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

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

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

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

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

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