also increase can hardly bee kept from those places it foloweth by good reason y t wee briefly treate of purging the ayre of cleāsing the streetes of keeping away kine hogges and geese the which doe greatly defile the same For I see that al the learned yea and the common sort also doe holde this namely that the causes are to be taken away if wee will take away y e effects which grow of the causes also that the pure ayre doth make much to the strengthning of the spirites and vnto health so that it hath giuen occasion of a prouerbe Such ayre such mind also it is knowen that nothing doth so much dissolue the powers as stench And because the streetes can not bee kept cleane nor consequently stench rottennesse and vnpurenesse of the ayre to be letted so long as suche liuing creatures are suffered which ingender store of such filth these must bee put into some place without the Citie which seemeth fit for this turne namely which is neere the riuer if it may bee that their filthie excrements may be purged into it or els that from thence the stinking reekes as little infect the Citie as may be For the doung and excrements of those beastes whiche I haue spoken of doe more then will be beleeued infect and weaken the spirites and principall members as the braine the heart c. There is alike fault vnto this and too abhominable the which I maruaile to bee suffered in worshipfull Cities and I shame to speake it that the streetes and allies yea and the Church yards also are euerie where in some places so defiled with y e doung of shamelesse Roges and Beggars that whiche way so euer you turne your selfe with reuerence bee it spoken you will thinke you see not a publike and commendable way in the Citie but a vile and beastlye Iakes The like in maner you may say of lye water wherewith linen clothes and vessel are washed the which maids are wont commonly to caste before the dores of the neighbours when as they cannot abide it at their owne houses Wherefore the Preseruers muste doe theyr indeuour that when as they haue freeed the Citie from these beasts they also commaunde these filthes to be carried all away and by lawe decree that none heereafter do either maintaine or admit any such filthines The which y t it may the better be obserued there must be made in place fit for that purpose sties and stables in such maner as hath been said also publike houses of office and sinckes vnder grounde into the which may bee carried all such kind of foule stuffe whiche places when they begin once to bee ful let them be couered with lyme to drinke it vp withall for the other practise which is vsed in carrying it out is not without danger at that time Afterwardes also the Ditches if there be any within or without the Citie for the walles of Cities manie times are wont to bee compassed about with ditches which often serue the common people in steede of priuies whilest they carry out into the same as into some foule hole all their filth Also pondes and standing waters if from out of them there bee suspicion of any euill reekes as when Flaxe and Hempe or Tanners skines are steeped in them or when as houses of offices by vautes vnder the grounde doe emptie their sincks into them they are eyther to bee filled vp with earth or by trenches to bee let out and carryed awaye or finallye if it maye bee they are some certaine tymes to bee scowred by lettinge in some swifte brooke into them For such many times as Paulus Aegineta doth witnesse are causes procuring contagious and infectious ayre The same do all Phisitions and manye great Diuines thinke of Churchyardes of the which somewhat more shal be sayd in the second book Of Africa wee reade that it was sometymes infected with a great plague by reason of a corrupt breath fuminge vp from sea lopsters cast vp on the shore and there dying The same witnesseth Alexander Benedictus to haue happened sometymes after great earthquakes For saith he a filthy vapour lyinge a longe time restinge and moulding vnder the earth as it were in euerlasting darkenesse maye infecte the moyst and pure ayre and bringe newe and euill feuers Suche as histories recorde were sometymes at Venice by meanes whereof all women almost that were great with Child were delyuered of their Children dead beefore their time and anone after dyed of the plague the same yeere For whereas some layde the cause hereof vppon a Dragon which laye lurking in those Caues it was but a tale It is needlesse to bring hyther more examples albeit it might bee doone in great plenty For experience and reason two chiefe causes of making thinges to bee beeleeued doe agree to this opinion Wherefore the Preseruers must take great heede leaste when as they haue vsed other kinds of industrie and payne taking and leaue beehynde these present breeders of corruption they lose both their coste and also their labour But heere peraduenture some manne will obiecte vnto mee that common sayeinge that one poyson is dryuen out with an other lykes as one nayle with an other Also the vsage of some Nations who at such tymes are woont not to keepe or cleanse the places infected from euill and filthy sauours but to fill and stuffe them Whereof Alexander Benedictus reciteth a storie of his tyme woorthye to bee remembred concerninge the countreye Sarmatia the whiche also hee thinketh maye be confirmed by naturall reason A certayne noble Merchaunte sayeth