De peste quaestiones duae explicatae

to some extent imply in the Psalms that he was afflicted by the plague, yet we never read that he was struck by a wound inflicted by angels themselves. Therefore, all those things, unless I am entirely mistaken, do nothing at all to remove the contagious breath, which is the secondary cause of this disease.

Arg. 6. But what, then, is the basis for the point they add? They say that the plague is sent to humans by the singular providence of God.
Resp. And what do they say here that should not be established regarding anything that happens in the world? For, as that man referring to Christ in Matthew 10:29 says, not even one sparrow falls to the ground without the providence of God, and all the hairs of our head are numbered; if this providence extends to individual things, it is certainly universal in its genus, in such a way that it is also singular in individual instances.

Arg. 7. They say afterwards, as often as the plague rages in the world, all those whom God has determined to preserve in life are excepted from this contagion, and that for the rest, all places are contagious, even if they are very far away from those who are suffering from the plague. And they add later, To what end, therefore, do we fear contagion? Is it not foolish to fear what does not exist?
Resp. 1. I truly do not see how these things are not entirely ἀσύστατα inconsistent/absurd. For how could all places be contagious to anyone if there is no contagion? Unless perhaps they say that by concession.
Resp. 2. But from the firmness of providence, it can certainly in no way be concluded that there is no contagious plague. Therefore, this argument wanders outside the proposed question.

Resp. 3. Next, shall we think that the number of those who are to die whenever God sends the plague is more certain than when He shoots other arrows? If those do not sin against the providence of God who, leaving the things that are unknown to us to the judgment of God as is right, use both προφυλακτικοῖς prophylactic/preventative and θεραπευτικοῖς therapeutic/curative physical remedies, why shall we not also do the same when the plague is raging? Just as God has ordained that some will not die from the plague, so He has also prescribed remedies by which humans may, as much as lies in them, avoid the danger of the plague. There is, however, one and the same providence of God in every kind of disease by which He has sanctioned by immutable decree what is to be, however much the natures of diseases may differ among themselves. That timely withdrawal is deservedly counted among the primary physical precautions against contagion, the very power and definition of the name contagion demonstrates, even though neither are all who flee saved, nor do all who remain perish. Certainly, the Lord had decided, while sending famine upon the Egyptians and the regions of that coast, who would die from that scarcity, and yet Joseph does not for that reason cease to provide for the Egyptians with the wisest counsel. The churches themselves did this too when they understood from the Prophet Agabus that a famine was to occur under the Emperor Claudius. The Lord also knew who were to perish in that most bloody Assyrian war under Hezekiah, and yet Hezekiah himself and Isaiah protect the city walls. What more? When Paul had certainly known that neither he nor anyone of those who were with him would perish in the shipwreck, nevertheless, when the sailors were preparing to flee from the ship, he said, You cannot be saved unless these remain. Christ also, although He knew His hour had not yet come, nevertheless more than once withdrew Himself when He was being sought for death.