A short learned and pithy Treatize of the Plague, wherein are handled these two questions: The one, whether the Plague bee infectious, or no: The other, whether and howe far it may of Christians bee shunned by going aside. A discourse very necessary for this our time, and country; to satisfy the doubtful consciences of a great number:  
Written in Latin by the famous& worthy divine Theodore Beza Vezelian; and newly turned into English, by John Stockwood, schoolmaster of Tunbridge.  
imprinted at London at the three Cranes in the Vine-tree by Thomas Dawson, for George Bishop. 1580.   

To the right honourable and his very good lord sir Henry Sidney Knight of the most noble order of the garter, one of the queens most honourable privy council, lord President of Wales and marchies of the same.  
PErusing this short and learned treatise of Master Beza( right honourable and my very good lord) I thought with myself, that I could not be better occupied, then at such times as I had leisure from my other business, concerning my public function, too turn it in too our mother tongue, that it might bee common to those that understand no Latin, for the satisfying of their consciences, which in this argument either hang doubtful not knowing what too answer, or else being lead with false persuasions do run into further inconvenience by casting themselves into further peril, then may bee warranted by the word: or else by sinning both against God and man, in breaking the bands of christian love and charity. For, concerning the Plague, there are two sorts of men that are of two sundry opinions, the one clean contrary unto the other, and both of them stark nought, and greatly to be blamed and reprehended. The one sort utterly without all exception, affirmeth it too bee unlawful by going aside to shun the Plague, withdrawing themselves and theirs from the danger of infection, and therfore for the maintenance of their wrong opinion do hold that the Plague is not infectious: And the other of to much fearfulness and weakness, teach it to bee altogether without exception unlawful too tarry in those places where the sickness reigneth; affirming that those which so do, are greatly to bee found fault withal, as such as by their tarrying, do plainly tempt and provoke God, being as guilty of their own deaths, as those that being in an house set on fire over their heads, had rather tarry still and bee burned, then by going out, too escape the danger and live. With the one or the other of these persuasions the most parte of the people are infected, so that they either wilfully cast themselves and theirs into present danger, bringing great hurt and damage unto the common wealth and church of God, many times depryuing them of worthy personages, which might haue been profitable instruments in them both: or else unmercifully and cruelly every man shifting for himself, leave the rest that are visited without all help and comfort, the Magistrat going from his subiects, the husband flying from his wife, the father departing from his children, the master not looking unto his servants, with many such like vncurteouse and vnchristian dealings, which are so far of from being means to escape the Plague, that contrariwise they do justly provoke God to sand the Plague amongst us, for the breach of the bands of christian duty, love, and amity, which God would haue us most straightly too observe. And a wonderful and strange thing it is, too see howe with all speed and expedition wee pack away at every small rumour of this bodily infection both high and low in a manner, whereas wee are in no fear at all of receiving into our souls the spiritual Plague and Pestilence, the infection whereof wee daily drink in by keeping company and joining friendship with the wicked and ungodly, and such as are enemies both unto GOD and his truth, whose society and felloweship wee ought by all means too avoid and shun: the which because wee do not, no marvel if the contagion grow so far upon us, that wee do not onely bring ourselves, but also others, by our example, into the danger of everlasting destruction, the due and just reward of sin, unless GOD in mercy prevent us with his grace, that in time wee withdraw our feet out of the snare, and return unto a more near watch over ourselves in refraining too bee partakers with the woorkers of iniquity, whose familiarity cannot choose but to bee hurtful and noisome unto vs. But because wee do more easily see those things which are harmful too the body, then wee can perceive those things which infect the soul: therefore the lord is too bee prayed unto, too open the eyes of our understanding, that wee may as well discern the perils likely that way to ensue unto our souls, as this way too our bodies: and then I doubt not, but wee shal bee so much the more careful for the welfare of our souls before the health and safety of our bodies, as the punishment prepared for our souls doth in greatness exceed the pain that by sickness may happen too our bodies. But too return again unto the sickness of the Plague in the time of god his visitation, with the which, some of too much fear and distrust sin in forslewing of duty, and other some of desperate boldness and foolehardinesse offend as much in going beyond the bounds of duty: in which respect may follow two ways great inconvenience as hath been before shewed. In this short treatise are godly and learnedly confuted both the reasons of the one side and of the other, and withall set down a golden mean which every one having regard too his place and calling, may without the breach either of godliness and charity, safely fololwe, so that he fly not when he ought to tarry, neither yet tarry, when as he ought to fly. Wherefore daily experience afording too plentiful& lamentable examples of the offending of the greater part in one of these two ways before mentioned, at such times as God striketh with this rod, I hope it may easily appear unto those that are not wilfully blinded, that as that worthy and famous instrument in the church of God Theodor Beza hath well deserved of the simpler sort of the godly that wanted instruction in this behalf: so likewise the Englishing of the same cannot choose but bee beneficial for the satisfying of no small number of our countrymen, which in these points here debated, remain yet vnpersuaded. Which small treatise, in the respect of my labour and travel, indeed but a trifle, yet in regard of the author, and learned handling in short plainness the matter not at all unworthy of your H. reading, I haue adventured to set abroad under your honourable name and protection, to remain unto posterity as an assured token of dutiful remenbrance of many your good lordships most honourable courtesies both extended and also daily continued towards me your poor Countryman, ever since these now eight yeeres past I was first brought into your honourable knowledge and acquaintance by that both godly and learned M. D. Buckley, who vnfainedly and humbly reverenceth you in the lord in regard of the love unto Christian Religion, and the professors of the same with many other commendable virtues beseeming an heroical parsonage and godly Magistrate, which too the praise of GOD, and comfort of his people is manifeste too dwell in you. And albeeit the smallness of the discourse might woorthely discourage me from presuming too present the same unto your L: Yet the vehement and longing desire that I haue to avoid the suspicion of vnthankefulnesse, a 'vice most odious both before GOD and man, and heerewithal the settled and grounded persuasion which I haue conceived of your honourable courtesy and clemency, not disdaining with the Persian King too take in good worth a little water offered him in the hands of a poor man that was not able too bid him drink in a better vessel, hath bidden me not at all too doubt of your gentle accepting this little gift, not in regard of any woorthinesse of the same, but in consideration of your honourable nature, which more esteemeth of the unfeigned and dutiful good will of the giver, then of the value and price of the gift. So praying God by the effectual working of his holy spirit to direct al the actions of your L. too the glory of his name, and benefit of his church, I commend your good L. in my daily prayers unto his Fatherly and merciful protection both now and for ever. From Tunbridge this 2. of march.  
