IF it may liek vs to make rehearsall from the olde ages, euen vnto ours tyme, of the wortheir sorte of deuout works, which did shine in the holy fathers liues: we shall finde them (especially suche as faythfully gouerned the Churche of God) very stu­diously bente to liberalitie towards the poore, For the admirable hospitalitie of the reuerende Patriarches Abraham and Loth, is very famous in the holy Scrip­tures. Moyses the chiefe minister of the holy lawe, did set foorthe many holsome preceptes, for reliefe of the poore in the Churches of God, at the commaundement of God him selfe. Deut. 10.15. Leui. 19. &c. The greator parte of the Prophets, as E [...]zeus, Esaie, eremie. and other, bothe in their Sermons, and in sundrie their acti­ons, did euidently declare their excéeding [Page]care for the poore, as long as they erecuted their office in the Church. But in the new Testamente we haue plentie of worthy examples and precepts. For howe many and howe swéete Sermons do we reade made by our sauiour Chryst, in which he exciteth all men to minister necessaries to the néedy, in which also he techeth vs how to bestow our almes well, Mat 5.6.8. &c? How often and how many hungry people did he féde? howe diligent did he shewe him selfe in healing the diseased? It were too long to recken in this behalfe his mer­cifull pitie, beautiffed by a miraculous power. After Chryst, the Apostles thoght that nothing did more appertayn to their office, than to inuente some good meanes to cherishe the poore. Acts. 4. &. 6. Iames, Cephas and Iohn, after they had conferred with Paule about weightie matters of the Gospell, required this one thing of him especially, that he would remember the poore brethren dwelling at Ierusalem, when he came among the Gentiles, a­mong whom he was purposed to preache the Gospell. Gol. 2. In which thing how greatly Paule laboured in Asia, Europe, Achaia, Macedonia, Galatia, and at Co­vinthum, [Page 2]Rome, and else where, his owns writing, Rom. 15. 1. Cor. 16. 2. Cor. 8. and. 9. 0695 3 do declare. The holy fathers which sucee­ded 0695 3 the Apostles in ruling and ouersight of the church, are neuer foūd to haue reiected the charge of the pouertie from thē. Their cōmentaries, sermons, and other treatises (wherof we may marke y^t most part of thē to haue ben published for this proper vse) do playnly shew y^e same. Peruse Tertulli­ans Apologeticum, Cap. 39. the third booke of Ciptians Epistles, Epist. 9. and 10 to the Ministers and Deacons, and. Lib. 3. agaynst y^e Iewes, Gregorie Nazanzen his sermon [...] of compassion to­ward the poore: Many and very vehement hemilies of Chrisostome, whereof many entreat wholly of the commendation of li­beralitie towards y^e poore: The summe of Christian doctrine written by Epiphanius in the last part of that work against here­sies: Hicromes epistle against Vigilantius, or his cōmentaries vpon the third chap. of Malachie the prophet: sundry sermons of Anstine, whereof some intreate wholly of this argumente: to conclude, as many of the holy fathers as haue taken vpon them [Page]any enarration of any booke of the olde or newe Testament, when they hytte on any place touching the commendati­on of liberalitie, then they stoutly mayn­tayne the cause of the poore. And who would require of vs at this present a re­hearsal of suche places which are infinite?

Now marke with how great diligence at all times in the Synodes and Ecclesia­stical councels, prouision hath bene made for the helpe of the poore. The first gene­rall councel which was among the Chri­stians, mencioned Acts. 4. was assembled to choose Deacons to distribute the almes which was gathered. Afterwarde in pro­cesse of time many councels were holden, wherein it is grauely and denoutly en­ioyned, that the Churche shoulde relieue the poore, helpe the widdowes, orphanes, diseased, and impotent people, shoulde e­rect and mayntayne Almes houses, hospi­tals, burial places, and spittles. Prouision also was made for the due distribution of the goodes of the Churche into foure por­tions, whereof the one, and that the grea­ter portion was lotted to the needie peo­ple onely, the other portions were besto­wed [Page 3]in lodging straungers, burying the dead, and healing the diseased, and it was straightly looked vnto, that the goods of the Churche shoulde not be alienated or conuerted to any other vse. By whiche things we may conceyue, that the church of God dothe acknowledge, that this of­fice of prouision for the poore belongeth to hir, as by a peculiar commission or charge from Almightie God. Moreouer in the Cannon lawe, very many Can­nons are extant to the same effect, wher­of parte were collected out of the Coun­cels which we haue mentioned: but the greater parte wore borrowed from the rescriptes and answeres of Bishops, out of the learned commentaries of the holy fathers, & aliunde. as shall further ap­peare in our discourse. In whiche Can­nons, that is worthy to be obserued and noted of all men, which dothe so often oc­curre (to wit) that the goods of the church (by a vsuall kinde of spéech) are called the goods of the poore. Therfore these Cannōs do also declare, that the churches are by a certayne right hound to norish and succor their pouertie. The hystories, especially [Page]Ecclesiasticall, do teach vs moreouer, that the gouernours of all congregations, euen from the beginning (after that religion began to spread it selfe somwhat at large, and that Christians mighte as it were breath, and recouer them selues vnder fa­uourable princes) did with great care and fidelitie respecte the case of the néedie, mi­nistring bountifully things necessarie to the poore brethren, whiche receyued the fayth, and pretermitting none of all those things, which might be required for the mayntenance of the néedie: wherby often­times the heathen aduersaries were mo­ued both to receiue and embrace our reli­gion. Whervpon the wicked Iulianus ve­hemently enuying that good report of the christians, willed (as witnesseth Sozome­menus hist. Tripertitae lib. 6. cap. 29.) that his pagane Byshops should builde hospi­tals, and almes houses, and prouide for the néedie, according as our Byshops had done before them. Many Byshops are re­noumed for selling the golden and siluer vessels, and other riche ornamentes of the Churche, to sustayne their pouertie when time required. In which number [Page 4]are reckned by Socrates Constinopolitanis hi [...] Tripe. li. 10. ca. 6. Acacius Bishop at A­midenum, by Possidonius Calamensis, Au­gustine by Hierome, Exuperius bishop at Tolossa, by many writers, Ambrosius by­shop of Millane, and Germanus of Al­ciodeon. and of other writers sundrie o­ther. In like maner the Bishops are re­ported euen to haue abridged them selues of many things, and bestowed them on suche as were oppressed with scarcitie: which we reade is noted by certayne wri­ters, of Ciprianus, Epiphanius, Lupus Seno­uensis. &c. But wherefore serue all these testimonies? surely that it may appeare manifestly, that all the heads of the chur­ches haue professed alway, that the care of the fostering of the poore dothe chiefly appertayne to them, and that they true­ly were not constitute to be possessours and owners, but onely stewards and dis­posers of the Churche goods. Which selfe things in times paste induced the kings, princes, nobles, & ech rich man to conferre and bestowe yerely reuenewes, landes, and fermes vpon the Churche, and to be­queath them in their written testaments. [Page]For when they marked, that the almes was faithfully distributed vnto the poore, they chose rather to commit those things which they minded to deale in alines to the disposition of the trustie officers of the church, who knew best the state of the poore, than to do it by them selues. So greatly did that vntyred diligence of the Churche in reléeuing the poore, heape vp great riches to that same vse.

Neither is it obscure or vnknowne, by how many meanes the kings, princes and ciuill magistrates, after they once began to reuerence the christian religion, & to be haptised in the name of Chryst, did deelare that they would with like endeuour fur­ther the cause of fostering and cherishing the poore. For very many of thē disbursed royall charges towards the buylding of hospitalles, alines houses, houses for aged people, and spittles: which Euse­bius Hist. Eccl. lib. 9. cap. 10. reporteth of Constantinus, Theodosia, and Valentinia­nus, who were wonte (as it appeareth Triper. Histo. lib. 12.2.) to exercise an admirable liberalitie towards y^e poore, by Atticus Bishop of Constantinople. But the [Page 5]wyfe of Valentinianus (as is declared, Tri­part hist. lib. 9. cap. 31.) went from hospital to hospitall to minister vnto the néedie, ta­king as much paines as any hired seruant wold. The writers haue not left in silence but haue with greate consente aduaunced Iustinianus the firste, Tyberius the seconde, Cōstantinus, who was called Iconomacus, Carolus, surnamed Magnus, Lodouicus Pi' the first, Otho the first, second, and thyrd, Henricus the first and second, Lotharius the seconde, Sigismundus, and other Empe­roures, for their readynesse in helping the poore, and in building, conseruing and vew­tissying the common Hospitals of the née­die. But the Frenche kings haue séemed to excell in this behalfe, & especially Childe­bertus the founder of the Hospital at Lions (wherof mention is made in the councell of Aurelian the fifth) Dagabertus, Glotari­us, Robertus, the son of Hugo Capetis, Lu­douicus (who did féede daylye. 120. néedie soules, and besydes buylded a noble hospi­tal at Paris) Ludouicus Crassus and others. The kings of England also did at lengthe not slackly seke renoume by liberalitis to­wards the poore. Osvvaldus, Alfredus, Ecca­rus, [Page]Guntho, the Henries and Edvvards. A­mong the Boemians, Vuenzeslaus is extol­led: In Spayne, Alfonsus the tenth: among the Ʋenetians, Petrus Vrseolus, and to bée short, there is no kingdome, no prouince, no seigniorie, no common wealth, whiche doth not euen with glorie aduaunce their kings, princes, and magistrates, carefully procuring & decréeing things déemed pro­fitable for the succoure of the needie. For Christians haue alwayes acknowledged, but especially the Magistrats, y^e the charge of the whole ciuile societie, and in it, not only the riche, but also the poore, (whiche is the greater parte of that societie) is en­ioyned thē by almightie God. Whervnto that apertaineth, when we sée that renou­med princes haue added many decrées vn­to the Roman lawes, where they cōmand y^e al magistrates shold apply their mindes wholly to further y^e cause of the poore. For so it is cōmaūded Codicis l [...] de sacrosanctis eceles [...]s et earū priuilegus. L. priuslegia, L. ge­nerali. L. sancim" ei Again, De episcopis et clericis. L. oīa priuilegia. L. si quis ad declinādū. wher we may obserue many things wise­ly & religiously ordeined for the cōmō vti­litie [Page 6]of the poore, y^e maintenaunce of hospi­tals, almes houses, spittles, and houses for aged people, and the right disposing of the church goods, Morcouer, y^e law which is ex­tāt, Codicis l. ii. de validis mēdicāticus, was made for y^e sustenāce of the true pouertie. In y^e Autentikes you may obserue certain things repeted & inculcate to y^e like effect. To conclude, we may beholde throughout many colleges of the poore or almes hou­ses endued, not only with great riches, but also singular priuileges (aboue those which their charters haue giuen thē) & also defen­ded by al strēgth of law, right & equitie, by the magistrates in whose circuite they are situate. Which things sith they are such, it is an easie matter to iudge, that it most of all behoueth such, as do sit to gouerne the helme of the cōmon wealth, with all stu­die and diligence, to forsée how the pouer­tie whiche are dispersed in theyr Cities do liue, whether they begge, which might by other meanes prouide for themselues, whether y^e true pouertie & féeble people be neglected, and whether the riches of the almes houses be faithfully disposed or not.

Finally all these tende to this end, & for [Page]this intent verily wée haue in this present place heaped them togyther, that before we proceede farther and cōsult more plen­tifully of the maner of reléeuing the poore, it maye be manifeste, to whome chiefly, all our whole Oration is directed, and who be they whome would haue to regard that which wée will sette foorth. For thys truly is a businesse very necessarie and pro fitable, but yet harde and difficile: and re­quirethe the furtheraunce not of one or fewe, but of many: neyther of eche man, but of suche as are of power and authori­tie: wherof also it commeth that although it be of good intent propounded, yet all men doe what they can, vtterly to reiect it from themselues. For things are grown to this poynt, and (alas) all charitie is waxed so cold in mens myndes, that as often as the poore mans case is called to mynd, no man thinketh, that it is his part to vnderstande it, but one turns it on an others shoulders. The ministers of the churches complain, that they can doe nothing in so great a bu­sinesse alone: and in some places the whole right of disposing the church goods is not in their power, in some places they are not [Page 7]able to rule the multitude, to forbid vali­ant beggers, to reduce the ydle persons to an order, and to performe other things of lyke fort. Contrarywyse the ciuile magi­strates pretende, that this whole matter was always committed to the Churches, on whom great riches and large priuiled­ges were therefore bestowed, bycause it is their propre office to nourishe the poore, & other such things, those whiche are wil­ling to drawe backewarde, do alledge.

But when by this meanes all men doe put from them this godly woork, innume­rable poore people must néedes perish, and by neglecting, (or more truely to be sayd) contempt of these miserable creatures, or rather of Christ himselfe, who hath ordei­ned, y^e the poore shold remain alwais w^t vs in his stead, in finite euils must needs daily spring vp in mans societie. But beleue me these men shall neuer be able thus to sa­tisfie their dueties, all such exceptions are emptie and barrain it is but vaine to séeke suche starting holes. For this cause of the pouertie, is not layde on a fewe mennes shoulders only: but it apertaineth equally to as many as professe y^e name of Chryst. [Page]The diuine promises and preceps of liber­lalitie towards the poore, whiche are ex­tant in the sacred Bible, yea & the threat­nings or punishementes agaynst those whiche despise the pouertye, and in them Christ hym selfe, are proposed to all men which are able to do any thing in that be­halfe, and are to be embraced as well of the politike magistrates, as of the Eccle­siastical gouernours. And in deede a great and worthy worke can neuer be fynished by a fewe. Therefore it behoueth all men ioyntly to lay to their healpe and bandes, and to laboure togyther for the same stout­ly, whiche we wishe may redounde to the glorye of God, and to the vtilitye of the whole multitude. That thing cannot long eudure which is not established by the v­nitie of the mindes and publique consente of all menne. Finally wée sée by daylye experience that the godly preachers in the Churche doe laye theyr foundation in dayne, as long as the magistrates doe not vouch safe to lay to their healping hands to make vp the rest of the building. Therfore on the one side the elders of the Churche, as if were gauderobearers, on the other [Page 8]syde, the gouernours of the cōmon welth muste meete in one place, and consulte to­gither, hows they may honestly prouids for the pouertie within their circuites.

