soule, but of an unreasonable creature, a bird.

3. Among unreasonable creatures, is culled out, not the grea∣test * 1.2 as the whale in the water, the elephant or lion on the earth, the eagle in the aire, but a little bird, a sparrow.

4. Among these little birds, the least is mentioned and expressed by a c 1.3 diminutive, little sparrow.

5. The more to manifest the meanenesse of this creature, the price thereof is set downe: which is the least price in use, a farthing. Here also to amplifie the meannesse of this price, a diminutive is used, a d 1.4 little farthing. And as if one little sparrow alone were not worth any price at all, e 1.5 two sparrowes are said to be sold for one little farthing. Yea, in Luke 12. 6. five of them are said to be bought for two little farthings.

6. To declare the divine Providence to extend it selfe not onely to the severall kinds of creatures, but also to every par∣ticular, it is added, f 1.6 not one of them.

7. To prove that the most casuall things are ordered by Gods providence, he saith not of this little bird, it is fed, or preserved, but it g 1.7 falleth not, indefinitely. Now there are many wayes whereby little birds fall to the ground. If they be kild they fall downe. When they want meat they fall downe. They fall downe to gather strawes and feathers for their nests. They oft fall downe on meere casualty, flying from tree to ground, from bush to ground, and from other places to the ground, on a kind of wantonnesse: yet in all

these, or any other particulars, this falling downe to the ground is ordered by the divine Providence.

8. To shew, that y^t God which ordereth all the foremen∣tioned matters, is the same God, who hath so far respected man, as to give him the greatest gift that possibly he can give to any creature, and whereof any creature can be made parta∣ker, (namely Iesus Christ his onely begotten Sonne, in him to adopt us to be his children, and to provide for us as for his children) he useth this note of speciall relation betwixt God and man, h 1.8 your father: implying thereby that he may not, that he cannot be thought to neglect those children of men, whose father he is in an especiall manner.

9. To amplifie all very emphatically, by an interrogation he propoundeth the point, i 1.9 Are not? &c. whereby he ap∣peales to common experience, and makes even themselves to be Iudges of the case: as if he should say, Enquire of any man: yea you your selves tell me if it be not so and so.

10. To make us the better to apprehend the scope of all * 1.10 that hath beene said concerning Gods Providence, Christ himselfe makes application thereof to us in verse 31: and that with an elegant amplification, in these words, Ye are of more value then many sparrowes. He saith not simply, you are as good; but transcendently, more worth. Againe, not many * 1.11 of you as good as one sparrow, or one of you as one sparrow; but one of you more worth then many sparrowes. And so much * 1.12 doth this indefinite phrase imply, ye are, that is, every one of you is of more value, &c.

Hitherto Christ hath set out one instance of the divine Providence, taken from one of the least of unreasonable crea∣tures. He addeth another instance concerning the least of those things which appertaine to man, and that is, his haires.

In setting downe this he is also very emphaticall; for, every word hath his weight.

VERSE XXX.

But the very haires of your head are all numbred.

1. k 1.13 Hairs may well be accounted one of the meanest things that belong to man. Philosophers account them rather ex∣crements then any essentiall parts of the body: yet the di∣vine Providence is extended to these.

2. Where haires grow, commonly many grow together: yet they are l 1.14 all objects of Gods Providence.

3. Of all parts of mans body, the greatest number of haires use to grow on the head, yet the very haires of your m 1.15 head are ALL numbred.

4. The haires of the head are innumerable: yet by God are they all n 1.16 numbred, to shew, that the eye of Gods Provi∣dence taketh particular notice of each and every of them.

5. He doth here make another particular application of this extent of the divine Providence to themselves in speciall, * 1.17 in this relative particle, o 1.18 your head.

§. 2. Of the Summe and Resolution of the Text.

THe Summe of this Text is An incouragement against all that man can do.

Hereof are two parts

• 1. The ground
• 2. The kind

of incouragement.

1. The ground is taken from Gods Providence. And it is

• 1. Propounded, Vers. 29, 30.
• 2. Applied, Vers. 31.

Its propounded in two instances.

• 1. The least of creatures in use.
• 2. The least of things appertaining to man.

Hence two arguments of incouragement may be drawne from the lesse, as the schooles speake. * 1.19

The first may be thus framed.

• That God which hath his providence exercised on

• sparrowes, hath it much more excercised on Saints. * 1.20
• But your God and Father hath his Providence exercised over sparrowes.
• Therefore your God and Father hath his Providence much more exercised over you.
• The proposition is thus proved.
• That God which extendeth his Providence to things of small value, doth much more extend it to you that are of more value.
• But your God, &c.
• Therefore your God, &c.

The second argument taken from the least of things ap∣pertaining to man, may be thus framed.

• If God by his providence number all your haires, much more your dayes.
• But the first is true.
• Therefore the second.

The Kind of encouragement is in this Inhibition. Feare ye not.

§. 3. Of the extent of Gods Providence.

THe Generall point which I inferre from all that hath * 1.21 beene said is this.

The divine Providence extendeth it selfe to all things.

This Generall may well be inferred from the particulars in the text, as hath beene before noted.

It may further be proved by that induction of particulars tending to this purpose which God himselfe bringeth in, Iob 38. & 39. & 40. & 41. As also by another induction which the Psalmist bringeth in, Psal. 104. And by that which Christ himselfe mentioneth, Mat. 6. 26, 28 concer∣ning Gods feeding of fowles, and decking of Iillies. Experi∣ence gives further evidence hereunto, in that many creatures seeke to destroy others, and yet none are utterly destroyed, but all preserved. In the sea the greater fish feed on the lesse, yet are the lesse exceedingly multiplied. In wildernesses

beasts are a prey one to another, yet the most silly of them (that are a prey to others) are still continued. Thunders, lightnings, stormes, tempests, earth-quakes, frosts, droughts, inundations, and other like casualties oft destroy much food which the earth bringeth forth for man and beast and are occasions of many other evills: yet by the di∣vine Providence sufficient food is preserved for all creatures, and all the foresaid evils redressed. Naturall men are as wolves, tigres, devils one to another: yet by the divine Providence polities and societies are preserved.

As for things appertaining to Man, in this Text mention is made of haire, in other places it is noted of the very b 1.22 co∣lour of haire, and the very c 1.23 stature of man is ordered by Gods Providence.

Seeing the divine Providence extends it selfe to such things, what can be imagined whereunto it should not extend?

§. 4. Of the ground of the extent of the divine Providence.

GOD thus extends his Providence to all things, that he may bring them to such ends as himselfe hath appoin∣ted. Which are in generall,

• 1. His owne glory.
• 2. His childrens good.