Your Lordships in al humility and dutiful obedience, John Stockwood schoolmaster of Tunbridge.   

Two questions handled and debated concerning the Plague: the one, whether the Plague be infectious or no: The other, whether, and howe far it may be shunned of Christians by going aside.  
I confess myself too haue been so unacquainted with this question, Whether the Plague be to bee reckonned among infectious diseases, that until it were within these few yeeres, I am of belief that it was never doubted, 
The Plague judged to bee infectious by all writers that haue written of the same.  but that this sickness alone amongst all others was too be judged most contagious. For witness whereof, before any man that is not given to quarrel, I report me too the iudgement of the writers of all counttries, which haue entreated of these matters. But now at length in our time men haue taken in hand too dispute of this question vpon this occasion, that many haue begun so greatly to fear this disease, and death also which commonly followeth after the same, that forsaking all dueties, not onely of Christians, but also of humanity, they haue greatly increased the very wrath of God, the chief cause of this sickness: and there hath in a maner been no stay nor let in them, 
The unnatural discurtesy of some towards their neighbours visited with the Plague. The overthwart remedy which some use too cause men not to fear to visit the sick of the plague.  that where this great misery happened, the bands of mans fellowship once broken, al mankind hath not been destroyed and perished. And these fellowes being demanded what they can at length allege for this their so heinous fact, for that they commonly are wont to bring nothing else for their excuse but the fear of infection, hereof is it come to pass, that those in whom there is greater boldness, do think that they can no way more certainly find a remedy for this evil, thē if they teach that this sickness is falsely supposed to be infectious. But I, because that I think that this Paradox or strange opinion can no more be proved by good reason, then if a man with Anaxagoras would hold the snow to be black, or out of the Hypothesis of Copernicus labour too prove that the earth doth indeed move, and the Sun to stand still, as the Center of the world, do judge, that this so great fear which bringeth with it a forgetfulness of all duty, both may, and also ought other ways to bee put away: neither will I beleeue this disease not to be infectious, until some man shall teach me either out of the word of God, or by reasons fet some where else( for ther are in the very course of nature certain most sure grounds and proofs so long as the order of necessary causes agreeth with itself) more certainty. For I deny, albeit it be agreed upon that the Plague be of all other diseases most infectious, yea and that vnauoydable death also do follow presently vpon it, that therefore the standing in which GOD hath placed every man, is to bee forsaken. I deny, I say, that therefore that thing is not to be preferred before life itself, the which we owe unto God, which we owe unto our country, which in like case we men owe unto men: either for some common, or else private respect. And I had much more rather that they had bestowed their travail in the persuasion hereof, which dispute of restraining mens flying away for fear of the Plague, then that they should labour to prove this strange opinion of the Plague not to be contagious. 
He had rather haue the plague denied to be to be fled from, thē to be contagious.  To bee short, I had rather too haue the consequent( as they speak in school terms) in that same Enthymeme too be denied, than the Antecedent. For so they should bring to pass not onely by likely, but also by necessary arguments, the self same thing which they desire: namely, that those do very greatly offend, who for fear of any peril offend against god, or else against their neighbour. For what christian man dareth to call these things into controversy, or if he dare do it, shal not bee reproved by the testimony of his own conscience, albeit all the world hold their peace? For I do not think that there are any, which do hold that with a good conscience the plague by all means, that is to say, without exception is to be fled from the which notwithstanding I do see by some in such sort disputed against, as if it were by othersome maintained. Yet if there be any of that mind, I verily for my part do no more favour their error, then I allow of those men which of a clean contrary opinion do think that the Plague is never too bee fled from. But soothlesse it is the part of a wise man to follow the golden mean, so that he flee not when he should tarry, neither when he should go aside( for this term of flying away seemeth to me in this argument to be unproper) by his rash tarriyng offend against the self same charity which seemed too counsel him to stay. These things I thought god in the maner of a preface to set down, before I come the handling of the matter itself, to this end, that all men at the very first entrance may beforehand perceive, what I haue taken to defend, and what to disprove. Come on then, forasmuch as there are some not wanting, which do think that this whole discourse of the Plague to bee fled from, or not too bee fled from, doth depend upon the unfolding of this question, namely, whether the Plague bee infectious or no, let us see with what reasons and arguments they so boldly deny the plague to be infectious, that is to say, a thing which hitherto of al men without controversy hath been believed.  
For the better determining of this question, they would haue to be considered what the Plague is, from whence it cometh, what is the cause of it, by what means it is sent unto us, what is the nature of it, and what end. I take their offer: for it is most lawful and reasonable. But howe I pray you shal we come to the knowledge of these things? In no case, say they, by reasons out of physic, but only by the word of God. Then let all things disputed by physicians bee blotted out: and instead of the books of hippocrates and Galen,& of other physicians, let physicians read only the Bible,& let there be no difference between thē and the divines, that is to say, between the physic of the body& of the mind. Nay, God forbid this, will they say, for we condemn no other reasons of physic then such as are against the word of God. Very well. Let us see then forasmuch as infection hath his beginning of natural causes, and therfore proceedeth from them, whether concerning natural causes of the Plague there be any thing taught in the word of God contrary unto the rules of physicians. 
