A CORDIAL OF COMFORT.  
To preserve the Heart, from fainting with Grief or Fear: for our Friends, or our own Visitation, by the Plague.  
Also a Thanksgiving to Almighty God, for staying the Visitation in London, and the Suburbs thereof.  
Both which may be of use to Christians in other places, that are clear, visited, or recovered.  
BY WILLIAM CHIBALD.  
Printed at London by W. I. for Nic. Bourn● and Edw. Brewster, and are to be sold at the Royal Exchange, and at the Bible in Pauls-Church-yard. 1625.   

TO The Right Worshipful; the Company of the Lethersellers: The Masters and Wardens; The Assistants and Livery, with the rest of the Brethren, of that worthy Society.  
Right Worshipful, and Worthy:  
THE DEdication of books unto persons of place and quality, is to manifest a serviceable respect and reverence unto them; and to supplicate a favourable aspect, and acceptation from them.  
According to these fair ends, I have adventured to devote this my Treatise, which doth need the one, to your Worships that are worthy of the other.  
You are worthy of my Dedication in two respects (namely) as Citizens, and as Lethersellers of London.  
1. As Citizens, because I wrote it in the Visitation of the City; and for the comfort of Citizens, in the Visitation thereof.  
2. As Lethersellers, because you are that Company, whereof my dear Father was, Mr. james Chibald, (of sweet memory I hope among you) who about the year 1595. was Master, & head of your Body, even as his eldest Son, my loving Brother, is a living member of the same at this day.  
It remains, that your Worships would be pleased, by accepting the service of this Dedication, to Patronise the Book: The rather, seeing the Author's aim in dedicating it to you, is, but to honour you that are living, by my dear Parent that is dead: and to honour the memory of him that is absent, by you that are present, which as Brethren of one Company, and Parents of Children, you cannot but approve.  
That you may the more freely grant my request, I pray you to take unto your consideration further, the subject matter of the Book: which is Spiritual Physic. For it prescribes you, first, a Cordial: Secondly, a Diet.  
The Cordial hath a twofold nature. 1. To preserve your bodies from infection or death by the Plague (if the Lord see it good for your souls, and as Christians you should not desire it otherwise.) 2. To keep your souls from fainting, with immoderate Grief or Fear for your Friends, or your own Visitation by the Plague.  
The Diet is, to teach you that survive, how to live to GOD'S glory, by learning to be thankful to God for your own preservation, and for God's wonderful and merciful staying of the sickness amongst us. Both which as men, and Christian men, you have reason to look after and learn.  
In hope of your free favour herein, I humbly take my leave, with my hearty prayer unto God, to bless the reading of my Treatise to your Corporall and Spiritual health in jesus Christ, in whom I am  
Your Worship's most bounden in all Christian service, WILLIAM CHIBALD.   

To the Christian Reader, that needs Spiritual Physic from the Word, against Grief, or Fear, by reason of the Plague.  
IN the beginning of the Creation, 
Gen. 1.2.  when darkness was upon the deep, 
2 Cor. 4.6.  the Lord commanded the light to shine out of darkness. As unlikely effect of such a cause as the making one see, that was borne blind, 
joh. 9.11.  by anointing his eyes with clay and spittle; which was more likely to put them out, if ever he had any sight.  
Not long since, there was darkness and heaviness upon the face of my Family, by reason of God's Visitation, and (behold) out of the darkness of that sorrow, Almighty GOD hath brought forth this Light of Spiritual comfort.  
After a sort, I may truly say, GOD hath commanded it to shine forth, partly by his special assistance, when I was (in myself) very unfit for study, and partly by his providence in stirring up many to be very inquisitive to seek after it, and to be very importunate for the publishing thereof.  
I never intended to put this Light under a Bushel wholly to cover it: 
Matt. 5.15  for I did set it upon a Candlestick to give light in one room (namely) to my Parishioners, kindred, and friends to whom I gave some Copies: But now at the instance of many, I have put it into a Lantern & hung it out, in the open streets for the benefit of all passengers.  
I confess the light is but small it gives, but I hope it will burn clear, and sweet: the Treatise (I trust) will be free from error, and offence.  
I acknowledge also, that it is hung out somewhat late in the Evening, when many are at rest in their graves by the Visitation: but (the truth is) my tinder was wet, I could not strike fire to light it sooner, and when it was lighted, I could not get it hung up any sooner.  
My meaning is, the heaviness of my heart for God's visytation, on the City, my Congregation, and my Family was some let to the penning of it: and the difficulty of getting Work men to print it, was a great hindrance to the publishing thereof any sooner.  
Now that it is finished, and published my request is to the Christian Reader, that he would not close his eyes, 
Mat. 13.19  that he cannot see the light, but open them to walk by it, to the end he may not stumble and fall, at immoderate Grief or Fear by reason of his own, or his friend's Visytation by the Plague.  
And my humble Prayer is: That he, who is the true Light, 
job. 1.9  that lighteneth every one which cometh into ●he world, 
Revel. 1.13  and who walketh in the midst of the ●euen golden Candlesticks: That he would be graciously pleased to add further light & life to the ●eading & perusing of my Treatise, for the glory of God, and the good of his Church; and let all that read it for their comfort, say with me, Amen. Even as I will say with all that find comfort by the reading of it, The Lord be praised  
Yours in the service of your Faith W. C.   

A Table showing the Contents of this Book.  

WHen tears for sin prove godly pag, 4.  
How to comfort ourselves against grief for the visitation of our families. pag. 7.  
How to comfort ourselves against grief for our visitation p. 12.  
The nature of the affliction of God's children. p. 12.  
The causes of their afflictions, efficient and moving. pa. 13. 14. 15.  
The Companion of it. p. 17.  
The end of it, intent and event. p. 18. etc.  
How to hearten ourselves against the fear of the plague. pa. 24.  
How you may lawfully fear the plague. pa. 32, etc.  
How you may not fear the plague. pa, 35.  
The plague is no sign of God's eternal anger to the godly, p. 43.  
Six means to prevent the infestiion of the plague. p. 48.  
The 1. means, p. 48. the 2. in p. 50. the 3. p. 51. the 4. in p. 53. the 5 p. 55. the 6 p. 66.  
Six means to keep us from dying of the plague. p. 57  
The 1 means p. 58. the 2 in pa. 59 the 3 in pa. 60. the 4 in pa. 64. the 5 in pag 65. the 6 means in pa. 66.  
Cautions touching the efficacy of these means, to keep us frrm infection or death by the plague. pa. 68 etc.  
Reasons to prove that the godly do die in God's favour though the die of the plague● pag. 74.  
How that comes to pass page 81.  
What makes death blessed or accursed to men. pa. 84.  
Rules to know how we shall die in God's favour, though we die of the plague. pa. 74. 86. 

The first pa. 86.  
The second pa. 92  
The third pa. 96.  
The fourth pag. 99  
The fift p. 101.  
The sixth pa. 102.    
Seven holy virtues or action's to be done by Christians, to assure them of God's favour and love in life and death. pag. 107  
A distinction of the saving graces of the Spirit wrought in the Elect. pag.  
What brings us into the estate of grace, and what keeps us therein. p. 108.  
A farewell to them that have not been visited. p. 118.  
A farewell to them that have been visited, and yet are escaped. p. 118.  
A farewell to both sorts. pag. 119.    

Dr. FEATLIES' Approbation.  
I Have perused this Treatise, and find it very sound for Doctrine, and seasonable for the time; and having received much comfort by it myself, I desire others may do the like by the further publishing thereof.  
DANIEL FEATLY.   

A SPIRITV all Cordial, against the Plague.  
OF late it hath pleased God to visit my Family with the sickness. Upon this occasion (according to good order) I am 
a jer. 36.5  shut up in my Church yard: and by this means I may not (without offence) go abroad, either to the house of God to teach my people, or to my friends houses, to see how they do: but (blessed be God (that in judgement remembers mercy) six of nine persons 
b Abac. 3.2  remain escaped, as it is this day from death, 
Ezra, 9.15  and four of nine from infection.  
Though God have imprisoned my body: yet hath he enlarged my spirit, though he hath silenced my tongue, and thereby taken from me liberty to preach: yet hath he put my pen into my hand, and thereby given me an opportunity to write some spiritual counsel, for the comfort of my dearly beloved & like loving neighbours, and Parishioners, and my kindred and friends, that are affected & afflicted with God's visitation on us. As also for their consolation that have been, are: or may be in heaviness, by means of the like visitation.  
That which I have now written unto you is that which will be best for you to read, and that will be best for you to read at this time, which will best meet with, and remove that, which doth now most trouble you namely, Grief and fear.  
That you are grieved for me and mine, and for our visitation, I assuredly believe. And because I believe it, therefore have I written these few leaves & lines, 
〈◊〉 11 ●0  to assuage your sorrow: for it were hard, if my affliction should make a wound of grief in your hearts, and I not endeavour to make a plaster of comfort to heal it. Fare be such ingratitude from me, and fare be such a want from you.  
Though, in some respects I am grieved with your sorrow; yet in other regards I rejoice. not simply, for the grief itself: but for that which (I know) is the cause, and that which (I hope) will be the fruit, and that which (I pray) may be the issue of it.  
The cause of your grief for us is your love; for when the jews saw, how Christ wept for Lazarus, 
●oh. 11.36  they said, behold how he loved him.  
The fruit, is godly sorrow for sin; 
●hē●eares ●or sin prove godly.  or repentance unto amendment of life and salvation: and indeed then sorrow or tears prove godly, when they exercise a twofold nature they have, namely, 1. A salt brackish or brinish quality. 2. A wet or moist quality. The salt or brinish quality of sorrow or tears shows itself to be godly, 1. when it Seasons the soul with grace, 2. When it eats out the corrupt humour of wickedness that is in it, and 3 keeps the heart from putrefying in sin. The moist & wet quality that is in tears: doth show itself to be godly, when 1. it softens the heart that is hardened 
d Heb. 3.13.  with the deceitefulnes of sin, and 2. when it 
e jer. 4.14  washeth the heart from wickedness and 
f Isa. 16. 1●  cleanseth it from the love of sensual pleasures.  
The issue which (I pray) may come of your sorrow for me, is an assurance to your souls, that you are living, and not dead members of the Christian body, in that you ᵍ can be touched with the feeling of our infirmities. 
Heb. 4. 1● Rom. 12.15  Weep with them that weep. 
* Heb. 4.5  remember them that are in bonds, as if you were bound with them. 
* Rom. 12. ●5  And pity your brethren when the hand of the Lord toucheth them. 
Heb. 13.3.  
job. 19 21  In these respects I hope I may say with the Apostle S. Paul, 
2 Cor. 7.9.  Now I rejoice, not that ye were made sorry: but that ye sorrowed to repentance for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.  
But (to omit any longer preface,) and to come to the matter intended, which is removing of your grief and fear.  
Against your grief I will propound, 1. matter of content. 2. Meditations of comfort, (the good Lord reach and apply it, by his Spirit, unto your Spirits, according to the nature of the doctrine itself; and according to my desire & mind in propounding it.)  
That you may be contented with the hand of God's visitation upon my Family, 
How to content ourselves with God's visitaion on our f●amily.  I pray you take notice of, and consider seriously these five points.  
1 That we are not able to resist the hand of God, for we are ᵏ not stronger than he? We are in this respect but I as clay in the hands of the Potter: for the 
a 1. Cor. 10.22. jer. 18.6. Dan. 4.35  Lord doth according to his will in the army of heaven, and among the inhabitants of the earth and none can stay his hand.  
2 That we have most justly deserved to drink of this cup with others ᵇ we have accepted the punishment of our iniquity. For we have sinned against God and therefore must we bear 
c Micah 7  the hand of the Lord, we indeed justly receive the due reward of our deeds. Yea, we must be anmbe & not open our mouths, because it is his doing, who hath not done without cause 
d Levit. 26  all that he hath done unto us. and therefore 
e Luk 23.  the Lord is just for we have deserved to have been beneath for our sins. 
f Psal. 39  For who are we? And what is our Father's house, that in such a common calamity we should look to be free? Seeing 
g 1. Pet. 4.  the time is come that judgement must begin at the house of God.  
3. That we are not alone in this affliction, for we have fellows enough (too many if the Lord saw it good) 
h 1 Cor. 10.13.  There hath no tentation taken us: but such as is common to man. The Lord hath 
i 2. Sam. 7.14.  chastened us with the rod of men, and with the stripes of the children of men: yea, with the stripes of them that are his own children.  
4. That all in our family have not been smitten (as yet) but a few only; nor are they all dead that were smitten, but some only, nor were they all smitten together: but by degrees & successively only. First, our servants, and then our children; nor with so heavy a stroke as some have been, but gently & with moderation, 
k jer. 30.11. & 10.24  with measure and judgement the Lord be praised therefore.  
5. And lastly, consider, that none of us have wanted that which many (our betters) have been without, namely, food and physic: helpers and keepers, variety of rooms and chambers, with other conveniences: so that I may truly say (to God's glory, our benefit, and your content) of ourselves, as Paul did of himself and companions in affliction: We are 
* 2 Cor. 6.9.  as dying, and behold we live, as chastened; but not killed: and in another place, 
* 2 Cor. 4.8.  We are troubled on every side: but not distressed. We are in doubt: but not in despair. And with David, the ⁿ Lord hath thrust sore at us, but hath not given us over unto death.  
It is true, I have parted with a good servant & good child: and a good Curate, My faithful fellow helper in the ministry, but it is content to us they were not too good for him that gave them their goodness, and that had more right to them then I, for God, in heaven was ᵒ master to the one, ᵖ Father to the other, and q Arch-Pastor and Bishop to the other, and therefore might command them. And it is a comfort to us, & so it may be to you, that ʳ the Lord is better to us then ten s●ns, 
●2. Sam. 1 3.  as Elkanah said that himself was to his wife Annah.  
Now lest (haply) content may seem to some but a dry plaster for such a running sore, not broad enough to cover it, or not sovereign enough to heal it; therefore (to make a perfect cure) I have thought of another medicine for the malady; and so I pass on to the second sort of meditations that may give you comfort (as well as content) against your heaviness for our visitation.  