* 1.24Gods glory is the most principall and supreme end of all. At that he aimed in his eternall decree, Rom. 9. 23. And in gi∣ving the first being to his creatures, Prov. 16. 4. At that also he aimeth in all things that are done at any time in any place. In which respect it is said, that the whole world is full of his glory, Isa. 6. 3.

Ob. Many of the things here below, are so meane, and base, as they may seeme to impeach the divine Majesty to be busied about them.

Answ. A reverend Father of our Church giveth this an∣swer. There is not the least action or event, which is not over∣ruled

and disposed by a Providence: which is so farre from de∣tracting ought from the Majesty of God, for that the things are small, as there can be no greater honour to him, then to ex∣tend his providence to them because they are infinite. Yea, fur∣ther the d 1.25 Psalmist noteth it as a branch of Gods incompara∣ble glory, to stoope so low as to order the things on earth.

But I would be enformed how it can impeach his glory who made all creatures, even the least and meanest that be, to preserve and governe them by his Providence. Who shall order them, if not he that made them?

As at the next (but subordinate) end, God in his Provi∣dence aimeth at his childrens good. In regard hereof, e 1.26 All things worke together for their good. Yea God by the hand of his Providence which he hath in all things, turneth the evill purposes and practices of men to the good of his children, Gen. 50. 20.

If God should not at all meddle with the things here be∣low, surely those two fore-named ends, could not be so well accomplished.

§. 5. Of Chance.

Such being the extent of Gods providence as hath beene shewed, the conclusions following may well be inferred.

I. FOrtune is a meere fiction. Fortune, I say, as commonly it is taken, in opposition to Gods Providence. For, a 1.27 folly, errour, and blindnesse hath brought in the name of Fortune. What fortune or chance is, to take it positively as a distinct thing that may have a being, none ever could tell. It is a meere fancy, and vaine conceit, or rather a plaine deceit of mans idle braine. Yet b 1.28 the Heathen have set her in the number of their goddesses, and placed her in heaven. c 1.29 They prepare a table for fortune, beleeving nothing to belong to God, but all things to be ordered either by the course of the starres, or by the mutability of fortune. Yea, not onely the

vulgar, but many others also among those that professe Chri∣stianity, dote too much upon her, and attribute too many things unto her, whereby God is robbed of much honour. I know not any one other thing, whereunto, more of those things which are done by God, are attributed, then to for∣tune, or chance, or lucke, (for these are but severall titles which are used to set out one and the same thing.) Com∣monly those things which are most immediately done by the divine Providence, are ascribed to Fortune. For, when they see not any apparent externall cause of a thing, they conceit it to be done by Fortune. How frequent in mens mouths are those phrases, good luck, ill luck: By good fortune I got this: It was my ill fortune to lose this. Yea, Christians have learned of Heathen Philosophers to entitle all the externall good things of this world with this stile, goods of Fortune: and still that old distinction of good things is retained, Goods of the Mind, (as knowledge, wisdome, temperance, and all sorts of such vertues) Goods of the Body (as, Health, strength, beauty, * 1.30 &c.) Goods of Fortune (as, Honour, Wealth, Peace, &c.)

The Heathen by this phrase, Goods of Fortune, implyed that all the things of this world were ordered and disposed by their goodesse Fortune.

Ob. The Holy Ghost in sacred Scripture useth this title chance: e 1.31 By chance there came downe, &c. and seemeth to attribute all thereto, in this phrase, f 1.32 chance happeneth to them all.

Answ. Chance or Fortune is taken two wayes, either for a cause of it selfe, opposed to the divine providence, as the Epicures, other Philosophers, and many of the vulgar take it: So the Philistims use it, 1 Sam 6. 9. or els for the hidden∣nesse or secrecy of a cause; when the cause of a thing is se∣cret and hidden from us, then it is said to fall out by chance; whereby is meant the secret appointment, disposing, and providence of God. g 1.33 Some of the wiser among the Hea∣then discerned, and affirmed as much: namely, that the Pro∣vidence of God, so farre forth as it concerneth man, is some∣times called Fortune, because it effecteth many things, to

us unawares and unthought of, by reason of the obscurity and ignorance of causes.

In this latter sense the Holy Ghost useth the word chance: * 1.34 whereby it excludes mans projecting or determining this or that, not Gods Providence. To it there is no chance or for∣tune at all. Thus God is said to deliver him to a mans hand, whom we suppose to be kild by chance. (compare for this purpose Exo. 21, 13. with Deut. 19. 4, 5.) Yea the whole dispo∣sition of a lot, is said to be of the Lord, Pro. 16. 33. So as there is nothing done, seeme it to us never so casuall, but God either doth it or suffereth it to be done. Fortune, as opposed here∣unto, is a most detestable idoll.

§. 6. Of Gods Providence extending it selfe to things below.

II. * 1.35 GODS Providence extendeth it selfe to things here below. If to all things (as hath been proved, §. 3.) then to things under heaven. The instance here in my text given of sparrowes, and the other particular instances no∣ted in the generall doctrine, give expresse evidence hereunto.

These inferiour things under heaven, by reason of their mutability, manifold infirmities, and contrariety one against * 1.36 another, do stand in most need of a divine Providence. And surely the divine Providence will most manifest and exercise it selfe, where is most need thereof. In this respect God is said to be A Father of the fatherlesse, a judge of the widowes, a preserver of the stranger, &c. Psal. 68. 5. & 1469.

This extent of the divine Providence to things here below, I do the rather note, because many Philosophers, and others also have limited and bounded Gods Providence within the circuit of the celesticall orbes. Such were those whom Eli∣phaz taxeth, Iob 22. 13, 14.

That they may not seeme to be mad without reason, they give this ground, that in heaven all things are caried with an unalterable course and constancy, but on earth nothing is done according to order.

Answ. 1. This latter assertion, that nothing is done ac∣cording to order, is most false.

2. The seeming disorder of things here below, is so farre from giving evidence against the divine Providence about them, as it doth rather strongly evince that Gods Providence reacheth so farre. For, notwithstanding their disorder, by the divine wisdome they are brought to good ends. How could all things (being so disordered, yea so contrary one to * 1.37 another) worke together for good to them that love God, were it not that they are ordered and governed by the divine Pro∣vidence?

Let this extent of Providence to these inferiour things be the rather noted, that we may thereby be brought to dis∣cerne the wisdome of God, to call upon him, to trust to him, to depend on him, and patiently to expect a good issue in all things whatsoever do, or may befall us.

§. 7. Of despising meane things.