The first reason of those which say that the Plague is not infectious.  They say that the Plague is called of the Hebricians Dener of the word Danar, which also signifieth to destroy by sentence given by God. And that the Grecians do turn it Thanaton, that is to say, death. Be it so. What is this to the matter? for hereof it followeth not that the Plague proceedeth not of natural causes coming between, because it is sent by God, unless that wee will therefore haue all natural causes of diseases taken away, because that no man death, but God so decreeing of what kind and maner of death soever it be that he die. Nay, say they, it is a folly to call the sentence of God, whereby he appointeth unto every man not onely death itself, but also the kind of death, and second causes, infections. And who, I pray you, ever doted so far as too call the sentence itself of God, infectious? But that which we say is far otherwise, namely, that the infection itself is to be reckoned amongst second causes, in as much as who dareth deny that many diseases are gotten by handling and touching, of the which some are deadly, and othersome are less daungerous, unless the same also will contend that the sun shineth not at noon day? sin in deed wherewith we are all born infected, and from which all this dying cometh, by a certain spiritual infection not without the decree of God, is conveyed and spread into all Adam his posterity. Therefore there is no pith at all in this reason. But afterward they demand, if infection be reckoned among second causes appointed by God, how we can avoid that which is ordained by God: namely, that hereof they might gather, that albeit the plague be granted to be infectious, yet in vain should remedy bee sought against it by flying away. But this is also a very Leaden reason. For why, if this reason be good, shall it not be lawful too affirm the same of all second causes of death? go too then, let us neither eat, nor drink, nor seek any remedy against any diseases, let Souldiers also go unarmed too battle, because death ordained by God cannot be avoided. But thus the case standeth. doubtless neither death, nor the time or any kind of death appoynted by God, can be avoyded: neither do we therefore eat, or use remedies against diseases, or put on armour against our enemies, as if we ment to withstand God: but because leaving those things which God would haue kept close from us, we must use those things which God himself going before, nature telleth us to bee ordained by him to sung our life so long as shall please him: which if we do not, we shall worthily bee deemed too tempt and most grievously offend God: so far of is it that using the means set down by him to avoid death we should sin against him, albeit that sometime we use them in vain: to wit, when as the end doth show plainly that even then we must die, when as we thought our life should yet a time haue been prolonged. So is Asa 
Asa.  rebuked, not for that he sent for physicians, but for that he put his hope of life in the physicians. So after that experience hath taught us that infection creepeth rather into things near then far of, he shall not be too be accused, which leaving undone no part of Christian duty, withdraweth himself and his family: nay he shall be greatly to be blamed, which rashlye casteth himself and his into the danger of infection, when as the Apostle bearing witness, he is worse then an infidel, which hath not so great care over his, as with the safety of godliness and charity he ought to haue.  
now let us hear whether this be any stronger which followeth. By those names, say they, which in the holy Scripture are attributed to the Plague, is sufficiently and thoroughly expressed what is the quality and maner of the same. now the Plague is called the hand of God. 2. Samuel. 24. The sword of God 1 Chro 21. and is also signified by the name of arrows Psal. 31. and 90. Therfore it cometh not of infection, when as neither hand, nor sword, nor arrow woundeth by infection. But I, besides that peradventure I might worthily call into doubt whether all these testimonies be fitly enough alleged, do deny this argument also. For in another place, as psalm 17, david calleth his enemies the hand of god, who notwithstanding by natural means assaulted him. And when as the hand of God is said to haue made us, natural generation is not shut out: and it is manifest that in the Scripture all evils and punishments whatsoever GOD sendeth unto men using either ordinary laws of nature only, or else using the service of angels, are called arrows. I ask moreover what they call the quality and maner of the disease: They will say the nature itself thereof. But I say, that by those Metaphoricall terms of hand, sword, arrow, is no more signified of what maner this disease is in itself, then what is hail, or the scab, when God is said with a stretched out hand too haue strike egypt: or to be short, what is the force& nature of every disease, when as in the additions of the lawe they are reckoned up among the curses which God would send vpon them? What then? 
The natural causes of diseases belong to the physician, the supernatural unto the divine.  forsooth it belongeth unto the physicians to search out the nature of diseases, so far as they depend vpon the laws of nature, which we see of them to be performed with such good success and certainty, that they can foreshow both them and their issues that they are likely to come unto. But concerning supernatural and divine causes of sickness and other miseries, those doth the divine declare, teaching that we must mount far above nature,& al things appertaining unto nature, when as we deal about the avoiding or putting away of thē. For the true and principal cause of them is our sins, 
The true and principal cause of diseases.  wherewith GOD being provoked doth raise and stir up against us al these inferior causes to be revenged on men with just punishments. I say therefore that it is an absurd and fonde thing to confound these things so far severed a sunder& distinguished by their most diverse, yet not contrary ends, but only such as are placed the one under the other. Further because that in this argument they contend that the Plague therefore is not infectious, for that it is often called the hand, and sword, and arrow of God, I demand of them, whether the leprosy were not the hand of GOD,& whether it were not therefore infectious,& rather because it was infectious, whether therfore the Leprous were not commanded to depart aside from the rest that were clean? I demand this also, if there be no evil in the city which the lord doth not, whether at this day notwithstanding the foul black, spottie,& the scurvy Leprie called Elephantiasis be not counted infectious: and I would gladly ask of them which find fault with our goeyng aside in the Plague, whether they think that those which are infected with this foul Lepry are to be suffered in the common company of men:&, yf they suppose that they are too bee suffered, why they declaim not and cry out against them also by whom they are shut out: yf not, if they think them to be to be avoided for fear of infection, why without al exception they blame those that shun the infections of the plague, as the most hurtful of all persons. But they will peradventure deny that kind of Leprie to be the hand of God. Let us speak then of these pocks, whether it be the French, or the Spanish, 
The pocks a punishment for sin. & I would to god it were not also the Dutch. That it is a punishment sent of God for whoredom, which in this time is counted for a play, I think there is no man which dareth to deny, neither yet that it is in deed the hand, sword, and arrow of GOD which striketh whoremongers. But is it not therefore I pray you infectious, or rather doth not even one Strumpet infect many with this disease, who again bewray one another: so that this most filthy sickness is gotten not only with lying together, but also by breath and handling, yea and moreover is sucked out by infantes from their jades breasts, and again the Nurses get this disease by giving suck unto the infant which is either conceived by an unclean father, or born of an unclean mother? Those arguments also therefore are such as do in deed need no confutation. This out of question is absurd and against reason, to think that there are immediately( as they say) rather sent unto every several man so many several Plagues, then the kind itself of the disease, by the which one corrupteth an other by infection. For whether God kill all at one stroke, or whether as it fell out unto the Madianites, he strike them down by one wounding an other, whomsouer he hath appoynted to die, what difference is there? neither again concerning the self same matter which we haue in hand is there any difference, whether any man bee slain with the Dart of GOD himself, or the infection of another.  
