I Confesse my selfe too haue beene soo vnac­quainted with this question, Whether the Plague be to bee reckonned amonge infectious diseases, that vntill it were within these fewe yeeres, I am of beliefe that it was ne­uer doubted,The Plague iudged to bee infectious by all writers that haue written of the same. but that this sicknesse a­lone amongest all others was too bée iudged most contagious. For witnesse wherof, before any man that is not ge­uen to quarell, I report mée too the iudgement of the writers of all count­tries, which haue intreated of these matters. But nowe at length in our time men haue taken in hande too dis­pute of this question vpon this occasiō, [Page] that many haue begunne so greatly to feare this disease, and death also which commonly followeth after the same, that forsaking all dueties, not onely of Christians, but also of humanitie, they haue greatly increased the very wrath of God, the chiefe cause of this sicknes: and there hath in a maner bin no stay nor let in them,The vnnatu­ral discurtesy of some to­wardes their neigbours vi­sited with the Plague. The ouer­thwart reme­die which some vse too cause men not to feare to visite the sick of the plague. that where this great miserie hapned, the bandes of mans fe­lowship once broken, al mankind hath not beene destroyed and perished. And these fellowes being demaunded what they can at length alleadge for this their so heynous fact, for that they commonly are wont to bring nothing else for their excuse but the feare of infecti­on, heerof is it come to passe, that those in whom there is greater boldnesse, do thinke that they can no way more cer­tainly find a remedie for this euill, thē if they teach that this sicknes is falsely supposed to be infectious. But I, be­cause that I thinke y^t this Paradox or straunge opinion can no more be proo­ued by good reason, then if a man with Anaxagoras woulde holde the Snowe [Page] to be blacke, or out of the Hypothesis of Copernicus labour too prooue that the earth doeth indeede mooue, and the Sun to stande still, as the Center of y^e world, do iudge, that this so great feare which bringeth with it a forgetfulnes of all duty, both may, and also ought other wayes to bee put away: neither will I beleeue this disease not to be in­fectious, vntill some man shall teache me either out of the worde of God, or by reasons fet some where else (for ther are in the verye course of nature cer­taine most sure groundes and proofes so long as the order of necessary causes agreeth with it selfe) more certaintie. For I deny, albeit it be agreed vppon that the Plague be of all other diseases most infectious, yea and that vnauoy­dable death also doe followe presently vpon it, that therefore the standing in which GOD hath placed euery man, is to bee forsaken. I deny, I saye, that therefore that thing is not to be prefer­red before life it self, the which we owe vnto God, which we owe vnto our coū­trey, which in like case we men owe vnto [Page] men: either for some common, or else priuate respect. And I had much more rather that they had bestowed theyr trauayle in the perswasiō herof, which dispute of restraining mens flying a­way for feare of the Plague, then that they should labor to proue this strange opinion of the Plague not to be conta­gious.He had ra­ther haue the plague denied to be to be fled from, thē to be contagi­ous. To bee short, I had rather too haue the consequent (as they speake in schoole termes) in that same Enthy­meme too bée denied, than the Antece­dent. For so they should bring to passe not onely by likely, but also by necessa­ry argumentes, the selfe same thing which they desire: namely, that those doe very greatly offend, who for feare of any peril offend against god, or els against theyr neighbor. For what chri­stiā man dareth to cal these things into controuersie, or if he dare do it, shal not bee reprooued by the testimony of his owne conscience, albeit all the worlde holde theyr peace? For I doe not think that there are any, which doe holde that with a good conscience the plague by all meanes, that is to say, without [Page] exception is to bée fled from the which notwithstanding I doe see by some in such sort disputed against, as if it were by othersome mainteyned. Yet if there be any of that minde, I veryly for my part doe no more fauour theyr errour, then I allowe of those men which of a cleane contrary opinion do think that the Plague is neuer too bee fled from. But soothlesse it is the part of a wise man to followe the golden Meane, so that he flee not when he should tarry, neither when hée shoulde goe aside (for this terme of flying away seemeth to me in this argumēt to be vnproper) by his rashe tarriyng offende against the selfe same Charitie which seemed too counsayle him to stay. These things I thought godd in the maner of a preface to set downe, before I come the hande­ling of the matter it selfe, to this end, that all men at the very first entrance may beforehand perceiue, what I haue taken to defend, and what to disproue. Come on then, forasmuch as there are some not wāting, which do think that this whole discourse of the Plague to [Page] bee fled from, or not too bee fled from, doeth depende vppon the vnfolding of this question, namely, whether the Plague bee infectious or no, let vs see with what reasons and argumentes they so boldly deny the plague to be in­fectious, that is to say, a thing whiche hitherto of al men without controuer­sie hath beene beleeued.