III. * 1.38 MEane things are not to be despised. Nothing whereunto God extendeth his Providence is to be despised. But we have heard how God extendeth his Providence to the meanest things. This is true of unreasona∣ble creatures. How much more true is, it of reasonable? which are not onely governed by the divine providence, but also created after Gods image, redeemed by the bloud of his Sonne, sanctified by his Spirit, and reserved to eternall glory in heaven. That this consequence of not despising that wher∣of God taketh care, is a good and just consequence, is evi∣dent by the like, thus inferred by the Apostle, Let not him * 1.39 that eateth despise him that eateth not. For, God hath received him. So as he whom God receiveth, is not to be despised.

On this ground many proud despisers of others are justly to be taxed, as,

1. Such as the proud Pharisie, who was so conceited in * 1.40 his owne righteousnesse, as he despised the humble, contrite, penitent Publicane, who, according to Christs owne deter∣mination,

went down to his house justified rather then the other.

2. Such hard-hearted and unmercifull men, as the Priest and Levite were, who seeing a poore man robbed, strip∣ped, * 1.41 wounded, and left halfe dead, passed by him (though they saw him in that pitifull plight) the one on the one side, the other on the other side, but affoorded him no succour at all.

3. Such as take occasion from the infirmities of men to abuse them, and to scorne them. The Law giveth two in∣stances, instead of many, by way of prohibition, thus, Thou shalt not curse the deafe, nor put a stumbling blocke before the * 1.42 blind.

4. Such ungratious children as mocke their father, and de∣spise to obey their mother. A fearefull judgement is passed * 1.43 against such. The ravens of the vally shall plucke out his eye, * 1.44 and the young eagles shall eat it. Yea, he that setteth light by his father or mother is pronounced accursed.

5. Such undutifull servants as take occasion from their masters meannesse, weaknesse, age, poverty, or any other in∣firmity to contemne them. Thus was he in his affliction dealt withall, who said, They that dwell in my house, and my maids count me for a stranger. I am an alien in their sight. I * 1.45 called my servant, and he gave me no answer, &c.

§. 8. Of Saints not fearing man.

IIII. * 1.46 SAints of God need not feare sonnes of men. I meane not here by feare that reverend respect which inferiours owe to their superiours, who by vertue of their dignity beare the image of God, and in that respect are stiled Gods, Psal. 82. 6. and by vertue of their place stand in Gods roome. For this is that Honour which the Law re∣quireth, * 1.47 Exod. 20. 12. and the Apostle adviseth Christians to yeeld this feare to whom it is due, Rom. 13. 7. But a dread, terrour, or perplexity of mind by reason of any evill. The meaning then of the point is this, Saints need not feare any evill that men can do against them. This consequence Christ

himselfe inferreth from the fore-mentioned extent of Gods Providence, Mat. 10. 29, 31. It must needs therefore be a just consequence. And to shew that it is a matter of mo∣ment, worthy of all due regard, he doth here three severall times inculcate it, viz. ver. 26, 28, 31. In many other places of Scripture is feare of men, so as here forbidden. In speciall manner note, 1 Pet. 3. 14. where the meaning of this word is thus most fully unfolded, a 1.48 Be not afraid of their terrour, neither be troubled. For instances take the examples of b 1.49 Mo∣ses and his parents, of c 1.50 David, d 1.51 Ezra, and the Iewes with him, e 1.52 of Nehemiah, f 1.53 Christ, his g 1.54 Apostles, and of all Mar∣tyrs in all ages.

Good grounds there are for Saints to be of undaunted spi∣rits. For,

1. Gods Providence, extending it selfe to the meanest creatures (as hath beene proved) it must needs be much more exercised upon the best of creatures, as true Saints are. They are the children of God, the spouse of his Sonne, the temple of his Spirit. They are a peculiar treasure unto him above all peo∣ple, though all the earth be his, Exod. 19. 5. Though therefore Gods generall Providence be upon every creature, yet the Spouse of Christ, the Church, and every member of it, every true Saint, challengeth the speciall care of God, as a preroga∣tive to it selfe. The Church is Christs cure. He hath there∣fore the greatest care of it: and it may cast her whole care on him, 1 Pet. 5. 7. and boldly say, The Lord is my helper, and I will not feare what man shall do unto me, Heb. 13. 6.

2. All that man can do, can but l 1.55 touch the body: it can∣not reach to the soule. Now, the body is but the outward part of a man, a mortall part, subject to much misery. Therefore all that man can do at the most, is but for a moment, 2 Cor. 4. 17. So as the uttermost which man can do, in comparison of the evill which reacheth to the soule, is little to be accounted of, not to be feared.

3. Man can inflict nothing upon the body, which may truly and properly be called evill: or which may make it mi∣serable. Degradation from offices, Deprivation of goods,

Restraint of liberty, Reproach, Disgrace, Torture, Executi∣on of death, Deniall of buriall, and other externall crosses like unto these, are so farre from making Saints miserable, as thorow the divine providence they turne to their advan∣tage. m 1.56 Losse of goods may prove a gaine of grace: n 1.57 Re∣straint of outward liberty, a meanes of greater freedome of conscience: o 1.58 Disgrace, a motive for God the more to ma∣nifest his approbation: p 1.59 Torment, an occasion of easing the mind: q 1.60 Death of body, an entrance into eternall life. What evils can they be, which bring so great advantages to men?

4. If they should be evils, God can protect and deliver from them all. (Of the many wayes of exempting Saints from judgements, see The Plaister for the Plague, on Num. 16. 45. §. 12, 14.) What cause then is there to feare man for any thing he can do?

Take to your selves therefore, O believers, who are well instructed in the extent of Gods providence to all creatures, and thereupon in his care over you, and protection of you, take to your selves an holy boldnesse, and an invincible cou∣rage against all that man can do. Take to you the resolutions of them that in truth and faith said, r 1.61The Lord is on my side: I will not feare: What can man do unto me? s 1.62Our God whom we serve is able to deliver us from the burning fiery fornāce: and he will deliver us. O be not so affrighted with sha∣dowes, as upon the sight of painted fire to startle backe into true burning fire. So do they who to avoid per∣secution, denie the truth: or to avoid reproach, proove profane. These are no fruits of faith in the extent of Gods Providence.

§. 9. Of eying God in all affaires.