Let us come now unto that which they allege concerning second causes, which they deny to be either any certain placing of the strarres or corruption of the air. neither will the physicians so far as I perceive, haue every plague or infection to grow of those causes. But let us give this,& imagine that al natural causes of the Plague are by them rehearsed. But tell me why they shut out al these at once, insomuch that they will haue them to haue but small skill in the Scriptures, who impute the plague next after God to these causes? Because say they, that the holy Scriptures bear record that the Plague is sent by Angels, as Psal. 88. 1. Chro. 21. Ezech. 9. Also in the history of Zennacherib and in the revelation, where there is mention made of a most noisome ulcer. For, say they, that which God sendeth by angels, is not of natural causes. I grant that so far as concerneth the angels themselves, who I yield are not reckoned among natural instruments. But what letteth, God so commaunding, the natural causes themselves to bee stirred up by the angels? For surely it cannot be doubted that they, both the good and the bad, do stir up the mind of man after a certain sort, what kind of moving so ever it be, when as Satan is said to haue entred into the heart of Iudas,( unless we shall peradventure say that the good angels haue somewhat less power then the bad)& that also is manifest by the story of ahab, and by the efficacy and power of the spirites of error. And who dareth deny that the will of man is to be reckoned among the very chiefest causes of mens acttions? But if the will of man be not debarred from the ministry of angels, 
The ministry of Angels taketh not away the working of natural causes.  why shall we think that other natural causes must needs by the same be taken away? Moyses stretching forth his rod, raised up Lice& innumerable sorts of flies, brought out upon the sudden fearful hail, and stroke the egyptians with most noisome boils and Botches. And this ministry of Moyses was doubtless altogether as extraordinary as the ministery of angels. But did not therefore the lice and Flies come of rottenness, the hail of vapours growing together on the sudden by restraint of the contrary,. and the boils and Botches also of corruptions of the humours? Satan receiving grant from God, by sudden raising of the wind, and by throwing abroad of fire from heaven, overthrew& burnt the house of job together with all his children: but doth it hereof follow, that this came too pass without any natural causes stepping in between? or shall we not rather say that those Princes of the air( as the Apostle not without cause calleth them) made in a moment those indeed natural impressions of the air? The devil sendeth the godly to prison 1. Reue. 2.10. but by Tyrants and persecutors of the church. In the same book 6. ver. 8. the pale horse, on whom death the rider sitteth, receiveth power to kill with the sword, famine, and pestilence, and with sending of wild beasts. here if we shall by that Rider understand an angel, why shall wee not as well say that he used natural matter too cause the Plague and Famine, as a sword, and wild beasts, which themselves also are natural instruments. For afterwards 9. ver. 1. the angels are commanded too stand in the four quarters of the earth, and to keep back the winds, that they hurt not the Sea and the land with blowing: whereof followeth, that at the commandment of God the winds are in like maner sent forth by them, from the which doubtless it is manifest that many infections of the air, and chiefly infection doth proceed. To be short, natural causes wether they be moved by little and little of their own force planted in them by nature, or whether from elsewhere beyond order, God so commanding, they be in a Moment carried to their effects, they are natural, and so farfoorth are their effects also worthily judged natural, which no man with reason is able too deny. Further if there come in no natural causes in the Plague, those whom the plague hath touched cannot doubtless so much as be eased, much less be healed by natural remedies. But this to be most false, experience& very sense do show. Yet I profess myself too be one of those which do so farfoorth detest the superstitious judiciary astrology, 
Beza his judgement concerning judiciary Astrologi.  of casters of nativities, together with the rest of such like predictions and foretellinges, that I would wish the old Statutes of Princes concerning that matter too be renewed and strieghtly observed. But too take from the diverse concourses of stars, the natural constitutions of the air, and such effects as depend thereupon in our bodies, as if the stars were placed in their Circles only for too bee looked vpon, or for difference of times, I think to be no sign of iudgement, but rather of utter stubbornenes, when as both the husband men themselves do daily know this, and the tempests do speak the same, and that the thing itself doth prove that the temperature and distemperature, yea and infection likewise itself may in some sort at leastwise beforetolde of skilful Astrologers. But go to, let us grant that those plagues, the examples whereof are brought out of holy Scripture, were sent by angels, and therefore to haue been without infection. Why notwithstanding should it bee less absurd and against reason thereof to gather that no Plague is sent by angels, then if he should hold that no hail, no shewre, no lightning, is made by the course of nature, because that in many places of the Scriptures we read that by the ministery of angels it hath both hailed,& that most rough winds haue blown, and that it hath horribly thundered? But, say they, those examples of the Plague by Angels are set forth unto us for example, that thereby we might learn rightly to judge of middle causes, and of the original of the Plague.  
Verily who will deny that what things soever are written, are therefore written, that by them we should be instructed, and that al things which are rehearsed in the holy scriptures of the ministery of angels not only in the plague, but also infamine and other calamities, both to destroy the wicked, and also to correct or exercise the good do bring unto us great profit, that we may learn to fear and love god, who is not tied unto the laws of nature, as the Stoyke philosophers haue thought,& hath certain instruments of his judgements, more fearful even then those which are perceived by our senses. But hereof is not concluded that which thou wouldest haue, namely, that thus we are taught that there are no natural causes used by angels to the performance of God his commandments. What, that the Scripture afoordeth us examples of the Plague sent vpon men, making no mention of angels? For those against whom I dispute do grant, that it was the Plague of which Ezechias was sick? yet is he not said to haue been sticken by angels. God doth often by Moyses and other Prophetes threaten the Plague unto sinners, neither is there any doubt, but that these fastings were not in vain: yet doth he no where recite that he will always sand them by angels. The Psalmist seemeth in certain psalms altogether too show that he was taken with the Plague, whom notwithstanding we never red to haue been strike with any wound given by the Angels. All these things therefore, unless I be foully deceived, make nothing at all to the taking away of the contagious air, the second cause of this sickness.  