hee of Creta when as hee traded Merchandize in the Countrey of Tauros and that a moste cruell Pestilence was growne by reason of the corruption of the ayre by meanes whereof there was no ende of dying reported that hee sawe a Physition in that notoryous death of menne a dweller of that place for the Sarmatians doe inhabite there who commaunded Dogges to bee kylled and euerye where to bee cast in the wayes and streets whiche Dogges beeing swollen vppe and rotten filled the ayre with a filthy sauour and that by this remedie the Cittie was straight restored to health Also that the Sarmatians are woonte often to vse this medicine For the Dogges putrifying chaunged the nature of the ayre whiche was onelye hurtefull vnto the menne For so dooth vnlykenesse and discorde of thinges woorke and one poyson is maystered of an other Which thinge also one Zoar amonge the latter Arabian Phisitions doth affyrme This storie telleth Alexander the which least anye laysie bones might alleadge in defence of his sloathfulnesse whilest hee is desirous to auoyde such meanes and labour of cleansing as wise men doe counsayle or leaste anye manne shoulde rashlye followe that which he vnderstandeth not howe it is done the cause of so vnhearde of and vnwoonted remedye is to bee sought out I graunt therefore it to bee true that one poyson sometymes is driuen out with
is written against the absurd and fond heresies of our time I haue gone about to roote out false opinions being as it were corrupt humours in the other which is entituled of the knowledge of the wil grace of God of the fruits signes of this true knowledg my meaning was with sound doctrine of Christian religion as it were with good holsom nourishment to feede and strengthen the vnskilfull I many times thought and hereafter wil think if God spare me life according to my power to perfourme the same in mine own proper profession that is in the Phisicke of the bodye But whereas I haue spoken of Diuinitie I would not haue it so taken as if I meant rashly to thrust my sickle into an other man his haruest to play the busie body For letting passe great weightie controuersies I onely dealt with those things which are approued of al or inueighed against such things which are improued of the better sorte and that with such reasons which I haue learned marked both in the schooles and also in the Church Wherfore I think it no vnlawful thing if the scholler render some parte of his Lesson sith it is manifest by the testimony of al men that from the first beginning of the world euen vnto our time it is not onely right and lawful that men indued with the vse of reasō might iudge of religion but also that it is profitable and necessarie that they be able perfectly to iudge that is to saye to discerne and knowe the false from the true the hurtfull from the holsome the counterfeited by men from that which is deliuered by God For like as al men consiste of two partes that is of a soule and of a bodye so also there ought to be in al men a twofolde action one wherewith it becommeth vs to magnifie God and to prayse him the other whereby we are bounde to imploye our studie and trauaile vpon the Common wealth And as there is notwithstanding great kinred amongst them selues betweene these two parts albeit they be distinct and seueral by nature so these actions cannot without great wickednes bee parted asunder the one from the other Wherefore they doe very wickedly whiche doe so follow their wordly busines either publike or priuate that they haue either none at all or else verye small regarde of diuine matters and not like men which for the studie of diuinitie doe for slow their matters at home abroad Vnto whith iudgemente your wisdome also giueth moste honourable witnesse whilest in your Cities you studie not onely this that your citizens may liue together commodiously and quietly but also beeing instructed in the doctrine of saluation most rightly maye walke godly and holyly For where but one of these thinges onely is cared for it cannot bee that the Common wealth the Church can any long time be happily gouerned Which thing besides the examples of certaine other countryes the most afflicted kingdō of France and the miserable Prouinces of the low Countries in Flaunders alas for pitie doe at this day declare For what other cause is there of their miserie such almost as hath not beene heard of than the contempt of pure religion the not caring for the trueth of God and the wicked persecution of those which were followers of true godlines For whilest the magistrate doth rather seeke to maintaine his own authoritie then the pure seruice of God constreineth his subiects to obey his wil rather then the wil of God And finallye giueth eare to the counsailes of moste wicked Doeg and Machiauel rather then vnto the counsailes of Gamaliel and Abdias there must needs folow such effects as there haue gone causes before And because y t I know you with al your heart to detest this hurtful opinion meere tirannical kind of gouernment rather endeuour hereunto that it may go very well with your subiects of your dominiō aswel in minde as bodie I cannot chuse but highly commend this godly meaning most holy care of yours and not only cōmēd it but also according to my duty with my labour trauail such as it is to help forward the same For as much therfore as at this time y t same sore sickenes