V. * 1.63 GOD is to be beheld in all our affaires. If a spar∣row fall not to the ground without him, what do we, what can we do without him? And if his hand be in all that we do or can do, ought we not to take notice thereof, to behold it, well to observe it, and marke whereto it tends? Doth God from heaven looke downe upon us on earth, and shall not we from earth life up eyes and hearts to him that is in heaven? The Psalmist indefinitely saith of all, even * 1.64 all creatures, The eyes of all looke up unto thee, O Lord. And shall not the eyes of all reasonable creatures, shall not the eyes of all that are made new creatures, looke up unto God? That God which in his surpassing glory is in heaven, in and by his working Providence, is on earth also; and (as he that well knew what he said, truly said) worketh hitherto, Ioh. 5. 17. He that wrought six dayes in creating all things, * 1.65 worketh to this very day, and so will do all the dayes of this world, in and by his Providence. Thus those very things which we our selves seeme to worke, are more truly effe∣cted and perfected by Gods Providence, then by our dili∣gence. Let us therefore enterprize nothing without him. Except the Lord build the house, they labour in vaine that build it: except the Lord keepe the city, the watchman wa∣keth but in vaine. It is vaine for you to rise up early, to sit up late, to eate the bread of sorrowes; namely, unlesse the Lord put to his hand.

Learne hereby to commend all thine affaires to the divine Providence. Depend thereon all thy life long. So do on thy death-bed. If thou hast children, comfort thy selfe herein, that though thou (their earthly Father) maist be taken from them, yet thine and their heavenly Father, who is not onely a meere spectator, and beholder of all things, but a disposer and orderer of them by his wise and just Providence, ever re∣maineth to worke with them, to worke for them, if at least they will put their trust in him, and depend on him. Com∣mend

thy soule therefore, commend thy children, and all thou leavest behind thee, to his providence, when thou art departing out of this world.

§. 10. Of submitting all our purposes to Gods will.

VI. * 1.66 VVHatsover is by man intended, must be sub∣mitted to Gods will. Without God a spar∣row falls not to the ground. And without God nothing can be effected by man. a 1.67 A mans heart deviseth his way, that is, a man may with himselfe plot and purpose this and that, But the Lord directeth his steps, and bringeth the purposes of man * 1.68 to what issue God himselfe please: according to the pro∣verbe, Man may purpose, but God will dispose. So as the good successe which men have, comes not from their projecting, nor from any freedome of mans will, but from the guidance of him, to whom the Prophet Isaiah saith, Thou hast wrought all our workes in us, or for us, Isa. 26. 12.

Iustly therefore doth the Apostle (Iam. 4. 13, &c.) taxe their bold presumption, who without thought of God, or of his over-ruling providence, peremptorily say, To day or to morrow we will goe into such a city, and continue there a yeare, and buy and sell, and get gaine, whereas ye know not what shalbe on the morrow, &c. This was the proud conceit of him, who by an heavenly voice is called Foole, for saying to his soule, Soule, thou hast much goods laid up for many yeares, take thine ease, eate, drinke, and be merry. The doome which was denounced against him upon that conceit, giveth evidence that he was an egregious foole. It was this, This night thy soule shall be required of thee: then whose shall those things be which thou hast provided? Thus we see what it is to purpose or promise any thing without the Lord.

On the contrary, they questionlesse were well instructed in this all-ruling, and over-ruling Providence of God, who in all their purposes had ever a reservation to God, as he that said, e 1.69 If it be of the Lord let us send abroad, &c. and he also that said, f 1.70 I will come to you shortly if the Lord will. And

againe, g 1.71 I will returne to you againe, if God will. S^t. Iames where he taxed the fore-mentioned profane and over∣peremptory speeches, giveth this direction for submitting our purposes to the divine Providence, Ye ought to say, if the Lord will, we shall live, and do this or that. This is not to be taken, as if we should to every sentence that we utter adde this clause, If God will, but that we should be so well in∣structed in the divine Providence, as to know nothing can be done without the will of God, and thereupon ever to have in our minds that reservation, If the Lord will. Thus by submitting our wills to Gods will, we shalbe sure both to have our wills effected, yea also that to be effected, which is the best. Gods will, will we, nill we, shalbe accompli∣shed. If then we will nothing, but that which may stand with Gods will, in the effecting of Gods will, our will must needs be effected. And because Gods will ordereth and disposeth all things to the best, on the same ground, that which we will must needs fall out to the best. But suppose our will should wish any thing that God would not have: what skilleth it? We may know what we would have: but God knoweth what we should, and shall have. It is there∣fore much better that our purpose and desire be crossed, if at least it be contrary to Gods, then effected. If Gods counsell and determination be accomplished (as accomplished it shalbe) it is enough. My will therefore shall take the pattern of our Saviours for her guide, and in all cases say as he did in a most extreme case, O my Father, not as I will, but as thou wilt, Mat. 26. 39.

O how impious, sacrilegious, and blasphemous, yea, a∣theisticall and Luciferian was that speech of a Pope, who be∣ing forbid by his Physitian a meat that he liked, replied, that * 1.72 he would have it in despite of God. Such are the thoughts (if not the speeches) of many presumptuous spirits.

§. 11. Of Contentednesse.

VII. * 1.73 COntentednesse is requisite in all estates. The ex∣tent of Gods Providence giving evidence to Gods disposing and ordering all estates, if men rest not content in their estate, they manifest a discontent at his Pro∣vidence. Surely he had an eye on Gods Providence ordering his estate, who in his great affliction said, a 1.74 I was dumbe and opened not my mouth, because thou (Lord) diast it. And he, who having heard a judgement denounced against him, which would make a mans eare to tingle againe, replied, b 1.75 It is the Lord, let him do what seemeth him good. In like man∣ner, c 1.76 David, d 1.77 Iob, e 1.78 Hezekiah, and others, manifested great contentednes in great extremities. But most pertinent to our purpose is this of S. Paul, f 1.79 I have learned in whatsoever state I am therewith to be content. I know both how to be abased, and I know how to abound: every where, and in all things I am in∣structed both to be full and to be hungry: both to abound and to suffer need. g 1.80 To this contentednesse we are all exhorted by him that had so well learned it himselfe.

Well it beseemeth the sonnes of God, children that have so high and heavenly, so potent, so prudent, so provident a Father, whose Providence extends it selfe, as to all creatures not the least excepted, so to every thing that appertaineth to them (seeme it never so small, as to their haire, the number and colour thereof, and to the just pitch of their stature) well (I say) it beseemeth children that have such a Father, to rest contented with that estate wherein he setteth them. What∣soever the present estate of Saints is, God hath set them therein. On this ground, as when we are in high and ho∣nourable places, when we abound in wealth, when we have good health, when we enjoy peace, or any manner of pros∣perity, we ought to be perswaded that these are good for us: so on the other side, when we are in meane places, when we are pinched with poverty, when we are visited with sicknesse, when we are molested with sundry troubles, when

we are pressed with all manner of adversity, to be perswa∣ded that even these latter estates are best for us, at that time when, and so long as we are in them. For our estate, of what kind or condition soever it be, is disposed by our Father be∣fore mentioned; and he knoweth what is fitter for us, then we can know. Therfore the Lord here in this text, speaking of the extent of the divine Providence, putteth them in mind of this Father, saying, A sparrow shall not fall to the ground without YOVR FATHER. Faith herein will make us thankfull for all manner of prosperity, as proportioned out unto us in wisdome and love by this our Father: and pati∣ent under all manner of adversity, as laid upon us in like wis∣dome and love by the very same Father. This is rightly and truly to be * 1.81 content with things present, or with such things as for the present we have: or with the estate wherein for the time we are.