How to comfort ourselves against grief for our visitation.  These comforts shall be taken from several considerations concerning our affliction, as namely, 1. The Nature of it. 2. The Cause of it. 3. The Effect of it. 4. The Companion of it. 5. And lastly, the End of it. For in all these points there lieth matter of comfort; from all these have the faithful raised comfort to themselves in their afflictions, and withal these have we comforted ourselves in our visitation.  
1. The Nature of this visitation is the same with the nature of all other afflictions on the godly: 
The nature of the affliction of the godly.  which is, not to be a vengeance of God to wreak his fury on us to our utter destruction: but to be a 
b Heb. 12.5, 6, 7. 1. Cor. 11.32.  chatistment and correction, to make us repent more sound of our past sins, and to prevent with more watchfulness the committing of the same, or like sins again, 
Reu. 3.19.  that 
c Reu 2.29.  we may be zealous and amend. Indeed, it is in itself a punishment, and to the wicked that repent not, it is a vengeance: but to the godly that amend, it is not so, as shall be proved more at large hereafter. And therefore in this respect may we all take comfort in it.  
2 The cause of this our visitation is twofold, 
The causes of the afflictions of the godly.  Efficient and impulsive. The Efficient Cause is the author or sender of it, which is God, and herein God is ᵈ to be considered not simply, as God only: but as God 
a 2. Sam. 7 14.  our Father, or as merciful. For by this visitation we fall into God's hands, whose 
b 2. Sam. 4 14  mercies are great: and herein GOD 
c Heb 12.7  deals with us, as with his sons and daughters. Therefore we ought not to 
d Heb. 16.  faint when we are rebuked of him: but consequently be comfortable therein.  
The second cause is Impulsive, or that which moveth God thus to afflict or chasten us, which is his eternal love in Christ. For as many as the Lord love's he rebukes and chastens. 
e Reu. 3.19  The Lord may chasten us with the 
f 2 Sam. 7.4, 15.  rod of men, and with the stripes of the children of men but his mercy shall not departed from us. So that, 
g Phil. 2.1.  if there be any comfort in love, that is, in God's love, then may we comfort ourselves in our affliction which proceeds from it.  
It is true, the Instrumental cause of this our visitation, hath been God's Angel, or infection by men: but the supreme Efficient is GOD. It is true also, that in respect of our sins, the ʰ anger and fury of GOD may be said to be an Impulsive or moving cause of it. 
a 2 Sam. 24 1.  
b Ezek. 10 19  But it is but his temporary anger, which is but for a ⁱ moment: 
c Isa. 54.8.  Which may and doth well stand with his eternal love, & everlasting compassion in Christ, with which we are to be comforted.  