For the better determining of this question, they woulde haue to be consi­dered what the Plague is, frō whence it commeth, what is the cause of it, by what meanes it is sent vnto vs, what is the nature of it, and what ende. I take their offer: for it is most lawfull and reasonable. But howe I pray you shal we come to the knowledge of these things? In no case, say they, by reasōs out of Phisicke, but only by the word of God. Then let all thinges disputed by Phisitions bee blotted out: and in­steed of the bookes of Hypocrates and Galen, & of other Phisitions, let Phisi­tions reade only the Bible, & let there bée no difference betweene thē and the Diuines, that is to say, betweene the [Page] Phisicke of y^e body & of the mind. Nay, God forbid this, will they say, for wée condemne no other reasons of Phisike then suche as are against the worde of God. Very well. Let vs see then foras­muche as infection hath his beginning of naturall causes, and therfore pro­ceedeth from them, whether cōcerning naturall causes of the Plague there be any thing taught in the worde of God contrary vnto the rules of Phisitions.The first rea­son of those which say that the Plague is not infectious. They say that the Plague is called of the Hebricians Dener of the word Da­nar, which also signifieth to destroy by sentence geuen by God. And that the Grecians doe turne it Thanaton, that is to say, death. The An∣swere. Be it so. What is this to the matter? for heereof it followeth not that the Plague proceedeth not of naturall causes comming betwene, because it is sent by God, vnlesse that wee wyll therefore haue all naturall causes of diseases taken away, because that no man dieth, but God so decree­ing of what kinde and maner of death soeuer it be that he dye. Reason. 2 Nay, say they, it is a folly to call the sentence of God, [Page] wherby he appointeth vnto euery man not onely death it selfe, Answere. but also y^e kind of death, and second causes, infections. And who, I pray you, euer doted so far as too call the sentence it selfe of God, infectious? But that which we saye is far otherwise, namely, that the infecti­on it selfe is to be reckoned amongest seconde causes, in as much as who da­reth deny that many diseases are got­ten by handeling and touching, of the which some are deadly, and othersome are lesse daungerous, vnlesse the same also will contende that the Sunne shi­neth not at noone day? Sinne in deede wherewith we are all borne infected, and from which all this dying com­meth, by a certayne spiritual infection not without the decree of God, is con­ueighed and spread intoo all Adam his posteritie. Reason. 3 Therefore there is no pith at all in this reason. But afterwarde they demaund, if infection be reckoned among secōd causes appointed by God, how we can auoyd that which is ordei­ned by God: namely, that heereof they might gather, that albeit the plague be [Page] graunted to be infectious, yet in vaine shoulde remedie bee sought against it by flying away. Answere. But this is also a ve­ry Leaden reason. For why, if this reason bée good, shall it not be lawfull too affirme the same of all seconde causes of death? Goe too then, let vs neither eate, nor drinke, nor seeke any remedy against any diseases, let Souldiers al­so goe vnarmed too battell, because death ordeined by God cannot be auoi­ded. But thus the case stādeth. Doubt­lesse neither death, nor the time or any kinde of death appoynted by God, can be auoyded: neyther doe we therefore eate, or vse remedies against diseases, or put on armor against our enimies, as if we ment to withstande God: but because leauing those thinges which God woulde haue kept close from vs, we must vse those thinges which God himselfe going before, nature telleth vs to bee ordeined by him to prolonge our life so long as shall please him: which if we doe not, we shall worthily bee deemed too tempt and most gree­uously offend God: so sarre of is it that [Page] vsing the meanes set downe by him to auoide death we shoulde sinne against him, albeit that somtime we vse them in vaine: to wit, when as the end doth shewe plainly that euen then we must dye, whē as we thought our life shuld yet a time haue been prolonged. So is Asa Asa. rebuked, not for that hee sent for Phisitiōs, but for that he put his hope of life in the Phisitions. So after that experience hath taught vs that infe­ction creepeth rather intoo thinges neare then farre of, he shall not be too be accused, which leauing vndoone no part of Christian dutie, withdraweth himselfe and his familie: nay he shall be greatly to be blamed, which rashlye casteth himselfe and his into the dan­ger of infection, when as the Apostle bearing witnesse, hee is worse then an Infidell, which hath not so great care ouer his, as with the safety of godlines and Charitie he ought to haue.

Reason. 4 Nowe let vs heare whether this be any stronger which followeth. By those names, say they, which in the ho­lye Scripture are attributed to the [Page] Plague, is sufficiently and throughly expressed what is the qualitie and maner of the same. Nowe the Plague is called the hand of God. 2. Samuel. 24. The Swoorde of God 1 Chro 21. and is also signified by y^e name of arrowes Psal. 31. and 90. Therfore it commeth not of infection, when as neither hand, nor swoord, nor arrowe woundeth by infection. Answere. 1 But I, besides that per­aduenture I might woorthily call into doubt whether all these testimo­nies be fitly enough alleadged, do de­ny this argument also. For in another place, as Psalme 17, Dauid calleth his enimies the hand of god, who notwith­standing by natural meanes assaulted hym. And when as the hande of God is saide to haue made vs, natural generation is not shut out: and it is mani­fest that in the Scripture all euilles and punishmentes whatsoeuer GOD sendeth vnto men vsing eyther ordina­rie lawes of nature only, or else vsing the seruice of Angelles, are called ar­rowes. Answere. 2 I aske moreouer what they call the qualitie and maner of the dis­ease: [Page] They wyll say the nature it selfe thereof. But I say, that by those Meta­phoricall tearmes of hand, swoord, ar­row, is no more signified of what ma­ner this disease is in it self, then what is hayle, or the scab, when God is said with a stretched out hande too haue stricken Aegypt: or to be short, what is the force & nature of euery disease, when as in the additions of the lawe they are reckoned vp among the curses which God woulde sende vpon them? What then?The naturall causes of dis­eases belōg to the Phisition, the superna­turall vnto the Diuine. forsooth it belongeth vnto the Phisitiōs to search out the nature of diseases, so far as they depende vpon the lawes of nature, which wée sée of them to be perfourmed with such good successe and certaintie, that they can foreshewe both them and their issues that they are likely to come vnto. But concerning supernaturall and diuine causes of sicknesse and other miseries, those doeth the Diuine declare, tea­ching that we must mount far aboue nature, & al thinges apperteining vn­to nature, when as wée deale aboute the auoiding or putting away of thē. [Page] For the true and principall cause of them is our sinnes,The true and principall cause of dis­eases. wherewith GOD being prouoked doeth rayse and stirre vp against vs al these inferiour causes to be reuēged on men with iust punishments. I saye therefore that it is an absurde and fonde thing to confounde these thinges so far seuered a sunder & distinguished by their most diuerse, yet not cōtrary ends, but only such as are placed the one vnder the other. Fur­ther because that in this argumēt they contend that the Plague therefore is not infectious, for that it is oftē called the hand, and swoorde, and arrowe of God, I demaund of them, whether the Leprosie were not the hand of GOD, & whether it were not therefore infe­ctious, & rather because it was infecti­ous, Answere. 3 whether therfore y^e Leprous were not commaunded to depart aside from the rest that were cleane? I demaunde this also, if there be no euill in the citie which the Lorde doeth not, whether at this day notwithstanding the foule black, spottie, & the scuruie Leprie cal­led Elephantiasis be not counted infec­tious: [Page] and I woulde gladly aske of them which finde faulte with our goe­yng aside in the Plague, whether they thinke that those whiche are infected with this foule Lepry are to be suffered in y^e cōmon cōpany of men: &, yf they suppose that they are too bee suffered, why they declaime not and crye out a­gainst them also by whō they are shut out: yf not, if they thinke them to bée to be auoided for feare of infectiō, why without al exception they blame those that shun the infections of the plague, as the most hurtfull of all persons. But they wil peraduenture deny that kynde of Leprie to be the hand of God. Let vs speake then of these Pockes, whether it be the French, or the Spa­nish,The Pockes a punishment for sinne. & I would to god it were not also the Dutch. That it is a punishment sent of God for whoredome, which in this tyme is coūted for a play, I think there is no man which dareth to deny, neither yet that it is in deede the hand, swoorde, and arrowe of GOD which striketh whoremongers. But is it not therefore I pray you infectious, or ra­ther [Page] doeth not euen one Strumpet in­fect many with this disease, who a­gaine beray one another: so that this most filthie sicknesse is gotten not on­ly with lying togeather, but also by breath and handeling, yea and moreo­uer is sucked out by infantes frō their Nurces breasts, and agayne the Nur­ses get this disease by geuing suck vn­to the infant which is either conceiued by an vncleane father, or borne of an vncleane mother? Those argumentes also therefore are suche as do in deede need no cōfutatiō. This out of questiō is absurd and agaynst reason, to think that there are immediatly (as they say) rather sente vntoo euery seuerall man so many seuerall Plagues, then the kinde it selfe of the disease, by the which one corrupteth an other by in­fection. For whether God kyll all at one stroake, or whether as it fell out vnto the Madianites, hee strike them downe by one wounding an other, whomsouer he hath appoynted to dye, what difference is there? Neyther agayne concerning the selfe same mat­ter [Page] which we haue in hande is there a­nye difference, whether any man bee slayne with the Dart of GOD him­selfe, or the infection of another.