BUt I hope that al mē of what so euer degrée, but especially they whyche haue the chiese rule in the cities, wil then more chéere­fully take paynes in deliberatyng for the publike liberalitie towards the poore, whē I shal haue set before their eyes, how ma­ny things are offered in these wretched ty­mes which ought of good right to drawe & compel men therto First I mind to expli­cate how needful it is, y^e al mê but espectai­ly they y^e are of greatest anthoritie in y^e cō ­mon welth, be as diligent as possible they may, in furthering y^e poore peoples cause. The Apostle Paule going aboute to ex­hore [Page]the Corinthians to sende reléese to the brethren at Hierusalem whiche were oppressed with scarcitie, in the latter Epi­stle Chap. 8. speaketh to them in this wise. Therefore as you abound in euery thing, in faith and worde, in knowlege, and in al diligence, and in youre loue towards vs, euen so sée that you abound in this grace also. Forsothe the Apostle wold signifye, that in them whyche are commended for their faith and other worthy gifts and ver­tues, a singular liberalytie towards the poore ought also to shine, neither can these former vertues cōsist without this wher­fore it lyketh me now to vse the same rea­son almost, and to speake thus to all godly magistrates. There is none of you all, most worthy magistrates, whiche doths not professe before all men, that he repo­seth his faith vó his whole harte in Christ Iesu our Sauiour, and would be reckened among suche as reuerence the name of Christ. If therefore you haue faith and de­sire that other shoulde accoumpte you so, then truly it is necessary that you declare that faith, in she wing forth al manner du­ties of charitye, but especiallie liberalitye [Page 9]towards your domesticall pouertie. It can not be chosen, but that suche frutes muste néedes follow a true and liuely sayth. Be­side this, there is no subiect, whiche dothe not fully account that you doe sufficientely know what you ought to doe in the affai­res of the common wealth, which is com­mitted to your truste, and specially in the behalfe of the poore and innocent: and that both you can and wil chéerefully performe those things which appertayne to your of­fice, whiche are both iustly commaunded and straightely exacted by the lawe of al­mightie God, and whereof you make an in­uiolable promise, at suche tyme as by othe and certain vsuall ceremonies you are o­penly admitted to your office. And in the meane tyme you are not ignoraunt, that that seruant which knoweth his masters will, and dothe it not, shall be beaten fore with many stripes. Wherfore make your account, that your iutegritie and diligence in doing youre office shall neuer be appro­ued of God or godly men, before you haue prouided a means in youre cōmon wealth to reléeue the poore, whiche are alway the greater part in any societie. Men may be [Page]deceyued and moked, but God will not suffer him selfe to be deluded. Neyther is there (beleue me) any more commodious way, whereby you may (which also of du­tye you oughte to prouide for) withholde from your owns heads, and your subiects, the punish nēts which God offended with our synnes dayly threatneth, yea & which we do presently sée and foele, then if you by yours counsels and examples, as wyth a watche worde, do excitate al other to a re­dines to lyghten the miseries of the poore. Certes, the same counsell which that wise Daniell gaue long since to Nabuchadne­zar the king of Babylon, to wit: That whē the wrath of God dyd hang ouer hym, he shoulde endeuour to redéeme his synnes with giuing almes, & his iniquities with compassiō on the poore, so should his faults be sauled or healed: Let all magistrates thinke that the same counsell is now gi­uen them, and if they desire to turne gods wrath from them, then let them followe that without delaye. Howe many com­plaints of honest Citizēs are euery where dayly heard, tending to the same effect? Some complayne that they are molested [Page 10]at their dores wyth the importunate and shamelesse petitions, and perpetuall cla­mors of many beggers. It gretly greueth others that dayly whethersocuer they go or turne themselues, they méet with inun­merable valiaunt beggers, féeding them­selues plesantly and in felthie solenesse by other mens sweat. Other report, that in the whole Cittie they cannot easily fynde them that wil be hyred to worke wyth thē for money and competêt meat and drinke whē they haue néede: yea some men doubt, that it will shortly fall out that hādy crafts shalbe vtterly lefte and neglected, when such as should and are able to learne & ex­ercise them, will fall rather to an idle beg­gin, than to worke and laboure. Many ob­serue and marke the horrible and infinite, riches of such as begge from dore to dore, and all men almost sée that they are conta­minate with sundry kinds of wickednes. Whereby also many good men make a scruple, and withdrawe their hand frō ge­uing, while they feare y^e ther is no reward to be loked for of almighty God for almes yll bestowed on the wicked. For they thinke rather that he synneth gréeuously, [Page]which ministreth any thing to him, whom he iudgeth vnworthy, and foreséeth that he will shamefully abuse it. Moreouer cer­tayne honest Cittizens are sore vexed in their consciences, when they smell that the true pouertie, whiche ether thorow conti­nuall diseases can not, or for bashfulnesse or some other cause dare not come abrode, do perish by hunger, yea in some places do rotte in their miserable and lothsome dis­eases, whose carelesse contempt no doubt God will at length sharply reuége. Ther­fore on the one side they are moued not to giue any thing to those: and on the other side while the true pouerties case is vn­known, the occasion of their liberalitie is taken from them. To conclude, the Citi­zens vniuersally desire, that beggers, espe­cially valiant and able of body, maye bée brought in order: and that the true pouer­tie, that is, such as are deseased by age, sick­nes or other casualtie may be prouided for and fynally that some certaine way maye be prescribed for the right expending and disposing of the common almes.

Nowe let vs sée, how many things are found in the pouertie thēselues, which re­quire [Page 11]some new reformation. Among the pouertie some are sounde and lusty, some diseased & féeble: some are of ripe yeares, and at mannes state, some yong, and yet in their childhood: and again, some are of the male sexe, some female. First therefore we sée in what sorte those valiant persons doe liue, whom for yeares we would iudge to be men: but they so passe all their lyfe, that a man may doubt, whether they be christi­ans, or Iewes, or Turkes. For they neuer set foote within the churche, but alway lye before the church dores, or wher they may be so suffred, in the midst of the stréetes, in crosseways, on bridges, and those places, whither they know there is most cōcourse of people. So that they neuer heare godly sermons, they learne no point of christian religion, and much lesse vse the sacramēts in common with others. And by reason they seldom stay in one place, & wandring euery where do often change their soyle & aire, but neuer their mynde, no man exa­mineth their lyfe: no pastor, no teacher, no deacon, nor any other supposeth that he ought to regard their saluation: & although perchance they carie a woman about with [Page]them, yet is it vnknowne whether they liue in lauful wedlock, or rather passe their time in the licēcious lusts of whoordom, in which state of lyfe in the end they happen to die: is there any cause I praye you why we should iudge them better than beasts? And this which I haue here sayde of men, may lykewise be vnderstood of yong wo­men, yong men, & children. For they are al equally vnsiklful in y^e articles of religion. And is it not greatly to be pitied, and with vnfayned teares to be lamented, that al­most infinite beggers shoulde thus perishe lyke brute beastes, without God, without law without al knowledge of their soules health: whose destruction to whom shal it be imputed, but to the heads of the church, and the magistrates, to whom it belōgeth to prouide, that as many as liue in any place within their circuites, shoulde pro­fesse the name of Christe, and reuerence him, and shoulde declare themselues to be christians by some confession of the Chri­stian articles, and the vse of the Scara­mentes? Moreouer, by what practises, deceytes, and suttleties, doe the moste parte of these gette theyr lyuyng?

Surely they make a gayne and a fatte en­crease of their begging, whereby they wring out of the simple liberalitie of good Citizens, not only sufficiente to preserue nature: but also to lashe out and waste in riot, and stolne banquets, wyth feasting quaffing and whore hunting. Which that they may the eastier atchiue, one fayneth him selfe to be a straunger and to dwell far off, desyring reléefe to help hym home­ward, that his house and all his goods haue ben wasted wyth fyre, or water, or by wrōg iudgment at the law, or some other casualty. an other lyeth saying that he hath sicke wife, & many smal children at home: one maketh a shew of new & strāge kinds of vlcers, daubing his shins, or his armes, with rosen, srankensence, pitch, bloud, and other corruptiō: an other falieth down vo­luntarily in the midst of y^e streate, tearing his body, & trembling euery ioynt, foming at y^e mouth as though he had y^e falling sick­nesse: other coūterfait halting, lamenesse, maimednesse, deafnes blindnes, madnes, dōbnesse, & y^e is most to be marueled at, as thogh it wer not sufficiēt to vse these prac tises & words cuuningly framed to entics [Page]and bewitche mens eyes oftentymes also they shewe letteas, I knowe not from whence, to get credite to their impudentlies whers they are not knowne. At my being at Lutetiae now called Paris, I saws one Rooatus a chiefe deuiser of such frau­des, who (by report) was wont to set open as it were a schoole or shop of the same, and to teach rules of this wicked arte to suche as woulde resorte to him: who also was founde to haue scraped so muche together therby, y^e he gaue a riche dowrie wyth his daughter. Now when these men by these frauds, deceyts & engins do moue al sorts of mē to pitie them, & to giue them almes, of mē to pitie them, & to giue them almes, and séeyng they bée not altogyther help­lesse, (for they myghte, yf they woulde, feede themselues by their owne handy la­bour) but do willingly & wittingly snatch all the almes from the true pouertie, as it were the morsell out of their mouth: who seeth not that they are giltie of euill prac­tises (whiche worde is not conuenient i­nough for the vnworthinesse of the thing) but also of theft and sacrilege? Yet is this deceytful practise cōmon to men, women, & children. But these, these are but trifles [Page 13]in respect of those which I will nowe re­porte. These valiant beggers haue bene taken wandring as spies throughout the Prouinces and dominions of kings, to hearken craftily for rumours of peace or warre, of the counsels & deuises of kings and princes, to carrie letters of treason, and sometime to play the treators them selues, to shew the enimies the hie wayes and ports, to set on fyre cities, boroughes, stréetes and villages: to burne vp the ripe corns fieldes and woodes: to infecte the springs and welles with poyson: to com­mitte rapes, murthers, and rebberies in woods and thickes, and through the whole countreys. They accompanie one while with one woman, and an other time with an other, and care not for stable matri­monie: the moste of the women do pro­stitute them selues to who so euer wyll, and infecte many with the French pocks, or other more noysome diseases: They thinke they may without controlemente steale clothes, meate, or drinke out of gar­dens and houses; and to the ende they may the sooner mone to pitie honest and simple matrons with hauing children at [Page]their tayle, they steale other folkes chil­dren, and cast thē off againe at their plea­sure. Their owne children they lay foorth, (and it hath bene hearde that some haue drowned them, some haue lefte them in the woods for wilde beasts) they mingle poysons to make barēnesse, & teach others to do the like: they play y^e baudes betwene citizens children, and adulterers: they car­rie letters, tokens and gifts betweene lo­uers. I am ashamed to reckē these things, and yet they are knowne to be true, and I haue not hitherto spoken all. So farfoorth is it too true that is said cōmonly: Pauper­tas turpia cogit, pouertie forceth much wic­kednesse: & Eurip. sayth, y^e pouertie & lack teacheth a man much euil. Therfore if we desire to hinder so many enormities, to stay in time so many outrages, to driue out of the common wealth this swarme of hopelesse men, thē it is necessarie that the magistrates begin some trade, whereby the whole pouertie may at once be brou­ght in order.

I haue spoken hitherto of the valiaunt beggers. Nowe it remayneth that we in­treat of such as are not valiant, but may [Page 14]of good right be called the pouertie. Amōg these, some are brokē with age, & beréeued of all strength: other are tormented with sicknesse, vlcers, & continuall maladies, & lye lurking in some homely cottage: and in the meane time none attende on them, so that they weare away by little & little with bunger & penury of all things, while none come at them. You may sée poore ws­men beset with a flock of little childrē euē perish, béeing tyred with y^e daily houlings and teares of them, while they aske bread or ther things, whiche they haue not to giue, & cōsumed with continual griefs day and night. To these this miserie aboue the rest may be ioyned: Certain euē as it wer born to calamitie & wretchednes, altho by y^e liberality of other somtime they get som thing, yet they can not vse it rightly, they haue no forecast, no knowledge to guyde their substaunce, they neuer thinke of spa­ring or frugalitie, they are vnskilful in or­dering of euery thing, they go about what so euer vnaduisedly & proposterously, they haue no regarde of health, or time, or any thing else: to be short, they are such as tho they had gret welth, yet in short time they [Page]will perishe with penurie. So that it is néedful that tutours and ouerséers should be appoynted for these, aswell as for Or­phanes. But howe many are there which yet remayne vnknowns and obscure, which deserue right wel to be reléeued by the common almes. For oftentimes it falleth out, that some which occupying ho­nest handie crafts, or marchaundise were in good case to liue, may contrary bothe to their owne and other mens expectation of them, be brought to extreme pouertie, not through their owne default: but béeting circumuented by subtill creditours, or de­ceyued by slack detters, or oppressed with vsuries, or spoyled of their wares in ior­neying, or thrust out of their heritage by the force of their aduersarie, and iniquitie of corrupt iudges, or exhaust with many exactions, or consumed with sodayne fyre, shipwracke, or other casualties. These men, whereas before they were had in estimation, and now fearing to come in contempt, they dare not open their case, but cloke it as much as they are able, and beūde, béeing of a bashfull nature, they complayne to none, nor craue nothing of [Page 15]any. Therefore at home they pyne with famine, and for very gréefe of minde they can not tell what is best to be done, but surely to liue, and with other men to be­holde the light is tedious to them. Whose necessitie, except it be relieued in time, it can not be but that they muste néedes weare away by little and little with mi­serie and mourning. Lastly there remaine innumerable children, créeping and run­ning in the poore cottahes, which are to be looked vnto. But the parents slouth, igno­rance or beggerie, or all these togither, do let them from learning in their tender yeres the elements of Christian religion, from accustoming honest and ciuill ma­ners, and from applying their mindes to learne some art and labour, as yeres come on. What then? shall we suffer these in­nocent children (among whome doubtles some are borne to good destinies, & mighte in time to come sitte to gouerne the com­mon wealth with good successe) to be cor­rupted while they are but blades, and to growe vp as brute beastes without all knowledge of godlynesse or honestie? That may not be. Therefore the Magi­strates [Page](which are the general tutors and and ouersoers, and I may wel say parēts, (for they are called patres patrie, of al that dwell in their citie) must know that thess are especially committed to them by al­mightie God: they must prouide by some meanes, that these may be well nourtu­red in godlynesse, in good maners, in ho­nest artes, whereby they may get their li­uing in time to come. And thus hitherto (I doubt least in too many words) I haue she wed howe néedefull it is to take whol­some aduise for the reléefe of the necessi­ties of the poore. It resteth that we shewe howe many commodities shall ensue to al estates, when that which we propound shall be accomplished. For not onely the poore, but all and singular the Citizens, yea and the Magistrates them selues shall féele no small commodities by this godly ordinaunce. For truely the Mastistra­tes may well counte it a great gayne, to acthieue this glorie to them selues for euer, that they by furthering the po­uerties cause, haue deliuered the com­mon wealth from greate and daungerous discommodities and encombrances: that [Page 16]they haue purged it of that sinke of despe­rate men, I meane valiant beggers: that they haue bene the meane that many for­lorne men doe liue honesily, godly, and quietly, vndoubted and immorfall prayse resteth for al suche as declare them selues relous in this behalfe. It is also most cer­tayne, that whatsoeuer trauell the Magi­strates shal bestowe and employ in fauor of the pouertie, they shall perceyue it at length largely recompensed, aswel by god him selfe, as by men. Thus shall it be re­compensed of men, when as many as shal vnderstande them selues to be holpen by the publike liberalitie, shall alwayes be readic to obey and please by all mea­nes, especially they will commende those deuoute Magistrates in their prayers to Almightie God, and pray hartilye for their safetie. The which benefite there is no cause why any shoulde accounte as a small matter. For God dothe wil­lingly heare the prayers and cryes of the poore, and there is nothyng so highe or excellente, but by prayers it maye bée obtayned of Almightie God, which the Apostle Paule willeth al mē attētiuely to [Page]consider, when. 2. Cor. 9. he sayth. That the pouertie do giue thanks continuall, and glorifie God, and pray for the saluation of those whiche studie for to relieue their lacke, and in the same place wishing to excite all men to exercise liberalitie to­wardes the poore, he doubteth not to af­firme, that God can bring to passe, that the whole benifite may redound to them that giue, y^e hauing all sufficicucie in al things they may abounde in euery good grace, as it is written Psalm. 112. He hath dispersed abroade, and giuen to the poore, his righ­teousnesse remayneth for euer. Whiche things, sithe they be true (for who wyll doubte of the sentence of the holy ghost) all magistrates oughte throughly to be persuaded, that they shall not loose that labour which they bestowe in promoting the cause of the poore: but that they shall receyue at Gods hande, who suffereth no good worke to passe vnrewarded, some blessing, either in spirituall and internall things, or in temporall and externall, or in both. To doubt of the promises of God it were a great wickconesse. But no man is able to vtter how many and how great [Page 17]commodities shall ensue to the pouertie them selues, the matter béeing so ordered for them as we will after declare. Fyrst they which hitherto were vtterly negle­cted, so that it was not knowne whether they were Christians, or of some strange religion, hereafter shall be presente de­uoutly at the holy assemblies with other godly men, shall here attentiuely the ser­mons and interpretations of holy scrip­tures, shall learne the articles and ele­ments of Christianitie, shall vse the Sa­craments institute by Chryst with fayth and reuerence, shall liue hencefoorth iust­ly, deuoutly and soberly: to be briefe, none of all those things which are required to their soules healthe shall be withholden from them. But especially those valiaunt beggers, which we discried to be conta­minate with euery kinde of wickednesse, shal be brought in order, and béeing gent­ly admonished, shall renounce their vn­graciousnesse, and returne into the righte way, or béeing constrayned by sharper correction, shall be weary of it. By which meanes, besides that horible outrages, as thefte, whoordeme, murther, fyrings, [Page]and treasons (and who can recken the rest?) shal be auoyded out of the common wealth: they also which séemed to be cast­awayes, and giuen ouer to eternall dam­nation, shall sée agayne the way to salua­tion set open to them, and bringing foorth due fruits of repentance, shal vndoubted­ly obteyne eternall life. Those men chil­dren also which partly by the prouocation of their parents, parily of their owne ac­cord would conforme them selues to beg­gerie, and to all filthinesse incident to the same, shall in their youth be sent to schole to learne good litterature, and become ci­uill thereby: suche as shall be founde vn­apte to take learning, shall be put to sun­drie artificers, to learne their craftes: and thus oftentimes, they whose parents, yea perhaps, graundfathers, and greate-graundfathers for many yeres liued by begging, shall nowe beginne to sustayne them selues by their owne art and labor: and that which is more to be reioyced at, shall trayn vp their children in integritie of life and maners, and in the knowledge of bonest arts. The maidens, before their chastitie shal be envaungered, shal submit [Page 18]them selues to the rule of honest matrōs, and shall by their diligent seruice earne their meat and drinke with cōmendation. If any heretofore haue offended, those be­ing corrected by holsome reprehensions, or reclaymed, and as it were lifted vp out of their filthinesse by gentle admonitions, shall frame them selues to chastitie and honest life. To conclude, the whole pouer­tie, which liued licentiously, shall be re­duced to a newnesse of life, no doubt to the glorie of God, to the ioy of the holy An­gels, which reioyce at y^e repentance of one sinner, to the edifying & comfort of al god­ly men, and the holy congregatiō. When thus the saluation of the soule is prouided for, the bodies also & the rest shalbe in bet­ter case: they which of late went naked, & in tottred cloutes, now shall go well clad and appareled: they which fainted w^e hun­ger & thirst, shal now be refreshed w^e cōpe­tent meat & drinke: they which sterued in cotages w^e colde, diseases, & maladies, shal now haue their bodies cherished w^e tēpe­rate heat, & shal come abrode, recouering bodily strēgth: they which lay w^eout doors, shal be receyued into houses, aged people [Page]shall haue some to attende on them: they which were infected with scabbes, vlcers, Hernia, the stone, and other diseases, shall be restored to health by the publike libe­ralitie: they that séemed to be consumed with sorrowe and mourning, shall be comforted by other. Moreouer they which are, as it were, borne to miserie, and are altogither carelesse of their businesse, ne­gligēt, without forecast, making hauocke of all things, bicause they greatly néeds the prouidence and aduise of other, they shall perceiue that their substance is very profitably disposed for their behoofe. But suche as hide their pouertie, and woulde not haue it knowne for certayne causes, may nowe without shame breake their mindes to some good men, and obtein some reliefe of the common boxe, till they shall be able better to prouide for them selues. Finally, none of all the multitude of po­uertie may iustly complayne, that he lac­keth any thing which is requisite for the competent mayntenaunce of the body. Furthermore, all the Citizens shall re­ioyce, and shall thinke the whole common wealth to be beautified with excéeding [Page 19]great blessinges. For first, they shall ioy to sée the citie deliuered from that grée­uous burthen of infinite valiant beggers, whether they be strangers or domesticall. For these muste at once (as we will after teache) be prohibited and brought in or­der. They shall no more be molested with the clamours & importunate petitions of beggers, méeting with them at the church doores, & at their priuate doores, & in euery place. They shal perceyue y^e they are veli­uered frō the feare of those great dangers, whiche we shewed before came by beg­gers, those outrages which were wonte to be committed, hereafter shall not once be named. Those monstrous bodies, or deformed with sundrie diseases, bloude, matter, wounds, and lothsome filthinesse, shall not be sette in sighte to terrifie and dismay women great with childe, or any other, which are soone troubled with the sighte of suche gastly and sodayne shewes. Besides this, there shall be fewer disea­sed people in the citie, and contagious dis­eases shall be cleane shutte out. If at any time the Citizens take some to labour or worke with them, they shall finde them [Page]muche more ready than before. For fil­thie idlenesse shal after a forte be banished out of the whole citie, the vse also of many honest artes, which séemed before to be neglected, shall nowe florishe agayne. To conclude, all men will endeuour to get their liuing by some handie labour, which is honest and acceptable before God. Moreouer the citizens will contribute to the common almes more willingly and liberally, bicause they knowe that what soeuer is bestowed, is faythfully dealt to suche as be poore in déede. And when lin­nen, or wollen cloth, or made garments, lether, or shoes, and suche things neces­sarie for this life, must particularly be di­stributed, then doubtlesse many of the ci­tizens, of whome those things muste be bought, shall gayne thereby, where otherwise they should not. Lastly, all the inhabitaunts of meane and competente estate will followe their callings wyth more chearefull and quiet mindes than before, and casting all their cogitations & cares vpon God alone, wil conceiue vn­doubted hope, that neither they nor their children shall want things necessarie for [Page 20]this life, although they should be decaied by any sodayn casualtie. This also shal cause one neighbour with mutuall loue to em­brace an other: the riche man without of­fence or disdayne wil salute the poore mā: and agayne the poore neighbour will not be ashamed to resalute the riche, and to wishe him well: briefly the whole Ci­tie shall be as one house, in which al men are ioyned togither in most perfect frend­shippe, and knitte with a knotte whiche can not be dissolued: and beléeue me, the whole state of the common wealthe shall be muche more blessed, than Plato or any other Philosopher in his solitarie contemplation can descrybe in paper. But it can not be knowne till we haue had experience a whyle, what plentifull commodities will ryse to the common wealth, and the whole ciuill societie, by this godly order. Wherefore it behoueth vs to make an ende of this Chapter, and to procéde to explicate howe the poore, bothe may and oughte in euery citie to be prouided for.

