A learned treatise of the plague wherein the two questions, whether the plague be infectious or no, and , whether and how farr it may be shunned of Christians by going aside, are resolved / written in Latine by the famous Theodore Beza Vezelian. Bèze, Théodore de, 1519-1605. 1665 Approx. 60 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A27641 Wing B2196 ESTC R31585 12170937 ocm 12170937 55401 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27641) Transcribed from: (Early English Books Online ; image set 55401) Images scanned from microfilm: (Early English books, 1641-1700 ; 1495:16) A learned treatise of the plague wherein the two questions, whether the plague be infectious or no, and , whether and how farr it may be shunned of Christians by going aside, are resolved / written in Latine by the famous Theodore Beza Vezelian. Bèze, Théodore de, 1519-1605. [4], 19 p. Printed by Thomas Ratcliffe and are to be sold by Edward Thomas ..., London : 1665. Imperfect: pages torn and cropped with some loss of print. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Plague -- Early works to 1800. 2006-02 TCP Assigned for keying and markup 2006-03 Apex CoVantage Keyed and coded from ProQuest page images 2006-04 Judith Siefring Sampled and proofread 2006-04 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A LEARNED TREATISE OF THE PLAGUE : WHEREIN , The two Questions : Whether the PLAGUE be Infectious , or no : And Whether , and how farr it may be shunned of Christians , by going aside ? are resolved . Written in Latine by the famous Theodore Beza Vezelian . LONDON , Printed by Thomas Ratcliffe , and are to be sold by Edward Thomas at the Adam and Eve in Little Britain 1665 To the Honorable Sir JOHN ROBINSON , Lieutenant of his Majestie 's Principal Fortress , the Tower of London . Honourable Sir , THE confidence of a Stranger will ( I hope ) easily meet your pardon , when the worth of the Author , and the occasional Subject of the Discourse ( in these contagious and calamitous times ) have given me too sad an opportunity of presenting it to your Honour , whose concerns for the Publick Welfare , ( even in this Great City ) are as eminently great as any others . The matter of the Discourse is a Confutation , and reconciling the onely two destructive Opinions , that in all Ages ( in Contagious and Infectious times ) have ever proved fatal to the World : the one too much presuming and relying upon this bold Opinion , That the PLAGUE is not Infectious : and the other , Tum pavor sapientiam omnem mihi ex animo expectorat : out of a weak and unspirited Precipitation , without exception , flye away from it ; both of which are so contrarie to Humanity ; that as they are utter Enemies to each other , so ( like the dis-agreeing Brothers ) they are both in opposition to Christian Community and Charity . To say more , were too great a wrong to the Judicious Beza , and to anticipate Your Honours Judgement ; To whose Noble Approbation I commend the Author ; and hope from Your Noble Candour , You will easily censure this Presumption in , Honourable Sir , Your Honours ( though unknown ) most devoted , and most humble Servant , Edward Percivall . A LEARNED TREATISE OF THE PLAGUE : Wherein the two Questions : Whether the PLAGUE be Infectious or no ? And Whether , and how far it may be shunned of Christians , by going aside ? are resolved . I Confess my self to have been so unacquainted with this question , Whether the Plague be to be reckoned amongst infectious Diseases ? that untill within these few years , I am of belief , that it was never doubted ; but that this Sicknesse alone , amongst all others , was to be judged Contagious ; for testimony whereof , before any man that is not given to quarrel , I refer my self to the judgement of * Writers of all Countries , who have treated of these things . But now in our times men have taken in hand to dispute this question upon this occasion , That many do so greatly fear this disease , and death which commonly followeth the same ▪ that forsaking all duties , not onely of Christians , but also of Humanity , they have greatly increased the very wrath of God , which is the chief cause of this Sicknesse : and there hath in a manner been no * stay or lett in them ; but where this great misery hath happened , the bonds of Man's fellowships being once broken , it is much to be wondered at , that all Mankinde hath not perished and been destroyed . And these men being demanded what they can alledge for so impious a crime , for that they commonly bring nothing else for their excuse , but the fear of Infection , wherof it hath come to pa●s , that those in whom there is a greater boldness , do think that they can no way more certainly finde a remedy for this evil , than by teaching that this Sickness is falsly supposed to be infectious . But I , because I think that this Paradox or strange opinion can no more be proved by good reason , then if a man with Anaxagoras should hold the Snow to be black , or out of the Hypothesis of Copernicus , labour to prove , that the Earth doth really move , and the Sun stand still , as the Center of the World , do judge , that this so great fear , which bringeth with it a forgetfulness of all duty , both may , and also ought otherwise to be put away : neither will I believe this Disease not to be infectious , untill some man shall teach me , either out of the Word of God , or by evident and good reasons to the contrary ; for there are in the very course of Nature certain and most sure grounds and proofs of this verity , so long as the order of necessary Causes agree with themselves . For I deny , although it be agreed upon , that the Plague , of all other diseases , is most infectious ; yea , and that unavoidable death for the most part doth presently follow : that therefore the Standing , in which God hath placed every man , is to be forsaken . I deny , I say , that therefore that thing is not to be preferred before Life it self , which we owe unto God , to our Country , and which we owe unto men , either for some publick or private respect . And I had much more rather they would bestow their endeavours in perswasive disputes , to restrain mens flying away for fear of the Plague , than that they should labor to prove their strange opinion of the Plague not to be contagious . Indeed , I had rather have the Consequent ( according to the School-phrase ) in that same Enthymeme to be denied , than the Antecedent ; for by that means something might be brought to pass , not only by probable , but also by necessary Arguments , according to their own desire , namely , That those do very greatly offend , who , for fear of any peril do offend against God , or against their Neighbour . For what Christian man dareth to call these things into controveisie ? or if he dare do it , shall not be reproved by the restimony of his own Conscience , though all the world should be silent ? For I do not think that there are any , which do hold , that with a good conscience , the Plague by all means without exception is to be fled from ; which notwithstanding , I see by some in such sort disputed against , as if it were by others maintained . Yet , if there be any of that minde , I do no more favour their errour , than I allow of those men , which of a clean contrary