Reason. 5 Let vs come nowe vnto that which they alleadge concerning secōd causes, which they deny to be either any cer­tain placing of y^e strarres or corruptiō of the ayre. Anwere. 1 Neyther wil the Phisitiōs so far as I perceiue, haue euery plague or infection to growe of those causes. Anwere. 2 But let vs geue this, & imagine that al natural causes of the Plague are by them rehearsed. But tell me why they shut out al these at once, insomuch that they will haue them to haue but smal skil in the Scriptures, who impute the plague next after God to these causes? Because say they, that the holy Scrip­tures beare record that the Plague is sent by Angels, as Psal. 88. 1. Chro. 21. Ezech. 9. Also in the Historie of Zenna­cherib and in the Reuelation, where there is mention made of a most noy­some Vlcer. For, say they, that which God sendeth by Angelles, is not of na­turall causes. I graunt that so far as [Page] concerneth the Angelles them selues, who I yeeld are not reckoned among naturall instrumentes. But what let­teth, God so cōmaunding, the naturall causes themselues to bee stirred vp by the Angelles? For surely it cannot bée doubted that they, both the good and the bad, doe stirre vp the mind of man after a certaine sort, what kind of mo­uing so euer it be, when as Satan is sayde to haue entred into the heart of Iudas, (vnlesse we shall peraduenture say that the good Angelles haue some­what lesse power then the bad) & that also is manifest by the story of Achab, and by the efficacie and power of the spirites of error. And who dareth de­ny that the will of man is to be recko­ned among the very chiefest causes of mens acttions? But if the wil of man be not debarred from the ministery of Angelles,The ministery of Angels ta­keth not away the working of naturall causes. why shall we thinke that o­ther naturall causes muste needes by the same be taken away? Moyses stretching foorth his rod, raysed vp Lice & innumerable sortes of flyes, brought out vppon the sodaine fearefull hayle, [Page] and stroke the Aegyptians w^t most noysome Boyles and Botches. And this Ministery of Moyses was doubtlesse al­together as extraordinary as the Mi­nisterie of Angelles. But did not therefore the Lyce and Flies come of rottē­nesse, the hayle of vapoures growing togeather on the sodaine by restrainte of the contrary,. and the Boyles and Botches also of corruptions of the hu­mours? Satan receiuing graunt from God, by sodaine raising of the winde, and by throwing abroade of fire from heauen, ouerthrewe & burnt the house of Iob together with all his children: but doeth it heereof followe, that this came too passe without any naturall causes stepping in betweene? or shall wée not rather say that those Princes of the ayre (as the Apostle not without cause calleth them) made in a moment those indeede naturall impressions of the ayre? The Diuel sendeth the godly to prison 1. Reue. 2.10. but by Tyrants and Persecutours of the Churche. In the same booke 6. ver. 8. the pale horse, on whom death the ryder sitteth, recei­ueth [Page] power to kyl with the swoord, fa­mine, and pestilence, and with sending of wilde beastes. Heere if wée shall by that Rider vnderstand an Angell, why shall wee not as well say that hée vsed naturall matter too cause the Plague and Famine, as a Swoorde, and wild beastes, which themselues also are na­turall instrumentes. For afterwards 9. ver. 1. the Angelles are commaun­ded too stand in y^e foure quarters of the earth, and to keepe backe the windes, that they hurte not the Sea and the Lande with blowing: whereof follow­eth, that at the cōmaundement of God the windes are in like maner sente foorth by them, from the which doubt­lesse it is manyfest that many infecti­ons of the ayre, and chiefly infection doeth proceede. To be shorte, naturall causes wether they bée mooued by lit­tle and little of theyr owne force plan­ted in them by nature, or whether frō elsewhere beyonde order, God so com­maunding, they be in a Moment carri­ed to their effectes, they are naturall, and so farfoorth are theyr effectes also [Page] worthily iudged naturall, whiche no man with reason is able too deny. Anwere. 3 Further if there come in no naturall causes in the Plague, those whom the plague hath touched cannot doubtlesse so much as be eased, much lesse be hea­led by naturall remedies. But this to be most false, experience & verye sense doe shewe. Anwere. 4 Yet I professe my selfe too bée one of those which doe so farfoorth detest y^e superstitious iudiciarie Astro­logie,Beza his iudgemente concerning iudiciary Astrologi. of casters of Natiuities, togea­ther with the rest of suche like predi­ctions and foretellinges, that I would wyshe the olde Statutes of Princes concerning that matter too bée renued and strieghtly obserued. But too take from the diuerse concourses of starres, the naturall constitutions of the ayre, and suche effectes as depende thereup­on in our bodies, as if the starres were placed in theyr Circles only for too bee looked vpon, or for difference of times, I thinke to be no signe of iudgement, but rather of vtter stubbornenes, whē as both the husband men them selues doe dayly know this, and the tempests [Page] do speake the same, and that the thing it selfe doeth prooue that the tempera­ture and distemperature, yea and in­fection likewise it selfe may in some Answere. 5 sort at leastwise beforetolde of skilful Astrologers. But goe to, let vs graunt that those plagues, the examples wherof are brought out of holy Scripture, were sent by Angelles, and therefore to haue beene without infection. Why notwithstanding shoulde it bee lesse absurde and against reason thereof to gather that no Plague is sent by An­gelles, then if he shoulde holde that no hayle, no shewre, no lightning, is made by the course of nature, because that in many places of the Scriptures we reade that by the Ministerie of An­gelles it hath both hayled, & that most rough winds haue blowen, and that it hath horribly thūdred? An exceptiō. But, say they, those examples of the Plague by An­gels are set forth vnto vs for example, that thereby we might learne rightly to iudge of middle causes, and of the original of the Plague.