NO man may suppose that wée are able to prescribe suche a way for the relée­uing of the poore, as may be applyed to euery place and time, and may satistle euery mans witte. For that is as harde to be done, as to make one politike lawe which may serue in euery ciuill societie a lyke, without any exception or inter­pretation, to be construed according to the rule of equitie. Therefore when we haue propounded a generall example in these matters, then it is expediēt, that the heads of the Churches them selues, and the ma­gistrates in euery their cities do prouidēt­ly deliverate, howe they may ordeine the like to be applied to their people. For it is méete to consult far otherwise in a large & populous citie, thā in one y^e is smal & little [Page 21]inhabited: one thing is to be determined where the Churche hath a riche treasurie, an other, where it is but poore, that coun­sell may serue where the Citizens are for the most part wealthy & charges of expen­ses great, which will not serue where the citizens are poore, and do liue hardely: an order may be taken in the tyme of a com­mon dearth, and when all things are dere sold in the land, which may be altred whon all things are plentie and cheape: to con­clude sundry circumstances do require se­uerall considerations: wherevnto apper­taineth that which y^e apostle wisely admo­nisheth vs of. 2. Cor. 8. That almes should be dealt according to the abilitie of the ci­tizens, in due proportion & equalitie. Per­forme you (inquit) that good work as farre foorth as you can. For it there be firste a willing mynde, it is accepted, according to that which a man hath, and not according to that he hath not, neyther is it that other men should be eased, and you gréeued: but vpon lyke condition at this present tyme, that your abundaunce may supplye theyr lacke, and also their abundance may be for youre lacke, that there maye be equalitie. [Page]As it is writtē: he y^t gathered much had no­thing ouer, and he that gathered little had not y^t lesse. But it is wel knowne, that our auncesters in the primatiue Church had a great care, to inuēt a certayn order, y^t eue­ry Cittie myght féede their néedy people. For if y^e apostle Paule did so earnestly stir vp the cōgregatiōs of the gentils through­out Achata, especially at Corinthū in Macedonia, Galatia in Italie and Rome, and all abrode: to sende reléefe to their brethren whom they knew not but dwelt farre off in Iudaea: who dothe not conceiue hereby, that it was ordeyned and ratifyed before in euery of these Churches, that they shold reléeue the pouertie that dwelte among them? And euen vnto the time of Pelagius the fyrst the 60. Byshop of Rome, that is, til the yeare of the Lord. 560. all the gouer­nours of the Churches and the magistrats in euery place dyd laboure diligently in that matter, as maye be proued by diuers arguments. For vnder Pelagius was hol­den the second synode at Turon, in whiche Can. 5. we reade it was decréed, that euery citie shoulde féede according to their habi­litie all their poore and néedy inhabitants [Page 22]with cōpetēt foode: so should they not néede to wander in other citties, and as well the elders of the Churche néere adioyning, as the Cittizens shold reléeue their owne po­uertie, those ar the words of the Canō. Ty­berius the secōd, that right godly Emperor did greatly aduaunce that age, whose libe­ralitie towards y^e poore, is celebrated to be such, that many historiagraphers haue re­ported, that he was accused of some as a waster of the imperiall treasure: bycause he bestowed all the reuenues and tribute exactions, whiche his antecessor Iustinus, a couetous mā, had gathered togyther, and the tresure of Narsetes whiche were found in a certayne well in Italy, on the poore. Volateranus & other more reporte no lesse. Iohn Byshop of Alexādria was famous at the same time, who for his vntired diligéce in helping the poore is commonly honored euē to this day by y^e name Eleemosinatius: or Almner, Childebert⁹ the frēche king, & German⁹ bishop of Paris were incidēt to y^e same time, who did not doubt to côtēd togither of liberalitie towards the poore as the author Fasciculi tempotū, & certayne other witnesse. Alter Pelagius 250. yeres vnder y^e [Page]empire of Carolus Magnus (who gouer­ned in the yeare of our Lorde. 814. the po­uerties cause was so diligently looked vn­to by certaine godly men, that it was not only enioyned to euery citie and parrishe that they should cherish their pouertie ac­cording to the old custome: but also search was made in euerye familie and priuate house, & charge giuen by y^e authoritie of the Emperour, that in euery great familie or kinred they whiche were riche, should ho­nestly prouide for the pouertie belonging to that familie or kinrede. For when the treasorie of the church, and the daily allo­wance of almes was not sufficient to su­steyne all those, which sought to be relée­ued of the common liberalitie: then neces­sitie inforced the godly men to bethinke them of a new aduise, to ease the burthen of the parishes and cities, by inducing the riche men after this forte to reléeue them in their families. We reade, that it was decréed of this matter in the synode at A­relas, holden at the commaundement of the Emperor Carolus, in the Can. 14. it is thus set foorth: That euery one in the time of famine or any necessitie should relieue [Page 23]acording to his power such as appertayn to them, bicause it is written: Blessed are the mercyfull, for they shall obteyne mer­cie: and againe, Giue, and it shal be giuen to you: remit, and yours shall be remitted &c. Againe in the synode at Turon, vnder the same Carolus, Can. 36. It is commonly enioyned to all, that euery one should en­deuor to nourish & refresh all the pouertie, appertaining to theyr familie, accordyng to the season of the yere, bicause it is vn­godly, and odious in the sight of God, that they which abound in riches, & excéede in welth, should not help the miserable and néedie people. In the meane tyme the la­ter Canons of this synode the. 10.11.16. doe playnly testisse, that the poore were proui­ded for in euery citie and parishe of the cō ­mon treasorie of the church, and the dayly collections among the saythfull Christi­ans. For in those Cannons it is straightly commaunded, that the Byshopps shoulde haue a great care and respecte to the poore, and shoulde in the presence of the elders and deacons assembled for to conferre of other matters of the Church, circumspect­ly, as the ministers of God, dispose and [Page]deale them to the poors of the same pa­rishe, as euery one hath néede, according to the meaning and intente of the Can­non. And without doubte thys greate fi­delitie and diligence of the Churche ru­lers in the pouerties behalfe, dyd moue Charles the greate at that tyme, and ma­ny other after hym, that partly in France, and partely in Germanie, they did erecte many houses of religion, and many fra­ternities (whyche were no other at that tyme but harbourehouses for the poore) and they endued them wyth greate ry­ches. Therefore that order which was in tymes paste so constantlye kepte for the mayntenaunce of the poore: to wit, that euery citie and parish did foster their domesticall and home dwelling pouertie: the same would now bée well put in vre agayne: and euery Citie with one con­sente, muste consulte thereof accordyng to their state and abilitie.

BEfore all things it behoueth to choose in euery parishe and cir­cuite, certaine menne of tryed honestie, whose fidelitie, pie­tie, grauitie, and integritie is well kno­wen, by whom it shal be foreséene how all the pouertie ascribed to their ciuill socie­tie or circuits may be broughte in order: whiche men must be chosen by the cōmon consent, as wel of the church gouerners, as the magistrates: vnder which name I cō ­prehend al those which are put in trust in any office in citie, borough or village. For it is always meete, y^e euery of these in any waightie or godly businesse shoulde lay to their helping hande. And it is sufficient if in a village or streate thrée or foure bée appoynted for thys purpose, accordynge as tyme and place serueth: but in grea­ter Citties it is méete, that in euerye Parishe or warde, as manye ouerséers be [Page]chosen. And if necessitie require, in a po­pulous citie it shal be wel that foure other be set ouer the reste, as of a higher dig­nitie, and hauing the chiefe rule ouer the rest: to whom the other foures which are elected in euery parish shal haue recourse sometyme to consulte wyth them, and to open vnto them the harder cases whiche happen to come in question: to whome al­so the pouertie themselues may resort, and if they haue any complaintes may opē thē vnto them: by whom also, if néede require, the other ouerséers maye be admonished, and the disobedient pouertie may be cor­rected and punished: to cōclude before them shalbe pleaded and discussed all matters which appertaine to good order in the po­uerties behalfe. This manner of electing aproued men, to take charge of the pouer­tie, is set forth in the primatiue Churche by the Apostles themselues. For all the faithfull did by al meanes laboure for that, that none among them myght be séene to lacke. So that such as possessed lands and houses, sold them, & layde the price downe at the Apostles féete (whiche was expedi­ent at that time to be done at Hierusalem, [Page 25]and not els where, partely for the crueltie of the vngodly magistrates, who enterpri­sed then echewhere to robbe the Christi­ans good from them violently: and partely bycause the faithfull by the ordinaunce of God not long after shoulde fléete from thence to seeke other dwellings, and to preache and plant the Gospell in sundry coasts) whiche was afterward distributed faithfully to echo man and womā as they had néede. Act. 4. but when that office of re­ceyuing and laying ou agayne of the day­ly charges, was so trouble some to y^e Apo­stles, that for it they dyd intermitte often tymes a better work: to wit, the preching of the Gospell, and besydes many contro­uersies did rise aboute the daily waiting: The Apostle calling the multitude togy­ther gaue this counsell Act. 6 It lyketh vs not (inquiūt) that we shold leaue the prea­ching of the word of God to serue tables: wherefore brethren looke you out among you seuen men of honeste report, and full of the holy Ghost, and wisdom, which we may appoint to this businesse, and we wil giue our selues continually to prayer, and to the ministration of the worde: and this [Page]saying pleased the whole multitude, and they chose seuen men, which are there na­med. The Corinthians also. 1. Cor. 16. ar bid­den by Paule to appoint whom they wold haue to bring their liberalitie vnto Hieru­salem: and again. 2. Cor 8. & 9. he sayth, that he hath sent situs, a worthie and diligent minister of the Churche, and with him an other brother, whose praise is in y^e gospell, (whom some geasse to be Luke, some Bar­nabas) & a third man also, whō he had oftē proued trustie & diligent in many things: these were apointed by Paule to preferre to the Corinthians, the cause of the bre­thren, which were appressed with extreme penurie at Ierusalem. Therfore let it not gréeue vs to consider the example and pur­pose of the holy apostles, and as time and place will beare, followe them. But whe­ther more or lesse than wée haue spoken of, must be chosen to sée to this businesse, we will not greatly striue: séeing the re­gard of the place & nūber of pouertie will teache vs what is néedful to be done in it. Much lesse will we contend of the names of the officers. For the primatiue churche called them Deacons, whiche appeareth [Page 26]not onely out of the Actes of the apostles, but out of Eusebius hist. Eccl. lib. 2. cap. 1. In the historie of D. Laurentius the mar­tyr, they are called Leuites. Therefore whether you do call them by that name, or by any other, the matter is not great: as yf they were called Maysters of the poore, ouerséers, viewers, visiters, stuar­des, or disposers, Almners, &c Wée will easyly agrée in the name, when we haue determined of the thing it selfe.

But these menne must be greatly had in estimation of all men, and also some­tyme muste bée admonished, or rather in­treated by the ministers of the churches, and magistrates, that vpon certain sette dayes and houres, they wil willingly ioyn some godly paynes with theyr honorable function for kéeping of orders, not doub­ting but that they shall receyue incompa­rable and eternall rewardes at the han­des of almyghtie God, and we ought to be persuaded, that that comendation wherw^t the Apostle setteth foorth those three men, which he sendeth to Corinthum, to gather the almes, whiche shoulde be caried to the brethren in Iudaea, doth belōg to them also [Page]whiche do take vppon them the office of prouiding for the poore, & haue a care faith­fully to performe the same in these dayes.

AS we haue sayde that this office deserueth great esti­matiō, so we must all néeds acknowledge, that it is not frée from a great toyle, for the office of the ouerséers is manyfolde and wayghty, which for more playnenesse and order sake maye be fytly brought to fyue principall points.

First, that they serch diligētly through­out euery citie & parish y^e number of those, which desire to be reléeued of the publike almes, and y^e they can wisely discerne the true pouertie, and those that deserue to be pitied, from the counterfets & vnworthy.

Secondly, that they wisely can cast, how the money and necessary charges may be [Page 27]leuied and collected honestly, and without ouercharging the Citizens & inhabitants.