opinion do think , that the Plague is not to be fled from . But surely it is the part of a wise man to follow the Golden mean , so that he fly not when he should tarry , neither when he should go aside ( for the term of flying away in this Argument seemeth to me to be very improper ) by his rash tarrying , offend against the self-same Charity , which seemed to counsel him to stay . These things I thought good in manner of a Preface to set down , before I come to the handling of the matter : To the end , that all men at the first entrance may perceive , what I have undertaken to defend , and what to disprove . Then for as much as there are some not wanting , which do think that this discourse of the Plague to be fled from , or not to be fled from , doth depend upon the first question , Whether the Plague be infectious or no ? let us examine with what reasons and arguments they so boldly deny the Plague to be infectious ; a thing which hitherto of all men without controversie hath been believed . For the better determining of this question , they would have it to be considered what the Plague is , from whence it commeth , what is the cause of it , by what means it is sent unto us , what is the nature of it , and what the end ? I take their Proposals , for it is most lawful and reasonable : But how shall we come to the knowledge of these things ? By no means ( say they ) from any reasons out of Physick , but only by the word of God. Then let all things disputed by Physicians be blotted out ; and instead of the Books of Hypocrates , Galen , and others , Let Physicians read only the Bible ; and let there be no difference between them , and Divines ; between the Physick of the body , and the minde . Nay , God forbid , will they say ; for we condemn no other reasons of Physick , than such as are against the word of God. Let us enquire then ( forasmuch as Infection hath its beginning from Natural causes , and therefore proceedeth from them , ) whether concerning Natural causes of the Plague , there be any thing taught in the word of God , contrary to the Rules and Judgement of Physicians . They say that the Plague is caled by the Hebritians Dener , of the word Daner , which also signifieth to destroy , by Sentence given by God : and that the Grecians do render it Thanaton , that is to say , Death . Be it so , it is not much to the matter ; ●or hereof it followeth not , that the Plague proceedeth not of Natural ●auses coming between , because it is sent by God , unless that we will ●ave therefore all Natural causes of Diseases taken away , because no man di●th , but God decreeing of what kinde and manner of death soever it be that he die . Nay , ( say they ) it is a folly to call the Sentence of God , whereby he appointeth unto every man , not only death it self , but also the kinde of death , and Second causes , infections . But who I pray ever doted so much as to call the Sentence it self , of God , infectious ? But that which we say is far otherwise , namely , That the Infection it self is to be reckoned amongst Second causes ; for who can deny that many Diseases are gotten by Handling and Touching ? of the which some are deadly , and other some are less dangerous ; unless they will also contend that the Sun shineth not at noon day ? Sinne indeed , wherewith we are all born infected , and from which all this Dying cometh , by a certain Spiritual infection , not without the Decree of God , it is conveyed and spread into all the posterity of Adam : therefore there is no substance at all in this Reason . But they also demand , if Infection be reckoned amongst Second causes appointed by God , how we can avoid that which is ordeined by God ? that hence they might gather , that if the Plague be granted to be infectious , that in vain a Remedy is sought against it , by flying away . But this is also a very dull reason ; For if this reason be good , shall it not be lawful to affirm the same of all Second causes of death ? If so , Let us neither eat , nor drink , nor seek any remedy against any Diseases ; let Souldiers go unarmed to Battel , because Death ordained by God cannot be avoided . But thus the Case standeth , doubtless neither Death , nor the Time , or any kinde of Death appointed by God , can be avoided : Neither do we eat , or use Remedies against Diseases , or put on armor against our Enemies , as if we meant to withstand God. But leaving those things , which God would have kept secret from us , we must use those things which God himself going before , Nature telleth us to be ordained by him to prolong our life so long as it shall please him ; which if we do not , we shall worthily be deemed to tempt and most grievously to offend God ; so far off is it , that using the means set down by him to avoid death , we should sinne against him , although that sometimes we use them in vain , that is to say , when as the end doth plainly shew , that even then we must die , when as we thought our life should yet for a time have been prolonged . So is Asa rebuked , not for that he sent for Physicians , but for that he put his hope of life in the Physicians : So that when experience hath taught us , that Infection creepeth rather into things near , than afar off ; he is not to be accused , who leaving no part of Christian duty undone , withdraweth himself and his Family : Nay , he shall be greatly blamed , who rashly casteth himself and his into the danger of Infection ; when as the Apostle beareth witness , he is worse than an Infidel which hath not so great care over his , as with a pious safety and charity he ought to have . Now let us see whether this following Reason be of any more force . By those Names , say they , which in the holy Scripture are attributed to the Plague , is sufficiently and thorowly expressed , what the quality and manner of the same is . Now the Plague is called The hand of God , 2 Sam. 24. The word of God , 1 Chron. 21. and is also signified by the name of Arrows , Ps . 31. & 90. Therefore it cometh not of Infection : when asneither Hand , nor Sword , nor Arrow , woundeth by Infection . But besides that , peradventure I might worthily call into doubt , whether all these testimonies alledged deny this Argument also ; for in another place , as Psalm 17. David calleth his Enemies the hand of God , who by natural means assaulted him . And when as the hand of God is said to have made us , Natural generation is not left out ; and it is manifest , that in the Scripture all evils , and punishments whatsoever God sendeth unto Mankinde , using either ordinary Laws of Nature only , or else using the service of Angels , are called Arrows . I demand moreover , what they call the quality and manner of the Disease ? They will say , The nature thereof it self : But I say by those metaphorical terms of hand , sword , arrow , is no more signified of what manner or quality this Disease is in it self , than what is Hail or the Scabb , when God is said with a stretched out hand to have smitten Aegypt : And to be short , what is the force and nature of every Disease , when as in the additions of the Law , they are reckoned up amongst the Curses which God would send upon them ? What then ? surely then it belongeth unto the Physicians to search out the nature of Diseases , so far as they depend upon