Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	david_n	king_n	saul_n	6,232	5	10.0779	5	false

Text snippets containing the quad

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

appoyntment all thinges vse to be well gouerned are on the suddaine taken away euen so it fareth here where no lesse slaughter nay some tymes also a greater happeneth not onely the common Citizens but also sometimes those in whose hand lieth the authority of ordering this pollicy which we describe and set out are vnlooked for pulled away and together with the ruler of the sterne is the sterne lost also The which case to preuent and meete withal in time this our order and platforme such as it is was taken in hand and set forth for Whether it bee lawfull for Christians in the time of the Plague to flie and to leaue their Citie with a safe conscience Cap. 3. NOw albeit I may seeme alreadie to haue spoken muche in this matter of the seuering of the infected yet because of the affinitie or kinred of the cause and diuersity of opinions I will ioyne hereunto a very commō question disputed not only by the Diuines but also by the learned and Christian Phisitions namely whether in the time of the Plague it bee lawfull for a man for a season to forsake his Citie and to flie with a good conscience Of the which matter because there are sundrie opinions I will briefly plainely rehearse the reasons on both sides and in the ende also will set down my iudgement which shalbe a meane betweene both gathered out of the foūdations grounds of the parties at variance The former therefore say that wee reade not of any of the Saints holy men which feared not death and therefore that they feared reason 1 sicknesse also chiefly so deadly a sicknes and that if they coulde they would haue fled reason 2 by all likelihood Nay that it is vsuall vnto vs by natures lawe not learned by the teaching of men to feare death For y e Apostle saith That no man euer hated his own flesh but rather to nourish cherish by all means to maintaine and preserue the same Abraham say they for feare of death called his wife Sara by the name of sister and had rather to make a lie thē to come in dāger of his life Iacob fled into Mesopotamia that he might not fall into the handes of his brother Esau The same doth Dauid whilest he flyeth from king Saul and his own sonne Absolom Elias otherwise a most bold man and who with his owne hande had slaine the Prophetes of Baal but a little before yet feared with the threatnings of Iesabel the Queene conueighed himselfe a side into the wildernes Moses when as he was sought after by the king of the Aegyptians fled into Midia Therefore say they it is not onely lawful to flie death but other also the whips of God beeing angrie as hunger tyraunts burnings ouerflowinges of waters colde heate captiuitie wilde beastes to be shorte all kindes of diseases agues disenteries vncleannesse the Leprie the french pockes c. Which things sithence they are so it shall be muche more lawfull to flie the plague and reason 3 death Furthermore all men are not indued with equal strength either of body or minde they say therefore that it were not iust to require the same thinges at the hands of all Strong faith drinketh poison without hurt wherewith a sucking or young faith woulde die Peter beeing bold and hauing trust walked reason 4 in the Sea without harme the same a little after doubting began to bee drowned And Christe will not haue the weake to bee despised Moreouer it is euident by the doctrine of all Phisitions that such is the nature of infection that going from one subiect and body into another that is next and fittest to receiue it by due and conuenient distance it doth infect and corrupt the same for two thinges are required that there may bee an impression or printing and marking namely aptnesse of the subiect and neerenesse Therefore when as it is manifest by their owne iudgement and also daily experience that the plague is a most infectious disease as which is wont to bee taken by the drawing in of the corrupted and poysoned ayre they in deede giue counsaile that it be shunned so much as may bee and amongest all kinde of counsailes they confesse that none is better then is speedy flying away long tarrying foorth and slowe returning again For there is no way more commodious to auoide the infected ayre none more safe when as the ayre must alwayes bee drawen yea euen against our willes and it is drawē such as it is And they say that the same remedie is with so much the more speede to be vsed by howe muche the euill is more hurtfull and present That we ought to flie the further to the end a more healthie ayre may be found Finally that wee must returne the more slowly that wee may bee the more sure of the cleansing of the corrupted ayre Heereupon they think in time of the plague these three aduerbes quickly farre slowly to bring more ayd safe remedie then 3. of the beste furnished Apothecaries shops For the plague as Galē vnto Piso is autor with an airie bodie is as it were a certaine dragon no commō dragon but such a one who when as he is not seene with the eyes doth priuily and by stealth lying as it were in ambushment euery where breath out his poyson vpon men and no common poyson but suche as increasing moste speedily may in a very short time deuour the whole body of the common wealth For the yll qualitie of the ayre saith Galen is made a readie change vnto corruption and when as men through the necessitie of breathing cannot auoid danger they doe by the mouth drawe vnto them the ayre it selfe as a certain poyson Wherefore the same Galen calleth and praiseth Hypocrates as a man many wayes wonderfull for that no otherwise then by the changing of the ayre hee cured that Plague which out of Aethyopia had assaulted the Greekes For when as he had commaunded a fire to bee made throughout the whole Citie of Athens hee cast into it not only a bare heape of wood but flowers garlands of most sweet sauour also most fat smelling ointments that the men might draw in vnto themselues the ayre thus purged as an ayd and helpe for them Lastly say reason 5 they doe wee not with great admiration and wonder see sometimes a great familie to dye one after another out of the whiche if any by the counsaile of the Phisitions flie in time they remaine alwayes for the most part in safetie How fewe also of those die which depart out of infected Cities we our selues daylie see so that in this case they reason 6 thinke that saying of Demosthenes to haue place the man that runneth away will fight againe Now if it be vnlawful and sin to shunne such places or by going aside to leaue thē then to liue also the which notwithstanding is a singuler gift of God