Thirdly, how they should rightly distri­bute the almes collected, to the néedie, ac­cording to the qualitie of the persons and the rule of equitie.

Fourthly, that they be ready to render an accoumpts of that they haue receyued and layd out: either to the magistrats and certayne ministers of the Churches at a time appointed: or els before all men in a publike place and session: so to maynteine and approue vnto all men both their au­thoritie, and their trust inesse.

Fifthly, they shall laboure what they can to bring to passe, that the order for the reléefe of the poore being once well deter­mined and begun to be obserued, may al­wayes after be retayned, continued and kept.

To these fiue points of thys whole bu­sinesse they which shalbe chosen to this of­fice shalbe wholy bent and shall direct all their cares and cogitations, to performe them. But to the end they may the sooner, easelyer and without hindraunce accom­plishe, whatsoeuer they shall holsomly de­termine 07 [Page]it is very néedefull that as well the Churchs rulers, as the gouernoures of the common wealthe, do withoute de­laye, ayde and assiste them, and that they redily by their publique authoritye doe charge prohibits, constitute, and publishe to the whole multitude, what soeuer are thoughte necessarye and profitable to the setting foorthe of the liberalitie towardes the poore. The healpe of many neygh­boures, and especially suche as be strong, is required at the raysing or erecting of any ample or magnificall frame of buyl­ding. Neyther maye we hope that the Deacons, be they neuer so godly or pru­dent, can do anye thing worthye of com­mendation among the rude multitude, whiche alwayes carpe and murmure a­gainste good lawes, except the magistrates also do prudently intermedle their autho­ritie, and declare openly, that they will and decrée the same that the Deacons doe. Nowe we will shewe in order, howe those thinges whyche we haue reckned to appertayne to thys office maye bée ac­complished.

BEfore any certaine forme to re­léeue the poore according to the measure of their necessitie bée appointed, it is néedfull (as we haue sayde) that the number of those whi­che desire to bée reckened among the po­uertie, and to be norished of the publik li­beralite in y^e cities or villages, be known. And that this may be doone, it is méet first that the deacons or viewers doe diligent­ly viewe all places in the Citie, and that they goe into the homely cottages of the poore, to searche narrowly, and to sette it downe in bookes made for the same purpose, howe manye lyue vnder one roofe, of what age, abilitie, or strength, what charge of chyldren, or diseased per­sons they haue, what store of substaunce or householde stuffe they bée furnyshed with. They myghte sende Beadles to [Page]call them all in order oute of euery house to some one place, where euery one of the pouertie in the presence of al the deacons or viewers mighte professe in what state they are: but the other is the safer waye for many causes. For no doubt it may bet­ter be discerned by eye syght than by their talke, howe they are affected in bodyly strengthe, or healthe, howe many, and what maner children, and what houshold stuffe they haue, whether they haue any diseased in their houses, & what their dis­ease is. &c. Neyther is it sufficient to hears the pouertie them selues declare theyr owne estate, but it is expedient afterward to receiue the reports and testimonies of the neighbours that dwell néere, by whom also the good conuersation of eche of the pouertie may be knowne more narowly.

But in the entraunce to this place, I must ouerthrow the fende cauillation of certaine, whiche holde, that the pouertie ought not thus curiously to be searched. Wée maye giue oure almes (saye they) to whome wée lyste: so that wée deale it in the name of Christe, it is no matter on whome we bestowe it. Yet no man I [Page 29]suppose is ignoraunt, that there is discre­tion to be vsed in our liberalitie, and re­garde to be had, not onely of the matter and causes, but also of persons. As tou­ching the matter, when it is expedient to giue to euery one alike, as we sée their néede, and not to giue all to one: as tou­ching the persons: bycause it is certayne that we ought rather to giue to those that are honest & godly, thā to sinners and euil liuers, and one hath more néede, an other is contente with lesse. Of which matter both S. Augustine in many places, & Am­brose in his bookes of Offices or duties haue wisely defined, whose words we sée recited by Gratianus distinct. 86. Neither is that search fault worthy, which is made to helpe the poore, not to hurte any man, and which is ordeined to procure the com­mon safetie of all, aswel suche as be poore in déede, as suche as are not so. For their priuate necessitie when it is knowne, dothe make them to be well prouided for. The others idlenesse béeing founde out, dothe make them to be brought in order, and restrayne them from liuing by other mens sweat, which doth redoūd to the vti­litie [Page]both of them and others. For he com­mitteth a gréeuous offence, which impu­dētly dares craue to liue of an other mans trencher, when he might get his owne li­uing with his labor. Moreouer it is eui­dent, that the pouertie when they are de­maunded of their estate, they dissemble many things slyly, they forge not a fewe things impudently: in the ende they open nothing, but that which they thinke may auayle to moue mens hearts to pitie, and to wrest from them a greater alowance of almes. But all men know that not euery one is worthy to be pitied, which desireth to be thought worthy. And truely if euery ones tale shuld be credited, as they can set it foorth, you shoulde haue strayghtway suche a number of pouertie, as the welthi­est citie in a realme could not mayntaine or relieue. Bicause therfore it can neuer be perfectly knowne by their owne report in what state they be, it is not only lawful but also very néedfull, to haue a more dili­gent view or searche. But after that it is once known how great a multitude of ne­die people is in y^e citie, it resteth that it be determined, & with iugement defined, who [Page 30]ought of equitie to be reléeued, & who to be excluded from the publike liberalitie. And truly I do not sée how we may more spée­dily & prudently determine in this behalf, than if we follow the custome & iudgemēt of y^e old church. Let vs séeke therfore, what they were whō the old church did estéeme to be poore, & worthy of the cōmon almes.

We sée the cause of widdowes, father­lesse childrē, & strangers, cōmended studi­ously, & in the first place vnto al men tho­roughout the law, & the prophets Deu. 14.24. And Chryst. Math. 25. reckeneth those which are hungry & thirstie, not by their owne fault or wicked will, but through very penurie: He reckeneth the harbor­lesse, that is, straungers: he reckneth the naked, the diseased, the captiues. In the Parable of the riche man, Luke. 16. La­zarus is described to be full of sores, and hungry, destring to be refreshed with the crummes whiche fell from the riche mans table. Againe. Luke. 14. Chryst spea­king of the poore, who should be bidden to the feast, nameth the féeble, the halfe, and the blinde. Acts. 3. A certayne man that hadde bene lame from hys byrthe, [Page]lying at the gates of the Temple, asked almes of those that went in, and of Peter, who had neither siluer nor golde to giue him, but he gaue him strength to walke on his feete. But these are to be reckened among the sicke persons. Paule the Apo­stle oftentimes commendeth the poore dwelling at Ierusalem, but they were suche as had bene hurte with many and greeuous iniuries, and had suffered them­selues to be spoyled of all their goods for the profession of the Gospell of Chryste, (as he declareth Hebr. cap. 10.) and at such time as that great famine vnder Claudius Caelar did oppresse many Prouinces, but especially Iewry: whiche is mentioned Acts. 11. Eusebius hist. Eccl. lib. 2. cap. 8. Ter­tullian Apolog. cap. 39. reporteth that the collections of the saythfull were wont to be bestowed in releeuing the poore, bury­ing the dead, ou children and infantes de­stitute of parents, on men broken with age, on suche as had suffred shipwracke, and if any were set to work in the mines, or if any were in banishment, or in pri­son, so that it were in Gods cause, that is, for the profession of Christian religion. [Page 31] Dionisius the Byshop at Corinthum wri­ting to Soter Byshop of Rome (as witnes­seth Eusebius hist. Ecclesi. libr. 4. cap. 23.) sayth, that it was the maner of the sayth­full men at Rome from the beginning, to helpe all their brethren with sundrie be­nefites, to lot out for many churches in diuers countreis al things which they vn­derstoode they did lacke, to comforte eche mans necessitie by all meanes they could, to minister as néede required to the bre­thren dispersed through the mines. Ther­fore you sée, that the Churches haue bene wonte to reléeue those which dwelt farre off, and were distant from them long ior­neys, and among them suche as were con­demned to the mines. Acatius the byshop of Ameden, (Socrat. hist. Tripar. li. 11. ca. 16.) was very carefull for the redéeming of captiues in the warre, for whom sainct Ambrose, and after him sainct Augustine were so carefull, that for the deliuerie of them they doubted not to bestow the gol­den vessels of the Church. Possidonius the bishop at Calanen. hath lefte this in wry­ting. But Ambrose in his Offices dothe yet recken other which deserue to be pi­tied, [Page]Age and debilitie (sayth he) must be considered, and sometimes bashfulnesse, which is a tokē of a toward nature, which can not presently get their owne liuing, and yet either in time to come may, or in time past hath. In like maner debilitie of bodie muste spéedily be holpen, as also if any man from riches be come to pouer­tie, and especially not through hys owne fault, but either hath loste that he had by robbers, or proscription, or by vniust ac­cusations. And agayne the same Ambrose in the same worke sayth: Perfect libera­litie is commended by sayth, the cause, the place, the time: first that it worke among them that are of the housholde of saythe. For it is a great fault if any faythful man nede, & thou do not supply his lacke when thou knowest it: if thou knowe him to be without money, and hungrie, and thou féede him not: if he suffer griefe, and thou comfort him not: specially whē he would hide it, and is bashefull to vtter it: if he be conuicted to the imprisoning of hym selfe or his children, or vniustly slaun­dered, and thou helpe him not: if he be layde in prison, and extreamely dealte [Page 32]withall for some debt, béeing a iuste and honest man, thou arte muche to blame if thou succoure him not. Which wor­des are borrowed from him in the Di­stinct. 86. Cannon. Consideranda, and Ca­non. Non satis est. Finally we finde, that such as applied the scholes to get lerning, especially studēts of the scriptures, whom they call Clerkes, were maynteined by the publike liberalitie, when they were destitute of the helpe of friendes alied to them. Which Sozemenus (Tripart. histo. Lib. 6. Capi. 7.) dothe playnely signifie to haue begunne firste in the tyme of Constantinus the Emperoure, when he saythe, that Iulianus commaunded, that what soeuer the maydes and widdowes which for penurie were reléeued among the clerkes, had receiued a little before out of the common liberalitie, according to the appoyntment of Constantinus, should be exacted of them agayne. There are ex­tant also many cannons, & many rescripts of Byshops, in the which the same is de­clared: as in the Councell at Braccara, Can. 25. in the councell at Calcedon, Can. 3. & de cōsecratione dist 5. out of y^e booke of the [Page]fiue chapters Cannon, In omnibus, also in the Epistle of Gelatius the byshop, to the byshops placed through Lucania, Brucia, and Sicilia. Item to the clarks and people of Brundusium, out of the which Gratianus hath borrowed much, 12. Quest. 1. Cano. 4. and Cannon. Concessu. Besides these, the Epistles of Gregorius the first: one to Au­guftine bishop of Cantorburie, the other to Leo byshop of Carthage, out of the lat­ter of the which, it is read, 16. quest. 1. Cano. Adhuc. Of whiche matter we haue in­treated more at large in our booke of Ec­clesiasticall scholes. I might bring more testimonies of euery sorte of pouertie out of the commentaries of ancient writers, but I will cease to do it, supposing that these are sufficient to teache vs to iudge whome we ought to reléeue, as very poore among the sundrie degrées of pouertie.

First therfore are commended widde­wes and Orphanes. 2. straungers and pil­grimes. 3. diseased people, in which num­ber are the lame, the deafe, the dumbe, the blind, the leapers. &c. 4. Aged people, whi­che in déede do little differ from suche as be sicke, for age it selfe (as sayth one) is a [Page 33]disease. 5. Those that are spoyled of their goodes for the confession of the truthe of Gods Gospell, or condemned to the my­nes, or banished into straunge I landes, or kepte in filthie prisons. 6. Captiues in warre vnder the enimies especiall of the christian religion. 7. They whiche from riches are broughte to pouertie, whether it be by shipwracke, or by fyring, or rob­bing and warlike vprores, or by proscri­ption or the slaunder of their aduersarie, and by the iniquitie of iudgement, wher­by their cause hath bene ouerthrowne, or by any suche sodayne casualtie, so that it come not by their owne faults. To whom we muste toyne (according to the opi­nion of Ambrose) suche as be bashfull, borne of honest parentage, but dare not bewray their pouertie. 8. Yong children giuen to apply honest artes, but especial­ly good litterature and Theologie.

But you will say, what a company is there reckned to be reléeued? Whence shall we rayse the charges, whiche muste feede so many sortes of men? I would you did vnderstande, that we haue not recke­ned thus many sortes of men in tymes [Page]past reléeued of the publike liberalitie, to the ende to feare you, and to withdrawe you from this godly purpose: but partely that by the worthy examples of the aun­cient Churches (whose substaunce was yet but very smal, and habilitie very slen­der) they mighte excite all men to prose­cute this businesse proposed, partely that euery Citie may knowe howe to viewe what pouertie they maye finde among them to be reléeued. For it is certayne that we haue reckned many suche as are not nowe to be founde among many peo­ple and cities. Therefore we means, that they onely are to be déemed worthy of the publike liberalitie, which out of all sorts that I haue reckened, are presently to be founde in the Citie. And yet not all such, but those of them onely whiche after di­ligent searche, shall be founde to be op­pressed in déede with famine and penu­rie. For there are in euery place many Widdowes and Orphanes, there come dayly many straungers, there are many sicke, lame, blinde, dumme. &c. Many are of riche menne sodaynly broughte to po­uertie, many children destitute of their [Page 34]parents ayde, and lefte poore, whom not­withstanding it is not néedefull by and by to putte in the number of them which can not lyue; excepte they receiue their mayntenaunce of the publike treasurie. The whiche, howe it shoulde be taken, it is behoouefull for vs to explicate more playnely to the easting of the Parishes and Cities.