the laws of Nature ; which we often see by them performed with such good success and certainty , that they can foreshew both them , and what issue they are likely to come unto . But concerning Supernatural and Divine causes of Sickness and other Miseries , those do Divines declare , teaching , That we must mount far above Nature , and all things appertaining unto Nature , when with our Prayers we deal about the avoiding and removing of them far away from us ; for the true and principal cause of them is our Sins , wherewith God being provoked , doth raise and stir up against us all these inferiour Causes , to be revenged on Mankinde with just punishments . I therefore say , that it is an absurd and fond thing , to confound these things , so far severed asunder , and distinguished by their most diverse , yet not contrary ends , but onely such as are placed , the one under the other . And because that in this Argument they contend , that the Plague therefore is not infectious , for that it is often called the hand , and sword , and arrow of God , I demand of them , whether the Leprosie were not the hand of God ? and whether it were not therefore infectious ; and the rather , because it was infectious whether therefore the Leprous were not commanded to depart aside from the rest that were clean ? I demand this also , If there be no evil in the City , which the Lord doth not , whether at this day , notwithstanding , the foul black sporty and scurvy Leprosie called the Elephantiasis be not accounted infectious . And I would gladly ask of them which finde fault with our going aside in the Plague time , whether they think that those which are infected with it , are to be suffered in the Common company and society of men ? And if they suppose that they are to be suffered , why they declaim not , and cry out against them also by whom they are shut out ? if not , and think them to be avoided for fear of the Infection , why without all exceptions do they blame those that shun the infections of the Plague , as the most hurtful to all persons ? But they will peradventure deny that kinde of Leprosie to be the hand of God : Let us speak of the Pox , whether it be the French , or the Spanish , I would to God it were not also the English , That it is a punishment sent of God for Whoredom , which in these times is accounted as a sportive recreation ; I think there is no man which dareth to deny that it is indeed the hand , sword , or arrow of God , which striketh Whoremongers . But is it not therefore infectious ? And doth not a Whore even infect many with this disease , who again bewray one another ? So that this most filthy Sickness is gotten , not onely with lying together , but also by breathing and handling , and is sucked out by infants from their Nurses Breasts ; and the Nurses get this Disease by giving suck unto the Infant , which is is either conceived by an unclean Father , or born of an unclean Mother : Thsoe Arguments also are therefore such , as do indeed need no confutation . Without all question it is absurd and against all reason to think , that there are immediately ( as they say ) rather sent unto every several man so many several Plagues , than the kinde it self of the Disease , by the which one corrupteth another by Infection : For whether God kill at one stroak , or whether , as it fell out unto the Midianites , he strike them down by one wounding another , whomsoever he hath appointed to die , what difference is there ? Neither concerning what we have in hand is there any difference , whether any man be slain with the Dart of God himself , or the Infection of another . Let us now come unto that which they alledge concerning Second causes , which they deny to be any certain placing of the Stars , or corruption of the Aire : Neither will the Physicians have any Plague or Infection to grow of those Causes . But if we grant this , and imagine that all Natural causes of the Plague are by them rehearsed , they must tell me , Why they shut out all these at once , insomuch that they will have them to have but small skill in Scriptures , who impute the plague ( next after God ) to these Causes ? Because , say they , that the Holy Scriptures bear Record , that the Plague is sent by Angels , as Psalm 88. 1. 1 Chron 21. Ezech. 9. also in the History of Zennacherib , and in the Revelation , where there is mention made of a most noysom Ulcer ; for , say they , that which God sendeth by Angels is not of Natural causes . I grant that , so far as concerneth the Angels themselves , who I yield are not reckoned among Natural instruments : But what hinders , God so commanding , the Natural causes themselves to be stirred up by the Angels ? For surely it cannot be doubted that they , borh the good and the bad , do stir up the minde of man after a certain sort , what kinde of moving soever it be , when as Satan is said to have entred into the heart of Judas , ( unless we shall peradventure say , that the Good Angels have somewhat less power than the Bad ) and that also is manifest by the Story of Achab , and by the efficacy and power of the Spirits of Errour . And who can deny that the will of man is to be reckoned amongst the very Chiefest causes of Mens actions ? But if the will of Man be not debarred from the Ministery of Angels , why shall we think that other Natural causes must needs by the same be taken away ? Moses stretching forth his Rod , raised up Lice , and innumerable sorts of Flyes , brought out upon the suddain fearful Hayl , and struck the Aegyptians with most noysom Boyles and Botches . And this Ministry of Moses was doubtless altogether as extraordinary , as the Ministry of Angels . But did not therefore the Lice and Flies come of Rottenness , the Hayl of Vapours growing together on the sudden by restraint of the contrary , and the Boyles and Botches also of corruptions of the Humors ? Satan receiving a Grant from God , by a suddain raising of the Winde , and by throwing abroad the Fire from Heaven overthrew , and burnt the House of Job , together with all his Children . But doth it therefore follow that this came to pass without any Natural causes stepping in between ? Or shall we not rather say , that those Princes of the Air ( as the Apostle , not without cause , calleth them ) made in a moment , those indeed natural impressions of the Air ? The Devil sendeth the Godly to Prison , Revel . 2. 10. But by Tyrants and Persecutors of the Church . In the same Book , cap. 6. vers . 