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. ...

¶ Of the duetie of a faithful and wise Magistrate, in preseruing and deliuering the common wealth from in∣fection, in the time of the plague or Pestilence. The first Booke. (Book 1)

That the care and charge of the com∣mon wealth belongeth vnto the Ma∣gistrate. Cap. 1.

ESAIAS the diuine Pro∣phet, & Homer the chiefe of Poets,* 1.1 the one enligh∣tened with the heauenlie lawe, and the other with the law of nature, haue a∣dorned 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 peo∣ple: to witte for this cause, that they ought with wholsome lawes, and good discipline,

to gouerne, and defend their subiects, and al∣so after a sort prouide for them such thinges as are necessarie for their food & liuing. For albeit they doe not as Parentes to their chil∣dren, 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 tra∣uel, 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 ho∣nourable title and commendation. And as it is not sufficient for a diligent nurse & faithful Pastor to haue prouided for his nurse childe,* 1.2 & 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 whole∣some 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 qui∣et among the Citizens, but also he ought to prohibite or let those thinges which may ey∣ther

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:* 1.3 iudging the loo∣king vnto the common safetie to be the chie∣fest 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,* 1.4 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 neede∣full, and also pray to bee kept from thinges not needefull or hurtfull: that they furnishe the Citie, not onelie with profitable, necessa∣rie, and wholesome thinges, but preserue & deliuer it from thinges also vnprofitable and hurtfull. Which thinges when as the hea∣then 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:* 1.5 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?* 1.6 For albeit they did not rightly giue vnto many, that thing whiche was due vnto one: yet by the power of nature they profi∣ted thus farre, that they almost atteyned vn∣to 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 eue∣ry one their power and office, yet are all go∣uerned by the onely vertue of the braine, de∣sire 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 peo∣ple, 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 pro∣per office of God,* 1.7 to preserue and gouerne mankinde, the which in his singuler counsel he hath made: I answere,* 1.8 that this indeed is true, but yet as God by the ministery or ser∣uice 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,* 1.9 whiche buylded the Citie of Rome, and is thought to bee that Quirinus, was by a certayne right recko∣ned in the number of the Goddes,* 1.10 because that hee shewed himselfe a louing and boun∣teous gouernour vnto the people. Hercu∣les 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 aduā∣ced with immortal honour, but also was re∣gistred in the bedroll of the goddes, because that with vnweariable toyle, and most singu∣ler labour, he killed such mōsters, as endam∣maged men, and brought them greate daun∣ger.

Apollo and his sonne Aesculapius be∣cause of their phisicke,* 1.11 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 belō∣geth 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, albe∣it 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 weak∣nes rather to be to be excused, then to be fol∣lowed. For this doubtlesse out of their too much lightnes in belief is manifest, that it es∣pecially cōcerneth those which haue the rule of others,* 1.12 to procure & mainteine the safety of their subiects by al the meanes they can, all things y^t might empayre the same beeing be∣times & wisely taken out of the way. Wher∣fore 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,* 1.13 (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,* 1.14 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 cha∣ritie, whosoeuer according to his abilitie do∣eth 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 pro∣per 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 al∣so 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 Citi∣zens, whereupon must needes ensue a moste grieuous destruction of particuler persons, when the plague troubleth a Citie or coun∣trie. 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 in∣commodities? 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, do∣est thou think it a thing not apperteining vn∣to the duetie of the magistrate, to deliuer mē from such diseases,* 1.15 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 Magi∣strate prouideth and storeth vp suche thinges as serue for the vse of warre? How careful∣ly he prepareth weapons? How busily he re∣teineth garrisons set in a readines? Especi∣ally when hee is in feare of some hurt to en∣sue? 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 commodi∣ously in safetie against the inuasions or as∣saults of the enimies? Dogges are mayntei∣ned for the like cause, nettes are pitched, hun∣ters are hyred, and troupes of countrie peo∣ple 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 coū∣trie was mustered, & neither cost nor labour spared, vntil they had rid the land from that feare. How much more iustly then in this ca∣lamitie & miserie also ought there some pro∣uidēt course to be takē, wherby this so migh∣tie 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,* 1.16 by the authoritie of the Magistrate, there was made a separation, neither were they receiued among the other people, be∣fore that they were by the Priestes appoyn∣ted 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, cal∣led Elephantiasis, are by a publike censure, & view,* 1.17 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 al∣most in the whole world the most mighty cō∣mon

wealth of the Venetians, according vn∣to 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,* 1.18 and renowme of name, like vnto this. In the most noble Citie of Padway,* 1.19 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 infecti∣on, to haue let passe no trauaile, no charges, to preserue and deliuer his Citizens from the same, the whiche hee happily accompli∣shed in shorte time, albeit the disease were scattered through the whole Citie. I can auouch the same of Philip the Landgraue of Hassia,* 1.20 when as the 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 intelli∣gence that this wylde beast through the vn∣wary dealing of some, had inuaded or assaul∣ted 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 prin∣ces & 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 cal∣led 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 tur∣ning away of so deadlie and infectious a dis∣ease, 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 peraduē∣ture say, you so deale,* 1.21 as if y^e whole matter lay in y^e fore∣sight & 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 iudg∣ment 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 an∣sweare,* 1.22 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 Hippo∣crates hath sayd both very well,* 1.23 and verie godlye: It is indeede seemelie, and verie good to pray vnto the Goddes, but yet

man himselfe ought to doe some thing,* 1.24 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 ac∣knowledge 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 Ae∣gyptians, because I am the Lord that healeth thee: but if yee shall not heare me,* 1.25 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 espe¦cial

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,* 1.26 nor yet alwayes immediatelye sent of God, (whiche is a thinge chieflye to bee obser∣ued and marked) but sometymes com∣meth eyther by the course of nature (as hath beene sayde beefore) or through the faulte and neglygence of men: yet what∣soeuer originall and beginning it hath, al∣wayes 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 Ma∣gistrate, according to his power to preserue his people from the daunger at hande, and from the infection of sicknesse, or to dely∣uer 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 ban∣quetting: after the example of the people of Niniuie,* 1.27 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.* 1.28 With the which plague Dauid being moued, con∣fessed vnto the Lorde his sinne, and by pray∣er obteyned at his hand, that foorthwith all that affliction ceassed. The like is read of king Ezechias, when death was threatned vnto him,* 1.29 yet through earnest turning vnto God, and bitter weeping, his life was pro∣longed by the space of fifteene yeeres. It is also read that in the dayes of Elias,* 1.30 when as the heauens had bin shut vp three yeeres and

more, and that it raigned not a drop, where∣upon folowed a miserable dearth of victuals that at the prayer of Elias, this scarci∣tie was recompensed with sodaine plentie. Hitherto may worthilie be referred the com∣mendable fact of the most honorable prince, D. Philip the Landgraue,* 1.31 whose publik wri∣ting 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 pu∣nishment for sinne, wee doe all men to vnderstand, that first of all the turne ear∣nestly vnto God, & desire of him pardon for their faulte: Secondly, that they vse them selues moderately in eating and drinking, & put their trust in God, who is the onely and true Phisition for our

griefe. Wee haue also of our louing minde to doe good vnto our subiectes, called together our Phisitions, and com∣maunded them to take aduice, and by common consent to consulte and pre∣scribe remedies, as well for the poore as the rich, wherwith next after the calling vpō of God, euery one may preserue & defende himselfe against this deadly and infectious disease, or if he be taken with it, howe hee should order himselfe, and bee healed, as by order is plainely in this our writing set downe: according vnto the direction whereof, let euery one af∣ter his power gouerne himselfe: but that aboue all thinges, that hee knowe howe hee ought to trust in God, who is our onely aide in troubles, and sted∣fastly to cleaue vnto him, &c. These are the woordes of the most vertuous and gentle Prince: the rest which appertaineth vnto the order and kindes of the medi∣cines, I will not heere expresse. Last of all, of a like testimonie of Godlinesse, and loue towardes his Citizens, our Magistrate also in the yeere 65. when as our Citie was visited with the Plague, gaue commande∣ment vnto all the Ministers of his Church,

that they shoulde often call the people to re∣pentance, to the dueties of charitie one to∣wardes another: to bee short, that they shold diligently and dayly exhore them to the loo∣king vnto the health of them and theirs, ac∣cording to the rule prescribed & published by me at his commandement. For they did acknowledge that which the Apostle saide, to be most certaine & true: God is faithful, & will not the death of a sinner but that he should turne and liue. The whiche thing hee plainely proued, when as he gaue his only begotten sonne vnto death, and that vnto the death of the crosse for our sakes. Also S. Iohn teacheth vs, that wee should not sinne: and that if we sinne, we haue an aduocat with the father, who maketh intercession for the whole worlde. In these most praise woorthie examples shine foorth, and are shewed not only a true care of the magistrat towards his subiects, but also especiall godlines towards God, and fruits of the truth of the Gospel. Through the fol∣lowing & steps of the whiche, euery one for his part also ought to be stirred vp & strēgth∣ned to pray vnto god, & vndoutedly beleeue, y^t it appertaineth also vnto him, which Christ said vnto y^e sick of y^e palsie: Son be of good

cheare, thy sinnes are forgiuen thee: Also to the Leper, I will that thou be healed, be thou cleane.

Of ordeining preseruers of health. Cap. 3.

BEeing nowe fortified with these preparatiues, and as it were spirituall weapons: namely with a good consci∣ence towardes God, & sure trust of y^e forgiuenes of our sinnes (whiche are the first and chiefe causes of all miseries) shewed vs, and grace pro∣mised, the faithfull and wise Magistrate ought to followe the vsuall and commenda∣ble custome of common wealthes in the tyme of warre. And what is that? When there commethe newes, that some mightie Tyraunt, whome wee suspecte for to beare vs yll will, is in armes, hath gathered a po∣wer, and lyeth lingering about our borders, and that it is not well knowen vpon whom first hee will make assaulte, they vse to ap∣point theyr Generalles and Captaines,

which are bounde vnto them, and with these when as the whole Senate, or Counsaile are without power and victuals, they take aduice howe they may peraduenture goe a∣gainst their enemie, that betimes they may driue him from their Coastes. The like wee doe when as counsaile is to bee ta∣ken at the same time for publike muniti∣on, for walles, for banckes, for gunnes, and all kinde of armour, that search & no∣tice may bee taken by calling together the Ediles, Carpenters, and artificers, what they haue alreadie, what is wanting, what time and charge is needefull for the furni∣shing of suche thinges as lacke, that laying their strength together, and diducting or taking out the charges from the whole summe, wee may knowe howe long we are able to wage battaile. So surely, & with no lesse carefulnesse,* 1.32 in the rifenesse of suche infectious diseases breeding, ought the Magistrate for to doe, that calling together the phisitions, prouision with all diligence bee had, howe, after the calling vppon OOD, and the commending of vs and our affaires faithfully vnto him, so farre as by the trauaile and power of man,

may bee, wee may meete with the disease as it is in comming, and looke not for this: Too late the medicine is prepared, when tract of time the griefe hath rypde: nor, when the Steede is stolne, that then we shut the stable dore: Whiche is not only a point of great foolishnesse and madnesse, but also against the dutie of a faithfull and wise Magistrate, whiche wee haue taken in hande to set foorth. Vnto which mat∣ter, albeit there bee required more wisdome and experience of thinges then I acknow∣ledge to bee in my selfe: yet because this ar∣gument hath beene throughly handeled of none before this time (so farre as I knowe) and published in writing, if I bring to passe nothing els, yet I shall procure thus muche at least wise, that I shall stirre vp either such as are better learned, to supplie with more skill, that which in mee is wanting, or that they vnto whome this charge shall bee com∣mitted for to execute, may performe that in deed, which shall be lacking in my wordes. For mee it shall bee sufficient to haue made proofe, if not of any singuler labour, yet at the least of a notable good will to benefite men. For this cause is not such as conten∣teth it selfe with fine speeche, but which be∣ing

wisely & well aduised vpon, ought spee∣dily to bee put in practise: and that whiche Plato hath saide of all vertue, that it is be∣gunne of vnderstanding, whereby is inqui∣red what is to bee done, & ended in fortitude, whereby it is finished in act, the same doubt∣lesse in this matter is especially needefull.