Answere. Verily who wyll deny that what [Page] thinges soeuer are written, are there­fore written, that by them we should be instructed, and that al things which are rehearsed in the holy scriptures of y^e Ministerie of Angelles not only in y^e plague, but also infamine and other calamities, both to destroy the wicked, and also to correct or exercise the good doe bring vnto vs great profite, that wée may learne to feare and loue god, who is not tyed vnto the lawes of na­ture, as the Stoyke philosophers haue thought, & hath certaine instruments of his iudgementes, more fearefull e­uen then those which are perceiued by our senses. But heereof is not conclu­ded that which thou wouldest haue, namely, that thus wée are taught that there are no naturall causes vsed by Angelles to the perfourmance of God his commaundementes. What, that the Scripture afoordeth vs examples Anwere. 6 of the Plague sent vpon men, making no mention of Angelles? For those a­gainst whom I dispute do graunt, that it was the Plague of which Eze­chias was sicke? yet is hée not saide to [Page] haue beene sticken by Angelles. God doeth often by Moyses and other Pro­phetes threaten the Plague vnto sin­ners, neither is there any doubt, but that these threatninges were not in vaine: yet doeth hee no where recite that he will alwayes send them by Angelles. The Psalmist seemeth in cer­taine Psalmes altogeather too shewe that hee was taken with the Plague, whom notwithstāding we neuer read to haue béen stricken with any wound geuen by the Angels. All these things therefore, vnlesse I bée fouly deceiued, make nothing at all to the taking a­way of the contagious ayre, the second cause of this sicknesse.

Reason. 6 But this also which they set downe next, vpon what reason I pray you is it grounded? They say that the plague is sent vnto men by the singular and especiall prouidence of GOD. Answere. And what say they heere which may not be affirmed of euery thing which cōmeth to passe in the world: For, as he saith, not so much as one Sparrowe falleth vnto the earth without the prouidence [Page] of God, and the hayres of our head are numbred, which prouidence if it bée stretched vnto singular thinges, doubt­lesse it is in suche sort vniuersall in the generall, that it is also singular in the singular. Reason. 7 They say afterward, so often as y^e plague reigneth in the world, that all those are kept from this infecti­on, whom God hath appointed to pre­serue aliue: and that vnto the others al places are infectious, albeit they be ne­uer so farre from those which are sicke of the Plague. And they adde moreo­uer, why then doe we feare infection? is it not a fonde thing too feare that which is not? Answere. 1 I for my part cannot sée howe these thinges are not vtterly not hanging togeather. For howe can all places be infectious vnto any man, yf there bee no infection? Vnlesse perad­uenture they put the case so to be. Answere. 2 But truely it cannot by any meanes be ga­thered by the certaintie of God his prouidence that the plague is not infecti­ous. Therefore this argument raun­geth beyonde the question propoun­ded.

Answere. 3 Moreouer shall wee thinke that the number of those which shall dye, is more certaine as oftentimes as God sendeth the Plague, then when as hee casteth any other dartes? Now if they offende not against the prouidence of God, who leauing, as it is meete, thinges vnknowne vnto vs, to the good will and pleasure of God, doe vse re­medies of Phisicke both preseruatiue & sanatiue, that is, to keepe away sick­nesse, and also to heale when it com­meth, why shall wee not doe the like also in the heate of the Plague? As therefore GOD hath appointed some which shall not dye of the Plague, so also hath hee appointed remedies, by which so farre as in thē lyeth, mē may auoyde the Plague. And it is one and the same prouidence of God in al kinde of diseases with which hée hath ordei­ned by an vnchaungeable decree what shall come too passe, although the na­tures of the diseases differ neuer so muche within them selues. Nowe a­mong the chiefe remedies and proui­sors in phisicke against infection, that [Page] going aside in due season is woorthily reckoned, the very nature and signification of the woorde Contagion doeth de­clare, although neither all bée saued which flie, neyther all dye which tarry. God without doubt when he sent a fa­mine into Aegypt, and the regions therabout, had determined who should dye in that scarcitie, yet for al this cea­seth not Ioseph Ioseph. w^t most wyse Counsail to prouide for the Aegyptians: the which thing also the Churches vnder Claudius the Emperour did, when as they vnderstoode by Agabus the Pro­phet that there shoulde a famine come. The Lorde also knewe who should die in that most cruell warre of the Assyri­ans vnder Ezechias: and yet doth both Ezechias Ezechias. and the Prophet Esay himself defende them selues with the walles of the Citie. What shoulde I say more? when as Paul Paule. knewe assuredly, that neither he himself, neither any of those which were with him shoulde perishe in the shipwracke, yet sayde hee to the mariners preparing to flie out of the shyp, Yée cannot be saued, vnlesse these [Page] tarry. ChristeChrist. also albeit hee knewe y^t his houre was not yet come, yet did he more then once withdraw himself, when hée was sought for to be slaine.

Finally that which they take for most certaine, namely, that hapning or chaunce is repugnant vnto the sure and stedfast decree of GOD, albeit it make not much to the matter, yet who wil graunt it thē? We cal those happe­ning and chauncing causes, whiche of theyr owne nature may fall out vntoo eyther part, if any man shoulde take them out of the nature of thinges, I knowe not whether hée shoulde haue a­ny man of right iudgement too holde with him. They say out of Augustine, the will of God is the necessitie of thinges. I graunt so far as perteineth vnto the ende and effectes of the causes thēselues. But as the same Augustine sayth very well, it followeth not, that albeit all thinges which God hath de­creed shall come to passe, muste needes come passe, y^t therfore they com to passe of necessary causes, lyke as the Stoykes dyd falsly conclude, and the same may [Page] be prooued by most certayne and very plaine examples: For what? Doe wee not beleeue that Christe had in deede mans bones: And therefore suche as of theyr owne nature might at any tyme bée broken? But yet indeede they could not be broken, when as it was other­wyse decréed by God. Therfore by hap and chance, concerning theyr owne nature they were not brokē, whenas not­withstanding they were such as might haue béene broken, and yet by God his decree they remayned of necessitie vn­broken. Againe, that Christe from the very tyme that he tooke vpon hym our flesh was endued w^t a mortall body all Christian men doe confesse. Therefore of his owne nature he might haue béen slayne by Herod with the other little children: but by God his decree he could not. Therfore that hee was not then slayne, fell out by hap and chaunce yf you consider y^e nature of his body, when as it might haue chaunced otherwyse: but by God his decrée hée could no more be slaine, then God his will be chaun­ged. The same Christ when as he was [Page] carried too be crucified, was thē doubt­lesse of suche health y^t he needed not at that time to haue dyed. He dyed there­fore by chaunce, if you stande vpon the cause of his naturall death, and yet he dyed of necessitie, yf you goe to the vn­chaungeable appointmente of his fa­ther, because his houre was come: and withall he dyed willingly, because hée layde downe his life for vs. Thus far therefore is neither chaunce nor will repugnant vnto the most certayne de­cree of God.