8. The pale Horse on whom Death the Rider sitteth , receiveth power to kill with the Sword , Famine , and Pestilence , and sending of wilde Beasts : Here , if we shall by that Rider understand an Angel , why shall we not aswell say , that he used Natural matter to cause the Plague and Famine , as a Sword and Wilde beasts , when themselves are also natural instruments ? and afterterwards , cap. 9. v. 1. The Angels are commanded to stand in the four quarters of the Earth , and to keep back the Windes , that they hurt not the Sea and the Land with blowing . Whereof followeth , that at the Commandment of God , the Windes are in like manner sent forth by them ; from the which doubtless it is manifest , that many Infections of the Air , and chiefly infection , doth proceed . So that Natural causes , whether they be moved by little and little of their own force planted in them by Nature , or otherwise beyond Order , God so commanding , they be in a moment carried to their effects , they are natural , and so far forth are their effects also worthily judged natural , which no man of reason can deny . For if there come in no Natural causes in the Plague , those whom the Plague hath touched , doubtless they cannot be at all eased , much less be healed by Natural remedies . And to prove this to be most false , experience and very sense doth demonstrate ; yet I profess my self to be one of those which doe so far detest the superstitious judicious Astrology , of Casters of Nativities , and all other such like predictions , that I could wish the old Statures of Princes concerning those things were renewed , and streightly to be observed . But to take from the divers concourses of the Stars , the natural Constitutions of the Air , and such effects as depend thereupon in our Bodies ; as if the Stars were onely placed in their Spheres to be looked upon , or for difference of times , I think to be no sign of Judgement , but rather of a perverse Stubbornness , when as the Husbandmen have a daily knowledge of this , and the Tempests do speak the same ; and that the thing it self doth prove , that the temperature and distemperature , and even Infection it self in some measure may before told by skilfull Astrologers . But now should we grant , that those Plagues , the example whereof are taken out of holy Scripture , were sent by Angels , and therefore to have been without Infection ; why should it be less absurd and against Reason to conjecture and resolve , that no Plague is sent by Angels , than to hold that no Hayl , no Showres , no Lightning is made by the course of Nature ? because that in many places of the Scriptures we read , that by the ministry of Angels it hath both hayled , and that most rough and blustring windes have blown , and that it hath horribly thundred . But , say they , those examples of the Plague by Angels are set forth unto us for example , that thereby we may learn rightly to judge of Middle causes , and of the Original of the Plague . Verily who will deny , that what things soever are written , are therefore written that by them we should be instructed , and that all things which are mentioned in the holy Scriptures , of the ministry of Angels not onely of the Plague , but also of Famine and other Calamities , both to destroy the wicked , and also to correct and exercise the good , doth bring unto us great profit , that we may learn both to fear and love God , who is not tyed unto the laws of Nature , as the Sto●ck Philosophers have thought and hath certain instruments of his Judgements more fearful even that those which are perceived by our senses . But hereby is not concluded that which thou wouldst have , namely , That thus we are taught , that there are no Natural causes used by Angels in the performance of the Commandments of God. The Scripture affordeth us examples of Plague sent upon men , making no mention of Angels ; and those agains● whom I dispute , do grant , that it was the Plague of which Ezekias wa● sick , yet is he not said to have been stricken by Angels . God doth ofte● by Moses and other Prophets threaten the Plague unto Sinners neither 〈◊〉 there any doubt but that these threatnings were not in vain ; yet doth he 〈◊〉 where recite that he will alwayes send them by Angels . The Psalmist seemeth in certain Psalmes to shew that he was taken with the Plague , whom notwithstanding we never read to have smitten with any sore , or wound given by the Angels . All these things therefore , unless I be very much deceived , make nothing at all to the taking away of the contagious air , the Second cause of this Sickness . But this also which they set down , upon what reason I know not how grounded : They say , that the Plague is sent unto men by the singular and especial providence of God ; and what is here which may not be affirmed of every thing which cometh to passe in the world ? for , as he saith , not so much as a Sparrow falleth to the earth without the providence of God , and the hairs of our head are numbred ; which providence , if it be stretched unto singular things , doubtless it is in such sort universal in the general , that it is also singular in the singular . They say moreover , that so often as the Plague reigneth in the World , that all those are kept from this Infection whom God hath appointed to preserve alive ; and that unto the others all places are infectious , though they be never so far from those which are sick of the Plague . And they adde further and say , why then do we fear Infection ? is it not a fond thing to sear that which is not ? I for my part cannot d●scern how these things can hang together ; for how can all places be infectious to any man , if there be no Infection ? unless peradventure they out it to be the Case . But it cannot by any means be truly gathered by certainty of Gods providence that the Plague is not infectious ; therefore this Argument runneth beyond the Question propounded . Besides , shall we think that the number of those which shall dye , is more certain as often as God sendeth the Plague , than when he casteth other Darts ? Now if they offend not against the providence of God , ( who leaving , as it is meet , things unknown unto us , to the good will and pleasure of himself ) who do use remedies of Physick both preservative and sanative , to keep away Sickness , and also to heal when it cometh ; why shall we do the like also in the heat of the Plague ? As therefore God hath appointed some which shall not die of the Plague , so also hath he appointed Remedies , by which , so far as in them lieth , men may avoid the Plague . And it is one and the same providence of God in all kind of diseases with which he hath ordained by an unchangeable Decree what shall come to pass , although the natures of the diseases differ never so much in themselves . Now among the chief remedies and provisions in Physick against Infection , tha going aside in due season is worthily reckoned , the very nature and signification of the word Contagion doth declare : although neither all be save which fly , neither all die which tarry . God without all doubt when h 〈◊〉 sent a Famine into Aegypt and the Regions thereabouts , had determine 〈◊〉 who should die in that scarcity ; yet for all this Joseph ceaseth not with 〈◊〉 best diligence and most wise counsel to provide for the Aegyptians : The which things the Churches in the time of Claudius the Emperour also did , when as they understood by Agabus the Prophet that a Famine should shortly come . The Lord also knew who should dye in that most cruel war of the Assyrians in the dayes of Ezekias , and yet both Ezekias and the Prophet Esay himself secure themselves within the walls of the City : what should I say more ? when as Paul knew assuredly , that neither he himself , neither any of those which were with him should perish in the shipwrack , yet said he to the Mariners who were preparing to fly out of the ship , Ye cannot be saved unless these tarry . Christ also , though he well knew that his hour was not yet come , yet did he more than once withdraw himself when the Jews sought to kill him . Finally , that which they