The effect of their affliction.  3 The effect and fruit that comes to the faithful by all their afflictions, when they are exercised thereby, is very comfortable: it is the ᵃ peaceable fruit of righteousness: 
e Heb 5.8  (that is) increase of holiness, both in heart & life, which will bring forth true quiet and peace to the soul, though the body and outward man, 
h Heb 6.9.  be disquieted & afflicted with them for the present it is to ᶜ learn obedience by the things we suffer: 
f Hos. 6.1.  it is to 
d Heb. 12.12.  return to God that smites us, and be zealous and amend. 
g Reu. 3.29.  So that we having in some measure (through God's grace) found these fruits and effects wrought in us by our affliction, and these being comfortable, because they be such as ᵉ accompany salvation, therefore ought you not to sorrow ᶠ as men without hope, 
1 Thes. 4.18.  
g Mat. 2.18.  like Rachel that would not be comforted: but even in grief to remember comfort, in him, as God hath in judgement remembered mercy for us.  
4 The Companion of the outward affliction of God's children, 
The comdanion of their affliction.  it is inward Spiritual consolation, at one time or other, in one kind or other, or in one measure or other, wherein also we have had our share (blessed be God.) For as the 
h 1. Cor. 2.5.  sufferings of Christ abound in them: so their consolations also abound in Christ. There 
i Psal 97.  is light sown for the righteous, and joy for the upright in heart. 
1.5.  And that which is sown for them. 
k Gal. 6 9  They shall reap in due time if they faint not: the Lord jesus will not 
l joh 14 18.  leave them comfortless: he will not 
m 1. Cor 10 13.  suffer them to be tempted above that they be able to bear: he hath 
n joa. 16.33.  bidden them to be of good comfort, because, though they shall have afflictions in the world: yet shall have peace in him. For though 
o Psal. 30.  heaviness may endure for a night: joy sh●l come in the morning. 
p Hos. 6.2.  After two days he will revive us, in the third day he will raise us up, and we shall live in his sight.  
The last thing to be considered in our affliction, is the end of it: which is the same with the end of all the afflictions of the godly. And this end is twofold. 1. God's intent in sending of them. 2. The event of them when they are sent. For both these minister comfort.  
1. The end or intent of GOD in afflicting his children, is generally their good. For even in them, ⁱ God is good to Israel. More especially God intends to them therein these good things, namely, 1. In respect of himself, to make them 
k heb. 12.10.  partakers of his holiness. 2. In respect of Christ, that they may have 
l Phil. 3.10  fellowship with his sufferings, and be made conformable to his death. 3. In respect of the wicked, that 
m 1 Cor. 11 33.  they may nor be condemned with the world. And fourthly, in respect of themselves, 
n Heb 12.  that they may live, namely in heaven, and there be glorified with Christ, when first they have 
o Rom. 8.17  suffered with him.  
2 The end or event likewise which according to God's intent follows upon all the afflictions of the godly, it is comfortable, for generally it is their good, so David found it, when he said, It is good for me that I have been afflicted. More particularly, these good things ensue thereupon: namely, 1. grace, 
p Psal. 119 7.  better to learn God's Statutes and to keep his word. 2 Peace or comfort in God and in conscience. 
q Psal. 119 71.61.  For mark the perfect man & behold the just the end of that man is peace. 
r Psal. 37.37. 2 Cor. 4 17.  3, Glory. for 
s jam. 5.11.  our light affliction which is but for a moment worketh for us a fare more exceeding and eternal weight of glory. The beginning and progress of jobs troubles, were very harsh and grievous: but S. james tells us that 
t joh. 8.16  we have seen and theard what an end God made.  
It is true the visitation of the plague is uncomfortable, because the fear of infection makes friends afraid to see us: but it is content that we have had some that have visited us; and it is comfort that though we had not had one to come unto us, yet had we not been alone, for 
u Mat. 18.20.  God our Father hath been with us. ˣ he hath not forsaken us in our bondage, for he hath promised never to leave of, nor to forsake any of his. And jesus Christ hath been with us, for ʸ wheresoever two or three are gathered together, in the name of Christ, he is in the midst of them, and we (according to our need and duty) have often humbled ourselves before him in private fasting, praying, searching of our hearts, and confessing our sins, which is (in part) to be gathered together in the name of Christ. It was sampson's Riddle, that 
z judg. 14 14.  out of the eater should come meat, and out of the strong should come sweetness. And it is a Christians Riddle, That out of affliction should come consolation: for of all the birds of the air few sing in winter; but the Redbreast. And of all the trees of the garden, few are green but the Bay tree; and of all sorts of men, few 
a Rom. 5.3  rejoice in tribulation, but the godly.  
That they have cause to rejoice in tribulation, bath even now been showed in five several points. That they ought to do so, we are taught by the Apostle Saint james who wills Christians 
b jam. 1.2.  to account it exceeding joy, when they fall into diverse tribulations. That they do so may be seen by the exampl●s of Peter and the other Apostles, who 
c Act. 5.41 Col. 1.24  rejoiced that they were counted worthy to suffer for Christ: how it comes to pass shall be showed hereafter. In the mean while you that are made sorrowful with our visitation, be joyful at our consolation: and so from assuaging your grief, I come to compound your fear. Your fear is twofold, partly in respect of us, and partly also in respect of yourselves.  
Your fear in respect of us, is, lest the hand of God should still be stretched out against our family, to strike more with the infection that is amongst us, and to take away more by death of it.  
To hearten you against this fear, 
How to hearten ourselves against the feared of the plague.  I pray you to take into your thought and consideration these three things.  
1. Though the Lord be able to proceed against us still, and though he should be just, if he did so: yet it may please the Lord to spare us 
d 1. Sam. 12.22.  for his own Names sake, because, 
e jerem. 1.7.  it hath pleased the Lord to make us his people: for the Lord 
f Eph. 3.20  is able to do exceeding abundantly above all that we are able to ask or think. He deals not with his children according to their iniquities, for who should remain in health or life? 
Ahac. 3.2.  Even in judgement the Lord remembers mercy, as the Prophet Abacuch tells us, & as we see it proved in that great plague in Israel, for when the Angel of the Lord had slain thereof 70000 in three days; 
2 Sam. 24.19.  and he began to stretch out his hand against jerusalem also, the Lord repent him of the evil, and said to the Angel that had destroyed the people, It is enough, stay now thy hand.  
That all are not infected, or die not of the infection: It is not because he is not able to do it, or if he did it, it were not just, and all did not deserve it: 
Lament. 3.31.32.33.  but because the Lord will not cast off for ever, though he cause grief: yet will he have compassion according to the multitude of his mercies for he doth not afflict willingly; 
Mica. 7.18  for who is a God like unto our God, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage, he retaineth not his anger for ever, because he delighteth in mercy.  
2. Though the Lord should smite us all with the stroke of this sickness, so that we were all infected and sick of it: (as in some families better than ours it is, & as justly he may deal with us for aught we are able to resist, or can deserve to the contrary) yet may it please God to spare us that we die not. 
a ●sal. 38.1.5  Ezekiah was sick of the plague (as the learned judge) and the text saith, he was sick unto death, (that is) in his own apprehension, and in the opinion of the Physicians, and in the violent and malignant nature of the disease: yet did he recover & lived fifteen years after. The like is to be seen by daily experience of many that do suruine: 
b jonah. 2.  jonah was in the sea, but he was not drowned: 
c Dan. 3.  The three children were in the fire, but were not burnt: 
d Dan. 6.  Daniel was in the den of Lions, but was not devoured. And why may not we be kept from dying of the plague, though we should be infected; with it (if the Lord be so pleased in his free favour.) Seeing in general afflictions, 
e Amos 4.11.  some are as firebrands plucked out of the burning: even as in harvest some glean are scattered that are not gathered by the owner, and in the vintage some clusters of grapes are left on the vine, that are not plucked off.  
I writ not this in security, as if I thought with Agag, 
f 1 Sam. 15.32.  The bitterness of death was past, or in presumption, as if I were passed all fear: the conscience of mine own unworthiness, & the knowledge of Gods after reckonings with some families do keep me from such folly. But because the servants of God, may (with Abraham) 
g Rom. 4.18.  hope against hope. We do not confidently, assure ourselves that it shall be so, but comfortably we hope it will, in the free favour and mercy of God, which is as great as is his Majesty, and who will have mercy on them, on whom he will have mercy. 
1 Rom. 9.15.   
3. What though all in our family, that are now in health and life should be smitten, and that we 
h Isai 21.14  could not be purged from our iniquity till we die: then for content, I say, for us all (as Paul did for himself and his companions) 
k Act. 22.  The will of of the Lord be done. And as Christ our blessed Saviour hath taught us to say, 
i Mat. 9.10  Thy will be done on earth as it is in heaven. More particularly, I say for myself, as David did for himself, ˡ Here am I, 
2 Sam. 15.24.  let him do to me as seemeth good to him. And for myself, and children, and servants, I say, as good old Eli did for his sons. 
m 1 Sam. 3, 18.  It is the Lord, let him do what seemeth him good. And for comfort to myself and you, I say, 
n Heb. 4 9  There remains a rest for God's people. 
o 1 Cor. 15 19  We have hope in Christ, not in this life only: 
p 1 Cor. 51  For we know that if our earthly house of this tabernacle be dissolved, we have a building of GOD, not made with hands, eternal in the heavens. 
q 2. Pet. 3 13.  We according to his promise look for new heavens, and a new earth, wherein dwelleth righteousness. For we know that our Redeemer liveth. 
r job. 19.25.  We know whom we have trusted, and we are persuaded that he is able to keep that which we have committed unto him against that day. And therefore 
s 2. Tim 1.12.  though the Lord kill us, yet will we trust in him. 
t job 13.15.  And so I descend from your fear for us, to your fear for yourselves.  
Your fear for yourselves and your own families is, that though hitherto the Lord hath spared your houses from the visitation: yet hereafter ere he make an end he may, though not with the first, yet with the last, either soon, or Sign.  
Concerning this your fear, I must first give you some instructions 2. Some directions: And thirdly, some consolations.  
The Instructions shall be 
How we may lawfully fear the Plague  in two points. 1. How fare you may fear the plague lawfully. 2. How fare, and in what respects you may not fear the plague.  
1. You may lawfully fear the plague in three respects. 1. In respect of itself. 2. In respect of God. 3. In respect of yourselves.  
1. In respect of the plague itself, because it is 
t 2 Chron. 20 9  an evil of punishment: It is 
u 1 Reg. 8.30  a plague or sickness, It is 
x Deut. 28.21.  a consuming pestilence. And because it is a great plague, yea, one of the four great plagues of God, with which he scourges his people when they rebel against him, 
Ezek. 44.21.  namely, The Famine, the Sword, wild Beasts, and Pestilence.  
2. In respect of God likewise it is to be feared, because it is his sword wherewith he killeth: whosoever is smitten with this sickness, he is said after an extraordinary manner, and more immediately 
y Ezek. 14 21  to fall into the hands of God, which is a 
z 1. Chron 24.12.  fearful thing. When the Lord sends this punishment into a land, he is said to 
a 2 Sam 24.14.  pour out his fury upon it in blood, and to 
b Heq. 10.31.  plead with it in blood.  
3. In respect of yourselves, you may warrantably fear the plague for two causes.  
1. Because you are but flesh and blood, and therefore subject to be infected by the malignant quality of it, and to be corrupted in your blood with the contagion of it. For you are not made of stones which it cannot pierce, ye are as weak as water, and cannot resist the stroke of GOD'S Angel, you are 
b jer. 18.6.  as clay and cannot resist the Potter.  
2. You may fear the plague in respect of yourselves: because you are sinners, and it is inflicted as a chastisement for 
c 1 King 8 33.37.  sin. We have been partakers of the sins of this City, that moved God to send it, 
Deu●r. 28, 15.22. 2 Sam. 24 17.  & therefore we may justly fear we shall be partakers in the visitation of the City by the plague sooner or later, by infection, or by death, we ourselves, or ours. We that have deserved the worst, may warrantably fear the worst; though God should be pleased beyond our expectation & desert, to spare us as a 
d Mal. 3.17  father doth his own child which serveth him.  
2. 
How you may not fear the plague.  You may not lawfully fear the plague in other respects, as namely, 1. Not foolishly. 2. Not profanely. 3. Not desperately.  
1. You may not fear the plague foolishly or childishly out of a fond conceit, That if you come near a person, or house infected, you must presently receive the contagion of it. The plague is but GOD'S creature, whether it strike us immediately by an Angel, or mediately by infection from men; therefore can he countermand it, when he will. That he doth countermand his Angel, that is sent to destroy of this disease is plain; where the Lord saith, 
e 2 Sam. 24 16  Stay thy hand, it is enough: and that he can and doth restrain the power of infection that is in this disease, it is evident by those which visit them (as Physicians and Surgeons) and by those which keep them that are sick of it, (as Nurses & Keepers) that sweat them and dress their sores, and wash their linen that comes from them, polluted with the filthy corruption that comes out of their sores, yea which lie with them that have sores running on them, and are continually in their breath, and drink after them in the same cup, who notwithstanding are preserved from touch of infection.  
I suppose it comes to pass, not because the plague is not in itself infectious, (as some ignorantly & sens●esly have thought and spoken) but it is effected by an extraordinary hand of God by his wisdom and sovereign power, and namely, and of purpose to encourage people to be pitiful to them that are diseased with it, & to hearten them in this deed of charity to minister to them: for the Lord knows that without tending of them that are thus visited, many would pinch miserably, and if all should be infected that came near them that were visited, there would be few or none to tend them.  
Is not the fire of a burning nature in itself, because some one house in a street, or one room in a house escaps burning, by the wise and powerful providence of God; when the rest are burnt to ashes. Even so, the plague itself, is in it own nature malignant & infectious, & (yet notwithstanding the malignancy of it) the Lord can and doth restrain it, and therefore it is not to be feared foolishly, as if God could not keep us if we came near where it is, but we must needs be infected by it.  
2 You must not fear the Plague profanely, which they do that more fear the punishing Angel than God, and the infection of it, more than to sin; as they do that in this time of contagion run away from the City, and carry their sins with them into the Country, namely, their security and impenitency, their pride & covetousness, whereby it comes to pass, that they neither repent of their own sins, nor be grieved for the affliction of joseph, 
Amos 6.6.  to commiserate their brethren in misery.  
I speak not of all that depart, for some do it warrantably in a godly manner, without diffidence in God for themselves, o● negligence of their afflicted brethren; but of such as manifest their impenitency, by going on in their former sins, and spending this heavy time in pastime and merriment, and show their unmercifulness by leaving nothing behind them for the poor and sick when they went, nor have sent no thing to them since they went, nor have a purpose to do it, when they shall return. Thus we may not fear the plague, 
Mat. 10.28  for we must not fear them which can but kill the body, and can do no more, but we must fear him & it, which can kill both soul and body (that is) God and Sinne. The plague can but infect the blood, and thereby fill the body with putrified sores, that it die. But sin can kill both soul and body too, and therefore we ought not so much to fear the plague, as we do to offend God.  
We ought not to pray so to be kept from the plague, as to be kept from sin: we ought not to be thankful so much for being kept from the plague, as from sin, nor ought we to be so watchful over ourselves, that we be not infected with the plague, as that we be not corrupted by the deceitfulness of si●; for the one is simply evil, so is not the other at all: the one is a breach of GOD'S Law; the other is but a punishment of that breach.  
3. You must not fear the plague desperately, so as to think that if you be smitten with it, and die of it, That presently therefore you are none of God's children, and that you shall not die in God's favour (as some sottishly and blasphemously have given out. 
Dan. 3.23. )  
With this point, because I have occasion anon to meet, and to disprove it, therefore I will refer it to its proper place, in the last general point concerning your fear, which is the consolations.  
It is true, the stroke of the plague is a sign of God's temporal anger, but not of his eternal displeasure. 1. Because it is inflicted but on the body only, and not on the soul. 2. Because it is in this life only inflicted and not in the life to come, and therefore by itself (without spiritual judgements) of blindness of mind, hardness of heart and impenitency,) it is no sign of God's eternal wrath, because a all things come a like to all, there is one event to the righteous and to the wicked, 
Eccle. 6.2  no man knoweth either love or hatred, by all that is before thee, of earthly and worldly blessings, o● punishments, accompanying it.  
It is true, that in some families, God strikes all with sickness, in others none at a●l, Some infected persons are very sick, others ail nothing at all. This comes not to pass by chance, but by God's Sovereign power. If he please, he can arm his cre●tures so, as to kill whole households, as he armed the fire to burn & slay those men that took up the three children, 
Dan. 3.23.  and put them into the fiery Furnace, therefore you should fear it as I have formerly ta●ght you to do, and as warrantably you may. Again, he can restrain and countermand his creature, so as not to kill one in a Family though they be all infected, no, nor in in●ect any one, no, nor to make any one ill at ease of it, though they be infected, as he restrained the heat of that exceeding whott fire, that it had no power one their bodies, 
Dan 3.27.  an hair of their heads was not singed, neither were their coats changed, nor had the smell of fire passed one them, therefore you should not fear it as some do, (whereof you have heard before) unwarrantably.  
If every one should die that were infected, some would say, God were not able to keep alive him that were smitten with the plague: and if none should die of it, many would set light by it, and not humble themselves before GOD when they are smitten with it. Let us therefore in these two respects in this mortality, walk before GOD with Fear & Faith. With Fear, because by sin we are subject to the infection: for it is just with God, that we who do corrupt one another's souls with the evil example of our words and works unto sin, should also infect one another's bodies with the contagion of this disease unto punishment: and let us walk with Faith, because he can countermand and restrain it. And thus much for my Instructions concerning your fear of the plague, namely, how fare you may fear it, and how far you may not. The directions concerning this your fear do follow.  
My directions touching your fear of the plague, shall be given in two particulars. 1. I will direct you how you may preserve yourselves from being infected with the plague. 2. I will direct you how you may keep yourselves from dying of the plague, though you be infected with it: & this will I do, not as a friend, by requesting you to be wary into what house or company you come (which I need not do.) Nor as a Physician, by prescribing unto you some rare preservatives (which I cannot do) but as a Minister and Preacher of the Gospel, by giving you some good counsel from the Word of God, which (being followed) will (by God's blessing) be better for these ends, (if the Lord see it good for his glory and our salvation) than all the B●ez●rs stone, unicorns horn, or Mithridate in the world.  

Six means to prevent the infecti n of the plagu  For the first. The means to prevent the plague are in number six, and they are of two kinds. 1. Such as concern God. 2. Such as concern ourselves.  
The means which concern God are three.  
The first means to prevent the plague which concerns God is Faith, (that is) trust or confidence in God, whereby we rest and rely on his power & goodness for protection, and not on the broken reeds of any outward means, as good air, refraining company, shift of rooms, and variety of perfumes, much less on any exorcised preservatives & enchanted Tablets, or Amulets to wear about our necks for that end.  
To trust in God, In whom we live, move, 
Act 17.28  and have our being, is to make him our rock and our sortresse. And because the righteous man makes the Lord his refuge, and the most high his habitation, therefore there shall none evil befall him, 
Psa. 91.9.10.11.  neither shall the plague come nigh his dwelling, for he shall give his Angel's charge over him to keep him in all his ways. For by this faith or relying on God, the Israelites, when they had no power in themselues overcame their enemies the Hagarites, and for want of this faith, 
1 Chro. 5.20.  or trusting in God his wrath fell upon them. 
Psal. 78.21 The second.   
The second means which concerns God, is seeking his face and favour, his mercy and his love, whereby his anger may be appeased towards us, and his displeasure removed, which provokes him to send his pestilence among us.  
To this seeking of God's face, 
2 Chron. 7.14.  we are directed by the Spirit of God in the Word, and unto this is promised likewise a blessing. For to have the Lord to lift up the light of his countenance upon us, 
Psal. 4.8.  is better than all the contents of worldlings, yea better than life itself. The Lord saith to us, seek ye my face, 
Psal. 27, 8.  and we must say to to him, Thy face Lord will we seek, yea we must seek it before health or life. For if we enjoy his favour we are happy, though we were infected unto death; and if we want this, we are accursed, though we should never be smitten or die of the plague.  
The third means to prevent the plague, 
The third  which concerns God, is fervent and faithful prayer to God in the name of Christ, according to his will.  