There remaineth an argumente taken out from experience, the which where as in shewe it seemeth verye strong, yet is it of no force too take a­way infection, that is, too prooue the Plague not to be infectious. Reason. 9 If, saye they, the plague come of naturall cau­ses, or of some certaine constellation, or of corrupt ayre, then shoulde al they doubtlesse be infected which dwell vn­der the same constellation, or take the same corrupt ayre, which is founde too be false. Answer. But very reason it selfe doeth prooue the falshoode of this argument. [Page] Answere. For who is so vnskilfull which know­eth not that one & the selfe same cause doeth not alwayes so much as woorke alike, muche lesse equally, nay, that the effectes are diuerse according vnto the diuersitie of the matter it worketh vp­on? One and the self same Northwind doeth not equally anoy men with cold. Euery man therfore seeth how weake this reason is. But let vs graunt that in some place euery man of himselfe is apt to receiue the corrupte ayre, yet may many thinges happen why the same effect in all shoulde not folow, as namely for exāple sake, that one man taketh the preseruatiue medicine, ano­ther doeth not: one foorthwith vseth a good medicine, another very late or ne­uer. Last of all that which is the prin­cipall point, is to be considered, that Almightie God doeth gouerne and or­der naturall causes and theyr effectes, as it pleaseth hym, and that heereof it commeth to passe that infection tou­cheth not euery one which is in daun­ger of it, as it is written Psalm. 91.6. neyther yet is deadly vnto euery one [Page] that it hath infected: like as poyson also drunken is not, as it is written Marke 16.18. Therefore this argument also is neuer awhit stronger, that there is no infection in the plague, because that many w^c keepe companye with those y^t are sicke of the plague, are not taken, & contrariwise they that are absent are infected: As if the poyson of a Viper were not deadly, because that Paule being bitten of one, felt no harme at al Act. 28.5. And thus farre concerning infection.

Whether and in what re­spect it is lawfull in the Plague to goe aside.NOwe wee must intreat of going aside: for so I had rather call it then flying, although I thinke it the poynt of a wyse man to flie perill with reason. 1 There are some thefore which do so farfoorth without exception finde fault with going aside for the Plague, that they count it also a very haynos offence, albeit they thinke that those which tary, ought not to vse rashnesse. 2 There are on the otherside which hold that euery man, so soone as the plague commeth, as if it were with setting vp a signe too runne away, ought too [Page] prouide for him self, hauing no regard, or at leastwise verye small of this fe­lowship and dueties which Christian Charitie doeth commaunde. Why I for my part doe dissent from both these and especially from the latter, I think I haue most lawfull causes. But be­fore that I plainely set downe my iudgement concerning this matter, I desire that we may first heare these di­sputing the one against y^e other. Thus therefore they which thinke it not lawfull to flie at all, doe first of all Philo­sophically dispute against these that hold it not lawfull to tarry at al. They alleadge out of Plato his Gorgias, The reasons of those which hold it vnlawful to flye in the time of the Plague. that it is foolishnesse to feare death: and that hée cannot seeme to be a temperat person whiche flyeth death, because it proceedeth of too muche delight in life, nor yet to be a iust man, for y^t he which in the time of the plague prouideth for himselfe by running away, doeth yeeld neyther to God nor man his due. Too these reasons they set down others ta­ken out of the holy Scriptures: as namely that they think not wel of the [Page] prouidence of god, by whose vnchange­able decree, the course of mans life e­specially is limitted: that they distrust God, and chiefly beleeue not this pro­mise, I will bée thy God and the God of thy seede: that they are voyde of all Charitie, nay that which more is, of al naturall pitty and affection: that they tempte God after the example of the Israelites, Exod. 17.3. and Psalme 78.18, appoynting God by what maner, place, time, and by what meanes hee may saue them: that they loue not God from theyr heart: that being in­amored with earthly goods, they for­slewe the heauenly: that they feare death too much: that they set thēselues agaynst the will of God, which is al­wayes good: that they thinke them­selues stronger then God, & that they can escape his hande: that they doe o­penly breake the lawe of Christe and of nature, by which we are commaun­ded to doe vnto others as wee woulde haue doone vnto our selues: that they doe and teache that, which no Christi­an hath doone, but that which hath of­ten [Page] beene doone by the Heathens. And thus muche say they, vnto whom these haue nothing to answere, who vnder pretence of sauing life perswade flying away without exception. Wherefore if these thinges bee alleadged against those which doe in suche sorte flye the Plague, y^t they doe but neuer so little swarue from the Lawes of godlinesse and Charitie, I hold with theyr aduer­saries, and count them woorthie of all blame which flie from thence, whither they shoulde rather runne, if they had but one sparke of humanitie. But if these reasons be wrested against those who being mooued with iust causes go aside,Answere to the former reasōs if they be simply al­leadged a­gainst those which vpon any maner of occasion go aside. and keepe that meane by which they let passe no parte of duetie eyther against God or theyr neighbor (which we say may often times be doone) wée affirme al these argumentes in shewe neuer so strong, to be of no force, yf the matter it selfe be diligently weighed. For, to answeare vnto theyr first rea­son, albeit the decree of GOD be vn­chaungeable, and that his eternal pro­uidence 1 hath set the vnremooueable [Page] boundes of our life, yet doeth not this take away the ordinary and lawfull meanes too saue our life, no not al­though a man haue receiued an aun­swere from GOD of prolonging his lyfe, as wee haue shewed a little bée­fore by the manyfest example of Paul, Actes 27.14. & 31. muche lesse that we may not vse these meanes, when as it is yet hid from vs what God from euerlasting hath decreed concerning the prolonging or ending of our life. 2 More­ouer why shoulde he be sayd to distrust the promises of God, which doth so fol­low the wayes appointed by God to a­uoide euilles, that notwithstanding he dependeth wholy vpon GOD, vnlesse peraduenture we can anywhere in the holy Scriptures finde this commaun­dement expresly written, When the Plague rageth, flye not away. And that amongest them preseruatiue reme­dies are to be reckoned & that amongst these going aside also in due time is to be numbred, y^t very name of contagion doth shew. 3 Yea & this also is manyfest, that hee doeth not onely not offende a­gainst [Page] Christian charitie, neither yet tempt God, which doeth in such sort by going aside auoyde the Plague, that in the meane season hee let passe no duty of godlinesse towardes GOD, nor of charitie towardes his neighbour, that on the conrary side, vnlesse hee doe it sometimes, he may bee thought woor­thily to prouoke God against him, and too bée worse then an Infidell, as being one that rashly putting himself indan­ger of deadly infection, seemeth not too haue had care of him and his.