take for most certain , namely , that happening or chance is repugnant unto the sure and stedfast Decree of God ; which notwithstanding it maketh not much to the matter , yet who will grant it them ? we call those happening or chancing Causes , which of their own nature may fall out unto either part ; if any man should take them out of the nature of things , I know not whether he should have any man of a right Judgment to hold with him . They say out of St. Augustine , That the will of God is the necessity of things ; I grant so far as pertaineth unto the end and effects of the Causes themselves : But as St. Augustine saith very well , It followeth not , that though all things which God hath decreed shall come to pass , must needs come to pass , that therefore they come to pass of necessary Causes ; like as the Stoicks did falsely conclude , and the same may be proved by most certain and most plain examples : For do we not believe that Christ had indeed Man's bones ; and therefore such as of their own nature might at any time have been broken ; and yet indeed they could not be broken , for that it was otherwise decreed by God : Therefore by hap and chance , concerning their own nature they were not broken ; when as notwithstanding they were such as might have been broken , and yet by God's Decree they remained of necessity unbroken . Again , that Christ from the very time that he took upon him our Human nature was indued with a Mortal body , all Christians do confesse ; therefore of his own nature he might have been slain by Herod , with the other little Children ; but by God's Decree he could not : Therefore that he was not then slain , fell out by hap and chance , if you consider the nature of his Body , when as it might have chanced otherwise : But , by God's Decree , he could no more be slain by Herod , than the will of God could be changed . Christ when he was carried to be crucified , was then undoubtedly of such health , that he needed not at that time to have died ; he died therefore by chance , if you do consider the cause of his Natural death ; and yet be died of necessity , if you look to the unchangeable appointment of his Father , because his hour was come : and withall he died willingly , because he laid down his Life for us . Thus far therefore is neither chance nor will repugnant unto the most certain Decree of God. There remaineth one Argument taken from Experience , which in shew seemeth very strong , yet is it of no force to take away Infection , I mean to prove the Plague not to be infectious . If , say they , the Plague come of Natural causes , or of some certain Constellation , or of corrupt Air , then should all they doubtless be infected which dwell under the same Constellation , or breath in the same corrupt Air ; which is found to be false ; for even reason it self doth prove the falshood of this Argument : For who is so unskilfull that knoweth not , that one and the same Cause doth not always operate alike , much less equally ; nay , that the effects are divers , according unto the diversity ▪ of the matter it worketh upon ? one and the self-same North-winde doth not equally annoy men with Cold ; every man therefore seeth how weak this reason is . But let us grant , that in some place every man of himself is apt to receive the corrupt air , yet may many things happen why the same effect in all would not follow ; as for example , one man taketh a Preservative medicine , another doth not ; one forthwith useth a good medicine , another very late , or never . Lastly , that which is the principal point is to be considered ; That Almighty God doth govern Natural causes and their effects , as it pleaseth him ; So that hence it cometh to pass , that Infection toucheth not every one which is in danger of it , as it is written Psal . 91. 6. Neither yet is it deadly unto every one that it hath infected ; like as Poyson also drunken is not , as it is written Mark 16. 18. Therefore this Argument also is not of force to prove there is no infection in the Plague , because that many which keep company with those that are sick of the Plague are not taken ; and contrariwise , they that are absent are infected : As if the poyson of a Viper were not deadly , because that Paul being bitten of one felt no harm at all , Acts 28. 5. And thus far concerning Infection . Now we must treat of going aside ; for so I had rather call it , than flying ; though I think it the part of a Wise-man to fly peril with reason . There are some therefore , which do without exception finde fault with going aside for the Plague , that they count it a very heynous offence , though they think that those which tarry ought not to use rashness . There are on the other side which hold that every man , so soon as the Plague cometh , ought to provide for himself , having no regard , or but very small of the fellowship and duties which Christian Charity doth command . Now I for my part do dissent from both these ▪ and especially from the latter , as having most lawful causes : But ere I set down my own judgement in this Controversie , let us hear these disputing the one against the other . Thus therefore they which think it not lawful to fly , do first of all Philosophically dispute against those that hold it not lawfull to tarry at all , they alledge out of Plato his Gorgias , That it is foolishnesse to fear Death ; and that he cannot seem to be a temperate person which flyeth Death , because it proceedeth of too much delight in life ; nor yet to be a just man , for that he which in the time of the Plague provideth for himself by running away , doth yield neither to God nor Man his due . To these Reasons they set down others taken out of the holy Scriptures , as That they think not well of the providence of God , by whose unchangeable Decree the course of man's life is limitted : That they distrust God , and believe not his promise , I will be thy God , and the God of thy Seed : That they are void of all Charity , nay , and more , of all Natural pitty and affection : That they tempt God after the example of the Israelites , Exod. 17. 3. & Psal . 78. 18. appointing God by what manner , time , and place , and by what means he may save them : That they love not God from their hearts ; for being enamoured and in love with Earthly goods , they neglect and are careless of the heavenly : That they fear death too much , for that they set themselves against the will of God , which is always good : That they think themselves stronger than God , and that they can escape his hand : That they do openly break the law of Christ , and of Nature ; by which they are commanded to do unto others as they would be done unto themselves : That they do , and teach that which no Christian hath done , but that which hath often been done by the Heathens . And thus much say the first : unto whom these later have nothing to answer , who under pretence of saving their lives , perswade flying away without exception . Wherefore if these things alledged against those which do in such sort fly the Plague , so that they in any thing swerve from the Rules and Laws of Godlinesse and Charity ; I hold with their Adversaries , and count them worthy of all blame , which fly from thence whither they should rather run , if they had but the least spark of humanity . But if these Reasons be wrested against those , who being moved with just causes go aside , and keep that mean by which they let passe no part of their duty either towards God or their Neighbours , ( which we say may oftentimes be done , ) we affirm , that all these Arguments , in shew never so plausible and strong , to be of no force or value , if the matter it self be diligently weighed and considered . For answer to their first Reason , albeit the Decree of God be unchangeable , and that his eternal providence hath set the unremovable bounds of our lives ; Yet doth not this take away the ordinary and lawful means to save our Lives ; no , not although a man have received an answer from God of prolonging his life , as we have shewed by the manifest example of Saint Paul , Acts 27. 