Some practical wisdom from the distinguished theologian of Wittenberg.
…Use medicine; take potions which can help you; fumigate house, yard, and street; shun persons and places wherever your neighbor does not need your presence or has recovered, and act like a man who wants to help put out the burning city. What else is the epidemic but a fire which instead of consuming wood and straw devours life and body? You ought to think this way: “Very well, by God’s decree the enemy has sent us poison and deadly offal. Therefore I shall ask God mercifully to protect us. Then I shall fumigate, help purify the air, administer medicine, and take it. I shall avoid places and persons where my presence is not needed in order not to become contaminated and thus perchance infect and pollute others, and so cause their death as a result of my negligence. If God should wish to take me, he will surely find me and I have done what he has expected of me and so I am not responsible for either my own death or the death of others. If my neighbor needs me, however, I shall not avoid place or person but will go freely, as stated above. See, this is such a God-fearing faith because it is neither brash nor foolhardy and does not tempt God.
Moreover, he who has contracted the disease and recovered should keep away from others and not admit them into his presence unless it be necessary. Though one should aid him in his time of need, as previously pointed out, he in turn should, after his recovery, so act toward others that no one becomes unnecessarily endangered on his account and so cause another’s death. “Whoever loves danger,” says the wise man, “will perish by it” [Ecclus. 3:26]. If the people in a city were to show themselves bold in their faith when a neighbor’s need so demands, and cautious when no emergency exists, and if everyone would help ward off contagion as best he can, then the death toll would indeed be moderate. But if some are too panicky and desert their neighbors in their plight, and if some are so foolish as not to take precautions but aggravate the contagion, then the devil has a heyday and many will die. On both counts this is a grievous offense to God and to man—here it is tempting God; there it is bringing man into despair. Then the one who flees, the devil will pursue; the one who stays behind, the devil will hold captive so that no one escapes him.
Some are even worse than that. They keep it secret that they have the disease and go among others in the belief that by contaminating and poisoning others they can rid themselves of the plague and so recover. With this idea they enter streets and homes, trying to saddle children or servants with the disease and thus save themselves. I certainly believe that this is the devil’s doing, who helps turn the wheel of fate to make this happen. I have been told that some are so incredibly vicious that they circulate among people and enter homes because they are sorry that the plague has not reached that far and wish to carry it in, as though it were a prank like putting lice into fur garments or flies into someone’s living room. I do not know whether I should believe this; if it is true, I do not know whether we Germans are not really devils instead of human beings. It must be admitted that there are some extremely coarse and wicked people. The devil is never idle. My advice is that if any such persons are discovered, the judge should take them by the ear and turn them over to Master Jack, the hangman, as outright and deliberate murderers. What else are such people but assassins in our town? Here and there an assassin will jab a knife through someone and no one can find the culprit. So these folk infect a child here, a woman there, and can never be caught. They go on laughing as though they had accomplished something. Where this is the case, it would be better to live among wild beasts than with such murderers. I do not know how to preach to such killers. They pay no heed. I appeal to the authorities to take charge and turn them over to the help and advice not of physicians, but of Master Jack, the hangman.
If in the Old Testament God himself ordered lepers to be banished from the community and compelled to live outside the city to prevent contamination [Leviticus 13–14], we must do the same with this dangerous pestilence so that anyone who becomes infected will stay away from other persons, or allow himself to be taken away and given speedy help with medicine. Under such circumstances it is our duty to assist such a person and not forsake him in his plight, as I have repeatedly pointed out before. Then the poison is stopped in time, which benefits not only the individual but also the whole community, which might be contaminated if one person is permitted to infect others. Our plague here in Wittenberg has been caused by nothing but filth. The air, thank God, is still clean and pure, but some few have been contaminated because of the laziness or recklessness of some. So the devil enjoys himself at the terror and flight which he causes among us. May God thwart him! Amen.
This is what we think and conclude on this subject of fleeing from death by the plague. If you are of a different opinion, may God enlighten you. Amen.
Luther, M. (1999). Luther’s works, vol. 43: Devotional Writings II. (J. J. Pelikan, H. C. Oswald, & H. T. Lehmann, Eds.) (Vol. 43, pp. 131–134). Philadelphia: Fortress Press.