§. 13. Of ascribing the glory of all deliverances to God.

VIII. * 1.82 THe glory of all deliverances is to be ascribed to God. For by that Providence which extends it selfe to all things, deliverances from enemies, from dan∣gers, from distresses, from all manner of evils, are obtained. But that is the Providence of God. To whom then, if not to him shall the glory thereof be ascribed? Hereof we have spoken * 1.83 before.

Onely here learne we to apply this generall point, to such particular deliverances as God hath given unto us. Conside∣ring therefore that this our land, which hath now for many yeares enjoyed the bright, pure, comforting, sanctifying, and saving light of the Gospell, lay for many hundred yeares together in the dismall and damnable darknesse of Popery, we are oft to call to mind, and duly to meditate on the means and times whereby and wherein the divine providence hath brought into our land, this light, to discover and drive away that (worse then Egyptian) darknesse of Popery. For instan∣ces take these.

1. Iohn Wickliffe about the yeare 1371 in the raigne of Edward 3. even in the midst of popish darknesse, held out the light of the Gospell, wherewith many in those dayes were enlightned. This fire, by the abundance of ashes which the Romish Clergy heaped upon it, lay, after the death of Iohn Wickliffe, smothered up: yet were those ashes raked away, about 40 yeares after by Iohn Hus, and the sparkes of that fire so blowne up, as dazled the eyes of the Papists, and made them mad againe, against those that laboured to bring out those sparks.

2. Henry 8. disanulling the Popes usurped authority in England, had by Act of Parliament, the title of Supreme * 1.84 Head of the Church in his owne dominions, conferred upon him, and liberty given him to reforme abuses crept into the Church. Thereupon he made Articles, and sent out injuncti∣ons for removing images, reading Divine Service and the Holy Scriptures in English, preaching Gods Word, cate∣chising children, and performing other duties of piety, so as the Gospell began to shine forth somwhat brightly in En∣gland, till about six yeares after thorow the six articles esta∣blished * 1.85 by Act of Parliament, a cloud was gathered before that bright light. That Act for establishing the six articles, was among the common sort stiled the Scourge with six strings. For many were therewith scourged to death. The heads of those six Articles were these.

• 1. Transubstantiation established.
• 2. Communion in both kinds excluded.
• 3. Priests mariage prohibited.
• 4. Vowes of chastity warranted.
• 5. Private Masses allowed.
• 6. Auricular Consession justified.

3. Edward the 6. comming to the Crowne, dispelled the cloud of those six Articles, yea and from the mist of other popish remainders, so as in his time the Gospell shined out in her full brightnesse. But yet about six yeares after, by his death a thicker and darker cloud, then was in the daies of Henry 8. gathered together in Queene Maries daies, and

over-shadowed the whole Land. Then instead of the hea∣venly light of the Gospell, an hellish light of burning fire brake out to the destruction of many.

4. Queene Elizabeth by re-establishing the Gospell, as it * 1.86 were by the brightnesse of the sun, put out the fore-mentio∣ned fire, and so setled the Gospell of peace in this land, as now 73 yeares we have enjoyed with it, much externall peace.

These have beene very speciall deliverances, which have apparantly beene wrought by the divine Providence. They ought oft to be thought on: that our hearts may be the more inflamed to give the glory of them to God.

To these might be added many other evidences of Gods Providence, in preserving the foresaid Queene Elizabeth from many plots and treasons against her Person and life; as also in preserving our late King Iames of blessed memory, and our now royall Soveraigne. But the heads of these have beene distinctly set downe before, §. 93. 94.

§. 14. Of ascribing the glory of judgements to God.

IX. * 1.87 THe glory of judgements on the Churches enemies is to be ascribed to God. For, by the fore-mentioned Providence are they executed. He is the God of vengeance. Hereof we have spoken a 1.88 before.

Onely here I suppose it to be most meet to make a parti∣cular and true narration of that judgement which b 1.89 ten daies ago befell the Papists in this parish: whereof there are ma∣ny uncertaine reports spread abroad.

§. 15. Of a downe-fall of Papists.

* 1.90

I Do the more confidently publish this history, because I was an eye-witnesse of many of the things therein related, and heard, from the mouth of such as were present at the sermon, the other things. For, upon the first hearing of the destruction of so many persons as by that Downe-fall lost their lives, our Constables forthwith caused the gates of our Precinct (it being enclosed about with walls and gates) to be shut, and raised a strong guard from among the Inha∣bitants, to keepe the house where this accident fell out, and to prevent tumult about it. Thus thorow the favour of the Constables and Watch, who were all my neighbours, I had the more free and quiet ac∣cesse, to view the dead bodies, and to ensorme myselfe in all the materiall circumstances of that accident: and that I did somuch the rather, because the Bishop of London (that then was) sēt to me to inform my self thorowly of the whole businesse, and send him a narration thereof under my hand: whereupon I did not onely

view matters my selfe, but caused Carpenters to search the timber, to take the scant∣lings thereof, and to measure the roomes. I was also present with the Coroner, and his In∣quest, at their examining of all circumstances about the bu∣sinesse. And where my Lords Grace of Canterbury sent to me, to come to him, and to bring with me the best evi∣dence I could, I got the Fore∣man and others of the Iury, and four persons that were pre∣sent at the sermon, and fell downe with the multitude, but by Gods providence escaped death, and one that stood without the doore in hearing, but fell not: all these I got to go with me to Lambith, where I heard the witnesse which they gave to my Lords Grace about the matter. One that fell with the rest and escaped death, was M^r. Gee, a Preacher, of Lankashire: two other were a sonne and servant of a Citizen in Pater-noster Row. The other also were men of good understanding, able to conceive what they saw and heard, and to relate what they conceived.

ON the Lords Day, being the 26. of Oct. (as we in England, according to the an∣cient account of moneths and dayes in Christendome, doe reckon the time) but the 5. of Nov. (as the late Gregorian account reckons it.) * 2.1On that day a common report went up and downe, farre and neare, that one Drurie, a Romish Priest would preach in the after∣noone, in a faire house in Black-Friers London, whi∣ther they that would, might freely come to heare him.