Where then at length or from whence shall wee take our beginning? namely,* 1.33 from the very same persons by whose appointmēt in a maner all thinges which hereafter are to bee ordeined, must bee doone and ordered: and these also as in name, so likewise in deede shall bee preseruers of health: not manie in number (for nature hath ordeined a fewe to beare rule, and many to obey) but only three, chosen out of the whole com∣panie, partly of the Senate, or as it were the Benche, and partly of the other Citizens, as they shall bee thought most meete for that purpose, sounde in maners, fearing God, endued with experience of thinges, and rea∣sonable knowledge in learning (if it may bee) beloued of the Citizens, carefull for the publike health, faithfull, graue, yeelding nothing to their priuate gaine, glory, loue, hatred, enuy, or any affectiō. If any thing fal out, w^t they are not able to deale w^tal, y^e same

they shall bring to the whole Senate or Benche, and from thence as from a common head spring, shall aske what is needefull to bee done. And they are to consider, and most certainely to perswade themselues, that the way to remoue for y^e most part so great an euil, doth next after the helpe of God, consist and lye in their tra∣uaile and diligence. For as it belongeth vnto the Phisitions to prouide that the bo∣dies of particuler persons fall not into the Plague through the constitution of the aire: so shall it be the dutie of these preseruers, to let, or take away the publike and outwarde infection.

Nowe if it, whiche I say, shall seeme newe vnto any man, let him vnderstand that I heere goe about a newe in deede, but yet very necessarie poynt of pollicie. For it followeth not, that if a thing bee newe, it is therefore also hurtfull: for all things which now are old, were sometime new: and such newe thinges as notwithstanding with ad∣uice and reason are now taken in hande, and ordeined, may with good succes receiue age, & become olde. And whereas in all partes of y^e cōmon welth, there are certaine with wis∣dome made rulers, which take charge of the

same as y^e Ediles for buildings, y^e Tribunes for warre, the Maisters of schooles for pla∣ces of learning, the viewers of Drugges for medicines. Moreouer, when as in all things order is better then disorder alwais, and that God him selfe is the Authour and defendor of order, I hope that wise men wil easily graunt, that common wealthes maye admit and receiue this newnesse. For albeit at the first it will seeme somewhat hard vnto such as are not acquainted with it, yet by vse it will waxe gentle, and become more ac∣ceptable or better lyked. For as Balthasar Castilionensis hath saide very well,* 1.34 an I∣talyan writer: Vse can doe more then rea∣son, in bringing in of new thinges, and putting away of old. Now what I would haue looked vnto by this newe Magistrate, and what order by them is to be appoynted, as well in persons, as in all other thinges: Moreouer, howe the hole and also the sicke, (so far as pertaineth vnto the publik charg, for here regarde is not had of euerye parti∣cular person) ought best to be prouided for, I will diligently, plainly, and distinctly, as being thereunto by the whole Senate or bench required (for so dooth the regarde of mine office alway require) hereafter ende∣uour

openly to shew, and set downe euerye thing seuerally in his Chapiter.

Of Phisitions, Chirurgians, and Apothe∣caries. Cap. 5.

THese therefore appoynted Preseruers (as I tearmed them) by the common con∣sent of the Senate or bench, and by y^e assent of the Citi∣zens (if neede be) the firste thing of all, that they shal think they ought to see vnto, shalbe, that they prouide the com∣mon wealth of Phisitions, Chirurgians, and suche as they commonlye call Apothe∣caries, such as for yeares, fame, experience, honestie of manners, virtue, and the feare of God, they shall iudge to bee best lyked and fitte. Which conditioned men, if happilye the common wealth haue not, or cā not haue, (for it is an harde thing to finde such, and so perfect, especially in so daungerous times) yeat at least, that they be carefull, to haue them in the next degree, and that they may

be commended, & excel for faithfulnesse, tem∣perancie, painfulnesse, and reasonable expe∣rience. And these being hyred for a conue∣nient stipend, & bounde by oth vnto the com∣mon wealth, that they take no occasion to start away, for feare of the sicknesse greatly increasing (such is man his weakenesse) they must seuerally euerye one of them bee put in minde of their office: namelye, that man∣fullye shakinge off the feare of death, they lustilye imploye them selues to approue their faithfulnesse and seruice both vnto God and man: considering that God is the beholder and iudge of the things which they doe, howsoeuer they may be hid from the cō∣mon people vnskilfull in the arte. If they doe anye thing through errour or deceite, that it shal not be vnpunished: but if they shal behaue them selues in their office diligently and faythfully, that then they shall receyue a farre greater rewarde after this lyfe, then can of men in this world be payd vnto them. Well shall it go (saith the Psalmist) with that man,* 1.35 which faithfully dealeth with the sicke: for at what time hee him selfe shall suffer any trouble, the Lorde in like manner will helpe him.

The Phisition priuatelye must bee put* 1.36

in mind by the preseruers,* 1.37 that he often con∣sider, how great an hope of al men he taketh vpon him, whereby all the Citizens will haue him in admiration, and reuerence him as it were some God, sent downe from hea∣uen. Also how great good wil he shal winne among the men of all degrees, who with good successe shall vse his helpe, and be hea∣led: and how notable a name he shall get a∣mongst others, which shall not be forgotten, no not after death. For albeit the vnthank∣fulnesse of some be verye great, especiallye towardes Phisitions▪ yet many will bee so bounteous, that with their lyberalitie, they will bounteously recompence, that which o∣thers of couetousnes foreslow to doe. That it is the part of honest men to haue more re∣garde of their duetie then of gaine, and ra∣ther to seeke and haue an eie vnto the health of the Citizens, (wherunto a Christian phi∣sition ought to referre and apply all his la∣bours) then either vnto promotion or riches. And therefore that he shew him selfe gentle and curteous vnto al persons, that he afoord the poore not onely his seruice, but also his monnye according to his abilitie: and that of the rich he receiue the rewarde, whiche they giue him with such modestie and chear∣fulnesse,

that he may seeme to loue the gifte for the mens sake, and not the men for the gift sake: that ambition and the wicked de∣sire of hauing, beecommeth bragginge and vaineglorious Thessalians and Paracelsi∣ans, not suche as are desirous of their owne health, or the health of their Citizens: But rather let them studie night and day, that whatsoeuer is profitable, whereby with his arte, he may from so daungerous an enemie preserue and cure those that are committed to his truste and charge, let him vse the same betimes, and wisely in the feare of God, that hee may so neere as may be, come vnto that point, speedily, safely, pleasantly (wherein doth consist the whole office of a wise & god∣ly Phisition.)

Let the Chirurgions be admonished,* 1.38 that they shew themselues readye and warie in all thinges. Also, that they imparte theyr counsailes with the Phisitions, and doe all thinges by their appoyntment. For, albeit that now adayes through the faulte as well of times as men, it be a seuerall profession, which in times past was one: and that this parte which is called Chirurgerie, be tran∣slated vnto them: yet they knowe, that there are many hard poyntes in it, which vnlesse

they learne of skilfull Phisitions, and deale by their counsaile, they shal not be well able to keepe their standing, and shal many times to their owne shame bring slander to so wor∣thy an arte, and through their negligence and vnskilfulnesse be euill spoken of & diffa∣med amongst others. Let them therefore be perswaded, that it is neyther shamefull nor vnseemely, which Solon said of him selfe,* 1.39 I waxe olde, alwayes learning som∣what. And that which Hippocrates saith: In the daunger of a present matter, ig∣noraunce casting as it were a cloude of darkenesse, others also must be sent for, that by common consent, the cause of the sicke body may be enquired on, and knowen, and that they may bee fellowe workers in helping him. For (as the same saieth) in continuaunce of the griefe, the sicknesse increasinge, for wante of coun∣sayle, manye thinges at the presente are forgotten. But let our Chirurgians haue ready stuffe fit for the making of oynt∣ments, plaisters, and medicines, moistening (for with these instrumentes in this sicknes for the most parte their art is finished.) And let them not lacke launces to open the vaine, nor kniues to cut, nor yrons to seare,

if the sore or impostume (as manye times it happeneth) shal breake out.

Fynally,* 1.40 let the Apothecary be instruc∣ted, to haue in a readinesse all kind of need∣ful remedies, as wel simple as compound, expulsiue, preseruatiue, &c. and let him faith∣fullye minister them by the appoyntmente of the Physitions according to the neede of euery one, and sell them for a reasonable price. Let him consider that in a maner y^e whole direction and successe of the counsaile and action of the Physition and Chirur∣gian doeth depende on him. For what shall profit them to deale artificiallye and paynefully, if hee vnfaythfullye and care∣leslye minister those thinges, whereby the arte and whole charge with prayse is to bee executed? Let him not thinke, that he hath nowe gotten an occasion to robbe and spoile, when as hee seeth the Citizens in extreame necessitie, compelled to come by flockes vnto his shoppe: but rather that hee is as it were a cooke (by which name, my meaning is not to impeach his commendation, when as neither Galen him selfe any thing at all reprocheth y^e vnworthynesse of Physitions, in comparing his arte vnto repayring of old rotten houses) whiche ought to asswage

and satisfie the lusts and hunger of many: or as the stewarde in the hall of a great prince, which giueth meate and drinke at the com∣maundement of his maister vnto the whole familye, according vnto the diuersitie of of∣fice, age, and dignitie: Wherefore the mon∣nie which he receiueth, let him account not a¦gaine, but a consideration of his charge and labour. For they that hunte after gaine, are not woont to followe iust dealing, but coue∣tousnes, nor the health of their Citizens care they for, but regarde their own vnfillable greedinesse.* 1.41 Such as are those petty Phi∣sitions, that roge about the countrey, and to the killing of many a man: these Experi∣menser Iewes, Paracelcists, Alchimistes, iolly braue fellowes, that is bragginge and vaine boastinges, Thessalian witches and Sorcerers, men (a certaine fewe excepted) lewd and wicked, which doe not onely con∣found and corrupt the end of a most notable and diuine arte (for so is the aunciente and olde Phisicke called by S. Paule) but also doe miserablye defile and marre the rules thereof, and that whiche is more shamefull then these, with manifest iuggleries diffame it: whom godly and learned Phisitions doe worthyly lament and dislike, that through

the too much fauour of Princes and Magi∣strates they are suffered. For when as Phi∣sicke is an arte fet from the moste inner se∣cretes and closets of nature, and seeketh her causes and principles in naturall philoso∣phy, which is known to few Princes: More∣ouer, when as these Rudesibies and ignorant doltes, or at least wise cosining runnagates amisse instructed,* 1.42 commended oftentimes by the letters testimoniall of many, are woonte no lesse shamelesly, then boldly to vaunte themselues and their wares: The Magi∣strates that are by nature somwhat too mild, are soone deceaued, especially driuē by some notable necessitie: so that they giue both hearing and entertainment to suche lewde losels, which thing notwithstāding, if they would deale wisely, they ought not to doe, nor should so rashly commend such vnhonest persons with their honest testimonies. For it is a wonder to see, howe with these sealed titles and writings, the common people, yea and they them selues are besotted, puffed vp in pride, and shamefullye deceaue manye o∣thers. Would to God therfore, which thing al good Phisitions wishe for, there might be some open examination and punishment, to punish this their deadlye boasting, or at least

