OF The duty of a faithful and Wise Magistrate, in preserving and delivering of the common wealth from infection, in the time of the Plague or Pestilence: Two Books. Written in Latin by john Ewich, ordinary Physician of the worthy common wealth of bream, and newly turned into English by john Stockwood Schoolmaster of Tunbridge. A Work very necessary for our time and country, where the Plague rageth so sore in many places presently, or which hereafter shallbe visited, which God forbidden, if it be his wil  Psal. 41. Eccle. 7. 
Well is it with that man, who wisely handleth the sick: for at what time he shall suffer any adversity or trouble, the Lord in like manner will help him again.  
Imprinted at London at the three Cranes in the Vintree by Thomas Dawson: 1583.   

To the right Honourable S. john Blank, Knight, L. Mayor of the most renowned City of London: and to the Right Worshipful M. William Fleetwood Sergeant of the Law, and Recorder of the said City: and also to the right Worshipful, the Sheriffs and Aldermen, with the whole state of the same city: john Stockwood Schoolmaster of Tumbridge, wisheth a most plentiful increase of the spirit of wisdom, and all necessary graces, for the government of so great a people, as may be most to the glory of God, the profit of his Church, and welfare of the common wealth.  
AS mankind naturally ever since the fall of our first parents Adam and Hevah (right honourable and Worshipful) hath not ceased in itself, & forsaken of God his spirit, to grow from bad to worse, & from evil to start nought, or (as the Psalmist speaketh very properly) to walk in the counsel of the wicked, to stand in the way of sinners, & (which is a thing most lamentable and fearful) to sit in the seat of the scornful, that is, to climb those stairs, and scale that ladder, whose steps being sin, and staves iniquity, cannot choose but fail them coming once to the top, and to cast them down to that horrible downfall of perpetual ruin and everlasting condemnation: so GOD a most just judge, and yet with all a most gentle and loving Father to such as are his, hath used and tried from time to time all manner of means and ways, to bring the same out of thraldom to llbertye, out of prison to enlargement, out of misery to joy, out of pain to pleasure, out of ignorance to truth, out of darkness to light, out of wretchedness to happiness, and out of hell to Heaven. He hath proved and assayed all kind of remedies, wearying as it were himself for our amendment, and hath nothing at all in a manner prevailed: he hath mildly entreated us in the dealing of a Father, he hath severely handled us in the person of a judge. The heavens have burnt above us in strange manner with fires, new Stars, Comets and unwonted lights: the earth beneath us hath trembled and quaked at the judgements of GOD, as notable any longer to bear the burden of our sins, yet man hath nothing at all been moved. He hath plentifully sent forth his word; and great have been the number of his Preachers: but his people have stopped their ears like the deaf Adder, and will not hear the voice of the Charmer, charm he never so wisely. He hath piped unto us, 
Mat. 11.17.  and we have not danced: he hath mourned unto us, and we have not lamented. He hath blessed us in the City, 
Deut. 28.  and blessed us in the field: he hath blessed the fruit of our body, and the fruit of our ground, the fruit of our cattle, the increase of our kine, and the flocks of our sheep. He hath blessed our basket, and our dough: he hath blessed us coming in, and blessed us going out. He hath caused our enemies that have risen against us, to fall before us, they have come out against us one way, and have fled before us seven ways, in so much that all the nations of the earth see this, and wonder at the same: yet cannot all this make our Realm of England thankful. What then remaineth, but that, if we go on still wallowing in our sins, adding contempt unto unthankfulness, as drunkenness unto thirst, the Lord will turn all these his former blessings, unto new & unwonted curses: cursing us in the town, and cursing us in the field, cursing our basket, & cursing our store, cursing the fruit of our body, and the fruit of our land, the increase of our kine, and the flocks of our sheep, cursing our coming in, & cursing our going out, sending upon us trouble & shame, in all that we put our hand unto, making the heaven over our head, brass; and the earth that is under our feet, iron; smiting us with a consumption, with the fever, & with a burning ague, and with fervent heat, making the pestilence to cleave unto us until he hath consumed us from the land, which we possess and dwell in. For we are not so witty and cunning in committing daily and hourly new sins, but the Lord is as expert & skilful in ordaining new plagues to correct and chastise the same withal. We see how amongst other his scourges, sent no doubt for the amendment of his chosen, and for the warning of the reprobate, that these are but flea-bite unto the torments that are reserved for them in the life to come, how the plague & pestilence now furiously rageth almost in every corner of this land, a sickness that every man so greatly trembleth at, & no man feareth to deserve the same: a disease so usual, especially in your most honourable city of London, that albeit it were somewhat feared at the first, yet use hath now at length made it unto many so familiar, that there is little more regard had of it then of any other common & light malady. A great number, & among the same, some also of no small account (at leastwise in their own judgement) contrary to reason, philosophy, physic, divinity, yea experience itself, absurdly and fond both by word & example, maintaining the same not to be infectious, or that it may be taken one of an other, which maketh than so undiscreetly, & unadvisedly, nay so unchristianly & rashly, where there is no need, without any fear of themselves, or regard of others, to resort & keep company with such as are infected, under a pretence of christian charity, but indeed of a blind zeal without knowledge: yea and many times to win the commendation & glory of not fearing, or rather contemning death, this way procuring untimely death (I speak not of the unchamble determination of God, but as may be guessed by the ordinary course of nature) both unto themselves and also many others, to the displeasure of God, and the loss of the common wealth: not that I think it unlawful for one Christian in this kind of sickness to visit an other (whereunto Godliness, religion, and Christian duetic doth bind) but that I would have all needless resort restrained, being, although not the only, yet in my judgement, the chiefest cause of the spreading and scattering abroad of the same. But hereof (I mean whether the Plague be infectious or no, and whether, and how far it may of a Christian be shunned and avoided) there is a very notable and profitable Treatise, written by that famous and Godly Divine Theodore Beza, in Latin, and not many years sithence by me turned into English for the benefit of my country men, whither for shortness sake I send the Reader that is not already satisfied. As for you (right Honourable & Worshipful, whom in the Lord with all humility I reverence, and on whose shoulders lieth the heavy charge of governing this noble city) I am fully resolved, that you are otherwise persuaded, thinking the Plague not only to be infectious, but that it is also your parts and duties so far as in you lieth, and by the wisdom and policy of man, not contrary unto the word of God, may be attained unto, to labour to stop, prevent and hinder the contagion of the same. To the furtherance & forwarding of which your Godly purpose, I have taken pains to English this very excellent and singular Treatise, the Father of it being a Dutch man, the child a Roman, not by country, but by education: the which being committed unto my tuition, I have taught in fourteen days space to speak this mother tongue of ours in such rude and homely manner as you see; hoping that the plainness and simpleness of his speech may be pardoned and borne with in regard of his short time that he had to learn, not that he would win praise for his quick capacity, but seeing the occasion of God his so general visitation, he thought, that if he might be heard speak before your H. & W. he might happily say some thing that might turn to the common benefit, having meant ere this time to have presented himself unto you under his masters simple dedication, saving that I know not how it falleth out of a preposterous & overthwart course, that good things can hardly pass the press, when as unprofitable and hurtful Pamphlets have very quick and to too speedy passage. Whatsoever good and wholesome counsel he shall give, he trusteth shall at your hands not only be friendly accepted, but diligently followed, & put in practice, as occasion and opportunity shallbe offered, craving pardon for his wants, & imperfections, nothing doubting but they shallbe supplied, either by your own grave wisdoms, or else by the learned advise of Godly and skilful Physicians. It is enough for him to have broken the ice, and to have showed the way for others, ministering matter of further deliberation, what manner course ought to be taken for the taming and mastering of this so fierce and cruel a Dragon, (for so I read this sickness of the plague by some very singular Physicians to be termed) before he be suffered to approach too far within your borders. We see what preparation is used of every man to withstand his own private enemy: what care every good husband hath for the fortifying of his house against the lawless attempts & brekings in of thieves: what public diligence is showed, & strong munition had always in a readiness to keep out the power of the foreign soldier: how much more than standeth it you upon, & all other godly and faithful magistrates, to employ all your endeavours, to communicate and impart all your counsels, to bend all your devices, to stop in time the dangerous assaults of this bloody Lion, that rangeth so fiercely in most places of this realm at this time? If delay in all perils be dangerous, it cannot choose but in this disease, which like a swift devouring fire consumeth all things before it as it goeth, but be very perilous and hurtful. Meet with therefore the beginning, least remedy come too late: when the disease by tract of time is grown to such strength, that it can very hardly, and not without much trouble be cured. A little brack in a Wall made to keep out water, taken at the first, may quickly be stopped, which being suffered but for a small time to have his course, maketh such a breach as often turneth to the drowning of an whole Country. The fire that is espied when it first taketh hold in the thatch or timber of some house in a Town, may easily at the beginning with a little help be quenched, which catching strength by spreading, causeth sometimes the pitiful desolation and utter burning to ground of all the houses and buildings in the same. After like manner it fareth with this unruly stream of the Plague, and unmerciful flame of the Pestilence, if you give it leave by spreading and scattering abroad, once to gather force and power, it many times maketh riddance of whole towns, & clean sweepeth away huge and mighty Cities, whereas being wisely looked unto at the first, after such order as in this short Treatise is prescribed, it often passeth away without any great hurt or harm doing. You have heretofore felt of the inconvenience that hath grown by delays in this kind of calamity. Let therefore your former harms make you beware against time to come, in recompensing the former slackness, with new & speedy diligence. And above all things have especial regard to make sharp laws for the punishment of such as needlessly resort to those that are infected, and for such as having been taken with the sickness presume to come abroad, and to thrust themselves into the company of others, before they be thoroughly cured. For these two ways this disease may wonderfully be increased, whereof in this small discourse you shall read very strange and wonderful examples. I know there be that reason, that the days of man are numbered: that the time is set & the hour limited, in which we shall all die, and hereof infer, that albeit we never so much, nor so often haunt the company of the infected, yet it skilleth not, we shall not die before our time, etc. But this devils argument (so I call it, 
Mat. 4.6.  because the Devil useth the very like reason in the tentation of our Saviour Christ) shall find no countenance before your H. and W. as I trust. For it is a very bad kind of reason from the etetnall and secret decree of God known only unto himself, to go about to take away all ordinary mean to be used by man. True it is, that no man shall die before the time which God hath appointed, which time because it is unto us most uncertain, we are to use the lawful means which God hath ordained for us to sustain our life withal. Otherwise, if all ordinary means be to be refused, let us eat no meat, for we shall not die before God hath appointed: let us wilfully destroy our selves: for we shall not die before GOD hath appointed: yea let the robbers and murderers by the high way side that lay violent hands to take away the life of man, escape unpunished, because they have not killed any man before his time by God appointed. Which reasons look how vain, foolish, wicked, and ungodly they are: even so vain, foolish, wicked, and ungodly is this; I shall not die before the hour appointed by God, therefore I will without all regard either of myself or others, when there is no cause or need, go unto such as are infected, to the hazarding not only of mine own life, but also the life of many others. Christ when as the Devil (the Father of such kind of arguments) alleged the charge of God given to his Angels over him to keep him from hurt, to persuade him to cast himself down headlong from the pinnacle of the temple, whereas he might use the ordinary means of going down by the stairs, told him that so to do, was indeed to tempt God. The Heathen mariners, in whose ship jonas was, at the strange rising of the tempest, 
jonah. 1.5.  threw all their goods into the sea, for the safeguard of the ship, and saving of their own lives, which they needed not to have done, if they had been of the same opinion with these odd fellows, but thus to have determined the matter: we shall not die before our time, we will therefore use no means at all to save ourselves, but let God work. I am ashamed to stand so long herein, but that I know that this fond reason carrieth away great multitudes, not only into the inconveniences aforesaid, but also to the utter contempt and despising of the most commendable art of physic, as a thing unprofitable and needless, the which GOD notwithstanding hath given for the singular help, profit and comfort of mankind, which question is by occasion handled at large in this self-same Treatise, the which I have presumed to offer unto the gentle acceptation of your H. & W. as the meetest patrons for such a work, who, as you have the charge of government of this most worthy City, so I persuade myself, that you will very carefully seek in all respects the welfare of the same, and so far forth allow of the good advice of this Author, as you by your wisdoms shall judge to be most meet and expedient. The principal and chief course is, to begin at true and hearty repentance, (which is the first thing that the maker hereof Persuadeth in such a case) bewailing every man his former wicked life, with prayer and fasting, renting your hearts, and not your garments, and commending most humbly your afflicted estate unto the merciful consideration of our heavenly Father: and then to use all other lawful remedies that may be thought necessary for the avoiding of infection in so dangerous a disease.  
To which end I commend & commit this little book to your through insight and near consideration, to be followed where it is profitable, to be supplied, where it wanteth, to be corrected, where it is faulty, and to be refused, in what point soever it shall unto your wisdoms seem not profitable, or convenient for your state and government. The Lord bless your H. and W. with the true fear of his name, and a careful desire as well of the health of the souls, as the welfare of the bodies of the people, committed to your rule & direction. From Tunbridge the 19 of May. 1583.  
Your H. and W. most humble in Christ, john Stockwood, Schoolmaster of Tunbridge.   

❧ A short admonition unto the gentle and courteous Christian Reader.  
THis small treatise (right gentle and courteous Reader) coming unto my hands at such time as God began afresh to visit the City, and many other places of the land with the fearful and dangerous sickness of the Plague: after the diligent perusing & viewing of the same, thinking it as well in respect of the matter, as in regard of the present time and occasion, a profitable discourse for such my godly country men as understood not the Latin tongue: according as my leisure best served from my school charge, I have occupied myself in turning the same into our English and mother language, which being communicated with divers of my godly, worshipful, and learned friends, both Divines, Gentlemen, and Physicians, they have thought it a work very well worthy the publishing and setting abroad, to the benefit and profit of all such places, as it should seem good unto God to punish with this kind of visitation. I have therefore consented to let it pass the press, and come under thy godly view, and diligent examination, giving thee before to understand, that in some places & names of fishes which thou shalt meet withal in this discourse, I have retained still the Latin name without any Englishing of the same at al. This thing I have chosen to do purposedly, that thou mightest resort unto some learned Physician, herein to use his skilful advice, rather than by my guessing at all adventures at the Englishing of the same (which I could neither learn out of any Author, nor come to understand by conference with others, albeit very godly and learned Physicians) to bring thee into an error, having more regard unto thy right instruction herein, then unto mine own estimation, judging it better in this behalf to be counted ignorant, then by bold adventuring, like blind bayard, to be worthily deemed fool hardy.  
Thy loving brother in Christ, john Stockwood.   

The Preface of the Author unto the Reader, of the causes of the pestilence.  

Alex. Trallian. li. pri. cap. 1  IT is a received opinion among Physicians, that the first part of all healing & curing, must be called back unto the knowledge of the causes, and judgements. Whereas therefore the learned do often dispute of the cause of this so horrible a sickness, the which we call the Pestilence, and the public curing whereof we are to set down: it seemed unto me to be worthy the travail, in few words to declare this matter, that so much the more easily and diligently every man might do his duty, in taming or assawging this dragon, as Galen rightly termeth him. For not without good cause it seemeth unto some a thing worthy to be marveled at, that so many oftentimes do die in one house, into which this infection once getteth: 
Every plague cometh not immediately from God.  and that such as betimes fly thence many times remain unhurt. Which thing they which suppose to come to pass by unavoidable destiny, or affliction immediately sent from god, speak in my judgement, indistinctly and unorderly. For such a plague is wont to happen not by common tokens, yea and very seldom, and that miraculously. And I nothing doubt that God doth wink at many things, and doth not at all times defend us, which thing notwithstanding he is able for to do: or to speak more properly, that he doth oftentimes use the Devil, yea, men also, and which more is, ourselves, to try ourselves withal: so far of is it that I would by any means deny it. Moreover this likewise is a rare thing, & such as many old men have not seen in all their life, that a plague should grow of the infection of the common air. For in this case it must needs be that many & manifest signs go before. Wherefore we see the Astrologers many times to be foully deceived for want of due consideration of causes. For how can they always without error observe and mark so hidden natures of so many things, and so divers conjunctions and disiunctions of all the stars? Therefore forasmuch as it is not lawful, neither altogether to shut out God, nor rashly to make him the Author of our error and oversight, according unto the judgement of the most learned and grave men, both Philosophers and Physicians, and also Divines: this may well be affirmed, that every pestilence in deed, like as other diseases even in the judgement of Hypocrates) and all adversities are of God, but yet notwithstanding have not all one nature: for there is one kind of plague which may be said to come only from God: 
3. sorts of plagues. 1. From god.  and another natural: the third, received by infection. The plague from God, when as it riseth either immediately from God, or by the ordinance of God (as Alexand. Bened termeth it) and by no oversight of nature, by no placing of the stars, or through the threatening of no Eclipse, nor through the default and rash headiness of men, that is, when as it is sent by the mere pleasure and wrath of God, being angry with men for their sins. And this is a most heavy case, and growing suddenly, rageth very hotly against those (for we do not affirm the chastizing of the Lord to be like a bickering in the dark) who are not marked: the which we cannot avoid either by flying or medicines, or aught to seek to avoid, but the way is only by supplication, prayer, and purgings. It is also oftentimes to be perceived by plain and fearful tokens from God, or by the voice of God himself, or his Prophet.  

2. The natural plague.  The natural pestilence is that, which cometh of causes by means, and such as consist in nature. This by some is thought to be of three sorts, either by means of the air, or of the water, or of the earth▪ of others twofold (which cometh in a manner all unto one point) namely common and private: of the which the one is not properly called a common disease, 
D. Hierom. ca 9 in Mat. Luke 4.  albeit many times it be the cause of a common disease, that is of a common plague. Now concerning that plague which happeneth by reason of the air, or of the water, or of the earth, they say that it hath not God either the next, or the proper cause, although it have him as her Lord, to whom it is forced to obey, & at whose beck it is ruled. Yet this plague many times doth so furiously rage, that it wasteth away most famous cities, most mighty provinces and countries (from whence it seemeth to have the name Epidemia, that is such a sickness as haunteth a whole country or people) destroyeth whole kingdoms, utterly taketh away the former plight and countenance of a place, blind for the most part (I speak after the manner of men) uncertain, unconstant, roving all abouts, untreateable, raging without any law, taking away whomsoever it meeteth: without any regard either of nobility or common sort, infecting all things sometimes far & wide from the East unto the West, yea ranging unto beasts, unto trees, unto the fruits of trees, & of the earth (from whence cometh that starring which the Greeks call Astrobolismos, 
Hiero▪ Card. de rer. vary. 15. cap. 18.  or star blasting) and finally unto fishes▪ the elements being infected by the noisome meeting (as it is thought) of Saturn and Mars in the house of the virgin, or of the Twins, through the Eclipse of the Moon, or of the Sun, & such other like added circumstances. This miserable sickness, cometh many times upon men so suddenly, that many within the space of 10. or 20▪ hours without any ague, amongst their doings at home or abroad, or their public business, without any certain sign either of urine or pulse, in the Church, in the high way, in public offices, yea sometimes in feasts (O lamentable condition of man's nature!) are taken away in a short time upon the sudden, 
Cor. Cel. lib. 1. cap. 10.  being merry, jocund, and fearing nothing. Wherefore in this kind of pestilence they think this singular remedy (fly quickly, far off, come slowly again) to be a most safe preservative.  

3 The plague by infection. Francis. de pedem. cap. 6 de Febr. putre.  As for that plague, which hath his original and beginning from infection, the same is gotten either by companying or lying together, or by some disposition from the party that is infected with it, and cometh through the mere negligence of men: albeit at sometimes it rage as hotly as the 2. former, when it lighteth upon fit bodies, that is, such as abound with ill humours, or are prone unto rottenness, 
Pet. Bayr. de med. morb. distinc. 21. trac. 2. cap. 3  as fire amongst stubble and daily taketh strength through the carelessness of such, as are unwary, and despise good counsel, and liveth by moving itself, and waxeth strong by spreading abroad: so that of a private hurt there groweth a public, of a particular an universal in the end, like as of a small spark, a great fire, and according to that saying of the Poet, One naughty man oft times doth make a City whole be punished.  
This kind of common sickness was not known either unto the Greeks or Arabians, as Cardanus witnesseth, with whom I easily agree. For when as they lived more temperately, 
De variet. rer. 8. ca 46.  and in time sought the help of the Physician, and received the same, and kept company warily with such as were sick, they did the more easily let the spreading abroad of this sickness.  
Which things standing so, it may easily be understood, after what sort the scripture reporteth the plague to be sent upon men by God, and by what means he delivereth such as obey his commandments from the same. For I willingly grant, that no hair falleth from our head without his will, that there is no evil in the City, which the Lord hath not done▪ But again my judgement is, that these things come not always immediately from God, in such sort as he may be said to be the next cause of them: nay they are to be said more rightly & more properly to grow from their own, 
Ch. Pezel. 3 part. arg. Philip. de necess. & fat. arg. 7. W. Musc. Loc. come. de afflict.  and from such nature of next causes, rather than in respect of the providence of God. Because that every thing is to have his name from his inward or next grounds, that is from his own nature, and not from outward causes. For what if a drunken man should fall into the fire, or into the water: or through having his stomach overquatted with meat and drink, seeking to procure vomit, should break a vein of the breast, and so come into a phthisicke, will you rather lay this unto GOD, then unto the intemperancy of this drunken sot? If a man living in idleness, and daily surfeiting, glutting himself unseasonably and unorderly with too much and moist meat, wallowing in riotousness, given wholly to whoredom, dancings, baths, sleep, using one while the cold, an other while the hot air, gathering great store of rawness and fleam especially in the winter, and in a cold country, in a rainy wether, by nature moist, gross, in age very old or young: if such a one (isaiah) fall into a quotidian ague, will you not rather impute it unto the nature and negligence of the man, then unto the providence of God? But if besides the simple rottenness, these humours gathered together, and through the continuance of time by little and little waxing worse, 
joh. Farn. de feb. 4. cap. 17  and partaking with some poison, shall have hurtfulness from else where: and that happily there be added hereunto the infections of the air by infected fens, lakes, deunes, caves, the carcases or dung of men and beasts, or of some other more strong savours, and that the proceed of the inordinate excesses of times and seasons, and do pierce into the body of man already apt to receive them, or with meat, or with the air, or with any other means else: If, I say, these things thus fall out, and bring forth the pestilent and evil agues of their nature, who will not rather lay the fault upon the nature both of the air and rottenness, and also upon the rashness and heedelesnesse of men, then upon the peculiar and mere punishment of God? So that the Gods in Homer do justly in this sort complain:  
Alas how mortal men on Gods do every foot complain: affirming that their miseries from us proceed, when as their own deserts & wickedness beyond their fate do cause their punishments!  
For some are wrapped in the like error in a manner, in the which some of the interpreters of Hypocrates are entangled. 
1. Epid. 1. Gal. in prog. Hip. comen. 1  For when as he willed the Physicians to mark whether there were any thing from God in the disease, they (saith he) drew this hereunto, as if men were strooken with sickness, through the anger of the Gods. Which Galen in his Commentaries according to the meaning of the same Hypocrates, doth utterly deny. For albeit both of them judged not distinctly and plainly enough of this matter, as being void of the true knowledge of God: yet what things soever have causes unknown to some body, or far contrary unto the opinion of the common people, are not by and by notwithstanding to be said, to be simply divine or from God, although peradventure a man may term them wonderful.  
What is the cause then, will some man ask, why so commonly and constantly men do judge this sickness of the plague above all others, to be a punishment sent from God? It is because, that for the most part they find it to be a grievous and cruel evil? For the old Writers as well Greekes as Latins use to call that holy or divine, which is unusual, vehement and wonderful. Be it so, yet this is evident by the testimonies of learned and godly men, that, as hath been said in the beginning, it is not always a punishment immediately sent from God, as they either of ignorance, or too much scrupulosity and spicednes of conscience have persuaded themselves. S. Hierom saith, 
Hieron. in Mat. 9  that many infirmities of the body (which indeed is to be granted unto him) do come because of sins: ergo by the self same saying he seemeth to show, that many do happen for other causes, that is by nature, or through the unadvisedness and negligence of men, which thing Luther confesseth willingly of the plague of Witeberge in the year 27. And Basilius the great, both in deed and name, affirmeth that all sicknesses are not of nature, or of careless diet, or other originals, which Physic may help, but oftentimes to be God his whips for sins, sent of God for our conversion, according to that saying: Whom the Lord loveth, he chastizeth: yea he chastizeth every son, whom he receiveth.  
Doubtless, where he saith not all, and oftentimes, he by the self same confesseth, that some scourges are of nature also, and many times not to come immediately from God. I could prove the same by many and most manifest testimonies of most excellent and chief men, but I think there is no man, unless he be all together void of eyes and mind, or wedded to his own opinion, have his wits on will gathering (as they say) which will deny the same. Wherefore sith that which we say, is agreeable unto truth, away with their unskilful standing in their own opinion, who being persuaded, that all plague cometh immediately from God, would have no endeavour, no travel used by men to the driving away of the same, but that only with the Heretics called Euchites or Prayarres, 
There are too many, even among professors of this fond opinion.  we ought to fly unto prayer & supplications: prattling that all the labours and charges of men are in vain and unprofitable: the which opinion there be some that have of all other diseases. For we have to think far otherwise, who when as we do godly confess that all things are subject unto God, and governed by his appointment: yet do hold that many things come to pass through our own default and course of nature, the which after God, both may & aught to be remedied, avoided, yea and also changed by the help and travail of man.   

To the right Honourable the L. Consuls, and to the right Worshipful the Senators of the Common wealth of Bream, Stadeen, and Boxtehud, his Lords and Patrons most highly to be reverenced, salutation and tranquillity.  
IT is a thing to be lamented, (right Honourable & Worshipful) that the nature of man, 
The miseries of the life of man.  through the fall of our first Parent, is run into such misery, yea, and so far blinded, that is, must continually bear not only many discommodities, temptations of Satan, persecutions of men, wars, troubles, famines, all kind of diseases, and finally death itself, but also that it neither understandeth the causes of these evils, nor yet seeketh or receiveth fit remedies for the same.  
For there are many of so peevish nature, that if they know any, that can both show them their grief, & also give them medicine against the same, & be moreover willing so to do, they think that they are rather to laugh at them, & to bear grudge and hatred against them, then friendly to hear them, or to give them any reward for their labour. Which despite, if any in the world, truly Divines & Physicians are wont especially to feel: as who then at length begin to be hated of some, when as they have done them most good, & do prove indeed by experience true, that which Xenophon affirmeth, namely shamlesnes to be the companion of unthankfulness. Which thing although it be so, & that I myself sometimes have had proof hereof, yet have I not judged, that I ought therefore to slack diligently to do the duty of a Christian Physician, both in studying out of such things, as are profitable, & in putting them in practise which I have found out, by all means that lieth in me, with hand and foot. Wherefore, when as certain years past, following the counsel of Mesua, wherein he biddeth in allthings to set God before, I have published, and put forth 2. treatises of matters in divinity, which are the true Physic of the soul: in the one whereof, which is written against the absurd and fond heresies of our time, I have gone about to root out false opinions, being as it were corrupt humours: in the other, which is entitled, of the knowledge of the will, & grace of God, & of the fruits & signs of this true knowledge, my meaning was with sound doctrine of Christian religion, as it were with good & wholesome nourishment, to feed and strengthen the unskilful: I many times thought, and hereafter will think, if God spare me life, according to my power, to perform the same, in mine own proper profession, that is, in the Physic of the body.  
But whereas I have spoken of Divinity, 
The study of divinity appertaineth unto al.  I would not have it so taken, as if I meant rashly to thrust my sickle into an other man his harvest, & to play the busy body. For letting pass great & weighty controversies, I only dealt with those things, which are approved of all, or inveighed against such things, which are improved of the better sort, and that with such reasons, which I have learned & marked, both in the schools and also in the Church Wherefore I think it no unlawful thing, if the scholar render some part of his Lesson: sith it is manifest by the testimony of all men, that from the first beginning of the world, even unto our time, it is not only right and lawful, that men endued with the use of reason, might judge of religion, but also that it is profitable and necessary, that they be able perfectly to judge, that is to say: to discern and know the false from the true, the hurtful from the wholesome, the counterfeited by men, from that which is delivered by God. For like as all men consist of two parts, that is, of a soul, and of a body, so also there ought to be in all men a twofold action: one, wherewith it becometh us to magnify God, and to praise him: the other, whereby we are bound to employ our study and travail upon the Common wealth. And as there is notwithstanding great kindred amongst themselves, between these two parts, albeit they be distinct and several by nature: so these actions cannot without great wickedness be parted asunder, the one from the other.  
Wherefore they do very wickedly, which do so follow their worldly business, either public or private, that they have either none at all, or else very small regard of divine matters: and not like men, which for the study of divinity do for slow their matters at home & abroad. Unto which judgement your wisdom also giveth most honourable witness, whilst in your Cities you study not only this, that your citizens may live together commodiously and quietly, but also being instructed in the doctrine of salvation most rightly, may walk godly and holily. For where but one of these things only is cared for, it cannot be, that the Common wealth & the Church can any long time be happily governed. Which thing, besides the examples of certain other countries, the most afflicted kingdom of France, and the miserable Provinces of the low Countries in Flaunders (alas for pity) do at this day declare. For what other cause is there of their misery, such almost as hath not been heard of, than the contempt of pure religion, the not caring for the truth of God, and the wicked persecution of those which were followers of true godliness? For whilst the magistrate doth rather seek to maintain his own authority then the pure service of God, constraineth his subjects to obey his will, rather than the will of God: And finally giveth ear to the counsels of most wicked Doeg and Machiavelli, rather than unto the counsels of Gamaliel and Abdias: there must needs follow such effects, as there have gone causes before. And because that I know you with all your heart to detest this hurtful opinion & mere tyrannical kind of government: & rather endeavour hereunto, that it may go very well with your subjects of your dominion, aswell in mind, as body, I cannot choose but highly commend this godly meaning, & most holy care of yours: and not only commend it, but also according to my duty with my labour & travail such as it is, to help forward the same. For as much therefore as at this time that same sore sickness of the plague, 
De ther. ad pison.  with Galen doth rightly term a cruel Dragon, doth begin to breed every where through out all our country of Germany in a manner, & is very hot in some places not far from us, and as it goeth, like unto a Canker, eateth up all the things that are next unto it: many learned Physicians have written diligently of the curing of those, which are taken with this disease, & also of the preservation of every particular person, & have left their counsels in whole books, a practice greatly doubtless to be commended: but because I have perceived this their endeavour not to be sufficient, but that the infection is daily nevertheless increased, & groweth with his stirring, & gathereth strength by going, especially because there is no public course & order taken for the avoiding of this evil, I have considered, that there is need of sun greater help, namely, which must be used by the authority of the magistrate, in whose travel the chief hope of staying this misery consisteth & lieth. Concerning with, when as in times past I had gathered something, which I had noted in most famous Cities & countries, partly by use and experience, & partly had judged to be agreeable unto reason, I thought it might be a work worth the travail, if I should beat it again upon the anuil, & set it forth: that if happily sun certain could be persuaded, that for the turning away of this evil some thing might be done by the travail of man, they might have some course to follow: and that if they should think some thing to be wanting in my counsel and treatise, they might in deed and travail themselves supply the same. For this cause is not such, which may content itself only with fine speech & fit laying forth of the matter, but such as being once with wisdom advised upon, must betimes be accomplished, and (as they say) be brought into action.  
And whereas right honourable my meaning hath been to dedicate this my pains jointly to your L L. there were two causes especially moving me thereunto: of the which the first did seem to bind me as it were by a certain duty: as in whose dominion I have now spent almost these 18. years, & have had a public stipend of the common wealth of Breme in especial, and minding in a manner there to end my life, that of whom I have received most benefits, to the same I might tender again as much duty as in me lieth. The second was considered of me in the mystery of your number consisting of three, whilst that in this Bishopric you seemed unto me as it were in one body to represent three principal members, the brain, the heart, and the liver, and in great consent of minds, in agreeable government of your subjects, and finally in peaceable following of true religion, to resemble a most beautiful harmony of a trinity: wherein I judged myself to owe this duty not to one of 3. (especially sith this care appertaineth indifferently unto all magistrates) but unto three rather in one. Wherefore it shall be your part (right honourable and most reverend Lords & patrons) to take in good worth this testimony of my ready good will and service, and to take as commended unto you, this care of the common safety, which I have here in some measure portraited and drawn out. Which things if at any time they shall be overruled by the ordinance of God, which cannot be called back, it shall be sufficient to have approved your endeavour and good will unto men. Christ jesus the true turner away of all evil, and the Physician as well of the body as of the soul, begotten of unbegotten, God in man, true life in death, (that I may end with the words of Egysippus) preserve you with your subjects unhurt of this deadly infection, and always in good health. Dated at bream in the year 1581.  
Your H H. most bounden, john Ewich, D. of Physic.   