Vpon this Rumour (fame also setting an high commen∣dation on the excellency of the mans parts, and eminen∣cy of his gifts) very many, Protestants as well as Pa∣pists, Schollers as well as others, assembled thither about three of the clocke in the after-noone.

* 2.2The roome where they were assembled was a long garret, the uppermost story of an high edifice, built with stone and bricke.

The maine mansion house was inhabited by the

French Ambassadour.

To the foresaid garret there were two passages. One out of the Ambassadours with-drawing chamber, which was private. The other more common, with∣out the great gate of the said mansion house.

Vnder the garret was a great square chamber, which one Redyate another Popish Priest had hired for himselfe. Whereunto Papists much re∣sorted, to make confession, and heare masse.

Vnder that, the fore-said with-drawing chamber of the French Ambassadour. And this with-drawing chamber was supported with arches of stone: being immediately over the en∣trance into the great house.

At the South end of the garret, and on the West side thereof, there were bed∣chambers and closets which other Priests had hired.

The bed-chamber at the South end was severed from the other part of the garret only by a partition of Wans∣cote, which was taken down for the Sermon-time. The length of the garret from North to South was almost 40 foot. The bredth but 16

foot. For, it was within the roofe: and so gathered in narrower then the roome below it: which was about 20 foot square.

The two fore-mentioned passages met on one paire of stairs leading to the said garret, which had one onely doore entring into it.

* 2.3More came to this place, then possibly it could hold, so as many could not get in, but returned backe againe. Others went into the foresaid Redyats chamber, and taried with him. The whole garret, roomes adjoyning, doore, and top of staires were as full as could be.

In the garret were set some stooles, and chaires for the better sort. Most of the women sate on the floore, but most * 2.4 of the men stood thronged together. About two hundred are supposed to be there assembled. About the middest of the roome was a chaire and a little table before it for the Preacher.

All things thus prepared, and the multitude assembled, * 2.5 about three a clock the expected Preacher, having a surplice on him girt about his middle with a linnen girdle, and a tip∣pet of scatlet on both his shoulders, came in, being attended upon by a man carying in one hand a booke, and in the other an houre-glasse.

So soone as he came to the table prepared for him, he kneeled downe, with shew of private devotion a little while. Then rising up, and turning himselfe to the people, he crossed himselfe, and tooke the foresaid booke (which was said to be the Rhemish Testament) out of the hand of the man that followed him: and the houre-glasse being set up∣on the table, he opened the booke, and read the Gospell ap∣pointed (according to the direction of the Romish Calen∣der) * 2.6 for the 21 Sunday after Pentecost, as that was. That Gospell is recorded by S^t. Matthew, chap. 18. 23, &c. The text being read, he sate downe in his chaire, and put on his head a red cap, over a white linnen one turned up about the brimmes.

He made no audible prayer at all: but having read his

text, he first spake somthing of the occasion of it (it being the Parable of forgiving debts:) and then propounded three especiall points to be handled out of it.* 2.7

• 1. The debt we owe to God.
• 2. The mercy of God in forgiving it.
• 3. Mans unmercifulnesse to his brother.

Having insisted some while on the misery of man by rea∣son of the debt wherein he stands bound to God; he passed on to declare the rich mercy of God, and the meanes which God had afforded to his Church for partaking thereof. Among these he reckoned up the Sacraments, and especially pressed the Sacrament of Penance, as they call it.

He was discoursing on these points about halfe an houre, when on a sudden the floore whereon the preacher and the * 2.8 greater part of his Auditory stood, fell downe with such vi∣olence, as therewith the floore of the chamber under it (where Redyate before mentioned and some company with him, were) was borne downe: so as both the floores, the beames, girders, joyces, boards and seelings, with all the people on them, fell downe together upon a third floore, which was the floore of the French Ambassadours with∣drawing chamber, supported with stone arches, as afore∣said.

Here by the way, the Providence of God in the preserva∣tion of the Ambassadour, is remarkable. This with-drawing * 2.9 chamber was next to his bed-chamber. He had oft recourse thither. It was said by his Attendants that that very after∣noone. he was in that withdrawing chamber: and that not long before the sermon he came out of it to go to the Court.

There being a partition on the South side of the middle chamber which reached up to the floore of the garret, and * 2.10 supported it, that part of the garret which was beyond that partition South-ward, fell not: so as all the people thereon were safe. Onely they had no way to get out. For, there was but one entrance into the garret, which was at the North-West corner. Hereupon some thorow amazement

would have leaped out of a window, almost forty foot from the ground. But the people without told them of the danger if they leapt downe, and so kept them from that desperate attempt. At length by breaking the wall on the West side, they discerned chambers adjoyning thereto: and thorow the hole which they made, they crept into those chambers, and were saved.

All that stood on the staire-head at the doore leading into the garret, were also saved. For, the staires were without the roome, and nothing fell but the floores: nor walls, nor roofe.

Among those that fell, many escaped: for, some of the * 2.11 peeces of timber resting with one end on the wall, and with another on the third floore that yeelded not, both such as abode upon those peeces, and such as were under them, were thereby preserved. A Minister that was there and fell with * 2.12 the multitude, thorow the providence of God fell so be∣twixt two pecces of timber, as that timber kept his upper parts from crushing, and helpt him, by his clasping about the timber, to pull out his feet from among the dead corps.

Among others the present preservation and future de∣struction of Parker is very remarkable. This Parker was a * 2.13 kind of factor for English Seminaries and Nunnes beyond sea, especially at Cambre. He so dealt with two brothers of his in England, as he obtained of one a sonne of his, and of another a daughter, to send them to religious houses (as those superstitions places are called) beyond Sea. This Parker tooke his Nephew, a youth of 16 yeares age, to the fore-mentioned fatall conventicle, where Drury preached. Both these, Parker and his Nephew fell with the rest. The youth there lost his life, but Parker himselfe escaped with a bruised body, being a corpulent man. So farre was he from praising God, as with much discontent he wished that he had died for his Nephew, and said, that God saw not him sit to die among such Martyrs. Strange Martyrs! Yet not so strange, as those martyrs which died under gallowses and

gibbets for treason. Such are Romes martyrs. But about ten days after this Parker shooting London bridge with his fore∣said Neece, whom he was conveighing over Sea, both were cast away in the Thames. Iudge hereby (O Parents) whether God be well pleased with committing your children to Pa∣pists for education.

But to returne to our story.

Others there were, that were pulled out alive, but so brui∣sed, or so spent for want of breath, as they died within few houres after, others within few daies after.

The floore of the chamber immediately over this, where * 2.14 the dead corpses lay, being fallen, there was no entrance hereunto, but thorow the Ambassadours bed-chamber: the doore whereof was closed up by the timber of the floores that fell downe. The wals of this roome were stone: onely one window therein, with extraordinary crosse iron barres. Thus, though Smiths and other workemen were sent for, yet it was more then an houre before succour could be affor∣ded unto them.