wise to bring it downe, that they should not dare so easily to giue out them selues falslye for phisitions, & forthwith to practise so high an arte: I wold it might be by law forbiddē, y^t any man should giue to any to drinke, me∣dicines, especially such as serue for purging, vnlesse he be allowed by publike authoritie: Good God, of how manye deceites, of howe many errors, of how many daungers, that I say not priuie murthers, should mankinde be delyuered? I would to God, I say, we might once see that day, in which this foule and fil∣thy stable might be cleansed: To the great benefit of the common wealth they are pu∣nished, which set to sale naughti wares: they are punished which sel bad fish, or flesh: more∣ouer, not so much as a coblar in any kind of handy craft is admitted publikly to practize his arte, vnlesse hauing serued a certain time as apprētize, he can approue himself vnto his M. and are they to be let go scot free, who at their pleasure, in sōe secret stable or dodging alehouse, wher y^e host is a baud, & the M. an harlot, the man a lecher, deal w^t those things wherein consisteth the publike and priuate health, or els being decayed, is restored, & do al things deceitfully, betray & set to spoyle y^e health of men rashly and ignorantly, and (to speake in a word) with haynous trecherie in

s;teed of life do minister death? What plague can happen vnto a cōmon wealth more pla∣guy then this one plague? But I cease with more words to inueigh against this rake hel Rabble: because there is good hope, that our preseruers, which we make, in so heauy an e∣state of things, wher otherwise many things vse to be don rashly▪ wil not deal loosely, nor by any meanes handle y^e matter so, but y^t they wil course away lustily these harmfull Ras∣cals, & greedy cormorants, & that those their phisitiōs, whō with due aduise the haue once receiued, whō they haue had cōmended by ho¦nest testimonies, whom they haue gottē by y^e grace of god, as men indued w^t virtue, faith∣fulnes, tēperācie, & godlines, with knowledg in learning, y^e same they wil curteously enter¦tein, vse & maintain w^t al kind of fauour. Last of al, it shal not be lawful for these to go to any other diseased persons, then those, which are sick of the plague: which also is to be de∣termined (y^t al occasiō of infectiō may euery wher be auoyded) concerning other officers publikly hyred for this purpose. For whē as it may so fal out, y^t they may carry with them in their garments the infected ayre,* 1.43 who yet by reasō of the strong state of their nature, or medicins preseruatiue, which they haue takē or for y^t they haue now a good seasō bin vsed

vnto suche an ayer, it doe not infecte them selues, yet being brought vnto such as haue not bin accustomed vnto the same, or as are already weake with sicknesse, and in daun∣ger of euery iniury, may easily hurte them, what folly (I pray you) wer it, to draw from him poyson, of whom you looke for remedy? & what poisō? Namly such as receiued only by breath, or, y^e which is more wonderful by the only transpiration or breathing through of the arteries and veines, doeth sometimes bring present daunger vnto an whole fami∣ly, and sometimes vnto a whole Citie and Countrey. For it can scarse be tolde, howe greatly the corruption of the ayre about vs, and howe faste the poysoned qualitie dooth cleaue vnto garmentes, and chiefly wollen, and how the breath in fetching the wind doth infect, and as it were with a secrete flame set on fire the veines and arteries, being the instrumentes of life. And let these thinges thus farre haue beene spoken of the Phisiti∣ons of the body. Let vs hereafter go for∣ward vnto the ministers of the Church, who haue the charge of soules.

Of the Ministers of the Church. Cap. 5.

THose now beeing chosen and allowed, which haue the charge of the bodye, hereafter prouision must be made for spiritual mi∣nisters, who may instruct the sicke in fayth towardes God, and com∣fort them vp with hope of saluation, & take care of their soules, whome the preseruers shall so choose in euerye Parishe, that they take not to so weightie a matter, whosoeuer commeth first to hand, but such as they shal haue knowen to bee singularlye giuen vnto godlines, holines, sobrietie, and chastity. For they that hitherto haue had no care of true godlynes, cannot profitably exhort any man thereunto. And the vntemperate will bee∣stowe most of the time vpon their cups, and wil be vnprofitable vnto them selues, much more vnto others: especially seeing this opi∣nion is setled in the heartes of many, y^t they thinke drunkennes and plenty of wine to be a notable remedy against this sicknes. As for the incontinent, there will be great peril, when as in these times many occasions of

sinning are offred, and that without punish∣ment, least they commit some such haynous wickednes, for the which God being rather prouoked, increase y^e punishmēt, thē knoing it, keepe the same away. And further, they must not be couetous: For in this state of things, no otherwise thē in war, or burnings of houses,* 1.44 many things lie opē vnto y^e spoile: for which kind of fact I sawe fiue hanged at Padway, in the yeere 1556, after whose ex∣ecution the sicknes in short time ceased, as if the wrath of God through the punishment of so lewd a part had bin asswaged. They must besids be vpright men, couragious, indued w^t meane learning, but not with mean charitie: let thē be wary, not rash, & let them consider that they haue euery day death before theyr eyes. Wherfore let them put their hope and trust in God alone, & look for at his hands, rather an heauenly then an earthly reward of their labours.

But if peraduenture there can no suche be founde among the ordinarye Ministers, out of the rest of y^e people there must be chosē such, which come vnto the next degrees of y^e foresaid virtues. For in this miserable time y^e things of most perfection come not alwais to be had. Therfore, as they say, As we can, when as we would, we may not.

When such at length are chosen, whom the Preseruers shal haue iudged meete and suf∣ficient for euery parish, it maye not by anye meanes be suffered, that they go to any other then such as being taken with the plague, re∣quire their helpe. For I haue said before, and say stil, that not only the outward and cōmon infectious ayre, but also contagious breaths and infectious breathinges, or blowinges, which are gathered, & afterwards imparted to y^e hole: & others that are sicke by the kee∣pers, by such as sit by thē, by the ministers of the church going hither & thither, & stāding by the infected, yea many times also by them that are dead, ought specially to be auoided. Which thing, when as by dayly experience we are taught, & haue proued also vnto vs to be true, by al meanes we haue to take heede, least that we leaue the cause of this so great a disease in others, whom with al diligence we haue, for feare of infection put a parte. Hereunto you may add, which we haue oftē∣times no lesse experience of, y^t many sick per¦sons also (I speak not of such as are infected w^t the plague) albeit they be not infected with the company of such ministers, yet they will neuerthelesse refuse their presence for feare of the infection. Wherupon also this incon∣uenience wil arise, y^t they had rather receiue

neuer so simple comfort at the hands, either of some of their owne housholde, who for the most parte are vnmeete for this purpose, or els dye alone, then to vndergo a dubble mis∣chiefe, or receiue the vsuall Sacramentes of y^e Church. Which thing, whether otherwise it be godly, or not godly doone, albeit it be not greatly material here to discusse, yet vpō y^e occasiō offered, I wil set down certein rea∣sons on both sides, wherby the students in di∣uinity may be stirred vp to examin y^e reason of this known practise of our elders, & how farre it may be allowed, & is needefull for the sick persons, they them selues may iudg: least any man might think y^t I wold foreiudg or prescribe the skilful & learned Diuines.

They therfore which hold, that y^e priuate receiuinge of the Lordes Supper maye or ought to be left vndon of the sick, giue coun∣saile,* 1.45 that whatsoeuer such rites ought to be done, be done in time, and in the publike as∣sembly, [ 1] that in that same extreame necessity there be no neede of this carefulnes,* 1.46 whiche they say proceedeth partly from y^e ignorance of the common people, partly of distrust, and not to be without suspition of a kinde of su∣perstition. [ 2] Secondly, when as amōgst other things, the Supper is as it were a certaine ioyful and solemne confession and calling to

remembrance of the death and benefites of Christe, that it cannot conueniently & come∣ly bee done of suche as are halfe dead, and stroken with the feare of death. Thirdly [ 3] albeit they doubte not that it was ordeined for the strengthening of faith: yet that there are remaining other remedies for suche as are in this case: namely, the preaching of the worde, of the which there is the like po∣wer and like effect, which is of the Sacra∣ments. Fourthly, when as the Churche [ 4] many times is vncertaine of y^e repentance & tryall of the sicke, especially such as are ta∣ken with this deadly disease, when as shee knoweth not, whether they bee moued here∣unto rather through feare of death, or truste in the worke done (as they tearme it) or co∣stome rather then of a right mind which rea¦son 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 rash∣ly, 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. Fift∣ly, [ 5] 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 Phisiti∣ons, 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 pri∣uate 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 pre∣sent. And these thinges are so liked of the one side, that they woulde neuer haue this sacrament ministred to any, but in the pub∣like assembly. For whereas it seemeth vn∣to some, that as the worde may bee preached euery where, and set foorth to men alone ei∣ther 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 mini∣sterie is not permitted, wherefore they think that here is a dislikelihood, and that theyr cause as yet standeth: namely, that the recei∣uing of the Sacrament of the Lords Sup∣per ought not to be priuate, but publike, and common vnto many.

* 1.47On the contrary side, others contende that this vse and custome of priuate recei∣uing of the Supper of the Lorde ought to be reteined, if not at all times, yet at least wise, when the whole congregation recei∣ueth it in the Church. For albeit Christ (say they) peraduenture did it not, as who helde the Supper only once with his Apo∣stles, 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 vp∣on 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 Sup∣per 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 com∣mon bodie of the outwarde congregation, that of these wee ought to hope well, and to make them partakers of the outward bene∣fites 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 outward conuersation, haue byn our brethren: for who can iudge the hart, but God alone? If they haue heretofore liued somwhat more at large, may it not be that ei∣ther a short admonition of the minister, or a litle breathing of the holy Ghost, may rayse

vp in them some small sparke, the which by all meanes to cherish, so as it be not against godlines, shall not be vnprofitable? Howe I pray you cā it chose but be against y^e wisdom of a Christiā, to depriue them frō thanks ge∣uing & remēbrance of the Lords death, who in their heart feele thēselues to be moued to celebrate & keepe the same with the church, that is, with their body, albeit in situation of place absent therfrō, wold declare thēselues to be a member therof, & to be short, are desi∣rous to testifie before others, y^t they are dis∣pleased w^t their former life? Last of al, these leane so far to this opinion, y^t they thinke the supper of y^e Lord to be no where more right∣ly ministred, thē among the sick. For here is in deede reteined the true forme thereof, in the which it was first instituted: namely, at the point of death, or vpō some other vrgent & great perill, some sharp admonitiō goyng before. And to be brief, a liuelie faith, hope of saluation, earnest prayers, & an ardent mind folowing: y^t is, altogether earnestly. Which cōsideration hath so far liked some, that they haue thoght y^t there could be not better refor∣mation of the masse, y^t is of y^e abused supper of the Lord, thē to haue it made by this rule.