14. and 31. much lesse that we may not use these means , when it is yet hid from us , what God from everlasting hath decreed concerning the prolonging and ending of our life . Moreover , why should he be said to distrust the promises of God , who doth follow the wayes appointed by God , to avoid Evils , that notwithstanding he dependeth wholly upon God ; unlesse peradventure we can any where finde in the holy Scriptures this Commandment expresly written , When the Plague rageth , flye not away . And amongst them , preservative Remedies are to be reckoned ; and amongst these , going aside in due time ; the like also , as the very name of Contagion doth manifest . And this also is plain , That he doth not onely not offend against Christian Charity , neither yet tempt God , who in such manner by going aside doth avoid the Plague , so that in the mean time he let passe no act of Piety towards God , or of Charity towards his Neighbour ; That on the contrary , unlesse he perform these Duties , he may be thought to provoke the wrath of God against himself , and to be worse than an Infidel , as being one that rashly puts himself in danger of deadly Infection , without any care of himself , or his . The fifth and sixth Allegation is not any whit truer , They love not God , say they ; and , gaping after earthly things , they care not for heavenly ; Because they which love God desire nothing more than to be with him , which falleth out unto us by death ; but they on the contrary fear nothing more . Then truly he , who in loving hath onely his last end before another , for his own profit-sake to enjoy the thing he loveth , by what means soever it be , shall worthily be judged to love himself rather than his Friends . Therefore the self-same person which desireth to be loosed and to be with Christ , wisheth also , for his Brethrens sake , to be separated as a thing accursed , Acts 9. 3. Neither doth he deliver up his Life into the hands of them that lay in wait for him , appealing unto Caesar , Acts 25. 11. and giveth thanks for his health restored unto him , 2 Cor. 1. 11. That David also doth not so much flye Saul and Absalon , as Death , being notwithstanding a Worshipper of God ; That he and Ezekias do expresly pray against Death ; therefore whosoever flyeth Death is not rashly to be judged or censured not to love God : as contrariwise , whosoever desireth Death is not to be thought to love God ; but he onely , who lawfully and with a good Conscience , obeying the will of God , prepareth himself either to suffer or avoid death . The like also is to be judged of the fear of Death , that is , if it be grounded upon good reason and moderately , it is not onely not to be condemned , but also to be allowed as a Preserver of life grafted in us by God ; Therefore that fear of Evil is condemned by Philosophers , which is contrary to Fortitude , and calleth us from that which every one of us oweth unto each other , and out of holy Scripture , that Fear which is against Faith and Charity : For it is one thing to take clean away Natural affections , ( which no man could ever possibly do ) and another to moderate and rule them ; the which the Philosophers very well teach ought to be done , but how it may bedone , the Word of God , by the Holy Ghost , doth onely declare . And concerning those things which they cite out of Tertullian , they shoot partly beyond his Mark , when as he speaketh of flying onely in Persecution , and partly with the great consent of the Church ▪ are reckoned amongst his blemishes , as one that in this Argument was carried beyond the Butt . No man questionless that is godly , and of right understanding , ever condemned the going aside of Jacob ; no man ever condemned David flying the fury of Saul , and conspiracy of Absolon ; nor Elias avoiding by his flight the rage of Jezabel ; no man ever condemned the going aside of Athanasius more than once : neither do we here fly either unto the Agonie of Christ , or unto that of Matthew 10. 23. If they persecute you in one City , fly unto another : which places I confesse are of some not fitly alledged ; for as touching the fears of Christ , they are grounded upon a peculiar consideration , and are not to be drawn into example ; when as there is handled of the mysterie of our Salvation , the parts whereof Christ alone both could and did take upon him , in the which he did see that fearful wrath of his Father , and indeed felt it , bearing the Punishment due unto our Sins : we contrariwise are not at our Death 's tryed with the same fears , because we have the Father appeased with us , and , through Faith , behold Life in Death it self . And that saying of Christ is doubtlesse no Command of flying away ; but on the contrary , admonisheth faithful Pastors , that being feared with no threatnings , if they be driven out of one place , they hasten unto another ; the which afterwards we see diligently to have been done by the Apostles . But let us hear something else of more weight peradventure ; There can be nothing sent of God ( say they ) but that which is good ; nay ; there is nothing Good , but that which cometh of God : But the Plague is sent of God , therefore it is good ; if not of its own nature , yet in respect of the good end ; namely , to punish our Sins , to try our Faith , to drive us to Repentance , and to bring forth Hypocrites to light . Who therefore ( say they ) can deny , but that They fly the thing that is good , which fly the Plague , by the which God bringeth all these things to passe ? Again , that which God sendeth upon all , that is to say , upon any one Church or Kingdom ; as for example , the Plague , the same he will have born of all ; how is it to be fled from ? Therefore they set themselves against the will of God , which fly the Plague ; nay , they fly in vain , because it is in vain to strive against the will of God ; but what could have been more vainly said than these things ; For to let passe the falshood that lieth in these words , Good and Evil , in this Argument , to what end I pray you should they enter into this disputation concerning the nature of things ? There is no Evil ( that is to say , no calamitie or punishment ) in the City , which the Lord hath not done , saith the Prophet . Why therefore shall we call Famine , Pestilence , War , and such like , Good ? Because , say they , they fall out unto the good of the Godly . I grant it , because the Lord fetcheth Light out of Darkness : Yea , but the Godly are instructed by Sinne