But this also which they set down next, vpon what reason I pray you is it grounded? They say that the plague is sent unto men by the singular and especial providence of GOD. And what say they here which may not be affirmed of every thing which cometh to pass in the world: For, as he saith, not so much as one sparrow falleth unto the earth without the providence of God, and the hairs of our head are numbered, which providence if it be stretched unto singular things, doubtless it is in such sort universal in the general, that it is also singular in the singular. They say afterward, so often as the plague reigneth in the world, that all those are kept from this infection, whom God hath appointed to preserve alive: and that unto the others al places are infectious, albeit they be never so far from those which are sick of the Plague. And they add moreover, why then do we fear infection? is it not a fonde thing too fear that which is not? I for my part cannot see howe these things are not utterly not hanging together. For howe can all places be infectious unto any man, yf there bee no infection? unless peradventure they put the case so to be. But truly it cannot by any means be gathered by the certainty of God his providence that the plague is not infectious. Therefore this argument raungeth beyond the question propounded.  
moreover shall wee think that the number of those which shall die, is more certain as oftentimes as God sendeth the Plague, then when as he casteth any other darts? Now if they offend not against the providence of God, who leaving, as it is meet, things unknown unto us, to the good will and pleasure of God, do use remedies of physic both preservative& sanatiue, that is, to keep away sickness, and also to heal when it cometh, why shall wee not do the like also in the heat of the Plague? As therefore GOD hath appointed some which shall not die of the Plague, so also hath he appointed remedies, by which so far as in thē lieth, men may avoyde the Plague. And it is one and the same providence of God in al kind of diseases with which he hath ordained by an vnchaungeable decree what shall come too pass, although the natures of the diseases differ never so much within themselves. now among the chief remedies and prouisors in physic against infection, that going aside in due season is worthily reckoned, the very nature and signification of the word Contagion doth declare, although neither all be saved which fly, neither all die which tarry. God without doubt when he sent a famine into egypt, and the regions thereabout, had determined who should die in that scarcity, yet for al this ceaseth not joseph 
joseph.  with most wise counsel to provide for the egyptians: the which thing also the Churches under Claudius the Emperour did, when as they understood by Agabus the Prophet that there should a famine come. The lord also knew who should die in that most cruel war of the Assyrians under Ezechias: and yet doth both Ezechias 
Ezechias.  and the Prophet Esay himself defend themselves with the walls of the city. What should I say more? when as Paul 
paul.  knew assuredly, that neither he himself, neither any of those which were with him should perish in the shipwreck, yet said he to the mariners preparing to fly out of the ship, ye cannot be saved, unless these tarry. christ 
Christ.  also albeit he knew that his hour was not yet come, yet did he more then once withdraw himself, when he was sought for to be slain.  
Finally that which they take for most certain, namely, that happening or chance is repugnant unto the sure and steadfast decree of GOD, albeit it make not much to the matter, yet who will grant it thē? We call those happening and chauncing causes, which of their own nature may fall out unto either part, if any man should take them out of the nature of things, I know not whether he should haue any man of right iudgement too hold with him. They say out of Augustine, the will of God is the necessity of things. I grant so far as pertaineth unto the end and effects of the causes themselves. But as the same Augustine saith very well, it followeth not, that albeit all things which God hath decreed shall come to pass, must needs come pass, that therfore they come to pass of necessary causes, like as the Stoykes did falsely conclude, and the same may be proved by most certain and very plain examples: For what? do wee not beleeue that christ had in deed mans bones: And therefore such as of their own nature might at any time be broken? But yet indeed they could not be broken, when as it was otherwise decreed by God. Therfore by hap and chance, concerning their own nature they were not broken, whenas notwithstanding they were such as might haue been broken, and yet by God his decree they remained of necessity unbroken. again, that christ from the very time that he took vpon him our flesh was endowed with a mortal body all Christian men do confess. Therefore of his own nature he might haue been slain by Herod with the other little children: but by God his decree he could not. Therfore that he was not then slain, fell out by hap and chance yf you consider the nature of his body, when as it might haue chanced otherwise: but by God his decree he could no more be slain, then God his will be changed. The same Christ when as he was carried too be crucified, was then doubtless of such health that he needed not at that time to haue dyed. He dyed therefore by chance, if you stand vpon the cause of his natural death, and yet he dyed of necessity, yf you go to the vnchaungeable appointmente of his father, because his hour was come: and withall he dyed willingly, because he laid down his life for vs. Thus far therefore is neither chance nor will repugnant unto the most certain decree of God.  
There remaineth an argument taken out from experience, the which where as in show it seemeth very strong, yet is it of no force too take away infection, that is, too prove the Plague not to be infectious. If, say they, the plague come of natural causes, or of some certain constellation, or of corrupt air, then should al they doubtless be infected which dwell under the same constellation, or take the same corrupt air, which is found too be false. But very reason itself doth prove the falsehood of this argument. For who is so vnskilfull which knoweth not that one& the self same cause doth not always so much as work alike, much less equally, nay, that the effects are diverse according unto the diversity of the matter it worketh vpon? One and the self same Northwind doth not equally annoy men with could. every man therfore seeth how weak this reason is. But let us grant that in some place every man of himself is apt to receive the corrupt air, yet may many things happen why the same effect in all should not follow, as namely for example sake, that one man taketh the preservative medicine, another doth not: one forthwith useth a good medicine, another very late or never. Last of all that which is the principal point, is to be considered, that almighty God doth govern and order natural causes and their effects, as it pleaseth him, and that hereof it cometh to pass that infection toucheth not every one which is in danger of it, as it is written Psalm. 91.6. neither yet is deadly unto every one that it hath infected: like as poison also drunken is not, as it is written mark 16.18. Therefore this argument also is never awhit stronger, that there is no infection in the plague, because that many wc keep company with those that are sick of the plague, are not taken,& contrariwise they that are absent are infected: As if the poison of a Viper were not deadly, because that paul being bitten of one, felt no harm at al Act. 28.5. And thus far concerning infection.  