These things I minded to say here by the way, the which albeit they do but smally ap∣pertaine

hereunto, and haue beene spoken as it were besides the cause, and that I my selfe leaue the matter in suspence to bee de∣termined by my masters the Diuines and Gouernours of the Churche: yet heereof woulde I haue our diseased people to be ad∣monished, that touching this matter they quiet themselues, and bee not troubled in minde, if happily either through the crueltie of sicknesse, or for other causes, they cannot at that time bee partakers of this Sacra∣ment, as cōcerning the outward ceremonie. For if the Heathen Poet haue iudged it suf∣cient, so farre as able thou shalt bee, the immortall Gods to serue: why should not rather wee Christians, who by the sonne of God are deliuered from all bondage, per∣swade our selues the same, and beleeue that God, who searcheth the heartes and reynes, and requireth not so much the fact, as the mind, will as well be present with vs by his spirite, as if in the very deede we had fulfil∣led all the Ceremonie? For this is that spirituall eating or Communion, which our Elders also beleeued to bee done in minde, and faith, and to make vs no lesse partakers of the body of Christe bringing saluation▪ then they are which vse the outwarde cere∣mony:

if so be we can say with a constant and stedfast faith: Lord, I am not worthie that thou shouldest enter vnder the roofe of my house, but onelie say the worde, and my soule shalbee hole. The Lord himself in Iohn saith, I stood before the doore & knocked, if a man heare my voyce, & o∣pen the doore, I wil come in vnto him, & will suppe with him, and he with me, &c. And S. Augustine biddeth vs beleeue,* 1.48 and saith, that in beleeuing we haue eaten. Also in another place he saith, He that is in the vni∣tie of Christ his body, that is, in the ioy∣ning of the members of Christiās, the Sa∣crament of the which bodie, the faithfull receiuers are woont to take at the altar,* 1.49 he indeede is to be said to eate the bodie of Christ, and to drinke his blood. Let Christians therefore perswade themselues of this, if they cannot by lawful meanes be par∣takers of the earthly part of the Sacramēts, that the heauenly may aboundantly suffice, the which at any time by faith to receiue is no hard matter. The same also I dare pronoūce of the comforting and strengthening, which by the ministers of the Church is wont to be made vnto the sicke, that it is sufficient, whē as it cannot be had otherwise, if they be vsed

by priuate persons. Whiche thing that it is not diligently done, the cause is in the shame∣full slouthfulnesse of the common sorte of Christians, who alwayes learne, and neuer come vnto the knowledge of the trueth. For many so carelesly heare the publike sermons,* 1.50 that they bringe not so muche profite from thence, as that in the extreame necessitie of sicknesse or death, they can bee able in anie point according to the wil of God to instruct, or with godlie consolations to strengthen ei∣ther themselues, or their houshold, who true∣lie ought to know this, that as it is not law∣full for schollers in the schoole to bee idle hearers: so also that it becommeth them not to come vnto the Churche as it were to beholde some playe of runners aboute the Countrie, but as it were vnto that place, whereas both Christe himselfe the sonne of GOD sitteth as ruler, and the an∣gelles marke the hearers, within a little while after as it were to take an account of euerye one, of the fruites of their diligence, and seuerelye to punishe the negligent. I praye you, if wee sawe these thinges with our eyes, woulde wee not promise to deale earnestlie and diligentlie, and in no case neg∣ligently and carelesly?* 1.51 In the liues of the

fathers wee reade, that a certayne religi∣ous manne, when as hee diligently marked the Monkes according to their manner sin∣ging, that hee sawe the euill spirits to creepe into some of their throates, and to prouoke them to coughing, and to slyde into the no∣ses of others, and make them to neese, to enter into others eares and pull them, to shutte vppe the eyes of others, and to cause them to sleepe. Whiche thinges although they be fabulous or but a tale, yet they plain∣lie signifie, that our rechlesse negligence, and slouthfulnesse commeth from the Di∣uell the Father of lazinesse and slouth, and that it is wicked carelesnesse. But heereof more then peraduenture I ought. Where∣fore, nowe I returne vnto the matter in hand.

Of order to bee appoynted among the Citizens, and of leauing of publike meetinges and assemblies. Cap. 6.

THere must also an order bee set downe amonge the Citi∣zens, to auoyde publike assē∣blies, games, feastes, drin∣kings, marriages, daūcings, fayers, schooles, churches, & publike bathes, For besides that in many of these there is greate offence committed not onelie against the bodie, but also against the soule, there is also no small daunger of get∣ting and scattering the infection. Wherfore, wise men giue counsel, that at such times we should very seldome come into great compa∣nies of men. For there is no man so vnskilful but he knoweth, that where as al thinges are done without consideration as it were in a mingle mangle, y^t there the infection is spred farthest, and infecteth manie. As whē the ta∣uernes & typling houses, whither they go to drink, are opē vnto al daylie, y^e market also, y^e shambles, publike places also in which linnē is washed, and diuers sortes of people are

wont to be mixed together, are haunted. In this case therfore lawes must be made by the preseruers, whereby such meetinges may be forbidden, or els seuered into diuers places and times.

And first concerning Churchmeetinges,* 1.52 this counsel is to be giuen, that they come not by heapes, or by thronges, neither in, nor goe out, and that they flocke not by great nūbers into one Church, where they shalbe driuen to fit streightly and neere together, especiall in one Citie: whereas there are more places fit for this purpose, in the whiche the diuine ser∣uice, that is, the expounding of the woorde of God, and administration of the Sacraments may be done. For albeit these thinges may peraduenture seem vnto some to be but smal, and of little importance, yet nothing is to be omitted, which by any meanes may make for the turning away of the infection. And that which Cicero saide, that when as wee ought to doe for the benefite of men, and do seruice to the felowship of mankind, nothing is to be kept close, whatsoeuer commodity or store we haue, the same especially ought to haue place at this time.

If marriages be to be made (albeit whom* 1.53 can these contractes like in such an estate of

thinges, in whiche if at anie time else, the counsayle of the Apostle ought to preuayle, that for the present necessitie it were better to remayne single) let them bee kepte with a verie small number of persons, and without all pompe. As for drunkennesse and gorman∣dize,* 1.54 dauncinges, and other not necessarie or rather daungerous and hurtefull ceremonies and fashions, whiche for the moste parte are woont to bee vsed: let them be sent packing farre awaye, least (as it is in the Prouerbe) this sweete meate haue sower sawce, and least they bewayle the nexte daye the ouer∣sight committed the daye before. But chief∣lye drunkennesse is suche a vice, which doeth not onelye greatlye offende God, where it is lefte vnpunished, but also draweth with it o∣ther most horrible sinnes, as blasphemie, per∣iuries, bawdries, wronges, murthers, incests, adulteries, fornications (al which for the most part are wont to issue out of y^e vgly serpent, & do prouoke the wrath of God against y^e whole nation,* 1.55) I wil not say, y^t those which daily vse this customable glutting & quaffing, are more subiect to this sicknes, & harder to bee cured. Histories report of Socrates, for y^t he liued tē∣peratly, y^t he alwaies was of sound health, al∣thogh he liued in many great plagues, which raigned at Athēs. For (as Aristotle & Galen

say) there is such a constitution in sounde bo∣dies, y^t they seldom be infected with y^e plague, or if they be, yet they die not. On y^e other side, it is manifest by y^e exāples of many newly ta∣kē with the plague,* 1.56 y^t whē as they haue plen∣tifully filled thēselues with wine, they haue comen into great dāger, & miserable present death. For in this case, if at any time els, the counsell of Galē is most profitable, where he saith, that the body must be pure & sound winded. Wherfore, it is not only y^e duty of y^e magistrate, to make a law & set a sharp punish¦ment against such gluttōs, but they thēselues also, if they wil seeme Christiās, & not rather altogether Pagās, must take heed, y^t they run not into y^e sharp saying of S. Paule,* 1.57 in which is pronounced, y^t drūkards shalbe shut out frō y^e kingdō of God, & let thē remēber alwaies y^e cōmandement of Christ, where he saith: Take heed that your bodies be not ouerloden with surfetting & drūkennes. Which com∣mādemēt they which so carelesly dare set thē∣selues against, & stir vp others vnto y^e like ri∣ot, I cānot iudge how they shold not be plain Antichristes. For what is more Antichristian, thē directly to cast off y^e cōmādemēt of christ: & to cōmand y^e which Christ forbiddeth? But I will not heere more largely rake vp this

puddle, when as such offences ought not so much to be kept vnder with arguments as by lawes.

* 1.58As for these daunsings & friskings, which are wont to be vsed so vnseasonably, to wit, straight after meate & the table taken away (for thus haue many perswaded themselues, if no man wil dance that is sober, except it be a mad mā, that they deale very wisely, if they doe it when they be drunke, that is stuffed and crammed till they are like to burst againe, with wine and meate) these are to none more hurtful thē vnto y^e dauncers thēselues, name∣ly, gathering together aboundance of rawe humors, which oftentimes doe quickly engē∣der great rottennesse, and obstructions, or stoppings of the veines, whereof are woont to growe hurtfull and pestilent feuers. And hereof saieth Leonarth Fuchsius a most ex∣cellent Phisition of our countrey of Germa¦ny, that he by experiēce hath tried, that many whilest they were in dauncing, were infected with this plague and died.

Further I saide also that publike bathes were for many causes to be auoyded,* 1.59 whiche in such a time is as it were a present & deadly poyson: for that many and diuers sorts of mē one with an other vse to be gathered together

in that same vaporous or reeky ayer: of the whiche some not long before were infected with this disease, and now by sweating wold emptie out the remnants of the same: others being annoynted with sundry medicines and preseruatiues, of the which euery one brin∣geth his seueral filth, and infectious breaths, wherewith they fill that same ayer shut in, the which ayer receiued by those which are there present, & haue their bodies now rarified or made thinne through the heate, is very easily drawen in by the mouth and nostrels, and al∣so by the pores or smal holes of the skin being opened, and many times beeing carried vnto the heart or brayne, or liuer by the arteryes and vaynes, may very speedily corrupt with infection.

Now concerning houses of learning and schooles, in which children come together,* 1.60 what shal I say els, then that it seemeth very conuenient, and in manner necessarie, if wee will auoyd the spreading of the infection, that those which cannot bee brought vnto a place more commodious, be for a time shut vp, and that the youth be rather taught at home, albe∣it with neuer so small profit, and giue them∣selues to priuate readinges, then with so great daunger by heapes to come together.

For the age of children and laddes, as being giuen to feeding, intemperate, tender, thin, vnwary, is wont to be more subiect vnto this sicknes, then it that is elder & of more yeeres. Wherefore, Rhases the chiefe of the Arabiā Phisitions, and after him Franciscus Val∣leriola Phisition of Arles, geue counsell that Infantes and children bee with speede remoued frō infectious places into an other countrey, where they neede feare no danger of infection.

* 1.61The like may bee iudged of common and yeerelie faires, also of funerals or burials, wherof in their place shalbe intreated more at large.