¶ Of the duty of a faithful and wise Magistrate, in preserving and delivering the common wealth from infection, in the time of the plague or Pestilence. The first Book.  

That the care and charge of the common wealth belongeth unto the Magistrate. Cap. 1.  
ESAIAS the divine Prophet, & Homer the chief of Poets, 
Esay. cap. 49.60. Homer. Iliad. 1. Plato 4. de Repub.  the one enlightened with the heavenly law, and the other with the law of nature, have adorned and set out Princes and Magistrates with an excellent title, whilst the one in his tongue calleth them Omenim, that is to say, Nurses, to wit of the Church: and the other termeth them Poimênos Laôn, that is, Pastors, or shepherds of the people: to wit for this cause, that they ought with wholesome laws, and good discipline, to govern, and defend their subjects, and also after a sort provide for them such things as are necessary for their food & living. For albeit they do not as Parents to their children, put in every one his hand, what to eat and drink: albeit they nourish not us being idle, yet when as by wise policy they bring this to pass, that nothing be wanting, what every man laboureth either by traffic, or travel, or goods to get, and that what by honest means is gotten, the same he may in safety possess, and with gladness enjoy, they have not without a cause given unto them this honourable title and commendation. And as it is not sufficient for a diligent nurse & faithful Pastor to have provided for his nurse child, 
A comparison.  & flock, such things as are requisite & needful unto the necessary uses of life, but also they be careful to turn away the things which might endamage their health, & to provide wholesome remedy for them being in danger: So also the wise and faithful Magistrate ought not only to have care and diligence for those things which concern the trade of lawful traffic, and diligent practice of handy crafts, the preserving of peace, and keeping of quiet among the Citizens, but also he ought to prohibit or let those things which may either take away the same, or greatly weaken, or infect the whole society and fellowship with daily contagion or infection, & assail and destroy with miserable ruin, the life of every particular member: 
Galen ad Pison. cap. 2.  judging the looking unto the common safety to be the chiefest part of his rule and office. For if they be Gods (and as the Psalmist himself both king and ruler termeth them) the sons of the most highest, 
Psal. 81.  certes it is their parts to know, that they in this point are with all diligence to imitate and follow GOD, of whom we daily crave both things needful, and also pray to be kept from things not needful or hurtful: that they furnish the City, not only with profitable, necessary, and wholesome things, but preserve & deliver it from things also unprofitable and hurtful. Which things when as the heathen saw, albeit ignorant of the true God, that this was a thing highly needful, and in a manner heavenly, they called their Kings and Rulers of the people, Gods, not proportionably, as the jews and Christians, but in very deed, & began to honour mortal men with honour divine or belonging unto God. For when as there never yet was any nation so barbarous, which had not some feeling of the godhead: 
Rom. 1.  nay when as the Apostle in plain words affirmeth, that for this same cause the very Gentiles are without excuse, because the they had written in their minds, which might be known concerning God: who would think them so foully to be deceived, in that they judged those to be, to be honoured for Gods (which Pliny said to be a divine thing) whom they saw to employ all their endeavour to help others? 
Lib. 2. nat. hist. cap. 7.  For albeit they did not rightly give unto many, that thing which was due unto one: yet by the power of nature they profited thus far, that they almost attained unto the knowledge of the nature and office of God, although they did not rightly worship him. Moreover the Apostle in an other place compareth the Church unto the body of a man: for as the members of a man have every one their power and office, yet are all governed by the only virtue of the brain, desire and embrace things profitable; & shun things hurtful: so also the magistrates, who in this external or outward society or fellowship, are the head of the common people, aught to set before the other Citizens profitable things, and keep away things hurtful, that they may be said truly to fulfil the office of Pastors and Nurses.  
But if any man will say, that it is the proper office of God, 
Objection.  to preserve and govern mankind, the which in his singular counsel he hath made: I answer, 
Answer.  that this indeed is true, but yet as God by the ministry or service of man doth teach us, deliver us from sin, make us partaker of his grace and save us, albeit in very deed these same are not the works of men: even so he doth govern and preserve the life of man by the service of those men, whom he chooseth unto this office, and suffereth to be partakers of this praise. hereupon Romulus, 
Cic. de leg.  which builded the City of Rome, and is thought to be that Quirinus, was by a certain right reckoned in the number of the Gods, 
Romulus. Aug. de civitate Dei, 2. cap. 15. Hercules.  because that he showed himself a loving and bounteous governor unto the people. Hercules' borne of jupiter and Alcmene, got not only this name, (for thus the Oracle answered, Immortal fame by helping men, thou certainly shalt win) which was advanced with immortal honour, but also was registered in the bedroll of the gods, because that with unweariable toil, and most singular labour, he killed such monsters, as endamaged men, and brought them great danger. Apollo and his son Aesculapius because of their physic, 
Apollo. Aesculapius.  wherewith they did much good unto men, obtained the name of gods. I blush at the telling of it, our Elders through a like error builded temples unto many, & gave honour unto them, such as belongeth unto God, of whom it is scarce certain, whether they ever were in the world, or at least wise any light opinion, that they have performed unto others such like duty. Wherefore, albeit we judge them to have committed no small fault: yet in that they acknowledged them to be worthy singular renown which did good unto many, I think their infirmity or weakness rather to be to be excused, then to be followed. For this doubtless out of their too much lightness in belief is manifest, that it especially concerneth those which have the rule of others, 
Galen. ad Pison. 2.  to procure & maintain the safety of their subjects by all the means they can, all things that might impair the same being betimes & wisely taken out of the way. Wherefore who will make any doubt in this state of things whereof we here entreat, namely, of the infection of the plague, that the godly & wise magistrate ought to deal not slowly, but lustily, 
In Epistola ad Crate.  (for here is no room for sloth, & that which Hypocrates affirmeth, delay in all diseases to be dangerous, the same in this death bringing sickness especially falleth out) not sparingly, but plenteously, & not only to provide for things healthful, but also that concerning things hurtful, he ought to be careful in time, & wisely to turn away the same? For whereas the plague is a most hurtful & also most infectious disease, yea (as Galen speaketh) as it were a certain dragon, 
Vide Octavianum medic. in praefat. operis sui.  which breatheth out poison against man, & utterly denieth all truse-taking, & very seldom cometh unto conditions of peace, he greatly offendeth against the rule of charity, whosoever according to his ability doth not seek and bring some aid, as it were a preservative, to master this Dragon, and the Magistrate most of all, who in this common calamity or misery both can and aught in comparison of others to do most. Neither in this case ought the authority of certain worthy and most learned men to move us, who seem too undiscreetly for to deny, that this care appertaineth unto the Magistrate, whose office (say they) it is not to rid men from diseases, but only to maintain the safety and peace of our life and goods. For it may even out of their own words be proved sufficiently, that albeit the magistrate ought not to cure the diseases of every several man, or preserve them from such as do not openly range, nor have common causes, (for this is the proper duty of the Physicians) yet when as they hold it to be belonging to their charge, by their service and authority to perform, that their subjects may live commodiously: who seethe not, that this commodiousness doth also appertain unto the health of the body? Which thing he that believeth not, the same hath never seen, how miserably all the duties of men are cumbered, the order of the Churches, the exercises of Godliness, the instruction of youth, the traffic of Citizens, whereupon must needs ensue a most grievous destruction of particular persons, when the plague troubleth a City or country. Wherefore, I appeal unto thyself, whosoever thou be that art of this opinion, that thou thinkest not it to be the duty of the Magistrate, to preserve the common wealth from diseases (and especially common diseases) do not such sicknesses seem unto thee to be, to be numbered amongst other incommodities? And can men live together commodiously, when as these diseases do rage? Doubtless this canst thou not affirm, if ever thou hast had experience before what the Plague is, or what it may work, where it once hath prevailed? Why then, say I, dost thou think it a thing not appertaining unto the duty of the magistrate, to deliver men from such diseases, 
Le. Lemnius 2. de occul. nat. miracul. cap. 4.  that is with public care to defend? I pray thee hast thou not seen that which is usual in all well ordered common wealths, how diligently in cities the Magistrate provideth and storeth up such things as serve for the use of war? How carefully he prepareth weapons? How busily he retaineth garrisons set in a readiness? Especially when he is in fear of some hurt to ensue? and to what end? but that men should live commodiously. Wherefore are horses kept; ships built; walls repaired, trenches digged, towers set up, and banks cast: but that the citizens should live more commodiously in safety against the invasions or assaults of the enemies? Dogs are maintained for the like cause, nets are pitched, hunters are hired, and troops of country people draw together, if at any time wolves or such like beasts do trouble a country. I remember in the kingdom of France, that certain Leopards, which the king useth to keep, did break out of ward, and in every place slew the country men. The whole country was mustered, & neither cost nor labour spared, until they had rid the land from that fear. How much more justly then in this calamity & misery also ought there some provident course to be taken, whereby this so mighty an enemy, & cruel beast may be kept away from our throats, which in a very short time is wont to range very far, & as it were a Canker, eat up every thing that is next it? To the end that the clean in the old Testament should not keep company with the unclean Lepers, 
Lepers.  by the authority of the Magistrate, there was made a separation, neither were they received among the other people, before that they were by the Priests appointed to this office, judged cleansed after they were viewed naked. In like manner at this day after a certain resemblance of them (for the disease is not all one in them both, nor all one cause of separation) those with us which are infected with the lepry, called Elephantiasis, are by a public censure, & view, 

The Leprous called Elephantiaci.  
The common wealth of the Venetians.   removed from the company of other men. The same custom, and with the same wisdom in judging & ordering the sick of the plague, keepeth the most famous, and almost in the whole world the most mighty common wealth of the Venetians, according unto the pattern of which wisdom I have rudely drawn this treatise of mine such as it is. The same doth Antwerp a City almost in populous trade of merchandise, 
Antwerp.  and renown of name, like unto this. In the most noble City of Padway, 
Padway.  I myself have seen, when as then I there studied Physic, the Magistrate, calling together the Physicians, and hearing the cause opened by them, which then grew only of infection, to have let pass no travail, no charges, to preserve and deliver his Citizens from the same, the which he happily accomplished in short time, albeit the disease were scattered through the whole City. I can avouch the same of Philip the Landgrave of Hassia, 
Philip the Landgrave,  when as the Plague began to grow in the parts near unto him, who so carefully, and so fatherly dealt by the advice of his Physicians, which was published through all his dominions, that he may worthily be a pattern, for other godly and wise Princes & magistrates to follow, of the which in the next Chapter shall be spoken more at large  
Lastly, the like did the magistrate of our worthy, & of me much to be honoured, common wealth, when as in the year 1565. he had intelligence that this wild beast through the unwary dealing of some, had invaded or assaulted a few houses of his city: They called me into the Senate or Counsel house, and asked my direction and advice, how they might preserve without hurt the people by GOD committed unto them, of a godly care, and unless I greatly be deceived, a care indeed most beseeming a Christian Magistrate. Which things being so, if princes & Magistrates be desirous to maintain their name (which I said in the beginning, to have been given them not only by the Prophets, but also by wise men among the Heathen) and will be indeed, as they are called in name, Nurses and Pastors, they must think that it standeth them upon, faithfully and wisely to handle the matter, that in such a time of the plague, they let pass no care, which may by any means make for the turning away of so deadly and infectious a disease, and for the preserving and delivering of their subjects from the same.   

That the Magistrate before all things proclaim a public repentance. Cap. 2.  
But some man may peradventure say, you so deal, 
Objection.  as if the whole matter lay in the foresight & strength of man, and make no mention of the help of God, on whom hangeth all hope of victory, especially in so doubtful a battle: when as notwithstanding by the judgement of Mesua himself, it is manifest, that in all things which we do, we ought to set God before, that we may make proof of all things with more safety and boldness. I answer, 
Answer.  when as I speak of the duty of a faithful Magistrate, and being myself a Christian, deal with Christians, that my meaning is, to have these two things, that is to say, the grace of God, and travail of man, so linked together, that the one be not void of the help of the other. For Hypocrates hath said both very well, 
Lib. 1. de Insom.  and very godly: It is indeed seemly, and very good to pray unto the Gods, but yet man himself ought to do some thing, 
He held of many gods like an Heathen.  and withal to call upon the Gods? Why so? Because man without God can do nothing, & God without man will not do all things. God indeed is bounteous, & man very poor & needy, when as he hath nothing which he hath not received at his hand, but god loveth to be asked, & that men by this mean should acknowledge their need: whereby we should be driven to obey him in whom all our happiness doth lie. If (say Moses & Aaron) thou shalt diligently hear the voice of the Lord thy God, and do that which is right in his eyes, and shall obey his commandements, and keep all his statutes, I will send no grief upon thee, which I have sent upon the Egyptians, because I am the Lord that healeth thee: but if ye shall not hear me, 
levit. 26.  saith God, and shall not do all these commandments, and if ye shall refuse my statutes, and fulfil not all my precepts, but shall rather make void my covenant, I also will do this unto you: I will visit you with fear, swelling, and a burning fever, which shall consume your eyes, and make your life to pine away. Likewise in many other places there is especial mention made of the plague, which god either threateneth unto the disobedient, or from the which he promiseth to deliver the godly: so that there is no doubt, that albeit we understand that every plague is not the peculiar and proper punishment of GOD, 
Num. 14. Deut. 28. Ezech. 5. 14 2. King. 2. The first and chief remedy.  nor yet always immediately sent of God, (which is a thing chiefly to be observed and marked) but sometimes cometh either by the course of nature (as hath been said before) or through the fault and negligence of men: yet whatsoever original and beginning it hath, always and before all things, we must fly unto the help of GOD, unto whose mighty hand we most assuredly believe all, both sickness and health, life and death to be subject.  
Wherefore, when as it is manifest, that this cause also, which we now have in hand, doth especially concern the Magistrate, according to his power to preserve his people from the danger at hand, and from the infection of sickness, or to deliver them from the same when it is come: first of all let them have this care, that they themselves turning earnestly & unfeignedly unto God, proclaim unto their subjects universally, and proclaimed, execute a public repentance, which is wont to be showed by prayers made both privately, and also in the solemn assembly, & by alms and abstaining, not only from meat and drink, but from all riot, dancing, and banqueting: after the example of the people of Niniveh, 
The Ninivites.  unto whom when as the Lord by his Prophet threatened punishment for their sins, the king enjoined a fast of 3. days, not only unto the men, but also to the bruit beasts, besides other works of repentance, that by this means they might reconcile God being angry, unto them. When as David had transgressed the commandment of the Lord, there was sent upon the people so fierce a pestilence, that in the space of three days there died 70. thousand persons. 
2. Chro. 20.  With the which plague David being moved, confessed unto the Lord his sin, and by prayer obtained at his hand, that forthwith all that affliction ceased. The like is read of king Ezechias, when death was threatened unto him, 
Ezechias.  yet through earnest turning unto God, and bitter weeping, his life was prolonged by the space of fifteen years. It is also read that in the days of Elias, 
Elias.  when as the heavens had been shut up three years and more, and that it reigned not a drop, whereupon followed a miserable dearth of victuals that at the prayer of Elias, this scarcity was recompensed with sudden plenty. Hitherto may worthily be referred the commendable fact of the most honourable prince, D. Philip the Landgrave, 
The Proclamation of Philip the Landgrave.  whose public writing concerning this matter, turned by me into latin, I have thought good to set down, as the perfect pattern of a faithful and wise Magistrate, for all men to follow: and thus it is in English: We would have it known to all and singular our subjects, how we are given to understand, that the infectious sickness of the plague doth sore rage round about in places, near unto our dominions, insomuch that it is to be feared, that it will come also into our Territory and Country, and assault our subjects. For as much therefore as without all doubt, such a Plague is a punishment for sin, we do all men to understand, that first of all the turn earnestly unto God, & desire of him pardon for their fault: Secondly, that they use themselves moderately in eating and drinking, & put their trust in God, who is the only and true Physician for our grief. We have also of our loving mind to do good unto our subjects, called together our Physicians, and commanded them to take advice, and by common consent to consult and prescribe remedies, as well for the poor as the rich, wherewith next after the calling upon of God, every one may preserve & defend himself against this deadly and infectious disease, or if he be taken with it, how he should order himself, and be healed, as by order is plainly in this our writing set down: according unto the direction whereof, let every one after his power govern himself: but that above all things, that he know how he ought to trust in God, who is our only aid in troubles, and steadfastly to cleave unto him, etc. These are the words of the most virtuous and gentle Prince: the rest which appertaineth unto the order and kinds of the medicines, I will not here express. Last of all, of a like testimony of Godliness, and love towards his Citizens, our Magistrate also in the year 65. when as our City was visited with the Plague, gave commandment unto all the Ministers of his Church, that they should often call the people to repentance, to the duties of charity one towards another: to be short, that they should diligently and daily exhore them to the looking unto the health of them and theirs, according to the rule prescribed & published by me at his commandment. For they did acknowledge that which the Apostle said, to be most certain & true: God is faithful, & will not the death of a sinner but that he should turn and live. The which thing he plainly proved, when as he gave his only begotten son unto death, and that unto the death of the cross for our sakes. Also S. john teacheth us, that we should not sin: and that if we sin, we have an advocate with the father, who maketh intercession for the whole world. In these most praise worthy examples shine forth, and are showed not only a true care of the magistrate towards his subjects, but also especial godliness towards God, and fruits of the truth of the Gospel. Through the following & steps of the which, every one for his part also aught to be stirred up & strengthened to pray unto god, & undoubtedly believe, that it appertaineth also unto him, which Christ said unto the sick of the palsy: Son be of good cheer, thy sins are forgiven thee: Also to the Leper, I will that thou be healed, be thou clean.   

Of ordaining preservers of health. Cap. 3.  
Being now fortified with these preparatives, and as it were spiritual weapons: namely with a good conscience towards God, & sure trust of the forgiveness of our sins (which are the first and chief causes of all miseries) showed us, and grace promised, the faithful and wise Magistrate ought to follow the usual and commendable custom of common wealths in the time of war. And what is that? When there cometh news, that some mighty Tyrant, whom we suspect for to bear us ill will, is in arms, hath gathered a power, and lieth lingering about our borders, and that it is not well known upon whom first he will make assault, they use to appoint their generals and Captains, which are bound unto them, and with these when as the whole Senate, or Counsel are without power and victuals, they take advice how they may peradventure go against their enemy, that betimes they may drive him from their Coasts. The like we do when as counsel is to be taken at the same time for public munition, for walls, for banks, for guns, and all kind of armour, that search & notice may be taken by calling together the Aediles, Carpenters, and artificers, what they have already, what is wanting, what time and charge is needful for the furnishing of such things as lack, that laying their strength together, and diducting or taking out the charges from the whole sum, we may know how long we are able to wage battle. So surely, & with no less carefulness, 
Eccle. 18 Ruffian. in praefat. histo. Eccle.  in the rifeness of such infectious diseases breeding, ought the Magistrate for to do, that calling together the physicians, provision with all diligence be had, how, after the calling upon OOD, and the commending of us and our affairs faithfully unto him, so far as by the travail and power of man, may be, we may meet with the disease as it is in coming, and look not for this: Too late the medicine is prepared, when tract of time the grief hath rypde: nor, when the Steed is stolen, that then we shut the stable door: Which is not only a point of great foolishness and madness, but also against the duty of a faithful and wise Magistrate, which we have taken in hand to set forth. Unto which matter, albeit there be required more wisdom and experience of things than I acknowledge to be in myself: yet because this argument hath been thoroughly handled of none before this time (so far as I know) and published in writing, if I bring to pass nothing else, yet I shall procure thus much at least wise, that I shall stir up either such as are better learned, to supply with more skill, that which in me is wanting, or that they unto whom this charge shall be committed for to execute, may perform that in deed, which shall be lacking in my words. For me it shall be sufficient to have made proof, if not of any singular labour, yet at the least of a notable good will to benefit men. For this cause is not such as contenteth itself with fine speech, but which being wisely & well advised upon, ought speedily to be put in practice: and that which Plato hath said of all virtue, that it is begun of understanding, whereby is inquired what is to be done, & ended in fortitude, whereby it is finished in act, the same doubtless in this matter is especially needful.  
Where then at length or from whence shall we take our beginning? namely, 
Preservers of health.  from the very same persons by whose appointment in a manner all things which hereafter are to be ordained, must be done and ordered: and these also as in name, so likewise in deed shall be preservers of health: not many in number (for nature hath ordained a few to bear rule, and many to obey) but only three, chosen out of the whole company, partly of the Senate, or as it were the Bench, and partly of the other Citizens, as they shall be thought most meet for that purpose, sound in manners, fearing God, endued with experience of things, and reasonable knowledge in learning (if it may be) beloved of the Citizens, careful for the public health, faithful, grave, yielding nothing to their private gain, glory, love, hatred, envy, or any affection. If any thing fall out, with they are not able to deal withal, the same they shall bring to the whole Senate or Bench, and from thence as from a common head spring, shall ask what is needful to be done. And they are to consider, and most certainly to persuade themselves, that the way to remove for the most part so great an evil, doth next after the help of God, consist and lie in their travail and diligence. For as it belongeth unto the Physicians to provide that the bodies of particular persons fall not into the Plague through the constitution of the air: so shall it be the duty of these preservers, to let, or take away the public and outward infection.  
Now if it, which I say, shall seem new unto any man, let him understand that I here go about a new in deed, but yet very necessary point of policy. For it followeth not, that if a thing be new, it is therefore also hurtful: for all things which now are old, were sometime new: and such new things as notwithstanding with advice and reason are now taken in hand, and ordained, may with good success receive age, & become old. And whereas in all parts of the common wealth, there are certain with wisdom made rulers, which take charge of the same as the Aediles for buildings, the Tribunes for war, the Masters of schools for places of learning, the viewers of Drugs for medicines. Moreover, when as in all things order is better than disorder always, and that God himself is the Author and defender of order, I hope that wise men will easily grant, that common wealths may admit and receive this newness. For albeit at the first it will seem somewhat hard unto such as are not acquainted with it, yet by use it will wax gentle, and become more acceptable or better liked. For as Balthasar Castilionensis hath said very well, 
De Aulico. lib. 1.  an italian writer: Use can do more than reason, in bringing in of new things, and putting away of old. Now what I would have looked unto by this new Magistrate, and what order by them is to be appointed, as well in persons, as in all other things: Moreover, how the hole and also the sick, (so far as pertaineth unto the public charge, for here regard is not had of every particular person) ought best to be provided for, I will diligently, plainly, and distinctly, as being thereunto by the whole Senate or bench required (for so doth the regard of mine office always require) hereafter endeavour openly to show, and set down every thing severally in his Chapter.   

Of Physicians, Chirurgeons, and Apothecaries. Cap. 5.  
THese therefore appointed Preservers (as I termed them) by the common consent of the Senate or bench, and by the assent of the Citizens (if need be) the first thing of all, that they shall think they ought to see unto, shallbe, that they provide the common wealth of Physicians, Chirurgeons, and such as they commonly call Apothecaries, such as for years, fame, experience, honesty of manners, virtue, and the fear of God, they shall judge to be best liked and fit. Which conditioned men, if happily the common wealth have not, or can not have, (for it is an hard thing to find such, and so perfect, especially in so dangerous times) yet at least, that they be careful, to have them in the next degree, and that they may be commended, & excel for faithfulness, temperancy, painfulness, and reasonable experience. And these being hired for a convenient stipend, & bound by oath unto the common wealth, that they take no occasion to start away, for fear of the sickness greatly increasing (such is man his weakness) they must severally every one of them be put in mind of their office: namely, that manfully shaking off the fear of death, they lustily employ themselves to approve their faithfulness and service both unto God and man: considering that God is the beholder and judge of the things which they do, howsoever they may be hid from the common people unskilful in the art. If they do any thing through error or deceit, that it shall not be unpunished: but if they shall behave themselves in their office diligently and faithfully, that then they shall receive a far greater reward after this life, then can of men in this world be paid unto them. Well shall it go (saith the Psalmist) with that man, 
Psal. 40. Eccle. 7.  which faithfully dealeth with the sick: for at what time he himself shall suffer any trouble, the Lord in like manner will help him.  
The Physician privately must be put 
The Physician.  in mind by the preservers, 
Hipp. de decenti ornatu. Item in lib. de praec. med.  that he often consider, how great an hope of all men he taketh upon him, whereby all the Citizens will have him in admiration, and reverence him as it were some God, sent down from heaven. Also how great good will he shall win among the men of all degrees, who with good success shall use his help, and be healed: and how notable a name he shall get amongst others, which shall not be forgotten, no not after death. For albeit the unthankfulness of some be very great, especially towards Physicians▪ yet many will be so bounteous, that with their liberality, they will bounteously recompense, that which others of covetousness foreslow to do. That it is the part of honest men to have more regard of their duty then of gain, and rather to seek and have an eye unto the health of the Citizens, (whereunto a Christian physician ought to refer and apply all his labours) then either unto promotion or riches. And therefore that he show himself gentle and courteous unto all persons, that he afford the poor not only his service, but also his money according to his ability: and that of the rich he receive the reward, which they give him with such modesty and cheerfulness, that he may seem to love the gift for the men's sake, and not the men for the gift sake: that ambition and the wicked desire of having, becometh bragging and vainglorious Thessalians and Paracelsians, not such as are desirous of their own health, or the health of their Citizens: But rather let them study night and day, that whatsoever is profitable, whereby with his art, he may from so dangerous an enemy preserve and cure those that are committed to his trust and charge, let him use the same betimes, and wisely in the fear of God, that he may so near as may be, come unto that point, speedily, safely, pleasantly (wherein doth consist the whole office of a wise & godly Physician.)  
Let the chirurgeons be admonished, 
Chirurgeons.  that they show themselves ready and wary in all things. Also, that they impart their counsels with the Physicians, and do all things by their appointment. For, albeit that now adays through the fault as well of times as men, it be a several profession, which in times past was one: and that this part which is called chirurgery, be translated unto them: yet they know, that there are many hard points in it, which unless they learn of skilful Physicians, and deal by their counsel, they shall not be well able to keep their standing, and shall many times to their own shame bring slander to so worthy an art, and through their negligence and unskilfulness be evil spoken of & defamed amongst others. Let them therefore be persuaded, that it is neither shameful nor unseemly, which Solon said of himself, 
Hipp. de praecep.  I wax old, always learning somewhat. And that which Hypocrates saith: In the danger of a present matter, ignorance casting as it were a cloud of darkness, others also must be sent for, that by common consent, the cause of the sick body may be inquired on, and known, and that they may be fellow workers in helping him. For (as the same saith) in continuance of the grief, the sickness increasing, for want of counsel, many things at the present are forgotten. But let our Chirurgeons have ready stuff fit for the making of ointments, plasters, and medicines, moistening (for with these instruments in this sickness for the most part their art is finished.) And let them not lack lances to open the vain, nor knives to cut, nor irons to sear, if the sore or impostume (as many times it happeneth) shall break out.  
Finally, 
The Apothecaries.  let the Apothecary be instructed, to have in a readiness all kind of needful remedies, as well simple as compound, expulsive, preservative, etc. and let him faithfully minister them by the appointment of the Physicians according to the need of every one, and sell them for a reasonable price. Let him consider that in a manner the whole direction and success of the counsel and action of the Physician and Chirurgeon doth depend on him. For what shall profit them to deal artificially and painfully, if he unfaithfully and carlessly minister those things, whereby the art and whole charge with praise is to be executed? Let him not think, that he hath now gotten an occasion to rob and spoil, when as he seethe the Citizens in extreme necessity, compelled to come by flocks unto his shop: but rather that he is as it were a cook (by which name, my meaning is not to impeach his commendation, when as neither Galen himself any thing at all reproacheth the unworthiness of Physicians, in comparing his art unto repairing of old rotten houses) which ought to assuage and satisfy the lusts and hunger of many: or as the steward in the hall of a great prince, which giveth meat and drink at the commandment of his master unto the whole family, according unto the diversity of office, age, and dignity: Wherefore the monnie which he receiveth, let him account not again, but a consideration of his charge and labour. For they that hunt after gain, are not wont to follow just dealing, but covetousness, nor the health of their Citizens care they for, but regard their own unfillable greediness. 
Petty Physicians and Experimensers roguing up & down the country.  Such as are those petty Physicians, that rogue about the country, and to the kill of many a man: these Experimenser jews, Paracelcists, Alchimistes, jolly brave fellows, that is bragging and vain boastings, Thessalian witches and Sorcerers, men (a certain few excepted) lewd and wicked, which do not only confound and corrupt the end of a most notable and divine art (for so is the ancient and old Physic called by S. Paul) but also do miserably defile and mar the rules thereof, and that which is more shameful than these, with manifest iuggleries diffame it: whom godly and learned Physicians do worthily lament and dislike, that through the too much favour of Princes and Magistrates they are suffered. For when as Physic is an art fet from the most inner secrets and closerts of nature, and seeketh her causes and principles in natural philosophy, which is known to few Princes: Moreover, when as these Rudesibies and ignorant dolts, or at least wise cosining runagates amiss instructed, 
An usual thing in many places, which I have seen often in Germany.  commended oftentimes by the letters testimonial of many, are wont no less shamelessly, then boldly to vaunt themselves and their wares: The Magistrates that are by nature somewhat too mild, are soon deceived, especially driven by some notable necessity: so that they give both hearing and entertainment to such lewd losels, which thing notwithstanding, if they would deal wisely, they ought not to do, nor should so rashly commend such unhonest persons with their honest testimonies. For it is a wonder to see, how with these sealed titles and writings, the common people, yea and they themselves are besotted, puffed up in pride, and shamefully deceive many others. Would to God therefore, which thing all good Physicians wish for, there might be some open examination and punishment, to punish this their deadly boasting, or at least wise to bring it down, that they should not dare so easily to give out themselves falsely for physicians, & forthwith to practise so high an art: I would it might be by law forbidden, that any man should give to any to drink, medicines, especially such as serve for purging, unless he be allowed by public authority: Good God, of how many deceits, of how many errors, of how many dangers, that I say not privy murders, should mankind be delivered? I would to God, I say, we might once see that day, in which this foul and filthy stable might be cleansed: To the great benefit of the common wealth they are punished, which set to sale naughty wares: they are punished which sell bad fish, or flesh: moreover, not so much as a coblar in any kind of handy craft is admitted publicly to practise his art, unless having served a certain time as apprentize, he can approve himself unto his M. and are they to be let go scot free, who at their pleasure, in sun secret stable or dodging alehouse, where the host is a bawd, & the M. an harlot, the man a lecher, deal which those things wherein consisteth the public and private health, or else being decayed, is restored, & do all things deceitfully, betray & set to spoil the health of men rashly and ignorantly, and (to speak in a word) with heinous treachery in s; teed of life do minister death? What plague can happen unto a common wealth more plaguy than this one plague? But I cease with more words to inveigh against this rake hell Rabble: because there is good hope, that our preservers, which we make, in so heavy an estate of things, where otherwise many things use to be done rashly▪ will not deal loosely, nor by any means handle the matter so, but that they will coarse away lustily these harmful Rascals, & greedy cormorants, & that those their physicians, whom with due advise the have once received, whom they have had commended by honest testimonies, whom they have gotten by the grace of god, as men endued with virtue, faithfulness, temperancy, & godliness, with knowledge in learning, the same they will courteously entertain, use & maintain which all kind of favour. Last of all, it shall not be lawful for these to go to any other diseased persons, than those, which are sick of the plague: which also is to be determined (that all occasion of infection may every where be avoided) concerning other officers publicly hired for this purpose. For when as it may so fall out, that they may carry with them in their garments the infected air, 
Marcil. Ficin de Epid. cap. 2.  who yet by reason of the strong state of their nature, or medicines preservative, which they have taken or for that they have now a good season been used unto such an air, it do not infect themselves, yet being brought unto such as have not been accustomed unto the same, or as are already weak with sickness, and in danger of every injury, may easily hurt them, what folly (I pray you) were it, to draw from him poison, of whom you look for remedy? & what poison? namely such as received only by breath, or, the which is more wonderful by the only transpiration or breathing through of the arteries and veins, doth sometimes bring present danger unto an whole family, and sometimes unto a whole City and Country. For it can scarce be told, how greatly the corruption of the air about us, and how fast the poisoned quality doth cleave unto garments, and chief woollen, and how the breath in fetching the wind doth infect, and as it were with a secret flame set on fire the veins and arteries, being the instruments of life. And let these things thus far have been spoken of the Physicians of the body. Let us hereafter go forward unto the ministers of the Church, who have the charge of souls.   