4 The fifth and sixth accusation is neuer awhit truer. They loue not god, say they, and gaping after earth­ly thinges, they care not for heauenly. I pray you why so? because they that loue God, desire nothing more then too be with him, which falleth out vnto vs by death, but they contrariwise feare nothing more. Nay truely he which in louing hath only this last end before him, for his owne profite sake to enioy the thing hee loueth, by what meanes so euer it be, shal worthily be iudged to loue himselfe rather then his friendes. [Page] Therefore the selfe same person which desireth too bée loosed and too bée with Christe, wisheth also for his brethrens sake to bee separated as a thing accur­sed: Act. 9.3. neyther doeth hee deliuer vp his life into the hands of them y^t lay in wait for him, appealing vnto Caesar: Paule. Act. 25.11. and geueth thankes for his health restored vnto him, 2. Cor. 1.11. What, that DauidDauid. also doeth not so muche flie Saule and Absolon, as death being notwithstanding a woorshipper of God? What, that hee and Ezechias Ezechias. doe expresly pray against death? Ther­fore whosoeuer flyeth death, is not by and by to be iudged not to loue God: as cōtrariwise whosoeuer desireth death, is not to be thought to loue God, but he only who lawfully & with a good con­science obeiyng the will of God prepa­reth himselfe eyther to suffer or auoyd death. 5 The same also is to be iudged of the feare of death, to wit, that if it be groūded vpō good reasō, & be moderat, it is not only not to be condemned, but also to be allowed as a preseruer of life graffed in vs by God. Therefore that [Page] feare of euill is condemned by the wri­tinges of philosopers, which is contra­ry vnto fortitude, and calleth vs from that which one of vs oweth vnto ano­ther: and out of Holy Scripture, that feare which is against faith and Cha­ritie. For it is another thing to take cleane away natural affections (which no man can doe if hee woulde neuer so faine) then to moderate and rule them: the which the Philosophers very well teache ought too bee doone, but howe it may be doone the only word of GOD by the holy Ghoste doeth declare. And concerning those thinges which they cite out of Tertullian, Tertullian. they partly rowe beyond his mark, when as he speaketh of flying only in persecution, and part­ly with the great consent of the church are reckoned amongest his blemishes, as one that in this argument was car­ried beyonde the But. No man questi­onlesse that is godly, and of right vn­derstanding, euer condemned the goe­yng aside of Iacob, no man euer con­demned Dauid flying the fury of Saul, and conspiracy of Absalon, nor Helias [Page] auoyding by flying y^e rage of Iezabel, no man euer condemned the going a­side of Athanasius more then once. Neither heere haue wee to flie either vnto the agony of Christe, or vnto that of Math. 10.23. If they persecute you in one Citie, flie into another. which places I confes are of some not fitly alleadged. For as touching the feares of Christ, they are grounded vp­on a peculiar consideration, & are not to be drawen into example: when as there is handled of the mystery of our saluation, the partes whereof Christe alone both coulde and did take vppon him, in the which, to wit, he did sée that fearefull wrath of his father, and in­deede felt it, bearing the punishmente due vnto our sinnes. Wee contrary­wyse at our death are not tryed with the same feares, because wee haue the Father appeased with vs and through faith beholde life in death it selfe. And that saying of Christe is doubtlesse no commaundement of flying away, but contrariwise admonisheth faithful pa­stours, that beeing feared with no [Page] threatninges, if they be driuen out of one place, they hasten vnto another, the which afterwards we sée diligent­lye to haue been doone by the Apostles.

6 But let vs heare something else of more weight peraduenture. There can nothing bee sent of God (say they) but that whiche is good, nay there is nothing good, but that which cōmeth of God: but the plague is sent of God: therefore it is good, if not of it owne nature, yet in respect of the good ende, namely to punishe our sinnes, too trye our faith, to driue vs too repentaunce, too bryng foorth Hypocrites intoo the light. Who therfore, say they, can de­ny but that they flye the thing that is good, which flye the Plague, by the which God bringeth all these thynges to passe? Againe, that which God sen­deth vpon all, that is to say, vpon any one Church or common wealth, as, for example, the Plague, the same he will haue born of all. Now if the plague be to be borne, how is it to fled frō? Ther­fore they set thēselues against the wyl of GOD, which flie the Plague: nay they flie in vaine, because it is in vaine [Page] to striue against the wyll of God. But what could haue byn spoken more fond than these thinges? For too let passe the falshood that lyeth in these words, Good and Euill, in this argument, to what end I pray you, should they enter into this disputation cōcerning the nature of things? There is no euill (that is to say, no calamitie or punishment) in the Citie, which the Lorde hath not doone, sayth the Prophet. Why there­fore shall wee call famine, Pestilence, Warre, and such like good? Because say they, they fall out vnto the good of the goodly. I graunt it, because the fetcheth light out of darkenesse. Yea, but the godly are instructed by sinne it selfe. Are sinnes I pray you therefore good, and doth he which resisteth them, resist God? To bee short who seeth not that to pray vnto God against thinges which of theyr owne nature are hurte­full vnto vs, and withall to vse iust & lawfull remedies to auoyde them, if it may be, so that we commit the ende to God, too be a farre other thing, then it is too bee made, that we shoulde hope [Page] that we coulde withstand God, or by a­ny meanes be able to escape his iudge­ment? Abraham himself, Isaac and Ia­cob did flye hūger, the which notwith­standing was sent of god, who yet can­not be sayde to haue fled the thing that was good, or to haue sinned. As for that whiche they so greatly stande vppon, namely, y^t those which flye the plague doe breake that immooueable precepte which humanitie it selfe teacheth, Whatsoeuer yee woulde that men shoulde doe vnto you, doe ye the same vnto them: as it is woorthily turned vpon thē which do in such sort flye the Plague, or any other danger, that then foreslew the dutie of a Christian man: so doth it in no case make against thē, who vnlesse they did shun the Plague by going aside, might woorthily bée iudged too haue foreslewed the selfe same thing which they owe both vnto theyr Countrey, and also vntoo theyr neighbour. And truely I do marueile, that those which without exception do condemne going aside, as being of it selfe repugnant vnto Charitie, doe not [Page] consider that Charitie doth no lesse re­quire that wee prouide for the whole, then that wee helpe those that are ta­ken with that sicknesse.