Vnto this Chapter, let the Preseruers adde this, and earnestly aduise vppon it with all the Magistrates, namely, whether it were better for certayne poore people, whiche get their liuing by begging from doore to doore, and by reason of their needie life feeding on euerie thing, are more in daunger of this disease then others, goe vnto, and runne a∣bout all streetes, & chiefly such houses where dead corses are, and seeke vnto all men (for cruel necessity driueth them out of their own poore Cottages) let them I say consider, whether it were better to sende them some

whither else, or to mainteine them by the common charge at their own houses so long, vntil y^e sicknes slack, that by this meanes oc∣casion may bee taken from them of running vp & downe, of receiuing, and scattering the infection. For it can scarse bee saide, howe great and present daunger doth hereby grow vnto the whole citie. For which cause I haue seene in the most famous citie of Padway, af∣ter this same manner meate daylie by the common charge allowed, not onely vnto the poorer sort, but also vnto them of reasonable wealth, which eyther had been with the sicke, or were them selues infected, that so muche the more easilie they might bee kepte within their owne walles at home.* 1.62 And it were a thing highlie to bee wished, that not onely in these times, in which especially necessitie do∣eth require the same, but continuallie and alwayes care were had of all common wealthes, that the poore might bee other∣wise mainteyned, then by this shamefull, and vnto Christians reprochefull, running vppe and downe, by whiche they inure themselues vnto nothing but idle life, and all kynde of naughtinesse. Whiche thing that it is not done, I see no other let but our owne grosse negligence. For in our parte of Christen∣dome,

there is scarse any village so meane, but that it were able in some reasonable sorte to mainteyne their poore, if so be the Magi∣strates did mind the matter, and that wisedom and order were vsed. The whiche after what manner it might and ought to be, albeeit I haue this good while beene in deuising, yet after I sawe,* 1.63 that the most godlie, and in all kynd of learning the most skilful diuine An∣dreas Hyperius diligently and sufficientlie to haue set downe the same, there is no neede of my declaration.

This also in this place I haue thought good to call into counsaile, because that of∣tentimes there are manye fearefull, manye weake by nature, and vnfitte to doe ser∣uice in the common necessity, whom it were better to liue some where els, that it might be both more commodious for them, and the common wealth also lesse charged, whether it may be ordeyned, to set these at libertie, to get them selues for a time vnto some other place. For although that some either for reli∣gion sake, or for shame dare not to leaue their Citie oppressed with common miserie, and will not seeme willing to flie the hande of God: yet if by the aduice of the Magistrate it shall be thought good, and that it be done

for the ende whiche I haue saide, I doubte not but that with a good conscience it is lawfull. For this waye it shall come to passe, that the lesse multitude of people there is, so muche the lesse infection there shall bee: and the lesse infection there is, so much lesse dying and more speedye deliueraunce is to bee hoped for. For like as when the rotte is gotten into an heape of Apples, the more lye gathered together, the more it in∣creaseth, and the longer the rotting endu∣reth: so also heere it commeth to passe, that if once the Plague bee crepte into a Citie that is populous, we see the sicknesse day∣lye to bee increased and cherished a greate while, which thing is not wont in such sorte to happen in a place lesse peopled, if the o∣ther thinges whiche wee haue sayde alreadie and meane to say hereafter, be obserued.

Of order which is to be kept in the buy∣ing and selling of thinges necessa∣rie. Cap. 7.

ANd thus much of order to bee kepte a∣mong the Citizens: hereafter we must

see concerning the selling and buying of things necessary: that as before care was had of medicines for the body, and of sacrifices & Sacramentes for the soule: so also prouision be made for the Citizens of nourishments, vi∣tayles, meate and drinke. For if Diogenia∣nus haue saide truely, that by the thinges wherwith we liue, by the same also we get sicknes, it is a thing doubtles greatly mate∣rial, that not onelie thinges hurtful bee not brought into the citie, but also y^e things good & profitable should be brought, but with such a Prouiso, that the things y^t are to be brought in,* 1.64 bee set abroade, and solde with least dan∣ger. Heere therefore lawes are to bee made, what kindes of meates may bee lawful to be sold, & what not: also for what price: & lastlie, in what places, and a certayne penaltye by the Preseruers to bee set vppon the offen∣ders.

First therefore must streightly bee forbid∣den, that none of the countrie or indwellers set to sale, or sell sweete cheries, prunes (ex∣cept vngary & damask) new grapes, & figges peaches, peares, mellow & sweet apples, me∣lons, pippins, and least of all cucumers, the which (as Galen witnesseth) haue great store of iuice apt to putrifiyng: Marcil, Ficinus

permitteth Gourdes, and Rhazes, who dwelled in Egypte, where there is muche drought, in a season verie hotte graunteth hearbes, and Sommer fruites, suche as are colde and moyst: which is scarse lawfull for vs in this countrey to folow. Secondly,* 1.65 dili∣gent heed must be taken, that no man sel opē∣lie corrupt or il dressed fish & fleshe, amongest which also must be numbred, although it can hardly be forbiddē, to yoūg lāb & veale, which in certaine great cities is wont very ill to be done: also fish y^t are not scaly, soft, takē in rot∣tē pooles, as eeles, lāprous, lāpreies,* 1.66 & the fi∣shes called albuli & bustomi. For it cā scarse be told, what apt matter al, these doe minister vnto rottēnes. In y^e steed therfore of al these, are not only to be admitted, but also to be de∣sired, & by y^e preseruers procured such as are holsom, & ingēder good blood, & may be some let vnto y^e sicknes growing: as are amōg the sūmer fruits, damask & vngary prunes dried:* 1.67 raysons, & corinthes, sower peaches, & peares which are wont to be laid vp against winter, quinces, bitter almōds, capers, walnuts, sow∣er cheries, & especial Pomgrannats, orāges, limons, and citrons. Among the hearbs are, Lettise, Succorie, Milkethistle, Purslayne,* 1.68 Orach, Spinage, Sperache, Carduus

benedictus, Baume, Sorrel, Burrage, Bur∣net, Rue, Betomy, Rosemarie, Sage, Isop, Cheruil, Parsley, Fenell, and such like. The which when as all men haue not, neither can haue, it shall not be vnprofitable, to buy them daylie of the Gardiners, that bringe them to market.* 1.69 Fishes whiche at that time may bee eaten (albeeit euery countrey maye measure this according vnto the nature of y^e place, for all landes bring not foorth all thinges) shalbe chiefly such as be amongest stonie places or grauelly, as Gougeons, Loches, Pearches, Pickerels, Breames, Trowts, Soles, Stic∣klebagges, Bleakes, Barbels, Carpes. To teach that these should bee sodde in Vineger, or small wine, albeit it be no smal remedy to preserue health, yet doeth it not pertaine to our present purpose. For heere is set out the duetie of the Magistrate, and not the diet of particular persons.* 1.70 Holesome fleshe are, Chickens, Capons, Hennes, Partridges, Pheisantes, Wood doues, Turtles, Pige∣ons, the Attagen, Thrushes, Starles, Spar∣rowes, Chaffinches, and all small byrdes that liue in wooddes, bushes and vines: also kids, fat Calues, and of reasonable age, Roes, Hares, Harts, Cunnies, Oxen, Weathers. Neyther are spices altogether to bee ouer∣passed,

the vse whereof the richer sort (for the poore make hunger and labour a sauce) may vse as preseruatiues in saucing their meats.* 1.71 And they are these, Cynnamom, Saffron, Nutmegs, Mace, Cloues, whole Pepper, for y^e strēgth therof being of a thin light sub∣stance, is easily dissolued by feathing, & doth heat ouermuch. And thus much concerning meates.

There must no lesse care be vsed concer∣ning drink, that none at al be suffered,* 1.72 which may in any respect bee a nourishment vnto rottenesse: and again such must be prouided as is holsome, by the counsaile of the Phisi¦tions, according vnto y^e custom of the place. I woulde not speak any thing vnto the pre∣iudice or fore iudging of others: yet can I not allow of all kind of drinkes a like. Ma∣nardus a very learned & famous Phisition of our time disliketh all Beere in this sick∣nesse: but because hee was an Italian, and accustomed only vnto wine (for Italie scarse knoweth our Beere) his iudgement in this point is not greatly to be accounted of. For I dare certainly affirme, that our double and single Bream Beere, & also the Beere of o∣ther cities adioyning, is not vnholsom, espe∣cially, if it be cleere, well sodden, reasonably

hopped, and not to high coulored, for so it may drie the bodies, and strengthen the po∣wers, cleare the spirites, and after a sort like vnto wine, make glad (as the Psalmist spea∣keth) the heart of man. Hee that is desirous to know the vertues of euery kind of beere, let him reade the treatises of some written of this matter, and examine them according to the rule nowe set down, which is applied vnto the state of time, in respect whereof we haue directed this our whole aduice. I haue spoken first of Beere, because this hath the first and chiefe vse with vs: yet in the meane season I denie not,* 1.73 but that wine deserueth especiall commendation, and is farre better then Beere▪ or any other kinde of drinkes, if it bee pure, & not to strong. The chief praise is giuē to white wine, pure, ripe, well smel∣ling, old, austere, rather thē sweet: neither is claret wine disliked of a thin substāce, of rea∣sonable age, & not striking the head. Let the same iudgement be concerning made wines of Wormewood, Cardus Benedictus, Be∣tonie, Sage, Rosemary: but of whom, whē, and in what quantitie these are to bee vsed, perteineth not vnto this place. Thus farre therefore of drinkes and meates: other thinges concerning food, as not necessarie, I purposely passe ouer, least I might seeme

scrupulously to deale w^t euery small matter.

For the price of these things,* 1.74 which was the second thing set downe, this only I am to counsaile, that there bee vsed by y^e preser∣uers reasonablenesse, not only as Aristotle requireth in the exchange & price of things, and equall vnto the wares, but also such as hath regard vnto the pouertie and abilitie of the chapmen, according vnto the estate of the persōs, & the same in such sort y^t whilest y^e one is had care of, the other be not burdened And because y^e iudgemēt in this case is hard, this equitie is to be left vnto the discretion of the sellers, with this caueat & Christian remem∣brance, y^t they haue not so much their minds greedily set vpon gain (which in this state of things is in no case seemely) as vppon that saying of y^e Apostle: Loue seeketh not the things, which are her own. Againe, They that will be rich, fall into tentations: a∣gaine, let no man beguile his brother in bargaining. For what shall it auaile thee so greedilie to scrape together y^t thing, from which thou oughtest to feare, least thou bee takē euery momēt? Thou foole (saith Christ vnto y^e rich mā in y^e gospel, which here I may say vnto thee, O whosoeuer thou art w^t in this cōmō mistery hūtest after thy priuat lucre)

this night shall thy soule be taken from thee, and then whose shal they be, which thou hast gathered together? Wherefore thus rather we ought to determine with our selues, that we in this world possesse nothing as our owne, but only are stewardes of ano∣ther man his goods. If we haue gotten any thing to our master with our labor honestly, the labour will end, but the reward remain: but if contrariwise, wee shall haue burdened our neighbour with vnhonest and vnlawful taking, the iniquitie will remain, & the gain haue an end. Besides this, my request is also in this case, that princes & such as haue cus∣tomes & tolles, would yeld somwhat of their right, vnto these cities & people, which bee∣ing visited with this sicknes, are both ouer∣laden with their own charges, & also cannot vse their wonted trafficke.

Lastly, also as touching the place, where∣in all things pertaining vnto meat & drinke,* 1.75 are to be sold, some thing must be added. For it seemeth not conuenient, that all thinges should be brought into one market. For so it must needes be, that a mightie multitude of people shoulde come together, & that the sa∣uours of diuers things, many times also fil∣thy & strongly smelling must be mixed toge∣ther,

whiche thing doubtlesse will giue no small occasion of rottennesse, which, if wee will auoid, the infection must with all dili∣gence be shunned, as hath been often said al∣readie. There must therfore be ordeined ma∣ny places, in sundrie partes of the citie, wher those thinges must be set, which pertain vn∣to foode, and are needfull for euery one. Let there also be a seuerall market for flesh and fiish, for hearbes and fruites, that all discom∣modities, which may arise by the mingling together of a multitude of people, and brin∣ging of things saleable, may with al diligēce be auoyded.