2. Chron. 7.14.  This is likewise commanded in the Word, for this end; and to this is annexed a promise to encourage us to the practice thereof.  
By prayer Moses prevented the plague from falling generally on all the Israelites, when some of them died by the plague before the Lord. 
Numb. 14.20.37.38. 1. Cor. 10.10.  And by prayer Moses prevented another great plague and utter destruction from falling on the Israelites, & did thereby (as it were) bind the hands of the Lord that he could not smite them: 
Exod. 32.  for the Lord said, 
Vers. 10.11  Let me alone that my wrath may wax hot against them, and that I may consume them. 
Vers. 14  And upon this prayer the Lord repent him of the evil which he thought to do unto his people.  
The means which concern ourselves, and which are good to prevent the plague from smiting us, are likewise three: but they are of two sorts. 1. Some which concern our sins, and disobedience. 2. Some which concerns our duty and obedience.  
Those which concern our sins are two.  
The first means to prevent the plague which concerns ourselves and our sins, 
The fourth.  is humbling ourselves in soul and body before the Lord in a free confession of our sins, and acknowledgement of our worthiness to be smitten by it.  
This humiliation was commanded by the Lord to the people of Israel, and consequently to us in them in the like case, 
2 Chr. 7.14  and to it also is promised a blessing.  

1 Chro. 21 15.16.17. 2 Sam. 24.17.  This David and the Elders of Israel did, being clothed in sackcloth and falling on their faces. And by this they prevented the stroke of the Angel, when he stood betwixt the earth and heaven, having a drawn sword in his hand stretched out over jerusalem, namely, to destroy it also by the plague, as other parts of the Country had even then been.  

Amo 4.22.  By this humiliation we meet God to pacify his anger (as jacob did his brother Esau) and by this we hide ourselves from the punishing hand of God, 
Gen. 32.  
Pro. 22.3.  when we see it coming towards us. By this josiah and the Ninivites prevented the execution of GOD'S judgements threatened. 
1 Chro. 34.28. jonah. 3.   
The second means which concerns our sins, 
The fift.  and is effectual for the preventing of the plague, is zeal against sin in ourselves and others, for God and his sake. 
Num. 25.11.12.   
This zeal against sin, is to be showed by us, either as Magistrates upon Malefactors (notorious ones especially: 
Psal. 106.30 ) for by this Phinias stayed the plague, when four & twenty thousand had died thereof. Or as Ministers or Masters of Families, by rebuking & correcting sin in our people, servants and children. Or as Christians, 
1 Cor. 11.31. 2 cor. 7.11  by judging ourselves, & taking revenge on ourselves. And this we do when we deny to our sinful senses, the allurements and contents of sin, (which is to pluck out the right eye, 
Mat. 23.19  and to cut off our right hand, and to cast it from us) and when we beat down the body of sin, 
1. cor. 9.27  by fasting and temperance. And this is a means to keep us from being judged of the Lord. 
1 Cor. 11 32.   
The sixth 
The sixth  and last means to keep us from the infection of the plague, concerns our duty and obedience to God, and it is faithfulness and diligence in our callings, with prudence to keep us within the compass of our own ways: for the Lord hath promised, that he will give his Angels charge over his children to keep them in all their ways. 
Ps. 91.11.  And this Ezekiah found; for he walked before the Lord in truth and uprightness, not only as an Israelite or Christian; but as a King and Governor, and hereby he was preserved. For (as Solomon saith) He that walks uprightly, 
Pro. 28.18  walks safely.  
For the second: 
Six means to keep us from dying of the plague.  The means to remove the plague, and to keep you from dying of it, though you be infected with it, are likewise six, and they are of two sorts. 1. Civil. 2. Religious.  

The first.  The Civil means is the using of skilful & religious Physicians and Surgeons, in obedience to God's ordinance, and with trust in his power and blessing. For by the commandment of the Prophet Esay from the Lord, Ezekiah was to take a lump of dry figs, and to lay it on the sore, 
2 Reg. 20.7.  and by this means (through God's blessing) he did recover.  
The Religious means to keep us from dying of the plague, are five; and they be of two kinds: for they concern either God, or ourselves.  
The means which concern GOD are two.  
The first means to keep us from dying of the plague and which concerns God, 
The Second.  is earnest and fervent prayer to God to keep us a live, either by his blessing on the means if we have any, or without, if we have none.  
By prayer, 
Num. 16.46.47.48.  the plague was stayed in Israel, when it was begun very hot. For incense was offered up with prayers to God, & the offering up of incense Ceremonially did signify & teach the putting up, and accepting of our fervent prayers, as is plain by the Psalmist, where he saith, 
Psal. 141.2.  let my prayer be set forth before thee as incense and the lifting up of my hands, be, as the evening Sacrifice. And of this Ezekiah had good experience when the Lord said, I have heard thy prayer & seen thy tears, behold I will add unto thy days fifteen years. 
Isay 38.5.  And besides, 
2 chr. 6.29 1 Reg. 8.37.38.  the Lord promised to hear their prayer made by the israelites when they were visited by the Pestilence, and the Lord hath promised Christians, that thy prayer of faith shall preserve the sick. 
jam. 1.15.   

The third  The Second means which concerns God and that will keep us from dying of the plague, is zeal and forwardness in erecting and establishing (and consequently in devout and religious frequenting & performing) of the pure worship of God, according to his Word and Will.  
We read that when God was about to stay his hand from slaying the Inhabitants of jerusalem by the plague, that the Lord (as a means thereunto) bids his Angel to command his Prophet Gad to say to David, Go up, 
1 Chron. 21.18.  and set up an Altar to the Lord in the threshing floor of Araunah the jebusite: Whereunto David obeying, the text saith, that he went up at the saying of Gad, 
Verse 19  which he spoke in the name of the Lord: Then David said to Ornan grant me the place of this threshing floor, 
Verse 22.  that I may build an Altar thereon unto the Lord (thou shalt grant it me for the full price) that the plague may be stayed from the people. 
Note 1 Sam. 24.  And when David had bought & paid for it, 
Verse 26.  than the Text saith, David built there an Altar to the Lord, and offered burnt offerings and peace offerings, and called upon the Lord. And to the end it might appear, he accepted this worship for the appeasing of his wrath, and staying of the plague: The Lord answered him from heaven by fire upon the Altar of  offerings. For in the very next Verse it is said, 
vers. 37.  that the Lord commanded the Angel, 
Note.  and he put up his sword again into the sheath thereof.  
We read also, that the people of Israel in Egypt made this a reason to persuade Pharaoh to let them go three days journey, 
Exod. 5.3.  and sacrifice to the Lord their God, lest (say they) he fall upon us with the pestilence. Which shows, that if neglecting Gods worship be a means to bring the plague: then zeal and devotion in erecting, countenancing, & performing of God's worship according to his will is a means to remove it, and to keep us from dying of it. And we may very probably conjecture, not without good warrant that the solemn worship of GOD, with fasting, praying, and preaching, appointed by Authority, hath been a means (not for the worthiness of it: but by God's blessing on his own Ordinance) to stay the sickness, and to abate the multitudes that died thereof.  
The means to prevent death of the plague which concern ourselves, are three.  
The first appertains to the judgement of the plague itself, 
The fourth.  and it is a sensible feeling when we are smitten with it in our own souls of the heavy hand of God, by laying it close to our hearts. Which we do when we are made to search out our sins which are the cause thereof, and when we consider seriously of God's heavy displeasure therein against our sins: 
1 Reg. 8.37, 38. 2 Chron. 6.28, 29.  for to this is promised a blessing, & indeed this will make us pray humbly & fervently for the pardon of our sins, the cause thereof that they being pardoned, a way may be made for mercy unto us. And S. Peter tells us, 
1 Pet. 5.6.  that if we humble ourselves under the mighty hand of God, he will exalt us in due time. And the Apostle S. james saith, 
jam. 5.16.  that the prayer of the righteous man prevaileth much with God, if it be fervent.  
The second means which concerns ourselves, 
The fift.  and is good to keep us from dying of the plague belongs to our sins, and it is a turning from them & leaving them. For when God's people, 
2 Chron. 7.13, 14.  on whom his Name is called, shall turn from their wicked ways, he hath promised to heal them of the pestilence. For by this we cause God to repent of the evil. And by this we remove and put away the evil of our doing from before the eye of the Lord which were the causes of it, 
jonah. 3.10  
Isai. 1.16.  & punish ourselves for our sin, that we may not be punished of the Lord.  

The sixth.  The third means which concerns ourselves, and is available to prevent our death of the plague appertains to the commandments of God, and it is sincerity & uprightness of heart, whereby we desire and endeavour to walk in obedience to all God's commandments, in the refraining of all known sins (even our beloved ones) and in the practising of all known duties, cheerfully, conscionably, and constantly.  
The Lord tells us by the Prophet Ezekiel, 
Ezek. 14.17, 20.  that the righteous shall by his righteousness deliver his own life from the pestilence, 
Prou. 10.2.  and Solomon saith that Righteousness delivers from death.  
An experiment of the sovereignty of this means & medicine we have in Ezekiah, who to prevent (if it were possible) his death of this sickness with which he was smitten (as the learned judge) he useth no better an argument to persuade the Lord to hear him herein then this, 
Isay 38.3.  Remember me now (O Lord) how I have walked before thee in truth and with a perfect heart, & have done that which is good in thy sight, and behold what the Lord said unto him by his Prophet Isai. 
2 Reg. 20.6.  I have added to thy days fifteen years, & I will heal thee, and the third day thou shalt go up to the house of the Lord. 
Verse 5.  And according to this promise, was God's performance, for the text saith plainly, 
Verse 7.  that he recovered.  

