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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00472	The duetie of a faithfull and wise magistrate, in preseruing and deliuering of the eommon [sic] wealth from infection, in the time of the plague or pestilence two bookes. Written in Latine by Iohn Ewich, ordinary phisition of the woorthie common wealth of Breame, and newlie turned into English by Iohn Stockwood schoolemaister of Tunbridge. ...; De officio fidelis et prudentis magistratus tempore pestilentiae rempublican a contagio praeservandi liberandique. English	Ewich, Johann von, 1525-1588.; Stockwood, John, d. 1610.	1583 (1583)	STC 10607; ESTC S101800	118,209	274

the preaching of the worde of the which there is the like power and like effect which is of the Sacraments Fourthly when as the Churche many times is vncertaine of y e repentance tryall of the sicke especially such as are taken with this deadly disease when as shee knoweth not whether they bee moued hereunto rather through feare of death or truste in the worke done as they tearme it or costome rather then of a right mind which reason also in som place is obserued as touching malefactours or euill doers they thinke it with more safetie to be left vndone then to bee giuen For albeit euery man is not bounden to examine others but themselues according vnto the counsaile of the Apostle yet that the church ought to do nothing rashly but to haue diligent regard what who with what fellowes wherefore howe when the Sacraments are to bee ministred least shee cast roses and pearles vnto swine and giue that which is holie vnto dogges Fiftly that alwaies the receiuers thēselues are not this way benefited but that many times damnation is ministred vnto them in steede of saluation and iudgement in steed of life not onely the Apostle himself being witnes but also Hyppocrates himselfe who hath said of vnwholesome or vncleane bodies that the more they are nourished the more they are hurt Which Plato and Galen in like maner affirme of vncleane soules vnto which if you offer holsome and nourishable speeches that is admonish them of vertues or vices they waxe not onely not the better but also the worse Wherefore wise Phisitions when as they doubt of a disease or of strēgth of the sick body therfore what will be y e issue they are wont to folow y e more safe easie medicines not suche as may bring into danger Lastly they say y t not so much as the forme which giueth vnto euery thing his beeing is obserued and kept in that priuate ministration vnto the sicke For Christe vnto his Apostles that is vnto the Church present and gathered in one and not to one particuler person deuided the Supper and said not take but take yee nor eate but eate yee Finally not drinke but drinke yee wherefore S. Paule in rehearsing the ordinance of Christe badde not euerie man to eate his owne Supper but one to tarry for another that it might truly bee called a Communion and that by the breaking and partaking of one loafe might bee shewed a liuely growing together in charitie to bee made and also an incorporation into Christ and our neighbours and the receiuers present And these thinges are so liked of the one side that they woulde neuer haue this sacrament ministred to any but in the publike assembly For whereas it seemeth vnto some that as the worde may bee preached euery where and set foorth to men alone either sicke or whole so also this Sacramēt of our Communion may priuately bee rightlie ministred vnto one they think that the comparison is not alike For that euery kinde of ministerie hath his maner forme as it were without the which they cannot be the thing that they are called albeit all thinges tende vnto the same end What that properly it is no part of the ministerie vnto sicke men or vnto others priuately without the publike assemblie to haue the woorde read preached and with the same others to be admonished instructed and comforted For that this may bee done of any and so is wont to bee yea euen of women vnto whome notwithstanding the publike ministerie is not permitted wherefore they think that here is a dislikelihood and that theyr cause as yet standeth namely that the receiuing of the Sacrament of the Lords Supper ought not to be priuate but publike and common vnto many On the contrary side others contende that this vse and custome of priuate receiuing of the Supper of the Lorde ought to be reteined if not at all times yet at least wise when the whole congregation receiueth it in the Church For albeit Christ say they peraduenture did it not as who helde the Supper only once with his Apostles heereof 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 vpon lawfull causes as by sicknesse or age or other occasions so that they could not resort vnto the publike assemblie Hereupon the olde fathers of the true primatiue Churche vsed to imparte it as well to suche kinde of persons being in health as to those y t were sick to the one as the cognizance and badge of peace and agreement of faith and to the other as a pasport to them that were going away For when as the Church is as it were one vnited and whole bodie and that Supper appointed for the whol Church there is no cause they say why shee may lawfully denie it vnto some certaine members being absent vpon some ceraine lets And wheras it is saide that the Churche is vncertaine