Whether and in what respect it is lawful in the Plague to go aside.  now wee must entreat of going aside: for so I had rather call it then flying, although I think it the point of a wise man to fly peril with reason. There are some therefore which do so farfoorth without exception find fault with going aside for the Plague, that they count it also a very haynos offence, albeit they think that those which tarry, ought not to use rashness. There are on the otherside which hold that every man, so soon as the plague cometh, as if it were with setting up a sign too run away, ought too provide for himself, having no regard, or at leastwise very small of this fellowship and dueties which Christian charity doth command. Why I for my part do dissent from both these and especially from the latter, I think I haue most lawful causes. But before that I plainly set down my iudgement concerning this matter, I desire that we may first hear these disputing the one against the other. Thus therefore they which think it not lawful to fly at all, do first of all Philosophically dispute against these that hold it not lawful to tarry at al. They allege out of Plato his Gorgias, 
The reasons of those which hold it unlawful to fly in the time of the Plague.  that it is foolishness to fear death: and that he cannot seem to be a temperat person which flieth death, because it proceedeth of too much delight in life, nor yet to be a just man, for that he which in the time of the plague provideth for himself by running away, doth yield neither to God nor man his due. Too these reasons they set down others taken out of the holy Scriptures: as namely that they think not well of the providence of god, by whose unchangeable decree, the course of mans life especially is limited: that they distrust God, and chiefly beleeue not this promise, I will be thy God and the God of thy seed: that they are void of all charity, nay that which more is, of al natural pitty and affection: that they tempt God after the example of the Israelites, Exod. 17.3. and psalm 78.18, appointing God by what maner, place, time, and by what means he may save them: that they love not God from their heart: that being enamoured with earthly goods, they forslewe the heavenly: that they fear death too much: that they set themselves against the will of God, which is always good: that they think themselves stronger then God,& that they can escape his hand: that they do openly break the lawe of christ and of nature, by which we are commanded to do unto others as wee would haue done unto ourselves: that they do and teach that, which no Christian hath done, but that which hath often been done by the Heathens. And thus much say they, unto whom these haue nothing to answer, who under pretence of saving life persuade flying away without exception. Wherefore if these things bee alleged against those which do in such sort fly the Plague, that they do but never so little serve from the laws of godliness and charity, I hold with their aduersaries, and count them worthy of all blame which fly from thence, whither they should rather run, if they had but one spark of humanity. But if these reasons be wrested against those who being moved with just causes go aside, 
answer to the former reasons if they be simply alleged against those which vpon any maner of occasion go aside.  and keep that mean by which they let pass no parte of duty either against God or their neighbour( which we say may often times be done) we affirm al these arguments in show never so strong, to be of no force, yf the matter itself be diligently weighed. For, to answer unto their first reason, albeit the decree of GOD be vnchaungeable, and that his eternal providence hath set the vnremooueable bounds of our life, yet doth not this take away the ordinary and lawful means too save our life, no not although a man haue received an answer from GOD of prolonging his life, as wee haue shewed a little béefore by the manifest example of Paul, acts 27.14.& 31. much less that we may not use these means, when as it is yet hide from us what God from everlasting hath decreed concerning the prolonging or ending of our life. moreover why should he be said to distrust the promises of God, which doth so follow the ways appointed by God to avoid evils, that notwithstanding he dependeth wholly vpon GOD, unless peradventure we can anywhere in the holy Scriptures find this commandment expressly written, When the Plague rageth, fly not away. And that amongst them preservative remedies are to be reckoned& that amongst these going aside also in due time is to be numbered, that very name of contagion doth show. Yea& this also is manifest, that he doth not onely not offend against Christian charity, neither yet tempt God, which doth in such sort by going aside avoyde the Plague, that in the mean season he let pass no duty of godliness towards GOD, nor of charity towards his neighbour, that on the conrary side, unless he do it sometimes, he may bee thought worthily to provoke God against him, and too be worse then an infidel, as being one that rashly putting himself endanger of deadly infection, seemeth not too haue had care of him and his.  
The fifth and sixth accusation is never awhit truer. They love not god, say they, and gaping after earthly things, they care not for heavenly. I pray you why so? because they that love God, desire nothing more then too be with him, which falleth out unto us by death, but they contrariwise fear nothing more. Nay truly he which in loving hath only this last end before him, for his own profit sake to enjoy the thing he loveth, by what means so ever it be, shal worthily be judged to love himself rather then his friends. Therefore the self same person which desireth too be loosed and too be with christ, wisheth also for his brethrens sake to bee separated as a thing accursed: Act. 9.3. neither doth he deliver up his life into the hands of them that lay in wait for him, appealing unto Caesar: 
paul.  Act. 25.11. and giveth thankes for his health restored unto him, 2. Cor. 1.11. What, that david 
david.  also doth not so much fly Saule and absalon, as death being notwithstanding a woorshipper of God? What, that he and Ezechias 
Ezechias.  do expressly pray against death? Therfore whosoever flieth death, is not by and by to be judged not to love God: as contrariwise whosoever desireth death, is not to be thought to love God, but he only who lawfully& with a good conscience obeiyng the will of God prepareth himself either to suffer or avoid death. The same also is to be judged of the fear of death, to wit, that if it be grounded vpon good reason,& be moderat, it is not only not to be condemned, but also to be allowed as a preserver of life graffed in us by God. Therefore that fear of evil is condemned by the writings of philosophers, which is contrary unto fortitude, and calleth us from that which one of us oweth unto another: and out of Holy Scripture, that fear which is against faith and charity. For it is another thing to take clean away natural affections( which no man can do if he would never so fain) then to moderate and rule them: the which the Philosophers very well teach ought too bee done, but howe it may be done the only word of GOD by the holy ghost doth declare. And concerning those things which they city out of Tertullian, 
Tertullian.  they partly row beyond his mark, when as he speaketh of flying only in persecution, and partly with the great consent of the church are reckoned amongst his blemishes, as one that in this argument was carried beyond the But. No man questionless that is godly, and of right understanding, ever condemned the goeyng aside of jacob, no man ever condemned david flying the fury of Saul, and conspiracy of Absalon, nor Helias avoiding by flying the rage of jezabel, no man ever condemned the going aside of Athanasius more then once. Neither here haue wee to fly either unto the agony of christ, or unto that of Math. 10.23. If they persecute you in one city, fly into another. which places I confess are of some not fitly alleged. For as touching the fears of Christ, they are grounded vpon a peculiar consideration,& are not to be drawn into example: when as there is handled of the mystery of our salvation, the partes whereof christ alone both could and did take upon him, in the which, to wit, he did see that fearful wrath of his father, and indeed felt it, bearing the punishment due unto our sins. Wee contrariwise at our death are not tried with the same fears, because wee haue the Father appeased with us and through faith behold life in death itself. And that saying of christ is doubtless no commandment of flying away, but contrariwise admonisheth faithful pastours, that being feared with no fastings, if they be driven out of one place, they hasten unto another, the which afterwards we see diligently to haue been done by the Apostles.  