it self . Are Sinnes I pray you therefore good , and doth he which resisteth them resist God ? To be short , who seeth not , that to pray unto God against things which of their own nature are hurtful unto us , and withall to use just and lawful remedies to avoid them , if it may be ; So that we commit the end to God , to be a far other thing than it is , or that we should hope to withstand God , or by any means to escape his Judgements ? Abraham himself , Isaac and Jacob did fly Hunger , the which notwithstanding was sent of God ; who yet cannot be said to have fled the thing that was good , or to have sinned : As for that which they so greatly stand upon , namely , That those which fly the Plague do break that immoveable Precept which Humanitie it self teacheth , Whatsoever ye would that men should do unto you , do ye the same unto them ; as it is worthily turned upon them which do in such sort fly the Plague , or any other danger , that then neglect the Duties of a Christian : So doth it in no case make against them who shun the Plague by going aside , unlesse they may be judged to have neglected to perform those Duties which they owe both unto their Country and to their Neighbour . And truly , I do marvel that those who without exception do condemn going aside , as being of it self repugnant unto Charity , doe not consider , that Charity doth less require that we provide for the whole , than that we help those that are taken with that Sickness . Finally , They say that as many as fly the Plague , do that which no Christian ever did , when as there is no example thereof in the holy Histories . I answer , That this is too deceitful an Argument , when as it is apparent that in the holy Scriptures is not fet down what every one hath done ; and that in many the general Rules of Doctrine , there is sufficient to determine those things whereof we have no Commandment , nor any particular Example ; and that it is without doubt that it is not set down how often the People hath been visited with the Plague , neither yet how every man behaved himself in the Plague . But they say they have altogether contrarie counsel in the holy Scriptures ; for that David doth call us back unto the Tabernacle of the Most Highest , Psal . 91. as though he fled not unto God , which lawfully useth going aside : But yet , say they , David did not fly that very sore Plague whereof mention is made , 2 Sam. 24. neither removed his Hcushold unto any other place . I grant this ; but how many peculiar circumstances do forbid us to make of that a general Conclusion ? for he himself was the cause of that Plague , and deservedly so far forth troubled , that he is ready even with his own destruction to redeem the Publick calamitie ; further , when as this Plague continued not above three daies at the most , what place was there left him to take advice or to fly unto ? whither should he have fled , when the Plague was hot in all his Dominion , and yet is said not at all , or very little , to have touched the Chief Citie it self ? Again , they say Esaias fled not from Ezekias being sick of the Plague : As if we held , that the Shepherds with a good Conscience , might willingly , and of their own accord , leave their Sheep ; Yea , and what if I should take exception that Esaias came not to Ezekias but by the special command of God ? for so doth the Historie bear Record . But , say they , Jeremiah also and Baruch , with other godly men , fled not out of the Citie being besiedged of the Chaldees , though a great part of the People died aswell of the Plague as of Famine ; Neither do we say that we may worthily shun the Plague by going aside , if we depart from that which we owe unto God , our Country , and every of our Neighbours : But I cannot but wonder , that those which alledge this example of Jeremiah have forgotten that he was taken at the Gate of the Citie , when he assayed to get out , Jer. 37. 12. Last of all , they bring a notable example of the Church of Alexandria , out of the seventh Book of Eusebius , Cap. 20. as though we did allow the going aside either of all , or in all places , and times , or do not teach that such Constancy and Charitie ought both to be praysed , and also followed , so that a General Rule be not made thereof ; for Eusebius doth not say that every one , but that very many of the Christians did it . Therefore to conclude these things , there hath been nothing yet alledged whereby the Plague hath been proved either not to be infectious , or that going aside to avoid Infection is without exception to be condemned ; for that going aside is one of the Chief among Natural remedies and provisions in Infectious diseases , Reason and Experience it self doth teach ; For doubtlesse the word Contagion in it self doth aloud speak this ▪ That those things which are less far off are more in danger of it ; and it is daily to be seen , that by removing in due time unto more healthful places , many have been preserved ; which if any man will except against , should have been saved if they had tarried still at home , because God had so decreed : What then shall he say , who agreeth not also unto the other shunnings and remedies of all perils ? Therefore we ought to laugh at , as needless , not only Physick , but also all prudence and wisedome , which is used in avoiding dangers of all sorts ; neither should there be any difference between Rashness and Discretion , between Fortitude and Boldness . But the matter is far otherwise , because like as God by his everlasting and unchangeable Decree hath appointed the course of our Life , so hath he also ordained Middle causes , which we should use to preserve our Lives withall . It now remaineth that I shew you when it may be convenient to go aaside ; for as in other indifferent things , so also may a man use going aside both well and ill : and so far am I from perswading the same to every man without exception , that on the contrary I confesse that they offend much lesse , who when they might otherwise , with a good Conscience , withdraw themselves , had rather yet tarry ; and to venture and endanger their Lives , rather than that they might seem to have forsaken their Neighbour , or Family . I confesse , I say , that these offend much lesse than those , who being carried away with too much distrust , or with unmeasurable fear of death , forgetting and neglecting all duties of Humanitie , have this only before their eyes , Away quickly , a far off , long ere you return again . Men surely most worthy to be thrust out of all company of men , the bonds whereof they break all to pieces . Now what in this point may be observed , I think may this way be determined . First of all I think it is to be proivded , That every man do summon himself unto the Judgement ▪ seat of God , unto the Plague as the coming of news of the wrath of God , condemning himself , that he may be acquitted by him , and that withall he weigh with himself , that he is called to stand forth and plead his own Cause , and that this Rod cannot be avoided by change of place , but of manners ; and that if he must die , that this is decreed for the good of them which die , forasmuch as they are blessed which die in the Lord. Another Point is , That no man either Go aside , or tarry with a doubtful Conscience : But