When passage was made for others, I had accesse into the roome, and viewing the bodies, observed some (yet but few) to be mortally wounded or bruised with the timber; others to be apparently stifled, partly with their thick lying one on another, and partly with the dust that came from the seeling that fell.

On the Lords Day night when they fell, there were num∣bred * 2.15 91 dead bodies: whereof many of them were secretly conveighed away that very night. For, there were a paire of water stairs leading out of the garden, appertaining to that house, into the Thames.

On the morrow following the Coroner and his Inquest comming to view the bodies, found remaining but 63.

Of those that were caried away, some were buried in a * 2.16 burying place within the Spanish Ambassadours house in Holborn, among whom the Lady Webb was one, the Lady Blackstones daughter another, and one Mistris Vdall a third. Master Stoker and Master Bartholomew Bavine were buried

in S. Brides parish. Robert Sutton, Iohn Loccham, and Abi∣gail Holford in S. Andrewes Holborne; Captaine Summers wife in the vault under Black-Friers Church, and her woman in the Church-yard.

For the Corpses remaining two great pits were digged, one in the fore-court of the said French Ambassadours house, 18 foot long, and 12 foot broad, the other in the garden be∣hind his house, 12 foot long, 8. foot broad: In the former pit were laid 44 corpses, whereof the bodies of the fore∣named Redyat and Drury were two. These two wound up in sheets were first laid into the pit: and a partition of loose earth to sever them from the rest. Then were others brought: some in somwhat a decent manner, wound up in sheets: but others in a more lamentable plight, the shirts onely of the men tied under their twist: and some linnen∣tied about the middle of the women: the other parts of their body naked: one poore man or woman taking a corpse by the head, another by the feet: and so piled them up al∣most to the top of the pit.

The remainder were put into the other pit in the gar∣den.

Their manner of buriall seemed almost (if not altogether) as dismall, as the heape of them when they lay on the floore whereupon they last fell.

No obsequies or funerall rites were used at their buriall. Onely on the day after, a blacke crosse of wood was set upon each grave. But soone was it by authority commanded to be taken downe.

Thus they being interred, thorow search was made about the cause of the failing of the timber. The timber of * 2.17 each floore was laid together: and the measure of the Sum∣miers that brake, taken.

The maine Summier which crossed the garret was ten inches square. Two girders were by tenents and mortaises let into the midst of it, one just against another. The Summier was knotty where the mortaises were made: whereupon being over-burdened, it knapt suddenly asunder in the midst

The maine Summier of the other floore that fell was much stronger, being 13 inches square, smooth and sound e∣very where, no knot in it: neither did the girders meet so just one against another. Yet that also failed: not in the middest, as the uppermost, but within five foot of one end, and that more shiveringly, and with a longer rent in the timber, then the other. For, this chamber was almost full with such persons as comming too late to get into the sermon, went into Redyats chamber. Besides, it did not only beare the weight which lay on the upper floore, together with the weight of that floore that fell, but also re∣ceived all that weight with a sudden knock; and so the massy timber shivered in two, as suddenly as the other knap∣ped asunder, and the people were irrecoverably downe (be∣fore they could feare any such thing) on the third floore, which was above 20 foot from the first.

If this be not an evidence of the eye and hand of the divine Providence, both seeing and ordering things below, what evidence can be given thereof?

True is that of the Wiseman, All things come alike to all. * 2.18 There is one event to the righteous and to the wicked, &c. There is nothing that befalleth any one, but may befall every one. And even such an accident may befall an assembly of true worshippers of God, as either the floore to fall under them, or the roofe and walls to fall upon them. For,

1. The judgements of God are unsearchable, and his wayes past finding out, Rom. 11. 33.

2. He hath other meanes to put difference betwixt his Saints and others, then externall events.

3. He will have his to feare alwaies, (Prov. 28. 14.) and alwaies to depend on him.

Yet notwithstanding where we see judgements executed on sinners when they are in their sinne, when they are im∣pudent and presumptuous therein, not to acknowledge such to be judged of the Lord, is to winke against a cleare light. a 2.19 God is knowne by the judgement which he executeth. To suppose then that the judgement which he executeth is

no judgement, is to put out that light which he affordeth of making knowne himself. b 2.20 Shall Nebuchadnezzar while he is vaunting of his great Babylon, be bereft of his wits? c 2.21 Shall Herod while he is priding himselfe in the peoples flattering applause, be eaten of wormes? d 2.22 Shall Haman while he is pra∣cticing to destroy all the people of God, and intending to hang Mordecai on a gallowes of 50 foot high, be hanged thereon himselfe? e 2.23 Shall Sennacherib while he is worship∣ping in the house of Nisroch his god, be slaine by his owne sonnes? f 2.24 Shall the house where the Philistines met to make sport with Sampson, fall upon their heads? Shall these and such like judgements overtake men in the very act of their sinning, and yet be accounted no judgements, no evidences of the divine providence, no signes of his indignation? Then let all things be ordered by chance: or rather let there be no order at all.

For the Conventicle where the fore-mentioned Downe∣fall was, It was for the greater part of Papists, who are palpa∣ble idolaters, whose doctrine is a masse of ancient heresies, who are by Law interdicted the execution of ministeriall fun∣ctions, who at this time gave outbefore hand that such a priest should preach, who made choice of a spacious place, who let the doore be open for all commers, who taking advantage at some present connivence, most audaciously and impudently, without feare of God or man did what they did. Now for such, in such an act, after such a manner done, so many of them, by such a meanes to be taken away, what can be said or thought, but that This is the finger of God. For to end as I began, Are not two sparrowes sold for a farthing? And one of them shall not fall on the ground without your Father. But the very haires of your head are numbred.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  Quis disposuit membra pulicis & culicis ut ha∣beant ordinem suum, &c. Aug. Enar. in Psal. 148.
• c 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 passercu∣lus. dimin. of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 minu∣tus assis.
• e 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Providentia Dei quin{que} passeres qui venduntur dipondio, guber∣nantur. Hier. Comment. l. 3. in Eph. 5.
• f 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.10

  Mat. 10. 31.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vbi numerus est, scientia numeri demonstratur.
• * 1.17

  Hier. Com∣ment. in hunc Ioc.
• o 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  A minori.
• * 1.20

  Si parva anima∣••i•• & vilia, absq Doo authore not decidunt: & in omnibus est pro∣dentia, &c. Hier. Ibid.
• * 1.21