Of the Ministers of the Church. Cap. 5.  
THose now being chosen and allowed, which have the charge of the body, hereafter provision must be made for spiritual ministers, who may instruct the sick in faith towards God, and comfort them up with hope of salvation, & take care of their souls, whom the preservers shall so choose in every Parish, that they take not to so weighty a matter, whosoever cometh first to hand, but such as they shall have known to be singularly given unto godliness, holiness, sobriety, and chastity. For they that hitherto have had no care of true godliness, cannot profitably exhort any man thereunto. And the untemperate will beestowe most of the time upon their cups, and will be unprofitable unto themselves, much more unto others: especially seeing this opinion is settled in the hearts of many, that they think drunkenness and plenty of wine to be a notable remedy against this sickness. As for the incontinent, there will be great peril, when as in these times many occasions of sinning are offered, and that without punishment, lest they commit some such heinous wickedness, for the which God being rather provoked, increase the punishment, than knoing it, keep the same away. And further, they must not be covetous: For in this state of things, no otherwise than in war, or burnings of houses, 
Five hanged at Padway.  many things lie open unto the spoil: for which kind of fact I saw five hanged at Padway, in the year 1556, after whose execution the sickness in short time ceased, as if the wrath of God through the punishment of so lewd a part had been assuaged. They must besides be upright men, courageous, endued with mean learning, but not with mean charity: let them be wary, not rash, & let them consider that they have every day death before their eyes. Wherefore let them put their hope and trust in God alone, & look for at his hands, rather an heavenly than an earthly reward of their labours.  
But if peradventure there can no such be found among the ordinary Ministers, out of the rest of the people there must be choose such, which come unto the next degrees of the foresaid virtues. For in this miserable time the things of most perfection come not always to be had. Therefore, as they say, As we can, when as we would, we may not.  
When such at length are chosen, whom the Preservers shall have judged meet and sufficient for every parish, it may not by any means be suffered, that they go to any other than such as being taken with the plague, require their help. For I have said before, and say still, that not only the outward and common infectious air, but also contagious breaths and infectious breathings, or blowings, which are gathered, & afterwards imparted to the hole: & others that are sick by the keepers, by such as sit by them, by the ministers of the church going hither & thither, & standing by the infected, yea many times also by them that are dead, ought specially to be avoided. Which thing, when as by daily experience we are taught, & have proved also unto us to be true, by all means we have to take heed, lest that we leave the cause of this so great a disease in others, whom with all diligence we have, for fear of infection put a part. Hereunto you may add, which we have oftentimes no less experience of, that many sick persons also (I speak not of such as are infected with the plague) albeit they be not infected with the company of such ministers, yet they will nevertheless refuse their presence for fear of the infection. Whereupon also this inconvenience will arise, that they had rather receive never so simple comfort at the hands, either of some of their own household, who for the most part are unmeet for this purpose, or else die alone, then to undergo a double mischief, or receive the usual Sacraments of the Church. Which thing, whether otherwise it be godly, or not godly done, albeit it be not greatly material here to discuss, yet upon the occasion offered, I will set down certain reasons on both sides, whereby the students in divinity may be stirred up to examine the reason of this known practice of our elders, & how far it may be allowed, & is needful for the sick persons, they themselves may judge: lest any man might think that I would foreiudg or prescribe the skilful & learned Divines.  
They therefore which hold, that the private receiving of the lords Supper may or ought to be left undone of the sick, give counsel, 
Of private receiving of the Lords supper.  that whatsoever such rites ought to be done, be done in time, and in the public assembly, that in that same extreme necessity there be no need of this carefulness, 
Reasons of them that deny it.  which they say proceedeth partly from the ignorance of the common people, partly of distrust, and not to be without suspicion of a kind of superstition. Secondly, when as amongst other things, the Supper is as it were a certain joyful and solemn confession and calling to remembrance of the death and benefits of Christ, that it cannot conveniently & comely be done of such as are half dead, and strooken with the fear of death. Thirdly albeit they doubt not that it was ordained for the strengthening of faith: yet that there are remaining other remedies for such as are in this case: namely, the preaching of the word, of the which there is the like power and like effect, which is of the Sacraments. Fourthly, when as the Church many times is uncertain of the repentance & trial of the sick, especially such as are taken with this deadly disease, when as she knoweth not, whether they be moved hereunto rather through fear of death, or trust in the work done (as they term it) or custom rather than of a right mind which reason also in some place is observed as touching malefactors or evil doers) they think it with more safety to be left undone, then to be given. For albeit every man is not bounden to examine others, but themselves, according unto the counsel of the Apostle: yet that the church ought to do nothing rashly, but to have diligent regard, what, who, with what fellows, wherefore, how, when the Sacraments are to be ministered, lest she cast roses and pearls unto swine, and give that which is holy unto dogs. Fiftly, that always the receivers themselves are not this way benefited, but that many times damnation is ministered unto them in steed of salvation, and judgement in steed of life, not only the Apostle himself being witness, but also Hippocrates himself, who hath said of unwholesome or unclean bodies, that the more they are nourished, the more they are hurt. Which Plato and Galen in like manner affirm of unclean souls, unto which if you offer wholesome and nourishable speeches: that is, admonish them of virtues or vices, they wax not only not the better, but also the worse. Wherefore wise Physicians, when as they doubt of a disease, or of strength of the sick body, & therefore what will be the issue, they are wont to follow the more safe & easy medicines, & not such as may bring into danger. Lastly, they say that not so much as the form, which giveth unto every thing his being, is observed and kept in that private ministration unto the sick. For Christ unto his Apostles, that is, unto the Church present, and gathered in one, and not to one particular person, divided the Supper, and said not take, but take ye: nor eat, but eat ye: Finally, not drink, but drink ye: wherefore S. Paul in rehearsing the ordinance of Christ, bad not every man to eat his own Supper, but one to tarry for another, that it might truly be called a Communion, and that by the breaking and partaking of one loaf, might be showed a lively growing together in charity to be made, and also an incorporation into Christ, and our neighbours and the receivers present. And these things are so liked of the one side, that they would never have this sacrament ministered to any, but in the public assembly. For whereas it seemeth unto some, that as the word may be preached every where, and set forth to men alone either sick or whole: so also this Sacrament of our Communion, may privately be rightly ministered unto one, they think that the comparison is not alike. For that every kind of ministery hath his manner & form as it were, without the which they cannot be the thing that they are called, albeit all things tend unto the same end. What that properly it is no part of the ministery, unto sick men, or unto others privately without the public assembly to have the word read, preached, and with the same, others to be admonished, instructed, and comforted. For that this may be done of any, and so is wont to be, yea even of women, unto whom notwithstanding the public ministery is not permitted, wherefore they think that here is a dislikelihood, and that their cause as yet standeth: namely, that the receiving of the Sacrament of the Lords Supper ought not to be private, but public, and common unto many.  

The reasons of them that maintain private receiving.  On the contrary side, others contend that this use and custom of private receiving of the Supper of the Lord ought to be retained, if not at all times, yet at least wise, when the whole congregation receiveth it in the Church. For albeit Christ (say they) peradventure did it not, as who held the Supper only once with his Apostles, hereof yet it followeth not, either that it is not lawful, or that the Apostles and the Church which followed them, did it not. For such as were absent might be letted upon lawful causes, as by sickness, or age▪ or other occasions, so that they could not resort unto the public assembly. Hereupon the old fathers of the true primative Church, used to impart it as well to such kind of persons being in health, as to those that were sick, to the one as the cognizance, and badge of peace and agreement of faith, and to the other as a passport to them that were going away. For when as the Church is as it were one united and whole body, and that Supper appointed for the whole Church, there is no cause (they say) why she may lawfully deny it unto some certain members being absent, upon some ceraine lets. And whereas it is said that the Church is uncertain of the faith and mind of such persons, albeit this peradventure may have place in those whom it is manifest to have led a lose and lewd life before, & in such as are unknown unto the Church: yet this principle ought to be retained, which hitherto hath been used: The Church doth not judge of things that are hidden, and whosoever do confess with us with one consent Christ, and in plain words acknowledge that they repent of their sins, being by Baptism engrafted into the common body of the outward congregation, that of these we ought to hope well, and to make them partakers of the outward benefits of the Church. For (say they) there is not so great danger, as seemeth unto others for to be, and that here there is no more poison given in steed of medicine unto them that crave it, then there is to those that are in body body present, and gathered together in the congregation. And that we must not so much regard unto whom it is given (so that they be not open enemies of religion, or by force of the disease driven out of their wits) than what is given. For that the chief end of this Sacrament is, that Christ should assure us, yea, & make us partakers of his promise, & benefits purchased with his own blood (which on that high altar of our redemption he shed to set men at liberty) that he should arm us with faith & hope, knit Christians together with the bond of mutual love, & inflame them as it were with a certain fire of love. Moreover, when as the sacraments are a part of the word, & as it were certain visible words, the which also according unto the mind of others, bring no other thing, than the word itself preached & heard, albeit they do it by another mean, they say there is no cause why sufficient, wherefore we should more withhold them then this from any man, who thus far, as concerneth outward conversation, have been our brethren: for who can judge the heart, but God alone? If they have heretofore lived somewhat more at large, may it not be that either a short admonition of the minister, or a little breathing of the holy Ghost, may raise up in them some small spark, the which by all means to cherish, so as it be not against godliness, shall not be unprofitable? How I pray you can it chose but be against the wisdom of a Christian, to deprive them from thanks giving & remembrance of the Lords death, who in their heart feel themselves to be moved to celebrate & keep the same with the church, that is, with their body, albeit in situation of place absent therefrom, would declare themselves to be a member thereof, & to be short, are desirous to testify before others, that they are displeased with their former life? Last of all, these lean so far to this opinion, that they think the supper of the Lord to be no where more rightly ministered, than among the sick. For here is in deed retained the true form thereof, in the which it was first instituted: namely, at the point of death, or upon some other urgent & great peril, some sharp admonition going before. And to be brief, a lively faith, hope of salvation, earnest prayers, & an ardent mind following: that is, altogether earnestly. Which consideration hath so far liked some, that they have thought that there could be not better reformation of the mass, that is of the abused supper of the Lord, then to have it made by this rule.  
These things I minded to say here by the way, the which albeit they do but smally appertain hereunto, and have been spoken as it were beside the cause, and that I myself leave the matter in suspense to be determined by my masters the Divines and Governors of the Church: yet hereof would I have our diseased people to be admonished, that touching this matter they quiet themselves, and be not troubled in mind, if happily either through the cruelty of sickness, or for other causes, they cannot at that time be partakers of this Sacrament, as concerning the outward ceremony. For if the Heathen Poet have judged it sufcient, so far as able thou shalt be, the immortal Gods to serve: why should not rather we Christians, who by the son of God are delivered from all bondage, persuade ourselves the same, and believe that God, who searcheth the hearts and reins, and requireth not so much the fact, as the mind, will as well be present with us by his spirit, as if in the very deed we had fulfilled all the Ceremony? For this is that spiritual eating or Communion, which our Elders also believed to be done in mind, and faith, and to make us no less partakers of the body of Christ bringing salvation▪ then they are which use the outward ceremony: if so be we can say with a constant and steadfast faith: Lord, I am not worthy that thou shouldest enter under the roof of my house, but only say the word, and my soul shallbe hole. The Lord himself in john saith, I stood before the door & knocked, if a man hear my voice, & open the door, I will come in unto him, & will sup with him, and he with me, etc. And S. Augustine biddeth us believe, 
De civit. de●. lib. 21. ca 25.  and saith, that in believing we have eaten. Also in another place he saith, He that is in the unity of Christ his body, that is, in the joining of the members of Christians, the Sacrament of the which body, the faithful receivers are wont to take at the altar, 
By Altar, he meaneth the ●●ble of the Communion.  he indeed is to be said to eat the body of Christ, and to drink his blood. Let Christians therefore persuade themselves of this, if they cannot by lawful means be partakers of the earthly part of the Sacraments, that the heavenly may abundantly suffice, the which at any time by faith to receive is no hard matter. The same also I dare pronounce of the comforting and strengthening, which by the ministers of the Church is wont to be made unto the sick, that it is sufficient, when as it cannot be had otherwise, if they be used by private persons. Which thing that it is not diligently done, the cause is in the shameful slothfulness of the common sort of Christians, who always learn, and never come unto the knowledge of the truth. For many so carelessly hear the public sermons, 
A cammon fault.  that they bring not so much profit from thence, as that in the extreme necessity of sickness or death, they can be able in any point according to the will of God to instruct, or with godly consolations to strengthen either themselves, or their household, who truly ought to know this, that as it is not lawful for scholars in the school to be idle hearers: so also that it becometh them not to come unto the Church as it were to behold some play of runners about the Country, but as it were unto that place, whereas both Christ himself the son of GOD sitteth as ruler, and the angels mark the hearers, within a little while after as it were to take an account of every one, of the fruits of their diligence, and severely to punish the negligent. I pray you, if we saw these things with our eyes, would we not promise to deal earnestly and diligently, and in no case negligently and carelessly? 
A Tale.  In the lives of the fathers we read, that a certain religious man, when as he diligently marked the Monks according to their manner singing, that he saw the evil spirits to creep into some of their throats, and to provoke them to coughing, and to slide into the noses of others, and make them to neese, to enter into others ears and pull them, to shut up the eyes of others, and to cause them to sleep. Which things although they be fabulous or but a tale, yet they plainly signify, that our reckless negligence, and slothfulness cometh from the Devil the Father of laziness and sloth, and that it is wicked carelessness. But hereof more than peradventure I ought. Wherefore, now I return unto the matter in hand.   

Of order to be appointed among the Citizens, and of leaving of public meetings and assemblies. Cap. 6.  
THere must also an order be set down among the Citizens, to avoid public assemblies, games, feasts, drinkings, marriages, dancings, fairs, schools, churches, & public baths, For besides that in many of these there is great offence committed not only against the body, but also against the soul, there is also no small danger of getting and scattering the infection. Wherefore, wise men give counsel, that at such times we should very seldom come into great companies of men. For there is no man so unskilful but he knoweth, that where as all things are done without consideration as it were in a mingle mangle, that there the infection is spread farthest, and infecteth many. As when the taverns & typling houses, whither they go to drink, are open unto all daily, the market also, the shambles, public places also in which linen is washed, and divers sorts of people are wont to be mixed together, are haunted. In this case therefore laws must be made by the preservers, whereby such meetings may be forbidden, or else severed into divers places and times.  
And first concerning Churchmeetinges, 
Of order to be kept in the church.  this counsel is to be given, that they come not by heaps, or by throngs, neither in, nor go out, and that they flock not by great numbers into one Church, where they shallbe driven to fit straightly and near together, especial in one City: whereas there are more places fit for this purpose, in the which the divine service, that is, the expounding of the word of God, and administration of the Sacraments may be done. For albeit these things may peradventure seem unto some to be but small, and of little importance, yet nothing is to be omitted, which by any means may make for the turning away of the infection. And that which Cicero said, that when as we ought to do for the benefit of men, and do service to the fellowship of mankind, nothing is to be kept close, whatsoever commodity or store we have, the same especially aught to have place at this time.  
If marriages be to be made (albeit whom 
Of marriages.  can these contracts like in such an estate of things, in which if at any time else, the counsel of the Apostle ought to prevail, that for the present necessity it were better to remain single) let them be kept with a very small number of persons, and without all pomp. As for drunkenness and gormandize, 
Tob. 2. Amos 8. 1. Mach. 1. Prou. 14.  dancings, and other not necessary or rather dangerous and hurtful ceremonies and fashions, which for the most part are wont to be used: let them be sent packing far away, lest (as it is in the Proverb) this sweet meat have sour sauce, and lest they bewail the next day the oversight committed the day before. But chiefly drunkenness is such a vice, which doth not only greatly offend God, where it is left unpunished, but also draweth with it other most horrible sins, as blasphemy, perjuries, bawdries, wrongs, murders, incests, adulteries, fornications (all which for the most part are wont to issue out of the ugly serpent, & do provoke the wrath of God against the whole nation, 
Marcil. Fie. de Epidem. cap. 24. ) I will not say, that those which daily use this customable glutting & quaffing, are more subject to this sickness, & harder to be cured. Histories report of Socrates, for that he lived temperately, that he always was of sound health, although he lived in many great plagues, which reigned at Athens. For (as Aristotle & Galen say) there is such a constitution in sound bodies, that they seldom be infected with the plague, or if they be, yet they die not. On the other side, it is manifest by the examples of many newly taken with the plague, 
Leonar. Fuchs. de medic. mor. li. 4. Alex. Aphr. 1. Prob, 83.  that when as they have plentifully filled themselves with wine, they have comen into great danger, & miserable present death. For in this case, if at any time else, the counsel of Galen is most profitable, where he saith, that the body must be pure & sound winded. Wherefore, it is not only the duty of the magistrate, to make a law & set a sharp punishment against such gluttons, but they themselves also, if they will seem Christians, & not rather altogether Pagans', must take heed, that they run not into the sharp saying of S. Paul, 
Detestation of drunkenness.  in which is pronounced, that drunkards shallbe shut out from the kingdom of God, & let them remember always the commandment of Christ, where he saith: Take heed that your bodies be not overladen with surfeiting & drunkenness. Which commandment they which so carelessly dare set themselves against, & stir up others unto the like riot, I cannot judge how they should not be plain Antichristes. For what is more Antichristian, than directly to cast off the commandment of christ: & to command the which Christ forbiddeth? But I will not here more largely rake up this puddle, when as such offences ought not so much to be kept under with arguments as by laws.  

Of dancings.  As for these dancings & friskings, which are wont to be used so unseasonably, to wit, strait after meat & the table taken away (for thus have many persuaded themselves, if no man will dance that is sober, except it be a mad man, that they deal very wisely, if they do it when they be drunk, that is stuffed and crammed till they are like to burst again, with wine and meat) these are to none more hurtful than unto the dancers themselves, namely, gathering together abundance of raw humours, which oftentimes do quickly engender great rottenness, and obstructions, or stoppings of the veins, whereof are wont to grow hurtful and pestilent fevers. And hereof saith Leonarth Fuchsius a most excellent Physician of our country of Germany, that he by experience hath tried, that many whilst they were in dancing, were infected with this plague and died.  
Further I said also that public baths were for many causes to be avoided, 
Of public baths.  which in such a time is as it were a present & deadly poison: for that many and divers sorts of men one with an other use to be gathered together in that same vaporous or reeky air: of the which some not long before were infected with this disease, and now by sweeting would empty out the remnants of the same: others being anointed with sundry medicines and preservatives, of the which every one bringeth his several filth, and infectious breaths, wherewith they fill that same air shut in, the which air received by those which are there present, & have their bodies now rarefied or made thin through the heat, is very easily drawn in by the mouth and nostrils, and also by the pores or small holes of the skin being opened, and many times being carried unto the heart or brain, or liver by the arteries and veins, may very speedily corrupt with infection.  
Now concerning houses of learning and schools, in which children come together, 
Of schools.  what shall I say else, then that it seemeth very convenient, and in manner necessary, if we will avoid the spreading of the infection, that those which cannot be brought unto a place more commodious, be for a time shut up, and that the youth be rather taught at home, albeit with never so small profit, and give themselves to private readings, then with so great danger by heaps to come together. For the age of children and lads, as being given to feeding, intemperate, tender, thin, unwary, is wont to be more subject unto this sickness, than it that is elder & of more years. Wherefore, Rhases the chief of the Arabian Physicians, and after him Franciscus Valleriola Physician of Arles, give counsel that Infants and children be with speed removed from infectious places into an other country, where they need fear no danger of infection.  

Of yearly fairs.  The like may be judged of common and yearly fairs, also of funerals or burials, whereof in their place shallbe entreated more at large.  
Unto this Chapter, let the Preservers add this, and earnestly advise upon it with all the Magistrates, namely, whether it were better for certain poor people, which get their living by begging from door to door, and by reason of their needy life feeding on every thing, are more in danger of this disease than others, go unto, and run about all streets, & chief such houses where dead corpses are, and seek unto all men (for cruel necessity driveth them out of their own poor Cottages) let them I say consider, whether it were better to send them some whither else, or to maintain them by the common charge at their own houses so long, until the sickness slack, that by this means occasion may be taken from them of running up & down, of receiving, and scattering the infection. For it can scarce be said, how great and present danger doth hereby grow unto the whole city. For which cause I have seen in the most famous city of Padway, after this same manner meat daily by the common charge allowed, not only unto the poorer sort, but also unto them of reasonable wealth, which either had been with the sick, or were themselves infected, that so much the more easily they might be kept within their own walls at home. 
Of maintaining the poor.  And it were a thing highly to be wished, that not only in these times, in which especially necessity doth require the same, but continually and always care were had of all common wealths, that the poor might be otherwise maintained, then by this shameful, and unto Christians reproachful, running up and down, by which they enure themselves unto nothing but idle life, and all kind of naughtiness. Which thing that it is not done, I see no other let but our own gross negligence. For in our part of Christendom, there is scarce any village so mean, but that it were able in some reasonable sort to maintain their poor, if so be the Magistrates did mind the matter, and that wisdom and order were used. The which after what manner it might and ought to be, albeit I have this good while been in devising, yet after I saw, 
The regiment of the poor translated by M. Trip a Preacher.  that the most godly, and in all kind of learning the most skilful divine Andreas Hyperius diligently and sufficiently to have set down the same, there is no need of my declaration.  
This also in this place I have thought good to call into counsel, because that oftentimes there are many fearful, many weak by nature, and unfit to do service in the common necessity, whom it were better to live some where else, that it might be both more commodious for them, and the common wealth also less charged, whether it may be ordained, to set these at liberty, to get themselves for a time unto some other place. For although that some either for religion sake, or for shame dare not to leave their City oppressed with common misery, and will not seem willing to fly the hand of God: yet if by the advice of the Magistrate it shall be thought good, and that it be done for the end which I have said, I doubt not but that with a good conscience it is lawful. For this way it shall come to pass, that the less multitude of people there is, so much the less infection there shall be: and the less infection there is, so much less dying and more speedy deliverance is to be hoped for. For like as when the rot is gotten into an heap of Apples, the more lie gathered together, the more it increaseth, and the longer the rotting endureth: so also here it cometh to pass, that if once the Plague be crept into a City that is populous, we see the sickness daily to be increased and cherished a great while, which thing is not wont in such sort to happen in a place less peopled, if the other things which we have said already and mean to say hereafter, be observed.   