Of purging the ayre, cleansing the streetes, putting away of kine, hogges geese, &c. Chap. 8.

SVch things as concerne meates and drinkes, haue been set downe in y^e chap∣ter next before, wherein, whē as we thought good to prescribe among other things, seuerall places for the sale of y^e same,

that the spreading of the infection might be hindred, and yet neuerthelesse the rottennes, whereof oftentimes the same taketh not on∣ly his beginning, but also increase, can hard∣ly 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,* 1.76 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, whi∣che 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 whi∣che 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 free∣ed the Citie from these beasts they also com∣maunde

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 pur∣pose, 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, whi∣che 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 dan∣ger at that time.

* 1.77Afterwardes 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 of∣ten serue the common people in steede of pri∣uies, 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 ree∣kes (as when Flaxe and Hempe, or Tan∣ners 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 conta∣gious and infectious ayre.* 1.78 The same do all Phisitions, and manye great Diuines thinke of Churchyardes, of the which some∣what more shal be sayd in the second book. Of Africa wee reade, that it was some∣tymes infected with a great plague, by reason of a corrupt breath fuminge vp from sea lopsters cast vp on the shore, and there dying.* 1.79 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 Chil∣dren 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 need∣lesse 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 indu∣strie and payne taking, and leaue beehynde these present breeders of corruption, they lose both their coste, and also their la∣bour.

But heere peraduenture some manne will obiecte vnto mee that common saye∣inge:* 1.80 that one poyson is dryuen out with an other, lykes as one nayle with an other: Also the vsage of some Na∣tions, 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,* 1.81 concerninge the countreye Sarmatia, the whiche also hee thinketh

maye be confirmed by naturall reason.

A certayne noble Merchaunte, (sayeth hee) of Creta* 1.82, when as hee traded Mer∣chandize 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 Physiti∣on in that notoryous death of menne, a dweller of that place (for the Sarmati∣ans doe inhabite there) who commaun∣ded 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 one∣lye hurtefull vnto the menne. For so dooth vnlykenesse and discorde of thinges woorke, and one poyson is maystered of an other.* 1.83 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 vn∣woonted remedye is to bee sought out. I graunt therefore it to bee true, that one poyson sometymes is driuen out with an o∣ther: but when that shall bee done, there must needes bee a manifest or secrete contra∣rietie of qualities beetweene those thinges which dryue out one another. For other∣wise the one will not onely flye from the o∣ther, but will rather come vnto it, and will bee ioyned and knitte in felloweship more stronglye and neerelye: For concord (saieth Hyppocrates) cleaueth vnto and dwelleth with concord. But things disa∣greeing vse rebell, fight, and disagree a∣mong them selues. It is also commōly said, that like thinges are not onelye preserued with lyke, but also increased and strength∣ned: as fire vseth to be increased with oyle, (a) 1.84 Naphta, brimstone, aumber woode: heat with heate: the Ague with rottennesse of

humours: the Dropsie with drinkinge of water, Choler with the eating of Capons, and the poyson of the plague (as Marcill Ficinus saith) with wooll. And this con∣trarietie of qualities which I spake of, whē as it proceedeth from an inborne qualitie, which in diuers kindes of thinges is diuers and oftentimes hath manyfolde causes, e∣uen according vnto the nature of the place, constitution of the ayre, temperature and di∣sposition of the subiect or thing it is in, and finallye accordinge vnto the proportion of the poyson and agent cause, it dooth woon∣derfully varie, and maye rather bee vnder∣stoode by the falling out of the thing, then by any stedfast reason. What shal we saye then vnto the question put forth? Is this cure done by any manifest qualitie? For the nature of Dogges is drye, and the rot∣tennesse, wherewith for the moste parte the plague is ioyned, is sayde to bee a corrup∣tion in a moyst bodye. Or shall we saye, that the stench of Dogges putrifying is by a certaine secrete qualitie repugnaunt vnto the nature of the plague? Truly, I dare not say so, in asmuch as this cannot be prooued (so farre as I knowe) by the authoritie of anye, but onely by the custome of that coun∣trey,

and the experience of that soyle agree∣able: namelye, that there a certaine sin∣gular plague, a singular nature of Dogs, a singular temperature of menne, a singu∣lar ayre, and suche other thinges as are in this case required, doe all agree in a certayne singular qualitie, whiche in other partes of the woorlde, in other natures of beastes and menne are not in al poynts so lyke. Which cannot bee doubtefull vnto them,* 1.85 whiche are indued but with rea∣sonable experience of things. For the poyson and infection of the Plague is not after one sorte, in all times and places.

Men also and other kindes of lyuinge creatures doe greatlye differ within them selues.

There is suche a Plague, as in whiche chiefly Fyshes dye, sometymes fourefooted beastes, sometymes Byrdes, sometymes Mankinde, and amongest mankinde som∣times Women more then Men, and the younger more then the elder.

Hieronimus Cardanus a man moste skil∣full in manye thinges,* 1.86 maketh mention of a certaine plague at Basil, with the whiche onelye the Heluetians, and not the Spani∣ardes, or Italians, or Frenchmen, whiche

were in the same Citie, were visited, whiche truelye were to bee woondred at woorthyly, vnlesse wee knewe the varietie of thinges to be endlesse, and the greater parte (as Aristotle, the chiefe of Phylosophers con∣fesseth) to remayn alwayes vnknowne vnto vs. Therefore to conclude this doubte,* 1.87 I thinke that wee ought rather to followe the authoritie of moste famous men, as well olde as newe, whiche haue handled this cause, when the receyued custome of barbarous people of one straunge place, by what experience soeuer, in whiche place also peraduenture the laste doe not agree with the firste in one continuall course.

Wherefore, sithence wee knowe,* 1.88 that a great parte of suche deadlye mischiefe dooth depende on the corrupte, rotten, and in∣fected ayre, and that fire aboue all thinges dooth resiste corruption, let vs rather vse fire, followinge Hippocrates, then these outragious stenches, which maye greatly hurte euen those that are sounde: Let our streetes shyne with fier, let our ayre burne with fire, the goodnesse of whose substance howe great and subtyle it is, reade Albu∣casis the Arabian Chirurgian in the firste parte of his Chirurgerie, Chapter 1.

For the fire is moste pure,* 1.89 and purifieth all thinges, whereupon Eusebius in his church historie doeth witnesse, that the Chaldees in olde tyme did woorshippe it, as a mightye GOD. Water dooth cleanse but the outwarde parte, and cannot washe the in∣ner,* 1.90 because it cannot pearse vnto them: but fier, when as by his force he goeth through all thinges, leaueth nothing vntouched, and when as it is by nature most pure, as hath beene sayde, it dooth also moste speedilye cleanse all thinges. Wherefore, when as at the laste iudgemente Christe shal most fullye purge all the whole worlde, the scrip∣ture saieth, that hee will come furnished, not with water, as in the tyme of Noah, but with fier, and finishe so mightie a woorke. For by fire wee see all clowdinesse to bee scattered stronglye, all superfluous moy∣stures to be consumed,* 1.91 y^e ayre to be purged, mā his heart to be kindled with gladnesse: to witte, the troublesome and grosse vapours beeing scattered, and strength added vn∣to the wearyed members: so that it is not sayde commonlye in vaine, that as fier is a singular ornamente of the house, so also it is commoditie of men to bee wy∣shed

for: in somuch that the Poet doeth not in vaine aske this question: What more profit brings then fire? And I, if I should bee demaunded, what is the chiefest thing in preseruinge a Towne from the infection of the Plague, as hee to him that demaun∣ded, what was the chiefe poynte in an O∣ratour: the firste, seconde, and thyrde tyme aunswered, action: so I by good right myght aunswere, that the firste, se∣conde, and thyrde helpe, is fire: beecause that all the best beeing taught by reason and experience haue so set downe. For fire is vnto ayre as a triacle, which dryeth vp his rottennesse.

Moreouer drying vp is the chiefest thing, wherein Galen sayeth, the intention of hea∣ling of this sicknesse doeth consiste: when as moystenesse, wherein happeneth rotten∣nesse and corruption, is too much. Ari∣stotle also saieth, that all the Elementes doe putrifie, except fire. Wherefore, when as the ayre hath gathered corruption,* 1.92 (I meane such corruption as commeth of va∣pours, or breathes myxed together, and drawne out of the earth or the water) which ayre, like as the stomack in mā receyueth al

kinde of meate and drinke, so dooth it re∣ceiue the fumes and reekes of all thinges, nothing can bee more profitable then fire, which dooth not onelye assume as the ayre, but rather consume all corrupte and rotten vapours. For as that fire, or heate, or ra∣ther heating virtue, suche as is in Zedoaria, Baume, Cinamom, Angelica, and manye o∣ther suche lyke, cleanseth the naturall spi∣rite of man, and keepeth awaye pryuate infection: so our artificiall fire, of the which wee heere intreate, sheweth forth his vse in the outwarde ayre, and keepeth and driueth awaye the common infection, with singular admiration and profit.

Wherefore leauing that naturall fire vnto Phisitions, who are imployed a∣bout y^e curing of 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 eue∣ry where in the Cities,* 1.93 but especially where there is daunger presentlye, or else shorte∣lye lyke to be: And they in a manner, af∣ter 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 ve∣rely suppose) and also from Deuilles, who notwithstanding, for that they are vsed vn∣to 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 Thu∣cidides) delyuered Grecia sometymes from the pestilence of Aethiopia, and ther∣fore was rewarded with a golden crowne. Also Thales, the Philosopher of Milesia,* 1.94 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 e∣uerlasting 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 hous∣holde beastes, which are wonte to run vp and down. Cap. 9.

HAuinge in the Chapter a∣fore 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 fil∣ling 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 Ly∣on,* 1.95 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,* 1.96 (as Galen witnesseth, albeit Gordonius o∣therwise no yll Authour thinketh him to be melancholyke) is a lyuing creature ve∣ry 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 be∣ing inflamed, and bloud aboue measure rysinge vppe, hee easilye runneth madde: wherof afterwardes ensueth great and pre∣sente daunger, both to men and also vnto o∣ther beastes.

Nowe, if the lyke maye bee sayde here, not onely of Dogges, but also of Cattes,* 1.97 and other such lyke, as well tame, as ta∣med beastes: Namelye, that they may as well as menne take this infectious poyson

of the Plague, as it were a certaine mad∣nesse, and vnlesse they bee kepte at home, carye it vnto others, they them selues ma∣nye 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 fea∣red, not onely of being touched and byt∣ten 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 ta∣kinge as it were sanctuarye among them, so that after the example of Iuda the trai∣tour, they sometyme wrappe their Mai∣ster in this daunger, and beetraye him:

whereas madde Dogges contrariwise for the moste parte flying as well the knowne, as vnknowne,* 1.98 gette them selues into wood∣dye places, and doe shewe them selues so o∣pen 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,* 1.99 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, bee∣fore 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 ve∣rie much hurt, whiche in madde Dogges falleth not out in any such sort.

Lastlye, if you compare together both the kindes of diseases,* 1.100 albeit both of them doe rage with deadlye daunger, yet mad∣nesse 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 spy∣rite, that it canne passe through what passa∣ges 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.

* 1.101But one thing peraduenture wil seeme incredyble vnto you, that we haue sayde that Dogges, Cattes, &c. doe remain som∣times vnhurte them selues of the plague, and neuerthelesse to bringe it vnto others, and to infecte them. The reason where∣of to yeelde is no harde thing. For this happeneth by the disposition of the subiect or body that taketh it, in whiche disposition ac∣cording vnto Aristotle, Galen, Auicen, and other singular Philosophers, the bring∣ing 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 brim∣stone.