Cautions touching the efficacy of these means to keep us from infection or death of the plague.  But concerning these directions, I must give you some cautions, to teach you how for you are to rely on them for the preventing of infection by the plague, or death by infection.  
You are to know then: 1. That you are not to think to prevail with God to these ends, by using some one of these means that is easiest to be done, or which you like to choose: but by the using of them all with continuance therein. 2. You are not to expect preservation, however they be performed by you, but then, when for manner, aswel as for matter they are done according to the Word.  
3. You are not to imagine that you can merit preservation by these means, for when you do them best, 
h Lu. 17.10  you are unprofitable servants: for the efficacy of these exercises to their several ends, depends not on our good performance: but on God's institution and blessing.  
4. You must not look to obtain by these religious exercises preservation from infection, or death, absolutely, but with condition and reservation only. For we must use these means in faith & belief to receive good by them, else why do we use them as God's ordinances to this end? and we must by faith believe to receive good by them, so fare as God means and intends we shall, (for it is in vain to look for it otherwise) and God means and intends we shall receive good by these holy exercises, so far as he hath revealed his will and meaning, for thus speaks the Scripture which reveals God's will and meaning herein, 
1 joh. 5.14  If we ask any thing according to Gods will, he heareth us. And the spirit maketh intercession for the Saints according to the will of GOD. 
Rom. 8.27   
But you will ask me, what is this will of God, according to which we are to pray? and what is asked according to Gods will? Surely, that which God doth will and mean to grant. What doth God will & mean to grant? Surely that which he hath promised to give. What is that which God hath promised to give? Surely, good things: for so speaks the Scripture, 
l Mat 7.11  Your Father which is in heaven will give good things to them that ask him. They which 
m Psal. 34.9 10.  fear the Lord stall want nothing that is good. And no good 
n Ps. 84.11  thing will he with hold from them that live uprightly. And what be those good things? Surely those which are good for God's glory and good for our salvation. For what doth God will more than his own glory, and the salvation of his Elect? Seeing he hath appointed their salvation by his own Son, 
Eph. 1.5.6.11.12.  according to the good pleasure of his will, for the praise of the glory of his grace wherein he hath made us accepted in the beloved. What is good, if these be not: what is good without these? Is it not enough for us poor sinners, that deserve not our health or life upon any conditions, to enjoy them upon these terms; but we must have them without God's good will, & whether or no it be good for God's glory & our own salvation, or else we are undone, and God is not true of his word, nor careful of us? Far be such strange lust from Christians (whose lot is the Lord, and whose portion is heaven) to desire to live here to the dishonour of God, and the hindrance of their own salvation; far be it from cravers to be carvers, and beggars choosers. And so I come to the third thing which I propounded to deliver touching your fear, and it is comfort and consolation.  
The comfort is against your fear to die of the plague: and it is this. That though you die of it, yet are you not accursed: but you shall die in the love and favour of God, for you shall die 
o Num. 23, 10.  the death of the righteous: you shall 
p Reu. 14.13.  rest from your labours: ye shall 
q Lu. 2.27. 1 Thes. 4.14.  departed in peace, and ʳ sleep in jesus; which whosoever doth is blessed.  
In handling this matter of comfort, I will observe this method.  
1. I will prove that the fa●thfull do die in God's love, though they die of the plague. 2. I will show how it comes about to be so. 3. I will give you some Rules, by which you may assure yourselves that you shall die in GOD'S love, though you die of the sickness.  
1. That the godly die in the favour of God, though they die of the plague, I will prove by two Reasons: of which this is the first.  
Reason 1 The faithful that die of the plague, do die in God's love; because their death works to them spiritual and eternal good.  
The Reason is good, because nothing works to the spiritual and eternal good of the wicked, that do not die in God's love: for they have right to no spiritual or eternal good thing, being out of Christ, 
s Phi. 3.19  minding earthly things, and having their 
t Ps. 17.14  portion in this life only.  
And that the death of the godly, though it be of the sickness, works unto their spiritual and eternal good; I prove by S. Paul, who affirms, That all 
u Ro. 8.28  things work together unto good, to them that love God, who are called according to his purpose. Whence I thus argue: If the death of the godly by the plague be something; then must it work to the good of them, for all things work: & if unto their good, then unto their spiritual and eternal good. 1. Because it is not likely that death should work unto any temporal good: for all temporal good things leave them when they die. And secondly, because the good, which by the text is said to be wrought, is good unto them that love God, and are called of his purpose: therefore it is a spiritual and an eternal good, in the eternal love of God to their souls.  
Reason 2 The godly, which die of the plague, do die in God's love: because nothing can separate them from the love of God in Christ jesus.  
The Reason is good, because they that are separated from the love of God in Christ, do die in God's eternal displeasure, because they die in their sins, and go to hell. For if they that die in the Lord are 
x Reu. 14.13.  blessed, than they that die out of him are accursed.  
And that the godly cannot be separated from the love of God in Christ, is plain by the Apostle, who saith of himself (and that which is true of one that is truly godly, is true of all that partake of the 
y jude v. 3.  common salvation.) Neither 
z Ro. 8.38.  life nor death, nor any other creature, can be able to separate me from the love of God, which is in jesus Christ our Lord. Whence I thus reason. 1. If death cannot separate the godly from the love of God, than no death can: for indefinite propositions are general, &, if no death can, than death of the plague cannot. 2. If nothing can separate the godly from his love, than death of the plague cannot, for that is something; and if death of the plague cannot separate the faithful from God's love in Christ: then must they needs die in his love, though they die of the plague. For 
a Ro. 14.8.  whether they live, or whether they die, they are the Lords, & therefore the Lord is theirs. The state of Lazarus when he lay full of sores, and poverty was (in the eye of the world) very wretched, yet was he blessed in his death: for he ᵇ was carried to Abraham's bosom, 
Luc 16.22.  and therefore died in God's love. Indeed death of the plague may seem to separate the godly from the love of God: but it is a separation of them from his love of them, as his creatures only, not as his children, because it is not a separation of them from his love of them 
c Rom. 8.38.39.  in Christ. Death of the plague, is a sign of God's displeasure: but it is a sign of his temporary displeasure only, and not of his eternal. For though God, in 
d Isa. 58.7, 8.  a little wrath hide himself from his children, for a moment, yet with everlasting kindness will he have mercy on them. Though God, by death of the plague take our life and health from us: 
e Psal. 89.31, 32.  Yet will he not take his loving kindness from us utterly. Though our friends depart from us, and death of this sickness part the parents from the children, etc. Yet 
f 2. Sa. 7.15  God's mercy shall not departed from us. And so much of the first point, in the doctrine of comfort, touching your fear to die of the plague.  
The second point herein is to show how it comes to pass, that the faithful dy in God's favour though they die of the plague.  
This is effected by that which hath been done, 
How it comes to pass, that though the godly dy of the plague, they die in God's favour.  and suffered, by our Lord and Saviour jesus Christ, in whose righteousness we 
g Eph. 1.6.  are accepted and by whose 
h Isa. 53.5.  stripes we are healed. For 1. He hath 
i joh. 16.33.  overcome the world (that is) the afflictions of it, (one whereof is death) which the men of the world lay one them, so that the afflictions which his children endure in this world, while they live here cannot hinder their salvation in an other world. And therefore in this respect our Saviour wills them to be of good comfort, 
Ibid.  notwithstanding them.  
2 Christ hath given 
k 1. Cor. 15 56.57.  us victory over the sting of death: that it cannot now be unto us a passage to eternal death and damnation, as by nature through sin it was, and is to them that believe not in Christ, nor amend their lives. 3 Christ hath 
l Heb. 2.14  overcome him that had the power of death which is the Devil, by his own death, so that he cannot carry our souls to hell when we die, 
Luc. 16.22.  as he did the soul of Dives, and as he hath power to execute that punishment on all those that are out of Christ. 4. Christ hath 
m Gal. 3.13.  redeemed us from the curse of the law, being made a curse for us. And thereby freed us from the curse of any kind of death or afflictions bodily whatsoever. In which respect, S. Paul saith that in 
n Rom. 8.35.36.37.  tribulation, in death in persecution, in famine, in nakedness, in peril, in sword, (and why not then in 
o 1. Chron. 11.12.  the sword of the Lord, even the pestilence) in all these things we are more than conquerors, through him that hath loved us, the Lord jesus Christ, 
1. cor. 1.30  who is made unto us of God, wisdom, righteousness, 
Phil. 2.21.  sanctification, and redemption, and both in life and death advantage.  

What makes death blessed or cursed.  It is not the kind of death in respect of the matter, that makes men blessed or accursed: For in this respect 
a Ezek. 9.2  all things comes a like to all there is one event to the righteous and to the wicked. By this no man knoweth either love or hatred. But it is their graces, or their sins, wh●ch they carry with them to their deaths, and the reward or punishment that follows after them when they are dead, that makes them happy or miserable.  
The godly carry their graces & virtues with them to death, 
Heb. 11.13  for they ᵇ die in faith, they 
c Reuel. 14.13.  die in the Lord, they 
d Lu. 2.29.  depart in peace. But the wicked carry their sins to their death. 
e john 8.21.24.  For they die in their sins, as Absalon in his treason, 
2 Sam. 18. Num. 16.  Corah in his rebellion, and Herod in his pride, Act. 12.  
That which follows after the godly, is heaven, for 
f Heb. 4.9  there remains a rest for them, 
g 1 Pet. 1.5  an inheritance and incorruptible reserved for them in heaven, Lazarus went to Abraham's bosom, and the good Thief on the Cross, was with Christ in Paradise, 
Luk. 23.43  that very day he died. But that which follows the wicked after their 
h Heb. 9.27  death is judgement, which is 
i Reu. 6.8.  hell that follows death, & 
k Rom. 2.5  wrath against the day of wrath. As judas that went to 
l Act. 2.15.  his own place, and Dives to 
m Luc. 16.22.  Hell when they died.  
So that as long as ye die not in your sins nor go to hell, but live and dye in the grace of God and go to heaven, which you shall certainly do, if you live and dye in God's fear and in the faith of Christ, you must needs dye in God's love though ye dye of the plague.  
The third and last point in the doctrine of comfort, 
Rules to know how christians shall die in God's favour though they die of the plague.  against the fear to dye of the plague, is to give you some Rules, by which you may assure yourselves, you shall dye, in the love of God, and his eternal favour, though you dye of the plague. To which I now address myself.  
That you may assure yourselves you shall dye in God's love, It is requisite that first you be sure you live in God's love. (for he cannot dye in any sense that never lived in the same.) And that you may know you live in God's love, it must appear unto you by the effects, and motions of this life, for 
n jam. 2.16 job. 27.5.  the body without breath, is judged dead. Breathing and moving are signs of life.  
The effects and motions of your life in God's love, will appear, by the use and exercise of the graces of the Spirit of God, which in his love he works in you, to 
o Ephes. 2.5, 6.  quicken and raise you from the death of sin, to the life of righteousness. For this the Lord doth in his rich mercy, 
Ibid. 4.  and for his great love wherewith he hath loved us.  
These graces are of two sorts. 1. Such as bring us into an actual communion of God's love and favour, and sets us in the state of grace. 2. Such as keep & preserve in this state unto the end.  

The first, Faith in Christ.  Of the graces of the first kind, namely, which bring us into the state of grace, there is but one only, and it is a justifying Faith, called, Faith in Christ, whereby a sinner, with a 
p Matt. 11.28.  weary and heavy laden soul, that is, a repenting and relenting heart goes and seeks to Christ for salvation, rests and trusts in the merits of his death and righteousness for forgiveness of sins, 
joa 3.16.  and eternal life.  
This faith doth, not of itself: but by virtue of the object thereof, which is Christ, to whom, by God's appointment it doth unite and engraft us, in whom we are accepted and 
q Eph. 1.4.6.  beloved of God, and who dwells in your hearts by it. Now if 
r Eph. 3.17.  Christ dwell in your hearts by faith, you shall be able to comprehend with all Saints, what is the breadth and length, 
v. 18  and depth and height, and to know the love of Christ which passeth knowledge.  
If you live and die in this faith of Christ, than you may assure yourselves you live, and shall die in the love of God. For if ye believe in Christ, than this will follow, that, first, you are 
t 1. joh 5.1.  born of God: 2. ye are the 
u Gal. 3.26.  children of God. 3. ye are 
x Act 13 39  justified from all your sins, and shall receive remission of them: 
Act. 10.43.  4. Ye are passed 
y job. 3.36  from death to life: 5. Ye shall be able to 
z Eph. 6.16  quench all fiery darts of the devil. And sixthly, for the certainty of this, ye are 
a Eph. 1.13  sealed with the Spirit of promise.  
The second sort of graces that may assure us we shall die in God's favour, are they which keep and continue us in the state of grace when we are set into it, and they are of four kinds: The first, Sanctifying; The second, Comforting; The third, Contenting; The fourth, Crowning graces: of which in order.  
But first I would not be mistaken: for though, I say, faith in Christ doth set us into the state of grace, I would not be understood to speak exclusively, as if it had no work in keeping us also in that state (for we are kept by the power of God through faith unto salvation. 
1 Pet. 1.5, ) But I have therefore assigned unto it, that work of bringing us into the state of grace, and justifying us, because the primary and chief act of it is this. viz. To engraft us into Christ, and hereby to bring us into union & communion with the love of God in him, and into the state of grace, to live by faith. Rom. 1.17.  
The first kind of graces that keep us in the state of grace, are sanctifying graces, so called, because they keep us from sin, and incite us to holiness.  
These sanctifying graces are two: The first is the love of God. The 2. is the fear of God: of each a little. And first of love unto God.  
What the nature of this grace of our love to God is, 
The second, the Love of God.  will appear by the nature of our love to any person like ourselves, whom we love unfeignedly: our love appear in two things. 1. In delighting in their company and communion. 2. In a desire and endeavour to do them good. For so are we affected to God, if we love him, for we delight to be in his presence and company in his Temple, and to have communion with him in his Ordinances; the Word, Sacrament, Prayer, Meditation and Thanksgiving. 2. We desire and will endeavour to do the best we can, to honour and obey him; in refraining those things that will displease him, which is sin; and in practising all such things as we know will plea●● him, which are comprehended under faith and obedience.  
If we have this love of God, and live and die therein, we shall thereby be assured that we shall die in the love of God to us. 1. Because it will assure us of the love of God to us. 
1 joh. 4.19  For we love God because he loved us first. 2. Because it will assure us, we have the Spirit of God, for love is the 
e Gal. 5.22  fruit of the Spirit, and they who have God's 
f Rom. 8.9  Spirit are Christ's. 3. Because it will assure us our faith is sound. For 
g Gal. 5.6.  faith is working and it works by love. 
1 Thes. 1.3  4. Because it, will assure us that 
h Ro. 8.28.  all things shall work together to good, namely, to the good of our salvation, for so do they do to them that love God. 5. Because it will assure us we are 
i 1 Cor. 8.3.  known of God, that is, acknowledged of him for his own, for so are they that love God. 6. Because the Love of God will assure us of the crown 
k jam. 1.12 & 2, 5.  of life, and the kingdom of heaven; for it is promised, to them that love God. 7. Because it will assure us, we 
l 1 joh. 4.7.  are borne of God, and are his children, yea that we 
m 1 joh. 4.19.  dwell in God, and that God dwells in us. In which case whosoever is, cannot but die in God's love and favour, the rather, because this love of GOD produceth the love of our neighbour also, yea of our enemies; which whosoever doth for conscience sake, in action, as well as affection, may know they are 
n 1 john 3.16. Matt. 5 44.  translated from death to life, and that they are the children of their heavenly Father.  