Of order which is to be kept in the buying and selling of things necessary. Cap. 7.  
ANd thus much of order to be kept among the Citizens: hereafter we must see concerning the selling and buying of things necessary: that as before care was had of medicines for the body, and of sacrifices & Sacraments for the soul: so also provision be made for the Citizens of nourishments, victuals, meat and drink. For if Diogenianus have said truly, that by the things wherewith we live, by the same also we get sickness, it is a thing doubtless greatly material, that not only things hurtful be not brought into the city, but also the things good & profitable should be brought, but with such a Proviso, that the things that are to be brought in, 
Th. Taber. de pest. lib. 8.  be set abroad, and sold with least danger. Hear therefore laws are to be made, what kinds of meats may be lawful to be sold, & what not: also for what price: & lastly, in what places, and a certain penalty by the Preservers to be set upon the offenders.  
First therefore must straightly be forbidden, that none of the country or indwellers set to sale, or sell sweet cherries, prunes (except ungary & damask) new grapes, & figs peaches, pears, mellow & sweet apples, melons, pippins, and least of all cucumbers, the which (as Galen witnesseth) have great store of juice apt to putrefying: Marcil, Ficinus permitteth Gourds, and Rhazes, who dwelled in egypt, where there is much drought, in a season very hot granteth herbs, and Summer fruits, such as are cold and moist: which is scarce lawful for us in this country to follow. Secondly, 
Meats not to be eaten.  diligent heed must be taken, that no man sell openly corrupt or il dressed fish & flesh, amongst which also must be numbered, although it can hardly be forbidden, to young lamb & veal, which in certain great cities is wont very ill to be done: also fish that are not scaly, soft, taken in rotten pools, as eels, lamprous, lampreys, 
Fish not to be eaten.  & the fishes called albuli & bustomis. For it can scarce be told, what apt matter all, these do minister unto rottenness. In the steed therefore of all these, are not only to be admitted, but also to be desired, & by the preservers procured such as are wholesome, & engender good blood, & may be some let unto the sickness growing: as are among the summer fruits, damask & ungary prunes dried: 
Fruits to be eaten.  raisins, & corinthes, sour peaches, & pears which are wont to be laid up against winter, quinces, bitter almonds, capers, walnuts, sour cherries, & especial Pomgrannats, oranges, lemons, and citrons. Among the herbs are, Lettise, Succory, Milkethistle, Purslayne, 
Herbs to be eaten.  Orach, spinach, Sperache, Carduus benedictus, Baume, Sorrel, Burrage, Burnet, Rue, Betomy, Rosemary, Sage, Isop, chervil, Parsley, Fenell, and such like. The which when as all men have not, neither can have, it shall not be unprofitable, to buy them daily of the Gardiner's, that bring them to market. 
Fishes to be eaten.  Fishes which at that time may be eaten (albeit every country may measure this according unto the nature of the place, for all lands bring not forth all things) shallbe chief such as be amongst stony places or gravelly, as Gougeons, Loches, perches, Pickerels, Breames, Trout, Soles, Sticklebagges, Bleakes, Barbels, carps. To teach that these should be sodde in Vinegar, or small wine, albeit it be no small remedy to preserve health, yet doth it not pertain to our present purpose. For here is set out the duty of the Magistrate, and not the diet of particular persons. 
Flesh to be eaten.  Wholesome flesh are, Chickens, Capons, Hens, Partridges, Pheisantes, Wood doves, Turtles, Pigeons, the Attagen, Thrushes, Starles, Sparrows, Chaffinches, and all small birds that live in woods, bushes and vines: also kids, fat Calves, and of reasonable age, Roes, Hares, Hearts, Coneys, Oxen, Wethers. Neither are spices altogether to be overpassed, the use whereof the richer sort (for the poor make hunger and labour a sauce) may use as preservatives in saucing their meats. 
Spice to be eaten.  And they are these, Cynnamom, Saffron, Nutmegs, Mace, Cloves, whole Pepper, for the strength thereof being of a thin light substance, is easily dissolved by feathing, & doth heat overmuch. And thus much concerning meats.  
There must no less care be used concerning drink, that none at all be suffered, 
Beer.  which may in any respect be a nourishment unto rottenness: and again such must be provided as is wholesome, by the counsel of the Physicians, according unto the custom of the place. I would not speak any thing unto the prejudice or forejudging of others: yet can I not allow of all kind of drinks a like. Manardus a very learned & famous Physician of our time disliketh all Beer in this sickness: but because he was an Italian, and accustomed only unto wine (for Italy scarce knoweth our Beer) his judgement in this point is not greatly to be accounted of. For I dare certainly affirm, that our double and single Bream Beer, & also the Beer of other cities adjoining, is not unwholesome, especially, if it be clear, well sodden, reasonably hopped, and not to high coloured, for so it may dry the bodies, and strengthen the powers, clear the spirits, and after a sort like unto wine, make glad (as the Psalmist speaketh) the heart of man. He that is desirous to know the virtues of every kind of beer, let him read the treatises of some written of this matter, and examine them according to the rule now set down, which is applied unto the state of time, in respect whereof we have directed this our whole advice. I have spoken first of Beer, because this hath the first and chief use with us: yet in the mean season I deny not, 
Wine.  but that wine deserveth especial commendation, and is far better than Beer▪ or any other kind of drinks, if it be pure, & not to strong. The chief praise is given to white wine, pure, ripe, well smelling, old, austere, rather than sweet: neither is claret wine disliked of a thin substance, of reasonable age, & not striking the head. Let the same judgement be concerning made wines of Wormwood, Cardus Benedictus, betony, Sage, Rosemary: but of whom, when, and in what quantity these are to be used, pertaineth not unto this place. Thus far therefore of drinks and meats: other things concerning food, as not necessary, I purposely pass over, lest I might seem scrupulously to deal with every small matter.  
For the price of these things, 
Of the price of things.  which was the second thing set down, this only I am to counsel, that there be used by the preservers reasonableness, not only as Aristotle requireth in the exchange & price of things, and equal unto the wares, but also such as hath regard unto the poverty and ability of the chapmen, according unto the estate of the people, & the same in such sort that whilst the one is had care of, the other be not burdened And because the judgement in this case is hard, this equity is to be left unto the discretion of the sellers, with this caveat & Christian remembrance, that they have not so much their minds greedily set upon gain (which in this state of things is in no case seemly) as upon that saying of the Apostle: Love seeketh not the things, which are her own. Again, They that will be rich, fall into temptations: again, let no man beguile his brother in bargaining. For what shall it avail thee so greedily to scrape together that thing, from which thou oughtest to fear, lest thou be taken every moment? Thou fool (saith Christ unto the rich man in the gospel, which here I may say unto thee, O whosoever thou art which in this common mystery huntest after thy private lucre) this night shall thy soul be taken from thee, and then whose shall they be, which thou hast gathered together? Wherefore thus rather we ought to determine with ourselves, that we in this world possess nothing as our own, but only are stewards of another man his goods. If we have gotten any thing to our master with our labour honestly, the labour will end, but the reward remain: but if contrariwise, we shall have burdened our neighbour with unhonest and unlawful taking, the iniquity will remain, & the gain have an end. Besides this, my request is also in this case, that princes & such as have customs & tolls, would yield somewhat of their right, unto these cities & people, which being visited with this sickness, are both overladen with their own charges, & also cannot use their wont traffic.  
Lastly, also as touching the place, wherein all things pertaining unto meat & drink, 
Of places meet for sale.  are to be sold, some thing must be added. For it seemeth not convenient, that all things should be brought into one market. For so it must needs be, that a mighty multitude of people should come together, & that the savours of divers things, many times also filthy & strongly smelling must be mixed together, which thing doubtless will give no small occasion of rottenness, which, if we will avoid, the infection must with all diligence be shunned, as hath been often said already. There must therefore be ordained many places, in sundry parts of the city, where those things must be set, which pertain unto food, and are needful for every one. Let there also be a several market for flesh and fiish, for herbs and fruits, that all discommodities, which may arise by the mingling together of a multitude of people, and bringing of things saleable, may with all diligence be avoided.   

Of purging the air, cleansing the streets, putting away of kine, hogs geese, etc. Chap. 8.  
Such things as concern meats and drinks, have been set down in the chapter next before, wherein, when as we thought good to prescribe among other things, several places for the sale of the same, that the spreading of the infection might be hindered, and yet nevertheless the rottenness, whereof oftentimes the same taketh not only his beginning, but also increase, can hardly be kept from those places, it followeth by good reason, that we briefly treat of purging the air, of cleansing the streets, of keeping away kine, hogs, and geese, the which do greatly defile the same. For I see that all the learned, yea and the common sort also do hold this: namely, that the causes are to be taken away, if we will take away the effects, which grow of the causes: also, that the pure air doth make much to the strengthening of the spirits, and unto health, so that it hath given occasion of a proverb: Such air, such mind: also it is known, that nothing doth so much dissolve the powers as stench. And because the streets can not be kept clean, 
First.  nor consequently stench, rottenness, and unpureness of the air to be letted, so long as such living creatures are suffered, which engender store of such filth, these must be put into some place without the City, which seemeth fit for this turn: namely, which is near the river, if it may be, that their filthy excrements may be purged into it, or else that from thence the stinking reeks as little infect the City as may be. For the dung and excrements of those beasts, which I have spoken of, do more than will be believed, infect and weaken the spirits and principal members, as the brain the heart, etc.  
There is alike fault unto this, and too abominable (the which I marvel to be suffered in worshipful Cities, and I shame to speak it) that the streets, and allies, yea and the Church yards also, are every where in some places so defiled with the dung of shameless Rogues and Beggars, that which way so ever you turn yourself (with reverence be it spoken) you will think you see not a public and commendable way in the City, but a vile and beastly jakes. The like in manner you may say of lie water, wherewith linen clothes and vessel are washed, the which maids are wont commonly to cast before the doors of the neighbours, when as they cannot abide it at their own houses.  
Wherefore the Preservers must do their endeavour, that when as they have freed the City from these beasts they also command these filth to be carried all away, and by law decree, that none hereafter do either maintain or admit any such filthiness. The which that it may the better be observed, there must be made in place fit for that purpose, sties and stables in such manner as hath been said: also public houses of office, and sinks under ground, into the which may be carried all such kind of foul stuff, which places when they begin once to be full, let them be covered with lime, to drink it up withal: for the other practice, which is used in carrying it out, is not without danger at that time.  

Ditches about Cities.  Afterwards also the Ditches, if there be any within, or without the City (for the walls of Cities many times are wont to be compassed about with ditches, which often serve the common people in steed of privies, whilst they carry out into the same, as into some foul hole, all their filth) Also ponds and standing waters, if from out of them there be suspicion of any evil reeks (as when Flax and Hemp, or Tanner's skines are steeped in them, or when as houses of offices by vaults under the ground do empty their sinks into them) they are either to be filled up with earth, or by trenches to be let out, and carried away: or finally, if it may be, they are some certain times to be scoured, by letting in some swift brook into them. For such many times (as Paulus Aegineta doth witness) are causes procuring contagious and infectious air. 
Li. 1. Cap. 49  The same do all Physicians, and many great Divines think of Churchyards, of the which somewhat more shall be said in the second book. Of Africa we read, that it was sometimes infected with a great plague, by reason of a corrupt breath fuming up from sea lopsters cast up on the shore, and there dying. 
Alex. Ben. li. 1. de pe. ca 1.  The same witnesseth Alexander Benedictus, to have happened sometimes after great earthquakes. For (saith he) a filthy vapour lying a long time resting and moulding under the earth, as it were in everlasting darkness, may infect the moist and pure air, and bring new and evil fevers: Such as histories record were sometimes at Venice, by means whereof all women almost that were great with Child, were delivered of their Children dead before their time, and anon after died of the plague, the same year. For whereas some laid the cause hereof upon a Dragon, which lay lurking in those Caves, it was but a tale. It is needless to bring hither more examples, albeit it might be done in great plenty. For experience and reason, two chief causes of making things to be believed, do agree to this opinion. Wherefore the Preservers must take great heed, least, when as they have used other kinds of industry and pain taking, and leave beehind these present breeders of corruption, they lose both their cost, and also their labour.  
But here peradventure some man will object unto me that common saying: 
Purging of the air.  that one poison is driven out with an other, likes as one nail with an other: Also the usage of some Nations, who at such times are wont not to keep or cleanse the places infected from evil and filthy savours, but to fill and stuff them. Whereof Alexander Benedictus reciteth a story of his time, worthy to be remembered, 
A 〈◊〉 story  concerning the country Sarmatia, the which also he thinketh may be confirmed by natural reason.  
A certain noble merchant, (sayeth he) of Creta 
Li. de pe. ca 6 , when as he traded Merchandise in the Country of Tauros, and that a most cruel Pestilence was grown by reason of the corruption of the air, by means whereof there was no end of dying, reported, that he saw a Physician in that notorious death of men, a dweller of that place (for the Sarmatians do inhabit there) who commanded Dogs to be killed, and every where to be cast in the ways and streets, which Dogs being swollen up and rotten, filled the air with a filthy savour, and that by this remedy the City was strait restored to health. Also that the Sarmatians are wont often to use this medicine.  
For the Dogs putrefying changed the nature of the air, which was only hurtful unto the men. For so doth unlikeness and discord of things work, and one poison is mastered of an other. 
Zoar.  Which thing also one Zoar among the latter Arabian Physicians doth affirm.  
This story telleth Alexander, the which lest any lazy bones might allege in defence of his slothfulness, whilst he is desirous to avoid such means and labour of cleansing, as wise men do counsel: or least any man should rashly follow that, which he understandeth not how it is done, the cause of so unheard of, and unwonted remedy is to be sought out. I grant therefore it to be true, that one poison sometimes is driven out with an other: but when that shall be done, there must needs be a manifest or secret contrariety of qualities between those things which drive out one another. For otherwise the one will not only fly from the other, but will rather come unto it, and will be joined and knit in fellowship more strongly and nearly: For concord (saith Hippocrates) cleaveth unto and dwelleth with concord. But things disagreeing use rebel, fight, and disagree among themselves. It is also commonly said, that like things are not only preserved with like, but also increased and strengthened: as fire useth to be increased with oil, 
(a) Naphta is a kind of chauky clay, that burning with fire, the more water is put to it, the greater is the flame.  Naphta, brimstone, aumber wood: heat with heat: the Ague with rottenness of humours: the Dropsy with drinking of water, Choler with the eating of Capons, and the poison of the plague (as Marcill Ficinus saith) with wool. And this contrariety of qualities which I spoke of, when as it proceedeth from an inborn quality, which in divers kinds of things is divers and oftentimes hath manifold causes, even according unto the nature of the place, constitution of the air, temperature and disposition of the subject or thing it is in, and finally according unto the proportion of the poison and agent cause, it doth wonderfully vary, and may rather be understood by the falling out of the thing, then by any steadfast reason. What shall we say then unto the question put forth? Is this cure done by any manifest quality? For the nature of Dogs is dry, and the rottenness, wherewith for the most part the plague is joined, is said to be a corruption in a moist body. Or shall we say, that the stench of Dogs putrefying is by a certain secret quality repugnant unto the nature of the plague? Truly, I dare not say so, in as much as this cannot be proved (so far as I know) by the authority of any, but only by the custom of that country, and the experience of that soil agreeable: namely, that there a certain singular plague, a singular nature of Dogs, a singular temperature of men, a singular air, and such other things as are in this case required, do all agree in a certain singular quality, which in other parts of the world, in other natures of beasts and men are not in all points so like. Which cannot be doubtful unto them, 
Clementius Clemen. de not pest.  which are endued but with reasonable experience of things. For the poison and infection of the Plague is not after one sort, in all times and places.  
Men also and other kinds of living creatures do greatly differ within themselves.  
There is such a Plague, as in which chief Fishes die, sometimes fourfooted beasts, sometimes Birds, sometimes Mankind, and amongst mankind sometimes Women more than Men, and the younger more than the elder.  
Hieronimus Cardanus a man most skilful in many things, 
Li. 4. de var. rer. cap. 4. Scrib. Larg. in pref. de compo. medi.  maketh mention of a certain plague at Basil, with the which only the Helvetians, and not the Spaniards, or Italians, or Frenchmen, which were in the same City, were visited, which truly were to be wondered at worthily, unless we knew the variety of things to be endless, and the greater part (as Aristotle, the chief of Philosophers confesseth) to remain always unknown unto us. Therefore to conclude this doubt, 
De anscul. Phis.  I think that we ought rather to follow the authority of most famous men, as well old as new, which have handled this cause, when the received custom of barbarous people of one strange place, by what experience soever, in which place also peradventure the last do not agree with the first in one continual course.  
Wherefore, sithence we know, 
The power of fire.  that a great part of such deadly mischief doth depend on the corrupt, rotten, and infected air, and that fire above all things doth resist corruption, let us rather use fire, following Hypocrates, than these outrageous stenches, which may greatly hurt even those that are sound: Let our streets shine with fire, let our air burn with fire, the goodness of whose substance how great and subtile it is, read Albucasis the Arabian Chirurgeon in the first part of his chirurgery, Chapter 1. For the fire is most pure, 
Discor. 6. cap. 36. Plin. nat. hist. 36. cap. vlt.  and purifieth all things, whereupon Eusebius in his church history doth witness, that the Chaldees in old time did worship it, as a mighty God. Water doth cleanse but the outward part, and cannot wash the inner, 
Li. 11. ca 26  because it cannot pierce unto them: but fire, when as by his force he goeth through all things, leaveth nothing untouched, and when as it is by nature most pure, as hath been said, it doth also most speedily cleanse all things. Wherefore, when as at the last judgement Christ shall most fully purge all the whole world, the scripture saith, that he will come furnished, not with water, as in the time of Noah, but with fire, and finish so mighty a work. For by fire we see all cloudiness to be scattered strongly, all superfluous moistures to be consumed, 
Avicen. de med. cord. tract. 2. ca 20  the air to be purged, man his heart to be kindled with gladness: to wit, the troublesome and gross vapours being scattered, and strength added unto the wearied members: so that it is not said commonly in vain, that as fire is a singular ornament of the house, so also it is commodity of men to be wished for: in somuch that the Poet doth not in vain ask this question: What more profit brings then fire? And I, if I should be demanded, what is the chiefest thing in preserving a Town from the infection of the Plague, as he to him that demanded, what was the chief point in an Orator: the first, second, and third time answered, action: so I by good right might answer, that the first, second, and third help, is fire: because that all the best being taught by reason and experience have so set down. For fire is unto air as a treacle, which drieth up his rottenness.  
Moreover drying up is the chiefest thing, wherein Galen sayeth, the intention of healing of this sickness doth consist: when as moistness, wherein happeneth rottenness and corruption, is too much. Aristotle also saith, that all the Elements do putrefy, except fire. Wherefore, when as the air hath gathered corruption, 
1. de diff. feb. Metheor. 4 ca de putrid.  (I mean such corruption as cometh of vapours, or breathes mixed together, and drawn out of the earth or the water) which air, like as the stomach in man receiveth all kind of meat and drink, so doth it receive the fumes and reeks of all things, nothing can be more profitable than fire, which doth not only assume as the air, but rather consume all corrupt and rotten vapours. For as that fire, or heat, or rather heating virtue, such as is in Zedoaria, Baume, cinnamon, Angelica, and many other such like, cleanseth the natural spirit of man, and keepeth away private infection: so our artificial fire, of the which we here entreat, showeth forth his use in the outward air, and keepeth and driveth away the common infection, with singular admiration and profit.  
Wherefore leaving that natural fire unto Physicians, who are employed about the curing of private & singular persons, our Preservers shall have care hereof, that in time causing to be carried the wood of juniper, Oak, Vines, Beach, Cypress, Pine tree, Pitch tree, or also of Willows, they command great fires to be daily made every where in the Cities, 
Great fierce.  but especially where there is danger presently, or else shortly like to be: And they in a manner, after like sort, although dislike faith, that in times passed the old heathen at certain set times ordained perfumes, Waxtorches', & great fires, solemnly to cleanse and purge the Towns and Fyelds near adjoining, both from corruption of the air (as I verily suppose) and also from devils, who notwithstanding, for that they are used unto the fire, it is likely that they are not feared nor hurt with the same.  
Let them I pray you for GOD sake follow that most excellent Hypocrates, which with his wisdom (as witnesseth Thucydides) delivered Grecia sometimes from the pestilence of Aethiopia, and therefore was rewarded with a golden crown. Also Thales, the Philosopher of Milesia, 
Aet. Amid. 2 ser 1. cap. 94 tetra. Paul. Aeg. 2. ca 35  who only by making great fires delivered his country Acron from this plague. Let them follow, I say, rather the example of these, who for their wisdom have gotten everlasting praise throughout the wholeworld, than the barbarous and foolish custom of those barbarous people.   

Of the driving away, or keeping at home of Dogs, Cats, and other tamed household beasts, which are wont to run up and down. Cap. 9  
Having in the Chapter afore going set down a way to cleanse and purge, which I said to consist in removing unclean beasts, in carrying away the dung and filth of the streets, in filling up, or amending of ditches and pools: and finally, in cleansing of the air by fires, in this place we must see what may according to profit and reason be judged and said of Dogs, Cats, Goats, and other tame beasts running up and down.  
Hear therefore strait way after the begining: I would have a law made by the Preservers, for either the driving away, or killing, or diligent shutting up and keeping at home of such things. Which truly certain common Wealths do wisely observe, so that at certain times of the year, especially about the heat of the Star called Syrius, when as the Son entereth into the sign called the Lion, 
Dios. 6. ca 35  which time they commonly call the Dog days, they command the Dogs to be killed, the cause whereof I judge to be this: When as the Dog, 
Part. 1. de feb. cap. 17.  (as Galen witnesseth, albeit Gordonius otherwise no ill Author thinketh him to be melancholic) is a living creature very hot, and by nature choleric, and hath the holes of his heart very strait and narrow, at that time when as the heat of the air is most burning and parchinge, the humours of his heart being inflamed, and blood above measure rising up, he easily runneth mad: whereof afterwards ensueth great and present danger, both to men and also unto other beasts.  
Now, if the like may be said here, not only of Dogs, but also of Cats, 
The comparing of a mad dog, and a dog infected with the plague together  and other such like, as well tame, as tamed beasts: namely, that they may as well as men take this infectious poison of the Plague, as it were a certain madness, and unless they be kept at home, carry it unto others, they themselves many times remaining without hurt: ought not the same course also to take place in this state of common infection? Nay, so much the rather ought it here to be of force, and to be followed, by how much more the danger ought to be feared, not only of being touched and bitten of them, as when they be mad, but also of the common air by them infected, and of powringe and bringing the infection unto others, whilst they continually run up and down hither and thither.  
Moreover, that which is worse than madness is here to be added: for Dogs infected with the Plague, as when they are sick of other diseases or harms, they for the most part come home to their own houses, and fawn upon, and get them near unto them of the house, as hoping for help at their hands, or taking as it were sanctuary among them, so that after the example of juda the traitor, they sometime wrap their Master in this danger, and beetraye him: whereas mad Dogs contrariwise for the most part flying as well the known, as unknown, 
Dio. 6. ca 35  get themselves into wooddye places, and do show themselves so open enemies, that a man may beware of them, and shun them, and do seldom assault and fly upon any other than such as meet them, or set themselves against them. Again, 
The dog infected with the plague, far worse than the mad dog.  such Dogs as are taken with the infection of the plague, oftentimes through the vehemency of the disease hide themselves into some secret corner, and there die privily, and being dead, before the matter be known, lie sometimes a long season rotting, and defile the air with infectious vapours or breaths, and so not only alive, but also dead, do very much hurt, which in mad Dogs falleth not out in any such sort.  
lastly, if you compare together both the kinds of diseases, 
Scrib. Larg. de compos. med. Alex. Ben. 26 cap. 16. Mathiol. li. epist. 6.  albeit both of them do rage with deadly danger, yet madness is less hurtful, because, that for the most part it giveth longer time of truce, and doth not so speedily overthrow all the powers of the infected body, and therefore bringeth not so swift destruction as the plague. For the plague is so subtle of fine, piercing, vehement, and finally so hurtful and enemilike an infection unto the vital spirit, that it can pass through what passages of the body soever, and in a few hours take the castle of life, and bring death. Which thing, sith it is so, if we think mad Dogs to be by all means to be avoided, it is much more agreeable unto reason, that Dogs infected with the plague should be avoided.  

How dogs, cats etc. may infect others, and not be hurt themselves.  But one thing peradventure will seem incredible unto you, that we have said that Dogs, Cats, etc. do remain sometimes unhurt themselves of the plague, and nevertheless to bring it unto others, and to infect them. The reason whereof to yield is no hard thing. For this happeneth by the disposition of the subject or body that taketh it, in which disposition according unto Aristotle, Galen, Avicen, and other singular Philosophers, the bringing to pass of the thing doth chief consist. For when as the subject is apt, than the efficient cause, albeit never so weak, can quickly bring forth the effect: like as a small spark of fire doth quickly fire straw, or brimstone.  
As again, when as the efficient cause is strong, then also is it able to subdue the matter, albeit not apt, and to work upon it at his pleasure. For albeit brimstone doth sooner take fire then wood, and dry wood or cleft into shivers, 
Alex. Aphrod. 1. Proble. 85.  sooner than green or whole wood: yet a burning fire or furnace setteth on flame & confirmeth as well great as small, as well green as dry wood. For the vehement power of the efficient cause, as I have said, doth most speedily dispose and work upon the matter put under it. Hereupon Marsill Ficinus a singular Physician, 
De Epid. cap. 2.  & a philosopher, reporteth of a certain plague of this time: namely, in the year 1479. in a quarter of Italy called Corregium, that Cats and Dogs did sundry times bring the Plague from one house into another, they themselves being never a whit hurt with the infection. The same is affirmed of a certain other, which was infected with the Plague by his horse, of the which notwithstanding the horse felt no hurt. All which things are said to this end, that it may be understood, that the matter ought not to be handled carelessly, or negligently, that our Preservers should not think and persuade themselves, but that this hurtful kind of infection is to be kept away and extinguished or quenched with all their power, all their endeavour, and finally with all care and foresight.   

Of not receiving of travailers and strangers into the City, nor of bringing in of things without a testimonial of the health of that place from whence they come. Cap. 13.  
BUT truly the Preservers shall in vain altogether with this travail and diligence look unto their common wealth, if they use not like wisdom in the receiving in or shutting out of either men or things that come from other places, when as this sickness is now rife every where, and is at this time in a great part of Germany. For what shall it avail to have removed the Filth of our own places, if we will receive again the corruption from others? For as this is a commendable travail of the Physicians, that when as by purging medicines they have first cleansed the bodies of the sick, they afterwards wisely take heed, that they gather not again like superfluities: also that no remnants of the disease remain, the which might cause it to come again: even so also this Magistrate of ours (whom in this case we have said must be a general Physician) must do his diligence in the universal and common body of the common wealth, and orderly provide for all, that not so much as the least piece of infection be received or left behind, whereupon new wracks and dangers are to be feared. For (as the Poet saith) The flame that is not looked unto, 
Alex. Ben. lib. 1. de pest. cap. 2.  doth strait again recover. And who is ignorant that the Plague (as hath often been noted already) is a disease very infectious, and not only in men and beasts, but also in diverse things, as in cloth, old iron, wood, vessels, bedstedles, packs, linen, wars, household stuff, money, and most of all in woollen Garments (unless you take marvelous great heed) may lie a long time enclosed, & upon occasion offered with great destruction far abroad to spread his infection? For as a mad dog carrieth about his poison oftentimes many days, 
Gal. 6. de locis affec. cap. 5.  yea in the judgement of some, many months sometimes, and also years, before he feel any hurt, so it is apparent by almost infinite histories, 
Gordon. de Febr. part. 1. cap. 17.  which partly I myself, and partly others have observed, being Physicians of credit, that it happeneth also in this disease. For I remember certain years ago, when as Colony was visited with a sore plague, 
Alex. Ben. li. 26. cap. 16.  that a certain maiden of a worshipful house, with her mother and another of her sisters fled out of the city, 
Levin. Lem. de occul. nat. mira. cap. 5.  and sought health by going aside into another air: the which maiden albeit she went out hole, and came into an healthy place, yet within three days after she was infected and died: whereof there was no other cause, but that the plaguy infection did stick still either in the garments of them that fled, or in the open ways of the skin, or veins not so near the heart, and did not trouble her, before that it touched the very heart. For it is a light and small vapour or reek, 
A description of the plague.  which is not at such deadly feed with the other members as with the heart. For which cause Marsill Ficinus is not afraid to affirm, that it may lie hid in a man sometimes two months without hurting them, which if it be true, as it is very likely, some do to far of, and too darkly cast off this cause upon the influence of Saturn, staying the influence of Mars. And Bern. Cronenburgius, otherwise a most expert Physician, might have more plainly and effectually answered certain prattlers, and of ignorance blaming such as fly away from places infected with the Plague, then by finding I know not what fault withhumours, and unorderly diet: by which means in deed, some Ague or small sickness, but very seldom the Plague useth to grow. For I do know concerning this maiden, 
Clementius Clement. cap de pest.  that for the godliness of her mind, and singular knowledge and fear of God, hereunto being adjoined the ripeness of her age, & the especial care of her mother being present principally in such an estate of time, that she offended a little or nothing at all in her diet, nor was cumbered with no ill humour. But if this notwithstanding seem hard to be credited of a maiden, whose sex is fleeting, I am able to affirm the same of both the daughter, and also the wife of a most skilful Physician, both the which after the same sort, in another place, whither they went aside for safety sake, were taken with the plague and died, whom it is likely, neither by the means of unwary diet, nor by the nature of the unwholesome place to have taken there the infection, but to have carried it thither with them. But if yet now these things cannot make you fully to believe, so that you can allow that which I say, I will bring more strong reasons. I remember that Padway a noble City of Italy on this side the Alps (which now they call Lombardie) subject unto the dominion of the Venetians, 
Ann. 1556. A Plague at Padway.  was almost wholly infected by one scholar (whose house was not far from mine) which came from Venice infected with the Plague. 
A plague at Hamburg. Anno. 1566.  How fierce cruel, and strange a Plague ranged at Hamborow a few years ago▪ & had his beginning by the infection of one man, 
A Plague at Breme. 1566.  which came from Dansk thither, men of credit, & Citizens of the same city have reported. At length to come unto our own home, our common wealth also, through the fault of one infected person, which was brought from Hamborowe unto us sick at the same time, within a very few days was infected, so that no street almost was free from that sickness: albeit again so few died therein, that none of all the Sea Cities (when as every where they were visited with the plague) lost so few men: through the singular mercy of God no doubt, & the wisdom and travail of the Magistrate & Physicians: which two God himself would have joined together, & doth not at all adventure bestow upon us his help without the service of men. This therefore may suffice of the infection scattered & gotten by men. In the which we have understood this to be most profitable and necessary for the common safety of all, if the common people be not so rashly (as usualie is wont to be done) mixed together, nor leave be granted for every man at his pleasure without order or consideration, to go whither he will.  
Concerning the things themselves, which being brought out of infected places, have withal brought the infection, so many examples come to hand, that time and paper will sooner fail me then examples, if I would rehearse but the least part of them. Letting go therefore the eldest, which by reason of their age purchase the less credit at our hands, let us speak of a few at the least, and such as have happened but a little before our time, or else in this self same time of ours. There is a story recited, known unto many, & worth the noting: 
1511.  When as Verona in the borders of Italy was besieged by the Emperor Maximilian, there happened a Plague in the camp of the Germans, so that 2000 or thereabouts died of the same. In this slaughter this was found out for certain, that 25. soldiers were infected and died one after another, by means of one leather garment. For as one departed, strait way came an other, and took the garment, as a booty for him, and put it on. And so far went on this destruction, until that the cause of this death and infection was spied out by the Surgeons. Which thing being known, this leathrens pylch which was in deed infectious, was cast into the fire and burnt, and after the punishment thereof, the plague by little and little slaked, and at the length quite ceased. Alexander Benedictus (who lived in the year 1493.) maketh report of a certain like matter, which happened at Venice in these words: I heard (saith he) in the days of my father, that in the city of Venice in the time of the Plague there was a certain mattress suspected, 
Venice.  and cast into the inner part of the house of a certain commoner of the City, and after seven years sought out again, which the good wife of the house willed to be dressed up. For by lying long mustying in a secret corner, it had gotten a great infection, by means whereof, the servants were forthwith taken with a sudden plague. A story not dislike unto this, albeit he had it not first from the party, was once told unto me, which else where I have set down in Dutch, the effect whereof is thus: In the year 1564. when as Coloine was sore visited with this sickness of the Plague, 
A strange story.  a certain Carrier, who dwelled four miles from thence, did by chance bring certain wares thither, and again brought home with him (alas a most hurtful reward for his labour) this infection, and in short time died of the same. Six weeks after (for so long did the poison keep in without any harm doing) died all the children in the same house, and all the servants, the good wife of the house only remaining alive. This being done, the sickness stayed without any hurt almost two whole months. But when as all men hoped that all was well, behold, the widow that was left, did by chance give the shirt of her son that was dead unto the son of a poor body her neighbour, wherewith the child being covered in the night, and on the sudden infected, died forthwith together with the whole household, the mother again excepted. The which when after the same manner as before, it had now stayed a long time, & at the length there came certain strangers to dwell with the widow the was left, the plague which was thought to be dead, revived again, & together destroyed them all, & continued so raging until january, until that at the last it also being conquered with the winter cold, died, not without the great rejoicing of the neighbours. There is another no less sorrowful example to be added, which I have observed in our City of Breme. for a certain smith dying of the plague, his heir of the same occupation, being too greedy of the goods that were left, 
Another example.  alas together with the housholdstuf, brought both the sickness & death also into his house. For when as among other things, there was a vessel to bathe in, made after the manner of the country, he with 5. of his family washed in the same, 
Plague in vessel,  & the first night they were all infected with the plague, & died. Histories doubtless worthy the noting unto the which albeit a man shall hardly find the like, yet this which I may self have seen, I cannot keep close, namely, the famous city of Venice, to have been almost wholly infected only with vessel & certain garments which were privily brought thither from justinopolis: albeit through the singular wisdom of the magistrate, & the unweariable care of all degrees, trusting unto the help of God, it neither continued long, nor took away many. The like almost happened not many years sithence in the county of Hoyen near unto us, 
Another example.  that a woman's garment being brought in a certain Village from the City of Hamburg, where then the sickness was, within a very short time there died fifty: and unless by and by through the grace of God it had been stayed by the labour and wisdom of the rulers, it had doubtless crept further, especially through the rashness of the poor country people, & for want of counsel what to do. Unto these I could add (unless some man might think them meeter to be suppressed because of the outrageousness of the matter, 
Padway.  then to be put in story & published) such things as I myself have seen in the city of Padway, namely, that the infection was wonderfully increased through certain things infected with the pestilent air, being partly cast privily into other houses that were sound, & partly given unto young children for gifts. Then the which fact it is yet more wicked, which was told me as I was writing this book, of a certain famous city in Germany, namely that there were certain layers forth of the dead, and such as carry them to Church, who being either hired of some for money, or through their own greedy covetousness, that they might make their profit by the disprofit of others, 
A wonderful thing.  infected the public Conduits and Cisterns with the infectious matter which they had taken of the sores of such as were sick of the plague. O heinous fact, cruel, wicked, and in the memory of man unheard of. The wicked Sorceresses, whom they commonly call witches, deserve no question a great punishment, albeit in many places too rashly, and sometimes unlawfully (let me here say this by the way, 
He seemeth to dislike with certain others, the putting of witches to death, an opinion which by the word of God cannot be mainteintd, quod pace illorum dictum velim.  for learned men at this day have thoroughly canuazed this matter) they use to be handled, Moloch casting water or fire upon them on every side, who is wont to be delighted with such sacrifices: but shall these poisoners which infect with the plague, seem unto you worthy of less punishment?  
Wherefore, when as we have now understood, of how great weight a thing it is unto the preserving of the common wealth, & how necessary a medicine to keep away infection, that we do not rashly receive either men, or things of what sort soever, that come from infected places, and this so much the more (if we believe Cardanus) by how much those places are more East (for the Plague saith he, like as other things, is wont as it were with the daily moving of the heavens to go from the East into the West) when as I say, these things are thus, our Preservers must use such heed taking, 
De rer. var. 15. cap. 17.  that appointing and ordaining Warders at gates, they receive no stranger, nor suffer any things to be brought in, unless they have some written testimonial, or sealed, being worthy credit of not being counterfeit. The same also must be observed in Citizens, if peradventure (as they are wont to do, which have more regard unto wealth then health▪ For through Sea, and Land the mechaunt runneth unto the Indes, 
Scribon. Larg. de compos. medic. in Praefat.  for wealth and gain) they come home from an other country, and from places suspected. For albeit that this neither will be sufficient to take heed, whilst rash headed persons, and full of prattle will some times go about either to deceive the Porters, or openly to withstand this order as an unusual bondage: yet many honest men will be made the more circumspect, and will consider that our laws are not perpetual, but temporal, which also are made for their health sake, and shall last so much the less while, by how much the more sooner and timely they meet with the sickness coming, and the more diligently turn it away. For in a common adversity every man ought to put to his helping hand, and to have more care of it, then if it were a private cause.  