As againe, when as the efficient cause is strong, then also is it able to subdue the mat∣ter, 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,* 1.102 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 saide, doeth most speedily dispose and worke vpon the matter put vnder it. Here∣upō Marsill Ficinus a singuler Phisition,* 1.103 & a philosopher, reporteth of a certain plague of this time: namely, in the yeere 1479. in a quarter of Italie called Corregium, that Cattes and Dogs did sundrie times bryng the Plague frō one house into another, they themselues beeing neeuer a whit hurt with the infection. The same is affirmed of a cer∣taine other, whiche was infected with the Plague by his horse, of the whiche notwith∣standing the horse felt no hurt. All whiche thinges are saide to this end, that it may bee vnderstoode, that the matter ought not to be handeled carelesly, or negligently, that our Preseruers should not thinke and perswade themselues, but that this hurtfull kind of in∣fection

is to bee kept away and extinguished or quenched with all their power, all their indeuour, and finally with all care and fore∣sight.

Of not receiuing of trauailers and stran∣gers into the Citie, nor of bringing in of thinges without a testimoniall of the health of that place from whence they come. Cap. 13.

BVT truely the Preseruers shall in vain altogether with this trauaile and diligence looke vnto their common wealth, if they vse not like wisedome in the receiuing in or shutting out of either men or thinges that come from other places, when as this sicknes is nowe ryfe euerie where, and is at this time in a great part of Germaine. For what shall it auaile to haue remoued the Fylth of our owne places, if wee will re∣ceiue againe the corruption from others? For as this is a commendable trauaile of

the Phisitions, that when as by purging me∣dicines they haue first cleansed the bodies of the sicke, they afterwards wisely take heed, that they gather not againe like superflui∣ties: also that no remnauntes of the disease remaine, the which might cause it to come againe: euen so also this Magistrate of ours (whome in this case we haue said must bee a generall Phisition) must doe his dili∣gence in the vniuersal and common body of the common wealth, and orderly prouide for al, that not so much as the least peece of infection bee receiued or left behinde, wher∣upon newe wrackes and dangers are to bee feared. For (as the Poet saith) The flame that is not looked vnto,* 1.104 doeth straight againe recouer. And who is ig∣norant that the Plague (as hath often beene noted alreadie) is a disease very infectious, and not onlie in men and beastes, but also in diuerse thinges, as in cloth, olde yron, wood, vessels, bedstedles, packes, linnen, warres, housholde stuffe, monie, and most of all in wollen Garments (vnlesse you take meruailous great heede) may lye a long time inclosed, & vpon occasion offered w^t great destruction far abroad to spread his

infection? For as a mad dogge carrieth a∣bout his poyson oftentimes many daies,* 1.105 yea in the iudgement of some, many monethes sometimes, and also yeeres, before hee feele any hurt, so it is apparant by almost infinit histories,* 1.106 which partly I my selfe, and part∣ly others haue obserued, being Phisitions of credite, that it happeneth also in this disease. For I remember certaine yeeres ago, when as Colonie was visited with a sore plague,* 1.107 that a certain maiden of a worshipful house, with her mother and another of her sisters fled out of the citie,* 1.108 and sought health by go∣ing aside into another ayre: the which may∣den albeit she went out hole, and came into an healthie place, yet within three dayes af∣ter she was infected and dyed: wherof there was no other cause, but that y^e plaguie infec∣tion did sticke styll either in the garments of them that fled, or in the open wayes of the skin, or veines not so neere the heart, and did not trouble her, before that it touched the very heart. For it is a light and smal vapour or reeke,* 1.109 which is not at such deadly feede with the other members as with the hearte. For which cause Marsill Ficinus is not af∣fraide to affirme, that it may lie hid in a man sometimes two monethes without hurting

them, which if it bee true, as it is very like∣ly, some doe to farre of, and too darkly caste off this cause vpon the influence of Saturne, staying the influence of Mars. And Bern. Cronenburgius, otherwise a most expert Phisition, might haue more plainely and ef∣fectually answered certaine pratlers, and of ignorance blaming suche as flie away from places infected with the Plague, then by finding I know not what fault withhumours, and vnorderlie diet: by whiche meanes in deede, some Ague or small sicknesse, but ve∣ry seldome the Plague vseth to grow. For I doe know concerning this mayden,* 1.110 that for the godlinesse of her minde, and singuler knowledge and feare of God, hereunto bee∣ing adioyned the ripenesse of her age, & the especiall care of her mother beyng present principally in such an estate of time, that shee offended a little or nothing at all in her dyet, nor was cumbred with no yll humour. But if this notwithstanding seeme harde to bee credited of a mayden, whose sexe is fleeting, I am able to affirme the same of both the daughter, and also the wife of a most skilfull Phisition, both the which after the same sort, in another place, whither they went aside for saftie sake, were taken with the plague

and dyed, whom it is likely, neither by the meanes of vnwarie diet, nor by the nature of the vnholsome place to haue taken there the infection, but to haue carryed it thyther with them. But if yet nowe these things cānot make you fully to beleeue, so that you can allowe that which I say, I will bringe more strong reasons. I remember that Padway a noble Citie of Italie on this side the Alpes (which nowe they call Lombar∣die) subiect vnto the dominion of the Vene∣cians,* 1.111 was almost wholy infected by one scholler (whose house was not farre from mine) which came frō Venice infected with the Plague.* 1.112 How fierce cruel, and strange a Plague ranged at Hamborow a few yeres agoe▪ & had his beginning by y^e infection of one mā,* 1.113 which came frō Dansk thither, mē of credite, & Citizens of the same citie haue reported. At length to come vnto our owne home, our common wealth also, through the faulte of one infected person, which was brought from Hamborowe vnto vs sick at the same time, within a very few dayes was infected, so that no streete almost was free from that sicknesse: albeit againe so fewe died therein, that none of all the Sea Cities (when as euerie where they were visited w^t

the plague) lost so few men: through the sin∣guler mercie of God no doubt, & the wisdom and trauaile of the Magistrat & Phisitions: which two God himself would haue ioyned together, & doth not at all aduenture bestow vpon vs his help without the seruice of mē. This therefore may suffice of the infection scattered & gotten by men. In the whiche wee haue vnderstood this to bee most profi∣table and necessarie for the common saftie of all, if the common people bee not so rashly (as vsualie is wont to be done) mixed togea∣ther, nor leaue be graunted for euerie man at his pleasure without order or consideration, to goe whither he will.

Concerning the thinges them selues, which being brought out of infected places, haue withall brought the infection, so many examples come to hand, that time and paper will sooner faile mee then examples, if I woulde rehearse but the least part of them. Letting goe therefore the eldest, which by reason of their age purchase the lesse credite at our handes, let vs speake of a fewe at the least, and such as haue happened but a lit∣tle before our tyme, or els in this selfe same time of ours. There is a storie re∣cited, knowen vnto many, & worth y^e noting:* 1.114

When as Verona in the borders of Italie was besieged by the Emperour Maximili∣an, there happened a Plague in the campe of the Germanes, so that 2000. or there∣aboutes dyed of the same. In this slaughter this was founde out for certaine, that 25. souldiers were infected and died one after another, by meanes of one leather garment. For as one departed, straight way came an other, and tooke the garment, as a bootie for him, and put it on. And so farre went on this destruction, vntill that the cause of this death and infection was spied out by the Chirurgeons. Whiche thing being kno∣wen, this leathren pylch which was in deed infectious, was cast into the fire and burnt, and after the punishment thereof, the plague by little and little slaked, and at the lenght quite ceased. Alexander Benedictus (who liued in the yeere 1493.) maketh re¦port of a certain like matter, which hapned at Venice in these wordes: I heard (saith hee) in the dayes of my father, that in the ci∣tie of Venice in the time of the Plague there was a certaine mattres suspected,* 1.115 and cast into the inner part of the house of a cer∣taine commoner of the Citie, and after seuen yeeres sought out againe, which the good

wife of the house willed to be dressed vp. For by lying long mustying in a secret corner, it had gotten a greate infection, by meanes whereof, the seruantes were foorthwith ta∣ken with a sodaine plague. A storie not dis∣like vnto this, albeit he had it not first from the partie, was once tolde vnto mee, whi∣che else where I haue set downe in Dutch, the effect whereof is thus: In the yeere 1564. when as Coloine was sore visited with this sicknesse of the Plague,* 1.116 a certayne Carrier, who dwelled foure myles from thence, did by chaunce bring certayne wares thither, and agayne brought home with him (alas a most hurtfull reward for his labour) this infection, and in shorte time died of the same. Sixe weekes after (for so long did the poyson keepe in without any harme do∣yng) died all the children in the same house, and all the seruauntes, the good wife of the house onelie remayning aliue. This beeyng done, the sicknesse stayed without any hurte almost two whole moneths. But when as al men hoped that all was well, beholde, the widow that was left, did by chaunce giue the shirt of her sonne that was dead vnto y^e sonne of a poore bodie her neighbour, wherewith the childe being couered in the night, and on

the sodaine infected, died forthwith together with the whole houshold, y^e mother again ex∣cepted. The which whē after y^e same manner as before, it had now staied a lōg time, & at y^e lēgth there came certaine strāgers to dwell with the widow y^e was left, y^e plague whiche was thought to be dead, reuiued agayn, & to∣gether destroyed thē al, & cōtinued so raging vntil Ianuary, vntil y^t at the last it also being cōquered w^t the winter cold, died, not w^tout y^e great reioysing of the neighbors. There is another no lesse sorowful example to bee ad∣ded, which I haue obserued in our Citie of Breme. for a certain smith dying of y^e plage, his heire of y^e same occupatiō, being too gree¦dy of y^e goods y^t were left,* 1.117 alas together with the housholdstuf, brought both the sicknes & death also into his house. For whē as among other thinges, there was a vessell to bath in, made after y^e māner of y^e coūtrey, he with 5. of his familie washed in the same,* 1.118 & the first night they were al infected with the plague, & died. Histories doubtles worthy the noting vnto the which albeit a man shal hardly finde the like, yet this which I may self haue seene, I can̄not keepe close, namely, the famous city of Venice, to haue bin almost wholly infected only with vessel & certaine garmentes which were priuily brought thither frō Iustinopo∣lis:

albeit through the singuler wisdom of the magistrate, & the vnweariable care of all de∣grees, trusting vnto the help of God, it ney∣ther continued long, nor tooke away many. The like almost happened not many yeers si∣thens in the countie of Hoyen neere vnto vs,* 1.119 that a womans garment beyng brought in a certayne Village from the Citye of Hamburg, where then the sicknesse was, within a verye shorte time there dyed fiftie: and vnlesse by and by through the grace of God it had bin stayed by the labour and wise∣dome of the rulers, it had doubtles crept fur∣ther, especially through y^e rashnes of y^e poore countrie people, & for want of counsell what to doe. Vnto these I could adde (vnles some man might thinke thē meeter to be suppres∣sed because of the outragiousnesse of the mat∣ter,* 1.120 then to be put in story & published) suche thinges as I my selfe haue seene in the citie of Padway, namely, that the infection was wōderfully incresed through certain things infected with the pestilēt ayer, being partly cast priuily into other houses y^t were sound, & partly giuē vnto yōg childrē for gifts. Thē the which fact it is yet more wicked, whiche was told me as I was writing this booke, of a certaine famous city in Germany, namely

that there were certaine layers foorth of the dead, and suche as carrie them to Churche, who beyng eyther hyred of some for money, or through their owne greedie couetousnes, that they might make their profit by the dis∣profite of others,* 1.121 infected the publike Con∣duites and Cesternes with the infectious matter which they had taken of the sores of such as were sick of the plague. O haynous fact, cruel, wicked, and in the memorie of man vnheard of. The wicked Sorceresses, whom they commonly call witches, deserue no questiō a great punishment, albeit in ma∣ny places too rashly, and sometimes vnlaw∣fully (let me heere say this by the way,* 1.122 for learned men at this day haue throughly can∣uazed this matter) they vse to be handeled, Moloch casting water or fire vpon them on euery side, who is woont to bee delighted with such sacrifices: but shal these poysoners which infect with the plague, seeme vnto you worthy of lesse punishment?