The third, is the Fear of God.  The second sanctifying grace, is the fear of God, (that is) fear to offend God, not only because he is just: but also and chiefly because he 
l Psa. 130.2.  is merciful.  
By this fear, Christians learn to 
m Pro. 3.7.  departed from evil, and also to 
n Deut. 6.2  keep God's commandments: which whosoever do, 
2 Ti 2.19.  the Lord knows that they are his, and they are the 
o Ps. 112.1.  blessed of God.  
If thus you fear God, you may be sure you shall die in God's love and favour, first, because God's mercy is on all them that fear him. 
Luc. 1.50.  2. Because it is a sign to all such, that they are redeemed from their spiritual enemies, Sin, Hell, Death, Satan. 3. 
Luc. 7.14.  Because such walk in the comfort of the Holy Ghost. 4. 
Act. 9.31.  Because such know they are redeemed by the precious blood of jesus Christ. 5. 
1 Pet. 1.17 18, 19  Because such work out their salvation (that is) the assurance of it to themselves. 
Philip. 2.12  6. Because such are blessed. And so much for the sanctifying graces. 
Ps. 128.1.   
I know faith in Christ is a sanctifying grace, as well as the love & fear of God: for the Elect are sanctified by faith in Christ. 
Act. 26.18.  But I have named all these six graces, by the chief and most proper act of each, which of faith is to justify and not to sanctify. It is true, faith doth sanctify as well as justify: but by a secondary act, not as it lays hold on Christ, for so it justifies: but as it incites to obedience and restrains from sin: for which it produceth the love and fear of God: for faith sanctifies as it works, and faith works by love: 
Gal. 5.6.  which also is true of the fear of God: 
joh. 1.12.  for by faith we ●re God's children, & he is ou● adopted Father. And 〈◊〉 call on the Father b● f●ith, then must we pass the time of our sojourning here in fear, namely, in fear to offend God by sin. 
1 Pet. 1.17  As obedient children, not fashioning ourselves according to the former lusts in our ignorance. 
v. 14.   
Of the second kind of virtues & holy gifts which keep us in the state of grace, 
The third, is Hope.  when we are set into it by faith there is but one, it is a comforting grace, and it is Hope, 
1. Thes. 4. vlt.  and Hope is a grace of God, whereby we comfort ourselves against the immoderate fear of death in ourselves, or grief for the death of our friends; and by it the faithful earnestly look, long, and will for the second coming of Christ, 
Act. 23.6. Rom. 5.2.  and a joyful resurrection from death, to eternal life thereby.  
Whosoever hath this Hope, may assure themselves they shall die in God's favour. 1. 
Rom. 5.5.  Because i● will not make them ashamed (that is) they which by it look for a joyful Resurrection, it will not deceive them of the thing hoped for; but will bring them to the possession of it. 2. Because it is a sure sign, that the love of GOD is shed abroad in their hearts by the holy Spirit. 
Rom. 5.5.  
1 Thes. 5.8  3. Because this hope is a helmet of salvation to cover the heads of the Saints here one earth against Sin, Satan; and all spiritual enemies. 4. Because by this hope the faithful assure themselves their bodies are at rest in the grave, till the second coming of Christ. 
Act. 2.26.  5. Because they are saved by hope. 
Rom. 8.24.  6. Because he that hath this hope purgeth himself, 
1. john 33,  viz. from sin & wickedness, and he that thus purgeth himself, 
2 Ti. 2.21. Rom. 9.21  is a vessel of honour, and he that is a vessel of honour, 
Ibid. 23.  is a vessel of mercy, and he that is a vessel of mercy, is a vessel afore prepared unto glory.  
The third kind of holy virtues that keep us in the state of grace, 
The fift, is Patience.  is the contenting grace, & it is Patience. And by this patience, we first quiet ourselves in the will of God in all our afflictions, and meekly submit ourselves to endure them. 2. By patience we stay ourselves on God's pleasure, patiently waiting his leisure for the performance of his promise of help and deliverance.  
If you have and do exercise this patience, you may be sure to die in God's favour. 
Luk. 21.19  1. Because by it you possess your souls. 
Rom. 2.7.  2. Because by it you shall gain eternal life. 
Heb. 6.12, 15.  3. By patience you shall inherit the promises of grace and glory. 4. By patience we shall get experience, 
Rom. 5.4.  namely, of the fatherly love of God towards his children. 
Rom. 15.4.  5. By patience we shall nourish and confirm our hope. 
jam. 1.4.  And 6th. Because, if patience have her perfect work, we shall be entire and lack nothing.  

The sixth, is Perseverance.  The fourth fort of virtues and holy gifts of the Spirit, that keep us in the state of grace, when we are set into it by faith in Christ: It is a crowning grace; and the grace that puts the crown of glory on our heads, is perseverance to the end of our lives, in the number & measure of all our Christian graces, together with all the holy fruits and effects that proceed from them, in the use and exercise of them.  
If you shall thus persevere in grace, you may be sure to die in God's favour. 1. 
1 joh. 2.24  Because you shall continue in the Son and in the Father. 2. Because you shall be saved 3. 
Mat. 10.22  Because you shall receive the crown of life. 4. 
Reu. 2.10.  Because the Lord jesus will present you unblameable and unreprovable in God's sight. 5. 
Col. 1.22.  Because when Christ shall appear, 
1 joh. 2.28  you may have confidence, and not be ashamed before him a● his coming. 6. If ye fight a good fight, finish your course, and keep the faith, 
2. Tim. 4.  than you may assure yourselves that henceforth is laid up for you a crown of righteousness, which the Lord the righteous judge will give you at that day.  
There be other graces of God that are necessary to salvation, viz. a belief of the Gospel, & repentance for past sins, (I do not mean amendment of life or new obedience which in nature follow Faith in Christ) but these do not set men into the state of grace: but only dispose them thereunto, and unto faith which doth set men therein, and therefore have I not mentioned them here, because it is possible for a man to have these, and yet not dye in the state of grace, if he die before he have faith in Christ, and the other be wrought in him, and therefore can you not assure yourselves, that you die in God's favour if you stay here, and have not the other six.  
There be also besides, a belief of the gospel, and repentance for past sins, some other graces that do follow it as effects & fruits thereof, namely, peace of conscience, and joy in the holy Ghost; and these also are helps to preserve us in the state of grace. For that peace of God which passeth all understanding (and consequently the joy of GOD, 
Phil. 4.7.  which is, 
1 Pet. 1.8.  unspeakable & glorious (doth keep our hearts and minds in Christ.  
But these graces imply comfort more than duty, & I had rather that Christians should endeavour to assure themselves they shall die in God's favour, by graces that import duty; then by them which import comfort: lest some Christians tender in conscience, not finding the graces of comfort, may therefore think they have no grace, nor are in the state of grace, which is usual with such to think of themselues, specially in affliction, & violence of temptation: whereas indeed as long as the dutiful graces exercise themselves in them, they may assure themselves they shall die in God's favour, though they want the feeling of their joyful and comfortable graces for the time, so they hunger for them, lament after them, and endeavour in the use of the means to get them.  
In like manner, besides all the forenamed graces and holy gifts of the Spirit, there be some virtuous actions and Christian duties, 
Virtuous actions, that will assure us to die in God's favour.  to which the godly are stirred up continually by the Spirit, and by the means of the six forenamed graces; and by the constant & conscionable practice whereof, they may rather assure themselues they live in God's favour, & consequently shall dye therein. I will but only touch them.  

Rom. 10.9. Heb 10.23  1. A zealous profession of the Gospel, notwithstanding the slander and danger accompanying it.  

Heb. 6.6. jer. 50.4.5 6. 2 Reg. 23.3  2. Often renewing our covenant with God of new obedience, by searching our hearts and lives for our sins, and lamenting our back-slidings.  
3. Devout intention of mind, 
Psal. 26.6.7.8.84.  and instant affection of heart in God's service and worship, 
Col. 3.5.  in all the points and kinds of it, public, private, or secret, ordinary or extraordinary.  

Matt. 5.24.50.  4. Mortifying our sinful nature, and lessoning our will and power to sin, by crossing our own wills, to the end we may do Gods, and denying to ourselves the occasions and opportunities of our beloved sins.  
5. Growing in grace, 
2 Pet. 3.18 & 5.10, 12  and increasing in the number and measure of our Christian virtues and holy graces.  
6. 
1 Pet 5.7.8  A sober moderating of our affections about worldly profits, pleasures, and honours, that our hearts be not set too much thereupon.  
7. 
1 Cor 7.31 30.39.  Diligent faithfulness and conscionableness, according to justice, and Equity in doing our duty in our ordinary callings: whether in Commonwealth, 
1 Cor. 7.24  Church, 
Col. 3.18, ●● 22.  or Family.  
But all these are the fruits and effects of the six forenamed graces, & they show the soundness and sincerity of them, and therefore are necessarily implied in them: and for as much as they are not habits or virtues themselves, but actions of those virtues and graces; and also, for because the forenamed six (with their use and exercise) are sufficient to assure us that we shall die in God's favour; therefore have I forborn to speak of them at large, as I have done of the other six. The rather because these six are sufficient to free us from all evils, sin, affliction, death, hell, and the devil: and to make us partakers of all good things; as grace, peace, glory, and God himself.  
But to draw towards an end: We do all owe God a death; this debt is to be paid when God will demand it. The Lord respects not (& therefore what need we stand on it) in what coin we pay our debt, gold or silver, so it be his own stamp, and be weight with the allowance (that is) what need we be troubled what death we die, 
Num. 23.1  so it be the death of the rigtheous: which God himself sends, and not we ourselves pull upon ourselves, through our own sins, and so it be in the faith, 
Heb. 11.13  with trust and confidence for the allowance and acceptation, of the death and obedience of jesus Christ to our justification; for what ever our death be, we shall be happy in it. Be it ordinary or extraordinary; of an Ague, or the Plague, in the bed, or in the field, in the City or in the Country, a natural or a violent death.  
And thus much by occasion of your present Grief & Fear, to pacify the one, and to satisfy the other; and further to sanctify & sweeten than both to your future edification, by humiliation or consolation in jesus Christ.  
Of these Meditations, which God by his Spirit hath ministered unto me, I may say as Physicians do of their medicines, Probatum est (that is) They have been proved, and approved by the servants of GOD, of whom we read in the Word, out of which they are taken by, and myself in this present Visitation of my servants, children, & loving Assistant, whom the Lord hath taken to rest from his labours in his Vineyard betimes, 
Math. 20.12.  and hath given him his wages for his work (as it were) but one hour therein, Matt. 20.12.  
What remains, but that as I have made the potion, and sent it, so you take and apply it. And because I have taken pains to write these Meditation for you, that therefore you will take care to read & peruse them, to ponder and consider of them seriously for yourselves and your own good, to confer the points with the proofs, and to compare yourselves with the points, that you may receive further direction and instruction, according as the nature of the several points shall lead you, and your particular need require. To the end you may (by laying yourselves to the Rule) find juster cause of humiliation in yourselves, or of consolation in jesus Christ.  
If you shall lay them close to your hearts, I doubt not, but as they have ministered comfort and content to us, (for which we praise our good God) so will they unto you, by his blessing. (For which I will not cease to pray.)  
But (before I end,) I would take my leave of you by saying one thing more unto you, according as your houses have been clear (all this while) or visited, and yourselves sound or infected, and that which I will say, shall be first unto you all, of both sorts jointly, and then unto each sort of you in several.  
That which concerns you altogether, is a watchword and a Request.  
My watchword is to warn you, not to censure your brethren that have been either infected when you were clear, or visited more heavily than yourselves, or taken away by the visitation when you survive, as if they were greater sinners, than you for this were to be miserable comforters, 
Luc. 13.2, 4 job. 16.2.  when you should be comforters of them in misery. Yea, it is to trample on them, whom God hath cast down.  
My request is, that you would (according to your ability) with your hands relieve their poverty, as well as in heart pity them. for that is charity. Hereunto you are called, not only by the word, which bids you Love indeed, as well as in word, 
1 joa. 3.18  & affection only, but also by the extreme penury wherein too many have been, are, & will be cast; 
Luc. 2.16.  partly by sickness, partly by decay of trade, and partly by approaching winter.  
That which shall be spoken of each sort o you in several, shall be first to them that have not been visited all this while, and then to them that are recovered and escaped from death, though you were visited.  
To you whose houses have yet been free, I would give an admonition, and an exhortation.  
My admonition is, That you would not be secure, as if God now could not smite you: For there were first in this Visitation, that shall not be last, and there shall be last that were not first.  
And my exhortation is, That you never forget the free favour of God in your protection & preservation: (lest he repent him of the good he hath done unto you:) But that you study what you shall render to the Lord for●●● his benefits, 
Ps. 116.12  and endeavour to express your thankfulness for such a deliverance by serving him, you and your household more constantly & conscionably. 
Iosh. 24.15   
To you whose houses have been visited, and yet yourselves are escaped and enjoy your lives so a pray, I would likewise give you a caution and a counsel.  
My caution is, that you think not that any thing in yourselves, or in your means, hath made the difference betwixt you that are alive, and other that are dead; for this were to sacrifice to yourselves, 
Abac. 1.16  and to your net and yarn. But that God his free favour, his power and goodness: hath made the difference; who will have merry on whom he will, and who can preserve whom he pleaseth.  
And my counsel is, That during the time of your lives hereafter, 
2 Chron. 30.17.  you set your hearts to seek God, and make him your portion and inheritance, 
Ps. 116.5.  walk within your houses with a perfect heart; 
Ps. 101.2.  
joh. 5.14.  and sin no more lest a worse thing come unto you.  