of the plague w t Galē doth rightly tearm a cruel Dragon doth beginne to breed euery where through out al our countrie of Germanie in a manner is very hot in some places not farre from vs and as it goeth like vnto a Canker eateth vppe all the thinges that are next vnto it manye learned Phisitions haue written diligently of the curing of those which are taken with this disease also of the preseruation of euerye perticular person haue left their counsails in whole bookes a practise greatly doubtlesse to be commended but beecause I haue perceiued this their endeuour not to be sufficiēt but that y e infectiō is daily neuertheles increased groweth with his stirring gathereth strēgth by going especialy because there is no publike course order taken for the auoyding of this euil I haue cōsidered that there is need of sōe greater help namly which must be vsed by the authority of the magistrat in whose trauel the chief hope of staying this miserie consisteth lieth Concerning w t whē as in times past I had gathered somthing which I had noted in most famous Cities countries partly by vse and experience partly had iudged to be agreeable vnto reason I thought it might be a work worth the trauaile if I should beat it again vpon the anuil set it forth that if happily sōe certaine could be perswaded y t for the turning away of this euil some thing might bee done by the trauaile of man they might haue some course to folow and that if they should thinke some thing to be wanting in my counsaile and treatise they might in deed and trauaile thēselues supplie the same For this cause is not suche which may content it self only with fine speech fit laying foorth of the matter but such as being once with wisdome aduised vpon must betimes be accomplished and as they say bee brought into action And whereas right honorable my meaning hath beene to dedicate this my paines ioyntly to your L L. there were two causes especially mouing me thereunto of y e which the first did seeme to binde me as it were by a certaine dutie as in whose dominion I haue now spent almost these 18. yeeres haue had a publike stipende of the common wealth of Breme in especiall and minding in a maner there to end my life that of whom I haue receiued most benefits to y e same I might rēder again as much duty as in me lyeth The second was cōsidered of me in the misterie of your number cōsisting of three whilest that in this Bishopricke you seemed vnto me as it were in one body to represent three principal members the braine the hearte and the
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
brought them greate daunger Apollo and his sonne Aesculapius because of their phisicke wherewith they did much good vnto men obteyned the name of gods I blush at the telling of it our Elders through a like errour builded temples vnto many gaue honour vnto them such as belōgeth vnto God of whō it is scarse certayne whether they euer were in y e world or at least wise any light opiniō y t they haue performed vnto others such like duetie Wherfore albeit we iudge them to haue committed no smal fault yet in that they acknowledged them to be worthie singuler renowne which did good vnto many I thinke their infirmity or weaknes rather to be to be excused then to be followed For this doubtlesse out of their too much lightnes in belief is manifest that it especially cōcerneth those which haue the rule of others to procure mainteine the safety of their subiects by al the meanes they can all things y t might empayre the same beeing betimes wisely taken out of the way Wherfore who wil make any doubt in this state of thinges whereof we here intreate namely of the infection of the plague that the godlie wise magistrate ought to deale not slowlie but lustely for here is no roome for slouth that which Hippocrates affirmeth delay in all diseases to be daungerous the same in this death bringing sicknesse especiallie falleth out not sparingly but plenteously not onelie to prouide for thinges healthfull but also that concerning thinges hurtfull he ought to be careful in time wiselie to turne away the same For wheras the plague is a most hurtfull also most infectious disease yea as Galen speaketh as it were a certayn dragō whiche breatheth out poyson against mā vtterly denieth all truse-taking very seldome commeth vnto conditions of peace he greatlie offendeth against the rule of charitie whosoeuer according to his abilitie doeth not seek and bring some ayde as it were a preseruatiue to maister this Dragon and the Magistrate moste of all who in this common calamitie or miserye both can and ought in comparison of others to doe most Neyther in this case ought the authoritye of certayne woorthie and most learned men to moue vs who seeme too vndiscreetely for to denie that this care appertayneth vnto the Magistrate whose office say they it is not to ridde men from diseases but onelye to mainteine the safetie and peace of our life and goodes For it may euen out of their owne woordes bee prooued sufficientlie that albeit the magistrate ought not to cure the diseases of euery seueral man or preserue them from suche as doe not openlie raunge nor haue common causes for this is the proper duetie of the Phisitions yet whē as they holde it to bee belonging to their charge by their seruice and authoritie to performe that their subiectes may liue commodiously who seeth not that