of the faith and minde of suche persons albeit this peraduenture may haue place in those whom it is manifest to haue led a loose and lewde life before in such as are vnknowne vnto the Church yet this principle oughte to be reteined which hytherto hath byn vsed The Church doth not iudge of things y t are hidden and whosoeuer doe confesse with vs with one consent Christ and in plaine words acknowledge that they repent of their sins being by Baptisme ingrafted into the common bodie of the outwarde congregation that of these wee ought to hope well and to make them partakers of the outward benefites of the Church For say they ther is not so great danger as seemeth vnto others for to bee and that here there is no more poyson giuen in steede of medicine vnto them that craue it thē there is to those that are in body bodie present and gathered together in the congregatiō And that we must not so much regarde vnto whom it is giuen so that they be not open enemies of religion or by force of the disease driuen out of their wittes then what is giuen For that the chief end of this Sacrament is that Christe should assure vs yea make vs partakers of his promise benefites purchased w t his own blood which on y t high altar of our redemption he shed to set men at libertie y t he should arme vs with faith hope knit Christiās together with the bond of mutuall loue enflame thē as it were with a certain fire of loue Moreouer whē as y e sacraments are a part of the word as it were certain visible words the which also according vnto y e mind of others bring no other thing thē the word it selfe preached heard albeit they doe it by another meane they say there is no cause why sufficient wherefore wee should more withhold them then this from any man who thus farre as concerneth

any man before his time by God appointed Which reasons look howe vayne foolishe wicked and vngodlye they are euen so vayne foolishe wicked and vngodlie is this I shall not dye before the houre appoynted by God therfore I will without all regard eyther of my selfe or others when there is no cause or need goe vnto such as are infected to the hazarding not onely of myne owne life but also the life of manye others Christ when as the Diuell the Father of such kind of arguments alleaged the charge of God giuē to his Angels ouer him to keepe him from hurt to perswade him to cast him selfe downe headlong frō the pinacle of the temple wheras he might vse the ordinarie meanes of going down by the stayers told him that so to do was indeede to tempt God The Heathen mariners in whose ship Ionas was at the straunge rising of the tempest threw all their goodes into the sea for the sauegard of the shippe and sauing of their owne liues which they needed not to haue done if they had bin of the same opiniō with these odde felowes but thus to haue determined the matter we shall not die before our time we wil therfore vse no meanes at all to saue our selues but let God work I am ashamed to stād so long herein but that I know that this fond reason carrieth away greate multitudes not only into the inconueniences aforesaid but also to the vtter contempt and despising of the most commendable art of phisicke as a thing vnprofitable and needelesse the whiche GOD notwithstanding hath giuen for the singular helpe profite and comforte of mankinde which question is by occasion hādeled at large in this selfesame Treatise the which I haue presumed to offer vnto the gentle acceptation of your H. W. as the meetest Patrones for suche a woorke who as you haue the charge of gouernement of this moste woorthye Citie so I perswade my selfe that you will verye carefully seeke in all respectes the welfare of the same and so farre foorth allowe of the good aduice of this Authour as you by your wisedomes shal iudge to bee moste meete and expedient The principall and chiefe course is to begin at true and heartie repentance which is the first thing that the maker hereof Perswadeth in such a case bewailing euery man his former wicked life with prayer and fasting renting your heartes and not your garmentes and commending moste humblye your afflicted estate vnto the mercifull consideration of our heauenlie Father and then to vse all other lawefull remedyes that may be thought necessary for the auoyding of infection in so daungerous a disease To which end I commend commit this litle booke to your through insight and neere consideration to be followed where it is profitable to bee supplyed where it wanteth to be corrected where it is faultie and to bee refused in what point soeuer it shall vnto your wisdomes seeme not profitable or conuenient for your state and gouernment The Lord blesse your H. and W. with the true feare of his name and a carefull desire as well of the health of the soules 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 Christe Iohn Stockwood Scholemaster of Tunbridge ❧ A short admonition vnto the gentle and courteous Christian Reader THis small treatise right gentle and courteous Reader comming vnto my handes at suche time as God beganne afresh to visite the Citie and many other places of the land with the fearefull and dangerous sicknes of the Plague after the diligent perusing viewing of the same thinking it as well in respect of the matter as in regarde of the present time and occasion a profitable discourse for suche my godly countrie