2 The. 2.16  Now our Lord jesus Christ himself, and God even our Father, which hath saved us, and given us everlasting consolation; comfort your hearts, and establish you in every good word and work.  
And Blessed be God, even the Father of our Lord jesus Christ, 
2 Cor. 1.3, 4.  the Father of mercies, and the GOD of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in trouble, by the comfort wherewith we ourselves are comforted of God; Amen.  
FINIS.   

AN HUMBLE  TO ALMIGHTY GOD:  
For his so soon, so great, and so gracious staying of the Plague, in the City of London, and Subvibs thereof.  
BY WILLIAM CHIBALD.  PSAL. 36.1. 
O give thankes unto the Lord, for he is good: for his mercy endureth for ever.  
Printed at London by W. I. for Nic. Bourne, and Edw. Br●wster, and are to be sold at the Royal Exchange, and at the Bible in Pauls-Church-yard. 1625.   

The Preface.  
THE more deadly a disease is, the greater is the Cure; and the greater the Cure is, the greater is the commendation of the Physician. Even so the greater any danger is, the greater is Gods' deliverance from it, the greater ought to be our Thanksgiving unto his blessed Majesty for it.  
On these, and the like grounds, I have formerly stirred up myself unto secret, private, and public giving of thankes to our good God, for abating the heat of the sickness, & the number of them that die thereof. And since, I have endeavoured to forward others also to glorify God in this behalf, by penning a form thereof, and publishing it, with this Treatise. The rather because I have not seen nor heard of any thing in this kind set forth for public benefit.  
The time and means of grace considered, I think I may truly say (for the generality) that sin did never so abound in quantity, quality, and variety, as of late it hath done in our City of London, and the Suburbs thereof. And now (behold) answerable to the measure of our sins, is the measure of God's Visytation, for there was never such a plague sent among us.  
In like manner the contagion and malignity of this Plague consydered, which in so short a time, when so many were absent, killed so many thousands: I may safely say there was never such a Deliverance in this kind wrought by Almighty GOD for us: ●●d therefore answerable to God's great goodness, aught to be our great gratefulness.  
Now, considering (Christian Reader) that the measure of our thankfulness to GOD, aught to be so great, and that our power (as of ourselves) to perform it, is so small Let us all that want holy wisdom, 
jam. 1.  for this purpose, 
1 Ti. 1.17  ask of God only wise, that he would be pleased to give us in ability, what he requires of us in duty, and that the meditations of my heart in conceiving of this form, and the words of our mouths in uttering it, may be directed by his blessed Spirit, and accepted in his beloved Son, Amen. 
1 Reg. 1.36  And let the Lord God of our City, and our deliverance say so too.   

The parts of the Thanksgiving for this Deliverance, are SIX.  

I. Bemoaning our Misery, caused by the Plague.  
II. Confessing our sins that brought it.  
III. Acknowledging God's justice in sending the Plague.  
iv Thanking Gods' goodness for staying it.  
V Praying to GOD, wholly to remove the Plague.  
VI Professing our amendment upon the remoueall thereof.    

A THANKSGIVING TO GOD, FOR STAYING the Plague.  
O LORD GOD of Heaven and earth, by whose patience & providence it is, that yet we live, and move, 
Act. 17.28  and have our being in this world: for our life drew nigh unto the grave, 
Ps. 88.3, 4  and we were counted with them that go down into the pit. Through thy goodness (O Lord) we are a remnant escaped, 
Ezra 9.15.  as appeareth this day, reserved (as we trust) to glorify thy Name. But who are we, dast and ashes, miserable sinners, that should be bold to glorify thy goodness, that dese●●e not to confess our own vildness: being unworthy, as of the Deliverance itself, so to give thee thankes for it.  

I. Bemoaning our misery, caused by the Plague.  Our vildness and unworthiness appears by our great and many sins, and the heinousness of our sins, by thy late dealing with us in heavy displeasure. Our soul having in remembrance our affliction and misery, 
Lam. 3.19, 20.  the wormwood and the gall is humbled in us: For thou hast sent the plague among us after the manner of Egypt, 
Amos 4.10  in most grievous manner, the like was never before among us. Thou hast not only visited us with Agues and Fevers, 
Eze. 14.21  but with one of thy four sore judgements; The Plague or Pestilence, a consuming sickness, 
Deu. 23.21  by which thou hast poured out thy fury in blood upon us. 
Eze. 14.19.  With it bane been infected all the Parishes of our City and Suburbs save one) and of it have died and fallen thousands at our sides, 
Psal. 91.7.  and ten thousands at our right hand: rich and poor, young and old, profane and sincere, professors and preachers. The chief and Princes of the Cities of our Nation, is solitary & sits as a widow: She that was full of People, is empty of Inhabitants; the streets thereof mourn, and the high ways to it lament; the public markets are not frequented, and the solemn Assemblies of thy worship are much desolated & darkened, by the putting out of many worthy Lights, his faithful Ministers. At home, o Lord, some have perished for want of keeping, and abroad some have fallen down dead in the fields and streets. One of some houses (O Lord God) have died all and every one, Parents and children, Masters and servants, and in other, all have been sick at once, not one able to help another. In some families might be heard, the outcry of the tender mother, for her only child and in other, the lamentation of the careful father, for the death of his son and heir, or the child, that was the picture of his likeness. Yea, such and so great was our grief and fear (O Lord) that when we went to bed well, we looked to be smitten ere morning, and could take little rest for the noise of bells, tolling & ringing out in our ears. And when we arose in health in the morning, we expected to be cast down ere night, and could not follow our callings cheerfully for the sight of our eyes, multituds of our dead brethren and sisters, carried up and down the streets to burial. We do not (O Lord God) repeat these our calamities to inform thee, as if thou, who didst bring them upon us, didst not know of them, or hadst forgotten them: but that we might not forget them, nor thy heavy displeasure against our sins in them, that we might be made more sensible of our great deliverance, by calling to mind our former danger and distress, and thereby also the better prepared to a more free, and humble confession of our sins, 
Eze. 12.16  that have brought these calamities upon us.  
For we must needs confess (O Lord our God) to thy glory and our own shame, 
II. Confessing our sins, that brought the Plague.  that we have practised those sins, against which, in thy Word, this plague is threatened, and upon the committers whereof, it hath been executed, in former Ages of the Church. For in all duties, concerning thy sacred Majesty, our brethren, and our own selves, 
Ezek 14.13.19.  We have sinned by trespassing grievously, and therefore hast thou sent the plague, 
Eze. 38.22  & with the pestilence pleaded against us, in blood.  
We have not (O Lord our GOD) sacrificed unto thee, 
Exod. 5.3.  nor worshipped thee so frequently, nor so devoutly as we should, therefore hast thou fallen upon us by the pestilence, and many of us have defiled thy sanctuary, 
Ezek. 5.11  the place of thy worship, when we have resorted thereunto with our detestable things, our abominable sins, impenitency, and hypocrisy, and therefore a great part of us have died by the pestilence in this visitation. Unto our brethren we have been cruel, and have not proclaimed liberty to them that were in our danger; 
jer. 34.5.17.  therefore the Lord hath proclaimed liberty to the pestilence for many of us. 
jer. 14.10.12.  And we ourselves have delighted to wander in our own ways, 
jer. 14.10.12.  and to take pleasure in sin for a season, and have not refrained our feet from evil paths: Therefore the Lord hath not accepted us, he hath remembered our iniquity, hath visited our sins, and consumed us by the pestilence. With Pharaoh we have hardened our hearts against thy mercies & judgements, 
Exod. 9  and have not been reclaimed from our sins thereby, we have not let our lusts go that we might serve thee; nor let our brethren go, that they might serve thee. But have discouraged & cooled their Zeal in thy service, therefore hast thou smitten us by the pestilence, 
Ver. 18.  and cut off many from off the earth. We have with Israel murmured against Moses & Aaron, 
Nurse 16.21.  our Magistrates and Ministers, for their zeal in correcting and reproving our unrighteous dealing, & inordinate walking, and there have died many thousands of the plague, 
Nurse 16.42  besides those that ●y of other diseases. With the Spies of the Land of Canaan, 
Num. 14.37.36.  we have brought up an evil report upon thy holy Majesty, thy Church, and holy Ordinances, 
Ps. 50.31.  as if thou wert like the wicked, as if thy Church were a company of none but Hypocrites and Rebels, and as if thy sacred Ordinances were unholy things, & taught profaneness, and therefore by bringing up this slander upon thy Name, through our looseness and unconscionable life many are dead of the plague before the Lord. 
Nu. 14 37.  As Magistrates, and Ministers, Husbands and Wives, Parents and Children, Masters and Servants, rich and poor, high and low, young and old, one with another. We have not obeyed thy voice, 
jer. 32.23 24.  nor walked in thy Law. We have done nothing at all, that thou hast commanded us to do: and therefore what thou hast spoken in thy Word of the pestilence, it is come to pass, and thou seest it, and we have felt it. 
Deu. 25.21  Yea we would not observe to do all thy commandments and statutes, which thou commandest us to do, but have broken them all in one kind and measure or other. And therefore hast thou made the pestilence cleave unto us till 
Ibid.  it hath consumed us. We have not hearkened unto thy words, 
jer. 29.19.17.  which thou hast sent unto us, by thy servants the Prophets or Pastors & teachers, 
Leu. 26.23.  when they have called us unto repentance, nor have we been reform by lesser corrections but walked contrary unto thee, 
jere. 29.18  therefore hast thou persecuted us with the pestilence, 
Leu. 26.25  and sent it unto our Cities, where we have been gathered together. We do not (O Lord our God) thus confess our sins unto thee, as if thou knewest them not who art greater than our consciences & knowest allthings. 
1 joh. 3.20  but that by the repetition and remembrance of them, we might be drawn, more sound to repent of them, and to have our eyes opened, more clearly to discern thy justice, in punishing of us with this thy visitation, and thy righteousness in afflicting us with many miseries thereby, 
Ps. 52.4.  that thou mayest be clear when thou art judged. 
Dan. 9.7.   
For Righteousness belongeth unto thee (O Lord) but unto us open shame as at this day. All this is come upon us, 
III. Acknowledging God's justice in sending the Plague.  for our evil deeds, and for our great trespasses, and thou hast punished us less than our iniquities deserve, 
Ier 9.13.  therefore will we be dumb and not open our mouths. 
Psal. 39.9.  Thou hast not done without cause, 
Ezek. 14.28.  all that thou hast done unto us, 
Lev. 26.43  and therefore will we accept the punishment of our iniquity. Though thou hast not punished us according to the greatness of our sins as they deserve in measure, (which is thy mercy,) yet hast thou punished us according to the kind & manner of our sins (which is thy justice) for we have profaned thy house and sanctuary, with our formal and hypocritical serving of thee, without the inward parts both of ourselves, and of thy worship, and therefore hast thou shut the doors of thy house upon us, when we were visited, and haste (by lawful authority and good order) shut us up in our own houses. 
Psa. 101.2  In our own houses we have not walked before thee, with a perfect heart, for false weights and measures, false lights and bad wares, have been in many of our shops and warehouses, and therefore it is just with thee to shut up our shops for want of trading, and to infect other of our rooms, and chambers, with a fearful contagion. Many of us that were wont, proudly to let and strutt it out in the streets, in the vanity and variety of strange apparel, and new fangled habits and attires, hast thou now clad with mourning weeds and given us cause to put sackcloth on our backs, and ashes on our heads, fo● we are baased even to the dunghill. The members of our bodies, we have abused as weapons of unrighteousness unto sin, and therefore hast thou (O Lord) weakened and deformed the bodies of some with blanes and sores, boils and carbuncles, and filled the bodies of others with the Tokens of thy displeasure. We have corrupted one another with the evil example of our works, and made them sin; and therefore it is just (with thee) that we should be a means to infect one another to sickness and death. Many of our Ministers, thy faithful servants, we regarded not while they lived, and therefore hast thou deprived us of them: yea, many of us have defrauded them of their double honour, 
1. Ti. 5.17.  reverend respect, and plentiful maintenance; and therefore hast thou taken from us the means of our maintenance, by commerce and traffic. We have been hard-hearted, and close-fisted to the necessities of our poor neighbours living amongst us; and therefore it is just, (in respect of thee) that our neighbour countries round about us, did deny to bring us (that abode in the City) food and victuals, and to bury those of us that did go out of it, with comely burial. We have by our bad living and unjust dealing, caused thy Gospel, thy truth (so plentifully preached 
2. Pet. 2.2.  in this City) to be evil spoken of abroad, and therefore it is just with thee, that we should be a mocking and hissing, a byword and a reproach unto our neighbour countries about us. We do not (O Lord God) thus justify thy proceeding against us, as if it needed our clearing: but to testify our desire (as much as possible we can) to glorify thy justice by shaming ourselves, to the end we may be the better prepared to glorify thy mercy also (which is above all thy works) in our wonderful deliverance. 
Psa. 145.9   