First therefore among those whiche begge and aske almes from doore to doore, all suche as are valiaunt, of what sexe or age so euer (if, I say, they be able of body) they ought to be excluded from the publike liberality. Sée, I beséech you, how muche we haue diminished in one worde, that huge number of those that professe pouertie. Doubtlesse if a diligent viewe be taken, of fiue hundred roges wandring euerywhere in sight, and begging of euery one they méete, there shal scarsly two hun­dred be founde which deserue in déede to he pitied. Yet there is great discretion to be vsed in that behalfe, and there ought to be present good witnesses, and among them some Phisitions and Surgeons at the searche of their habilitie, healthe and [Page]age of euery one that liues by begging, that no man may afterwarde iustly com­playne, that any thing hath bene done otherwise than well. Then must beg­ging be forbidden to all that are sounde and in good state of bodie, yea and to all other whom soeuer. The which thing bycause it will be noueltie, and thought to be harde-dealing, and not onely they which mayntayne themselues in idlenes by other mens sweate, will grudge, but also many of the citizens will complayne that it is great extremitie, to abridge the pouertie of that so long continued and harmlesse trade, to séeke things necessary for this life of well disposed persons (for they haue nothing but that which menne are willing to giue them.) Of either of these sortes of menne, gréeuous trage­dies mighte easily be raysed in the Ci­tie, therefore we muste preuent this mis­chiefe on this maner. First the Senate or Parliament of the Magistrates shal dili­gently intermeddle their aucthoritie, and calling the multitude togither, shall by a publike Edicte or proclamation, whol­lye prohibite all begging, for sundrie [Page 35]weightie and necessarie causes, whereof some may well be expressed in the Edicte or Acte it selfe. Consequently the Prea­chers, and sometimes also before the pub­lishing of the Edict, shall with great fayth and grauitie teache that begging, especi­ally of the valiant sorte, ought worthily to be abrogate: they shall declare firste, that it is a detestable sinne to begge from doore to doore for victualles whyche by his owne laboure he were able to pro­uide, the other béeing due for the true pouertie: they shall sharpely inueigh a­gaynst filthie idlenesse and stouth: they shall pithily ouerthrow all suche cauilla­tions as they vnderstande to be obiected by malicious & ignorant persons agaynst this newe and godly edict. For before we procéede to the vtter prohibiting of beg­ging, we muste by all meanes prouide, that the people may be rightly instructed of the whole matter, and may fully per­ceiue, howe godly, howe holesome, howe néedefull it is. And herein the speaker hath a wyde fielde opened to him. It is right well knowne, that in the lawe of God, Deut. 15. the Iewes were charged to [Page]foresée, that in their common wealthe no begger or néedie person might be found. Egenus (inquit) seu mendious non sit inter vos. Where the Hebrewe worde signifi­eth one that is so poore, so beggerly or de­stitute of all things, that he muste néedes craue and aske reléefe of other. It séemed also that it mighte redound to the reproch and opprobrie of the name of God, if in that nation, which was so well trained in religion, any should be driuen to begge for pouertie. The Gentiles also in their com­mon wealthes dyd wifely prouide in this behalfe, as appeareth. For Plato his ver­dicte was, that beggers and idle persons should be expalsed the citie. Valerius Ma­ximus héereof is witnesse. That the Mas­silians did once forecast, that idle beggers & otherwise vnprofitable, might not come among them, he that hathe readde any approued authours, wyll easily acknow­ledge. That the moste prudent Athenians had a care of the same matter, after whose example it was decréed and commaunded in the Ciuill lawe, that valiaunt beggers shoulde be searched, and be brought in or­der by seueritie, Codice, de validis mendi­cantibus, [Page 36]lib. 12. in these words: A few be­ing taken of all them, who by vncertayne begging do make a common gayne, let the soundnesse of bodie, and lustinesse of age, be searched in euery one, and lette those which are stouthfull and wretched, with­out any cause of debility, be vrged, as such as are of a seruile condition, and let some diligent and studious examiner haue au­thoritie ouer them. And whosoeuer shall bewray, proue & detect such wickednesse, let them be borne oute by the noble men, and the whole inhabitants of the town or citie: and the masters may safely haue an action agaynst those, which either helpe to conueigh fugitiues, or giue them coun­sayle to practise begging. In which law you sée that begging is not onely sim­ply prohibited, as a thing vnlawefull, but also punyshed and chastised as of [...] finitie to other wickednesse. Wherefore [...] nothing else, yet truly the offences & [...] ­kednesse which we haue before reh [...] and at al times, & euery where ha [...] [...] obserued in many beggers, (for Chr [...] also in his time cōplaineth, that they [...] defiled w^t innumerable & manifolde [...] [Page]in his booke of the prouidence of God. li. 1) ought to leade the magistrate foorthwith to prohibite all begging. For it is euident that bothe it may and ought to be done, as well by Gods lawe, as by mans lawe. Moreouer, howe gréeuous a sinne it is, for one that can worke to wishe to be fed in idlenesse by others sweat, and to snatch the morsell out of the mouthe of suche as be poore in déede, the Apostle him selfe mentioneth. 2 Thessa 13. when he sayth, that they which doe so, inordinatè viuunt, liue inordinately, and do peruert all good order in the ciuill societie, and therefore ought to be compelled to worke: or if they refuse to be obedient, to account them as infidels, and to haue no felowship with them. The Prophet Psal. 128. doth déeme them blessed in déede, which get their li­uing honestly by their owne labour. For thou shalt eate (inquit) the labour of thine owne hands, blessed shalt thou be, and it shall go wel with thée. Whervpon Prop. li. 2 (of a cōtēplatiue life) doth wel gather, that he which can maintein himself by his own trauel, ought not to receiue any part of y^e which is due to the weak & impotent. [Page 37]And we read in the Canon: let them only receyue the reléefe of the poore, which are not able to worke. But that goeth more harde, which is borrowed out of lerome: 12. quest. 2. Can. Gloria episcopi: To re­ceyue or to withholde any parte of that, whiche ought to be bestowed on the poore, it passeth the crueltie of all theues, which is spoken in that place of the Byshops or stewards of the Church goods, which neg­lected the poore: but it may well be vnder­stood generally of all suche as do chalenge or vsurpe any of the pouerties goods vn­iustly: and. 1. quest. 2. Can. Clericos: Item Can. Pastor. Those clarks are pronounced giltie of sacriledge, which when they may liue of their owne, yet they receyue of the Church goods, whiche are the poores. But valiant beggers are muche more iustlye touched with the same sentence. Further­more against fylthy ydlenesse how many prety sayings may be brought out of all sorts of wrighters? To al mankynde was that law giuē, which doth admitte no ex­ception, immediatly after mans creation: In sudore vultus tui vesceris pane tuo, In y^e sweat of thy browes shalts thou eate thy [Page]bread: Gen. 3 Man is borne to laboure, as y^e sparks of coles which flie vpward, Iob. 5. Chrisost. lib. pri. of the prouidence of God saith: That mās nature was created to no­thing lesse than idlenesse and rest, and if when we are bent to worke and laboure we are not frée from sin, but we finne stil, to what wickednesse will not oure pre­sumption procéede, if God had ordeyned vs to flowe in delightes, and idlenesse. It is trus that one sayeth: Omnia mala docuit ocium, Idlenesse hath taughte vs all wic­kednesse. But these maye suffise thus slenderly sette foorth for the vnskilfull: to witte, that all men maye haue wherwith to confirme bothe themselues, and other, to thynke well of the taking awaye of va­liant begging.

It resteth therfore, y^t al beggers, which are found sound in body, be driuen by y^e au­thority & edicte of the senate to some handy laboure. They which know no occupation, it is méete they shoulde learne of some ar­tificer. And sith there be so sundrye crafts and occupations, among them many are such as may quickly and easily be learned, & besides may be practised with smal char­ges. [Page 38]In husbādry and tillage, in cloth ma­king, and certaine other, many things may be done of euery one forthwith. Wherfore none may make excuse y^t he cannot learne. If he haue a will he cannot but obteyne the skill. If he can any occupation before, it is well, let them be occupied earnestlye in it. And they to whome the businesse of the pouertie is committed shall prouide, that béeing redy to worke they maye alwayes haue something ready for them to do. Let them haue shops, let them haue masters to hire their work, either publike or priuate, that they may vtterlye haue no occasion lefte to followe idlenesse. And that the same aduise and counsayle was vsed in the primatiue Churche and societie of the faithfull, it maye be easily gathered, out of the Epistle of Clemente the Pope, vnto Iames the brother of the Lorde, where hée, speaking of the care to bée hadde for the pouertie, saythe thus: For suche as canne no occupations, séeke ye oute some honest occasions whereby they maye get necessarye victualles. And soone after he addeth: But for the artificers pro­uide worke.

Thus muche of valiant beggers, and howe it maye be forséene, that no societie be burthened with theyr mayntenaunce. Nowe we wil make inquisition of the rest of the pouertie in order, but first of wido­wes and orphans. As touching widows, it is not néedful, that al shuld haue alowance oute of the collection. For many of them and their children can gayn by doing some work. For they can kemb and carde wool, they can dresse and scoure woollen cloath, &c. hatchell lyne or flaxe from the shyues, spinne, weaue, sewe shirtes, and other lin­nen garmentes, make néedle woorks, and doe all kynde of embrawderie, they can make girdles, and all ornaments for chil­dren, laces of partie colours, caules for womens haire, little purses, and suche o­ther kynde of apparell and furniture, and can teache the Cittizens daughters the same arts. These and many other not vn­like, they are able to do: by whiche mea­nes surely if they will, they may shift for themselues and their children competent­ly. Let there be gotten husbandes for the yonger widdowes, and let them help after wards as they are able, euery one in their [Page 39]occupation, and so let them ioyntly earne their mayntenance. So Clemens in the e­pistle before mencioned sayth: Be you in stead of husbands to the widowes, & haue a care for them after an honest sorte, mi­nistring those things whiche are necessa­rie, yet couple the yonger wyddowes in marriage. Therfore if thus the widowes be restrained from filthie idlenesse to ho­nest labour: or if they be maryed to arti­ficers, it will come to passe, that eyther they shall be competently maynteynes by theyr ownewoorke, or shall néede but ve­ry smal allowance to help out, or certain­ly very fewe will desyre anye of the pu­blike liberalitie.

The Churches and congregations in tymes paste, with greate faythe and dili­gence, tooke vpon them a fatherlye care for orphans, bycause GOD had so com­maunded: whyche Clemens in the same Epistle dothe witnesse. Therefore all Orphans, to whom, it shall be found that their parentes, or néere kinsmen, for po­uertie, coulde not assigne tutours, ought to be commended to the ouerséers of the poore, who if they be infantes, shall put [Page]them to nursso to huswiues, that are thou­ght méet, and haue no great charge of chil­dren themselues, who shall receyue their wages out of the collection. The lyke re­garde shall be had of infants that are layd foorth in the streates, if none will receyue them. For euen these also were norished and preserued by the Church of old tyme: whyche wée maye marke in the seconde counsell at Arelas, holden about the yeare of our Lord. 320. out of the which Cannon 32. it is alledged dist. 87. Canon. Si ex­positus (where an erroure is passed in the superscription which hath Ex concilio To­letano.) Item out of the councell at Faseu, which was celebrate, whē Leo y^e first go­uerned y^e church of Rome, anno. 450. Can. 8. Out of y^e whiche we may also perceiue, y^t there were in many cities certain houses, in which such childrē wer honestly broght vp: and where suche prouision is made for outcast children, there the stewards of the pouertie are deliuered of this care. Neither is this to be let slippe, that sometyme the riche men, especially whiche haue no chyl­dren, if they be gently intreated of some good men, will not grudge to take some [Page 40]fatherlesse chylde, and bring hym vp, as many in tymes past were woont to adopte certain, as testifieth often the Ciuile law.

Now those which do remaine, whether they be orphans, or outcast childrē, if they haue no hope of comforte, eyther oute of some common Orphanotrophie, or some ryche mans benignitie, those muste bée so long maynteyned oute of the publike treasurie, till they haue learned some trade to liue by.

Now of strangers or pilgrims, whiche are of two sortes. Some stay long in the Citie, and haue as it were, gotten a dwel­lyng there: other doe but come as way­farers, and iourney with spéede to some other place. Of these former, it is méete that searche shall bée made, vppon what occasyon they came fyrst to the citie, what they doe, or howe they are presently oc­cupyed, wherof they liue, of their maners, what good vertues, or notorious vyces they are noted to haue. Nowe yf neces­sitie of warre, or casualtie by fyre, or water, haue forced them to change their abyding, and that they be commended to be of vpright lyfe, and besides are found [Page]willing to labour and trade some occupa­tion, then will we accompte them worthy to be pittied, and so farre foorth to be fu­steined, and borne withall, till they can earne some thing againe to liue by: but if they be not founde suche as we haue now saide, nothing doth prohibite (whiche we knowe the old deuises of commō welthes haue also prescribed) that they may not be thrust out of the cittie, and be sent backe into their owne Countrey, for it is méete that the deuotion be bestowed elsewhere. And to the end it may for hereafter be a­uoyded, that the Cittie be not burthened with forrein pouertie, the Senate or par­liament shall forbid, by an expresse law, that no Cittizen shall héereafter lette out any dwelling house, or harbour any stran­ger of a forein nation, without knowlege giuen first to the Cōsul, or Maior, or chief officer, howe soeuer he be termed, whome it behoueth to enquire diligently of the e­state and conditions of them, which come, so that this way it will proue, that the cō ­mon welth shal haue fewer pouertie. But vnto the later sort, I meane poore straun­gers, that iourney any whether, both lod­ging, [Page 41]and victuals, shalbe courteously graū ­ted lodging in the Hospitals, suche as al­most in euery place we sée our auncesters haue builded, whereof mencion is often made, both in the Ecclesiasticall histories and in diuers councels: they shall receyue victuals eyther in the same Hospitall, or of some appoynted for the same purpose. It shall not be lawful for them to begge frō dore to dore. For the which purpose the se­nate or counsel, shal enioyn som that dwel néere euery gate of the Cittie, to salute the poore wayfarers that come by, to aske them courteously from whence they come, and whether they go? Thē by and by they shall signifie vnto thē, that begging is forbidden, and therwithal, shall shewe them the way to the Hospitals, or to his house that pro­uideth for the necessities of straungers. Let vs procéede to diseased persons. Amōg these, bycause some are gréeued with cu­rable diseases, some with vncurable, whē they are searched, you must take the coun­sell and aduise of phisitians, and chirurgi­ans, and wisely prouide, that as many as may be healed, maye bée cured as soone as may be conueniently. But such as haue [Page]not any hope to recouer their health, they shall goe to the spittle house, if there be a­ny suche in the citie. If there be none, it is méete to bethynke howe they may bée holpen. The rest which were ioyned with these diseased people, the blynd, the lame, the deafe, the dumbe. &c. doe not all foorth­with, if they be sound in other membres, néede the publyke liberalitie. For often­tymes, as much of their strength as is di­minished in one member, so muche we sée is recompenced in an other membre.

Therfore in wel gouerned common wel­thes, we oftē sée that both the deaf and the dombe hauing lerned honest occupations, haue wife and children, and bring them vp honestly. They which lacke y^e vse of their féet, with their handes, did carue spoones, saltes, little images, and other such things: they sewe garments, with the néedle, pen, and pensyll they did paynte and draw pic­tures, & what could they not do with their hands? They which lackt, or had luxatiōs in their arms, we haue séene them able to work with their féet, to blow black smiths bellows, or y^e triers of mettals & founders and in the churches to blowe the organs, [Page 42]moreouer to serue for messengers in the Cittie, to do arrants, to carrie letters to other townes and citties, to beare burthēs vpon their shoulders after they were laide on. &c. Neither may the blind be spared, that they may not accostome to do some worke, and to get their victuals with their owne trauell. I knowe some blinde men, whiche being ledde by a child, while they were children to the grammer schoole, by continuall hearing haue at length gotten famous learning, and haue afterwarde taught other publiquely with greate com­mēdation, many also haue bin famous by their writings. Perseualdus Brugensis, and before hym Petrus Pontanus, of the same Cittie, Robertus VVancop Scotus doctoure of Diuinite, & of late created Archbyshop of Armacan, these taught at Paras. And who hath not heard of Didymus Alexan­drinus, whome all aunciente wrighters doe greately extoll with prayses. Item Hiodorus the Stoicke, is celebrated, who taught in Philosophie worthyly, and bothe played and soong to the Harpe, ac­cordyng to the manner of the Pythago­rians. Moreouer, I haue séene at Brugis, [Page]a colledge dedicate and seruing onlye for the blinde, in whiche many are instructed to play well on pipes, of sundry kinds, on Churche organes or instruments &c. But they which are not capable of suche artes, those wind bosoms, and double thréeds for the weauers, make baskets and skepps of offers, or bull rushes &c or worke at the wine presses, or the hād milles: to be short, there are innumerable whiche makyng a shewe of griefe or debilitie of body, do flée for succoure to begging as to the holy an­chor: But if their estate be more néerly ex­amined, they shalbe found to haue no iust cause to begge. He that doth diligently exa­mine how many refuges are offred wher­by he may shoon pouertie, shall neuer be able lawfully to pretend extreame necessi­tie, or that he must néedes begge for hys liuing.

The fourth place we assygned to brokē and aged people. Neither néede all these to be susteyned of the commō collection. Ma­ny to their last daye will willingly do one easie worke or other, and are occupied in the some shopps, or other workehouses. But some that are vtterlye decrepite and [Page 43]crooked, lette the geron [...]o [...]omies or houses appointed for the aged cherish such: as by the ordinaunce of the olde church, may be often found, to this day in many cities: of the which much is spoken, Codice de epis­copis & clericis, some their childrē, neuews, or néere kinsmen, which are able, shall be commaunded to kéepe. Therefore a dili­gent inquisition béeing made, very fewe shall remayne to be reléeued of the col­lection.

What shall we saye of them, whyche for the profession of the Euangelicall ve­ritie, haue ben spoyled of their goodes, ben condemned to the mynes, ben banisted in­to Ilandes, and imprisoned? It is certain, that as touchyng thys matter, the verye same respecte is not, which was long ago, fith Ethnik magistrates do no more now beare rule in the common wealth. Ther­fore both seldome and in fewe places, it chaunceth, that any are afflicted for the confession of the Gospell, after the man­ner of the fyrste Chrystians. Yet, if at any tyme it appeare, that any bée iniu­ried wrongfullye, and bée endaungered for reprehending vices and supersticions [Page]boldely, or otherwise, for vttering or de­fendyng the the truthe constantlye, then truely all good menne shall endeuour, that Chryste héereafter maye not com­playne, and laye vnto oure charges, that hée in hys members was neglected of vs, and was suffered to lacke all thyn­ges necessarye for thys lyse. Neyther néede any man to doubt, but that Chryst euen at thys daye is persecuted and cru­cifyed in manye of hys members. The nygher that the worlde drawethe to an ende, the more cruellye will Antechriste rage agaynst Christes disciples.

Among the Pouertie in the sixte place wée put the captyues, especially in war­res whyche haue ben made agaynste the ennimies of the Christian Religion. But sith oure Kings haue not perpetuall warre wyth the Turkes, or Idolaters, therefore thys burthein of redéemyng captiues is seldome layde vpon vs.