Finally, they say, that as ma­ny as flye the Plague, doe that which no Christian euer did, when as there is no example thereof in the Holy Hi­stories.

I aunswere, that this is too de­ceitfull a kinde of Argument, when as it is apparaunt that in the holy Scrip­tures is not set downe what euery one hath doone: and that in many the ge­nerall rules of doctrine are sufficiente to determine those thinges wherof we haue no commaundement, nor any particular example: and that it is without doubte that it is not set downe howe often the people hath been visited with the Plague, neyther yet howe euerye man behaued himselfe in the Plague. But they say that they haue altogea­ther contrary counsayle in the holy Scriptures: for that Dauid dooth call vs backe vnto the Tabernacle of the most highest, Psal. 91. As though he fled [Page] not vnto God, which lawfully vseth going aside. But yet, saye they, Dauid Dauid. did not flye that very sore Plague, whereof is mention made 2. Sam. 24. neyther remooued his housholde vntoo any other place. I graunt, But howe many peculiar circumstances doe for­bid vs to make of that a generall con­clusion? For hée himselfe was the cause of this Plague, and woorthily so farre forth troubled, that he witnesseth him­selfe with his owne destruction too bée ready too redeeme the publique calami­tie. Furthermore when as this plague continued not aboue three dayes at the most, what place was there left vntoo him too take aduisemente? Moreouer, whyther I pray shoulde hée haue fled, whē as y^e plague was whote in al his dominion, and yet is sayde not at all or else verye little too haue touched the chiefe Citie it selfe? Agayne, they say, Esayas Esayas. fled not from Ezechias beeing sicke of the Plague. As yf wee held that the sheepheardes with a good con­science might willingly and of theyr owne accorde leaue theyr sheepe. Yea, [Page] and what if I should take exception that Esayas came not vntoo Ezechias but by the especiall commaundemente of GOD? for so doeth the Histo­ry beare record. But, say they, Ieremi­as Ieremias. as also and Baruche with other godly men sled not out of the Citie being be­sieged of the Chaldees, albeit a greate part of the people dyed as well of the Plague, as of Famine. Neither doe wée say that wee may woorthily shun the Plague by going aside, if we should depart from that which wee owe vnto GOD, our Countrey, and euery one of our neighbours. But I maruayle that those which alleadge this exam­ple of Ieremie, haue forgotten that hée was taken at the Gate of the Citie, when as he assayed to get out. Hierem 37.12.

Last of al they bring foorth a no­table example of the Churche of Alex­andria, out of the seuenth booke, Chap. 20. of Eusebius. As though we did a­lowe the going aside, eyther of all, or in all places, and times, or doe not teache [Page] that suche constancie and Charitie is both too bée praysed and also followed, so that a generall rule bée not made thereof. For Eusebius himselfe doeth not say that euery one, but that very many of the Christians did it.

Therefore to ende these thinges at length, there hath béene yet nothing alleadged whereby the Plague hath béene prooued eyther not too bée infecti­ous, or that going aside too auoide the same, is without exception too be con­demned. For, that going aside is one of the very chiefe among naturall re­medies and prouisoes in infectious dis­eases, reason and experience it self doth teache. For doubtlesse the worde Con­tagion it self doeth aloude speake this, that those thinges which are lesse farre of are more in daunger of it, and it is dayly to be seene, that by remoouing in due time vntoo more healthfull places many haue beene preserued: whom if any man will except, shoulde haue byn saued, if they had tarryed styll at home because God had so decreed: What I pray you shal he say, which agreeth not [Page] also vnto the other stunnings & reme­dies of al perilles? Therfore we ought to laugh at as needlesse, not onely phi­sicke, but also al prudence & wisedome which is vsed in auoyding of dangers of al sortes: neither should there be any difference betweene rashnes and coun­sayle, betweene fortitude and boldnes. But the matter is far otherwyse, be­cause like as God by his euerlasting & vnchaungeable decree hath appointed the course of our life, so hath he also or­deyned midle causes, which we should vse to preserue our life withall.

It remayneth that I shewe when there is place for going aside.When a man may goe aside for the Plague. For as o­ther thinges indifferent, so likewise may a man vse goeing aside both well and yll: and so far of is it that I would perswade the same vntoo euery man without exception, that contrariwise I confesse that they offend much lesse, who euen when they might otherwise with a good conscience withdraw them selues had rather yet to tarry: and al­so to vēture the danger of theyr life, thē that they might seeme to haue forsaken [Page] theyr neighbour, I confesse I say that these offend much lesse thē those which being carried away with too much di­strust, or with vnmeasurable feare of death, foreslewing al dueties of huma­nitie, haue this onely before their eies, Quickly, A far of, Long ere you return agayne: Men surely most worthie too be thrust out of al company of men, the bandes whereof they breake all too peeces. Nowe what in this point may be obserued, I for my part thinke may this way bee determined.

First af all, I thinke that this is too be prouided, that euery man doe sum­mon himselfe vnto the iudgement seat of God vnto the Plague as vntoo the cōming of newes of the wrath of god, condemning himselfe, that he may bée acquited by him, and that withall hée weigh with himselfe that hee is called foorth to pleade his cause, & that this rod cannot be auoyded with change of places, but of maners: and that if hee must dye, y^t this is decreed for the good of them which dye, forasmuche as they are blessed, which die in the Lord.

An other point is, that no man ei­ther goe aside or tarry with a doubtfull conscience: but when as he shall haue learned out of the worde of God, what his dutie is, that commending himselfe vnto God, he continue constantly ther­in.

