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 ofThe Plague is judged to be infectious by all that have written of the ſame. 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 noThe unnatural diſcourteſie of ſome towards their Neighbors viſited with the Plague. 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 weighedAnſwer to the former Reaſons if ſimply alledged againſt ſuch who upon any manner of occaſion go aſide. 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 Deaths 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.