Objection. Hipp. 1. aph. 1. Rom. 12.  But if any man shall think that it is against charity, for that I hold that men and such as are our brethren, are to be shut out, of the which many fly unto us as unto a sanctuary, as it were from a deadly enemy: unto him I must make this answer, that I would have no man forsaken, 
Answer.  or in any case to be destitute of our help, but yet there ought to be a set and steadfast way and order in using of help. True charity beginneth at itself, but endeth not in itself alone: But rather it stretcheth out itself as far as it can, to every neighbour, and according unto her power, imparteth her help with every man, and as Ambrose saith of liberality, is commended of her faith, cause, place & time. For what a kind of charity should this be, to receive one sick sheep into the fold, and to bring the scab unto the whole flock? If charity be a virtue (as no doubt it is a singular and a divine virtue) it cannot be void of wisdom, which doth as it were give the shape unto true virtue, whilst (as it is manifest out of Ambrose) she hath her eye set upon necessary circumstances, with the which every virtue is perfected and finished. For albeit charity have no end, as it is also usually said, true love can skill no end to have, yet will she not be carried away with rashness, and as I said even now, will not be void of wisdom. But after what way and order, I think this duty of charity to be to be handled, shall in that which followeth be spoken more at large. Here therefore let be the end of this first book.    

❧ Of the duty of a faithful and wise magistrate, in preserving and delivering the common wealth from infection, in the time of the plague or pestilence. The second Book.  

Of those into whose house the Plague is gotten. Cap. 1.  
THat part being finished, which rather concerneth those which are whole, than those which are sick, and therefore may be called a certain public preservative, it remaineth that following the practice and order of excellent Physicians, we treat in the same sort of that part of physic which is called Pharmaceutica, that is, of the way to heal and deliver from sickness: if peradventure either immediately from God, or upon some other cause this fierce disease and cruel dragon (as Galen calleth it) have assaulted the house of any man. And yet let not any man look here to have particular medicines for every private man set down, but that which in this case the faithful and wise Magistrate by public duty is bound to do: that a general way being found out and ordained, whereby regard may be had both of the sick, and also of those which are conversant with them, the whole infection may be the sooner quenched, and bring less hurt to the city.  
Wherefore in the time of such sickness reigning and infecting, 
God first to be called upon.  in the first kind we have said already at the beginning, that we must fly unto God alone, & crave pardon of him for all our sins: in the latter kinds after the calling upon of God, the preservers must first of all and forthwith have care of this, 
The infected house to be marked out by some token.  that the house infected be noted and marked out by certain signs & tokens, as by setting of torches before the door, which after the manner of the Gentiles use to be carried before the dead, or by clubs betokening punishment, or rolls of straw, or hanging up a black, white, or red sheet, signifying sickness or death: and with all that the whole household be charged, that they venture not to go abroad unto others, nor to receive any unto them, for the space of vi. or seven. weeks at the least, if also in the mean season they have used sufficient cleansing of the house & other things, which shall hereafter expressly be spoken of. If any of his own accord shall come in unto them, let him be bound by the same charge, but for a shorter time. In the mean season if they have any thing to do abroad, they must cause it to be done by others. For there ought greater care to be had of a whole society and fellowship, then of a private family or household,  

Objection.  But if any man shall think it an unreasonable and cruel law, to have sound men shut in so straightly, & for so long time, especially in houses infected with such deadly poison, & would also suppose this Proverbial chief medicine to be better for them. With all speed, far off, long ere you return again: and finally, that it is not convenient for the sick themselves, especially if the house be not commodious, that they should remain so shut up, & not sometimes to use a more free air (for all keep not their beds:) truly they which say this, seem to say neither nothing, nor all things. 
Answer.  For I myself think it to be nothing safe, often to use the company of the infected, & daily to draw the corrupted air. Therefore in the Chapter following we will consider, by what means we may find remedy for these streighnesses & discommodities, the which whilst they can be hurtful unto none, they may be greatly profitable unto many. For to grant them free liberty to keep company among others, should be too rash and barbarous, and in a manner that which Luther also saith in this case, 
Luther.  we should seem to follow them which would put louse into skins, or flies into a chamber, or keep fire in their bosom, saving that these things are lighter than that they may be compared with this evil. And when as we manifestly find, that this only disorder is the cause, that the infection many times is so speedily and so far and wide scattered abroad, we must not by any means use the matter so, that through our own default and negligence we ourselves increase our own wounds. Not that I deny, the plague sometimes to come by the corruption of the common air (which notwithstanding is very rare or seldom, & a thing that many old men have had no experience of) and forthwith to take very many, & scatteringly without infection: neither also that I am ignorant that God being angry with our sins doth sometimes use this whip against us, & to drive us unto amendment of life, and to put us in mind, of our obedience and service towards him (for this is apparent both by profane & also holy histories) I do not (I say,) deny this, neither do I affirm that in this case the remedies of man do any great good, but we ought to hope well that these things will fall out but seldom, and when they do fall out, they bewray themselves by very evident and especial tokens. As it is plain concerning Aethiopia, by the testimony of Thucydides: also when as God punished the army of Maximinus, persecuting the Christians, with so great a multitude of them that died, 
Eccl. hist. 9 cap. 9  that the carcases were every where left unburied. Which also the history of the kings reporteth of the host of David. Who would deny these things? 
2. Reg. 24.  but I say once again, that these things are seldom seen, & not agreeable unto the plague of our countries, whose beginning, cause, and proceeding, be that we may many times evidently enough lay down, therefore so much the more diligence and care ought we to use, that the evil which through our own fault and blame we have gotten unto us, or through our slothfulness received, the same also with like endeavour and travel we should amend & drive away.  
Wherefore, when a house is so marked, & as it were condemned for an infectious Lepri, the household either of their own accord and private charges, if they be able to pay, or by the persuasion and charges of the preservers, if they be poor, must by and by send for the help of the Physicians appointed for that purpose, 
Eccl. 38.39.  and making their prayers unto God, not grudgingly, but cheerfully, and with good hope admit them and receive them in all things that shallbe needful. For it is to be thought, that the benefit which God here in will show, the same oftentimes he giveth by the Physicians as his ministers, no otherwise then the good man of the house is wont by his stewards to give and point out meat and drink unto his household. 
Levin. Lem. de lib. Bibl. cap. 1. Sap. 8, cap. 2.  For Physicians and physic are the good creatures of God and his ministers, the which by the commandment of the Apostle we ought to use with thanks giving. The which cause (albeit besides the cause) let it be lawful for me with the good leave of the reader, because of the unjust judgement of some unlearned persons somewhat more at large in this place to handle.  
For first of all jesus sirach, a man amongst the Hebrews singularly endued with godliness, wisdom, and the knowledge of things, and finally with the Spirit of GOD, 
Of the use and praise of physic.  hath left thus written: Honour the Physician, for the Lord created him for necessity. Physic is from the highest, and of the king he shall receive rewards. 
Eccle. 38.  The Lord hath created medicines out of the earth, & a wise man doth not despise them. Give place to the physician, for the Lord hath created him, thus saith Sirach: what I pray you meaneth in this place this doubled and often repeated word creation? what meaneth his beginning & commendation, but that we should understand that the Physician & physic is the gift of God, the which it is not only lawful, but also whom we ought to use, when need is, & necessity requireth? and that those doubtless are unskilful, & very ignorant of the counsel of God & block beads, who do judge physic to be needles and unprofitable, when as without all doubt it was given of God unto mankind, for the preserving & repairing of health sake. 
Scrib. Larg. de come. med.  Hereupon also the very heathen have acknowledged the excellency thereof, when as they writ that not man but God was inventor of the same. 
Polyd. de invent. rer▪ 1. cap. 20.  For Apollo whom they make the Author thereof, they worshipped for a God: and Aesculapius his son, who somewhat more finely garnished the same, because of his singular skill in the art at that time they vouchsafed the like honour: & Homer, 
Corn. Cel. lib. 1.  albeit he maketh no mention of the beginning of physic or of physicians, yet doth he not doubt to renown it with a most excellent commendation, when he saith: that man which hath in Physic skill, the same all others far doth pass. Which thing the old roman emperors acknowledging, did pay yearly unto physicians a very large stipend, 
Lib. nat. hist. 29. cap. 1.  of 205. Sestertia (as Pliny reporteth) when as they paid unto the professors of other arts but only an hundredth: albeit in the times following they were again by a law made, banished the city. Which was enacted by reason of the boldness of certain unskilful persons, who did abuse physic. For covetous men set on fire and blinded with the hope of gain, are often carried headlong to the adventuring of any thing, & sometimes refrein not from that which is horrible to tell. Who neither mindful of the oath of Hypocrates, nor of the honour or safety of themselves or others, range up & down like robbers where they be freely without punishment. But we who being enlighted with the light of the Gospel, aught to esteem of every thing not by the abuse but by the lawful use, do in such sort use it, that we acknowledge it to be given not by the counsel of man, but by the benefit of God, for the prolonging of life, so far as concerneth outward helps and aids. The judgement of Luther in a little Dutch book of the plague, set forth at Wittenberg in the year 1527. is most grave and godly, and a doctrine fit for this our business in hand: God (saith he) hath created physic, 
Luther.  and given the mind, that every man should have care of his own body, be in health and live. Who soever will not use these, when as without the hurt of his neighbour, he may, the same betrayeth his own life, and there lacketh little but that before God he is made a murderer. For by the same reason he may despice meat and drink, raiment and housing, and trusting too much unto his faith, say, if God will, he can preserve me without all these things. Then the which folly this is yet greater, that he which after this sort casteth the care of his body, and not seek that remedy against the plague, which he may, may hurt and infect others also through this his negligence, who peradventure, if he had suffered himself to have been looked unto, had remained unhurt and alive. Whereof it cometh to pass that he getteth unto himself the blame of an other man his death, & committeth murder unto God. Such men do in deed no otherwise, then as if a man in a common firing▪ would not come and help the City, but let the fire alone, that the whole City might be burned: namely, upon this trust. Doubtless if God will, he can without water quench the fire. But friend, thou oughtest in no case so to deal, nay it is shameful and unlawful, which thou persuadest thyself: but rather use remedies and medicines, and do whatsoever any way may help, perfume thine house, Orchard, and street, fly the infected places, and men infected, whereas thy service is not required, and so behave thyself as one willing to quench, and not maintain the public flame, etc. For the words which follow, albeit they be spoken very finely, yet at this time I purposedly pass them over.  
Away therefore with this more than barbarous opinion, and Cyclopical or Giantlike stubborness, whereby many call and defame Physic, as superfluous, or an Art only to pick men's purses, as they do all other liberal sciences, yea and philosophy itself as a certain sophistry, which thing Plato also himself doth, for fault not of the things, 
In Gorgia.  but of those persons that profess it.  

Objection.  But if any man shall say: if the use of your Physic be so necessary, and divine, as you affirm, wherefore then doth sirach himself, 
38  whom you have cited in the place by you alleged, bid the sick go unto God, and to desire health by prayer? Why doth Saint Ignatius a most godly bishop and martyr call, 
Epist. ad Ephes. Theodor. dialog. 1.  only Christ the bodily & spiritual Physician, and in death also (I say not in sickness) the true life? But I will also myself give the adversaries a weapon which with me is of no small force▪ when as I departed out of Italy, Sebastianus Laudus a singular man, the Reader of Physic at Padway, and my master (whom for honour sake I name) for a perpetual remembrance of his faithfulness towards me, wrote with his own hand in my book: Remember that only God doth cure diseases. If then only God, what need is there of others? Doth God want servants for to help him? If Christ be the only Physician, which taketh away our griefs, as the Prophet is witness, and as he himself hath testified by so many exeamples in the new Testament, whom shall we need beside? For surely that is done in vain by more, which may be done by the fewer. And of this judgement there are also many found among the Christians, not unlike unto the old heretics called Euchitae. But I answer, that albeit God needeth not the help of any, but rather is the only Physician, aswell of the body as soul, 
Answer. isaiah. 38. 4. Reg. 20. Tob. 6. 11. 3. Reg. 4. 8. Ioseph. 2.  and that we do confess all health to depend on him, & to be to be craved at his hand: yet nothing letteth, but that the Lord and master may commit many things unto his servants, & do by their hands, what he will: like as every work man useth tools, unto whom notwithstanding the praise of the work done, properly is neither due, nor ascribed. And I said before the God will be asked of us, and without means many times will give nothing unto us, that which means he hath made for this end, that we should use them unto our profit, like as Christ himself, and holy men of God, when as they could obtain them (for otherwise the grace and power of God is not tied unto them) used them, and were wont to use them. Wherefore when as these say that God only cureth diseases, it is to be referred unto the chief cause, which is God, not unto the instrumental cause, as are men. And sirach, when as in the beginning he had commended the instruments themselves, and means, as it were divine and healthful means, least happily any man trusting unto these, should cleave unto them as the principal and chief causes, and should forget God, in the end of the Chapter, as it were in the use of these things, he doth admonish us, that we have GOD before our eyes in our whole work, that we ply him with prayer, and request prosperous success at his hand. As if he should say, Physic in deed is a divine and excellent thing, but without the power and grace of God (which power is obtained by only prayer) it bringeth forth no happy success. Which was no doubt the meaning also of Herophilus, 
Herophilus.  albeit a profane, and Heathen Physician, when as he saith, That Physic is both nothing, and again, that it is the hand of God: nothing (I say) as I understand it, of itself: and the hand of God, joined with the grace and power of God, and used in season and rightly. Then the which in mine opinion nothing can be spoken more truly and Christianly. And the self same may we say, if it be lawful to compare great things with small, 
The sacraments and medicines are means.  of those means which are set forth unto us unto the health of the soul by Christ, as these are for the halth of the body. Although some which think they can cunningly blind the eyes of wise men, or steal fire from jupiter out of heaven, are wont greatly and wickedly to extenuate or lessen the dignity of these also, 
Theod. 2. Fabul. haeret.  when as with much a do they can allege nothing but the abuse and faults of the receivers, and do only bewray the stink of the Astrodutiorian and Messalian heretics.  
But least any man might think that I serve mine own turn, whilst he heareth me so diligently pleading for Physic, I will not pursue any further the commendation of a thing sufficiently praised of itself, but will join yet one article more unto this present Chapter, 
Question.  very necessary in my judgement in this cause. For a man may ask a question, because that so earnestly & diligently I persuade all companying which the infected with the Plague to be to be avoided, how I think those poor women to be to be dealt withal, who in these infected houses, either in health or sickness fall in travail, (which thing to have happened unto many, & the which for the most part have died, I myself can be a live witness) Ought they to be forsaken of the neighbours? What like uncourtesy in the memory of man, hath there been hard of? Here is need of a double answer. 
A double answer.  First if any women moved not with rashness, but Christian charity and love (the which assuredly we own one to an other) will come, let this be done in such order, 
Eccle. 3. 7.4. Rom. 12.13.  that afterwards they come not without discretion by and by unto their household, unless having changed their apparel, and for a certain time they abstain from the company of others. Secondly, that which more appertaineth to our public purpose, I will have our preservers in this case also to keep a certain order, that they get midwives and other good honest women, especially the wives of the ministers of the Church, of the Surgeons, Apothecaries, Physicians, & those whom we appoint to carry forth & bury the dead, if there shall be any fit, and will do the same, for the executing of this charge. There they shall in no case lack the help of woman kind, albeit they have not always at hand those which they are wont to have in time of health, after the example of those, which by reason of the lepry are separated from the company of men. Let them therefore require no more of others, than they would have others require of them in this case. For so doth charity bid, not to seek the things which are her own, if it cannot be done without the hurt and danger of our neighbour.   

Of building of certain public houses, called Plague houses. Chap. 2.  
I Promised in the chapter afore going, that I would set down a way, whereby such as had rather go out of the infected houses, or the sick that are desirous to change the air, may be profitably provided for. The which, that it may fitly & wisely be done, our Preservers must go about a work something greater and more chargeable. For I will that two houses large enough, & in every point fit for that purpose, which shallbe called, Plague houses, be built of matter convenient, in a place & air, good, both for them that shall use the same, and also for the City: in such sort notwithstanding that not so much gorgeousness as commodiousnes be sought, & that the charges be reasonable, & the use necessary: of the which severally we must briefly entreat.  
And first of all concerning the matter, the same must not be clay, 
The matter of the Plague houses.  lome, turfs, or straw, but wood, stone, lime, because that putrefying doth more easily happen, and the infection hang more longer in them, then in these.  
Secondly, touching the place and situation, 
The place.  whereunto the air is also annexed or knit, this is to be observed, that it be either in some out corner of the city, or (that which I had rather) without the City: not low, but open unto the Sun, & high, & by a river side, if it may be. For the farnesse from others will further the let of infection: the height will yield a more wholesome air, and make the Sun, which refresheth all things, to have more passage unto it: the river shall receive all the filth & excrements, which in such houses is wont in great abundance to be heaped together. Hitherto also pertain large orchards within the precincts and compass of the same: also green walking places, gardens, in which are wholesome trees, pleasant grass, sweet herbs, flowers giving forth pleasant savours far and wide, and finally there must be springing waters.  
Now the manner and form of building is after such sort to be thought upon and devised, as the commodity and necessity, 
The form.  and not gorgeousness doth require, as I have said before. That largeness therefore must be kept, which is agreeable unto the City not in Geometrical, but Arithmetical proportion. Let the height be twice as great as the breadth. Let the Chambers also within be of a reasonable largeness, furnished with Chimneys, such as the wind may blow through, not dark nor close, the windows, as also the whole building, opening rather to the North, and Eeast, then unto the South or North: there must also be Baths there, of the which in this our cause there is great use. And this whole manner of building appertaineth unto many things, and plainly showeth, how great their error is, which do so build the common Hospitals, that the wind cannot pierce into them, than the which, especially in this disease, 
Of common Hospitals.  nothing can be thought and devised more hurtful. Neither is it any marvel, if oftentimes the poor soul that is brought hither, die so much the sooner. For albeit he be not sick of this disease, but of any other lighter sickness, or also of a simple fever: yet being received in that impure air, laid upon foul and stinking beds, he shall seem to be choked, and to die violently. I will not now speak, how indiscretlye they which are sick in these houses, are oftentimes provided for of meat and drink, and other necessaries. Of which negligence they one day shall give an account unto GOD, who being rulars in these offices, deal so unfaithfully, when as they are no small cause of the death of the miserable sick persons. Diligence therefore must be used, that all such houses, if it may be, be builded by some Brook, and in a place (as hath been said) open unto the wind and air, that they may be thorough blown, and things defiled may be often washed and cleansed. For the impure air may very much hurt even them that are whole, the which daily experience showeth. Also I said, that they are to be builded in an high place, with many windows, especially towards the North, from whence the air is more healthy. That the windows also ought often to be opened, I need not tell, for the thing itself doth teach it. All which things, if they be not diligently observed, they will bring more hurt than profit, and they were better to be burned (I speak of many common Hospitals) in such a time of the Plague, then with hurt to be suffered, as it is the counsel not only of Physicians, but also of Philosophers, and wise men in Common wealths. Marcus Varo being sometimes at Corcyra, 
Varo.  and seeing folk lie sick commonly in every house, bringing in the North wind at new windows, and shutting up the South windows, and altering the gate of the house, is reported to have preserved his companions and all his family in health.  
So Tholosa a city of Aquitania, 
Tholosa.  famous in respect of the Byshopprick, university, & high court, when as commonly it was wont to be visited with a continual plague, because that the houses in the tops or upper parts towards the high streets being builded with certain appentices (under which men go safe from the rain) did hinder the blowing through of the wind, 
Levi. Lem. 3 de occul. nat. mirac. 3.  it was by the kings proclamation commanded unto all the inhabitants, not only to take away those appentices, but that they should forecut and draw in from the very bottom even unto the top, such houses, as seemed too much to narrow the public way. With woondefull pain taking and speedy work every man plyeth his business, a man would have said, that they meant to pull down and build up a new the whole City. But what was brought to pass? I will tell you that, which I may say truly: for I was an eye witness, the winds having somewhat a more free entrance, it made a notable drawing up and blowing abroad of the vapours, and the plague did not so often haunt the City, as it was wont to do, and did also less harm. A rare example of wisdom, the which albeit it were not done without great charges, yet if the case should so require, it is worthy the following, especially in our plague houses, in whose setting up it may more easily be taken heed of, that they may be so builded, that afterwards they need not be pulled down again. And because I have once entered to speak of the hurtfulnese of the close air, 
Of the hurtfulness of close air.  I hope I shall do a thing worth the travail, and such as shall refresh the weariness of the Reader, if I shall allege a certain few, and the same very fearful and strange histories, 
In append ad fin. 9 ca & lib. 1.  concerning this matter.  
In Hieronimus Cardanus in his book de Variet. rer. it is thus read: The 23. day of july, in the year 1556. there happened a wonderful thing, whereat I myself was present: jacobus Philippus Cernuscus a month ago, willeth a privy to be digged up out of the earth, and to be sieled, roofed and vaunted. When it was finished, that the vault might be made sure, he commandeth it to be shut up. Twenty days after he openeth it, he biddeth the wooden pieces, wherewith they made hollow the vaults, to be drawn out: one that was hired goeth down by a ladder, when he came unto the middle of the ladder, he fell down dead. The master, when as he saw him not to return, goeth down himself, and when he came thither, he by and by died. They that stood by put in the third, who being on the middle of the ladder, said: be of good cheer, I will bring up the other, but when as he once put his head under the vault, he strait way fell down dead. The fourth fell down dead likewise. The fifth, called Matus (which in our tongue is a fool) being a very stout fellow went down, but he put not in his head, & with a hook pulled out one of the dead. Thereupon being made somewhat bolder, he came again, and went down so far, that he put under his head, and by and by fell down. When they had pulled him up, and perceived that there was yet breath in him, with using helps by little and little they got life of him again, and sense, yet he remained dumb until the rising of the Sun the next day. I, when as he begun to speak, asked him certain questions, but he only remembered, that he went down: they put in also a dog, and he was drawn out half dead. They uncovered the place by the commandment of the Magistrate, at the mouth of the den they see without any hurt, running water. Thus much Card. And because no certain cause appeared, there were some which supposed, that a Basilisk Serpent lay lurking there, which Basilisk, after the opinion of the common people, is thought to come of the Egg of a Cock, being hatched by a Toad: 
The fond opinion of the generation of a Basilisk.  the which I willingly with the learned and most fine Writer L. Lemnius, the Physician of Ziricaeum do think to be but an old wives tale: 
L. Lem. 4. de occul. nat. mirac. 12. Diosc. ca vlt. & in hunc Mat. ibidem.  When as rather the stench, poisoned breaths, filthiness, strong smell, and stink, are they, which come out of foul and filthy places, take away the breath, and sometimes strangle a man. Although that there is no cause why any man should doubt that venomous beasts, which lie lurking in such holes, do sometimes work the same.  
The like unto this was sometimes told me by an eye witness, and such a one, as no exception is to be taken against: to wit, the most honourable & reverent L.L. Georg, of worthy memory, Duke of Brunswike, and bishop of Bream, etc., of a certain fountain of Petershag, 
A fountain of Petershag.  (which is a Castle under the Bishop of Mind) breathing out a wonderful infectious savour, which when it was sometimes scoured of the filth, whatsoever living thing was put into it, was by and by choked, and by death (that I may speak with Pliny) made trial of the force of this water, and that so long until at length casting in, and setting on fire a vessel filled with ship pitch, & herbs and sweete-flowers, it was so cleansed, that afterwards there might be going into it without hurt, and every man might occupy of the springing water thereof without harm.  

The lake of Puteol.  With these stories agreeth that of the Lake of Puteol, near unto Naples, into the which a Dog being cast, dieth within a little space: if when you have taken him out again, you plunge him in the stream neere-by, he reviveth. Also that which I myself have seen at Menapis, in the Lordship of Burchbrull (which is under William of Braunssberge a most noble Gentleman, 
William of Braunssberg.  and excelling as well in all kind of virtue, as in the praise of a most ancient and most honourable pedigrew) of a certain Wine cellar newly builded, casting up so sore a smell, that it could serve for no use. But more of this sort might be brought, if I did not avoid tediousness, and being too long. These therefore may suffice, concerning the matter, situation, and form of the building: I will go forward to recite the wealth, number, and use of the same.  
Fourthly therefore, 
The riches of the Plague houses.  provision must be made for the rich, wherewith our plague houses are to be furnished: which being once appointed according unto the estate and ability of every City, it is to be hoped, that by little and little, through the liberality of good men, they will wax greater, and increase every day. Although in this case no other riches are sought after, than such as are needful for the maintenance of those that need, and the preservation of the building. And because the Plague doth not always reign, therefore there shall not need to be any yearly charges made, but, as I have said, so much as shall be requisite for the reparations: If there be any overplus, that shall be laid up, either for the necessity to come, or to be to bestowed upon the use of the poor.  
Now I said at the beeginning, 
Two Plague houses.  that two such houses were to be builded: namely, the one for such as are yet sound and well, but yet by reason of the company at home, which they have had with the sick, are to be suspected and feared: and the other for those which lie sick, infected with the plague.  
And as for other points, they may be like, but they must be convenient way, the one from the other. For it hath been marked, that this sickly infection hath been increased, even by the enclosures of the walls, and standing and touching of the houses together. And they must in such order be severed the one from the other, that in receiving the North wind, and Sun beams, the one be not an hindrance unto the other, nor be any let to receive the free air: especially that the South wind out of the house of the sick with his blast, bring no disease and plaguy vapour or stench into the ground of the whole and sound. Therefore also it shall be more convenient, at that side to have no windows at all, or else to keep them shut.  
And hereof now also (that which in the last place was set down) appeareth the use of these houses. 
The use of the plague houses.  For, when as we judge this disease to be by all means to be avoided, as a present and deadly poison, the which unless it be diligently taken heed of, doth most undoubtedly infect, therefore the first use of this new building shall be, to receive those, who are infected as it were with a deadly lepry, that the other citizens may be in so much the less danger. The which of how great weight it is, if any man will believe me, who neither have any cause to lie, and am sorry that there are many, who in their books do lie notoriously (let it be lawful for me to speak so with Galen, in a good testimony of my conscience) I can show by many most true histories, that which partly I have seen and lived, and partly have heard of others worthy credit. For when as being yet a boy, I went to school in the City of Daventrie, where was then a most flourishing school, one of the scholars was taken with the Plague, 
A scholar of Daventry.  which dwelled in his brother's house, surnamed Hercules, because of the singular strength of his body, my bourdfellowe, who, because he was removed beetymes into a private house, unto the which others had no access, never a one beside was infected with this disease, or died. Afterwards, when being a young man I studied Philosophy at Colain in the College of Arts, a certain gentleman our schoolfellow, one amongst many, 
A student of Colain.  when there was at the time no plague, died of the plague: to wit, because his disease being known, he was by and by carried unto a peculiar and an appointed place for this purpose. Three years after, when I dwelled at Paris in the College of Monachus, I saw among two thousand boys only one cook visited with this sickness, and by and by carried aside unto a little cottage, which was builded in a large Orchard for this purpose, to die there, 
A Cook of Paris.  the rest of the company remaining altogether safe and sound. At the length in the Cities of Venice and Padway▪ that which it delighteth me often to remember, when as there I haunted the Physic Schools, I saw somewhat hot beginnings of the plague, the which notwithstanding by this wisdom, and putting a part into such houses (for they have them always in a readiness) and by severing the hole and the sick, besides other kinds of policy, and pain taking, in a very short time for the most part were appeased So true is the common proverb, He that will fly smoke, must fly the fire.  
The second end shall stand them more in steed, whom the danger in deed is nigh, but which yet are not infected with the same. For when as the houses of many are very uncommodious, and more apt to nourish the corruption, then to remedy the same: also when as the men that dwell in them, are often poor, or servile persons, or weak of nature, which do tremble at the very name of such a sore disease, whereupon also they are in the more danger, I would so have them carried out of their infected houses, that they should forthwith be brought in the plague house, and there in every point after the same manner to be handled, after which I said, they were to be handled before, when as they were shut up in their own houses, saving that here they may have free air, and liberty to go abroad, if they will walk forth, for the recreating of their mind sake. But how many days are requisite for the cleansing of those, which are so carried forth, that they may freely return again into the City and company of men, because that the same time neither aught nor can with safety enough be prescribed and appointed unto all, this judgement must be left unto the Physicians, as it were unto the Priests for this cruel lepry. To which purpose so speaketh Luther in his book of the Plague, 
Luther.  handling the same matter, which we now have in hand: If GOD (saith he) in the old Testament willed those to be severed, and put apart without the City, which were defiled with the lepry, to avoid the infection, how much more justly may we do the same in this dangerous sickness, that forth with, so soon as one is infected therewithal, he either of his own accord remove himself, or cause him to be removed, that the infection may in time bequenched, not of that sick person only, but of the whole society and all the City, the which, if the infected have free leave to go out unto others, may by this means be infected. For such is at this time our plague of Witeberge (he speaketh of the year, 1527.) namely, that it may seem as begun only by infection, so also gone thus far as it is. For the air (thanks be to God) is hitherto pure and healthy, and of mere rashness and negligence some, and the same in deed very few, have been infected: albeit sathan with unwonted fear do trouble us, and make us cowardharted. For with sundry crafts the enemy doth sport and play in the hearts of men, and doth them strike with fear most vain.  
Therefore this counsel of so most wise a man is not lightly to be regarded, but diligently to be followed as I think, so long as conveniently we may, to wit, when as the disease is yet in the beeginning, and hath not infected many, 
Eccle. 18. Pers. sat. 3.  nor assaulted the common wealth in many places: whereunto this our counsel chiefly tendeth, that it may rather be a forebewaring of this disease, than an experience of the same. For when the grief through long delay hath gotten strength, there can scarce any thing be done certainly and wisely, but we go at all adventure, and many things are to be suffered: like as the Master of the ship seeketh out many things at hab nab (as they say) when as cutting now the seas, he is doubtful of the dangers and also of his life. Not that I would have men at any time go from the right rule of reason, albeit the success answer not according unto reason, 
2. Aph. 52.  which should flatly be against the counsel of the reverent old man Hippocrates, our Physician. But it cometh to pass, it cometh (I say) to pass, that as in the heat of battle, and amongst weapon (as is wont to be said) laws are silent or mum, so also in this straightness & sorrowful plight of things a small regard is had, either of the best or rightest order. For as there one while the slander bearer, one while the defender of the same, sometime the soldiers of the rearward, or Sergeant of the band, and sometimee also the general of the army, by whose appointment all things use to be well governed, are on the sudden taken away: even so it fareth here, where no less slaughter, nay some times also a greater happeneth, not only the common Citizens, but also sometimes those, in whose hand lieth the authority of ordering this policy, which we describe and set out, are unlooked for pulled away, and together with the ruler of the stern, is the stern lost also. The which case to prevent and meet withal in time, this our order and platform such as it is, was taken in hand and set forth for.   