But let us hear something else of more weight peradventure. There can nothing bee sent of God( say they) but that which is good, nay there is nothing good, but that which cometh of God: but the plague is sent of God: therefore it is good, if not of it own nature, yet in respect of the good end, namely to punish our sins, too try our faith, to drive us too repentance, too bring forth Hypocrites into the light. Who therfore, say they, can deny but that they fly the thing that is good, which fly the Plague, by the which God bringeth all these things to pass? again, that which God sendeth vpon all, that is to say, vpon any one Church or common wealth, as, for example, the Plague, the same he will haue born of all. Now if the plague be to be born, how is it to fled from? Therfore they set themselves against the will of GOD, which fly the Plague: nay they fly in vain, because it is in vain to strive against the will of God. But what could haue been spoken more fond than these things? For too let pass the falsehood that lieth in these words, Good and evil, in this argument, to what end I pray you, should they enter into this disputation concerning the nature of things? There is no evil( that is to say, no calamity or punishment) in the city, which the lord hath not done, saith the Prophet. Why therefore shall wee call famine, Pestilence, war, and such like good? Because say they, they fall out unto the good of the goodly. I grant it, because the fetcheth light out of darkness. Yea, but the godly are instructed by sin itself. Are sins I pray you therefore good, and doth he which resisteth them, resist God? To bee short who seeth not that to pray unto God against things which of their own nature are hurtful unto us, and withall to use just& lawful remedies to avoyde them, if it may be, so that we commit the end to God, too be a far other thing, then it is too bee made, that we should hope that we could withstand God, or by any means be able to escape his iudgement? Abraham himself, Isaac and jacob did fly hunger, the which notwithstanding was sent of god, who yet cannot be said to haue fled the thing that was good, or to haue sinned. As for that which they so greatly stand upon, namely, that those which fly the plague do break that immovable precept which humanity itself teacheth, whatsoever ye would that men should do unto you, do ye the same unto them: as it is worthily turned vpon thē which do in such sort fly the Plague, or any other danger, that then foreslew the duty of a Christian man: so doth it in no case make against thē, who unless they did shun the Plague by going aside, might worthily be judged too haue foreslewed the self same thing which they owe both unto their country, and also unto their neighbour. And truly I do marvel, that those which without exception do condemn going aside, as being of itself repugnant unto charity, do not consider that charity doth no less require that wee provide for the whole, then that wee help those that are taken with that sickness.  
Finally, they say, that as many as fly the Plague, do that which no Christian ever did, when as there is no example thereof in the Holy Histories.  
I answer, that this is too deceitful a kind of Argument, when as it is apparent that in the holy Scriptures is not set down what every one hath done: and that in many the general rules of doctrine are sufficient to determine those things whereof we haue no commandment, nor any particular example: and that it is without doubt that it is not set down howe often the people hath been visited with the Plague, neither yet howe every man behaved himself in the Plague. But they say that they haue altogether contrary counsel in the holy Scriptures: for that david doth call us back unto the Tabernacle of the most highest, Psal. 91. As though he fled not unto God, which lawfully useth going aside. But yet, say they, david 
david.  did not fly that very sore Plague, whereof is mention made 2. Sam. 24. neither removed his household unto any other place. I grant, But howe many peculiar circumstances do forbid us to make of that a general conclusion? For he himself was the cause of this Plague, and worthily so far forth troubled, that he witnesseth himself with his own destruction too be ready too redeem the public calamity. Furthermore when as this plague continued not above three dayes at the most, what place was there left unto him too take aduisemente? moreover, whither I pray should he haue fled, when as the plague was hot in al his dominion, and yet is said not at all or else very little too haue touched the chief city itself? again, they say, Esayas 
Esayas.  fled not from Ezechias being sick of the Plague. As yf wee held that the sheepheardes with a good conscience might willingly and of their own accord leave their sheep. Yea, and what if I should take exception that Esayas came not unto Ezechias but by the especial commandment of GOD? for so doth the History bear record. But, say they, jeremias 
jeremias.  as also and Baruche with other godly men sled not out of the city being besieged of the Chaldees, albeit a great part of the people dyed as well of the Plague, as of Famine. Neither do we say that wee may worthily shun the Plague by going aside, if we should depart from that which wee owe unto GOD, our country, and every one of our neighbours. But I marvel that those which allege this example of ieremy, haue forgotten that he was taken at the Gate of the city, when as he assayed to get out. Hierem 37.12.  
Last of al they bring forth a notable example of the church of Alexandria, out of the seventh book, Chap. 20. of Eusebius. As though we did allow the going aside, either of all, or in all places, and times, or do not teach that such constancy and charity is both too be praised and also followed, so that a general rule be not made thereof. For Eusebius himself doth not say that every one, but that very many of the Christians did it.  
Therefore to end these things at length, there hath been yet nothing alleged whereby the Plague hath been proved either not too be infectious, or that going aside too avoid the same, is without exception too be condemned. For, that going aside is one of the very chief among natural remedies and provisoes in infectious diseases, reason and experience itself doth teach. For doubtless the word Contagion itself doth aloude speak this, that those things which are less far of are more in danger of it, and it is daily to be seen, that by removing in due time unto more healthful places many haue been preserved: whom if any man will except, should haue been saved, if they had tarried still at home because God had so decreed: What I pray you shal he say, which agreeth not also unto the other stunnings& remedies of al perils? Therfore we ought to laugh at as needless, not onely physic, but also al prudence& wisdom which is used in avoiding of dangers of al sorts: neither should there be any difference between rashness and counsel, between fortitude and boldness. But the matter is far otherwise, because like as God by his everlasting& vnchaungeable decree hath appointed the course of our life, so hath he also ordained middle causes, which we should use to preserve our life withall.  
It remaineth that I show when there is place for going aside. 
When a man may go aside for the Plague.  For as other things indifferent, so likewise may a man use going aside both well and ill: and so far of is it that I would persuade the same unto every man without exception, that contrariwise I confess that they offend much less, who even when they might otherwise with a good conscience withdraw themselves had rather yet to tarry: and also to venture the danger of their life, thē that they might seem to haue forsaken their neighbour, I confess I say that these offend much less thē those which being carried away with too much distrust, or with unmeasurable fear of death, foreslewing al dueties of humanity, haue this onely before their eyes, Quickly, A far of, Long ere you return again: Men surely most worthy too be thrust out of al company of men, the bands whereof they break all too pieces. now what in this point may be observed, I for my part think may this way bee determined.  