this commodiousnes doth also appertayne vnto the health of the bodye Whiche thing he that beleueth not the same hath neuer seene howe miserablye all the dueties of men are cumbred the order of the Churches the exercises of Godlinesse the instruction of youth the traffike of Citizens whereupon must needes ensue a moste grieuous destruction of particuler persons when the plague troubleth a Citie or countrie Wherefore I appeale vnto thy selfe whosoeuer thou be that art of this opinion that thou thinkest not it to bee the duetie of the Magistrate to preserue the common wealth from diseases and especially commō diseases doe not such sicknesses seeme vnto thee to be to be numbred amongest other incommodities And can men liue together commodiously when as these diseases doe rage Doubtles this canst thou not affirme if euer thou hast had experience before what the Plague is or what it may worke where it once hath preuayled Why then say I doest thou think it a thing not apperteining vnto the duetie of the magistrate to deliuer mē from such diseases that is with publike care to defend I pray thee hast thou not seen that which is vsuall in all well ordered common wealthes how diligently in cities the Magistrate prouideth and storeth vp suche thinges as serue for the vse of warre How carefully he prepareth weapons How busily he reteineth garrisons set in a readines Especially when hee is in feare of some hurt to ensue and to what ende but that men shoulde liue commodiously Wherefore are horses kept shippes built walles repayred trēches digged towres set vp and bankes cast but that the citizens should liue more commodiously in safetie against the inuasions or assaults of the enimies Dogges are maynteined for the like cause nettes are pitched hunters are hyred and troupes of countrie people drawe together if at any time wolues or suche like beastes doe trouble a countrie I remember in the kingdome of France that certayne Leopards which the king vseth to keepe did breake out of ward and in euerie place slue the countrie men The whole coūtrie was mustered neither cost nor labour spared vntil they had rid the land from that feare How much more iustly then in this calamitie miserie also ought there some prouidēt course to be takē wherby this so mightie an enimie cruel beast may be kept away from our throates which in a very short time is wont to raunge verie farre as it were a Canker eate vp euery thing y t is next it To the end that the cleane in the old Testament should not keepe companie with the vnclean Lepers by the authoritie of the Magistrate there was made a separation neither were they receiued among the other people before that they were by the Priestes appoynted to this office iudged cleansed after they were viewed naked In like manner at this daye after a certaine resemblaunce of them for the disease is not all one in them both nor all one cause of separation those with vs whiche are infected with the Leprie called Elephantiasis are by a publike censure view remoued from the companie of other men The same custome and with the same wisedome in iudging ordering the sicke of the plague keepeth the most famous and almost in the whole world the most mighty cōmon wealth of the Venetians according vnto the patterne of whiche wisedome I haue rudely drawne this treatise of mine suche as it is The same doth Antwerpe a Citie almost in populous trade of merchandize and renowme of name like vnto this In the most noble Citie of Padway I my selfe haue seene when as then I there studied Phisicke the Magistrate calling together the Phisitions and hearing the cause opened by them whiche then grewe only of infection to haue let passe no trauaile no charges to preserue and deliuer his Citizens from the same the whiche hee happily accomplished in shorte time albeit the disease were scattered through the whole Citie I can auouch the same of Philip the Landgraue of Hassia when as the
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
priuat singular persons our Preseruers shall haue care hereof that in tyme causing to be carryed the woode of Iuniper Oke Vines Beach Cypres Pine tree Pitch tree or also of Willowes they command great fiers to be daily made euery where in the Cities but especially where there is daunger presentlye or else shortelye lyke to be And they in a manner after lyke sorte although dislike fayth that in tymes paste the old heathen at certayne set times ordayned perfumes Waxtorches great fiers solemnly to cleanse and purg the Townes and Fyelds neere adioyning both from corruption of the ayre as I verely suppose and also from Deuilles who notwithstanding for that they are vsed vnto the fire it is likly that they are not feared nor hurt with the same Let them I pray you for GOD sake followe that moste excellent Hippocrates which with his wisdom as witnesseth Thucidides delyuered Grecia sometymes from the pestilence of Aethiopia and therfore was rewarded with a golden crowne Also Thales the Philosopher of Milesia who onely by making great fiers deliuered his country Acron from this plague Let them follow I saye rather the example of these who for their wisdome haue gotten euerlasting praise throughout the wholeworld then the barbarous and foolishe custome of those barbarous people Of the driuing away or keping at home of Dogs Cats and other tamed housholde beastes which are wonte to run