Whether it be lawful for Christians in the time of the Plague to fly, and to leave their City with a safe conscience. Cap. 3.  
NOw albeit I may seem already to have spoken much in this matter of the severing of the infected: yet because of the affinity or kindred of the cause, and diversity of opinions, I will join hereunto a very common question, disputed not only by the Divines, but also by the learned and Christian Physicians: namely, 
A question.  whether in the time of the Plague it be lawful for a man for a season to forsake his City, and to fly with a good conscience. Of the which matter because there are sundry opinions, I will briefly & plainly rehearse the reasons on both sides, and in the end also will set down my judgement, which shallbe a mean between both, & gathered out of the foundations & grounds of the parties at variance.  

That it is lawful to fly.  The former therefore say, that we read not of any of the Saints & holy men, which feared not death, and therefore that they feared reason 1 sickness also, chief so deadly a sickness, and that if they could they would have fled reason 2 by all likelihood. Nay that it is usual unto us by nature's law, & not learned by the teaching of men, to fear death. For the Apostle saith, 
Ephe. 4.  That no man ever hated his own flesh, but rather to nourish, cherish, & by all means to maintain and preserve the same. Abraham (say they) for fear of death, 
Gen. 20.  called his wife Sara by the name of sister, and had rather to make a lie, than to come in danger of his life. jacob fled into Mesopotamia, that he might not fall into the hands of his brother Esau. The same doth David whilst he flieth from king Saul, 
Psal. 3.  and his own son Absolom. Elias otherwise a most bold man, and who with his own hand had slain the Prophets of Baal but a little before, yet feared with the threatenings of jesabel the Queen, conveyed himself a side into the wilderness. Moses when as he was sought after by the king of the Egyptians, fled into Midia. Therefore (say they) it is not only lawful to fly death, but other also the whips of God being angry, as hunger, tyrants, burnings, overflowings of waters, cold, 
Ruth. 1. levit. 26. Ezech. 5.4. Hierom. 14. Deut. 28.  heat, captivity, wild beasts: to be short, all kinds of diseases, agues, disenteries, uncleanness, the lepry, the french pocks. etc. Which things sithence they are so, it shall be much more lawful to fly the plague and reason 3 death. Furthermore, all men are not endued with equal strength either of body or mind, they say therefore that it were not just to require the same things at the hands of all. Strong faith drinketh poison without hurt, wherewith a sucking or young faith would die. Peter being bold, and having trust, walked reason 4 in the Sea without harm, the same a little after doubting, began to be drowned. 
Mark. 16.  And Christ will not have the weak to be despised. Moreover, it is evident by the doctrine of all Physicians, that such is the nature of infection, that going from one subject and body into another, that is next and fittest to receive it by due and convenient distance, it doth infect and corrupt the same: for two things are required, that there may be an impression, or printing and marking: 
Gal. ad Pyson de Theriae.  namely, aptness of the subject and nearness. Therefore when as it is manifest by their own judgement, and also daily experience, that the plague is a most infectious disease, as which is wont to be taken by the drawing in of the corrupted and poisoned air, they in deed give counsel, that it be shunned, so much as may be, and amongst all kind of counsels▪ they confess that none is better, then is speedy flying away, long tarrying forth, 
Leonarth. Fuch. 4. de med. morb.  and slow returning again. For there is no way more commodious to avoid the infected air, none more safe, when as the air must always be drawn yea even against our wills, and it is drawn, such as it is. And they say that the same remedy is with so much the more speed to be used, by how much the evil is more hurtful and present. That we ought to fly the further, to the end a more healthy air may be found. Finally that we must return the more slowly, that we may be the more sure of the cleansing of the corrupted air. Hereupon they think in time of the plague these three adverbs, (quickly, far, slowly) to bring more aid & safe remedy, than 3. of the best furnished Apothecaries shops. For the plague (as Galen unto Piso is author) with an airy body is as it were a certain dragon, & no common dragon, but such a one who when as he is not seen with the eyes, doth privily and by stealth, lying as it were in ambushment, every where breath out his poison upon men, and no common poison, but such as increasing most speedily, may in a very short time devour the whole body of the common wealth. 
Mars. Ficin. de epid. cap. 6.  For the ill quality of the air (saith Galen) is made a ready change unto corruption: and when as men through the necessity of breathing cannot avoid danger, they do by the mouth draw unto them the air itself▪ as a certain poison. Wherefore the same Galen calleth and praiseth Hypocrates, as a man many ways wonderful, for that no otherwise then by the changing of the air, he cured that Plague which out of Aethyopia had assaulted the Greeks. For when as he had commanded a fire to be made throughout the whole City of Athens, he cast into it not only a bare heap of wood, but flowers & garlands of most sweet savour, also most fat smelling ointments, that the men might draw in unto themselves the air thus purged as an aid and help for them. Lastly (say reason 5 they) do we not with great admiration and wonder see, sometimes a great family to die one after another, out of the which if any by the counsel of the Physicians, fly in time, they remain always for the most part in safety? How few also of those die, which depart out of infected Cities, we ourselves daily see: so that in this case they reason 6 think that saying of Demosthenes to have place, the man that runneth away, will fight again, Now if it be unlawful and sin to shun such places, or by going aside to leave them, then to live also, the which notwithstanding is a singular gift of God, after a sort shallbe sin. But God will have us so long to have care of our life, which he hath given us, until he take it away, which gave it unto us. For we are in this world as it were his soldiers, and for the most part set in the fore front of the battle, from whence we must then only retire, when as it shall please him for to call us. And he that either of negligence or rashness forsaketh his standing, shallbe counted guilty of treason. And these for the most part are the reasons of them that hold it lawful, as to fly death, so also according to our power to fly sickness.  
On the other side the other with no less earnestness affirm the contrary. For when as diseases (say they) especially universal diseases, 
That it is not lawful to fly.  are the punishment of God for our reason 1 sins, we ought not to fly the anger of our Father, but rather to appear before him, and patiently to wait for stripes, 
Wol. Musc. in explan. psal. 86.91.  like unto boys, that have played some unhappy trick. For they say that the examples alleged by the adversary part, make mention, not of the plague, but of death, yea and of such a death as by the persecution of men is laid upon us (between which two things there is great difference & odds.) For that we may escape the hands of men, but not of God. And that men oftentimes have unjust causes of persecuting, as tyranny, desire to reign, revenge, covetousness, ambition, envy, anger, hatred, reproach, quarrelling, lechery, incest, stealing away or desiring of another man his wife, which things are wont to stir up men to persecute others: but that God doth punish no man save only lawfully. Hereunto is added, that the punishment of men is not always taken in hand for amendment, but often for revenge of some lewd act: For the magistrate (saith the Apostle) beareth not the sword in vain, but is a terror and fear unto the wicked, and such for the most part were the punishments of the old Testament: But God who is made a father unto us in jesus Christ his son, 
Prou. 2. Heb. 12. Ephe. 4.  doth not punish us for revenge, but for amendment. For whom he loveth, the same he chastiseth. He is also faithful, & suffereth us not to be tempted above our strength: But tempteth to make it knowene, 
Aug. sermo. 24. de tent. Deut. 33. jacob. 1. 1. Pet. 4. Psalm 17.  whether we love him or no. And him that abideth this tentation, the same doth Saint james pronounce happy, because when he shall have been tried (saith he) he shall receive the crown of life, which the Lord hath promised unto them that love him. Hereupon saith S. Peter, Well beloved, marvel ye not, when as you are tried by fire, for this thing is done for your trial. And David calleth God, the Saviour of such as trust in him: for there is a promise of his, in which it is said: Call upon me in the day of thy trouble, and I will deliver thee. 
Psal. 50.  These things cannot be said of men which persecute us: like as neither can that, whereas the book of wisdom calleth God the lover of the soul: because when as we call for his help, he cannot forget his office and mind towards us: as he who hath taken upon him the name of Father, as a most notable token of his good will towards his creature, and given it peculiarly unto himself, and doth yet daily and bountifully by infinite benefits show his goodness powered out upon us, and by his prophet Ezechiel crieth out: I will not the death of a sinner, but that he be converted and live. Again by Esayas, I the Lord thy God teach thee only profitable things. Again, by the Apostle Paul, that he will have all men to be saved. And can these things I pray you (say they) be spoken likewise of angry tyrants, and those that revenge themselves on us, such as are the examples alleged by the adversaries? Wherefore who would distrust God so bounteous a father, and driven as it were by despair, fly his chastisement taken in hand for our great profit. They say further, especially such as are fullest of tongue among them, that it is reason 2 no small token, that God is displeased with their running away, who by going aside in such sort go about to seek health for themselves, when as oftentimes they nevertheless die in another corrupted air even of this sickness, whereof we speak, or else of some other grief, and by flying, indeed do not fly. As concerning the counsel of Physicians, that they are not unto Christians of reason 3 such weight, that therefore they ought not to regard the authorities alleged out of the word of God and holy Scriptures: for that Physicians seek the health of the bodies, not the health of the souls: of which duty being mindful, they leave unto every man the care reason 4 of his own soul. Last of all, this side preacheth much of the band of charity, 
The band of charity.  wherewith we are bound one unto an other: and especicially of the charity of those which live in one city, or that which is more, in one church, & being sworn together in one spiritual league & oath, are joined together as it were into one loaf and body. For what a monster or strange thing (say they) were this, if some one member of our body have caught some harm, or shall peradventure catch hurt, shall it therefore be forsaken of the rest of the body? or shall it not rather by all means be helped? Or if some one part of the city burn with fire, shall it not therefore be succoured, but shall the town because of the danger be fled from and be forsaken? If a man fall into the hands of thieves, and being wounded of them be left half alive, shall it beseem us after the example of the Levite and Pharisie to pass by him, & not rather with the Samaritane to come down from our horse, that is to say, to come down from our own commodity, to repair the hurt of our neighbour, & courteously according unto our power to help & use him? That verily should be to Heathenlike, and beastly. S. john saith: Whosoever loveth not his brother, is a man slayer: and how doth he love him whom being left in great distress by flying away he forsaketh? 
Eccle. 1. Psalm. 40.  Is it not cast in the teeth of Sodom among her other sins, that they forsook and cared not for their neighbours? And to speak at a word, what (I pray you say they) shallbe the principal article of God his last accusation, and condemnation against us, saving for that we did not in time help those which stood in need of our help, did not do them good, did not aid them with our counsel, goods, and travel? 
Psal. 41. Mat. 25. He meaneth that by the fruits of a true faith we must show ourselves to pertain unto the kingdom of heaven bought for us by Christ.  For (say they) we must after a certain sort buy heaven, whilst we live on earth, if we will ever enjoy the possession thereof: we must buy (I say) not for so much money as it is worth, but by a singular good will and love towards GOD and our neighbour, through the only liberality of the Lord God, and the stepping in of the Suretishippe of jesus Christ his Son by his own blood, who undertook for us, and bound himself unto his father.  
To conclude, they which maintain this opinion (I speak of some, not of all, for many of them have more wit) will have us so far forth boldly to contemn and despise all both sickness and death, that they will scarce grant any use of physic unto men, but contend that all things are to be committed unto God alone: following the Euchite heretics, of whom I have spoken before, who judged all things both troublesome and prosperous to be to be kept away, or obtained by only prayer, contemning and despicing all other means.  
We therefore, as we have promised, will now set in between these two parts our judgement, the which if any man shall happily dislike, we willingly give him leave to appeal whither soever he wil First therefore my meaning is not by any means to undermine charity and the love of our neighbour, the which no doubt ought to be more dear unto us than our own blood, 
Rom. 5. 1. Cor. 12.  like as the son of God himself, whom we believe to be set forth unto us by the father, not only for an atonement and ransom, but also for an example to follow, gave his life for us. Further, in the former part I wish this, that they would more diligently consider and weigh, what it is to be bound unto some certain company, either by the common law of Citizens, or by public duty. For albeit peradventure that we own more unto our wives, children, & kinsfolk, then unto others: yet that cannot be understood, when as the question is of the helping of the common necessity of the whole weal public, whereof thou art made a member and part to do service unto the universal body, and the which also is far above all both affinities and kindreds. For, for this calling sake, the which is no doubt of god, every man is bound to follow the other. He that forsaketh not father and mother for my sake, is not worthy of me. Therefore the former law is corrected by the latter, & constrained to give place unto it: and he that before was bound unto his parents, so that he is compelled to obey them, he afterwards by a more general law ought to leave Father and mother, and to follow God, calling him another way, that is, that he either cleave unto his wife, or that which is of more weight, unto the whole common wealth, or congregation of the Church. Yet let no man understand this so, as if in the same degree we did not owe more unto our household than unto others, but I speak of divers kinds & conditions of duties. In the latter opinion I find want in this point, that they do not plainly enough judge a cause of so great weight. For albeit it be a certain Stoical hardness & clubbishnes, which such steadfastness to tarry for & abide so great an evil & present danger: yet all men simply neither can nor aught to be bound unto one law. For by what means otherwise, can so many holy fathers be justly excused, which are read sometimes to have shunned such dangers, I cannot see. My meaning is, neither to have the one too faint-hearted, & as it were distrustful, nor the other too hardy or rash: but there is a mean to be chosen of them both, in the which we are want to go in most safety, & wherein all virtue doth consist, & the common people useth to say very truly. which things being diligently considered, 
What is to be done in a plague or sickness immediately sent by God.  thus I say: if at any time it may be gathered by certain tokens, that the plague or any other kind of general sickness, hath grown through no gross negligence & sluggishness of men, or through any natural default (which in this point is diligently to be marked) but rather by the manifest & mere indignation & wrath of God, as sometimes it is apparent by the voices of the prophets, & other undoubted church histories of the time of our elders, than I think that the rod of God our Father ought in no case to be fled from. For who is so rude, as to believe that his chastisement is a fight in the night, which at all adventures striketh them that come first to hand? nay rather let the faithful persuade themselves assuredly of this, that albeit in the reigning of such a Plague Noah, David, 
Ezech. 6.14.  and job were present, yet through their righteousness they should but save their own souls. For concerning such it is true, which useth to be said, that it is foremarked out by God, who and by what means must be spared. But if, as in these times it chiefly cometh to pass, 
What must be done in sicknesses procured by our own negligence. etc.  and as Luther saith of the plague of Witeberge 1527. through our own unwariness & rashness, that I say not envy & despising of good counsel such common sicknesses do arise, & visit some certain city particularly and by little & little infect those especially which are next, as pitch doth those that touch it, I nothing doubt (I say) but that it is lawful for the godly & wise to fly and shun such places, especially having a decree of the Magistrate set down to that effect, as hath been said before. For why, if my neighbour will of purpose set a fire his house, shall not I fly from the flame thereof? But if it be also ordained by the authority of the Magistrate, that he that hath no stomach to tarry, may departed, setting his things in such order before hand, that nothing be wanting unto any body, which in these distresses should be greatly needful: his conscience in this case may be altogether free: but if he command it, there can be no resistance with a good conscience. For the same in this behalf is behooveful oftentimes, which is in great fires and burnings of houses, to the quenching whereof, because all persons are not fit, some certain in some cities, are appointed, who only undertake this charge, & is not lawful for others to come run unto it: or that which is done in the besieging of cities, that old men, women, children, weak persons, who may be only a cumbrance, & no help unto the common wealth, be for a time put a side into a more convenient haven, until the city be delivered from the enemy.  
And this way I both a Christian, & also a Physician, leaning upon the grounds of Philosophy & divinity, without affection & love to the parties, (as in other matters) the which hath always done much harm to all truth: moreover diligently examining the reasons on both sides, with a well advised mind have judged, that the parties at variance may be made friends, unless of strivers they will become wranglers. But yet if any man (that I may repeat this again) will peradventure complain as one not contented, I grant him the Apostles, let him appeal unto what higher judge he will: or returning to the old fathers doubtless worthy men & famous for godliness, learning, and wisdom, let him renew & wage his law a fresh. I being dispatched out of these matters, return to mine own business.   

Of carrying forth of the dead, and accompanying the corpse to the burial. Cap. 4.  
IF it now fall out (which is usual in such a state of things) that some die, which are anon to be carried forth and buried, because such a matter requireth diligent heedtaking for the letting of infection here also must be seen what way may be found out by the preservers, that it may be done with as little danger as may be. And it consisteth chiefly in 2. articles, to wit, by whom, & how this thing ought to be done. Here therefore it shallbe needful to follow the custom of our Elders, who had a certain kind of Monks▪ whom, because they were for the most part unlearned, they were in some places called Ignorant brethren, 
Ignorant brethren.  or Begardes, as if you would say, Keepers of the sick: or Lollardes, because they mourned for them that were dead. Whose office was, to attend upon the dead, which required their service, but especially, to serve such as had the plague, and the same privately, sometimes also by admonitions to strengthen and comfort them, and to put the dead in coffins, & to carry them to burying. A custom verily not to be despised. And there is extant or abroad a certain treatise, which goeth under the name of Saint Hierom, but falsely, in which the first degree of orders in the Church is ordained to be of them, which bury the dead, which office now a days is counted most vile. But howsoever it be, there must needs be some certain appointed, and hired upon a public stipend, men not of ill name, nor spendthriftes, nor of the very basest condition, of the which some shall be called Sockers, or Buriars, or Dressers and layers forth of the dead: other tomb or Grave makers: others Cleansers and carriers forth of the dead: and their office must be to dig graves, to make Coffins, and to put the Corpse's in them, to carry them forth and bury them. Moreover also in such manner as we shall hereafter set forth for to cleanse, wash, and make clean the infected houses, and all things appertaining thereunto, so far as of them shall be required. And these being thus hired, shall eftsoons be by an earnest oath, & certain penalty set down restrained, that they go to no other nor make graves for any other, than such as lie sick of the plague, or are dead, but that they keep themselves either at home, or go abroad marked with some mark, as a white wand, or some such like thing: neither yet so notwithstanding that they mix themselves in the company of men, or come near unto them.  
I would moreover have them admonished, that they persuade themselves to take in hand and execute this charge vile and reproachful before men, not so much for lucre sake, as for the common band of charity and humanity: but that they should know that they do a most godly work: which sometimes holy men of God, nay Angels themselves are read to have done.  
Therefore that they behave themselves soberly, 
Hist. eccl. 9 cap. 8. Tob. 1.2. Deut. 24. Bul. 1. de orig. cr.  & quietly, & honestly use the corpses of the dead, as which shall be again the holy houses of the souls, and renewed again with their souls, albeit for a time only they have departed from them, shall rise again out of the earth, and being lightened with heavenly glory & divine brightness shall live with God for ever. We do greatly esteem, 
Certain comparisons.  and give singular reverence unto those infants of great princes, whom we think shall in time to come possess the kingdom, & be rulers of so great honours, & shall we despitefully or unreverently handle those bodies, in the which we shall one day see our God and brother jesus Christ after like sort clothed, & shall reign with him for ever and ever? It is an heinous offence, by any means to violate temples made by the hands of men, and he which did ease himself in the temple of Apollo Pithius, is noted with an immortal infamy, and thought to have committed a most great offence, how much less shall it be lawful for us, to handle despitefully and rashly the temples of the holy ghost, as if they were the carcases of bruit beasts, after the manner of the Cinik Philosophers? reason 5 When as servants lay their masters in bed, going to sleep, they do not boisterously cast them down, but handle them softly & handsomely, lay them down and cover them, it is therefore much more meet and comely, reverently to lay down our dead that sleep in the Lord, in this bed out of which they shallbe raised up unto life immortal. What king can take it well, if he either hear or see his children that are dead to be used unhonorably? When as therefore it is to be believed, that those which die in faith, are the sons of God, much more will he be offended, if he see any thing done undecently unto the bodies of his faithful. Finally to be short, they which shall have the charge of this matter, must remember that the same which S. Paul saith, that all things in the church are to be done decently, and in order, appertaineth also unto this purpose.  
But some man may ask this question, 
Solemnity & honour in burial.  what solemnity then, and as it were public honour shall there be, wherewith the dead are wont to be carried forth unto their grave? In sundry cities sundry customs are observed, but we in this case require as little solemnity as may be. Not that I deny it to become christians to be honourably buried, but these times require other manners. And because that now pride creepeth in by little and little, as in times passed through the covetousness of Mass Priests, and through abuse defileth a thing otherwise commendable. 
Budaeus and Va●aublus in France.  I have known great men, who have by will diligently provided, that they would be buried without all pomp. But these are outward things and indifferent, for the which either admitted or omitted no man ought to be judged. For albeit the prayseable custom be not rashly to be despised, yet it is reason, that the solemnity give place to necessity: which necessity in the judgement of all wise men, is not subject unto law, but the law ought to serve and be subject unto it, which might be proved by many examples, if it were needful. But if men can not otherwise be persuaded, but that there must some solemn fashion be used, the same aught to be most moderate or measurable, lest any hurt might grow thereby unto the whole society or fellowship, & least (as that same Cato said) in death itself we might seem to be ambitious and proud.  

None of the kin to go into the houses of the infected.  Furthermore because it is the manner in some Cities, for such as are near in kin at that time to go into the house of the sick, there must commandment be given, that this be not lawful for any: for the houses of divers are very strait, and stinking, which stink moreover is not a little increased with the breath of sundry men, and may do very much hurt to tender and weak natures, and such as are not used to it.  
Again, 
None of the infected to accompany the corpse.  none out of the infected and corrupted houses must be suffered to accompany the corpse, albeit custom require it never so much: likewise as we have before appointed these things to be diligently observed. The same is to be judged of heaps of children that are scholars, who in some places are wont to be and sing at burials. For they are always in more danger of taking the infected air, by reason of their tenderness of age, and unwary kind of diet. All which things that they may by one way be avoided, I lean unto this opinion, whereas I have said before also, that all multitude of people is to be shunned, that this custom be so long broken of until the public sickness cease and assuage itself. For the ceremony is not so much to be regarded, that for it sake we should endanger our health. For ceremonies ought to serve us, and not we ceremonies. And we have been long sithence persuaded, that what soever of these things is done, that it is not done for the help of the dead (as our ancestors have fond believed) but for the comfort of them that be alive (as S. Augustine speaketh in another place) namely, whilst they see, that even after death there shall some regard be had of them, and that there is hope of another life, which may comfort in us this sorrowful departing. But if any will pretend and allege the duty of charity, the which by this means may seem to be diminished, and as it were withdrawn from the poorer sort, they shall easily be pacified, when as they shall see the same order to be observed in all. As for such as moved with a singular zeal shall more earnestly urge and call for this old custom, in them their zeal is to be praised, but knowledge is to be required. They must be instructed therefore, that they may learn in what things the duties of sincere godliness and chastity do consist, That the true honour & true burial customs, is the praise of virtues, and remembrance of valiant deeds done, the which albeit it be lawful in deed to solemnize with outward shows, yet is it not always expedient. To be short, that the public health is more to be regarded, than zeal of a few private persons, that I say not the will of superstitious men, not rightly instructed: for too hot zeal and joined with ignorance is superstition.  
And these things as we have said, 
What superstition is.  the Preservers must command diligently to be kept: whereunto also they shall add this, that neither the chesting of them, nor the carrying of them forth to their grave, be done either too slowly, or too hastily. For the one may bring danger of increasing the infection, to wit, 
Le Lem. de occult. nat. mir. 2. cap. 3.  by carrying of ill vapours or reeks from the rotten carcase, & sometimes also intolerable savours, and doth greatly hurt the hole: the other hath sometimes been hurtful unto them that have been thought to be dead, but were not yet dead in deed. 
Lib. 1. de peso cap. 1. Plin. 7. cap. 52.  We know, saith Alex. Benedictus, some to have been drawn to their grave by the hands of the buriers half alive, others of the Nobles to have been put into their sepulchres, whose life as yet lay hid in the corners of the heart. One of the noble matrons so buried (namely at Venice) a little while after was seen dead, who notwithstanding sitting up, and removed from her place among the dead carcases had revived, 
Certain histories of some that have been buried alive.  whereof her torn hair, and breast rend with her nails were a great token. Alas, how often being alive among the dead, did she call upon the gods in vain? The same hath been told me of a certain other, the which being great with child at Padway, and thought to be dead, and buried, a little while after in the very sepulchre, brought forth alive two twins, who with their crying, admonishing the keepers of the Church in the night of their miserable case, together with their mother were delivered from the danger. And lest any man should marvel that they could remain alive, who could not choose but be choked by reason of being kept from drawing of the air, let him know that it is the manner of the Italians, that worshipful houses have peculiar places in the churches, to wit, large cellars and vauted, in the which they lay their dead, put in no coffins, nor covered with earth. The like in manner is manifest, & that by the testimony of a public table painted and hanged up at the Church of the Apostles, concerning a certain woman of Coloine, who albeit she were chested, and covered with earth, yet delivered by chance, and returning unto her husband lived with him a long time after. For when as he which buried her, minded in the night time by digging up the grave, to fetch away a ring which was left upon her finger being buried, with that stirring and pulling, her poor soul being raised up again, which was thought to have been departed from her body, whereas it was but only in a sown, revived. Last of all at Tholossa in Aquitania I knew a poor fellow, who being buried after the same sort but being neither put in a coffin, nor covered with earth, returned again unto life, which falsely he was thought to have lost, when as he was rather taken in a long trance, at that time when as many died daily of the plague. What shall I say more? It is no easy matter among so many dangerous & great evils not to commit some folly & oversight. Wherefore we must deal both wisely and courteously, lest whilst we go about to save the life of the one, we rashly betray the life of the other.   