In the seuenthe place, wée reckened men of great riches sodeynly broughte to bée poore, by shypwracke, ouerflowyng of waters, fyre, robbyng, and incursi­ons or hostile inuasions, and other lyke [Page 44]casualties. But all these are suche for the moste parte, as wyth a little healpe, and that but for a whyle, by their owne vertue and diligence, they wyll weare it out agayne by little and little, and I may adde, that many tymes they whiche are wealthie, doo liberally of theyr owne accorde, by lendyng them money, or o­ther wayes, succour suche as they knowe are become poore, not by theyr owne de­fault, so long tyll they maye ryse, and re­couer agayne.

Otherwhyles, these kynde of menne haue licence from the Magistrate to craue some reléefe at euery house: which thin­ges sythe they bée so, eyther but little, or for no long season these menne shall néede reléefe out of the common treasurie of the poore.

Lastly, we added children, giuen to lern good litterature, but especially enclined to the studie of the holy Scriptures, but bi­cause there are but fewe to be found, in whome there maye be séene any singular hope, eche man can easylye conceyue, that no great charges wyll ryse this way. Admitte that in one meane Citie syxe or [Page]seuen maye bée chosen whyche are fitte and apte, I beséeche you what is that?

Therfore it is euident by these things, that almost of an infinite number of men and women, whiche intrude and mingle themselues with the poore, all are not ve­ryly néedie and woorthie to haue the pu­blyke allowaunce, but that a choyse euen wyth diligence must be had. For yf all the sortes of pouertie were rehersed in order, and thoroughoute euery trybe (as I maye tearme it) or warde, a searche myghte bée made, in suche forte as I haue nowe expressed, you shall fynde, amonge the valyant beggers none, a­mong wyddowes, and Orphans, some­tyme more, sometyme lesse, but neuer any greate number, among the straun­gers verye fewe, among the dyseased, those onely which are gréeued wyth dis­eases vncurable, wherein the Phyflti­ans and Surgeons skyll and arte fay­leth: For those that are curable, shall soone be dispatched, and they set againe to worke: among the aged they only that are impotent, and haue no children or other to cherishe them, among suche as are affli­cted [Page 45]for the profession of the Gospell, and among the captiues in warre, in some places none, in some very fewe: a­mong those which by sodayne casualtie are cast downe to pouertie, neither often nor for any long season: among children to be sente to schole, truely very few that ought to be maynteined de publico, of the generall collection.

Therefore when the viewers or Ste­wards haue in this forte once founde out, howe great a number of true pouertie is in the citie, then they shal soone coniecture howe great charges is requisite to the ac­complishing of this godly deuise. And lest any might complaine, that exhibition doth or may hereafter lacke, and therfore they might cry out that this care for the reléefe of the poore muste be caste aside agayne, therefore we will shewe howe sufficient exhibition may be leuied for to beare the charges.

WE vnderstand that the ho­ly fathers of y^e first church, yea of all ages haue bene very careful to inuēt how to increase the allowance which was by them to be distributed to the poore. In the law of Mo­ses god cōmanded euery one that possessed lands, vineyards, or oliue trées, y^t he shuld not reape downe euery corner of his field, nor gather the scattred eares of corne, nor the fallen clusters of grapes, nor the o­liues lefte on the boughes after the gathe­ring: but what soener hereof remayned, shoulde be frée for the poore, the widdowe, and straungers to gleane vp. Leui. 19 23. Deuter. 24. He charged the riche men al­so to lend vnto the poore, as often as their néede required, without oppressing or delaying them, and yet in the meane time [Page 46]they mighte take no pledge of them, nei­ther aske agayne that which they had lent importunately, or rigorously. Deu. 24.25, Leut. 23. Many other lawes to the same effecte, were ordeyned by almightie God, for the reléefe of the poore, which it were to long to recite. In the Actes Apost eue­ry one that beléeued the Gospell broughte their money, which either before they had gotten, or then had receyued for thinges which they solde, vnto the Apostles féete, to be distributed to ech man for his dayly reléefe. Acts. 4. But we haue shewed be­fore, that example not to serue for euery place, and tyme. That whiche I will nowe vtter, is rather to be approued and followed. At suche tyme as Chryste taughte in the temple at Ierusalem, and in the Sinagoges of other Cities, there was placed a cheste. Marke. 12. Luke. 21. named Gazophylatium, into the whiche all men were exhorted to caste some mo­ney: by the which money, as reporteth Theophilactus, the officers of the churche, the widowes and pouerty were refreshed. Which Chrisost. séemeth also to affirme, expounding those words Mar. 24. Nōlicet [Page]mittere in corbonam quia precium sanguinis est It may not be put into the treasurie, bicause it is the price of bloud. The Apo­stle Paule, desiring to haue the brethren which dwelt at Hierusalem relieued, ap­poynted in the Church of the Corinthians, that euery first day of the wéeke (or some one day in the wéeke) euery man shoulde put aside by him selfe, and lay vp as God had prospered him, some portion to be af­terwards dealt to she poore. 1. Corinth. 16. Tertullianus Apolog. cap. 39. telling the custome of the Churches of his time, in collecting the almes, saythe: When we méete in our holy assemblies, euery man layeth downe a small portion on the monthly day, or when he will, and if he be able: for no man is compelled, but be­stoweth what he is willing of his owne accorde. Haec quasi deposit a pietatis sunt, These are as it were the pledges of deuo­tiou. Moreouer in the same chapter he te­stifieth, that the supper called Agape, that is, loue, was wont on set and appoynted dayes to be celebrated at the holy méetin­ges: and certaynly, as he sayth, to helpe the poore with that refreshing: which ma­ner [Page 47]of feasting togither was common in all congregations. But when the Corin­thians did soone degenerate vnto riottous feasting, it is in that place abrogate by the Apost. 1. Corinth. 11. In processe of tyme vessels, and precious ornaments of golde and siluer were giuen to the Church, whi­che if any great necessitie grewe or inua­ded, were brought foorth by the byshops, and liberally bestowed on the poore more­ouer and aboue their ordinarie alowance. For so Cyrillus byshop of Ierusalem (as reporteth Sozemenus Tripart. hist. 5 c. 27) when a dearth was in the Prouince, and the néedie people for necessitie of meate looked for succour of him, as of their by­shop, and money there was none to ease their penurie, he tooke the vessels and sa­cred veyles to reléeue the peoples neces­sitie. Moreouer in those times wherin the Princes themselues began to professe the Christian religion, the Churche receyued landes, inclosures, vineyardes, tithes. &c. of the franke liberalitie of noble and wel­thie men: as witnesse the Ecclesiasticall bistories. Item Chrysostome, Hierome, Augustine, and other in diuers places. For [Page]she riche men noting the fayth and readi­nesse of the byshops, and other churche ru­lers in helping the poore, dyd willingly commit vnto them the disposing of all the treasure. And when they had he aped gret riches togither, they then buylte publike Almes houses, hospitals, spittles, nour­series, orphanhouses, houses for the aged, frée scholes, and whatsoeuer suche, first in the great and populous cities, and then in the lesse. At length, whether bicause per­aduenture the Ministers of the churches began in some places to be slack in the of­fice of stewardship for the poore, or that in some places the number of pouerty incre­sed, and houses of reléefe coulde not eche where be built for them, Cannons were made in diners places, & seueral times for the diuiston of the church goods into foure portions, wherof the first should remayne to the Byshoppes and elders, the seconde to the Clerkes and Ministers, the third to buylde and repayre the Churche edi­fices, the fourthe to the publike reliefe of the poore. I haue made mention of these Cannons before.

Finally in suche places as the goodes [Page 48]woulde not reache to foster the poore, ma­ny citirens béeing admonished, intreated, & persuaded by the Ministers of the chur­ches, haue bequeathed something by their testaments, many also haue assigned rentes, and yerely pensions, out of their landes, gardens, or houses, as is to bée séene in the writinges, Instrumentes, and Euidence, which are kepte for the same purpose in the Archiues and Trea­suries of the sayde Churches and almes houses.

By these meanes chiefly the holy and prudent men assuredly thought, that in e­uery citie or parishe sufficient mighte be prouided for the poore, and the same trade many ages after was happily obserued as long as the dignitie of the Churche stoode in safetie. Nowe therefore let vs sée among the examples of the olde fathers mentioned, what deuises may honest­lie bée vsed in thys oure tyme, for to rayse a sufficiente collection for necessarie charges.

1 According to y^e maner which was vsual among y^e Iewes, as reporteth Theophila­ctus, ther might wel be set in euery church [Page]certayn chestes or boxes, with an inscrip­tion or note, declaring that it is appointed for the treasurie of the poore: into which chestes euery one may priuily caste as muche money as he will, and when he will, béeing persuaded, that it is muche better to lay vp priuily there for the poore without desire of vayne glory, and so that the lefte hande shall not knowe what the righte hande doeth, two mytes of copper, or neuer so small a péece of money, than to bestowe certayne groates on them that begge commonly, and at euery doore.

2 Moreouer, nothing letteth, why the ouerséers of the poore, in the name of all the pouertie committed to them, may not once in a wéeke go about to euery citizens house, to receiue a stipende of euery man, as we sée the Corinthians were admoni­shed by the Apostle to do the like.

3 On such dayes as holy assemblies are made, and when the people méete al togi­ther at the Church, to the hearing of Gods words, and the participation of the sacra­ments of the misticall Supper, then the sayde Officers may well receyue the ob­lations of the faythful, either going about [Page 49]the Churche, or standing in some conue­nient place. For séeing now we celebrate no Agapas, that is, feastes of lous, after the olde maner to refreshe the poore, what may better supply the place of them, than a godly distribution of almes, which will no doubt proue as auaylable for the refe­ction of the poore?

And let not the collectours for y^e poore be slacke or disdayne to do this, sith it is most certen that by this labour they shall do vnto God an acceptable seruice, and a very spirituall worship.

4 And truely to further happily this whole businesse, the willingnesse and en­deuour of the Preachers or ministers of the churches themselues will helpe very muche, to witte if they often appoynt to speke of charitie & liberalitie towards the poore in their publike sermōs to the mul­titude, and often in their priuate exhorta­tions to them, which aske their aduise in doubtful cases. For nothing can more ef­fectually bring to passe, that the Officers themselues may cherefully take paines to gather, and al other with prompt & ready minds to bestow their liberalitie, thā may [Page]the graue & lerned sermōs of y^e preachers.

5 The Ministers also of the church shal helpe not a little, if sometimes out of the open pulpit, and somtimes priuatly, when they are called to such as be sick or other­wise, they aduertise them, that suche as be minded to make their willes, doe be­queath some thing to the néedy people, but especially when their heires that succéede them, haue no great néede, or are perhaps vnworthy, or ingrat, or prodigal wasters.

6 Furthermore, in some places often times are ordeined funeral pompes, with great charges, to prouoke mourning, or rather for ostentation, especially at the buriall of some noble or riche Citizen. But who is so grosse witted, which vn­derstandeth not that it woulde be muche more commendable, and more acceptable before God, if this maner of superfluous funerall charges were abridged, and be­stowed on the naked members of Chryst, which almost al the yere do mourne & lan­guish for lack of reléefe? It is certayn that those sumptuous burials & exequies were vtterly vnknowne to the old Christians. We read in déede in certein writers that [Page 50]there were offrings and oblations made, to be distributed to the poore, but of any gorgious preparation or magnifical pomp we do not read.

7 And if after the same maner certayn prodigious and vnnecessarie ornamēts of the churches, such as we sée in many pla­ces of pictures, tables, of signes, and ma­ny other things, were solde, when the ne­cessitie of the poore required, who woulde thinke it any sinne, sithe in tymes past so godly Church rulers and bishops doubted not in suche necessitie to alienate euen the necessarie vessels?

8 Neither dothe any thing hinder, but that there may honestly & ciuilly enquirie be made as touching the church goods, that they may vnderstande, whether the fourth part therof to go to the reléef of the poore, according to the prescript of the Cannons. And in some places the Churches haue hadde of long continuaunce a treasurie for the poore, into the which not onely the Almes here and there dayly collected, but also the money that ryseth of yere­ly rentes, and annuall pensions is layde vppe. But this is often founde to bée so [Page]muche, that if all the goods of the sayde church were valued, they woulde amount to be more than the fourth parte. There­fore where there is so riche a treasurie, the Magistrates haue good cause to ende­nour to bring to passe, that thereby due reléefe may bée prouided for the poore. Agayne in some places the fourth parts of the Churche goods is sente to the almes houses, but what becommeth of it? There are to bée séene Almes houses, but no poore people are admitted vnto them, or percase onely two, or thrée, or foure well fatted hogges of Epicures hearde, whiche scarsly can beare the ballace of their paun­ches for fatnesse, muste be admitted in thether. There are which we terme Pos­pitals, but none cōmes at them, they are shutte vp from all straungers. There are Spittles, and houses for the aged, but they are only frequented with sound & strong, and people of lusty yeres, and such as take their pleasure there: so mighte we say of the rest. Therefore herein also some dili­gent laboure woulde be employed, that accordyng to the Cannons of dyuers Councels, (which for breuitie I cease to [Page 51]recken, and the lawes of the Emperours, wherof some are extant, Codice de Epis­copis & Clericis, other are extant in No­uellis, that all the Stewards of those pla­ces should yéeld an account of the receipts and expences, either to the byshops, or their substitutes, or before some other Magistrates, and let them all take aduise for the laying oute of the goods for the vse of the poore, for whose sake, eche man knoweth they were first collected. Nei­ther is there any doubt, but that by this meanes euen abundaunce of substaunce may be gathered for the mayntenaunce of the poore.

9 After all these, if so be that in some certayn place of the citie on set dayes, or some appoynted season of the yere, meat, drinke, garments, fewell, or money be v­sually distributed, and peraduenture to a few, and a certayn number chosen: none may lawfully mislike if the same be com­mitted to be disposed by the common ouer­séers of the poore, or at the least, that they may haue libertie to nominate, to what poore, or how muche they thinke méete to be distributed. All the whiche things doe [Page]agrée very well with the orders of the olde Churche, as we could, if it were néed­full, more fully teache.

10 It were no harde matter to inuent many such fitte meanes to rayse the char­ges, especially at suche times as there is greate dearthe of yearely prouision, and there séemeth to be extreme necessitie. For then it may be ordeyned, and the Prea­chers them selues for good causes shall speake of suche constitutions, and shall ex­horte the people to graunt vnto them, to wit, that in bargayning, especially in by­ing and selling, hyring and letting, and in making of mariages, the people shall vse to giue somewhat better earnest pennies than before, and shall foorthwith put the same into the pouerties chest or boxe, stā ­ding ready in the Church, Whosoeuer do take on them any publike office or fun­ction, of their free will shall bestowe some thing to the poore mens boxe, as wishing therby of almightie God a ioyful successe. Moreouer when a mulcte or fine is by the Magistrates set on any mans head for an offence cōmitted, to be payde either to the Prince or the common wealth, those men [Page 52]also may well be enioyned to pay some portion of money to the poore. And I suppose no godly or reasonable man will denie, that these are very fitte meanes to encrease the fruites of godlynesse, and yet they swarue nothing from the rule of equitie, nor are not very gréeuous or burthenous. Besides these, in certayne Cities oftentymes there are made pub­like playes and games, (I say not an­nered otherwhyles with filthinesse or o­ther sins, for which cause christian bash­fulnesse and sobrietie doth worthily detest them) banquets, and feasts of brotherhoods and colledges, & very many other of that forte, on the which great sums of money are yerely wasted. But how much batter were it, y^e certen of these were vtterly abo lished, or at the least were kept more mo­deratly, that y^e superfluous charges might be cōuerted to the necessities of y^e poore? A certen mā named Antisseus y^e citie needing a péece of money to be in a redinesse, what soeuer might happen, when the feastes of Bacchus were at hande, which the citi­zens were wont euery yere to celebrate sumptuously, and with greate charges, [Page]he coūseled them to omit them, and to lay vp the money which should haue ben con­sumed on them. The Lacedemonians, whē the Samians minding to depart, requested money of them towardes their iourney, they decréed by publike aduise, that they, their seruaunts, and cattel should fast one day: and that which euery man shoulde haue spente, should be payde to the Sami­ans. Moreouer y^e Ephesians lacking money made a law sodenly, y^e womē should after that wear no gold, and should either giue, or at the least lende that which they had at that present, to the citie. (these things are reported by Aristotle Oeconomico. lib. 2.) By these meanes great summes of mo­ney were collected in shorte time. Why may we not therfore in like maner, espe­cially by making certayne lawes to a­bridge excessiue charges, and to call men to sobrietie and modestie, attayne suffi­cient for the mayntenaunce of the poore? But truely I am not wyse to stay in these things. It is certayn that sundrie meanes may be inuented, as place and time re­quireth, and we thoughte good onely to touche the thing, that we might giue you [Page 53]occasion to deuise suche as shal be thought méete for your cities and parishes.