Plague began to grow in the partes neere vnto him who so carefully and so fatherly dealt by the aduice of his Phisitions whiche was published through al his dominiōs y t he may worthily bee a patterne for other godly and wise Princes magistrates to followe of the which in the next Chapter shall be spoken more at large Lastly y e like did y e magistrat of our worthy of me much to be honored cōmon wealth when as in the yeere 1565. hee had intelligence that this wylde beast through the vnwary dealing of some had inuaded or assaulted a fewe houses of his citie They called me into the Senate or Counsaile house and asked my direction and aduice how they might preserue without hurte the people by GOD committed vnto them of a godlie care and vnlesse I greatly bee deceaued a care indeede moste beseeming a Christian Magistrate Which thinges being so if princes Magistrates be desirous to maintaine their name which I said in the beginning to haue beene giuen them not onely by the Prophetes but also by wise men among the Heathen and wil be indeed as they are called in name Nurses and Pastors they must thinke that it standeth them vpon faithfully and wisely to handle the matter that in such a time of the plague they let passe no care which may by anie meanes make for the turning away of so deadlie and infectious a disease and for the preseruing and deliuering of their subiectes from the same That the Magistrate before all thinges proclayme a publike repentance Cap. 2. BVt some man maye peraduēture say you so deale as if y e whole matter lay in y e foresight strength of man and make no mention of the help of God on whō hangeth all hope of victorie especially in so doubtfull a battel whē as notwithstanding by the iudgment of Mesua himselfe it is manifest that in al things which we doe we ought to set God before that we may make proofe of all thinges with more safety and boldnes I answeare when as I speake of the duetie of a faithfull Magistrate and beeing my selfe a Christian deale with Christians that my meaning is to haue these two thinges that is to say the grace of God and trauayle of man so lincked together that the one be not voyde of the helpe of the other For Hippocrates hath sayd both very well and verie godlye It is indeede seemelie and verie good to pray vnto the Goddes but yet man himselfe ought to doe some thing and withall to call vppon the Goddes Why so Because man without God can do nothing God without man wil not doe all things God indeed is boūteous man verie poore needy whē as he hath nothing which he hath not receiued at his hād but god loueth to be asked y t mē by this meane should acknowledge their need wherby we should be driuen to obey him in whom all our happines doth lie If saie Moses Aaron thou shalt diligently heare the voice of the Lorde thy God and doe that whiche is right in his eyes and shall obey his commandementes and keepe all his statutes I will sende no griefe vppon thee whiche I haue sent vpon the Aegyptians because I am the Lord that healeth thee but if yee shall not heare me saith God and shal not doe all these commaundementes and if ye shal refuse my statuts and fulfil not al my precepts but shal rather make void my couenant I also will do this vnto you I will visite you with feare swelling and a burninge feuer whiche shall consume your eyes and make your lyfe to pyne awaye Likewise in many other places there is especial mention made of the plague which god eyther threatneth vnto the disobedient or from the which he promiseth to delyuer the godly so that there is no doubt that albeit we vnderstand that euery plague is not the peculyar and proper punishment of GOD nor yet alwayes immediatelye sent of God whiche is a thinge chieflye to bee obserued and marked but sometymes commeth eyther by the course of nature as hath beene sayde beefore or through the faulte and neglygence of men yet whatsoeuer originall and beginning it hath alwayes and beefore all thinges wee must flye vnto the helpe of GOD vnto whose myghtie hand wee moste assuredly beleeue all both sicknesse and health lyfe and death to be subiect Wherefore when as it is manifest that this cause also whiche wee nowe haue in hande doth especially concerne the Magistrate according to his power to preserue his people from the daunger at hande and from the infection of sicknesse or to delyuer them from the same when it is come Fyrste of all lette them haue this care that they them selues turninge earnestly vnfeignedly vnto God proclaime vnto their subiectes vniuersally and proclaymed execute a publike repentance which is wont to be shewed by prayers made both priuatly and also in the solemn assemblie by almes and absteyning not onelye from meate and drinke but from all riot daunsing and banquetting after the example of the people of Niniuie vnto whom when as the Lorde by his Prophet threatned punishement for their sinnes the king inioyned a fast of 3. dayes not onelie vnto the men but also to the bruit beastes besides other workes of repentance that by this meanes they might reconcyle God being angrie vnto them When as Dauid had transgressed the commandement of the Lorde there was sent vpon the people so fierce a pestilence that in the space of three dayes there died 70. thousād persons With the which plague Dauid being moued confessed vnto the Lorde his sinne and by prayer obteyned at his hand that foorthwith all that affliction ceassed The like is read of king Ezechias when death was threatned vnto him yet through earnest turning vnto God and bitter weeping his life was prolonged by the space of fifteene yeeres It is also read that in the dayes of Elias when as the heauens had bin shut vp three yeeres and more and that it raigned not a drop whereupon folowed a miserable dearth of victuals that at the prayer of Elias this scarcitie was recompensed with sodaine plentie Hitherto may worthilie be referred the commendable fact of the most honorable prince D. Philip the Landgraue whose publik writing concerning this matter turned by mee into latin I haue thought good to set down as the perfect patterne of a faithful and wise Magistrate for all men to follow and thus it is in Englishe Wee woulde haue it knowen to all and singuler our subiects howe wee are giuen to vnderstande that the infectious sicknes of the plague doth sore rage rounde about in places neare vnto our dominions insomuch that it is to be feared that it will come also into our Territorie and Countrie and assault our subiectes For as much therefore as without all doubt such a Plague is a punishment for sinne wee doe