when as he shall have learned out of the Word of God what his Dutie is ; that commending himself unto God , he continue constantly therein . And although that in so great varietie of Circumstances , Rules for every singular thing cannot be set down ; yet is it no hard matter to give certain General Precepts agreeable unto the Word of God , by the which , as by a certain Rule , singular Cases may afterwards ( as they say ) be tried ; Let them therefore which think to tarry , know , that it is the Commandment of God , Thou shalt not Kill , and that therefore neither their own , nor the Lives of any belonging or depending on them , are rashly to be put in danger of deadly Infection . Let them on the other side , which think to Go away , know , that no man ought to have so great regard either of himself , or of his Family , that he forget what one oweth unto his Countrie , and Fellow Citizens . To be brief , what he oweth unto another , whether they be bound by the common bond of Humanitie and Societie , of by any other kinde of Friendship ; for Love seeketh not the things which are her own : Wherefore , I confess , that I cannot see by what reason at all any man is forbid to depart , which either by reason of Age , or of Sickness , past hope of Recovery , cannot help others ; and if they tarry , they may therefore seem onely to be stayed , that they may die , to the great losse of the Common-wealth ; for as their Crueltie can never enough be blamed , which thrust them out of their Cities , especially if they be of the poor●● sort ; so both the pious natures of Parents in time providing for the preservation and life of theirs , without prejudice or hurt to any man , seemeth unto me to be greatly commended ; And also the providence of the Magistrates is much to be praysed , where their care shall be extended ( without dammage to the Common-welfare ) to see that those weak ones , as seed-plots of Citizens , be well looked unto . And here cometh in the way that General bond , wherewith Man is especially bound unto Man , and that without taking away of Humanitie it self , cannot be broken ; There is also another Bond binding every Citizen unto his Country and Citie But both these Bonds I affirm to be natural and universal , that every one must have regard of his Estate , and Calling ; for some serve in Publick Offices , either Civil , or the Ministry ; the rest are Private persons ; And the bonds of Private persons between themselves are manifold , the which Nature it self knitteth , and Christian Godliness bindeth ; the which , unlesse they be discerned asunder , that every man may know what his Dutie is in all things , it must needs follow that Confusion shall bear the sway in all things , under a shew of Order ; Therefore let Man help Man ; Citizen Citizen , that needeth his help , according to his power , and let him not think of Going aside , by which it may justly appear likely unto him to come to pass , that by this means some bodie shall be ill looked unto ; much more that through contempt of any man , or of an overthwart fear of Death , he depart not any whit from the dutie of Humanitie , but when as without the neglect of his Dutie and Publick offence , he may be careful both for himself , and his , by going aside . I see no cause why he may not onely not do it , but also why he is not bound to do it ; yet , lest in this case , any man by flattering of himself , might sinne against his Neighbour , it is the dutie of a Christian Magistrate to provide , that those things which either breed or nourish the Plague , so far as they may , be taken away , and that regard may be had of those that be visited with this Sickness , that A●l benot driven to be careful for All. But how they that serve in any Publick Civil Office may leave their Charge in the time of the Plague , I do not see ; and for faithful Pastors to forsake but one poor Sheep at that time when he most of all needeth Heavenly comfort , it were too shameful , nay too wicked a part . As touching Private persons , their bonds of F●iendship and Amitie are divers and manifold ; among these , this is the Chiefest , unto which also Natural conjunction of Blood ( as God witnesseth ) must g●ve place , I mean the bond and tye of Wedlock ; so that in my judgement the Husband cannot with a good Conscience go 〈…〉 or the Wife from the Husband , especially if one of them be 〈…〉 the Plague : And how much Parents do owe unto their Children , and Children to their Parents , Kinsmen to Kinsmen , the verie Laws of Nature declares , the which Christian Charitie is so far off from letting loose , that contrariwise it draweth them more and harder together : Yea , and for Servants to forsake their Masters , or Masters to look slenderly to their Servants being sick ( which cometh too often to pass ) who have made use of their Service when they were well , is Crueltie . Yet is not the bond of all these friendships alike or equal , and therefore that which is not so near must give place to the nearer , forasmuch as many cannot be discharged at once . Furthermore , as there is place also for forsaking amongst those which are present , unless they which tarry do their dutie ; so heed is to be taken both of those that are sick , that they abuse not the love of their Kindred and Friends , whilst they are desirous to have themselves provided for : and also of those which continue in doing their duties , that they cast not themselves rashly into the danger of Infection , which is used to be done by some of desperate boldness , rather than of true and Christian judgement , who being wont to contemn those that are sick of other diseases , doe visit those that are taken with the Plague , that they may seem to despise Death . And this conrempt of God's judgements , I should less bear withall , than with the too much weakness of the fearful . But how others are affected and disposed in the craving of the presence of their Friends I know not , when as my self being visited with the Plague , and that divers of my Friends offered unto me all kinde of Courtesie , I suffered none to come unto me , lest I might have been thought to have provided for my self with the loss of my Friends . But if in such Calamities the Magistrate do not in time provide , as much as may be , both by such lawful means as are not repugnant unto Christian Charitie , that the Infection may be prevented , and also that the sick of the Plague want nothing ; he shall doubtless do very well both for the sick & the whole , and shall take away many Questions which in this Argument are wont to be raised : but this especially must be agreed upon , that as our Sinnes are the chief and true cause of the Plague , so that this is the onely proper remedie against the same ; if the Ministers dispute not of the Infection ( which belongeth to Physicians ) but by their Life and Doctrine stir up the People to earnest Repentance , and Love , and Charitie one towards another . FINIS . Notes, typically marginal, from the original text Notes for div A27641-e320 * The Plague is judged to be infectious by all that have written of the same . * The unnatural discourtesie of some towards their Neighbors visited with the Plague . Answer to the former Reasons if simply alledged against such who upon any manner of occasion go aside .