vp and down Cap. 9. HAuinge in the Chapter afore goinge sette downe a waye to cleanse and purge whiche I sayde to consiste in remoouing vncleane beastes in carying awaye the dounge and filth of the streetes in filling vp or amending of ditches and pooles and finallye in cleansinge of the ayre by fiers in this place wee must see what maye according to profite and reason bee iudged and sayde of Dogges Cattes Goates and other tame beastes runninge vppe and downe Heere therefore straight waye after the beeginninge I woulde haue a lawe made by the Preseruers for eyther the driuinge awaye or killing or diligent shuttinge vp and keeping at home of such things Which truelye certaine common Wealthes doe wiselye obserue so that at certaine times of the yeere especiallye aboute the heate of the Starre called Syrius when as the Sonne entreth into the signe called y e Lyon whiche tyme they commonly call the Dogge dayes they commaund the Dogs to bee kylled the cause whereof I iudge to bee this When as the Dogge as Galen witnesseth albeit Gordonius otherwise no yll Authour thinketh him to be melancholyke is a lyuing creature very hotte and by nature cholericke and hath the holes of his hearte verye straight and narrowe at that tyme when as the heate of the ayre is moste burninge and parchinge the humours of his heart being inflamed and bloud aboue measure rysinge vppe hee easilye runneth madde wherof afterwardes ensueth great and presente daunger both to men and also vnto other beastes Nowe if the lyke maye bee sayde here not onely of Dogges but also of Cattes and other such lyke as well tame as tamed beastes Namelye that they may as well as menne take this infectious poyson of the Plague as it were a certaine madnesse and vnlesse they bee kepte at home carye it vnto others they them selues manye tymes remayning without hurt ought not the same course also to take place in this state of common infection Nay so muche the rather ought it heere to bee of force and to bee followed by how muche more the daunger ought to bee feared not onely of being touched and bytten of them as when they be madde but also of the common ayre by them infected and of powringe and bringing the infection vnto others whilest they continually runne vp and downe hither and thyther Moreouer that which is woorse then madnesse is heere to bee added for Dogs infected with the Plague as when they are sicke of other diseases or harmes they for the moste parte come home to theyr owne houses and fawne vppon and gette them neere vnto them of the house as hopinge for helpe at theyr handes or takinge as it were sanctuarye among them so that after the example of Iuda the traitour they sometyme wrappe their Maister in this daunger and beetraye him whereas madde Dogges contrariwise for the moste parte flying as well the knowne as vnknowne gette them selues into wooddye places and doe shewe them selues so open enemies that a man maye beeware of them and shunne them and doe seldome assaulte and flye vpon anye other then such as meete them or sette themselues againste them Againe such Dogges as are taken with the infection of the plague oftentimes through the vehemency of the disease hyde them selues into some secrete corner and there dye priuilye and beeinge dead beefore the matter bee knowne lye sometimes a longe season rotting and defile the ayre with infectious vapours or breaths and so not onelye alyue but also deade doe verie much hurt whiche in madde Dogges falleth not out in any such sort Lastlye if you compare together both the kindes of diseases albeit both of them doe rage with deadlye daunger yet madnesse is lesse hurtefull beecause that for the moste parte it giueth longer tyme of truce and dooth not so speedilye ouerthrow all the powers of the infected body and therefore bringeth not so swift destructiō as y e plague For the plague is so subtyll of fine pearsinge vehemente and finallye so hurtefull and enemilike an infection vnto the vitall spyrite that it canne passe through what passages of the bodye soeuer and in a fewe houres take the castle of lyfe and brynge death Which thing sith it is so if wee thinke madde Dogges to be by all meanes to bee auoyded it is much more agreeable vnto reason that Dogges infected with the plague should be auoyed But one thing peraduenture wil seeme incredyble vnto you that we haue sayde that Dogges Cattes c. doe remain somtimes vnhurte them selues of the plague and neuerthelesse to bringe it vnto others and to infecte them The reason whereof to yeelde is no harde thing For this happeneth by the disposition of the subiect or body that taketh it in whiche disposition according vnto Aristotle Galen Auicen and other singular Philosophers the bringing to passe of the thing doth chiefly consist For when as the subiecte is apte then the efficient cause albeeit neuer so weake can quickly bring forth the effect like as a smal spark of fire doth quickly fire straw or brimstone As againe when as the efficient cause is strong then also is it able to subdue the matter albeit not apt and to worke vpon it at his pleasure For albeit Brimstome doeth sooner take fire then wood and drie wood or cleft into sheuers sooner then greene or whole wood yet a burning fire or fornace setteth on flame confirmeth as well great as small as well greene as drie wood For y e vehement power of y e efficient cause as I haue