Of a Church yard to be placed without the City, and of the manner of building of the same. Chap. 5.  
THere remaineth that we speak something also of the place of burial, the which in respect of the rest, wherein we wait for life everlasting with God & his blessed Angels, or bodies being laid in the earth, 
Koimeterion  is called a sleep Chamber, or as we usually speak, a church yard: of the which, when as it is the opinion of all Physicians in a manner, that there do arise from thence infectious and corrupt exhalations or reeks, which do infect the air, and wonderfully increase corruption (insomuch that also in the keeping of a healthful diet, they would have men's houses to be far from church yards) this care also must be taken in hand by the Preservers of health, that laying their heads and purses together, they build church yards in a place most fit for that purpose without the City. Which thing besides the profit shall not a little make also for the public decency & comeliness, & the keeping back of profaning and abusing the same, far unbeseeming christian Cities & untolerable, as it is eloquently & gravely some where written by Martin Luther, whose words because I have judged them meet to be set down in this place, I have thought good thus to translate: 
The judgement of M. Luther of churchyards.  First of all (saith he) I leave this to be discussed by the judgements of physicians, who understand this matter better than I, whether it be done without danger, to have Church yards within the walls of Cities or no. For truly I cannot tell, whether any vapour be drawn out of graves, which may infect the air. Which thing if it be so, that shall be cause sufficient that they be builded without the territory of the cities. For we have said a little before, that all men at all hands are bound to resist infection, when as God himself hath commanded us to have care of our body and life, and when as he biddeth not the contrary, to take heed unto ourselves from perils: again with a stout courage to despise dangers, when as the case so requireth, so that we may seem ready unto him alone, both to live and also for to die. For no man liveth unto himself, neither doth any man die unto himself: as Saint Paul speaketh in his Epistle unto the Romans. 
Chap. 14.  And this I am assured of that among the old as well jews as Gentiles, as well godly as ungodly, this was the custom, to have their burials and graves without the City, who notwithstanding were no less witty nor wise than we. That which I have said, the Gospel of Luke doth show, when as Christ before the City Naim raised from death the son of the widow. For the text saith, that he was carried without the City to be buried, and that many followed him. So that there is no doubt, even by the usage of this one place, that those men had their burials without the walls of the City: as also it is evident that the sepulchre of Christ himself was without the City Jerusalem. Abraham bought himself a peculiar place in the field Ephron, where all the fathers used to be buried, whereupon also the Latin word hath his original, that the dead are said to be carried out, that is, to be carried out of the town or City, which we call to be carried to burying. Albeit some nations used also to burn the dead carcases, 
Burning of the dead.  and bring them to ashes, that there should nothing remain, that might infect the air. This therefore shallbe my counsel, that following the examples of these, we build our Church yards also without the city. And verily as ours of Witeberg is placed, not only necessity but also honesty and godliness ought worthily to admonish us, nay to force us, that another should be builded without. For it is altogether beseeming that such a place should be reverend, & in a quiet room, aside from the high way, as in the which a man might be with some religion and devoutness, to think upon death, the resurrection, and last judgement, and to pray. The place (I say) ought to be honourable & 
* He meaneth not popish holiness, but a separation from common use.  holy, that no man should enter into it without fear & reverence: when as it is to be believed, that there are not wanting there many of the saints & elect of god. As for ours it is any thing, rather than a sleep chamber, or church yard, nay it is almost nothing else, them 4. or 5. common streets, and 2. or 3. maket places, so that in a manner there is no place of the city more trodden & more unquiet. Over this aswell Cat-tail as men do course day and night. Into this every man hath either a gate open into his house, or else a way made, in this all things are done, and oftentimes some such thing, as ought not to be named. Hereof it cometh that all reverence and honour towards the monuments, which are there placed, is key cold, neither are they any more esteemed, than some vile Golgotha, into the which the carcases of bruit beasts are cast aside: so far that the very Turk doth not suffer his Church yards so unreverently to be profaned, as we in name Christians: when as it were meet, as I said before, in this place for us to renew the memory of true godliness, of death, & of the resurrection, to think upon the lives of holy men that lie buried here, and to give 
* He speaketh not of worshipping the dead, but of thinking reverently of them.  honour unto their ghosts. Now how can these things be done conveniently in a place lying so open and common unto every body? Truly for mine own part, if there be any honour at all to be sought in burial of mine, I had as lief be buried in the River Albis, or in a wood, as in such a Church yard. But if it were in an other place severally without the city, whereunto there were no common entrance or passage through for every body, then doubtless it would seem a thing religious, honourable to behold, and holy, which might stir up the comers thither unto the study of godliness. And this my judgement, he that list may follow: If there be any better thing revealed unto an other, let him use his own judgement. I am not Lord over any man. Thus far the opinion and mind of Luther, the which I have laboured to interpret and translate not so eligantly, as faithfully and plainly, when as it seemeth a matter of great weight, of which we entreat, and that of greater weight, then commonly it is supposed to be. For, albeit it be reported of certain people, that they use every man in his own house to keep their dead put in Coffins, like as we in a manner as fond bury in Churches, such as many times are not worthy of the high way: yet that is too barbarous, and unless they be well dressed with many precious things, untolerable.  
Now, concerning the situation and manner of building, 
The situation of the churchyard.  it shall be more agreeable unto reason, that it be lying more toward the North, than the South: and that it be set rather in a high and dry place, then in a low and wet place. For as it hath been said before, when as there ariseth always out of Churchyards abundance of infectious exhalations and breaths, and corrupteth the air, the situation, lownes, and moistness of the ground, may not a little increase this inconvenience: which they witness, who sometimes white linen clothes there. For many times they find that they gather an unpleasant smell from out such places: by which means it likewise happeneth, that often in low and foggy places, kitchens & valleys there appeareth a certain fire gently touching without any hurt, the hair or garmen, 
Aeneid. 2. & urb. cond. 1.  as Virgil writeth of the child Ascanius, and Titus Livius of Servius Tull. For this cometh of a certain fat moistness, or clammy fatness, which is there more plenteous, whereof ariseth somewhat a thick exhalation or fog, but yet not so hot, that it can get up unto the highest region of the air, much less that it can get above it. Wherefore by reason of the coldness of the place, it is driven down, and either through the rubbing of itself hard together, or by the restraint of the extreme cold, 
fools fire.  is by the force of it own heat set on fire. As they also say of the roving and wandering fire (which some call fools fire, Pliny nameth it Castor & Pollux, the Greeks term it Polydeukes) the which is wont to follow or go before such as travel in the night, especially such as ride or go by sea, not without some frighting of the ignorant, which think it to be a spirit, whereas it is a thing altogether natural and harmless, the which hurteth no body. But because we are fallen into the mentioning of this natural imagination, I will add hereunto, 
Whether it be natural for dead bodies to be seen about graves.  that wonderful fabulment or tale, which Hier. Cardanus reporteth of certain dead men, that were wont to be seen about sepulchres and Graves. The which, lest any man should think that I forge upon him, when as it is a thing almost incredible, I will set down his own words: Dead bodies (saith he) to be seen in fields about graves, and especially murdered, 
De vari. rer. 16. cap. 93.  and not deep buried, & which in their life time were fierce and cruel, to be seen I say, in the night time, and chiefly of such as are ignorant of this, is a thing altogether natural: When as the moist and fresh body of man in the grave, doth cast up a vapour always of one likeness according unto his greatness, which carrieth the shape of a man. Whereas in times passed, when the bodies were burnt, and put in a vessel, no such thing was seen. This saith he, fearful doubtless to be heard, but much more to be seen, and the which I rather refer unto a cunning mockery of the Devil (for Satan mocketh in the minds of men, and after the manner of jugglers, maketh many sights to appear, by the which he driveth the fearful either into a vain fear, or else unto idolatry) then unto the truth of a natural thing, if so be also that they be done, as they seem to be done. The which also may hereby be understood, in that he saith, that they are chiefly seen of those, which are ignorant of the matter. For the Devil can sooner deceive these, as who a good season have tossed these things in their minds, and in their though and power of imagination do conceive and bring forth unto themselves the fantasies and imaginations of such things, 
Vain imaginations.  so that they think they see outwardly, the thing which they have imprinted and shaped in their own brain the which is no new thing in those that are sick of the jandice, and in melancholic persons. And that such visions do seldom or never appear unto stout men, because that by reason of their courageousness they never fear them, or do once so much as conceive imagination of them, Theodorus Bysantius, and after him, 
De praestig. dem 2. ca 24. Hip. de virg. morb.  the most worthy Physician john Wierus doth testify: Wherefore, if Cardanus had said further, that those spirits had oftenest been seen of Children, women, fearful tender, and sick persons, who by reason of the weakness of their mind and body, are troubled with continual fear and vain dreams, that which he saith should of me more easily be credited. But now I cannot choose, but put it among the true tales of Lucianus. In these things I am to stay no longer, if I shall only add this one thing, that those which do in such sort ascribe all things unto nature, do oftentimes delight themselves in vain with their own error, and do embrace the Image of Helena, for the Goddess herself: when as the most of such strange wonders are often done by the sleights of devils (as I have said) and many also rather by god his miracles, whereof men can yield no reason, then by any natural cause. Cardanus therefore a most learned man must pardon my being against him in this point, for as much as by his own testimony, it is always lawful to doubt of a general truth, how good soever the man be that affirmeth the same.  
And whereas I said that the Churchyards are to be placed towards the North, it hath the same cause, the which hath been alleged for the building of the plague houses. 
The north-wind  For the wind which bloweth from this part, with his thinness and pureness, doth easily consume and scatter abroad all thick and troublesome vapours, and cleanseth the air. Wherefore he will not bring any infectious smell, or hurtful breath into the City, the which we have proved to be usual to rise out of such places.  

The figure of the churchyard round.  Furthermore, although it be but a very small matter: yet that all the circumstances may be agreeable unto the nature of the thing, it must be made of a round, and not square, or any other figure, and compassed with a stone wall. Why so? whether because this figure of all other is the most capable? or because it is the most perfect? When as all other are found in this? Verily for both causes, but the former is of less force, the latter hath a more fine signification. For when as oftentimes many are to be buried, chiefly at that time, it shall be profitable, that the space be large, least we be driven to break up and open some graves that are not very old, and to make bare corpses half rotten, which will be evil favoured and loathsome, and bringeth danger of infecting the air. The roundness of the figure betokeneth perfection, both that which they that lie there, have already received, & that also which they yet look for. In which consideration the heaven itself is round, and those which we reckon for saints, and which are appointed unto blessed eternity & everlastingness, unto the same we are wont to paint a round figure. For there is no end of the circle or spear. It may also signify, that which the Greeks say: All things belonging unto man, 
All things after a sort may be said, to follow the moving of the heavens.  are as it were a round circle. For when as all things which are under heaven, do after a sort frame themselves unto the first moving of the firmament, going from life itself as from the East, unto death, as unto the West, they finish their circle with the motion of the whole heaven: like as he which is returned from whence he went forth, is said to have ended his course and circle. Hereunto also appertain the grates of iron before the door of the Church yards, 
These mysteries of this section may most of them happily seem more curious than needful.  and the doors or gates, when as they are opened, falling to again of their own accord, and shutting themselves, that the bruit beasts cannot come into them.  
But now it is time, that making an end of this Chapter of the place, situation, figure, and ornaments of common burial, I go unto other matters of greater weight, than those of which we have hitherto entreated.   

Of the cleansing of houses, and things infected. Cap. 6.  
IT followeth therefore in order, that when as the sick, and those suspected, which have been with them, have now either been carried out, or the dead buried, we speak some thing of the cleansing of the houses, and of such things as are in them. For this industry or pain taking seemeth to serve for many things, nay without the which all other labours are taken in vain, and the mischief doth eftsoons grow again, yea after long resting, taking again as it were new strength, doth sometime rage's more fiercely, then at the beginning. For truly without all question, it is a thing worthy the wondering at, why oftentimes so many men die in one house, in the which some body hath died of the Plague. The which thing, when as none of us doubt to happen through the poisoned air of that infected place, we must altogether follow the practise of the old Testament, when as the lepry usual unto that time accustomed to cleave not only in bodies, but also in garments, sheets, walls, and other parts of the house, so that those things were not only to be washed, but also sometimes to be burned. In like manner (I say) we must deal here, when as the poison of the Plague is no less wont to infect all things, and many times hideth itself in the chinks and walls, and lieth hid many years doing no hurt, until that getting an occasion to do harm, it breaketh forth with great force, and infecteth as many as come with impure bodies, and take in the same by their mouth, or other passages of their body, and ceaseth not from hurting, before that either the subjects fit to receive it are removed, or the naughty quality of the air, be sufficiently amended and scattered. So Alex. Benedictus telleth of a certain mattress, 
A Mattress lying seven years in a corner.  which through the negligence of the servants being unwashed, and undressed, lay cast in a corner a long time, and when as after seven years it was brought forth, and occupied, that which in the mean season by means of lying still, and of the cold, was unhurtful, being stirred up again with the heat of the place and of men, and drawn in by the pores or small holes of the skin, showed forth her poison, to the destruction of the whole house. I recited a certain like thing before of a leathern garment, and diverse other infected things, of which I had experience. For it is manifest and undoubted, that the pestilent air may lie long in such places and household stuff: the which, if it be stirred up, and get into a corrupt and impure body, it very easily kindleth. 
In appen. ca 9 li. 4. de rer. variet.  H. Cardanus indeed a man much red in histories, telleth, how that in a certain Village called Lachiarella, near unto Milan, at the burial of a certain old woman, there were found two chests full of linen cloth, and clothing, hidden for fear of wars by the space almost of thirty years. The which being opened when as they curiously searched, as the manner is, they found nothing corrupted in them, yet as many as were present at it, or touched & handled the things that were laid up in them, either then or afterward, died all within three days. Marcilius Ficinus also affirmeth, that walls, old iron, and such things as be made of wood, unless they be helped and remedied by washings, perfumes, 
De Epid. ca 24.25.  and fires, do keeepe still their infection a whole year, or more also. Also that garments of woollen, and such like, unless they be often aired, washed, perfumed, or be hanged by the fire, or in the wind or sun, do remain three years and more, infected. You know (saith he) that the smell of an hoar orange is kept many years in the box wherein it did hoar. Likewise, that the smell of the moss or down in the silk worm continueth long, such as it was before in his silk worm. Truly as oil is nourishment unto fire, 
Wool keepeth the infection a long time.  so will is a nourishment unto this infection, & doth so nourish it, that it doth not only preserve it, but also increase & strengthen it. Also in an other place: As concerning (saith he) the disposition of the only air, he understandeth the common and not the private air) only speedy taking is sufficient: so when as all men, who soever they are, have remained three months free from this sickness, it may be judged, that the air is now purged. But be thou most wary in coming near unto, 
Alex. Ben. 1 de pest. ca 3.  or in touching of those things, which hold the infection faster than the air doth. The boughts of furnaces or ovens in walls do keep the infected quality longer than wood. Wherefore all things are diligently to be purged, with fires, washings, ayering, purfuminge, smells etc. Men for the most part are cleansed in the space of 14. days. Houses, wooden things etc. in 21 days: clothes, garments, and such like in 28. days. Horses, money, household, farthels, and such like, unless you deal marvelous warily, are wont to keep the infection a long season. Wherefore be thou watchful, wary and wise, and provide for all things in order.  
These things hitherto in a manner hath Marsilius Ficinus, at the end of which words, that I may begin, I do by all means exhort and admonish our Preservers also, unto whom I must return again, that they use especial wisdom in this point, and diligently provide for all things in order. And first, that they give commandment, as I have said, by whom this cleansing must be done, and secondly, how it ought to be done.  
Wherefore, if they be yet alive, 
Who ought to be appointed Clensers.  and in health, which were left in the infected houses, this charge must be committed unto them, a threatening and penalty being set upon their negligence. But if the house be clean rid of men, this business must be done by those, whom we before have named Buriars, Carryars forth, and Sockers or Dressers and layers forth of the dead. And these first of all must open the doors and windows, that the wind may pass through more freely. secondly, they must make fires of convenient matter, as of Oak, juniper, Beach, Willow, etc. that the air of the whole house may be purged. thirdly, if there be any things of small value, as of clothes, garment, and linnes of little worth, they must either cast it into the river, or burn it in a place by itself out of the company of men. Fourthly, touching settles, tables, garments of some price, clothes, beds, etc. they must not only wash them with a special care, but also soak them in lie, beat them, and hang them out on breathing in the air: For if it be not so done, it is to be feared, lest the infection be not sufficiently vanished away, and least that within short time after it revive again. The walls also must be scraped with tools of iron for the purpose, and be done over with new lime, & whited. Fiftly the whole house must be often purged with perfumes of the dried leaves of Oak, or berries and wood of juniper, or frankincense, or such other like smelling things. Sixtly, when as they have done all these things, with such painfulness, order and diligence, as I have said, they must at length strow all the flooers with sweet herbs, as with Sage, Isop, Lavender, Feuerfew, Basil, Rue, Spike, Rosemary, Roses, Water lily, Violets, Vine leaves, and Willow leaves, etc. according unto the time of the year, the which particularly here to set down is needless. And all these things ought far more diligently and painfully to be done in those dwellings which are under the earth: because that whilst there is here no free vent, they do much longer keep, the hidden and imprinted infectious poison of the Plague, than those which are in an open and free air.   

Of keeping of those, which have been in infected houses. Cap. 7.  
WHat order is to be taken for those which have been in company with the sick of the plague, albeit I have made some mention hereof before, yet in this place something is to be said thereof again, and that more expressly, for it seemeth not to be convenient, that they should go every where up and down at their pleasure, or occupy their common trades, setting open their houses straight after the dead corpses are carried to burying. Therefore they either have been with them of necessity, as household servants, which tended upon the sick, and Physicians, Chirurgeons, Preachers, which applied medicines unto the body and soul, and briefly others that carried forth the dead to burying: or else they were with them not of necessity, 
Those that once or twice have visited the sick of the plague.  as those which came not unto them daily, but by the way peradventure once or twice to see them. These if they use some diligence in cleansing their bodies and garments, it shall be sufficient only for the space of 14. days to keep themselves within their own houses, if so be that no worse thing have followed. But they which have done the office of Physician & Chirurgeon, it hath been already set down, that these aught to refrain the company of other men the whole time of the Plague. The household, and such as have daily kept company with the sick in one house, have need of a longer time to cleanse them. But if ye be minded to give them leave to go abroad, nevertheless for the avoiding of infection, they must be forbidden public Churches and other assemblies, unless they openly carry with them a little staff, or white wand, as a token of the plague, and that notwithstanding they diligently shun the company of the sound. If any shall refuse so to do, they are to be punished by a sharp decree of the Preservers, that for the space of six whole weeks, they venture not to go out of their houses, yet ought they much more straightly to be kept in, 
Such as have had the plague.  who themselves have had the Plague, although now they be never so much healed of it. For in such a cleansing there needeth the space of two months. But they of all other most straightly, which presently yet now have the Plague: of the cleansing of whom what ought to be decreed, because they have yet now to wrestle with death, it cannot be set down. For albeit they be for the most part weaker, then that they can go abroad out of their houses, yet it sometimes falleth out, that the sickness granteth them truce for certain days, when as the poison cannot go so speedily unto the principal members, nor take the Castle of life, being letted either by the thickness of the body, or by the natural strength of the bowels, or else by the less or weaker quality of the disease. These than are wont willingly to shuffle in themselves among the assemblies of men, led either by a certain simple error, for that they think, that they themselves shallbe delivered, if they can rub their disease upon others. For such wit hath the old Devil the master of mischief to endue men with false belief, and (as the common people saith) to turn the wheel, promising vain hope of health: or else they are led by error joined with lewdness: that is, with a mind to commit a most notorious and cruel offence, namely, to infect and kill many other with them. For some are of so pestilent a mind, that they far exceed the pestilence of the body. He that hath not had some experience in the world, 
A pestilent kind of people.  nor seen the towns of many men, nor known the mind, will scant give credit unto my words: but in truth I can boldly avouch, that I have seen with these eyes, them, who, when as they have had the sore running upon them, so that they could not doubt of the sickness, have thrust themselves into the Church, & secretly have together with others received the bread of the Lord, and out of the same cup have drunken the wine of the Lord: I tremble at the telling of it, albeit at that time there ensued hurt unto none thereby: the Lord doubtless so providing, who doth deliver us from all evil. But who would not think such fellows rather Devils (I speak with M. Luther) than men? Or at the least wise to be most pestilent men, than whom the pestilence itself is more gentle? And as privy murderers, do one while thrust these into the heart with a dagger, and another while these, the which it is not known unto whom it may be laid, so these most notorious infected murderers, and mad dogs, do here infect a boy, there a man or a woman. And when according to their power they have infected all things, they prate that their fault is to be laid unto none but unto the will of God. And they rejoice and laugh in their sleeve, as if the matter were well done, when as they hear of the miseries of others, of the which they themselves were causes. O most cruel poisoning: the which ought by no means to remain unpunished, nay is worthy either of equal or also of greater punishment than the murders of common robbers. 
De varieta. rerum 15. cap. 8.  Cardanus telleth how that it happened at Casalis a City of Salassia in the year 1536. that certain conspired together (namely forty men and women together with the hangmamn) that they would make anointment, wherewith they would anoint the bars of doors, that they which touched them, might be infected: and would also make a powder that being secretly sprinkled upon the garments of men, should work their destruction: (the plague had been extreme in that place a little before, and now was ceased) but their conspiracy being found out, they were all put to death with singular torments. They confessed also, that they had determined at a solemn pomp upon a certain Saint his day, by anointing the seats to slay all the Citizens, & that they had prepared above twenty pots for this purpose. They attempted the same also sometimes at Geneva, and were executed. And is the fact of these I pray you more heinous, then of those whom I have spoken? Or who would think that men baptised with the Baptism of Christ, and ordained unto the kingdom of God, could fall into so great a wickedness? Who had not rather live among beasts, than in one City with such altogether unworthy of the names of men? Wherefore it behoveth our Preservers to be stout punishers of so great enormity or disorder, that for the common safety of the society and fellowship, they suffer not such privy enemies and wicked traitors to go scotfree, after the example of most worthy common wealths, of which there hath been mention made.  

The duty of such as be recovered of the Plague.  Further they which have been sick of the Plague, and now are somewhat recovered, ought voluntarily to admonish others, to shun their company, for when as they, being in this misery have been courteously helped, having now recovered health they ought again to consider, that they drive not others into the same misery, the which were a trick of most unthankful persons. If God himself (saith Luther) in the old Testament commanded, that the Lepers should be put a part without the City from the company of the people, for the avoiding of infection, and that they should not be received again unless they were judged cleansed, it behoveth us much more in this dangerous infection to follow the same: neither in this case may we be unruly and disobedient, etc. For I have before rehearsed more, spoken Christianly by him to this purpose. In the which, to speak freely, albeit the counsel of separation do greatly like me, 
The lepry of the old testament.  yet do I not think this opinion to be allowed of all, in the cause, wherein this danger in the infection of the Leprous is thought to consist (unless peradventure this sometime happen for the contempt of God his commandment: for their company was very straightly forbidden) into the mention of which thing because I am fallen again, and have often before spoken of it, I will not refuse to repeat it again in few words. For first it is not certain that the lepry of the old testament was a disease, hurting the actions of nature, or curable by any counsel or remedy of man: nay in the opinion of S. Augustine, 
De civit. dei.  it was rather a defiling and uncleanness, in deed not common, but especially sent by God, than a disease of the body, and (as he speaketh) rather a blemish of the colour and skin, then of health, or of soundness of the senses and members. Wherefore the Scripture also doth oftener use the word of cleansing then of healing, when as it speaketh of the curing of this grief. And in my judgement certain famous Physicians do very well distinguish this our lepry, which is called of the Greeks, Elephantiasis, from that of the Hebrews, which of them is named Saharath, and of the which mention is made in Leviticus and in the Evangelists. For this disease (say they) is not of them, which thorough error are wont to happen in six not natural things, where as it is indeed a grief proceeding from the wrath of GOD, 
Amat. Lusi.  which according to the nature of the sin is wont to happen not only unto the bodies of men, but also unto garments, and the walls of houses, in the which those transgressors dwelled: according to the greatness (I say) of the fault. For if the fault were small, certain small spots did arise in the walls of the house: if it were greater, they did cleave unto garments: but if it were a most great sin, than the body of the sinner was defiled with the same. And those that were suspected of this lepry, were judged of the high Priest by the space of fourteen days, whether they were to be shut out of the company of men or no. For there was no need of the help of man to the curing of the same, but only of the hand of God. All which this (like as many other) are now ceased.  
But concerning this our elephantiacal lepry, 
Elephantiasis, or lepry of our time.  which doth most greatly differ from this other, this is manifest out of the books of Physicians, and nature of the same, that it is a disease coming of the fault of the bowels, & humours, very fierce and as it were a canker of the whole body: the which in times past (as histories report) was peculiar unto Egypt: and not seen in Italy before the age of Pompeius Magnus. What? that even at this day it is more seldom in Italy, then in our country of Germany, 
Ant. Be. de abd. morb. cau. cap. 98.  or the low countries of Belgia near unto it, or in France: the which some writ to happen unto the one, because of their unsodden meats, and unto the other by reason of the constitution or quality of the air: 
Lib 2. ad ad Glauc.  but how truly, see they, which make themselves so ready arbitrers, and as it were umpiers in weighty causes and controversies. For Galen thinketh that it is seldom seen in Germany, often in Alexandria, looking peradventure unto his times: I with Amatus Lusitanus do rather ascribe it unto their ill manner of diet. For they indifferently & without any choice or order feed on fish, podware, some fruits, milk, 
Nat. histo. 26. cap. 1.  and white meats. The lepry called Elephantiasis is described by Pliny after this manner, that it is said oftentimes to begin at the face, first in the nose, as it were a little lentil, anon going over the whole body, spottie, of divers colours, and the skin unequal, in some place thick, in some place thin, with an hard or rough scab, & last of all increasing and eating the flesh to the bones, the fingers and toes swelling both in hands and feet. This is the definition of Pliny. That manner of curing is chief commended by Galen, 
Gal. 11. fac. med. simp.  which is done by the use of Viper's flesh: the which I myself also in Italy, have heard to be commended by most excellent Physicians, and have seen also fitly used. But these things are not for this place. But this heereout appeareth, that there is a great difference between the Elephantiasis, that is the Lepri of this time, & that, when in the old testament was an especial punishment of sinners, both as concerning their nature, and manner of curing: the which Leonhardus Fuchsius hath also observed in his Paradoxis: 
Lib. 7. ca 16.  but not in like sort Franciscus Valleriola in his medicinal enarrations. 
Lib. 6. cap. 5.   
But some man will object: 
Objection.  yet both of them must be infectious, when as both that are infected with them, are separated from the company of men. I answer, 
Answer.  what if there be not in them both the like cause of separation? For peradventure they were for this cause separated among our ancestors from other men, because it was a foulness and certain filthiness that God would not abide in his people: as which it behoved to excel in the cleanness as well of body as of mind: or for that they which were defiled with these spots, should sustain some punishment: to wit, that both they should abstain from the company of others, & others likewise from theirs: which thing in the judgement of some was an Image of our excommunication at this day, which they commonly call bannition or abannition, that is absence for one year. But our Leprous are herefore removed from the company of men, because they have a disease both grievous and also infectious: 
Gord. par. 1. cap. 22.  Albeit to speak as I think, I do not judge the infection to be so great, as many do suppose. Nay rather in my judgement that disease is more infectious, which in our time we call the French pocks, because of either the beginning or propagation and spreading from thence, and the which joan. Manard. judgeth to be a kind of Elephantiasis, 
Epist. lib. 7. Epist. 2. jac. Syl. in praefa. Isag. nat. hist. 26. ca 1.  but not truly in my judgement: albeit that it be not so dangerous, especially at this day, when as the force thereof waxeth weaker by little and little, so that we may hope that it will at length cease altogether, as of the tetter which Pliny mentioneth, there remaineth at this day no tokens. But as concerning the elephantiacal lepri, I have often diligently inquired of them, which were diseased with it, but I could seldom understand that any was infected by their company, albeit those that are sound are often conversant with them, 
Leonb. Zac. 9 in Rha. ca dephthiss.  nay (that which is more wonder) albeit the sick husbands use the company of their sound wives, & some times beget sound children: which should be incredible, if the force of the infection were so great, as it is thought of many for to be. Which things sithence they be so, and yet nevertheless they are put apart from the company of other and that with great carefulness, for what danger soever of infection, or at leastwise suspicion of infection: I say again that which I have often said already, that there must far more care be used in the infection of the Plague. But these things peradventure may seem more at large debated than was meet: which the indifferent Reader will easily pardon me, if he shall consider that it is not unprofitable, that sometimes we be put in mind of sundry matters. For this thing stirreth up wise men to a more diligent searching out of truth: which truth, as Pythagoras said, is drowned and hidden in a most deep well.   

An admonition unto every subject of the common wealth, to employ his service to keep away the common danger of infection by the plague. Cap. 8.  
But peradventure there will not some be wanting, who with discontented minds will speak against these our constitutions or orders, either for that through lack of judgement they cannot thoroughly weigh and understand the matter, or for because they cannot away with such counsel, whereby they perceive themselves to be brought into order: for the common sort useth to be unwilling to bear all yoke. But these are forthwith to have their answer. 
Such as think the Plague to come always immediately from God.  As for those who persuade themselves that the Plague cometh always immediately from God as a peculiar and immediate whip, and therefore attribute nothing unto the help of man, I can do no more but counsel these, to suffer themselves to be better instructed. Such as can abide no order setting themselves openly against our Preservers, and will urge or be earnest for their old custom & liberty, these I would altogether have admonished, to consider, that they alone are not here provided for, but also their wives, children & kinsfolk, yea the whole society and fellowship. What barbarousness then should it be, to be unwilling for a small time to bear that which thou mayst safely do, to the end thou mayest be delivered from it, which if it hap unto thee, thou canst not bear but with the hazard of thy life? Go to, who would not willingly in the time of war, or in the besieging of a city, suffer to have some new laws, 
Le. Lem. 2. de occul. nat. mir. cap. vlt.  but yet necessary for that state, by the Senate, or Lieutenant of the soldiers, to be prescribed unto him, by the which he understandeth that both his goods and life, and also his country men's may be defended and preserved? Nay who would not labour with all his might & main to keep away the enemy from his borders, if he be absent: or to thrust him out if he be entered the city? Who in a common overflowing of water, will not take pains to keep and maintain the bays, to strengthen houses, to deliver cattle, to help men swimming, to give if it be but a board to them that are like to be drowned, if he can do no more? Who would not run and help the sheep, if the Wolf somewhere breaking into the fold, should tear the flock? Who (I say) is endued with so cruel an heart, which in these miseries would not both with hand and foot, so far as he were able, bring aid in things going thus to wrack and ruin? Who of tenderness could with a quiet mind behold these miseries of his neighbours? O heart altogether devoid of all humanity, and as hard as the Adamant, or rather brutish, that in this case thinketh that there is any place for sloth and sluggishness? Bruit beasts help one an other, and that readily, if any trouble befall them from others: and shall man that hath his name of manhood (which word containeth in it all kind of duty) for the retaining of an unprofitable liberty in the grievous affliction of a whole City, not be content to have commendable, commodious, necessary laws, yet not perpetual, but temporal, prescribed unto him? And according to the equity of these laws to have the common wealth, and the safety and life of his fellows maintained? 
Objection.  But (say they) the examples which you bring are unlike: because GOD is the Author of the Plague, but men, or other creatures are the Causers of these. As though any thing came to pass without the providence of God, yea or without his divine decree. 
Answer.  As if there were any evil in the City, which God hath not done. 
Amos 7.   
But these things in times passed have been handled by us. Go too, if we see any man to be pressed with hunger, dost thou not think that by the commandment of GOD we are bound to give him meat? Albeeyt he be a Turk, albeit he be an Heathen, albeit he be our enemy? How much more than do we own this duty unto our brethren, our neighbours, our citizens, whose help we can never be without? Now if we withdraw our help from those which are in such sort in need, be we not murderers before God? Saint john sayeth, he that loveth not his neighbour, committeth murder, and that love doth not remain in him. And such was one of the sins which GOD laid against Sodom, as Ezechiel saith, Behold these are the sins of thy sister Sodom, idleness, riot, not regarding of her neighbour. After the self same sort shall Christ say at the last judgement: I was an hungered and ye gave me no meat, I was sick, and ye did not visit me, and if then it be so great a fault, to deny meat, or not to visit the sick, how much more great a fault shall it be, not to take away according to our power as it were present death and destruction? I would to God that with these prattlers and contemners of the public safety, the counsel of the most excellent and noble M. Luther might find place, who so wisely, so godly, 
Luther.  and finally, so carefully persuadeth all kind of helps to be used, which by any means may profit: and will by no means have any thing omitted, which any way may quench such a fire. So behave thyself (saith he) as one that is desirous to quench a common fire in a city. 
The Plague is a fire.  For what else is the plague, than a certain fire, which doth not consume and devour wood or chaff, but the life and body? Therefore every one of us ought thus for to think: if Satan by the will of God, either by himself or his ministers hath wrought us this deadly infection, I on the other side before all things will pray unto God, that of his mercy he will take away the same from us: Then I will put to my simple helping hand, both by perfuming and cleansing of the air, both by using of medicines, & also in shunning the infection, where my presence is not necessary, lest I might seem myself to have neglected some thing, or be cause of death unto others, who through my negligence may take harm. But if God nevertheless will have me visited with this sickness, or call me out of this world unto him, at leastwise I have done that which was my duty, neither have offended any thing, either against myself, or my neighbour. But where my service is needful, there I will let pass nothing of all things which either can or aught to be done of me. Behold this is that godly faith indeed, which doth nothing rashly, neither tempteth God in any thing. Thus much in a manner after this sort hath Luther, but in dutch. Therefore if such wisdom and fidelity were seen first in the Magistrate, then in the Citizens, truly the Plague would be much more tolerable. But whereas the one are too rash and careless, & the other contrariwise too fearful, there Satan easily at his pleasure tosseth all things up side down, and the misery doth so far daily increase, that at the length there is a pitiful plight of the whole city. 
Miseries that happen in the time of a common Plague.  For traffic waxeth cold, there groweth a dearth of all things, the Church assemblies cease, charity is in jeopardy, all things are suspected, & as the Poet saith, The wandering guest doth stand in danger of his host, the host in danger of his guest, & fathers of their son in laws, yea seldom time doth rest between borne brothers such accord and love as aught to be. Due honour is given neither unto the magistrate, nor unto parents, all discipline is neglected. Nothing but trembling, despair, crying of young children, a noise of women, weeping, mourning, sorrow, fear, dying of families, falsifiing or staying of testaments and wills, confusion of inheritances, wasting of the City, decay of the common wealth, & to conclude, nothing is heard or seen but all kind of misery. All which things they ought worthily to set before their eyes, which do so little esteem of this cause, that they will bear nothing, no not for a small time only, for the sake thereof, the which is both easy to be done, & unhurtful, nay profitable for them: but either under colour of religion, whose force they know not, or through rebellion they despice commendable & profitable laws to the common wealth: and unthankfully reject those, which give them healthful counsel with great travail, and faithful carefulness, which they may use & cost them no money: unto whose ignorance notwithstanding in respect of the public profit, our Preservers ought in no case to yield: but rather ought to follow that excellent counsel of Hypocrates, that they constantly follow and continue in the same, which at the beginning they have by grave advice thought most expedient.  
Let every man think these things to be said unto him either in my name, or in the name of the Preservers, and earnestly endeavour faithfully to help his distressed Country. Which if he do not, let him fear punishment both at the hands of God and men.   