men as vnderstood not the Latin tongue according as my leasure best serued from my schole charge I haue occupied my selfe in turning the same into our Englishe and mother language whiche being communicated with diuers of my godly worshipfull and learned friendes both Diuines Gentlemen and Phisitions they haue thought it a work very well worthie the publishing and setting abroade to the benefite and profite of all such places as it shoulde seeme good vnto God to punishe with this kinde of visitation I haue therfore consented to let it passe the presse and come vnder thy godly viewe and diligent examination giuing thee before to vnderstande that in some places names of fishes whiche thou shalte meete withall in this discourse I haue reteined still the Latin name without any Englishing of the same at al. This thyng I haue chosen to doe purposedly that thou mightest resort vnto some learned Phisition heerein to vse his skilfull aduice rather then by my gessing at all aduentures at the Englishing of the same which I coulde neither learne out of any Authour nor come to vnderstand by conference with others albeit very godly and learned Phisitions to bring thee into an errour hauing more regarde vnto thy right instruction heerein then vnto mine owne estimation iudging it better in this behalfe to bee counted ignorant then by bold aduenturing like blind bayard to bee worthily deemed foole hardie Thy louing brother in Christe Iohn Stockwood The Preface of the Authour vnto the Reader of the causes of the pestilence IT is a receiued opinion among Phisitions that the first part of all healing curing must bee called backe vnto the knowledge of the causes and iudgementes Whereas therfore the learned do often dispute of the cause of this so horrible a sicknesse the which we cal the Pestilence and the publike curing wherof we are to set down it seemed vnto me to be worthie the trauaile in few words to declare this matter y t so much the more easily and diligently euery man might doe his dutie in taming or assawging this dragon as Galen rightly tearmeth him For not without good cause it seemeth vnto some a thing worthie to be marueiled at that so many oftētimes doe die in one house into which this infection once getteth and that such as betimes flie thēce many times remaine vnhurt Which thing they which suppose to come to passe by vnauoidable destinie or affliction immediately sent frō god speake in my iudgement indistinctly and vnorderly For such a plague is wont to happen not by common tokens yea and very seldome and that myraculously And I nothing doubt that God doth winke at many things and doth not at all times defend vs which thing notwithstanding hee is able for to doe or to speake more properly that he doth oftentimes vse the Diuel yea men also and which more is our selues to trye our selues withall so farre of is it that I woulde by any meanes denie it Moreouer this likewise is a rare thing such as many old men haue not seen in all their life that a plague should growe of the infection of the common ayre For in this

liuer and in great consent of mindes in agreeable gouernment of your subiects and finally in peaceable folowing of true religion to resemble a most beautifull harmonie of a trinitie wherein I iudged my selfe to owe this dutie not to one of 3. especially sith this care appertaineth indifferently vnto all magistrates but vnto three rather in one Wherefore it shall bee your part right honourable and most reuerend Lords Patrones to take in good woorth this testimonie of my readie good will and seruice and to take as commended vnto you this care of the cōmon saftie which I haue heere in some measure portraited and drawen out Which things if at any time they shall be ouerruled by the ordinance of God which cannot bee called backe it shall be sufficient to haue approued your indeuour and good will vnto men Christe Iesus the true turner away of all euill and the Phisition as wel of the body as of the soule begottē of vnbegotten God in man true life in death that I may end with the woordes of Egysippus preserue you with your subiectes vnhurt of this deadly infection and alwaies in good health Dated at Breame in the yeere 1581. Your H H. most bounden Iohn Ewich D. of Phisicke ¶ Of the duetie of a faithful and wise Magistrate in preseruing and deliuering the common wealth from infection in the time of the plague or Pestilence The first Booke That the care and charge of the common wealth belongeth vnto the Magistrate Cap. 1. ESAIAS the diuine Prophet Homer the chiefe of Poets the one enlightened with the heauenlie lawe and the other with the law of nature haue adorned and set out Princes and Magistrates with an excellent title whilest the one in his tongue calleth them Omenim that is to say Nurses to wit of the Churche and the other tearmeth them Poimênos Laôn that is Pastors or Shepheardes of the people to witte for this cause that they ought with wholsome lawes and good discipline to gouerne and defend their subiects and also after a sort prouide for them such thinges as are necessarie for their food liuing For albeit they doe not as Parentes to their children put in euery one his hand what to eate and drinke albeit they nourishe not vs being idle yet when as by wise pollicie they bring this to passe that nothing be wanting what euery mā laboureth either by traffick