Truly he is greatly deceyued in my o­pinion, whiche feareth, that to so godly a purpose exhibition will be wantyng. To thinke that things necessarie for the main­tenance of the poore can not be gotten, it is the opinion of a man that playnely di­strusteth of the goodnesse bothe of god and man. Verily the worldly wise and coue­tous men, musyng of their houshold pro­uision, are wonte thus doubtfully to rea­son: Whence shall we haue to maynteyne this or that thing? and with such vaine ca­res the wretches tormēt themselues. But oftentymes these men are deceyued, and are frustrate of their hope, and whyle ha­uing all thyngs, they can neuer be faciate, sometymes they fall into desperation.

Contrarywise the godly, although at the beginning of the yeare, or the month, they do not foresée how they shall get their ne­cessarie charges, yet when the yeare, or the monthe is ended, they acknowledge that they haue receiued liberally al things which they néeded, and greately maruell, and giue God thankes. But so it is truly, [Page]only God féedeth euery one alyke, yet all doe not consider it alyke. Therfore let vs put our trust in God, and there is no dout but that he will by all meanes further our godly enterprises.

IT resteth that wée adde some thing of the ryghte distribution of the almes. And verily this is a labour some charge. For af­ter once the true pouertie are disseuered from the counterfaites, and the certayne number of those whiche must be reléeued of the common charitie knowne, then it behoueth wysely to foresee howe to euery one of the poore accordyng to theyr con­dition, sexe, age, strength, néede, health or sicknesse, the labour which they do, and the gayn that ryseth to them of their labours: to some bread and meate, & other victuals, [Page 54]to other linnen or wollen clothe, to other fuel, to other money, to other dwellings, & other things necessary for this life, may be distributed, that none may appeare to be contemned nor neglected, that none maye haue iust cause to complayne, although to say the truth, all pouertie (almost) are na­turally wrangling, grudging & disdainful. The apostle. 2. Cor. 8. warneth al the god­ly to studie to reléeue the néed of the poore, hauing a regard to their owne abilitie, or to an equalitie: Howe muche more then shall they to whom the case of the pouer­tie is committed, diligently labour in this, that in so great a companie and diuersitie of pouertie, they maye parte the Almes and collection, accordyng to an equali­tie, and euen a Geometricall proporti­on. For therefore doothe the apostle in that place so greatly commende the fayth, diligence, and discretion of those thrée men whome he sente to Corinthum to receyue the almes, so that he doubteth not in the ende, to call them the Embassadoures of the Churche for the glorye of Christe.

It serueth to the same purpose, that in the Acts. 6. chap. the deacons are described [Page]to be men of tryed honestie, full of the holy ghoste, and of wisedome. Therefore in the councell holden at Thurona, in the Empire of Carolus Magnus, Can. 10. &. 11. the Bishops are commaunded to dispose the Churche goodes to the poore with great circumspection, and as they sawe eche one had néede. But what shoulde I néede to bring many decrées of this matter, sith ex­perience playnly teacheth vs, that greate discretion is required to be in those men, whiche shall order the allowaunce of so manye poore, accordyng to an equalitie? And notwythstanding, in that Chapiter where wée spake of serching and viewing the poore, wée haue expressed not a fewe thyngs fytte for this purpose: yet that they to whome thys charge is publykely committed, maye execute their office out­wardly, it séemeth good vnto mée, to adde and annexe certayne cautions, whereof some are generall, and muste continually bée vsed towardes all the pouertie: but other are fytte for some one sorte or o­ther. Lette this therefore be the fyrste prouiso.

The ouerséers of the poore, shall once [Page 55]euery wéeke, on a sette day, and the same to be thoughte moste conueniente, visite the cottages of all the poore, whyche are knowne verily to haue néede, and exami­ning the lack of euery housholde, the mul­titude or fewnesse of chyldren which are in them, the health, strength, labour, arte, gayne, and suche other things incident to euery person, shall only distribute with­out any rygoure or sharpenesse eyther of voyce, or countenaunce, so muche as they thynke néedefull. Thys wéekely viewe wyll bring to passe, that the whole estate of the poore shall dayely more and more be knowne to the ouerseers, and not on­ly their néede, but also their modestie, faythe, honestie, and what soeuer ver­tues or vices remayne in them.

If any of the pouertie be so vndiscrete, that whatsoeuer money they receiue, they are not ashamed straight waye to waste and consume it priuily with quaffing, or like vnhonest meanes, it shall be beste to giue them no money at all, sith it is vnto them as a baite or instrument of wicked­nesse, but according to the proportion of their money allowance, it shall be proui­ded, [Page]that they may haue after a certayne waight or measure for euery day, frō one place bread, from an other meate, from the thyrd drinke, and from other places o­ther things necessary, hauing a bill or tal­lie giuen them for the prouision of euery thing, and what soeuer these do receyue in that sort, would be paide and discharged euery wéeke for sundrye causes. Let vs adde this also: it is necessarye that these kind of mē or women be sharply admoni­shed to repent, and amend, otherwise that they shall be sure not to escape the rod of correction or goe vnpunished.

3 That which we haue nowe sayde of y^e prodigall and such as sinne maliciously, we woulde haue also to be vnderstood of such as are out of measure negligent and carelesse of all things, not knowing howe to vse that which they get, or is giuē them, and vtterly ignorant howe to guyde theyr householde: it is certayne that many suche are often to be found. If any do lacke the counsell of other, these truly ought most of all to be vnder ouerséers & tutors as are childrē. Therfore y^e officers shal neuer suf­fer any money to come in their fingering.

4 It is also warelye to bée prouided, that as many as are susteyned by the com­mon almes (excepte the sicke and féeble) alwayes may haue some worke to occupy them, which we shewed before was néed­full. Wherfore before either occasion to worke or to gayne do faile them, it beho­ueth the ouerséers to goe vnto and to ad­monish euery riche Cittizen, & sometimes also the common counsell, and senate, that they procure them some work, either pri­uate or publike: as to dresse the walles of the cittie, to clense the trenches, or ditches, to repayre or amende the publique edifi­ces which are curiouse, and suche lyke.

5 Furthermore once euery wéeke, or where there is a great multitude, twice, the vewers or stewardes shall sitte to­gither in certayn houses in some publike chamber or place sitte for the state and countenaunce of a counsell, to heare and vnderstande the causes, quarels, requests, and suites of the poore, which by their coū ­sell and ayde they shall endeueure so to frame and set in order, that they suffer no man to depart cut of their presence sadde, or miscontented. For otherwhiles some [Page]sodein casualtie maketh, that a poore man hath more néede than he had ere while: one hath some of his household tying sick: a­nother hath a wife traueling in child birth or deliuered, lacking cherishment: another lacketh some handy worke wherof he was wont to be occupied & gaine some thing: in fine, this man is in debte to the Phisi­tion, another to the chirurgian, another to the midwife, &c. Therfore all these must be heard courteously and be releeued as farre as the substance of y^e treasurie wil permit. In like manner if any be founde to abuse the publique allowance, to leese the mo­ney whiche they receyue at game, or to wast it at bibbing, to pamper themselues in idlenesse without cause, or to refuse to worke, to rage cruelly at home with hys wife and children, or to rayle and often moue dissention among the neighboures: the ouerséers shall call for thē, to the same place, and shall seuerely rebuke them in y^e presence of all that sit there, shal warne them to amend and returne into the right way, and otherwhiles shall depriue them for a space, of some part of the allowance, which they were wont to receyue. Proui­ded [Page 57]alway, that in the meane tyme it shal be lauful for the ministers of the churche, the Senators, yea and for euery citizen, to come to this session or court of y^e viewers as often as it lyketh them, and not only to marke with what discretion, integritie, and trust, the viewers speake, and do eche thīg: but also if they think any thing wor­thy to be ordained or changed, aperteining to the commoditie of any of the pouertie priuatly, or to the vtilitie of the whole bu­sinesse, they may modestly and gently de­clare it, wherof the vewers themselues at their discretion, may afterwardes delibe­rate and define, or if the matter so require may reserre it to the Senate and churche rulers, to the ende that béeyng honest and profytable, it may haply be finished by pu­blyke authoritie.

These cautions are generall: now we will adde certaine that are speciall to the sundrys sortes of pouertie. But bycause wée haue explicate manye things belon­ging héereto in the place where wée en­treated of searchyng and discernynge of the pouertie, therefore wée wyll here be more bréefe.

6 As touching widdowes, especially the yonger sort, the vewers shall narowly ex­amine, whether they lyue in good name, chastely, and sobrely. If any lyue other­wyse, those they shall rebuke seuerely in the open session, wherof we haue spoken, and not without deserts also shall spoyle them of the benefite of the almes for a season. Whiche thing is therefore ex­pedient to be done, fyrste to make them abhorre and be aferde to sinne, and if any haue sinned, to make them repente: and also that the ryche menne maye not com­playne, that their liberalitie is euill be­stowed, and reporte that harlots and all naughtypacks are maynteyned by the publique almes.

7 The vewers shall oftentimes care­fully enquire of Orphantes and suche children, with whome and howe they are brought vppe and instructed. The whiche thing that they may the more dili­gentlye perfourme, it shall not gréeue them some times at some sette time of the yeare, to vewe one while the scholes, an other while the craftes mens shops to whome the orphants were sent to learne, [Page 57]that they may iudge of their profiting or corruption, and prouide betymes howe to remedy those, which haue bin neglected or are of themselues stowe and dull.

8 Moreouer the vewers must vnder­stande, that it apperteyneth to their offics with all diligence to mainteyne or to fur­ther the causes, as well of the widdowes as Orphantes, if they haue any matter to be pleaded in the place of iudgemente before the Iudges, beséeching the mini­sters of the Churche to entreate the law­yers to healpe to maynteyne the cause, the Iudges to be fauorable according to the commaundement of God: the whiche office the Byshops did once take vppon them, at suche time as they were the general tutors and ouerséers of al y^e youer­tie, as witnesse sundrye Cānons repeated in diuers councels, and namely, Can. 12. of the councell of Matispon the 2. which was holdē about the yeare. 580. Item certayne rescripts of byshops are extant to the same effect: Distinct. 87. Can. licet omnibus, and in the thrée other that folow. And for this cause especially were y^e cells and consiste­ries in times past graūted to the byshops. [Page]And fyrste for a certaintie, they did heare in them the causes of the ministers of the churche, if at any tyme any suche matter dyd rise among them as ought to be refer­red to the bishops: next they discided mat­ters, as touching the Churche-goodes and possessions, as letting of lands, the accoun­tes of the vintage, & haruest, buying and fellying of fruites and prouision of the hos­pitals, with the whiche manner of busy­nesse, Chrysostome Homil. in Matth. 86. complayneth, that he was greatly hinde­red. Thirdly, they vnderflode the causes and quarels of the poore, whiche were fo­stred by the churche, and tooke vpon them to maynteyne or ende them as they could. But where as Saint Augustine, and per­haps some other bishops, did sometymes permit the controuersies of other menne, which are called secular to be broughte before them, to the ende that eyther they myght breake of the controuersies, or be some meanes to take them awaye: wée must thinke that was extraordinarie, and that they did it, rather to cutte off conten­tions quickely and lauingly, than to pro­long them after the maner of the courtes. [Page 59]Whiche is euidently to bée gathered out of the verie woordes of Augustine, Libr. de opere monachorum cap. 29. when hée sayeth. That hée is not bounde to those troubles by the precepte of the Apostle 1. Corin. 6. but that hée tooke that paynes with the comforte of the Lorde, with the hope of eternall lyfe, and that he myghte bryng foorth fruite thoroughe pacience, be­cause there wanted some other to susteyn that labour.

Hereby I trust it may be known from whence wée haue borrowed the reasons and groundes of our counsell, when wée persuade the viewers of the pouertie, to sit togither once euerye wéeke in some o­pen place to vnderstande the causes and quarels of the poore: soothely herein wée would haue them to perfourme the wor­thie office of the auncient bishops.

9 We haue spokē inough before of such as come as wayfarers. Only it lyketh vs to note this: that it is good somtimes to en­quire, whether they haue about them any letters to testifie of what behauior they be &c. Which is especially expediēt to be done then, when any publike danger eyther of [Page]warre, or sedition, or treason is feared.

10 Those whom the vewers shal vnder stand to be very sick, they shall prouide, y^e they may be led or trāsserred forthwith to the publike spittles, if there be any in the town or citie, where such conuenient & dis­crete lodgyng, the attendance of women, the counsel of Physitians shal be so redily prepared, that euery one shall séele theyr present comforte and reléefe, and shall be­holde euery one about them very carefull for their health and recoucrie. But being recouered, lette him not tarie long there, neyther let him colour his sleuth with a counterfait disease. But in suche places as there is no spittle, there the viewers shal prouide, that the diseased lying in their owne houses, may with al charitie be loo­ked vnto, eyther of their owne wyues, or other women, but especially widows wel stricken in age. And that al things that the poore haue néed of, may y^e better be proui­ded, it behoueth especially in great cities, that a stipend be appointed of the common boxe, to a physition, an apothecarie, a chi­rurgian, a barber, a midwife, and women to giue attendance. &c.

11 The vewers do vnderstand, that it is a parte of their office, to send the aged per­sons that haue néede to be cherished in the gerontocomies or houses appoynted for the aged, or to procure otherwise, that they may receyue in tyme all things necessa­rie for this life, for they only do thorough­ly vnderstande the state of euery of the pouertie.

12 Wée may well vse the same rule to­warde them, which are from riches brou­ght to pouertie, if they come to vs from o­ther places, which we sayd was to be vsed towardes strangers wayfarers. For it is expedient for many causes to exact of them publike letters, by the whiche they maye be credited for the reporte of theyr mys­fortune, whiche did befall them.

But there néedeth a singular prudence to search out those citizens, whiche being borne of honeste parentage, dare not for shame bewraye their lacke: suche as are often to be found in the citie, and many of them deseruing no blame, whom without great sin we may not let passe, so long till either they perish with famine, or for ne­cessitis be prouoked to do some wicked act. [Page]Therefore where any suche is suspected, the viewers withoute delaye, shall sende for their neyghbors, or some that are nere in kinred to them, or their creditoures, of whom they haue marked, that they dayly haue receyued some things, but neuer pay­ing any mony, of whom they shall narow­ly enquire of all their whole estate.

And for these mens sakes, the preachers shal otherwhiles signifie out of the pulpit that this is the godly desire of the vewers, that if there be any shamefast or bashefull pouertie, that they will not hencefoorthe doubt priuily to vtter their lacke to any of the worshipfull ministers of the Churche, or to what trustie frend they please, which may make report after to the viewers. Moreouer, the viewers hauyng intelli­gence of the matter, shall endeuour, that suche as are priuily oppressed with lacke, may priuily be reléeued: Neyther shall it gréeue the viewers themselues to visyte sometymes the houses of those Cytty­zens, not as to distribute Almes, but vnder pretence to doe some other busy­nesse: For as muche as they blushe to aske any thyng openly, so much ought the [Page 61]viewers blushe to giue any thing to them openly.

But who is able to comprehend in wor­des al things which might be here heaped togither for good causes? For there are many craftie and subtill pouertie, who studie onely howe to deceyue, and by all meanes to begyle other, and to wrest an almes from eche man. But when we set foorth these things, suche as they be, we are persuaded, that plentifull occasion is giuen howe to inuent many other fitte for this businesse. Neither can these, to say the truthe, be so exactly once discussed, but that it is néedefull daily to meditate newe deuises, according to the diuersitie of pla­ces, times, and persons. Finally, the very vse of things, and the continuall practise of the businesse, dothe teache by little and little these things, which none is able be­fore to prouide or explicate in words. But none can iustly by any meanes disalowe this diligence in serching. True it is that Chrysostome hath set foorth an Homilie, de non scrutandis curios [...] pauperibu [...], that the pouertie ought not curiously be searched. But Chrysostome framed his Oration to [Page]mollifie the hearts of certayne couetous men, which pretended a search to the end they might giue nothing at all, we haue propounded a searche, not that we might not giue any thing, but y^e whatsoeuer we haue once decréed to giue, we might giue it well, and on such as haue néede in déede.