Wherfore, when as we haue now vnder∣stood, of how greate weight a thing it is vn∣to the preseruing of the common wealth, & how necessary a medicine to keepe away in∣fection, that we doe not rashly receiue either men, or thinges of what sorte soeuer, that

come from infected places, and this so much the more (if we beleeue Cardanus) by how muche those places are more East (for the Plague saieth he, like as other thinges, is wont as it were with the daylie mouing of the heauens to goe from the East into the West) when as I say, these things are thus, our Preseruers must vse such heede taking,* 1.123 that appoynting and ordeining Warders at gates, they receiue no straunger, nor suffer any thinges to be brought in, vnlesse they haue some written testimonial, or sealed, be∣ing woorthie credite of not beeing counter∣feit. The same also must be obserued in Ci∣tizens, if peraduenture (as they are woont to doe, which haue more regard vnto wealth then health▪ For through Sea, and Lande the mechaunt runneth vnto the Indes,* 1.124 for wealth and gayne) they come home from an other countrey, and from pla∣ces suspected. For albeit that this neither will be sufficient to take heede, whilest rashe headded persons, and full of prattle wil some times goe about either to deceaue the Por∣ters, or openly to withstand this order as an vnusuall bondage: yet many honest men wil be made the more circumspect, and will con∣sider that our lawes are not perpetuall, but

tēporall, which also are made for their health sake, and shal last so much the lesse while, by howe much the more sooner and timely they meete with the sicknesse comming, and the more diligently turne it away. For in a common aduersity euerye man ought to put to his helping hand, and to haue more care of it, then if it were a priuate cause.

* 1.125But if any man shall thinke that it is a∣gainst charitie, for that I holde that men and such as are our brethren, are to be shut out, of the whiche many flie vnto vs as vnto a sanc∣tuarie, as it were from a deadly enimie: vnto him I must make this answere, that I wold haue no man forsakē,* 1.126 or in anie case to be de∣stitute of our helpe, but yet there ought to be a set and stedfast waye and order in vsing of helpe. True charitie beginneth at it selfe, but endeth not in it self alone: But rather it stret∣cheth out it selfe as farre as it can, to euerie neighbour, and according vnto her power, imparteth her helpe with euery man, and as Ambrose saith of liberalitie, is commended of her faith, cause, place & time. For what a kind of charitie should this be, to receiue one sick sheep into the fold, and to bring the scab vnto the whole flocke? If charitie be a vertue (as no doubt it is a singuler and a diuine ver∣tue)

it cannot be voyde of wisedome, whiche doth as it were giue the shape vnto true ver∣tue, whilest (as it is manifest out of Am∣brose) she hath her eye set vppon necessary circumstances, with the which euery vertue is perfected and finished. For albeit charitie haue no end, as it is also vsually saide, true loue can skill no end to haue, yet wil shee not be carried away with rashnes, and as I said euen now, wil not be voyd of wisedome. But after what way and order, I think this duetie of charity to be to bee handled, shall in that which followeth be spokē more at large. Here therefore let be the ende of this firste booke.

Notes

• * 1.1

  Esay. cap. 49.60. Homer. Ili∣ad. 1. Plato 4. de Repub.
• * 1.2

  A comparison.
• * 1.3

  Galen ad Pi∣son. cap. 2.
• * 1.4

  Psal. 81.
• * 1.5

  Rom. 1.
• * 1.6

  Lib. 2. nat. hist. cap. 7.
• * 1.7

  Obiection.
• * 1.8

  Answeare.
• * 1.9

  Cic. de leg.
• * 1.10

  Romulus. Aug. de ci∣uitate Dei, 2. cap. 15. Hercules.
• * 1.11

  Apollo. Aesculapius.
• * 1.12

  Galen. ad Pi∣son. 2.
• * 1.13

  In Epistola ad Crate.
• * 1.14

  Vide Octaui∣anum medic. in praefat. o∣peris sui.
• * 1.15

  Le. Lemnius 2. de occul. nat. miracul. cap. 4.
• * 1.16

  Lepers.
• * 1.17

  The Leprous called Elephan∣tiaci.

  The common wealth of the Venetians.
• * 1.18

  Antwerpe.
• * 1.19

  Padway.
• * 1.20

  Philip the Landgraue,
• * 1.21

  Obiection.
• * 1.22

  Answeare.
• * 1.23

  Lib. 1. de In∣som.
• * 1.24

  He held of ma∣nie godes like an Heathen.
• * 1.25

  Leuit. 26.
• * 1.26

  Num. 14. Deut. 28. Ezech. 5. 14 2. King. 2. The first and chiefe remedy.
• * 1.27

  The Nini∣uites.
• * 1.28

  2. Chro. 20.
• * 1.29

  Ezechias.
• * 1.30

  Elias.
• * 1.31

  The Procla∣mation of Phi∣lip the Land∣graue.
• * 1.32

  Eccle. 18 Ruffin. in praefat. histo. Eccle.
• * 1.33

  Preseruers of health.
• * 1.34

  De Aulico. lib. 1.
• * 1.35

  Psal. 40. Eccle. 7.
• * 1.36

  The Phisition.
• * 1.37

  Hipp. de de∣centi ornatu. Item in lib. de praec. med.
• * 1.38

  Chirurgians.
• * 1.39

  Hipp. de prae∣cep.
• * 1.40

  The Apothe∣caries.
• * 1.41

  Pety Phisiti∣ons and Expe∣rimensers ro∣ging vp & down the countrey.
• * 1.42

  An vsuall thing in many places, which I haue seene often in Germany.
• * 1.43

  Marcil. Fi∣cin de Epid. cap. 2▪
• * 1.44

  Fiue hanged at Padway.
• * 1.45

  Of priuate re∣ceiuing of the Lords supper.
• * 1.46

  Reasons of thē that deny it.
• * 1.47

  The reasons of them that main∣taine priuate receiuing.
• * 1.48

  De ciuit. de••. lib. 21. ca. 25.
• * 1.49

  By Altar, he meaneth the ••••∣ble of the Com∣munion.
• * 1.50

  A cammon fault.
• * 1.51

  A Tale.
• * 1.52

  Of order to be kept in the church.
• * 1.53

  Of marriages.
• * 1.54

  Tob. 2. Amos 8. 1. Mach. 1. Prou. 14.
• * 1.55

  Marcil. Fic. de Epidem. cap. 24.
• * 1.56

  Leonar. Fuchs. de me∣dic. mor. li. 4. Alex. Aphr. 1. Prob, 83.
• * 1.57

  Detestation of drunkennesse.
• * 1.58

  Of dauncinges.
• * 1.59

  Of publike bathes.
• * 1.60

  Of schooles.
• * 1.61

  Of yeerely faires.
• * 1.62

  Of mainteining the poore.
• * 1.63

  The regiment of the poore trāslated by M. Trip a Prea∣cher.
• * 1.64

  Th. Taber. de pest. lib. 8.
• * 1.65

  Meates not to be eaten.
• * 1.66

  Fish not to be eaten.
• * 1.67

  Fruites to be eaten.
• * 1.68

  Hearbes to be eaten.
• * 1.69

  Fishes to be ea∣ten.
• * 1.70

  Flesh to bee eaten.
• * 1.71

  Spice to bee eaten.
• * 1.72

  Beere▪
• * 1.73

  Wine.
• * 1.74

  Of the price of things.
• * 1.75

  Of places meet for sale.
• * 1.76

  First.
• * 1.77

  Ditches about Cities.
• * 1.78

  Li. 1. Cap. 49
• * 1.79

  Alex. Ben. li. 1. de pe. ca. 1.
• * 1.80

  Purging of the ayre.
• * 1.81

  A 〈◊〉〈◊〉 story
• * 1.82

  Li. de pe. ca. 6
• * 1.83

  Zoar.
• (a) 1.84

  Naphta is a kinde of chauky clay, that burning with fire, the more water is put to it, the greater is the flame.
• * 1.85

  Clementius Clemen. de nat pest.
• * 1.86

  Li. 4. de var. rer. cap. 4. Scrib. Larg. in pref. de compo. medi.
• * 1.87

  De anscul. Phis.
• * 1.88

  The power of fire.
• * 1.89

  Discor. 6. cap. 36. Plin. nat. hist. 36. cap. vlt.
• * 1.90

  Li. 11. ca. 26
• * 1.91

  Auicen. de med. cord. tract. 2. ca. 20
• * 1.92

  1. de diff. feb. Metheor. 4 ca. de putred.
• * 1.93

  Great Fyers.
• * 1.94

  Aet. Amid. 2 ser 1. cap. 94 tetra. Paul. Aeg. 2. ca. 35
• * 1.95

  Dios. 6. ca. 35
• * 1.96

  Part. 1. de feb. cap. 17.
• * 1.97

  The comparing of a mad dog, and a dogge in∣fected with the plague together
• * 1.98

  Dio. 6. ca. 35
• * 1.99

  The dog infec∣ted with the plague, far worse then the mad dogge.
• * 1.100

  Scrib. Larg. de compos. med. Alex. Bē. 26 cap. 16. Ma∣thiol. li. epist. 6.
• * 1.101

  How dogs, cats &c. may infect o∣thers, and not be hurt them selues▪
• * 1.102

  Alex. A∣phrod. 1. Pro∣ble. 85.
• * 1.103

  De Epid. cap. 2.
• * 1.104

  Alex. Ben. lib. 1. de pest. cap. 2.
• * 1.105

  Gal. 6. de lo∣cis affec. cap. 5.
• * 1.106

  Gordon. de Febr. part. 1. cap. 17.
• * 1.107

  Alex. Ben. li. 26. cap. 16.
• * 1.108

  Leuin. Lem. de occul. nat. mira. cap. 5.
• * 1.109

  A description of the plague.
• * 1.110

  Clementius Clement. cap de pest.
• * 1.111

  Ann. 1556. A Plague at Padway.
• * 1.112

  A plague at Hamburg. Anno. 1566.
• * 1.113

  A Plague at Breme. 1566.
• * 1.114

  1511.
• * 1.115

  Venice.
• * 1.116

  A strange story.
• * 1.117

  Another exam∣ple.
• * 1.118

  Plague in ves∣sel,
• * 1.119

  Another exam∣ple.
• * 1.120

  Padway.
• * 1.121

  A wonderful thing.
• * 1.122

  He seemeth to dislike with cer∣taine others, the putting of wit¦ches to death, an opinion whiche by the worde of God cannot bee mainteintd, quod pace illorum di∣ctum velim.
• * 1.123

  De rer. var. 15. cap. 17.
• * 1.124

  Scribō. Larg. de compos. medic. in Praefat.
• * 1.125

  Obiection. Hipp. 1. aph. 1. Rom. 12.
• * 1.126

  Answeare.