or trauel or goodes to get and that what by honest meanes is gotten the same he may in safetie possesse and with gladnesse enioy they haue not without a cause giuen vnto them this honourable title and commendation And as it is not sufficient for a diligent nurse faithful Pastor to haue prouided for his nurse childe flock such things as are requisite needful vnto the necessary vses of life but also they be careful to turne away y e things which might endammage their health to prouide wholesome remedy for them being in danger So also the wise and faithful Magistrate ought not onely to haue care and diligence for those things whiche concerne the trade of lawfull traffick and diligent practise of handy crafts the preseruing of peace and keeping of quiet among the Citizens but also he ought to prohibite or let those thinges which may eyther take away the same or greatly weaken or infect the whole societie and fellowshippe with daylie contagion or infection assayle and destroye with miserable ruine the life of euery particular member iudging the looking vnto the common safetie to be the chiefest part of his rule and office For if they be Goddes and as the Psalmist himselfe both king and ruler tearmeth them the sonnes of the most highest certes it is their partes to knowe that they in this poynt are with all diligence to imitate and followe GOD of whom we daylie craue both thinges needefull and also pray to bee kept from thinges not needefull or hurtfull that they furnishe the Citie not onelie with profitable necessarie and wholesome thinges but preserue deliuer it from thinges also vnprofitable and hurtfull Which thinges when as the heathen sawe albeit ignoraunt of the true God that this was a thinge highlye needefull and in a manner heauenlie they called their Kinges and Rulers of the people Goddes not proportionablie as the Iewes and Christians but in verie deede began to honour mortall men with honour diuine or belonging vnto God For when as there neuer yet was anye nation so barbarous whiche had not some feeling of y e godhead nay when as the Apostle in playne words affirmeth y t for this same cause y e very Gentiles are without excuse because y e they had written in their mindes which might bee knowen concerning God who would think them so foulie to be deceaued in that they iudged those to be to be honored for Goddes which Plinie said to be a diuine thing whō they saw to imploy al their indeuour to help others For albeit they did not rightly giue vnto many that thing whiche was due vnto one yet by the power of nature they profited thus farre that they almost atteyned vnto the knowledge of the nature and office of God although they did not rightlie worship him Moreouer y e Apostle in an other place compareth the Churche vnto the bodie of a man for as the members of a man haue euery one their power and office yet are all gouerned by the onely vertue of the braine desire and imbrace things profitable shunne thinges hurtfull so also the magistrates who in this externall or outward societie or fellowship are the head of the common people ought to set before the other Citizens profitable thinges and keepe away thinges hurtfull that they may bee saide truelie to fulfill the office of Pastors and Nurses But if any man wil say that it is the proper office of God to preserue and gouerne mankinde the which in his singuler counsel he hath made I answere that this indeed is true but yet as God by the ministery or seruice of man doeth teache vs deliuer vs from sinne make vs partaker of his grace and saue vs albeeit in very deede these same are not the workes of men euen so he doth gouerne and preserue the life of man by the seruice of those men whō he chooseth vnto this office and suffereth to be partakers of this prayse Hereuppon Romulus whiche buylded the Citie of Rome and is thought to bee that Quirinus was by a certayne right reckoned in the number of the Goddes because that hee shewed himselfe a louing and bounteous gouernour vnto the people Hercules borne of Iupiter and Alcmena gotte not onelie this name for thus the Oracle answered Immortal fame by helping mē thou certainly shalt win which was aduāced with immortal honour but also was registred in the bedroll of the goddes because that with vnweariable toyle and most singuler labour he killed such mōsters as endammaged men and

many For to graunt them free libertie to keepe companie among others should be too rashe and barbarous and in a manner that which Luther also saith in this case wee should seeme to follow them whiche woulde put lice into skinnes or flies into a chamber or keepe fire in their bosome sauing that these thinges are lighter then that they may bee compared with this euill And when as we manifestly finde that this onely disorder is the cause that the infection manye times is so speedily and so farre and wide scattered abroade we must not by any meanes vse the matter so that through our owne defaulte and negligence wee our selues increase our owne wounds Not that I denye the plague sometimes to come by the corruption of the common ayre which notwithstāding is very rare or seldom a thing y t many old mē haue had no experience of and foorthwith to take very manie scatteringly without infectiō neither also that I am ignoraunt that God being angry with our sinnes doth somtimes vse this whip against vs to driue