And albeit that in so greate varietie of circumstances, rules for euery singular thing cannot be set downe: yet is it no harde matter to geue certaine gene­rall preceptes agreeable vnto the word of God, by the whiche as by a certaine Ruler singular cases may afterwards (as they say) be tryed.They that will tarry. Let them there­fore which thinke to tarry, know, that it is the cōmaundement of God, Thou shalt not kil, & that therfore neither she life of thēselues or theirs is rashly to be put in daunger of deadly infection.They that thinke to goe aside. Let thē on the otherside which thinke to go away, know, that no mā ought to haue so great regard either of his owne selfe or of his Familie, that he forget, what he oweth vnto his countrey and felow Citizens, to bée short, what one oweth vntoo another, whether they be bounde [Page] by the common band of humaine socie­tie, or by any other kinde of friendship. For loue seeketh not the things which are her owne: Wherefore I confesse that I cannot see (without blame not­withstanding of any man beit spoken) by what reason at all they are forbiddē to depart, which either by reason of age or of sicknesse past hope of recouery can not helpe others: and if they tarry, they may seeme therefore onely too bée stayed, that they may dye too the great losse of the cōmon wealth. For as their crueltieCrueltie. can neuer enough bée blamed, which thrust them out of theyr Cities, especially if they be of the poorer sorte: so both the godly naturalnesse of pa­re [...]s in time prouiding for the lyfe of theyrs without the hurte of any man, seemeth vnto me to bee greatly too bée commended, & also the prouidence of y^e Magistrates much to bee too be praised, which without the hurt of the commōwealth, haue care y^t those weake ones as séede plots of Citizens, may bée well seene to.

And heere commeth in the way that [Page] that general band especially,A generall band. wherwith man is bounde vnto man, and y^e which without the taking away of humanity it selfe, cannot be broken.Another more speciall. There is also an other bande binding euery Citizen vnto his Country and Citie. But both these bandes I affirme thus far too bee naturall and vniuersal, that euery one must haue regard of his estate, and cal­ling. For some serue in publique offices eyther ciuill or of the ministery, and o­thers are priuate persons, & the bāds, of priuate persons betweene them selues are manyfolde, the which nature it self knitteth, and Christian godlinesse bin­deth: the which vnlesse they be discer­ned asūder, that euery man may know what his duetie is in al things, it must needes be that confusion shal beare the swing in al thinges vnder a shew of or­der. Therefore (that I may keepe mée to the matter that I haue in hande) let man helpe man, Citizen Citizen, that needeth any helpe of his, according too his power: & let him not think of going aside, by whiche it may iustly appeare likely vnto him to come too passe, that [Page] by this meanes some body shalbe yl lo­ked vnto, much more that through con­tempt of any man, or of an ouerthwart feare of death hee departe not a hayres breadth from the duetie of humanitie. But when as without the foreslewing of his duety, & publique offence he may beware both for him and his, by going aside, I sée no cause why he may not on­ly not doe it, but also why hee is not bound to doe it. Yet least in this case a­ny man by flattering of himself might sinne against his neighbor,The dutie òf the magistrat it shalbe the duty of the Christiā Magistrate to pro­uide that those thinges which eyther bréede or nourish the plague, so far as may, be taken away, and that regarde may be had of those that be visited with this sicknesse, that all bée not driuen to bée carefull for all.Ciuill Magi­strates. But how they that serue in any publique Ciuil office may leaue theyr charge in the time of the plague,Ministers. I doe not see: And for faithfull Pastors to forsake but one poore shéepe at that time when as he most of al nee­deth heauenly cōfort, it were to shame­ful, nay too wicked a part. As touching [Page] priuate persons theyr bands of friend­ship and amitie are diuerse and many­folde. Among these this is the chiefest, vnto the which also natural coniuncti­on by blood, as God witnesseth, muste geue place,Man and Wife. I meane the bande of wed­locke, so that in my iudgement the hus­band with a good conscience may hard­ly and scarcely go from the wife, or the wife from the husband, especially if the one of them be taken with the plague. And how much parents doe owe vnto the children, & children to their parēts, kinsmē to their kinsfolk, y^e very lawes of nature doe declare, the which christi­an charitie is so far of frō letting loose, that cōtrariwise it draweth thē more harder & harder together. Yea and for seruantes to forsake their maisters,Maisters & seruantes. or maisters to looke slenderly to their ser­uants being sicke (which cōmeth too of­ten to passe) who notwithstāding haue vsed theyr seruice when as they were well, is crueltie: yet is not the band of all these friendships alike and equall, and therfore that which is not so neare must geue place to y^e nearer, forasmuch [Page] as many cannot be discharged at once. Furthermore as there is place also for forsaking amongst those which are pre­sent, vnlesse they which tarry doe their duty: so héed is to be taken both of those that are sicke, that they abuse not the loue of theyr kinsfolke & friends, why­lest they are desirous to haue thēselues prouided for: and also of those whiche continue in doing of their duetie, that they caste not them selues rashly into the danger of infection, which is vsed to be doone by some of desperate boldnes rather thē of true & christiā iudgement, who being woont to contēne those that are sicke of other disases, doe visit those that are taken with the Plague, that they may seeme too despise death. And this cōtēpt of God his iudgemēts I for my part would lesse beare withal, then with the to much weakenes of y^e feare­full. But howe others are affected and disposed in the crauing of the presence of theyr friends, I cannot tel. When as I my self about xxviij. yeeres past was sicke of the Plague at Lausanna, and that both others of my fellowe mini­sters, [Page] and amongst the rest, that singu­lar man of blessed memory Peter Viret was prepared too come vnto mee: and that Iohn Caluin himselfe also sending a messenger with letters offered vnto me all kynd of curtesie, I suffered none of them to come vnto me, least I might haue béene thought too haue prouided for my selfe with the losse of the Chri­stian common wealth, which was manyfest would haue been very great by the death of so worthie men: ney­ther doth it repent me to haue doone so, although peraduenture in the like case of theyrs they shoulde not haue obtei­ned the same at my hand. But if in such calamities the magistrateThe Magi­strate. in tyme doe prouide, as much as may, both by suche lawfull meanes as are not repugnant vnto Christiā charitie, that the infecti­on may be letted, and also that the sick of the Plague lake nothing, hee shall doubtlesse doe verye well both for the sicke and also for the whole, and shall take away a greate manye questions which in this argument are woont too be made. But this especially must bee [Page] agreed vpon, that as our sinnes are the chiefe and the true cause of the plague: so that this is the only proper remedie against the same,Th [...] Mini­sters. if the Pastours di­spute not of the infection (which belon­geth vntoo Phisitions) but both by wordes and example of life stirre vpp theyr flockes vnto earnest repentance and loue and charitie one towardes another, and that the shéepe them selues hearken vnto the voice of their shéepheardes.