iv Thanking God's goodness for staying Plague.  For (O Lord our God) In that when the sickness was so hot, and so many had died thereof, thou shouldest then stay it: It was not because the sword of thine Angel was blunted with so many strokes; or because there were no more people to dye, or no more graves in London: or because there was in us no more desert of punishment, 
Exod. 14.11.  or in thee no more power to punish: But because thou wert pleased in judgement to remember mercy, 
Abac. 3.2.  and that thou delightest in mercy rather than judgement. 
Mica. 7.18.  That we are alive when others are dead, that we were in health when others were sick. It was not because we were not within the compass of thy stroke, or could defend ourselves, or were able to heal the wound: But because thou wouldst have mercy on whom thou wouldst: no goodness or power in us, but merely greatness and goodness in thee, hath made the difrence. And therefore, as thou art worthy to receive glory, 
Rev. 4.11.  honour, and power: so salvation, and glory, and honour and power, (even glory and honour for manifesting thy power in our salvation and preservation, 
2. Chr. 7.14 ) be unto thee, for ever. For in this our deliverance (O Lord our God) we see, and therefore desire to glorify thy wisdom, in putting it into the mind of our Governors to appoint thine own means of healing our City by humiliation with Fasting and Prayer, and enabling thy Ministers and people understandingly & feelingly, faithfully and fervently to use those means, and also in taking opportunity in our greatest extremity to work this our deliverance, to the end the work might the more clearly appear to be thine own. In this thy deliverance we discern thy power, and therefore accordingly we desire to praise thee, in that thou art able to countermand all thy creatures, even the very Angels, those principalities and powers: for thou didst on a sudden, and in a short time work a great deliverance, notwithstanding the wonderful increase of the contagion in so many places, the heat of the weather, the multitude of the people, and heinousness of our sins, all which wrought toward a contrary end. In this thy deliverance, we behold thy truth and faithfulness (O Lord our God) in making good thy promises of healing thy people, 
2. Chr. 7.15.  when they shall seek thy face with prayers, tears, humiliation, and turning unto thee, in not keeping thine anger for ever, in not letting the rod of the wicked rest for ever upon us all, 
Psa. 103.  
Psa. 105.  nor suffering thy people to be tempted above their strength, but giving a good issue of their trial. In this our deliverance we glorify thy patience, in that thou hast not dealt with us according to our sins, 
Psa. 103.11.  nor rewarded us after our iniquities; but hast borne with us all this while, and given us yet a longer time to repent, sparing us, as a father spareth his own son that serveth him. 
Mat. 3.17.  In this thy deliverance (O heavenly Father) we see also thy pity, in that, when our great sins had deserved the greatest and forest of thy four plagues, even the sword; that yet notwithstanding thou didst send but the smallest of them: for hereby we are not fallen into the hands of men, 
Prou.  whose mercies are Cruelties; but, into thy hands, whose mercies are great: 
2. Sam. 24.  hast already wonderfully lessened this thy hand, and hast also given us good hope (through grace) of quite removing the same. But above all, (O Lord our God) In this our deliverance felt and expected, we clearly behold thy free grace, and rich favour, with thy infinite mercy and unspeakable love, (and accordingly we desire to be plenteous in thanksgiving) for when there was no goodness in us to move thee to it, nor power to procure it to ourselves; Yea when justice on thy part, and wickedness on ours, did withstand it, than thou wast pleased to think thoughts of peace towards us, and to stay thy hand, to say to us, 
Ezek. 16.6  when we were polluted in our blood, Live. When the furnace of thy displeasure was heated, 
Dan. 3.  much hotter, than ever it was before, and the flame thereof, had consumed many of our neighbour's houses, yet on some of our houses the fire had no power at all, nor was a hair of the heads of many of us synged; we ailed nothing all the while, 
Psa. 115.1.  and therefore not unto us (O Lord) not unto us, but unto thy Name be given all the praise. Not unto Physicians or Surgeons: Not unto Magistrates or Ministers; Not to Watchmen or Keepers, not to antidotes or preservatives, not to house or air, not to Signs or Planets, not to Saints or Angels, not to ourselves or others. Not thy works in us of nature or grace; no, not to our fasting and prayers, to our humiliation & tears: But to thy wisdom and power, to thy faithfulness and truth, to thy patience and pity, to thy free grace and rich mercy, be given by us all, and by all means in all times, and in all places, honour and glory, with thanksgiving and obedience, in jesus Christ, from this time forth and for ever.  

V Praying to God w●o●y ●remone the ●la●u●  And now (heavenly Father) seeing we that are but dust and Ashes, have taken upon us to speak unto thee in thanksgiving, 
Gen. 1.18.  be not angry with us, if we speak once more in prayer and supplication also, we rather hope thou wilt be pleased with us, 
Psa. 116.13.  if having taken the cup of salvation in thankfulness for staying the plague so soon, and so much already we also call upon the Name of the Lord for the quite remoueall thereof. 
P. 2.125.4  The rod of the wicked hath long lain upon us; Oh let it not rest upon us that are the lot of thine inheritance: for thou hast said, 
1. Reg. 11. ●7. Esay. 29.5.25.  Thou wilt not afflict the seed of David for ever. Thy hand is stretched out still, Oh we pray thee pull it in, and put it into thy bosom, for we have been consumed by the heaviness of it. Thou hast formerly given us many great deliverances, to this City in this kind, & to the whole Land in other kinds, namely, from foreign invasion and privy conspiracy; 
The Spanish Armado. 1588. The Gun-powder-Treason. 1605.  and we confess to thy glory, and and our own shame, that most of us have almost forgotten to celebrate the memorial of them; & none of us have ever since led our lives (which thou didst preserve from the cruelty of those intendments and attempts) in righteousness and holiness before thee. And in this respect we are unworthy thou shouldst proceed in mercy, as thou hast begun; & end in mercy, as thou hast proceeded: But though we be unworthy of more deliverance, yet art thou worthy of more honour, which accordingly thou shalt receive. For by how much the more we are unworthy, by so much the more doth the freeness & greatness of thy grace and mercy appear; and by how much the more thy grace & mercy appears free and great, by so much the more doth the glory thereof appear for thine honour. And therefore (O Lord our God) though our iniquities testify against us: 
jer. 14.7. 1 Sa. 12.21  yet do it for thine own Names sake, forsake not thy people for thy great names sake, because it hath pleased thee to make us thy people. Thou art an exquisite workman, leave not thy work half done as if thou couldst not finish it, but end it in perfection. Thou art an absolute Physician, leave not thy Patients crazy & sickly, till thou hast made a perfect Cure. And that thou mayst perfect the work of deliverance, which thou hast begun amongst us, we beseech thee perfect the works of grace and amendment, which thou hast begun within us. Thou hast already said to thine Angel, Stay thy hand: for this we praise thee, be pleased also to go on and to say, It is enough, for this we pray thee command thine Angel also to put up his sword into the 
2. Sam. 24.16.  
1. Chron. 21.7  sheath thereof and to draw it out no more. Return, O Lord, how long? let it repent thee concerning thy servants, 
Psa 90.13.15.  make us glad according to the days wherein thou hast afflicted us, and the months and weeks wherein we have seen evil. 
Lam. 5.21.  Renew our days as of old, Help us, 
Psa. 85.8.  O God of our salvation, for the glory of thy Name. Wherefore should Papists say, It is for our religion that we are thus plagued: wherefore should Atheist say, Thou wast not able to save us, etc. wherefore should carnal Gospelers say, What profit is it that thy people have prayed unto thee, and walked mournefully before thee, 
job. 21.14 Mal. 3.15  and It is in vain to serve thee. And to the end thou mayst continue the work of our deliverance, give us grace also to continue the work of our humiliation before thee, until thou have repaired our jerusalem, the praise of our Nation; never letting thee go until thou hast blessed us, nor giving thee rest till thou hast healed our City. Neither are we mindful of it only, but we remember other parts of our Land, beseeching thee (good Lord) to stay thy hand from spreading the sickness in other Towns and Cities, and to withdraw it where it is dispersed, giving them all grace (according to their several conditions) by seasonable amendment to prevent or remove the same; and in the mean time to comfort all those that any where are visited with this or any other sickness, by recovering than unto health, to live better to thy glory, or by fitting them for death, to departed in peace to their salvation. Make an end of the trial, (we pray thee) of other Churches by the sword, famine, or any other judgement, and continue to ours the peace of the Gospel, & the Gospel of peace; preserving all Estates and degrees amongst us, in Church and Commonwealth from this & other plagues (if it be thy blessed will) to execute justice and to show mercy, for the taking away of this, and the turning away of other heavy judgements. Be thou exalted (Lord) in thine own strength, so will we sing and praise thy power. 
Psa. 21.16.   

VI Professing our amendment upon our removal of the Plague.  For we do not desire (O Lord our God) to have the plague of our sickness taken away from amongst us, that the plague of our sins may remain within us, nor that thou shouldest turn thy heavy hand from us, that we might return to our former wickedness, for the time passed of our life is sufficient (and to much) to have lived therein. 
1. Pet. 4.3.  If thus again we should break thy commandments, 
Ezera. 9.14  wouldst thou not be angry with us till thou hadst consumed us: but we beg this further favour of thee, not to die, 
Psa. 118.17  but to live to declare thy works and to praise thy name. 
jer. 50.4.5  For this end with mourning and weeping for our former many and grievous sins, we come unto thee and seek thee, and will join ourselves unto thee in a perpetual covenant never to be forgotten. We will make a covenant bef●●e thee our God, to walk after thee, & to keep thy commandments, thy statutes and thy testimonies with all our hearts, and with all our souls, nnd to perform the words of the covenant, 
2 Reg. 23.3  and to stand unto it, we will make a sure covenant & write it and seal unto it, 
Neh. 9.38.  yea we will enter into a curse and into an oath to walee in God's law, 
Neh. 10.29  and to observe and to do all the commandemnts of the Lord our God that we may tie our lose hearts to the obedience of thy holy will for ever And let our houses which thou hast visited or kept clear from this contagion, and let our bodies, which thou hast healed or preserved from infection, and let our souls which thou hast humbled & comforted in any measure by and under this visitation, bear witness to our sincerity in making this holy vow and covenant with thee. Let them be a continual remembrance to put us in mind of often renewing it before thee: and let them be as a threefold cord not easily broken faster to bind us to the keeping of this oath & covenant with thee for ever. And now (O Lord our God) since thou hast by thy Spirit put into our hearts this desire to give thee thanks, & directed us to this means of manifesting our thankfulness we humbly beseech thee keep it for ever in the thoughts and imaginations of the hearts of thy people, 
1 Chr. 29 15.  and set our hearts unto thee, And give us such a heart that we may fear thee, & keep thy commandments always, 
Deu. 5.29.  that it may be well with us and with our children for ever, so we thy people and sheep of thy pasture will give thee praise for ever, & will always be setting forth thy praise from generation to generation, Amen.  
Now unto the King immortal, invisible and only true God, most mighty & wise, faithful and true, patiented and pitiful, gracious & merciful, infinite in all perfection; The Father of mercy, in The Son of peace, through The Holy Spirit of comfort, be yielded and given for all our former and later deliverances in this or any other kind; and namely, for the present staying of the Plague, (happily in great measure already begun and continued, and hopefully in the end to be perfected & accomplished) From our belief & trust; our love and fear; our hope and joy; our patience & obedience with our bodies and soul, by our thoughts, words, & works in our lives and deaths: all honour and glory, and all praise & thanks, from this time forth and for ever. 
Ps. 106.48  And let all the people say, AMEN  
FINIS.