vs vnto amendement of life and to put vs in mynde of our obedience and seruice towardes him for this is apparaunt both by prophane also holy histories I doe not I say deny this neither doe I affirme that in this case the remedies of man doe any great good but we ought to hope wel that these thinges will fall out but seldome and when they doe fall out they bewray themselues by very euident and especiall tokens As it is playne concerning Aethiopia by the testimonye of Thucydides also when as God punished the armie of Maximinus persecuting the Christians with so great a multitude of thē that died that the carkases were euery where left vnburied Which also the historie of the kings reporteth of the host of Dauid Who wold denie these thinges but I say once againe y t these things are seldome seen not agreeable vnto the plague of our countries whose beginning cause and proceeding bee that we may many times euidently enough lay downe therefore so muche the more diligence and care ought we to vse that the euil which through our own fault and blame we haue gotten vnto vs or through our slouthfulnesse receiued the same also with like endeuour and trauel we should amende driue away Wherefore when a house is so marked as it were condemned for an infectious Lepri y e houshold either of their owne accord and priuate charges if they be able to pay or by the perswasion and charges of the preseruers if they bee poore must by and by sende for the helpe of the Phisitions appoynted for that purpose and making their prayers vnto God not grudgingly but cheerefully and with good hope admit them and receiue thē in al thinges that shalbe needfull For it is to be thought that the benefite which God here in wil shew the same oftentimes hee giueth by the Phisitions as his ministers no otherwise then the good man of the house is wont by his stewards to giue and point out meate and drinke vnto his houshold For Phisitiōs and phisicke are the good creatures of God and his ministers the which by the commandement of the Apostle we ought to vse with thankes giuing The which cause albeeit besides the cause let it bee lawfull for mee with the good leaue of the reader because of the vniust iudgement of some vnlearned persons somwhat more at large in this place to handle For first of all Iesus Syrach a man amongest the Hebrewes singulerly endued with godlinesse wisedome and the knowledge of thinges and finally with the Spirite of GOD hath left thus written Honour the Phisition for the Lorde created him for necessitie Phisicke is from the highest and of the king he shall receiue rewards The Lord hath created medicines out of the earth a wise man doth not despise them Giue place to the phisition 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 cōmendation but that we should vnderstād y t the Phisition phisicke is the gift of God the which it is not onely lawfull but also whō we ought to vse whē need is necessity requireth and y t those doubtles are vnskilful very ignorāt of y e coūsel of God block beades who doe iudge phisicke to be needles and vnprofitable when as without al doubt it was giuē of God vnto mankind for the preseruing repayring of health sake Hereupō also the very heathen haue acknowledged the excellēcy therof whē as they write y t not mā but God was inuēter of y e same For Apollo whō they make y e Author therof they worshipped for a God and Aesculapius his sōne who somwhat more finely garnished y e same because of his singuler skil in the art at that time they vouchsafed y e like honor Homer albeit he maketh no mention of y e beginning of phisick or of phisitiōs yet doth he not doubt to renowne it with a most excellent cōmendation when he saith that man which hath in Phisicke skill the same all others farre doth passe Which thing y e old romaine emperors acknowledging did pay yeerly vnto phisitiōs a very large stipēd of 205. Sestertia as Pliny reporteth whē as they payed vnto y e professors of other arts but only an hūdreth albeit in y e times following they were againe by a law made banished y e city Which was enacted by reason of the boldnes of certayne vnskilful persons who did abuse phisick For couetous mē set on fire and blinded with the hope of gaine are oftē carried headlōg to the aduēturing of any thing somtimes refrein not frō y t which is horrible to tel Who neyther mindful of the oth of Hippocrates nor of the honour or safetie of themselues or others range vp downe like robbers where they bee freelye without punishment But we who being enlighted with the light of the Gospell ought to esteeme of euerye thing not by the abuse but by the lawful vse doe in such sort vse it that we acknowledge it to be giuen not by the counsel of man but by the benefite of God for the prolonging of life so farre as concerneth outwarde helpes and aydes The iudgement of Luther in a little Dutch booke of the plague set foorth at Wittenberge in the yeere 1527. is most graue and godlie and a doctrine fitte for this our businesse in hand God saith hee hath created phisicke and giuen the minde that euery man shoulde haue care of his owne bodie be in health and liue Who soeuer will not vse these whē as without the hurt of his neighbour hee may the same betrayeth his owne life and there lacketh little but that before God hee is made a murtherer For by the same reason hee may despice meate and drinke