First of all, I think that this is too be provided, that every man do summon himself unto the iudgement seat of God unto the Plague as unto the coming of news of the wrath of god, condemning himself, that he may be acquitted by him, and that withall he weigh with himself that he is called forth to plead his cause,& that this rod cannot be avoyded with change of places, but of manners: and that if he must die, that this is decreed for the good of them which die, forasmuch as they are blessed, which die in the Lord.  
An other point is, that no man either go aside or tarry with a doubtful conscience: but when as he shall haue learned out of the word of God, what his duty is, that commending himself unto God, he continue constantly therein.  
And albeit that in so great variety of circumstances, rules for every singular thing cannot be set down: yet is it no hard matter to give certain general precepts agreeable unto the word of God, by the which as by a certain Ruler singular cases may afterwards( as they say) be tried. 
They that will tarry.  Let them therefore which think to tarry, know, that it is the commandment of God, Thou shalt not kill,& that therfore neither she life of themselves or theirs is rashly to be put in danger of deadly infection. 
They that think to go aside.  Let thē on the otherside which think to go away, know, that no man ought to haue so great regard either of his own self or of his family, that he forget, what he oweth unto his country and fellow Citizens, to be short, what one oweth unto another, whether they be bound by the common band of humane society, or by any other kind of friendship. For love seeketh not the things which are her own: Wherefore I confess that I cannot see( without blame notwithstanding of any man beit spoken) by what reason at all they are forbidden to depart, which either by reason of age or of sickness past hope of recovery can not help others: and if they tarry, they may seem therefore onely too be stayed, that they may die too the great loss of the common wealth. For as their cruelty 
cruelty.  can never enough be blamed, which thrust them out of their Cities, especially if they be of the poorer sort: so both the godly naturalnesse of pare●●s in time providing for the life of theirs without the hurt of any man, seemeth unto me to bee greatly too be commended,& also the providence of the Magistrates much to bee too be praised, which without the hurt of the commonwealth, haue care that those weak ones as seed plots of Citizens, may be well seen to.  
And here cometh in the way that that general band especially, 
A general band.  wherewith man is bound unto man, and the which without the taking away of humanity itself, cannot be broken. 
Another more special.  There is also an other band binding every Citizen unto his Country and city. But both these bands I affirm thus far too bee natural and universal, that every one must haue regard of his estate, and calling. For some serve in public offices either civil or of the ministry, and others are private persons,& the bands, of private persons between themselves are manifold, the which nature itself knitteth, and Christian godliness bindeth: the which unless they be discerned asunder, that every man may know what his duty is in al things, it must needs be that confusion shal bear the swing in al things under a show of order. Therefore( that I may keep me to the matter that I haue in hand) let man help man, Citizen Citizen, that needeth any help of his, according too his power:& let him not think of going aside, by which it may justly appear likely unto him to come too pass, that by this means some body shalbe yl looked unto, much more that through contempt of any man, or of an overthwart fear of death he depart not a hairs breadth from the duty of humanity. But when as without the foreslewing of his duty,& public offence he may beware both for him and his, by going aside, I see no cause why he may not only not do it, but also why he is not bound to do it. Yet least in this case any man by flattering of himself might sin against his neighbour, 
The duty of the magistrat  it shalbe the duty of the Christian Magistrate to provide that those things which either breed or nourish the plague, so far as may, be taken away, and that regard may be had of those that be visited with this sickness, that all be not driven to be careful for all. 
civil Magistrates.  But how they that serve in any public civil office may leave their charge in the time of the plague, 
Ministers.  I do not see: And for faithful Pastors to forsake but one poor sheep at that time when as he most of al needeth heavenly comfort, it were to shameful, nay too wicked a part. As touching private persons their bands of friendship and amity are diverse and manifold. Among these this is the chiefest, unto the which also natural coniunction by blood, as God witnesseth, must give place, 
Man and Wife.  I mean the band of wedlock, so that in my iudgement the husband with a good conscience may hardly and scarcely go from the wife, or the wife from the husband, especially if the one of them be taken with the plague. And how much parents do owe unto the children,& children to their parents, kinsmen to their kinsfolk, the very laws of nature do declare, the which christian charity is so far of from letting loose, that contrariwise it draweth thē more harder& harder together. Yea and for servants to forsake their maisters, 
Maisters& servants.  or maisters to look slenderly to their seruants being sick( which cometh too often to pass) who notwithstanding haue used their service when as they were well, is cruelty: yet is not the band of all these friendships alike and equal, and therfore that which is not so near must give place to the nearer, forasmuch as many cannot be discharged at once. Furthermore as there is place also for forsaking amongst those which are present, unless they which tarry do their duty: so heed is to be taken both of those that are sick, that they abuse not the love of their kinsfolk& friends, whilst they are desirous to haue themselves provided for: and also of those which continue in doing of their duty, that they cast not themselves rashly into the danger of infection, which is used to be done by some of desperate boldness rather thē of true& christian iudgement, who being wont to contemn those that are sick of other disases, do visit those that are taken with the Plague, that they may seem too despise death. And this contempt of God his judgements I for my part would less bear withal, then with the to much weakness of the fearful. But howe others are affencted and disposed in the craving of the presence of their friends, I cannot tel. When as I myself about xxviij. yeeres past was sick of the Plague at Lausanna, and that both others of my fellow ministers, and amongst the rest, that singular man of blessed memory Peter Viret was prepared too come unto me: and that John Caluin himself also sending a messenger with letters offered unto me all kind of courtesy, I suffered none of them to come unto me, least I might haue been thought too haue provided for myself with the loss of the Christian common wealth, which was manifest would haue been very great by the death of so worthy men: neither doth it repent me to haue done so, although peradventure in the like case of theirs they should not haue obtained the same at my hand. But if in such calamities the magistrate 
The Magistrate.  in time do provide, as much as may, both by such lawful means as are not repugnant unto Christian charity, that the infection may be letted, and also that the sick of the Plague lake nothing, he shall doubtless do very well both for the sick and also for the whole, and shall take away a great many questions which in this argument are wont too be made. But this especially must bee agreed vpon, that as our sins are the chief and the true cause of the plague: so that this is the only proper remedy against the same, 
Th● Ministers.  if the Pastours dispute not of the infection( which belongeth unto physicians) but both by words and example of life stir up their flocks unto earnest repentance and love and charity one towards another, and that the sheep themselves harken unto the voice of their shéepheardes.  
FINIS   

imprinted at London at the three Cranes in the Vin-tree, by Thomas Dawson. 1580.