Of the punishment of such as rashly offend. Chap. 9  
WHerefore, because that hitherto we have set down what is needful to be done, neither have let pass any thing that by reason might be said, or is appertaining profitably unto the matter: and also have exhorted all men diligently and earnestly unto the observation or keeping of these constitutions or orders, it now followeth, that if any man be found slack or unfaithful in his office, that he, the cause being known, suffer punishment according unto the greatness of the fault. For what shall it profit to have made many good laws, if they be not kept? And they will not be kept, unless there be due punishment upon the offenders. For such as are good, will of their own accord do all those things which are best. For the law is not made for the just, but for transgressors or offenders. The Magistrate also carrieth not the sword in vain, but is a fear unto those that do evil. There is one hath said very well, that no common wealth can stand without laws, that laws are worth nothing, if there be no action: and that all action is in vain, if there be no execution. Let us therefore begin at the beginning, and let us see, what penalty is to be set down to every one that shall rashly break the laws of these ordinances, the which I protest that I fear not to make, if I should be in danger to lose my life for the same.  
First of all concerning the Preservers themselves, 
The Preservers.  albeit they shallbe the rulers and overseers of these laws, yet they ought not to claim unto themselves more liberty, than the highest Emperor his majesty itself would have unto himself: who although he confess himself to be above the laws: yet he saith that he will obey & be subject unto the laws. 
L. O worthy voice. cod. de begib. Item L. princeps ff. de legib.  And truly equity doth require, that look what every man ordaineth unto others the same also he bear himself. It is the saying of Isocrates, that the common people willingly follow the same which they see their rulers to be delighted withal. Therefore let the Preservers by all means endeavour to maintain their authority, & let them labour not only in name, but also in deed to be Preservers of health, and from their hearts to procure the common safety. But if either they themselves shall do any thing negligently, or of favour (which in the judgement of the very heathen becometh not a magistrate) bear with others: by the decree of the Senate or whole bench, which thing will procure them infamy, let them be put from their office, and be brought into the order of common Citizens.  

Physicians, Chirurgeons, Apothecaries.  Physicians, Chirurgeons, Apothecaries, if they commit any thing through oversight, which men never know of (for oftentimes such things may happen (let them know that they shall have God a revenger. But if they shallbe found guilty of some light fault, let them recompense it with greater diligence. They which cannot do all things so handsomely and skilfully as only the most excellent Physicians can do, they are cleared by the law itself. For it is always a hard thing to attain unto that which is rightest, 
L. lat. L. mag. ff. de ver. & re. sig.  neither can we all be Hippocrateses or galen's. As for such as have made an open fault, that is of gross & purposed ignorance, have offended in that the which for the most part all men of their calling would have done otherwise, and better, let them sustain some arbitrary penalty according to the pleasure of the magistrate, which may consist either in putting them out of office, or abridging of their stipend, or finally in impairing their estimation and good name. Other faults are left to be punished according unto the imperial laws or constitutions & statutes of princes. In the mean season both these and the ministers of the Church that follow, must abstain from the company of others, or else sustain an arbitrary punishment.  
The ministers of the Church, who are the Physicians of the souls, 
Ministers.  cannot easily offend in their office, if they be desirous from their heart to be that which they are called, & show not themselves slow unto any, nor have respect of persons, which doth at no hand beseem them. Wherefore public crimes excepted, if they shall do any thing negligently, 
Pro. 15.  or not behave themselves godly, we will leave them to be punished unto God the uncorrupt judge, & searcher of things, and of the heart, or at the most suspend them from their office, and in the mean season take from them a months wages.  
Among the Citizens, 
Citizens.  whosoever shall be found a breaker or transgressor of the order appointed, let him have punishment according unto the nature of his fault. If any man be found drunken, 
Drunkards.  he is to be punished either by some public shame, or forfeiture of money, observing the circumstance of person, occasion, oftennes, & greatness. They that shall dance, 
Dancers.  trim up or go unto public baths, or be married, shall have some small punishment: but if they get a special privilege, no punishment at al. For there may such causes fall out, why some thing may be granted unto some, the which ought not commonly to be done unto all.  
They that shall adventure to bring into the city, 
Sellers and buyers of things unlawful.  & to sell things forbidden, are worthily to be punished with the loss of the things themselves. The same punishment is to be laid upon the buyers, if they yet now have with them the things hole & untouched: otherwise let the punishment be equal unto the price of the things.  

Inst. de re. divis. § cum in alieno solo.  He that is found selling of profitable things, as meats, or drinks, in any other place then in the place appointed, let him bear the loss of all that he setteth to sale.  
Whosoever of his own private authority shall covetously increase the price of things saleable above that is reasonable, 
Sellers above the stinted rate.  or above the appointed rate, let him be under the punishment of unlawful usuries, and for a time forbidden to occupy any more.  
Whosoever shall not put away beasts forbidden, 
Penalty for not removing of cattle and their filth.  nor carry away the filth which they make, let him be punished with a certain sum of money: but if he throw it into the public street, let him be punished double, and nevertheless compelled to carry it out of the City on his own charges. If he shall foreslow it, let the punishment be increased according to the number of every day: or else let it be caused by the officers to be carried away upon his double charges.  
Dogs, cats, goats, etc. 
Dogs, cats, etc.  which severally belong to every man, unless he keep them at home, let him pay an arbitrary sum of money: and let it be lawful for every one that taketh them, to kill or keep them, unless it may be proved to be done without the negligence of the owner. Horses, if they break out of the stable, and run away, must be restored unto the owner. For such are not wont to run up and down.  
If any either stranger or citizen coming from infected, or suspected places, 
Comers from places infected.  have not a testimonial of health, & of the soundness of the things that he bringeth with him, let him be shut out: and if he shall privily come into the city, let him suffer the loss of his things, and concerning himself being punished let him be put back for a time, or else shut out for altogether.  

Keepers of gates.  The keeper of the gates which shall receive any coming from a strange place without a testimonial of health, if he do it wittingly, let him for certain days be imprisoned: but if he do it unwittingly, as it may come to pass in a multitude passing by, yet he is to be punished with some money penalty. The same is to be ordained concerning innkeepers, and such as lodge strangers.  

Comers out of infected houses.  Whosoever after the prohibition of the Preservers shall dare to go out of any house infected with the plague without an appointed mark, shallbe punished with a money punishment: but if noted with some mark, he shall rashly go into other folks houses, or thrust himself into the company of men, let him want liberty to go out afterwards, or let him be carried into the Plague houses. The same is to be ordained against them, which go out of one plague house into another.  

Contemners of Physic.  He that being in health or sick shall contemn Physic, let him be condemned of stubbornness, & counted as an heretic: unto whom also afterwards, less benefit & duty is due from others, nay he shallbe counted unworthy the fellowship of Citizens. For he hath tempted God, & with the rebellious jews required miracles, when as without miracles he might have had experience of the grace of God.  
Whosoever shall affirm, 
Forsakers of their city, etc.  that it is lawful for christians in the time of the plague without a lawful cause, & consent of the rulers, to leave his city & church, he is worthy the name of a schismatic: and if so be he so run away, he is to be deprived of the freedom of the city. And he that shall hold every plague to be as an immediate punishment from God, is to be condemned of ignorance, & to be despised as an evil speaker: as one that layeth upon God his own rashness, & blame of his own reckless negligence.  
They that have charge about burials, 
Officers about burials, etc.  grave makers, cleansers, & such as are put in office about carrying forth of the dead, if they refrain not themselves from the company of others, as those that in houses infected have been of the household (if they offend after the same sort) are to be punished. If they have at any time buried any that were not dead, as we have said that it doth at some time hap, if they have done it willingly, let them be held for murderers: but if they have done it ignorantly, let them ask god forgiveness for their fault.  

Inst. de pub. jud. §. Item lex Cornel.  If they shall steal away any thing out of houses that they had to cleanse, let them be guilty of theft: but if they have given the same unto any other, let than be guilty of giving of poison, and be punished with a bodily punishment.  

Goers abroad before the time prescribed, etc.  If any man before the time prescribed, shall go out of his house without licence, & thrust himself into the company of others, he shallbe bound to begin afresh the time of shutting in, & be punished beside with an arbitrary punishment. But if the same party being infected before, and yet scarce well recovered, or but meetly recovered, shall adventure to do the like, he is to be accused of great unthankfulness, and to be deprived of all benefits usual to be done unto him, and beside to be restrained with longer keeping in. But if being now in very deed infected with the plague, he shallbe found to have committed this heinous offence, upon notorious & wicked boldness, as a murderer, after the loss of his goods (if he be without children) let him be delivered over unto the hangman.  
Let these then be the punishments of such as offend rashly: the which according unto the circumstance of time, place, person, age, sex, greatness of the fault, & often committing of the same, the preservers may either increase or alter. Whatsoever penalties or forfeitures shallbe gathered the same must be bestowed partly upon the relief of the poor, & partly employed upon the plague houses.   

A register or brief rehearsal, containing the orders set down in these two books, Chap. 10.  
AFter that hitherto we have set forth such things as we thought to appertain unto the office of a faithful and wise Magistrate, in preserving and delivering the common wealth from the infection in the time of the plague, and have handled many things somewhat at large: it seemeth not amiss, to repeat briefly, & after the manner of a register, the more profitable and chief orders: if happily any man have not either leisure, or else like not to read the whole discourse: for so he may both the more easily remember than, and be less weary.  
Therefore when as we shallbe persuaded that it appertaineth unto the office of the governors of the common wealth, not only to furnish the city with things necessary, but also to keep away things hurtful & discommodious (amongst which hurtful things are especially contained common & general diseases, which hurt men by infection, such as chief the plague is) the magistrates must beware of this, that here they give no place to slougth or negligence, but rather with all endeavour, study, faithfulness, & wisdom, perform the, which they shall understand to concern the profit and health of the whole fellowship and all their subjects.  
And first of all, that they command unto their subjects a public repentance, & together with the people setting before them amendment of life, that they set themselves before God the most bounteous & almighty, craving earnestly at his hands pardon both for their sinful life passed, & hotly desiring aid in their present misery.  
Furthermore their conscience thus approved unto god, being well strengthened in faith, hope, and charity, let them employ all the service of man, that they let pass nothing, which either reason counseleth, or need requireth. And because the order in all things is necessary, whether we will do any thing that is profitable, or hinder that which is hurtful: & disorder & confusion hated of God himself: it shallbe great barbarousness, in other things to have good rules, & in the breaking in of diseases as it were of cruel beasts to use no wisdom, to make no laws agreeable unto reason. Wherefore as the natural Philosophers do appoint unto every sphere of the heaven, his mover, & as it were governor: & as common wealths do set over every office a several ruler: so also in the care of the public health, some certain magistrates must be ordained, who both indeed & name must be preservers, & by their authority procure all matters of this treatise, & that in such order as followeth.  
First, they shall provide the common wealth of meet physicians, Chirurgeans, Apothecaries, who sufficiently furnished with a blameless life, & skill of things, shall attend only upon this sickness of the plague, & shall (the Apothecary excepted) altogether abstain from other diseased people & diseases. And as these are honestly & courteously to be maintained with a reasonable stipend: so other runagate strangers as greedy cormorants, gaping only for their prey, are to be banished. For when as they are treacherous betrayers of the life of man, unlearned, and desperately bold, they are easily enforced by Satan in this plight of things to any heinous offence: that whereas they ought to take away the infection, here being wicked persons they persuade themselves to spread and increase the same.  
Now after the common wealth shall be provided of physicians for the body (for this care in our treatise, wherein provision is had for health, after the universal purging of our conscience, I judge to be the chief & first) likewise they must also make inquiry for Physicians of the souls, men approved in all points: if any (which thing I disuade not but wish and exhort) will use their help, or instruction and comfort, which is done by words and speech: or if the time so require, the receiving & partaking of the sacraments: These also must abstain from the company of others, which are not visited with this sickness of the Plague.  
They must command such order to be observed, or kept among the citizens, that all public assemblies be avoided, as marriages, games, dancings, baths, common fairs, pompous funerals or burials. Church assemblies may be used, if they be divided into divers places, that they come not together in great heaps, and sit close one by another. Great schools are to be removed into a place & air more convenient: lesser schools, and for children, are so long to be shut up until the sickness cease raging.  
In things concerning meat and drink, to be bought and sold, this foresight is to be followed, that it be not lawful neither to sell in the City, nor bring in what things soever are hurtful, and may bring danger of infection (and what are such, we have severally set down in the Treatise itself, as occasion served) but wholesome and necessary things are to be procured, and to be sold, every thing in his place, and at his appointed price. Many markets, and a reasonable price for every thing must be appointed, 
Theo. Tabe. de pest. ca 8.  according unto the natures of the things and countries, and ability of the buyars. Concerning which notwithstanding it is not easy by certain laws to make proviso, or exactly enough to prescribe, but only charity must needs appoint the measure & rule of this equity.  
Cows, Hogs, Geese, and other filthy beasts, which do make much stench and uncleanness, are not to be suffered in the City, but there must be made stables for them in some place out of the City, especially by some Brook, if it may be, which may carry away all the filth, or from whence the unclean reeks breath not into the City. Because that their dung and excrements doth greatly defile the air, and yieldeth nourishment unto the infection.  
The streets also must be cleansed of all filth, and nothing cast in them either grievous in smell, or abominable in sight: but what kind of such stuff soever there is, it must be carried out of the City, that of the streets there be not made common pryvies, as it were: nay, that the whole City seem not as it were a certain filthy jakes, which in some Cities is most shamefully suffered. Wherefore without the City in places convenient there must houses of office be made at the charge of the common wealth, and that by a river side, if there be any there, that such excrements may be carried away with the force of the water, or in some open place, that they may be dried up with the wind.  
And here the custom of the Sarmatians shall nothing move us, who in the time of the plague use to cast dead Dogs every where in the streets, to quench infection with infection. For this is barbarous, and peradventure commodious only for that place. But we must rather amend our air with sweet things: and chiefly by making every where great and bright fires and flames. For in a general sickness the pureness of the air is a chief remedy, as Hypocrates and Galen, and all ancient wise men do witness. And the fire doth cleanse, dry up and purify all things, and is unto the air, as it were the Sun, soul, and life: 
Pli. hist. nat. 56. cap. vlt.  Insomuch as look what that notable preservative treacle doth unto compound bodies, that doth fire unto the air, of all simple bodies, as in place, so also in virtue the highest element: 
De var. rer. lib. 1.  the which let it be lawful for me to speak with the leave of Cardanus, who denieth the fire to be an element. And it is very prettily said, 
Le. Lem. de ocul. nat. mir. 3.  By how much the air is better, by so much the mind is better. For men for the most part are disposed according unto the quality of the air.  
dogs also, Cats, Goats, and other tame beasts, which are wont to run up and down, and every where to wander in the streets, are not to be suffered, or at least wise must be kept at home, for such may carry about & bring unto others the air of the plague, albeit they themselves many times remain unhurt: the which is manifest both by natural reason, and also histories worthy credit.  
Wherefore such as cannot easily be kept at home, as Cats, it is better that they be killed, then suffered, and in the room of them, to use gins and mouse traps.  
No strangers, nor Citizens which come out of infected places, are to be received into the City, without a testimonial of health. And such testimonials in papers sealed or written, they must require of the Preservers: But if this order of our policy be not yet received in some places, they then must be craved at the hands of the magistrate or Minister. Such as have none, must keep themselves without the City a convenient time of certain days. For there must greater care be had for the public health, then private wealth. That which I have said of the men, must also be understood of the things which they bring with them: as wares, packs, household, etc. For in these many times there do lie great dangers. For the air of the plague may hang a long time in them, as it is most evident concerning woollen garments. For wool is wont marvelously to nourish & increase this infection. And it is known of many lewd persons, who by this means have scattered the present sickness far and wide.  
Into whose houses the Plague is lighted, they forthwith by the commandment of the Preservers, aught to keep themselves within, and must not have leave to go abroad, unless they go noted with some especial mark, which shall please the Preservers: whereby notwithstanding they shall not be yet at liberty, to shuffle themselves into the companies of men, or to go into other men's houses. The houses also themselves must be noted with some marks, namely by hanging before the door a black, red, or white sheet: or setting up of clubs, or swaths of straw, or torches unlighted: all which are signs of sickness or death. If any also of his own accord have gone into such houses, in like manner he shall not come abroad by the space of 14. days, without some mark. The sick and those of the house must provide for themselves, the one by healing, and the other by preserving medicines: either upon their own charges, which be able to bear it, or by the public charges, which are poor. For Physic is the gift of GOD, and Physicians the Ministers of God, by whose service the Lord many times giveth health: albeit when he will, he can do it without them, which can do all things. But it is not lawful to tempt him, neither ought we to ask miracles, when as without miracles, we may obtain the thing which we require.  
Hereunto also appertaineth, that regard be had of women in travel, which are not to be forsaken for fear of infection, but if they be suspected, they are faithfully to be helped, especially of the midwives & other women, which by a public stipend must be hired for this purpose.  
Two houses, called Plague houses must be built, large enough, of sound matter, situated towards the North, of an apt form, in some out corner of the City, or rather without the City by the running waters side: The one for the use of the hole, but yet suspected, and the other for the sick: not joining together, nor hindering one another in receiving the North wind: with Chambers somewhat high, but not darkish, with windows open unto the East. For the close air is very hurtful, of the which there have been seen fearful examples. And these things must be looked unto in the beginning of the sickness, when the number of the infected is smaller. For in a great company of sick persons, and in an universal visitation of the city, these things will scarce be sufficient, albeit all things be well observed.  
The Magistrate, when as the necessary persons and matters of the common wealth be provided for, may give leave unto certain to go aside, as unto women, Children, tender persons, and old men, and other unprofitable folk, which can do no good, but may do great harm, as it useth to be done in common burnings and firinges, or besieging of Cities: and he that shall then depart, is not to be condemned of reproach, or forsaking of brotherly charity. Otherwise it is lawful for no man to fly, especially if by famine, which is an other plague, he be not driven to seek an other place.  
But if it be plain by evident tokens, that this punishment is sent immediately by god, without the negligence of men, and natural causes, so far of is it that we should fly away, that we ought rather patiently to abide his fatherly correction, and humbly to pray for mitigation and slacking of the same. But every plague cannot properly be called the plague of God, but cometh sometimes by nature, sometimes by our negligence and rashness. In such a case there is no doubt but that we may desire and follow all wholesome counsels and remedies.  
If there die any (which at that time is a daily thing) they ought neither too slowly, nor too hastily to be carried forth and buried. For on both sides there is danger and inconvenience. Wherefore a moderation and mean must be used. This shall be done by such as are thereunto especially appointed, as Bursars', Gravemakers, Cleansers: who ought quietly and modestly to execute this charge, following holy men in times passed, and, that which is more, the Angels of God, who themselves also sometimes did this office. It must also be done without any companies of men: and if so be that any solemnity must be used, the same must be finished with as little coming together and charges as may be, least ambition and pride may seem to be sought in death, and the old spittle of pompous funerals or burials be licked up again.  
The Church yard, in which they are to be buried, must be builded without the territories of the City, of a convenient largnes, in a place neither low nor moist, towards the North, of around figure, compassed with a stone wall, with grates at the entry, and doors falling too of their own accord after they be opened, to keep out cattle.  
After that the Corpse is carried forth, the infected house, & all things in it, are with singular diligence to be cleansed & purged, setting open the windows, to be perfumed with fire, and the walls to be whited with lime. Things of no great value are to be burnt, others to be washed in lie. Lastly, all things are to be strewed with sweet herbs, flowers and fruits. And these things must be done by those whom we have named Ouerseears about burials, Cleansers, & Carryars forth to burying, or by those of the household, if they be there.  
All those which are left alive, must be by certain laws kept in, such in manner, as hath been said of them household servants, which have been with the sick. Those therefore which shall be in health among them, if they will go abroad, must, aswell as they, carry a white rod in their hand.  
Those which have been infected, and so so recovered, but yet not fully, may not rashly go abroad, until they be throughly cleansed, unto the which the space of two months is requisite at the least. But such as indeed are now presently sick of this disease, may in no case be found amongst the assemblies of men, as in the old testament it was not lawful for the leprous to be in the company of the clean.  
These orders every one according to his ability and office, must endeavour diligently to observe, as most profitable and necessary both privately for himself, and for the whole society and fellowship. He that of conscience and religion shall be persuaded to think that he resisteth the will of God, if by the help of man he labour to avoid his punishment, he must suffer himself to be better taught, and not to lay a snare upon his own conscience. But he that of slothfulness or waywardness shall contemn the public health, let him know, that he greatly hurteth charity, and as it were sinneth against his own body.  
Last of all he that shall be found slack and unfaithful in his office, must be punished according unto the quality of his fault: Which punishment the Preservers shall rule and set down, either by some penalty of money, or of reproach, or by suspension, or deprivation from dignity and office, or by imprisonment, or by the last punishment of putting to death.  
And thus far hath hitherto been spoken of the duty of a faithful and wise Magistrate to be used in the time of the plague. Which if it shall seem peradventure new unto any man, albeit that in many places it is not altogether unusual: let him understand that we go about a new work: New, I say, in some place perchance, or at least wise in some part new, but yet notwithstanding not unprofitable, or not necessary. And wholesome counsels are not therefore to be despised, 
All new things are not to be despised.  because they are new: For all things, which now are old, and with reason long ago ordained, were once new. Neither doth it follow: this is new, therefore it is to be refused. For is the hand of GOD shortened, so that in our times he can reveal nothing, which was not known of our forefathers? Do there not daily come abroad new medicines, the use whereof being unknown unto our Elders, hath been with great fruit and profit known unto us?  
Wherefore they which judge thus, that which is unto any man strange and unusual, the same by no means is to be received and allowed: do tie the Magistrate unto too straight bands, to cut away from him all liberty, to take advice upon most weighty matters, and such as he never before heard of: Far disagreeing from the counsel of that Prince in Homer, who (necessity enforcing) saith He that can better counsel give, who so he be, now let him come, for be he young, or be he old, most willingly the same I take.  
When as therefore there are some Rulars over all offices of the common wealth, who especially take charge of those things, the doing whereof is committed unto them, least any thing should be done amiss, or disorderly: I hope that wise Magistrates will herein easily also agree, to receive this newness into their common wealth. The which albeit it shall peradventure seem somewhat hard unto such as are not acquainted with it: yet by use it will wax mild, and by the profit thereof make itself by little and little more commendable. But if quarrellars shall cry out, that I have taken some things out of other Authors into this Treatise, I have examples, by which examples I think it lawful for me to do that, which they have done. How many things, nay almost all things hath Terence taken into his Comedies out of Menander? 
Terence.  And Virgil into his poesy out of Homer, Cicero although of singular wit & eloquence, 
Virgil.  nay the father of eloquence, was not ashamed every where out of the Greeks, to convey so many things into his writings, that he may seem rather the Translator than Author of some things. In the law, Physic, Divinity, the new writers have almost nothing, or very little, the which they have not taken from the old: out of whose books also they are not afraid to write out many things word for word, and to stuff them in their works for the maintenance of their cause, albeit sometimes not without suspicion of falsehood. And these things they often do in the same matter which hath sometimes been handled before by others: with how much more right I then who do handle a matter not perhaps so very new, yet thoroughly & as it were from point by point, set forth hitherto by no man, that I know, if out of the works of good Authors I have fitted to my purpose such things as seem to serve the turn. It is no hanging matter, to take from others that which a man may profitably use without wronging any body. 
Aesop's crow.  It is the part of Aesop his Crow unbesittingly to garnish herself with the feathers of other birds not agreeing unto her, and vainly to boast of the same: and it is the point of a wise man, from every where to take, & rightly to apply to his matter, such things as are fit and profitable for the thing in hand. For it is a great praise diligently to search the writings of our Elders: but a greater, faithfully to keep the things found out: for they have by their virtues opened the way of labour, and by their wisdom left unto us the path of understanding.  
Now if many of the things which I here require shall seem hard to be compassed, because that some lack wealth, some opportunity, some wisdom: yet is it not to be disallowed, that the best rule be set down, according unto the which, every man so far as he may, may order his matters. For the example and pattern, according unto the which a thing ought to be done, ought in every point to be most perfect, 
The most perfect way is in every thing to be set down, though it cannot be by others attained unto.  that the following of the same may be most commodious. For whereas in a manner nothing by following may be so set out as that it be made like to the first pattern, nay that it will not many ways be thereunto inferior, this shallbe a great praise unto the follower, that in the next degree he come near unto that which he hath purposed to follow. The Poet saith: Look what we can attain unto, some praise it is, though that we can perform no more: And of the wise men in the gospel it is said in a common verse: They went so far as they could go, where that they could no further pass, there stood they still. I know it to be more easy to give counsel then to follow the same: yet notwithstanding the best counsel is to be given. For if some thing be wanting in the setting down how a thing should be done, no doubt some thing will be wanting in the action itself, that must according to that rule be performed. There was never such an Orator as Cicero and Quintilian do describe unto us: Nor such a Physician, as Galen requireth: nor such a common wealth as Plato shapeth, nor such a Preacher, as Erasmus painteth out: Nor finally such a Church as Christ desireth. These, I say, albeit at no time they have been found so perfect, as of them they are perfectly portraitured, yet they thought good to set a most perfect pattern of them all before our eyes, by the view whereof all our thoughts and actions should be governed. Which things sith they are so, who can justly find fault with me, for that I require some things more exactly peradventure then some common wealths by following can be able to perform? Wherefore those which can plead no other let but want of ability, will at leastwise take in good part that good and wholesome counsel, which cometh from a good heart: And concerning the rest, must pray earnestly with me unto God the father, and jesus Christ his son, the true turner away, and driver back of all evil, that he will maintain sound in us the gift of life, which he hath bestowed upon us, & preserve or deliver us from this infection of the plague, unto the glory of his name, the amendment of our lives, and health of our souls: calling upon him after this manner.  

A Prayer.  
O God in all adversity  
the only hope and stay,  
Th'assured help and certain aid  
of life of mine always:  
Unmindful of deserved ire,  
O Father help at need,  
Spare and behold of people thine  
the tears which they do shed.  
Regard us for thy Christ's sake,  
with humble voice we crave:  
And deal not with us guilty souls,  
as we deserve to have.  
How some time David for his sin  
committed, grievous pain  
Did suffer, holy scripture doth  
report unto us plain.  
When seven thousand ten times told  
(a miserable sight)  
With rage of plague in three days space  
did lose this joyful light.  
But when with tears he did again  
his sin confess and wail,  
Of friendly pardon at thy hands  
forthwith he did not fail.  
His wickedness, and also guilt  
of wickedness committed,  
Which useth to provoke thy wrath,  
was by and by remitted.  
We also now have made the like,  
or greater far offence,  
To which of pain is likewise due  
as just a recompense.  
But yet O God & father dear  
with humble suit we pray,  
That us most wretched wights,  
in wrath so great thou wilt not pay.  
Have pity Lord on us,  
on us that humbly sue to thee:  
And suffer not our prayers made,  
in vain or void to be.  
Unmindful of deserved ire,  
O father help at need,  
Spare, and behold of people thine  
the tears which they do shed.  
Behold I pray for christ his sake,  
in name of whom who use  
All prayers unto thee to make,  
thou cannest not refuse.  
To whom, as coeternal God  
with thee, like laud and praise,  
Like honour, equal glory,  
renown is due always.  
Amen.     

Imprinted at London at the three Cranes in the Vintree, by Thomas Dawson. 1583.