  Omnia Dei pro∣videntia & iu∣stitia gubernan∣tur. Hier. Com∣ment l. 2. in Hierim. 9. Dominus omnia novit, omnia con¦tinet, omnia sua maiestate dis∣pensat. Idem. Comment. l. 12 in Esa. 41.
• b 1.22

  Mat. 5. 36.
• c 1.23

  Mat. 6. 27.
• * 1.24

  Gloria Dei sedet in scientiae mul∣titudine: & tunc manifestatur, quando cuncta rei providentia manifestantur: nec fortuito quid fieri, nec dicere quempiam Hier Comment. l 3 in Ezec 10. Ios. Hall. B. of Exet. in his Medit & Vows. Cent. 3. ••. 15.
• d 1.25

  Psal. 113. 5, 6.
• e 1.26

  Rom. 8. 28.
• a 1.27

  Stultitia, & er∣ror, & caecitas fortunae nomen induxit. Lactan. Instit 3. 29.
• b 1.28

  Tesacimus for∣tuna Deam, coe∣lo{que} l••camus. Iuvenal.
• c 1.29

  Parant fortunae mensam, nihil ad Deum pertinere credentes: sed vel stellarum cursu, vel varie tate fortunae om∣nia gubernari. Hier. Cōment. l. 18. in Esa. 65.
• * 1.30

  Bona animi, Bona corporis, Bona fortunae.
• e 1.31

  Luk. 10. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.32

  Eccl. 9. 11.
• g 1.33

  Providentiam Dei quae ad ho mines pertinet, nonnunquam Fortunam appel∣lant, quia efficiat multa improvisa, nec opinata nobis propter obscuri∣tatem, ignoratio∣nem•• causarum Cic Academ. 1
• * 1.34

  Nihil aliud in rebus casum vo∣camus, nisi cujus ratio & causa secreta est. Aug contr. Acad. l. 1 Nihil fit nisi quod aut ipse facit, aut fieri ipse permit∣tit. Aug. de Bon. Persev. l. 2. c. 6.
• * 1.35

  See §. 5.
• * 1.36

  Quidam Philoso∣phi ex siderum cursu at{que} con∣stantia suspican∣tur esse in ••oe••e stibus providenti∣am: & terrena contemni, dum nihil redi, nec iuxta ordinem in terris geritur. Hier. Com∣ment l 3. in Ezek. 8. Lege Aug. Enar in Psal. 188. cont. istud delirium.
• * 1.37

  Rom. 8. 28.
• * 1.38

  See §. 5.
• * 1.39

  Rom. 14. 3.
• * 1.40

  Luk. 18. 10, &c
• * 1.41

  Luk. 10. 30, &c
• * 1.42

  Lev. 19. 14.
• * 1.43

  Pro. 30. 17.
• * 1.44

  Deut. 27. 16.
• * 1.45

  Iob 19. 16, 17.
• * 1.46

  See §. 5.
• * 1.47

  1 Sam. 8. 7:
• a 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.49

  Heb. 11. 23. 27
• c 1.50

  Psal 118. 6.
• d 1.51

  Ezr. 8. 22.
• e 1.52

  Neh. 6. 11.
• f 1.53

  Luke 13. 32.
• g 1.54

  Act. 4. 19. Providentiam cateris creatur is non negamus: curam sponsa vindicat sibi. Bern. super Cant. Serin. 68.
• l 1.55

  Mat. 10. 28. Luk. 12. 4.
• m 1.56

  Heb. 10 34.
• n 1.57

  Act. 16. 25.
• o 1.58

  1 Cor. 4. 13.
• p 1.59

  Heb. 11. 35.
• q 1.60

  2 Cor. 4. 17.
• r 1.61

  Psal. 118. 6.
• s 1.62

  Dan. 3. 17.
• * 1.63

  See §. 5.
• * 1.64

  Psal. 145. 15.
• * 1.65

  Manifestum est nequaquam no∣stra industria, sed providentia Dei ••liam ea perfici, in quibus ipsi videmur operari. Chrys. in Mat. 6. Hom. 22.
• * 1.66

  See § 5.
• a 1.67

  Prov. 16. 9.
• * 1.68

  Quicun{que} homi∣num gressus rectum iter ince∣dunt, non sit hoc libertate humani arbitrij, sed gu∣bernatione illius, cui dicit Esaias, Omnia opera no stra operatus es nobis. Hier. Comment. l. 2. in Prov 20 Luke 12. 19.
• e 1.69

  1 Chro 13. 2.
• f 1.70

  1 Cor. 4. 19.
• g 1.71

  Act. 18. 21.
• * 1.72

  Iulius 3.
• * 1.73

  See §. 5.
• a 1.74

  Psal. 39 9.
• b 1.75

  1 Sam. 3. 18.
• c 1.76

  2 Sam. 15. 26.—16. 11.
• d 1.77

  Iob 1. 21.
• e 1.78

  Isa. 39. 8.
• f 1.79

  Phil. 4 11, 12.
• g 1.80

  1 Tim. 6. 10. Heb. 13 5.
• * 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. praesentibus.
• * 1.82

  See §. 5.
• * 1.83

  The Churches Conquest, on Exo. 17. 15. §. 77.
• * 1.84

  An. Dom. 1534
• * 1.85

  An. Dom. 1540
• * 1.86

  An. Dom. 1558
• * 1.87

  See § 5.
• a 1.88

  Churches Conquest, on Exo. 17. 14 §. 66, 69.
• b 1.89

  The Downe∣fall was Oct. 26. 1623. This preached 5. Nov. next following.
• * 1.90

  An Dom 1623
• * 2.1

  The occasion of the great concourse.
• * 2.2

  A Description of the place.
• * 2.3

  The great con∣course of peo∣ple.
• * 2.4

  The preparati∣on made.
• * 2.5

  The Preachers manner of entrance.
• * 2.6

  The Text.
• * 2.7

  The principall points hand∣led.
• * 2.8

  The dismall fall.
• * 2.9

  The Ambassa∣dour absent.
• * 2.10

  How many of the Auditory fell not.
• * 2.11

  Who fell, but escaped death.
• * 2.12

  He himselfe told me this story.
• * 2.13

  One that esca∣ped death in the fall, short∣ly after drow∣ned.
• * 2.14

  Causes of their death.
• * 2.15

  The number flaine.
• * 2.16

  Their buriall.
• * 2.17

  The scantling of the timber that brake.
• * 2.18

  Eccl 9. 2.
• a 2.19

  Psal 9. 16.
• b 2.20

  Dan 4. 3 c, &c
• c 2.21

  Act. 12. 22, &c.
• d 2.22

  Hest. 3. 8.—5. 14.—6. 4.—7. 10.
• e 2.23

  2 King. 19. 37
• f 2.24

  Iudg. 16. 30.