PEraduenture it gréeueth some, that they muste put other men in truste with their almes, & that it muste be in other mens hands to dispose it. They wil reason that the benefite of the rewarde is loste, when it is bestowed by an other. To the which effecte they bring something outs of Chrysostome, who in a certayn Homi­lie to the people. Tomo. 6. counsayleth all men rather to execute them selues the dispensation of their owne substaunce, [Page 62]than to committe it to the Church rulers. And that they may séeme for more reaso­nable causes to be moued thereto, they beginne to doubte of the credite of the very Stewardes or Viewers, as thoughe they might iustly doubt whether they doe order all thinges trustylie or not. And besides, if there be any suche things as are apte to bring the godly Stewards in­to suspition and discredite, those these men dispitefully itterate, and packe togither. And truely a man may chaunce to heare suche complayntes, not onely of the riche men: but otherwhyles of the foolishe and doting pouertie. But wée wyll stoppe their mouthes with iuste and strong rea­sons, that the authoritie of the stewardes may remayne inuiolate. Firste, no man forbiddeth thée whosoeuer thou bée, but that thou mayest with thine owne hands deale almes vnto the pouertie, kéeping them selues at home, or also caste into the chest placed in the church, as often as thou wilt, and as much as the holy ghost, or thy good deuotion doth bid thée to bestow. For not the liberalitie it selfe, but the vn­séemely maner of bestowing the almes, [Page]but the calling of flocks to thy doore, whi­che is full of ostentation (which Chrysts also reproueth in the proude Pharisies, who at the dealing of their almes blewe a trumpet or horne to call the poore togi­ther) but the shamefull concourse of beg­gers is prohibited. And all men ought to be persuaded, that almes giuing is always a good worke, and well bestowed, so that it shal haue the reward of almightie God, as farre foorth as it is expended with a chéerfull heart, and in the name of Christ. But so farre is Chrysostome from misli­king, that a man should put other in trust to dispose his liberalitie, that euē in playn words he commendeth, and straightway in the same Homilie pronounceth al those worthy to be well rewarded, which with good intent minister other mens almes to the poore, as the holy scriptures witnesse that Steuen did. But this especially dothe that blessed father go about in that place. He exhorteth, driueth, and pricketh for­warde those, which are alwayes flowe to do well, and are wonte neuer to giue any thing to the poore, before they flocke vnto their doores, with great hurlieburlie and [Page 48]importunate and loude petitions & cryes. Those holdefastes woulde Chrysostome haue awaked from their olde wont of co­uetousnesse and auarice, that they should not stay till they were prouoked by other which should knocke at their gates: but that they shoulde of their owne accorde runne, euen to the waste wildernesse, and search in euery place, on whom they may bestowe their liberalitie as they oughte. Moreouer Chrysostome meaneth, that euery one that will deale almes, muste warely prouide that he do it priuily, with­out gazers on, or witnesses, and if it might be, his owne hands not knowing it, accor­ding to the counsell of our sauiour Christ.

1 What should make vs I beseche you, so greatly to be gréeued about the credite of the Stewardes? If suche men be cho­sen to this Stewardship, as before we de­clared there ought, then all occasion to cauill or murmure is cleane taken away.

2 At suche time as the Gospel beganne first to be preached by the Apostle, al that beléeued at Ierusalem, did lay downe the price of those things which they solde, at the Apostles féete, to be distributed to ech [Page]man according to their necessitie, neither did any man then conceiue a sinister opi­nion of the Apostles.

3 Not long after the Apostles and the whole multitude did commit that office of distribution to seuen Deacons: but it was neuer herd, that any euer brought an actiō against them of yll ordring of the almes.

4 How greatly is the simplicitie and true dealing of them to be commended, which abiding at Corinthum in Asia, at Rome in Europe, and dispersed eche where in Achaia, Macedonia and Galacia, did not stick to credite Paule the Apostle, and his disciples with all the money that they had gathered togither, and yet (as it appeared) they did then scarsely knowe of what na­tion or what conditioned men they were, who also carried it far off to be bestowed on the brethren which were vnknowne. How many things mighte here haue oc­curred, whereby wicked men might haue taken occasion to slaunder?

5 Do we not sée that kinges, princes, common wealths in euery place haue ma­ny officers, named questors or treasurers, to whom greater matters are committed? [Page 64]yet in the meane while we seldome heare of any among them deprehended for not ordering all things with great fidelitie.

6 Why then may not we in like maner promise our selues al honestie in the vie­wers or stewards of our pouertie? especi­ally sith there are alwais some to be foūd, whose credite hath bene tried in other weightie affaires, and who also do vnder­stande, and haue the same alway before their eyes, that they doe not mans busi­nesse, but Gods.

7 What néede I forwarne y^t there may be such an order for rēdring of accoūt, both of receits and expenses be propounded in euery citie, that by it it may be sufficiently foreséene, that none may priuily conuey or waste vnthriftily the least thing that is? For it may well be appoynted. First that the viewers, or collectors, or stewards. &c. of euery parish may recken with or before the foure chief ouerséers (such as we sayd before ought to be chosen in large cities) & giue an account how much they haue layd vp, or how much they haue taken out, and this muste be done in a publike or open place, whether as well the pouertie, [Page]which take reléefe, as the riche which be­stowe it may haue frée accesse, that they may obserue eche thing, and search whe­ther any faulte hath bene committed by the negligence of the Vewers in their ad­ministration, or dispensation: in like sort twice in a yere in the presence of the Mi­nisters of the Church, and the whole Se­nate, and other Magistrates besides, if it please them, sitting by: yea and whosoe­uer else desire to be present, the summes collected and layde foorth euery monthe, shall be recited out of the counte bookes. And this truely, not onely that all men may haue better intelligence of the cre­dite of the stewards, but also of the whole businesse touching the pouertie, and if the matter so require, profitable delibera­tions and consultations may there be had. For in suche like méetings of wise men, it oughte to be frée for eche man to vtter what soeuer he shall thinke profitable for this holy institution, and to leaue it to be discussed. And that they to whome thys charge, either in y^e churches, or almes hou­ses, were once wont after this maner to render an account of receites & expences, [Page 65]one while before the byshops and elders, an other whyle before other rulers and Magistrates, it may partly be cléerly vn­derstoode out of diuers Cannons, as Can­non de Xenodochijs, de religiosis domibus, of hospitals & religious houses. Item at the counsell of Aquisgrane, Cannon. 141. and partly out of the ciuill lawe, but especially lib. 1. Codicis, ticulo de episcopis & clericis, in the title of byshops and clerks. But in the meane sesen, while the account of the charges truly cast, to wit, with the names of those that giue, & those that take. Item the summe expended or layde foorth, with the day and monthe, and suche vsuall cir­cumstances, alwayes diligently noted: and further bookes whiche con [...]eyne the same thinges worde for worde, are layde opē before the Magistrates, that they may see and read euery thing with their owne eyes, when (I say) these things are open­ly rehearsed in the publike session, it is expedient, that the names of al those whi­che did giue the almes, or do receyue the almes, be kept silent, and not named, and that partly least the rich men, which haue peraduenture contributed often and libe­rally, [Page]while they often heare their names openly expressed, they take occasion to waxe proud, & to glory, and so they lese the reward of their liberality with God: part­ly least the poore, especially such as are of a bashful & ingenious disposition, do inter­prete y^t they are after a sort openly put to shame, & that that often cōmemoration of the benefites receiued, is (as it is sayde in the Comedie) a certen priuie exprobratiō or casting in the téethe. Although in this behalfe aswel the magistrates, as the vie­wers shall determine as they thinke pro­fitable, as place and tyme requireth. For we doe not speake these things as ma­king a lawe, but wée propounde them to bée thoughte vppon, and examined as gentle admonitions.

But when by this meanes the credite of the viewers them selues in their office and administration is inough and suffici­ently examined and tryed in all respectes, surely all men conceyue, that we may not lightely beléeue those slaunderers, which studie to accuse them of negligence or false dealing. I knowe not howe it hap­peneth, but so it is, that they are alway [Page 66]subiecte to enuy and slaunder, that are oc­cupied in any publike affayres, especi­ally if it be in the disposing of money, and matters of charges, and the poore, if there be any other, will be sure alwayes to complayne, they alwayes sharpen their téethe to backbite and slaunder. But it be­houeth all good men to remember, that he which admitteth standerers and accusers, heareth but the one parte onely: but he that desireth to knowe the truth more ful­ly, it is néedefull that he heare two parts, to witte, that also whiche is slaundered. Therefore good men will not easily hear­ken to accusers, though many conspire and speake all to the same effecte: but they will indge that whiche is in déede, to wit, that they cloake the truthe with lyes, and that a peruerse and malicious affection, not right reason hath the maste­rie ouer them. And those also them selues, which are vniustly accused, when their conscience beareth thē witnesse that they haue dealte vprightly, shall not estéeme all those barkers reprochfull wordes pri­uie or aperte, not the value of one dod­kin: but shall rather make accounte that [Page]no man can possibly satisfie or please eue­ry man, and say with Epaminundas the Ti [...]e [...]n, that it is the token of magnani­mitie or stoutnesse to contemne euill re­portes, and as sayth Antishenes, it is a princely thing when thou doest well to be euill spoken of. Wherefore when in the citie any are founde despitefully to slaun­der those, to whom the charge of the po­uertie is committed, it greatly behoueth the Senate of Magistrates to represse thē betimes, and otherwhiles to punishe them more seuerelie: and that truely not onely least they should infect other mens minds with their venyme, but also least those godly men, whose good name is falsly em­paired, beeing wéery, & perhaps also tyred with encomberaunces, to cast from them the office of the ouersight of the poore, & so the whole businesse begon with ioyful suc­cesse, shal vnluckely be interrupted, which thing were not only greatly to be lamen­ted, but also were to shameful. Yet truely except that matter be somtimes aduisedly looked vnto by y^e magistrates, it can hardly be, that the dignitie, estimation, & auctho­ritie of y^e viewers can safely be preserued. [Page 67]Moreouer we are admonished by the oc­casion of these words, to adde in the latter end, how both it may & ought to be proui­ded, that this trade of releeuing the poore, whersoeuer it is once well determined, may there be ratified and established for euer after.

THis businesse wherof we en­treate is full of difficultie. For it requireth great charges, it néedeth the counsell & ayde of many & diuers degrées of mē, and on the one side the Ministers of the Church, on the other side the Magistrates gouerning the cōmon welth, then the ste­wards, after them the citizens, especially the welthiest, last of al, almost innumera­ble pouertie lacking the publike reléefe, al these (I say) do chalenge a place, and to [Page]play a parte in this worthy acte of deuo­tion and charitie. Wherefore it can not be, but that many discommodities and lettes doe often occurre, some in the en­traunce and first beginning, other in the processe and when we are entred, where­by it is a harde matter, first to bring in a­ny certen order for the reléefe of the poore: but to retayne, and constantly to vpholde it when it is begun, truly that is very la­borsome, and more troublesome than can be credited: yet what soeuer impediments do crosse vs, it is néedful that al they which inhabite the same citie, do ioyntly labour with their powers gathered togither, that they shamefully starte not backe at any time from their moste holy, and to the weale publike moste profitable purpose. For the which cause it shall be expedient, that all and singular these degrées of men do meditate some godly reasons, and haue them alwayes in readinesse, wherewith they shall excite them selues incessantly to mainteine so decent an institution, and ac­cording to their duetie lay too their hel­ping hands.

Al Magistrates therfore as true fathers [Page 68]of their countrey, that is, of al the citizens, but especially as tutors & gardians of the poore, shal with great prouidence preuent, least any thing euer happen whiche may hinder their purposed intente: or if any thing happen, foorthwith to resiste and re­moue it. Wherevnto that they may bée the more emboldened, they shall not sticke to binde, and (as I may speake) adiure them selues with a certaine godly conspi­racie, that they will rather enioyne them selues some great fine, and sustayne great charges, than suffer this holesome or di­nance to be weakned, or to decay. But be­fore all things, they shall chiefly declare their good will towards the viewers of the pouertie, them they shall greatly re­uerence, them they shall assiste in euery difficultie, they shall maynteyne their estimation by all the meanes they may. And suche as by obloquie, or any other meanes, do endeuour to binder this new decrée, they shall sharpely reproue, and if they sée cause, seuerely punyshe them by fyne, or otherwyse.

To be briefe, they shall pretermit none of all those thinges, whereby they may [Page]openly make it knowne, that this whole businesse pleaseth them well, and that they desire with al their heart, that euery member of the common wealth, but espe­cially the poore might be prouided for.

As many as are of the Ecclesiasticall ministerie, shall first acknowledge, that it chéefly appertayneth vnto them to further this cause, sithe once that care did wholly lye vppon the Churches. Therefore they shall reuerence all the Stewardes, as worthy office fellowes, and with holy and deuoute exhortations shall encourage them to procéede in that trauell, so accep­table to almightie God. Moreouer, they shall often commende this worke in their sacred Sermons, otherwhiles they shall make whole orations vnto the people of almes and releeuing the poore: as we see after the Prophets and Apostles, Chry­sostome, Gregorie Nazianzene, and other holy fathers haue done, out of whose wri­tings they may gather plentifull matter to speake of. Furthermore it shall not gréeue them, rather than this worthy ordi­naunce shoulde vtterly decay, to graunte parte of their Churche goods, and if neces­sitie [Page 69]required, the vessels of golde or sil­uer, the sacred vestures and other orna­mentes of the churche, to be conuerted to the vse of the poore.

The stuards, & generally all, to whom the charge of the pouertie is committed, shall wisely determine, neuer to be wéa­rie of well dooing, or to be discoraged with any encomberances which may happen. Let them consider often and attentiuely the dignitie of their office, which is great­ly praysed euermore in the holy Scriptu­res. Let them account, that the naturall and supernaturall gyftes, wherwith God hathe endued them, were bestowed on them for this ende, that they shoulde em­ploy them to the glorie of God in helping the poore, and excepte they doe it with a good will, that they shall once render an accompte vnto GOD. In the meane tyme, let them not doubte of the liberall rewarde whiche God hathe prepared for them, though men be neuer so ingrate.

Moreouer let them persuade thēselues, y^t so many men do daily pray vnto God our heauenly father for their safetie, as there are pouertie that receyue almes at theyr [Page]hands. Wherfore let them contemne the slaunders of wicked whisperers, & let thē onlye haue respecte to the honest iudge­ments of good and Godly men touching them. To conclude, let them make their reckning, that nothing so horrible or for­midable can happen, that oughte iustlye to withdrawe them from their studye to benefite the poore. As long as they please God, and (as farre forth as they may) de­nout men, all is well.

The Cittizens, especially they of the welthier sorte, shall to their power fur­ther this institution, and shall declare, not in worde only, but also in deede, that they greatly approue it. They shall willingly heare the exhortations to liberalitie which are often made in the Churche by the mi­nisters of the word, and shall often call the same to minde. They shall giue of their goods without grudging, according to an equalitie. They shall vtter by all meanes possible, theyr beneuolence to­warde the Stuardes. For these muste needes bée reuerenced of all men, as ha­uyng deserued a farre greater rewarde. Fynally, lette euery Cittizen in all mat­ters, [Page 70]vse the pouertie with humanitie and courtesye.

The pouertie also them selues, why­che are reléeued by the common Almes, muste bée contente with that estate which GOD hathe lotted vnto them: yea let them thanke God, who hath vouchedsafe to moue the heartes of godly menne to studie earnestlye for theyr publique re­léefe, and to endeuoure to practise that whiche they thoughte expediente for the same.

But let none desire at any time to re­ceyue, whiche haue not néed in déede, then those small thinges whiche are gi­uen with a cherefull mynde let them receyue also with a cherefull mynde, and wythoute grudging, alwayes iud­ging that to be inough and sufficiente, whiche is sufficiente to susteyne nature. For a spare and sober supper, is yet a supper: and the poore mans parsimonye or frugalitie is muche more healthfull, than the riche mans excesses.

Moreouer, lette them comforte one another, and encourage one another to modestye, sobrietye, and taciturnitie. [Page]The ryche mens myndes are not lyght­ly more excited to liberalitie by any thing than with the sighte of the frugalitie and modest ciuilitie of the poore.

To conclude, all honeste men of eue­ry degrée, and suche as desyre as well the glorie of GOD, as the publike vtilitie, lette them altogither often consider those reasons, whiche are expressed by vs in the beginning in the two firste chapters. I doubt not but that when those reasons shall be wayed of all men, but especial­ly of those whyche excell other in digni­tie and authoritie, with suche diligence and iudgemente, as is requisite, then all men wyll wyllingly and chéerefully ap­ply their counsell and trauayle, to retayne and conserue the order of reléeuing the poore, once alredy wel begun. The which y^t it may euer cōstantly be done, I beséech God our heauenly father to inspire in all places the chiefest and worthiest men, his electe, with his holye spirite, which may informe and pre­pare them plētifully to al duties of charitie.