A learned treatise of the plague

that hence they might gather, that if the Plague be granted to be infectious, that in vain a Remedy is sought against it, by flying away. But this is also a very dull reason; For if this reason be good, shall it not be lawful to affirm the same of all Second causes of death? If so, Let us neither eat, nor drink, nor seek any remedy against any Diseases; let Soldiers go unarmed to Battle, because Death ordained by God cannot be avoided. But thus the Case standeth, doubtless neither Death, nor the Time, or any kind of Death appointed by God, can be avoided: Neither do we eat, or use Remedies against Diseases, or put on armour against our Enemies, as if we meant to withstand God. But leaving those things, which God would have kept secret from us, we must use those things which God himself going before, Nature telleth us to be ordained by him to prolong our life so long as it shall please him; which if we do not, we shall worthily be deemed to tempt and most grievously to offend God; so far off is it, that using the means set down by him to avoid death, we should sin against him, although that sometimes we use them in vain, that is to say, when as the end doth plainly show, that even then we must die, when as we thought our life should yet for a time have been prolonged. So is Asa rebuked, not for that he sent for Physicians, but for that he put his hope of life in the Physicians: So that when experience hath taught us, that Infection creepeth rather into things near, than afar off; he is not to be accused, who leaving no part of Christian duty undone, withdraweth himself and his Family: Nay, he shall be greatly blamed, who rashly casteth himself and his into the danger of Infection; when as the Apostle beareth witness, he is worse than an Infidel which hath not so great care over his, as with a pious safety and charity he ought to have.

that hence they might gather, that if the Plague be granted to be infectious, that in vain a Remedy is sought against it, by flying away. But this is also a very dull reason; For if this reason be good, shall it not be lawful to affirm the same of all Second causes of death? If so, Let us neither eat, nor drink, nor seek any remedy against any Diseases; let Souldiers go unarmed to Battel, because Death ordained by God cannot be avoided. But thus the Case standeth, doubtless neither Death, nor the Time, or any kinde of Death appointed by God, can be avoided: Neither do we eat, or use Remedies against Diseases, or put on armor against our Enemies, as if we meant to withstand God. But leaving those things, which God would have kept secret from us, we must use those things which God himself going before, Nature telleth us to be ordained by him to prolong our life so long as it shall please him; which if we do not, we shall worthily be deemed to tempt and most grievously to offend God; so far off is it, that using the means set down by him to avoid death, we should sinne against him, although that sometimes we use them in vain, that is to say, when as the end doth plainly shew, that even then we must die, when as we thought our life should yet for a time have been prolonged. So is Asa rebuked, not for that he sent for Physicians, but for that he put his hope of life in the Physicians: So that when experience hath taught us, that Infection creepeth rather into things near, than afar off; he is not to be accused, who leaving no part of Christian duty undone, withdraweth himself and his Family: Nay, he shall be greatly blamed, who rashly casteth himself and his into the danger of Infection; when as the Apostle beareth witness, he is worse than an Infidel which hath not so great care over his, as with a pious safety and charity he ought to have.